ABRAHAM: “TO BE A GREATER FOLLOWER OF RIGHTEOUSNESS”

Genesis 12–17; Abraham 1–2

Primary source: Come, Follow Me: Feb 16–22 

20260216 Come Follow Me Abraham

STUDENT LEARNING OUTCOMES

By the end of this lesson, students will be able to:

1. Explain the Abrahamic covenant (land, posterity, priesthood, blessing all nations) and apply it personally.

2. Identify key differences and additions between Abraham 1–2 and Genesis 12–17.

3. Describe Abraham’s desires and how righteous desire shapes covenant identity.

4. Discuss complex issues (facsimiles, plural marriage, circumcision) with doctrinal grounding and charity.

5. Articulate how they participate in the Abrahamic covenant today.

Introduction to the Lesson

ABRAHAM: “To Be a Greater Follower of Righteousness”
Genesis 12–17; Abraham 1–2
Primary Source: Come, Follow Me: February 16–22

20260216 Come Follow Me Abraham

Abraham stands at the center of covenant history. Jews, Christians, and Muslims all look to him as a foundational patriarch. In Latter-day Saint theology, however, Abraham is more than an ancient ancestor—he is the prototype of covenant discipleship. His life teaches us not only what God promises, but how God shapes a willing heart.

The scriptural record presents Abraham at a decisive turning point. In the Old Testament, he is called by God to leave his homeland and trust in divine promises (Genesis 12). In the Pearl of Great Price, we are given deeper insight into his inner life. Before he was commanded, Abraham declared his intent:

“I sought for the blessings of the fathers… desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness” (Abraham 1:2).

This statement reframes the entire narrative. Abraham was not merely chosen—he was seeking. His covenant story begins not with geography but with desire.

As we study Genesis 12–17 and Abraham 1–2 together, we see two complementary portraits:

• Genesis emphasizes obedience, promises, and covenant structure.

• Abraham reveals motivation, priesthood aspiration, and divine deliverance.

Together, these chapters teach that covenant identity is not inherited automatically—it is embraced intentionally.

This lesson invites us to consider three guiding questions:

1. What does it mean to be Abraham’s “seed” today?

2. How does righteous desire shape covenant blessings?

3. How do ancient promises apply personally to us?

Abraham’s life assures us that background does not determine destiny. Though he came from an idolatrous household and faced profound uncertainty, his future was defined by covenant trust. His story becomes our story whenever we choose, as he did, to seek righteousness and enter into sacred promises with God.

Today we will explore Abraham not only as a historical patriarch but as a model disciple—one who teaches us how to live in covenant relationship with God and how to “be a blessing” to all the families of the earth.

STRUCTURED TIMELINE (50 MINUTES)

PART I — TEACHING (25 Minutes)

1. Abraham’s Righteous Desire (8 min)

Key Text: Abraham 1:2

“I sought for the blessings of the fathers… desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness.”

Context (Abraham 1):

• Idolatrous family background.

• Attempted sacrifice (unique to Pearl of Great Price).

• Divine deliverance.

Contrast with Genesis 12:

Genesis begins with:

“Now the Lord had said unto Abram, Get thee out of thy country…” (Gen. 12:1)

Genesis shows obedience; Abraham shows desire before command.

Teaching Point: Covenant life begins with inner desire before outward command (see also Hebrews 11:8–13).

2. The Covenant Framework (10 min)

Core Covenant Texts:

• Genesis 12:1–3

• Genesis 15:5–6

• Genesis 17:1–8

• Abraham 2:9–11

Genesis 12:2–3

“I will make of thee a great nation… and in thee shall all families of the earth be blessed.”

Abraham 2:10–11 (Unique Restoration Expansion)

“As many as receive this Gospel shall be called after thy name… and shall rise up and bless thee.”

Major Promises:

1. Land

2. Posterity

3. Priesthood

4. Universal blessing

Joseph Smith taught:

“All who receive the priesthood receive this oath and covenant.” (D&C 84)

Key Insight: Genesis focuses on nationhood; Abraham emphasizes priesthood and temple covenant continuity.

3. Melchizedek and Priesthood (4 min)

Genesis 14 introduces Melchizedek briefly.

Joseph Smith Translation expands his role (JST Gen. 14).

