The Gospel Doctrine lesson #45 manual objective is “To help class members understand some of the blessings that will come to those who overcome the trials of mortality through their testimony of Jesus Christ.” Our Objective To discover more about the symbols used in our religious worship, and to cultivate a deeper testimony of the Savior’s Atonement and its power to overcome Satan’s influence. Commentary John was one of the Savior’s original Apostles. He was banished to Patmos for bearing testimony of Jesus Christ. While there, John was visited by an angel and given a revelation that he recorded in letters to the seven branches of the Church in Asia. These letters became the book of Revelation. Symbols The Apostle John came out of a culture that used symbolism extensively in its language and literature. If we remember that many of the images in the Book of Revelation are symbolic and represent people, things, or concepts, the book becomes easier to understand. As LDS Saints, we see some symbols in our weekly worship such as parables in the scriptures and the ordinance of the sacrament; however, the place most rich in symbols is our temple. The temple can only be understood by understanding symbols. The more we learn about symbols in our scriptures (such as here in the Book of Revelation), symbols of Jewish worship, and symbols of the Atonement, the more we will understand the temple and the covenants we make there. A deeper understanding of the temple can make it a rich place of worship and a place of power and strength. This lesson can be used to explore symbols in greater depth. Weaknesses Some of the writing in Revelation (Revelation 2-3) are to the seven branches of the church in Asia. These writings warn against sin and temptation and encourage saints to overcome weakness. Overcoming weakness may not always mean removing a particular weakness, but rather to allow God’s help and Christ’s atonement to fill in the gaps that are created by weakness. Our weaknesses may be with us throughout our lives, but they can be a way to glorify God. Through God’s grace our weaknesses are made strong. Through Christ’s atonement, we can be made strong. The Woman and the Dragon The woman described in Revelation 12:1–2, 5 represents the Church of God. The child she brings forth represents the kingdom of God—the government that will exist on the earth during Jesus Christ’s millennial reign. The dragon represents the Devil (See Joseph Smith Translation, Revelation 12:7; see also Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. [1954–56], 1:229.). The woman goes through pain to deliver and bring forth the Kingdom of God. She confronts the Devil. And flees into the wilderness to protect the Kingdom. Why is it important that a woman does these things: delivering, confronting, and protecting? Overcoming Satan through the Atonement of Jesus Christ Satan and the powers of evil fought against God in the pre-earth life. That fight continues on earth today(Revelation 12). There are two powers on the earth and in the midst of the inhabitants of the earth—the power of God and the power of the devil. … When God has had a people on the earth, it matters not in what age, Lucifer, the son of the morning, and the millions of fallen spirits that were cast out of heaven, have warred against God, against Christ, against the work of God, and against the people of God. And they are not backward in doing it in our day and generation. Whenever the Lord set His hand to perform any work, those powers labored to overthrow it” President Wilford Woodruff (in Deseret Evening News, 17 Oct. 1896, 9; quoted by Gordon B. Hinckley, in Conference Report, Oct. 1986, 56; or Ensign, Nov. 1986, 43). We (as individuals and the church) will overcome Satan by the power of the Atonement (Revelation 12:11). We will struggle individually and collectively to resist temptation to overcome weakness – and ultimately, it will be Christ’s power that saves us and the church. This is a great opportunity of teachers to share personal experiences and testify of Christ’s saving power. Related Mormon Women Project Interviews Finding a Lifeline, Rhyll Anne Croshaw It’s a really basic testimony and belief that God loves me, that He knows my pain, and that He is there with me. I’ve also discovered that no matter how hard we try, we cannot change somebody else. Somehow I thought I could fix my husband, but I couldn’t make him give his will to God. I can’t even do that with my own children. All I can do is work with God. The Power of a Snowflake , Bonnie Ballif-Spanvill Just as women are in the most vulnerable position during wars, they are also in a key position to lead this challenge against violence. They are with their little children before those children are socialized to hate. And if they could get started teaching peace, not just one woman with one child, but dozens of women with dozens of children, and hundreds of women and millions of women… I get a little emotional. We’ve got to figure out a way to fill the world with these abilities. Women have got to believe they can change the young hearts around them, and that if they do so, the momentum will build and peace will ripple through homes and neighborhoods and even countries. Peace will triumph, quietly and tenderly. Other Related Women’s Voices To Look, Reach, and Come Unto Christ , Anne C. Pingree I love the symbolism of women reaching out to touch the Savior. We long to be close to the Lord, for we know that He loves each of us and desires to encircle us ‘eternally in the arms of his love.’ His touch can heal ailments spiritual, emotional, or physical. He is our Advocate, Exemplar, Good Shepherd, and Redeemer. Where else would we look, where else would we reach, where else would we come but to Jesus Christ, ‘the author and finisher of our faith’?” Steadfast and Immovable , Ellen W. Smoot Yes, at times we are beset by troubles and pain and grief. But we must not surrender. We must not retreat. Eliza R. Snow, the second president of the Relief Society, penned these words:“ ‘I will go forward. … I will smile at the rage of the tempest, and ride fearlessly and triumphantly across the boisterous ocean of circumstance. … And the ‘testimony of Jesus’ will light up a lamp that will guide my vision through the portals of immortality, and communicate to my understanding the glories of the Celestial kingdom.’ Looking for additional perspectives on this lesson? We recommend Mormon Sunday School , Meridian Magnetize  and LDSLiving . Finding a Lifeline

The Gospel Doctrine lesson #46 manual objective is “To encourage class members to face the future with hope because they know that the forces of evil will be overcome and the Savior will reign in triumph.” Our Objective To link the images and symbols of John’s vision to God’s grand narrative of happiness. Commentary Sweet as honey “And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey” (Revelation 10:10). So records John the Revelator in the last book of the New Testament. Together with Jeremiah (Jer. 15:16) and Ezekiel (Ez. 3:3) of the Old Testament, and Lehi and Nephi of the Book of Mormon (1Nephi 8), John is invited to eat of the gospel message and he finds it sweet. These prophets taste, hear, see, and internalize the word of God. Shared sensory images such as these place the Book of Revelation within a literary tradition of apocalyptic texts that can be found throughout ancient scripture. This genre can be defined as prophetic literature that describes a symbolic conflict between good and evil, as well as a future day of peace. The narrator of apocalyptic writings is often accompanied by a heavenly messenger whose task is to show and explain the visionary experience. Readers familiar with the Old Testament will find many images and symbols common to various prophetic books, while LDS readers can find similarities between Revelation and the Book of Mormon visions of Lehi and Nephi. Although this lesson focuses on a small selection of chapters (5-6; 19-22), its images and themes are repeated throughout the book of Revelation, just as they are repeated throughout the canon of holy scripture. Finding the connections between Revelation and these other scriptures help us appreciate the beauty and deep meaning in John’s words. They demonstrate the grand narrative of Christ’s plan of redemption. Temple imagery and God’s covenant family Few Christians had access to the Temple of Herod in Jerusalem. In fact, some historians place the writing of Revelation soon after the temple’s destruction by the Romans in 70 AD. Nevertheless, in New Testament writings, such as the letter to the Hebrews, temple imagery is central to explanations of the covenants and redemption of Christ. Both the temple’s physical architecture and the experience of temple priests are invoked throughout the Book of Revelation. John hears, “a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God”(Rev. 21:9). With this declaration, God offers his people (not just the Jews, but all those for whom Christ died) the same covenant that he established in the days of Moses; that is, a covenant of belonging. His words echo those of Christ’s foremother, Ruth, who offered her loyalty to her mother-in-law, Naomi: “whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God.” (Ruth 1:16-17). Just as Ruth bound herself to Naomi, we covenant with both our fellow men and our God to be family, to be one. He in turn covenants with us to be our family, to be one with us. The construction of a holy house gives reality to that covenant. When God declares that he will build his house or tabernacle among his people, we can expect the familiar furnishings of the temple to appear in surrounding verses: Golden candlesticks (Revelation 1) were placed in the holy of holies of the temple of Solomon (1 candlestick in Herod’s temple). The six-winged beasts of Revelation 4 evoke the cherubim guarding the ark of the covenant (Exodus 25) or the six-winged seraphim who call Isaiah to his prophetic ministry, also in the temple (Isaiah 6:1-3). Altars and incense appear throughout the Book of Revelation. Thus although John is traditionally thought to have received this vision while in exile on the Isle of Patmos, far away from a physical temple, with these allusions, his vision reenacts the experience of temple priests entering the holy of holies. A city of priests and kings The temples of Solomon, Zerubabbel, and Herod became holy centers of the city of Jerusalem. Likewise, temple allusions in the Book of Revelation help readers envision the building of a kingdom or city of God. While the temple has historically been a holy place set apart from unsanctified activity, it is also crucially connected to a much larger vision of a holy society. In Revelation 1, John praises Christ who “made us kings and priests unto God and his Father” (1:6), expanding the priesthood established in Exodus into a more inclusive Christian priesthood. The foundations of precious stones in John’s vision of the city (Rev. 21:19-21) evoke the twelve stones worn on the breastplate of the levitical priests, which represented the twelve tribes of Israel (Exodus 28:15-21). They also recall a passage in Isaiah, directed to a once forsaken, once barren woman. Declaring her redemption, the Lord says, “O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. And all thy children shall be taught of the LORD; and great shall be the peace of thy children” (Isaiah 54:11-13). This nameless woman, like the widowed and childless Ruth, is promised an inheritance that cannot be depleted. She is a symbol of the people of God: once oppressed and sorrowful, now abundant and strong. As Isaiah promises, the inheritance of the Lord is knowledge, peace, and a bright future embodied in children. The Book of Revelation expands this covenant to be ever more widely reaching in that in the building of a New Jerusalem, all things have become holy. In Revelation 21:22, “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” The city itself is the house of the Lord; the people are his family. Joy for sorrow Revelation’s message is one of joy after sorrow, peace after war–giving expression to a sensory and emotional experience of salvation. When Adam and Eve introduced the human family into a life of sorrow, pain, and death, they were promised “the joy of redemption” (Moses 5:11). Thousands of years later, the Revelation of John envisions the realization of that joy, when “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4). This vision is indeed sweet. Related Mormon Women Project Interviews How Far Can I Soar? , Seraphine Kapsandoy Jones My dad’s first goal was to get the church registered and his second goal was to get his family to the temple. By the time he died, the church was registered, but we hadn’t gone to the temple yet. We started saving money to make the trip to the Johannesburg South Africa Temple. We fasted and prayed and, though it seemed so impossible, we felt peace that everything would work out. Soon after, there was a Relief Society group in the U.S. that put money together to help us go to the temple. It was a miracle and answer to our prayers. Our family got sealed, and I think that’s when my faith really started to grow. Seeking Peace That Passeth Understanding , Patty Gutshall God lives. He loves us more than we can imagine. He does hear and answer every sincere and heartfelt prayer. We are known and loved by Him, and He longs to encircle us in the arms of His love. He has said, “Draw near unto me,” and in return has promised, “I will draw near unto you.” He is who He says He is: He is the God of Miracles and the God of Love. He is the Good Shepherd. He is the Prince of Peace. He is the Healer of our Souls, and He is our Savior and Redeemer. He guides us patiently, waiting for us to decide that we need Him more than we need the world or the struggles in it and realize He was there with open arms all along. Other Related Women’s Voices Covenant Daughters of God , Jean A. Stephens Temples are an expression of God’s love. He invites us all to come, learn of Him, feel His love, and receive the priesthood ordinances necessary for eternal life with Him. Each covenant is made one by one. Every mighty change of heart matters to the Lord. And yours will make all the difference to you. All Things Shall Work Together for Your Good , Susan W. Tanner I testify that Heavenly Father is a tender, loving parent who desires to bless us with all that He has. As we search, pray, and believe, we will recognize miracles in our lives and become miracle workers in the lives of others. We will be persuaded of His promise that all things shall work together for our good. Daughters of God , Gordan B. Hinckley Logic and reason would certainly suggest that if we have a Father in Heaven, we have a Mother in Heaven. That doctrine rests well with me. Looking for additional perspectives on this lesson? We recommend Mormon Sunday School , Meridian Magnetize  and LDSLiving . Rosemary Demos

Old Testament Lesson #1 ;  Moses 1 Our first lesson of the Old Testament concentrates on Moses 1 found in the Pearl of Great Price. A lot happens in this chapter: Moses speaks with God face-to-face. He learns that he is a son of God and the majesty of the Almighty. God shows Moses the creation of the world and humanity throughout the ages. Moses refutes Satan’s temptations. God declares the salvation and exaltation of humanity to be the Divine’s work and glory. I’m going to focus this commentary on the divinity of humanity and divine work. A Child of God A foundational teaching of our gospel is the divinity of humanity. We are the literal children of a Heavenly Father and Heavenly Mother. I Am A Child of God as a phrase and song is so prevalent in our culture it’s almost a cliche. And yet, it’s a truth that is readily turned to at various moments in our lives. After giving birth to her son prematurely, a friend sang this song while laying in the operating room as the doctors worked to attach lifesaving IVs and wires to his fragile body. My father’s friend tells of singing I Am A Child of God on the side of the road in Iraq while holding a friend and comrade who had been fatally injured in an explosion. This song gives us comfort because it reminds us of our divinity and the love our Heavenly Parents have for us. And then there’s the opening line of the Young Women’s theme: “We are daughters of a Heavenly Father who loves us and we love Him.” I’ve said this sentence countless times as a young woman and as a Young Women’s leader. It has given me perspective, courage and comfort as I work to become like our Heavenly Parents. Former Young Women President Susan Tanner when speaking about the theme’s impact and importance referenced this chapter in Moses, “Moses learned who he was through a powerful spiritual experience. He talked with God face-to-face and learned that he was God’s son, with a special mission to perform. After having this experience, Moses was then buffeted by Satan. But because Moses had felt of God’s glory, he recognized that Satan did not have any glory. Because Moses knew that he was God’s son and that God had a mission for him, he had the power and ability to resist Satan, to make righteous judgments, to call upon God for strength, and to continue to have His Spirit to be with him. (See Moses 1.) The same pattern applies to us. As we come to know and feel who we really are, we are enabled to recognize the difference between good and evil and are empowered to resist temptation.” Work & Glory God begins by saying to Moses, “…I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for he is full of grace and truth…” (v6). There