Theory: Melchizedek = Shem?

• Some Jewish and Latter-day Saint scholars propose this identification.

• Chronologically possible.

• Not doctrinally defined by the Church.

Joseph Smith called Melchizedek:

“A man of faith… who wrought righteousness.”

Purpose: Priesthood authority precedes Sinai and confirms Abraham’s covenant.

4. Complex Topics (3 min overview, detailed notes below)

• Facsimiles in the Book of Abraham

• Plural marriage (Hagar)

• Circumcision as covenant sign

Transition to discussion.

PART II — GUIDED DISCUSSION (25 Minutes)

A. Covenant Identity (8 min)

1. What does it mean today to be “Abraham’s seed”?

2. How does baptism connect you to Abraham? (Abraham 2:10–11)

3. How do we “be a blessing” (Gen. 12:2)?

B. Righteous Desire (5 min)

• What desires shape your covenant path?

• How does Abraham’s example help those from difficult family backgrounds?

C. Wrestling with Hard Texts (7 min)

Invite respectful discussion:

• Why might God use physical signs (circumcision)?

• How do we reconcile plural marriage historically and doctrinally?

• How should we approach scholarly debates about the facsimiles?

Model faithful inquiry: truth-seeking + humility.

D. Personal Application (5 min)

Complete sentence:

“Because of Abraham’s covenant, I will ______.”

Invite brief testimony.

COMPARATIVE ANALYSIS

Abraham 1–2 vs. Genesis 12–17

CHAPTER SUMMARIES

Abraham 1: Idolatry, attempted sacrifice, divine deliverance, priesthood desire.

Abraham 2: Migration, covenant promises expanded, global gospel adoption.

Genesis 12: Call to leave homeland; promise of blessing.

Genesis 13: Land promises reaffirmed.

Genesis 15: Covenant ceremony; stars as posterity.

Genesis 16: Hagar and Ishmael.

Genesis 17: Name changes; circumcision; covenant sign.

THREE COMPLEX TOPICS (TEACHER NOTES)

1. The Facsimiles

• Based on Egyptian papyri owned by Joseph Smith.

• Explanations do not fully align with modern Egyptology.

• Some parallels exist (cosmology imagery).

• Possible repurposing of Egyptian imagery in Jewish traditions.

• Faith model: revelation through ancient material.

Emphasize: The text’s doctrinal truths stand independently of Egyptological debates.

2. Abraham’s Plural Wives

Genesis 16 describes Sarah giving Hagar to Abraham.

Doctrine:

• Monogamy is God’s standing law.

• Plural marriage has occurred by divine command in specific times.

• Purpose cited in Jacob 2:30: “raise up seed.”

Historical note:

• Commanded in Abraham’s time.

• Commanded temporarily in early Restoration.

• Discontinued by revelation in 1890.

Approach carefully—acknowledge emotional and cultural sensitivities.

3. Circumcision

Genesis 17:

“This is my covenant… every man child among you shall be circumcised.”

Symbolism:

• Physical reminder of belonging.

• Separation from surrounding culture.

• Mark of covenant identity.

New Testament shift:

• Covenant sign becomes spiritual rebirth (baptism). Circumcision is no longer required.

SCHOLARLY & PROPHETIC INSIGHTS

• Joseph Smith emphasized Abraham’s priesthood authority.

• D&C 132: Abraham received promises of eternal posterity.

• President Russell M. Nelson: Covenant identity defines destiny.

• Melchizedek-Shem theory: plausible but not doctrinal.

CENTRAL DOCTRINAL THREAD

Abraham is not merely ancestor—he is covenant prototype.

We are not studying ancient history.

We are studying our covenant origin story.

 ONE-PAGE STUDENT HANDOUT (PRINTABLE - COPY AND PASTE)

ABRAHAM: COVENANT PEOPLE

Key Scriptures

• Abraham 1:2

• Genesis 12:1–3

• Genesis 15:5–6

• Genesis 17:1–8

• Abraham 2:10–11

The Abrahamic Covenant Includes:

• Land

• Posterity

• Priesthood

• Blessing all nations

Unique Restoration Insights

• Abraham sought priesthood before being called

• Attempted sacrifice (Abraham 1)

• Gospel adoption language (Abraham 2:10–11)

Important Themes

Righteous Desire

“I sought… to be a greater follower of righteousness.”