are three significant messages here: God has work for Moses specifically to do; Moses is a spiritual and physical being like the Savior; and the Savior is full of grace and truth. God starts by telling Moses that there’s a specific work for him to do. This gives Moses’ ministry and life purpose. God concludes with, “For mine own purpose have I made these things…all things are numbered unto me, for they are mine and I know them…For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man” (vs 31, 35, 39). We all have work to do. Our divine relationship makes our work inextricably linked. We work in tandem with God to bring about our own salvation and the exaltation of humanity. The relevance of God telling Moses that he is in the similitude of the Savior is to affirm that the human condition is inherently closer to the likeness of the divine than a mere spirit. In fact, when Satan tempts Moses, Satan downgrades Moses by calling him “son of man” (v12). In his rebuff, Moses points out the very difference in their divine evolution. Moses counters, “ Who art thou? For behold, I am a son of God, in the similitude of his Only Begotten; and where is thy glory, that I should worship thee? For behold, I could not look upon God, except his glory should come upon me, and I were transfigured before him. But I can look upon thee in the natural man…I can judge between thee and God…Get thee hence, Satan; deceive me not…” (vs 13-16). We learn that Christ, the Only Begotten, as chosen to be the Savior because “..he is full of grace and truth.” As disciples of Christ, our work is to become like him, full of grace and truth. What does it mean to be full of grace and truth? For generations, women have been taught that grace is demore and truth is the work of men. It is inappropriate and hinders growth when we genderize virtues. It appears that a necessary step to becoming as the gods, is to be a better human. We must learn how to be full of grace and truth. Not in a gendered way, in a godly way, as whole people. Notable foremothers in and out of our faith such as Emmeline Wells, Jane Manning James, Mary Wollstonecraft and Susan B. Anthony have exemplified this in the face of much adversity. Our current auxiliary presidencies and boards are made up of women working for our salvation and exaltation. In October 2017, Sister Sharon Eubank beseeched us to turn on our light . She provides ways we can that are full of grace and truth. For example, she entreats us to be articulate. “Being articulate means to clearly express how you feel about something and why…Use your voice and your power to articulate what you know and feel—on social media, in quiet conversations with your friends, when you’re chatting with your grandchildren. Tell them why you believe, what it feels like, if you ever doubted, how you got through it, and what Jesus Christ means to you.” She testifies that be turning on our lights, “[God] can use you in His work. His work and glory is the exaltation and eternal life of women and men.” Our late beloved Prophet, Thomas S. Monson, also testified of our divinity and how this knowledge prepares us for our own great mortal work, “To live greatly, we must develop the capacity to face trouble with courage, disappointment with cheerfulness, and triumph with humility. You ask, ‘How might we achieve these goals?’ I answer, ‘By getting a true perspective of who we really are!’ We are sons and daughters of a living God, in whose image we have been created. Think of that truth: ‘Created in the image of God.’ We cannot sincerely hold this conviction without experiencing a profound new sense of strength and power, even the strength to live the commandments of God, the power to resist the temptations of Satan.” We must know our divinity, claim our birthright and get to work.

Lesson #2 ;  Abraham 3:11–12, 22–23 ;  Doctrine and Covenants 138:53–57 ;  Abraham 3:24–28 ;  Moses 4:1–4 In Joseph’s prophetic expansion on the story of Abraham’s life, the Lord lays his hands upon Abraham’s eyes and he can see all of creation clearly. (Abraham 3:12) Just as the Lord showed Moses “all the workmanship” of God’s hands (Moses 1:4) and Joseph Smith saw the Father and the Son, these theophanies allowed the recipients to see clearly. These visions or visits from God helped them to understand their place in the cosmos, particularly their relationship to God, and prepare them for their mission in mortality. In the Restored gospel, such theophanies are not just the jurisdiction of prophets. Joseph was adamant that they are available to all of us that we too might understand our place in the cosmos and that we might be prepared for our own missions in mortality. Though scripture may not provide numerous stories of women receiving visits from God, we must remember no scripture is perfectly complete—all are created by mortals who sometimes perpetuate the “mistakes of men.” (Title Page, Book of Mormon) Our theophanies may not come as dramatically, but the hands of God can be placed on our own eyes so we can see clearly. Once Abraham could see, he saw “many of the noble and great ones.” (Abraham 4:22) As Abraham saw these great spirits, the Lord revealed that he belonged with them—“thou wast chosen before thou wast born.” Here we learn how it is that God measures the noble and great—these are the chosen. Another synonym for chosen is the elect. Christians have long debated chosen-ness or election. Does God choose at the beginning or at the end? Is God a mercurial God that will change his mind at the last minute? Do our actions change the outcome? Latter-day Saints favor the term foreordination generally dismissing John Calvin’s predestination –or at least a caricature of Calvin’s zealous disciples’ version of predestination. For Latter-day Saints it is the primacy of agency that we want to acknowledge with this difference. We might be chosen by God, we might be amongst the “noble and the Great” initially, but we still get to choose. In the Restoration we learn that God will choose us—give us the opportunity, but we only truly become chosen when we listen and act—“mine elect hear my voice and harden not their hearts.” (D&C 29:7) Though not included in this lesson, I think that Alma 13 is important to think about the relationship of foreordination and covenants and agency. Yet in the introduction to Alma 13 we meet a difficulty—“men are called as high priests.” With that we read men in the following verses differently than just an antiquated way of referring to all. However, the introduction is not canon, it is not a singular right way to interpret scripture. Organizing the Relief Society of Nauvoo was an essential part of Joseph’s main goal, to create a kingdom of priests and priestesses as in Paul’s day. The priesthood ordinances in the temple would create that possibility. In the words of Alma many of those were “called and prepared from the foundation of the world.” Those who were foreordained are now “called with a holy calling” in mortality. Will we accept it? (If you need a couple examples of support, consider Elaine Dalton and President Nelson including women in the vision and promises of Alma 13 here and here .) Joseph Fielding Smith’s vision of the Spirit World began to name a list of men he saw in the Spirit World, until he saw “our glorious Mother Eve.” While seeing Eve and labeling her as “glorious’ is significant (we’ll get to talk about her in the next lesson), I am struck by the fact that Joseph F. Smith doesn’t see his own mother, Mary Fielding Smith . If I ever get a vision of the spirit world, I want to see Mary Fielding Smith there with the rest of my spiritual foremothers. I don’t know why he doesn’t see her, perhaps he is too focused on priesthood leadership. Whatever the reason, as Abraham, he “could not see the end” of all. The noble and great were not limited to those that they could see or even those that they recognized as “noble and great.” God is not bounded by habits or culture which at times binds us and impedes our view. All of us in the covenant have something to do—a mission to perform in mortality. The point of mortality is to be “proved” and tested and tried—“to see if [we] will do those all things whatsoever the Lord their God shall command them.” (Abraham 3:25) Do we know what our mission or missions in mortality are? Are there some tasks that apply to all of us? What commands or missions do you have from the Lord that are just for you? What things stop you or women more generally from recognizing and fulfilling their mission? The Old Testament gives us many stories of women, who, if we read closely, at times are given unexpected missions from God (I’m not going to urge anyone to sneak into Boaz’s tent), but how can I feel God’s hands on my eyes, see my own mission, and help others to see their foreordained mission more clearly?

Gospel Doctrine Lesson #3;  Moses 1:27–42,   Moses 2:1–25 ;  3:1–14,   Moses 2:26–31 ;  3:7, 15–25 . The accounts of the Creation in Moses and Genesis are devoid of woman’s role in this series of events outside of the creation of Eve. Yet, LDS theology tells us that we have a Heavenly Mother and that She was involved in the Creation, that She is “a procreator and parent, a divine person, a co-creator, a co-framer of the plan of salvation, and is involved in this life and the next”[1]. We are taught that “all men and women are in the similitude of the universal Father and Mother, and are literally the sons and daughters of Deity”[2] and that we are created in Their image. So much of the discussion about and surrounding Heavenly Mother, the little that exists, focuses so much on her relationship with and to Heavenly Father and about Her motherhood. These discussions resonate with many women I know. They see themselves in this depiction of a female God. But as one who is not a wife and not a mother, I personally find very little of it resonates with my life in the present. As the likelihood of marriage and childbearing grow less likely, I’ve turned more inward to discover what divine womanhood is for me. How do I manifest the feminine divine? And other questions: How do I absolve myself of shame for my female body—a body that mirrors a female God? How do I make sense of my present circumstances in relationship to eternity? How do I see the divine within myself? How am I now a co-creator with Them? In searching for answers, I have felt drawn to start by focusing solely on my breath—to begin with the very thing that gives life, to begin at the beginning. I think about my breath when I was a competitive swimmer. I worked a lot on breath control, on building lung capacity, on seeing how far I could swim without breathing. Lungs burning, that first breath always felt expansive, filling, truly life-giving. I remember that I can control my breath. I think about my breath as I hike up mountains. I’m attuned to the rhythm of my breathing, as it increases with the incline and how my throat and lungs ache for oxygen the higher I climb. I rest, hoping to fill my lungs with just a little bit more air, and I appreciate that pause as a means to find quick respite. I remember that my breath allows me to accomplish hard tasks. I think about my breath as a way to center and calm my anxious mind, how the tension and fluttering thoughts melt when I simply focus on breathing in and out, in and out. That cleansing breath has the power to make me feel new and whole—something so simple, yet so vital. I remember my breath provides healing and is a reminder to be still. I think about my breath as it fills up my body, as I focus on sending energy down to my toes and out my fingers. I think about all of the things my body is able to do, how it’s not only a creation by itself, but how I am able to use it as an instrument to do and experience worthwhile things. I remember my breath means I have a body—a good one, too. I think about my breath over the past several weeks, how it’s been more labored due to sickness, and how I’ve wished to breathe without feeling like I have a weight on my chest. I’ve said, “I just want to breathe!” which seems like a silly expression given I’ve been doing precisely that. I remember to not take my breath for granted. I think about my breath in relation to others, how when I am in the midst of a close-knit group of friends, how our breath starts to sync. Or when I sit still at the base of trees, how I have heard what sounds like an audible sigh coming from their trunks and branches—or perhaps that was simply me, expressing appreciation at the shade they provide, and the reminder they give to look up. I remember I am connected to other living things through my breath. And I give thanks for that. I think about my breath as God-given, as my spirit and soul, how with each breath I manifest a piece of Her, testifying of Her power and divinity. I think about how this power and divinity resides within me and how I impart my unique divinity beyond myself with each exhalation. I remember that my breath is a creation of the Divine, and that simply because I am a woman, my breath is a piece of the feminine divine. I think about my breath metaphorically, how I am able to give the breath of life to seemingly lifeless ideas, how I feel dormant inside when I am in a creative slump or block, how breath and creation reminds me I am alive, that I have a part in this great, vast whole. I remember. And for now, that is plenty. [1] David L. Paulsen and Martin Pulido, “ ’A Mother There’: Historical Teachings about Mother in Heaven ,” BYU Studies , 50:1, 85. [2] LDS First Presidency, “ The Origin of Man ,”  Improvement Era,  Nov. 1909, 78. Also, check out our podcast interview with Rachel Hunt Steenblick about her book of poetry,   Mother’s Milk: Poems in Search of Heavenly Mother .  And our podcast interview  Bethany Brady Spalding  and  McArthur Krishna  about their new book,  Our Heavenly Family, Our Earthly Families .

Gospel Doctrine Lesson #4 ;  Moses 4-6 Moses 4-6 cover the events in the Garden of Eden and the aftermath. Our first parents go from living in a physical paradise communing with God to being cast from God’s presence into the world. As Latter-Day Saints, we spend a lot of time studying these events in our Sunday School lessons and temple worship. Many lessons, books, articles and essays have been written about what happened in Eden speculating and asserting whether the events are literal or metaphorical, the nature of the fruit, who knew what when, sin vs transgression, etc. Studying and applying the lessons from Eden is bigger than one Sunday School class or blog post. Since the events of Eden are well known to most Latter-Day Saints, I’m going to focus on Eve and leaving Eden. In D&C 138, Joseph F. Smith shares a vision he had of the heavenly “mighty and great ones” and amongst them was “…our glorious Mother Eve…” Our theology regarding Eve, is one that distinguishes us from other Christian denominations. “Some Christians condemn Eve for her act, concluding that she and her daughters are somehow flawed by it. Not the Latter-day Saints! Informed by revelation, we celebrate Eve’s act and honor her wisdom and courage in the great episode called the Fall.”[1] Eve’s body of flesh and bone is one of the final acts in the creation story. “…this is our theology…that the crowning creation and the glory of the human experience came with the creation of Eve.”[2] I wonder how much time while in the Eden, Eve spent studying the tree of life and the tree of knowledge. Did she feel the desire of her soul to expand? A feeling that she was destined for more? Did she know instinctively that something had to change? Though the garden was beautiful and nurturing, it had its limitations. “…all that which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin” (2 Ne. 2:22-23). By the time she encounters Satan, has Eve reached the threshold of what Eden could offer? I don’t know. But we do know Eve partook. Satan uses truths and half-truths to beguile Eve in an attempt to thwart God’s plan – the plan for all of us to become as the gods. During their interaction, Satan reveals an important attribute of the gods, “Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Mose 4:11). Our eyes need to be open that we may know good and evil to put off the natural man and become as the gods. Eve, nonetheless, has transgressed. In her conversation with the Lord about partaking she is told the consequences of her choices. “[Eve], I will greatly multiply thy sorrow and thy conception. In sorrow thou shalt bring forth children, and thy desire shall be to