Covenant Identity

You are Abraham’s seed through baptism.

Be a Blessing

Covenant is outward-facing.

Complex Topics (Briefly)

Facsimiles: Ancient Egyptian images; revelatory explanations; ongoing scholarship.

Plural Marriage: Commanded exception in some eras; not standing law.

Circumcision: Physical covenant sign; replaced by baptism.

Discussion Questions

1. What desire defines your spiritual life?

2. How do you personally bless others because of your covenant?

3. What does it mean to be Abraham’s seed today?

4. How does covenant identity change how you see yourself?

Personal Reflection

Because of Abraham’s covenant, I will:

Labels: Abraham, Come Follow Me, Lesson Plan, Melchizeddek

// posted by John Fisher @ February 17, 2026 0 Comments

The creation of "The Family: A Proclamation to the World" was a process of deliberate preparation and collective revelation that spanned nearly two years.

The Catalyst: UN Conferences and April 1994

The momentum began in early 1994. Elder Boyd K. Packer and other members of the Twelve were deeply concerned by trends at international United Nations conferences, specifically those in Cairo and Beijing. They observed a concerted effort by various groups to redefine the family and remove traditional marriage from the global dialogue.

In the April 1994 General Conference, Elder Packer gave a seminal talk titled "The Father and the Family." He laid the doctrinal groundwork, emphasizing that "the ultimate purpose of the adversary... is to disrupt, disturb, and destroy the home and the family." Shortly after this, Elder Packer famously urged his Brethren, "We had better proclaim our position. We must declare ourselves!"

The Drafting Committee

Following Elder Packer’s prompting in the fall of 1994, the First Presidency assigned a committee from the Quorum of the Twelve Apostles to draft a formal declaration. The committee consisted of:

• Elder James E. Faust (who was then a member of the Twelve)

• Elder Russell M. Nelson

• Elder Neal A. Maxwell

For nearly a year, these Apostles worked through numerous drafts. They prayerfully considered not only the doctrine but the specific language, seeking the Lord’s guidance on "what [they] should say and how [they] should say it." Every word was scrutinized by the entire Quorum of the Twelve and the First Presidency to ensure it represented a unified, revelatory voice.

The writing of the Family Proclamation was not a simple drafting of a policy; it was described by those involved as an arduous, prayerful, and deeply revelatory process. The committee—Elders James E. Faust, Russell M. Nelson, and Neal A. Maxwell—did not just write; they "wrestled" with the text.

The Spirit of Inquiry and Rewriting

The committee worked for nearly a year, from the fall of 1994 through the summer of 1995. Their experience was characterized by three distinct phases of inspiration:

• The Weight of Responsibility: President Dallin H. Oaks later recalled that the committee felt a heavy burden because they weren't just writing for the present; they were writing a document intended to stand the test of time. They prayerfully turned to the Lord to know not just the doctrines to include, but the vocabulary to use.

• The Iterative Process: The drafting was not a linear path. They went through numerous rewrites, often agonizing over single words. Every draft was circulated among the Quorum of the Twelve. Each member of the Quorum provided suggestions, and the committee would then take those critiques back into a state of prayerful revision.

• Achieving Unanimity: The process was designed to ensure that the document was not the product of one man's opinion. Elder M. Russell Ballard noted that every word was scrutinized until there was total unanimity among all fifteen men (the First Presidency and the Twelve). They sought the "mind and will of the Lord" until the language felt "settled" in their souls.

"What" and "How"

A key part of their inspiration was the distinction between the message and the method. President Oaks explained that the committee felt prompted to ask:

1. What should we say? (The core doctrines of gender, marriage, and parentage.)

2. How should we say it? (Using language that was clear, firm, and yet inviting to all "responsible citizens.")

A Document of Revelation

Elder Boyd K. Packer later provided the most definitive description of the committee’s spiritual success. He stated that the resulting Proclamation "qualifies according to the definition as a revelation." Despite the many pens involved and the dozens of drafts discarded, the final text was viewed by the committee not as their own creative work, but as a "revelatory document" that the Lord had helped them uncover.

By the time President Hinckley read it in September 1995, the committee felt that the "slow stain of the world" (as mentioned in the text) had been clearly identified and countered by truths that had been refined in the "crucible" of their collective council.

The Decision of the First Presidency

By the summer of 1995, the text was finalized. President Howard W. Hunter had passed away in March, and the responsibility now lay with President Gordon B. Hinckley. The First Presidency—Presidents Hinckley, Thomas S. Monson, and James E. Faust—accepted the document as an official proclamation. The question then became one of timing: when and where should this "warning and forewarning" be delivered to the world?

The Meeting with the Relief Society Presidency

A few days before the General Relief Society Meeting in September 1995, President Hinckley and his counselors met with the Relief Society General Presidency (led by President Elaine L. Jack).

The sisters had been independently focusing their upcoming meeting on the theme of "Family." When President Hinckley sat down with them, he referred to the newly finished (but still private) Proclamation. He realized that the General Relief Society Meeting—a global gathering of the women of the Church—was the perfect, divinely appointed setting to introduce a document centered on the sanctity of the home and the nurturing roles of parents.

The Announcement

On September 23, 1995, President Hinckley stood at the pulpit during the Relief Society meeting and read the Proclamation in its entirety for the first time. He introduced it by noting that with "so much of sophistry that is passed off as truth," the Brethren felt the need to reiterate the standards, doctrines, and practices relative to the family.

Boyd K. Packer

It is not possible to measure the total impact of the Proclamation of the Family. It is taught in meetinghouses and families across the church and the world. One measure is the number of talks by Apostles and members of the First Presidency. Since the announcement, 117 talks (about 10%) have mentioned the Proclamation. 

Top Speakers by Number of Talks Referencing the Proclamation

These individuals have the highest total count of talks that reference the document:

1. Dallin H. Oaks: 15 talks

2. Russell M. Nelson: 10 talks

3. M. Russell Ballard: 10 talks

4. Quentin L. Cook: 9 talks

5. Neil L. Andersen: 9 talks

6. Boyd K. Packer: 8 talks

Dallin H. Oaks leads in the sheer volume of citations, having referenced it in 15 different addresses. Neil L. Andersen and Quentin L. Cook are the most consistent, with nearly 1 in every 4 of their talks containing a reference to the Proclamation.

References

• Ronald A. Rasband, "The Family Proclamation—Words from God," Oct. 2025. https://www.churchofjesuschrist.org/study/general-conference/2025/10/21rasband?lang=eng

• Boyd K. Packer, "The Father and the Family," April 1994. https://www.churchofjesuschrist.org/study/general-conference/1994/04/the-father-and-the-family?lang=eng

• Dallin H. Oaks, "The Plan and the Proclamation," Oct. 2017. https://www.churchofjesuschrist.org/study/general-conference/2017/10/the-plan-and-the-proclamation?lang=eng

• Korth, B. B. (2023). Seership and World Conferences: The Divine Origin and Inception of the Family Proclamation. Religious Educator, 5(3), 83–96. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=2016&context=re

• Williams, L. (2020, February 14). The apostolic discussion that led to the Family Proclamation. LDS Living. https://www.ldsliving.com/the-apostolic-discussion-that-led-to-the-family-proclamation/s/92378

• Hartzell, E. (2015, September 22). The events that led to the creation of ‘The Family: A Proclamation to the World’. Church News. https://newsroom.churchofjesuschrist.org/article/events-that-led-to-the-creation-of-the-family-a-proclamation-to-the-world

• Watkins, M. (2025, October 12). Busting myths about the Family Proclamation. Power in the Book of Mormon. https://www.powerinthebook.com/posts/busting-myths-about-the-family-proclamation

• Winder, C. (2025, May 27). A voice of warning: Prophets and proclamations. Public Square Magazine. https://publicsquaremag.org/faith/proclamation-on-the-family/a-voice-of-warning-prophets-and-proclamations/

Labels: Boyd K. Packer, doctrine, Marriage, Revelation on the family

// posted by John Fisher @ February 08, 2026 0 Comments

The Divine Origin of the Family Proclamation

By John Fisher (assisted by AI)

In his October 2025 General Conference address, Elder Ronald A. Rasband commemorates the 30th anniversary of "The Family: A Proclamation to the World." He reminds us that this document is not merely a policy statement or a cultural reflection but a revelatory text with a divine origin. By treating these words with reverence, we can find a steadying influence in a world that often seeks to redefine the fundamental unit of society.