thy husband, and he shall rule over thee” (Moses 4:22). Many have used this scripture (and its corollary in Genesis) to oppress and subjugate women and undermine their contributions. Elder and Sister Hafen clarify what “rule over thee” actually means in an article they wrote for the Ensign . . “The concept of interdependent, equal partners is well-grounded in the doctrine of the restored gospel. Eve was Adam’s ‘help meet’ (Genesis 2:18). The original Hebrew for meet means that Eve was adequate for, or equal to, Adam. She wasn’t his servant or his subordinate. And the Hebrew for help in “help meet” is ezer, a term meaning that Eve drew on heavenly powers when she supplied their marriage with the spiritual instincts uniquely available to women as a gender gift…Genesis 3:16 states that Adam is to ‘rule over’ Eve, but this doesn’t make Adam a dictator. A ruler can be a measuring tool that sets standards. Then Adam would live so that others may measure the rightness of their conduct by watching his. Being a ruler is not so much a privilege of power as an obligation to practice what a man preaches. Also, over in “rule over” uses the Hebrew bet, which means ruling with, not ruling over.”[3]* Adam is to rule with Eve as equals. The consequence of the Fall isn’t the subordination of Eve and her daughters and the elevation of Adam and his sons. The consequence for both Eve and Adam is the expulsion from Eden and the complexities of mortality. I believe when God says to Eve that her desires will be directed to Adam and that Adam will rule with her, God is teaching her about partnering. Eve acted alone when she took of the fruit. Her choice had significant consequences that impacted her and Adam. By having her desires directed towards another, her attention is moved from solely her wants and needs to also hold someone else’s. There’s wisdom in counseling with your partner before making significant decision/actions, like eating forbidden fruit. Furthermore, the work of ruling with another provides opportunities to develop godly attributes such as listening, advocating, compromising, supporting and forgiving, etc. God then shows an “…increase of love toward [them] whom [God] hast reproved…” (D&C 121:43) by making coats of skin to protect Adam and Eve in the lone and dreary world. I’m deeply moved by this act of parental love. I think about it as I put on the garment. A reminder that though I may be in the lone and dreary world, I am a daughter of Heavenly Parents who have given and will give me all I need to become like Them. What is waiting for Adam and Eve outside of the garden? Children and further knowledge through angelic instructors and by their own experiences – to learn to work and live by faith, to experience deep sorrow and great joy. “And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient” (Moses 5:11). “Just as Adam and Eve had to leave the Garden of Eden, spiritual maturity requires that we have experience in this world. It is experience that helps us know good from evil. It is experience that helps us recognize the promptings of the Spirit.” [4] I think we all have a metaphorical Eden that we must leave in order to fully engage in the process of exaltation. These metaphorical Edens are universal and unique unto us. Staying in a metaphorical Eden looks like not letting go of the relationship, ideology, expectations, habit, etc. we need to in order to grow in the ways our spirit is urging. Leaving Eden comes from living an examined life, doing the hard things, risking growth at the expense of perfectionism. It’s letting go of who we think we’re supposed to be and embracing who we are. [5] I find more times than not, staying in the garden is a response to pain. We’ve been hurt before, so we’re going to protect ourselves by staying in an environment that grants us the illusion of control. As we learn from Eve, sorrow is part of the mortal journey. It’s one of the ways we develop our godly attributes. We can use the tools we have been given. Have faith in the plan. Utilize the atonement. And risk. Since publishing this post, I’ve learned from Hebrew scholars that the Hafens’ translation is inaccurate. Meridian Magazine has an interesting article explaining the current consensus of scholars -“A modern English translation makes the meaning of this difficult phrase clear: ‘You will want to control your husband, but he will dominate you.’ Looking at the verse in context, it is evident that the Lord is not telling the couple how they should treat each other, but rather describing a tragic tendency in mortal marriages that they must avoid.” This information doesn’t change what I said in response to the Hafens’ statement. I think it supports it and gives a further understanding that a relationship of control and domination is not of God.     [1]  Dallin H. Oaks, “ The Great Plan of Happiness ,” October 1993 [2]  Jeffrey R. Holland speaking to Harvard Law School, March 20, 2012 [3]  Elder Bruce C. Hafen and Marie K. Hafen, “ Crossing Thresholds and Becoming Equal Partners ,” Ensign, August 2007. [4]  Janette Hales Beckham, “ Making Faith a Reality ,” October 1997 [5]  Brene Brown, The Gifts of Imperfection Further Must Reads on Eve and the Fall: Beverly Campbell’s book, Eve and the Choice Made in Eden Valerie M. Hudson’s essay, “ The Two Trees ”Valerie M. Hudson and Richard B. Miller’s Ensign article, “ Equal Partnership in Marriage ” Additional Quotes About Eve: President Russell M. Nelson : “We and all mankind are forever blessed because of Eve’s great courage and wisdom. By partaking of the fruit first, she did what needed to be done. Adam was wise enough to do likewise.” President Henry B. Eyring : “By revelation, Eve recognized the way home to God. She knew that the Atonement of Jesus Christ made eternal life possible in families. She was sure, as you can be, that as she kept her covenants with her Heavenly Father, the Redeemer and the Holy Ghost would see her and her family through whatever sorrows and disappointments would come. She knew she could trust in Them.” President Dallin H. Oaks : “It was Eve who first transgressed the limits of Eden in order to initiate the conditions of mortality. Her act, whatever its nature, was formally a transgression but eternally a glorious necessity to open the doorway toward eternal life. Adam showed his wisdom by doing the same. And thus Eve and ‘Adam fell that men might be’ (2 Ne. 2:25).” Joseph Fielding Smith said, “I never speak of the part Eve took in this fall as a sin, nor do I accuse Adam of a sin. … This was a transgression of the law, but not a sin … for it was something that Adam and Eve had to do!” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954–56, 1:114–15). Sheri Dew : “Eve set the pattern. In addition to bearing children, she mothered all of mankind when she made the most courageous decision any woman has ever made and with Adam opened the way for us to progress. She set an example of womanhood for men to respect and women to follow…Eve, for the joy of helping initiate the human family, endured the Fall. She loved us enough to help lead us.” Neill F. Marriott : “Mothers literally make room in their bodies to nurture an unborn baby—and hopefully a place in their hearts as they raise them—but nurturing is not limited to bearing children. Eve was called a “mother” before she had children. I believe that ‘to mother’ means ‘to give life.’ Think of the many ways you give life. It could mean giving emotional life to the hopeless or spiritual life to the doubter. With the help of the Holy Ghost, we can create an emotionally healing place for the discriminated against, the rejected, and the stranger. In these tender yet powerful ways, we build the kingdom of God.”

Gospel Doctrine Lesson #5 ,  Moses 5-7 Each for their own reasons, many women in my freshman ward suffered from eating disorders. To help them, our ward leadership invited a recovered bulimic woman to give a fireside. Although I have not personally experienced an eating disorder, a truth this woman taught has always stayed with me. When discussing her eating disorder, she drew parallels to the story of Cain. In Moses chapter 5, Cain slays his brother Abel and declares, “I am free.” This is a hauntingly ironic statement, as this murder was the beginning of Cain’s bondage and suffering. Where he previously defined himself as someone that tilled the earth, he was now cursed that the earth would no longer produce for him; where the Lord had previously spoken with him, Cain was now “shut out from the presence of the Lord,” both on earth and eternally. Cain had thought freedom meant being free from his brother and gaining wealth, but by pursuing this flawed freedom, he lost everything and found himself in eternal bondage. The speaker realized that for her, “freedom” had meant being thin, and she based her decisions around that. But she saw she had been just as blind as Cain. Her obsession with thinness did not make her free – she was in bondage to her eating disorder, was experiencing severe health problems, and had distanced herself from family, friends, and the Lord. Only the power of the atonement, coupled with professional help, allowed her to heal and live her life with true freedom. I have thought of this parallel often. To me, Cain’s declaration “I am free” means not consulting the Lord as I form my definition of a fulfilling life, and taking matters into my own hands in how I pursue it. But I’ve come to see that true freedom and power come from becoming who I truly am, which happens as I learn and embrace God’s vision of my eternal identity. I love that this lesson links Cain’s story with Enoch’s because it provides a powerful contrast. Where Cain distanced himself from the Lord in trying to pursue his own vision of himself, Enoch trusted in God’s vision of him and transformed into something he couldn’t previously imagine. When the Lord called him as a prophet, Enoch wondered why the Lord would do so, citing his youth, unpopularity, and difficulty in speaking as strikes against him. These were clearly weaknesses that he felt keenly. But as Enoch shifted his focus to following God’s vision for him rather than his own, everything changed. Enoch’s weaknesses weren’t immediately taken away; we know that when he began preaching, “all men were offended by him,” and people gathered to see “the wild man” that came among them (Moses 6:37 & 38). His fears of being hated and disregarded were not without merit. Yet the Lord fulfilled his promise to make Enoch into something more. Where Enoch used to be plain-spoken, Moses 7:13 states, “all nations feared greatly, so powerful was the word of Enoch, and so great was the power of language which God had given him.” Where he used to be hated, he helped the people become Zion, “of one heart and one mind” (Moses 7:18). Where he was inexperienced, he led his people to become so righteous God could take them into heaven. Surely this was not what Enoch originally envisioned for himself, but as he strove to learn and embrace God’s plan for him, he became his best, most authentic self. He blessed many people, and he became truly free. Reflecting on this story, Sister Sheri Dew taught , “I doubt many of us feel noble and great. But then neither did Enoch…As we come to understand [God’s vision for us], we will feel a greater sense of mission and more confidence living as a woman of God in a world that doesn’t necessarily celebrate women of God. We will cheer each other on rather than compete with each other, because we’ll feel secure in our standing before the Lord.” What it means to live as a woman of God will vary greatly from woman to woman, but as we help each other understand and pursue God’s plan for us as individuals, we build both ourselves and Zion. I don’t feel like I have arrived at a complete understanding of my eternal identity and what God has planned for me. Perhaps it is something I will spend my whole life refining. But through time spent kneeling in prayer, pondering my patriarchal blessing, and reflecting on how God’s interactions in my life have shaped me, I have seen glimmers of it, and have felt the power, joy, courage, and real freedom that accompany that knowledge.

Gospel Doctrine Lesson #6 ;  Moses 8:19–30 ;  Genesis 6:5–22 ;  7:1–10 ;  Genesis 7:11–24 ;  8 ;  9:8–17 “The shore is an ancient world, for as long as there has been an earth and sea there has been this place of the meeting of land and water. Yet it is a world that keeps alive the sense of continuing creation and of the relentless drive of life. Each time that I enter it, I gain some new awareness of its beauty and its deeper meanings, sensing that intricate fabric of life by which one creature is linked with another, and each with its surroundings.”[1] Naturalist Rachel Carson wrote these words in 1955, but the beauty of creation and its power to convey profound truth can be found in the earliest ancient stories of the Old Testament. Like Carson’s encounter with the seashore, the Genesis story of the flood describes a natural world rich with meaning, where all living things are connected and spiritual truths are embedded in a natural, physical environment. Early Christians read it as a deeply symbolic story: the flood was a type and figure of baptism (1 Peter 3:21) and Noah’s dove a prefiguration of the Holy Ghost. We are not bound to this one early Christian interpretation, (the Old Testament invites a multiplicity of other fruitful readings and applications, some of which are presented in the Gospel Doctrine manual), but I find particular meaning in the spiritual symbol of the dove. In this story, it is the dove who links humanity, the heavens, and the natural world. This dove is the second significant animal character in Genesis and a kind of foil to that first notorious biblical creature, the serpent of Eden. While the serpent contributes to humanity’s fall, the dove’s role in the earth’s renewal after the flood is one of mediation and peace. In Genesis 8, doves are classified as “clean” animals, consecrated for burnt offerings (Gen 8:20). Noah’s messenger dove is also identified with a feminine noun in Hebrew, rendered in the King James Version of the Bible with feminine pronouns. She is Noah’s special envoy, sent to scout out the flooded landscape for signs of life. The dove makes three trips: First, she comes back without finding “rest for the sole of her foot” (Gen 8:9). After seven days (an echo of the earth’s week of creation) the dove sets out again, this time returning with an olive leaf. On her third departure, she flies free and does not return to the ark. If we read the dove as the early Christians did, as a type or symbol of the Holy Ghost, then Noah’s interactions with the dove can serve as a model of our personal spiritual lives. I find three simple lessons in their story: Seek God’s Spirit: When confronted with the ruin of his world and an uncertain future, Noah doesn’t act alone. Needing a helper, he looks for a creature not only set apart for a holy purpose but also capable of moving beyond his own limited sphere. Noah knows that he is in over his head, so to speak, so he seeks the dove. And while I hope I’ll never be stranded on a mountain, surrounded by water, and tasked with founding a new civilization, we all have challenges that we can’t face alone. How do we seek the dove in our lives? Do our prayers reflect the desire for inspiration? Do we recognize our communities, families, and friendships as sources of the Spirit, and do we do our part to foster peace in these relationships? Do we look for God’s Spirit in the beauty of creation? How do we seek the dove? Receive, recognize, and act upon the Spirit: When Noah welcomes the dove back from her second trip, “lo, in her mouth was an olive leaf” (Gen 8:11). Taken literally, this olive leaf is simple evidence of a habitable home. But the olive branch by the time of the Christian era was a symbol of peace, a hallmark of the Spirit. Paul writes, “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance…” (Galatians 5:22-23:). The dove offered cooperation, communication, peace, and life, and Noah stood ready to receive and act upon her gift. How can we ready ourselves to receive God’s help and peace? Can we free up our busy schedules so that we can act on his Spirit? Does this mean skipping mindless entertainment and spending a few minutes in meditation? Does it mean counting our blessings? Does it mean offering our time, talents, and means to help others? Does it mean thanking the people who have blessed us, who have acted the part of the dove in our lives? How do we receive the dove? Resist the need to constrain the Spirit: Noah’s dove disappears from the narrative after her third departure from the ark. Rather than offer her as a sacrifice, Noah sets her free to fly unrestrained. What does this freedom have to do with attuning ourselves to spiritual things? Do we recognize that the Spirit can’t be mastered as a formulaic solution to all problems? It can be hard to let go of the need to dictate God’s will. For that matter, it’s difficult to grapple with the free choices of our fellow creatures. But freedom is fundamental to the gospel. The power of the Spirit cannot thrive in the context of “control or dominion or compulsion” (D&C 121:37). How do we honor the freedom of those around us so that we can live with the Spirit? Can we say, like Eliza Hewitt in her hymn, “the dove of peace sings in my heart,”[2] even when things aren’t going according to our plans? Even when our future is uncertain or we aren’t in complete control? I find the story of Noah, the flood, and the dove intensely moving. It will always remain a little mysterious to me, but in this, it is like the rest of God’s creation–beautiful, sometimes baffling, and yet full of meaning. It tells me a story of Spirit, of connectedness, and of peace. [1] Carson, Rachel. “The Edge of the Sea.” The Best American Essays of the Century. Ed. Joyce Carol Oates. Houghton Mifflin, 2000. (215) [2] Hewitt, Eliza “There is Sunshine in my Soul Today” Hymn 227.