The Process of Revelation: From Council to Conference

The creation of the Family Proclamation was a meticulous and prayerful process involving the highest councils of the Church:

• Inspiration: In 1994, the Quorum of the Twelve Apostles observed a shifting global landscape regarding marriage and gender. They felt a divine urgency to summarize the Church’s position.

• Preparation: The Apostles, acting as seers, prayerfully drafted the document, seeking the Lord’s guidance on "what [they] should say and how [they] should say it."

• The Approval: The draft was presented to the First Presidency (Presidents Hunter, Hinckley, and Monson) for their consideration.

• The Timing: After President Howard W. Hunter’s passing, the document came to President Gordon B. Hinckley. In September 1995, during a meeting with the Relief Society General Presidency, President Hinckley felt prompted that the upcoming General Relief Society Meeting was the right setting.

• The Publication: On September 23, 1995, President Hinckley introduced the proclamation to the women of the Church as a warning and forewarning against the "sophistry that is passed off as truth."

Key Principles and Divine Doctrines

Elder Rasband highlights several core truths found within the text:

• Divine Identity: "Each of us is ... a beloved spirit son or daughter of heavenly parents … [with] a divine nature and destiny."

• The Foundation of Happiness: "Happiness in family life is most likely to be achieved when founded upon the teachings of … Jesus Christ."

• The Formula for Success: The proclamation lists specific virtues: "Faith, prayer, repentance, forgiveness, respect, love, compassion, work, and wholesome recreational activities."

• Equal Partnership: "Fathers and mothers are obligated to help one another as equal partners." Elder Rasband emphasizes that "equal" is a word that matters, noting that "preside" does not mean dominate, and "nurture" does not mean a secondary role.

Application for Families Today

The proclamation serves as a compass for modern challenges. Elder Rasband acknowledges that many individuals may feel their personal circumstances do not mirror the "ideal" described in the document. He offers comfort by stating:

• Universality: Regardless of your current family structure—whether you are single, a grandparent, or part of a family that "doesn't look like that"—you are a vital part of Heavenly Father's family.

• The Path to Peace: Applying Christlike principles improves any life. As President Hinckley famously advised, we simply need to "do the very best [we] can."

• Refuge: In times of gender confusion and shifting values, the proclamation provides clarity and stability, helping us maintain our "eyes single to the glory of God."

Questions to Ponder

1. How does understanding the "divine origin" of the proclamation change the way I study its words?

2. Which of the nine principles for happiness (faith, prayer, work, etc.) does my family need to focus on most this week?

3. How can I better support the "equal partnership" in my marriage or help others understand this divine pattern?

4. In what ways can I turn to the Savior when I feel like my family situation "doesn't fit" the traditional mold?

Reference: Ronald A. Rasband, "The Family Proclamation—Words from God," Liahona, Oct. 2025.

Labels: Divine Nature, Equal Partners, Family Proclamation, Marriage, Parenting, Revelation

// posted by John Fisher @ February 08, 2026 0 Comments

Lesson Plan: Moses 7 — "Zion is Fled"

This lesson focuses on the ministry of Enoch, the nature of God’s love, and the establishment of Zion. It is designed to help students see God not as a distant observer, but as a Father who is deeply involved in our lives.

I. The Story of Enoch: A Summary

Enoch began his ministry as a man who felt "slow of speech" and unworthy (Moses 6:31). However, through faith, he became a powerful prophet. In Moses 7, we see the culmination of his work. He led the people of God against their enemies, and his faith was so great that "he spake the word of the Lord, and the earth trembled, and the mountains fled" (Moses 7:13).

His greatest achievement was not military, but spiritual: he founded the City of Holiness, called Zion, which was eventually taken up into heaven because the people lived in perfect righteousness.

II. The Weeping God (Moses 7:28–40)

One of the most profound moments in scripture occurs when Enoch sees the God of Heaven weep.

• The Surprise: Enoch was astonished. He asked, "How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity?" (v. 29).

• The Reason: God wept because of the wickedness of His children. He explained that He gave them agency and the commandment to love one another, yet they were "without affection" and hated their own blood (v. 32–33).

• The Lesson: This teaches us that God is not a stoic, unfeeling being. He is moved by our choices and feels "bitterness" when we suffer or reject His love.

III. Key Prophecies: Ancient and Modern

Enoch’s vision spanned the history of the world. He prophesied:

1. The Coming of the Son of Man: Enoch saw the sacrifice of Jesus Christ, the "Lamb slain from the foundation of the world" (v. 47). This title reminds us that the Atonement was central to God's plan before the earth was even formed.

2. The Restoration and the Book of Mormon: God promised that in the last days, "righteousness will I send down out of heaven; and truth will I send forth out of the earth" (v. 62). This refers to the ministry of angels and the coming forth of the Book of Mormon to gather the elect.

3. The Second Coming: Enoch saw the earth "rest" when Christ returns in the latter days (v. 64–65).

Application: These prophecies apply to us today because we are living in the era of the "gathering." Just as Enoch prepared a people for Zion, we are tasked with preparing the world for the Savior’s return by sharing the "truth sent forth out of the earth."

IV. Jesus Christ: The King of Zion (Moses 7:53)

In verse 53, the Lord declares, "I am Messiah, the King of Zion, the Rock of Heaven."

• The Gate: To "come in at the gate" means to enter the covenant path through baptism.

• Climbing up by Him: This suggests that salvation is an upward journey. We do not reach the "Rock of Heaven" on our own strength; we use His Atonement as the means to ascend.

• King of Kings: Having Christ as our King means we submit our will to His, seeking His laws above the laws of the world.

V. Building Zion in Our Day

The scriptures define Zion as a people who are "of one heart and one mind, and dwelt in righteousness; and there was no poor among them" (Moses 7:18).

VI. Clarifying the "Seed of Cain"

The text mentions that the "seed of Cain were black" (Moses 7:22). Within the context of Moses 7, this is described as a result of their own withdrawal from God. In verse 8, it notes they lived in a land of "darkness."

Important Perspective: As modern prophets have taught, God "denieth none that come unto him, black and white, bond and free, male and female" (2 Nephi 26:33). The "darkness" or "blackness" mentioned in ancient texts is often a symbolic representation of a spiritual state—being separated from the light of the Spirit—rather than a commentary on race as we define it today.

VII. Discussion Questions

1. How does knowing that God weeps for us change how you pray to Him?

2. What "bitterness" in the world today makes you feel like Enoch (v. 44), and how does the promise of the Second Coming give you hope?

3. What is one specific way our family/class can become more "of one heart" this week?

Labels: covenants, Enoch, Jesus Christ, Noah, Zion

// posted by John Fisher @ February 08, 2026 0 Comments

Elder and Sister Gong and friends in Pristina, Kosovo

Choosing Christ Means Helping Others Feel Like They Belong

by John Fisher (assisted by AI)

In his October 2025 general conference address, Elder Gerrit W. Gong of the Council of Twelve Apostles delivered a simple, piercing message: no one should ever sit alone. In a world shaped by isolation, comparison, and quiet exclusion, his invitation was not merely to notice loneliness—but to act decisively to relieve it. The talk reframed belonging as a core expression of discipleship, grounded in the character of a loving God and lived out through ordinary, intentional choices.

For those of us worshipping in large wards of hundreds—and for Saints gathering in small branches such as Pristina, Kosovo—the message lands with equal force but different application. The scale may change; the responsibility does not.

Summary of the Message

Elder Gong taught that the gospel of Jesus Christ creates communities of inclusion rather than spectatorship. Belonging is not automatic; it is cultivated through seeing, welcoming, and staying with one another—especially those on the margins. The Savior’s ministry consistently crossed social, cultural, and emotional boundaries, and Elder Gong reminded us that covenant communities are healthiest when no one is overlooked, unseen, or left to worship alone.

This invitation is not a call to grand programs or new initiatives. It is a call to personal conversion. Discipleship is expressed in small but consequential acts: noticing who is missing, who is quiet, who arrives late, who leaves early, and who may be uncertain whether they truly belong. These everyday observations, followed by simple acts of care, are the building blocks of gospel culture.