Gospel Doctrine Lesson #7 ;   Abraham 1:1–4 ;  2:1–11 ;  Genesis 12:1–8 ;  17:1–9 The Abrahamic Covenant has never really made sense to me. I’m sure that I tried a few times when I was younger to understand it, but scriptural language combined with promises of land and posterity never did it for me, so I pretty much gave up on understanding it. In the past few years, I’ve found a renewed interest in studying the Old Testament (the impetus being women in the scriptures), and I’m trying harder to understand more of the scriptures and doctrine. To put it really briefly, in the Abrahamic Covenant we (Abraham’s seed) promise to keep the commandments and share the gospel. The Lord promises us/Abraham land, posterity, and more blessings. I’ve been thinking a lot about what “land” means to us as latter-day people, especially women. Most of us are not going to live in the land of Canaan anytime soon, and most of us don’t need land for our livelihoods. So, how can we relate and understand? There’s a group of women in the Old Testament who can perhaps give us insight into how we can think about land in our day and time. Zelophehad’s daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah were part of the Israelites who were getting ready to enter the promised land. The custom at that time was the inheritances of land were given to men. Zelophehad had died in the wilderness; his daughters had no brothers, and they were not married. They were not going to have a place to live. What did they do to solve their problem? “And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the Lord in the company of Korah; but died in his own sin, and had no sons. Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father” (Numbers 27:2-4). Mahlah, Noah, Hoglah, Milcah, and Tirzah went to the prophet. They went before their leaders. They asked for their inheritance. They sought to claim the blessings of land they felt they should receive as the seed of Abraham. Gratefully, Moses who took them seriously and then asked the Lord what to do. The Lord told him, “The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them” (vs 7). I’m sure they had prayed and thought about what they should do. Their prayers were answered by the Lord. And not only did they receive an answer to their question, guidance was given to other women in a similar position. “And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter” (vs 8). These women helped themselves and others because they sought to claim their blessings and inheritances. In the middle of the timeline of Abraham receiving the Abrahamic covenant, there is a moment when Abraham asked the Lord for an answer to a question that Abraham couldn’t understand. A few years prior, the Lord had made promises to Abraham that would become part of the Abrahamic covenant. One of these promises was that the Lord would make of Abraham a “great nation”. (Genesis 12:2) Years later, Abraham seems confused by this promise and says to the Lord, “Behold, to me thou hast given no seed” (Genesis 15:3). The Lord responds to Abraham by telling him, “Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be” (Genesis 15:5). I love that Abraham questions the Lord about something that didn’t make any sense to him. God answers him in a way that it seems brought Abraham peace. How can we be more like Abraham, Mahlah, Noah, Hoglah, Milcah, and Tirzah? What blessings and/or inheritances are we promised that we aren’t claiming? And how do we go about claiming these blessings in a positive way? If we go to the Lord in prayer and humility, “He shall lead [us] by the hand, and give [us] answer[s] to [our] prayers (D&C 112:10).

Gospel Doctrine Old Testament Lesson #8 ;  Genesis 13 ,  Genesis 14:1–2, 8–24 ,  Genesis 17:5 ,  Genesis 18:16–33,   Genesis 19:1–29 The original title of this lesson is “Living Righteously in a Wicked World.” It covers a story most of us are familiar with—the story of Sodom and Gomorrah. We know that these cities were so wicked that God decided to destroy them. He counseled Lot and his un-named wife, to “Escape for thy life. Look not behind thee.” But of course, Lot’s wife did look back and was turned into a pillar of salt. There are lots of interesting parallels and lessons that can be drawn from the story and from Lot’s wife’s actions. The other parallel that many people draw is between Sodom and Gomorrah and our world now. This story and lessons with titles like this often lead to discussions about how the world is filled with evil, scary, dangerous, immoral things and people and how we, in contrast, alone must stand for integrity, honesty and godliness. So when the question comes about how we can live righteously in a wicked world, it seems natural that the answers would include solutions like turning our backs, shutting ourselves off—succeeding in our escape from evil where Lot’s wife failed. I don’t think this is the right message. The lesson suggests bringing in a newspaper and referencing all the terrible things that are happening in the world. There’s no doubt that terrible things are happening. In fact, as I am sitting down to write this, my mind is filled with the latest news on the school shooting in Parkland, Florida. I can hardly think of anything more despicable, horrific, and just plain evil. For something like this to happen, surely we must be living in Sodom itself. And yet look a little closer and you will find that Parkland, Florida bears little resemblance to Sodom. Even in the midst of this horrible event, the basic kindness of the great majority of our fellow sisters and brothers shines through—in the people who took great risks to assist others, the families expressing their love and an entire community drawing together to support one another. In my work doing communications for nonprofits, I continuously see acts of Christlike service and deep, genuine compassion demonstrated by nonprofit employees, volunteers and donors. These people come from many different faiths—and sometimes even from no faith at all. In my work, I encounter those most in need in our community. I am sometimes overwhelmed by the tragedy of the world. But I am often overwhelmed by the beauty and kindness of that same world. The lesson includes a quote by M. Russell Ballard responding to the saying: “Be in the world but not of the world.” He states: “Perhaps we should state the couplet previously mentioned as two separate admonitions. First, ‘Be in the world.’ Be involved; be informed. Try to be understanding and tolerant and to appreciate diversity. Make meaningful contributions to society through service and involvement. Second, ‘Be not of the world.’ Do not follow wrong paths or bend to accommodate or accept what is not right…Members of the Church need to influence more than we are influenced. We should work to stem the tide of sin and evil instead of passively being swept along by it. We each need to help solve the problem rather than avoid or ignore it.” When I read this, I thought of President Nelson’s talk : “So today I plead with my sisters of The Church of Jesus Christ of Latter-day Saints to step forward! Take your rightful and needful place in your home, in your community, and in the kingdom of God—more than you ever have before.” I also came across a General Conference talk from Sue Bergin where she says: “Both the scriptures and the latter-day prophets urge us not to limit our service to a close circle around us but to extend our efforts as far and as wide as possible.” So, how do we as Mormon women live righteously in a world that may sometimes seem filled with wickedness? I don’t think we do it by hiding our light under bushels or by limiting our associations to within the walls of our home or even our own chapels. I see no place for that stereotypical meek, submissive Mormon woman whose entire sphere of influence is the small space right around her. We live righteously in our world by creating and magnifying good all around us, by being engaged in our communities, and by raising our voices and exerting our influence both in and out of church. We do it by joining together with others who reflect the light of Christ in their lives—whether or not they recognize it as such—to change the world for the better.