Elder Gong described gospel culture not as a social style, demographic pattern, or set of unwritten expectations, but as a way of living that reflects the character of Jesus Christ. It is measured less by how efficiently meetings run and more by how people feel when they arrive, participate, and leave. In a true gospel culture, individuals are not valued for visibility, confidence, calling, age, or background. They are valued because they are known, seen, and loved.

At the center of this culture is intentional belonging. Gospel culture rejects exclusion by neglect, silence, or assumption. Instead, it is proactive, relational, and deeply personal. It requires disciples to notice others, make room for them, and remain with them—not as an obligation, but as an expression of love.

This culture also reflects a correct understanding of God. As Elder Gong taught through both word and example, we worship a loving Heavenly Father, not a distant or fear-based authority. That understanding shapes how we treat one another. When God is understood as loving, His Church becomes a place of refuge rather than performance. People are welcomed before they are evaluated, and belonging precedes growth.

Ultimately, gospel culture is not created by policies or programs alone. It is created through daily, quiet choices—who we sit with, who we speak to, who we follow up with, and who we refuse to let sit alone. Elder Gong’s message makes clear that gospel culture is lived one relationship at a time.

Five Short Quotes from the Address

1. “No one sits alone.”

2. “Belonging is a sacred responsibility.”

3. “The Savior notices those on the margins.”

4. “We reflect God’s love when we include.”

5. “Christ’s Church is a place of refuge, not fear.”

(Brief excerpts used for reflection; see full address for complete context.)

What This Looks Like in a Large Ward

In a ward of hundreds, loneliness can hide in plain sight. People can attend faithfully and still feel invisible. Elder Gong’s counsel invites deliberate, relational ministry rather than passive friendliness.

Concrete commitments may include:

• Ministering with purpose. I can recommit to my assigned families—not as a checklist, but as relationships.

• Ministering as a companionship. I can fully involve my ministering companion, who is a 14-year-old teacher, modeling that meaningful service is not age-dependent. Together, we can learn how to listen, show up, and follow through.

• Seeing beyond circles. Sitting with someone new, introducing others across age or social lines, and noticing who might be standing alone in the hallway.

• Following up. A text, a call, or an invitation after Sunday can make the difference between attendance and belonging.

Large wards require intentionality. When everyone assumes “someone else” will notice, people are left unseen. Elder Gong’s message places responsibility back where it belongs—on each of us.

What This Looks Like in a Small Branch

In a small branch like Pristina, the challenge is different but no less real. Numbers are few, but vulnerability can be high. Every absence is felt. Every new face matters.

In that setting, belonging looks like:

• Shared responsibility. Everyone helps everyone—because there is no one else.

• Deep relationships. Meals, conversations, and testimony meetings become intimate spaces of trust.

• Cultural sensitivity. Inclusion requires understanding local histories, faith backgrounds, and lived experiences.

A friend who attended Elder Gong’s talk in Pristina shared a powerful observation afterward:

“The difference between the teachings of The Church of Jesus Christ of Latter-day Saints and other churches is that you teach of a loving God, whereas other churches teach you to fear God.”

That insight captures the heart of Elder Gong’s message. Where God is feared, people withdraw. Where God is loving, people gather—and make room for one another.

Questions to Ponder

1. Who in my ward or branch might be “sitting alone” in ways I have not noticed?

2. How can I move from friendliness to meaningful inclusion?

3. What does it look like to minister with someone—especially someone younger or less experienced?

4. How does my view of God shape how I treat others?

5. What simple action can I take this week to ensure no one sits alone?

Conclusion

“No One Sits Alone” is not merely a memorable phrase; it is a covenantal charge. Elder Gong reminded us that belonging is one of the clearest signals of Christ’s presence among His people. Whether in a crowded chapel or a small rented room in Pristina, the measure of our discipleship is found in who feels seen, welcomed, and loved.

I can do better. I can notice more. I can minister more intentionally—with my companion, with humility, and with consistency. When we choose inclusion, we do more than fill seats. We reflect the character of a loving God—and ensure that, truly, no one sits alone.

Reference

Gong, G. W. (2025, October). No one sits alone. General Conference of The Church of Jesus Christ of Latter-day Saints. https://www.churchofjesuschrist.org/study/general-conference/2025/10/25gong?lang=eng

Labels: belonging, community, discipleship, gospel culture, inclusion, ministering

// posted by John Fisher @ January 20, 2026 0 Comments