Gospel Doctrine Lesson #9 ;  Abraham 1:1, 5–20;  Genesis 15–17,   21.  22 Frankly, I signed up for this topic but can’t remember why. Rather, I can’t remember what I thought I could offer on the subject of Heavenly Parents being willing to sacrifice Their son. I think I would refer readers to Fiona Givens and Terryl Givens new book The Christ Who Heals . It is a very different look at the atonement — the Lamb as Christ— and would give readers a lot more substance than my thoughts. But, in the meantime, we have the story of Abraham and Isaac. Did Sariah know what Abraham was to do? Would you have sent your son or daughter with their father? Could you believe in a God like that? After reading Rachel Hunt-Steenblik book of poetry called Mother’s Milk: Poems in Search of Heavenly Mother (illustrated by AshMae Hoiland — go read it), my own rusted poetry writing creaked back to life. And, a while back, after one particularly hard day, this is what came to mind: Trust Him With Your Children? Heavenly Mother,Do you trustHeavenly Father? Because, I admit,I don’t. This is a blow to finally see this. I use to be a Believer–Capital B. But now I look aroundAt the mess that is suppose to pass for my life–And I want my Mother. (My Father answered my prayers to get me here.) But, No Mother would be ok with her children Like this. Except that Heavenly Mother designed the plans of this earth life with Heavenly Father. So even if I find the story of Abraham and Isaac incomprehensible, I cannot blame one parent over the other. Does this make me trust Heavenly Mother less? No. In fact, this realization made me trust both of Them more. Let me explain. In many families I know, the mother is the one who frets most about keeping children alive. Some mothers even express concern about leaving young children to be tended by their fathers. This is not always true and I understand a sweeping gender statement. But, still, often seems that way. From a sheer evolutionary standpoint, mothers put a lot more oomph into making a child than a father puts. This is not a slam on fathers, just basic biology. Mothers seem to be more inherently aware of potential danger. In my family, this is how it works. (If you know many men who are exceptions or this is not your family, great. For the purposes of my own personal trajectory on trusting my Heavenly Parents, please roll with me.) If females are the sacred nurturers, then extrapolate this to Heavenly Mother and how much she cares about the well-being of her children. And, so, if she were ok with this Abraham/Isaac plan, then it must be ok. In fact, it ALL must be ok. We know Heavenly Mother was part of crafting the plan of happiness (The Lds.org official church essay on Mother in Heaven cites Elder Ballard on this point: “We are part of a divine plan designed by Heavenly Parents who love us.”). We also know that this earth life means many of Her children suffer in horrible ways. If THE Divine Nurturer is “ok” with pain/suffering/death being part of the plan (Abraham and Isaac one example), it must be ok. Which, frankly, rejiggers how I think about a lot of things. The things that I think are important, well, probably aren’t. This doesn’t mean I won’t care about keeping my children alive and the wellbeing of other children. And doesn’t mean I think we should shrug about children suffering. BUT, obviously the suffering and the experiences of this life are not the end. The rejiggering turned me back into a Believer. If I trust Heavenly Mother, I can trust Heavenly Father too. This is what the story of Abraham and Isaac means to me. That I must trust with more humility. That I must move with more belief. That there are so many things I don’t understand— but I do know I am loved by my Heavenly Parents. Yes, both of them.

Old Testament Gospel Doctrine Lesson #10 ; Genesis 24;  Genesis 25:20–34;  Genesis 26–29 .  What does it mean to be an Old Testament patriarch? Abraham, Isaac, and Jacob are set apart by their covenants with God: Abraham seeks out inspiration and is granted a posterity greater in number than the stars of the sky. His son Isaac receives the same blessing; and Jacob, after supplanting the birthright of his older twin, becomes Israel, the founder of a nation. Then what does it mean to be a matriarch? And how do the matriarchs differ from these men? Among the wives of Abraham, Isaac, and Jacob, Rebekah stands out as a particularly strong example of the vision and divine ambition of these founders of Israel. What points can be learned from her about women within the Abrahamic covenant? 1. Rebekah’s recorded lineage gives special attention to her female forebears. When Rebekah runs home, it is to “her mother’s house” (Gen. 24:28); her grandmother is named three times in this same chapter. This reminds us that the Abrahamic covenant is dependent on the wife’s divinely chosen status as well as the husband’s. The significance of Rebekah’s role is re-emphasized right before she leaves home, when her relatives give her a blessing that sounds like that given to Abraham: “be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them” (Gen. 24:60). 2. Rebekah’s marriage to Isaac is arranged by the servant of Abraham. But Rebekah herself plays a part in her own marriage negotiation. When the servant asks Rebekah’s family to let him travel immediately back to his master, her opinion matters. Abraham’s servant tells and re-tells his experience of being divinely guided to find her, but Rebekah is the one who has the final word, saying “I will go” (Gen. 24:58). This moment emphasizes Rebekah’s agency. Even in the midst of a destiny that seems inevitably charted by God, this free consent is important. 3. Isaac loves Rebekah and has no other wives (Gen. 24:67). Not much is said about their marriage, except that it lacks some of the contentiousness of other Old Testament marriages. 4. Once married, Rebekah waits twenty years before she is able to have children. When she finally conceives she is sick and uncomfortable. Her recourse? To pray and ask God, “why am I thus?” He responds with a prophecy of the future destiny of her twin sons. Rebekah does not stand passively by after this visionary experience, but goes to great lengths to bring the prophecy to fruition (Gen. 27), demonstrating not only women’s potential for spiritual gifts but their initiative and daring. 5. Finally, Rebekah is human, and the Genesis narrative is open-ended in its judgment of her morality or righteousness. For example, we aren’t told exactly why she was so willing to travel far from home to marry her cousin. Was it a desire for wealth? A dissatisfaction with her present life?…or did she instead show simple humility before the Lord and exercise faith in her own covenant destiny? We also aren’t told whether her deception of Isaac was justified in the Lord’s eyes or whether she felt penitent for this scheme. The unembellished narrative invites us in without offering judgment on its own human characters. Rebekah provides a narrative model of the matriarchal role, but her story (like many in the Old Testament) can be approached from various different interpretive angles. When I read the stories of Genesis 24 – 28, I am reminded of two of these interpretative approaches: 1. The Old Testament is powerful in that it can be read as a series of simple, moral stories. That’s one way of reading them. In this way, Rebekah’s feeding the camels of Abraham’s servant tells a story of kindness rewarded with good fortune. And her simple answer to the servant’s proposal of marriage becomes a lesson in submissive faith. These stories offer worthy models of behavior. 2. But the Old Testament can also be read not as moral exempla but as stories in which humans keep on making mistake after mistake. They become a way for us to see how not to live. What would have happened, for example, if Jacob and Rebekah had not resorted to trickery? Would the eventual nations of Israel and Edom have been a strong, united covenant people, not plagued by wars and contentions? The patriarchs and matriarchs were human beings, and in many of these narratives, their actions can be seen as causing trouble for themselves and their descendants. As readers, we are allowed to evaluate their choices and decide that we should not follow their example but to instead recognize God as the most important character– an omnipotent being who can work around the faults and follies of his children for their own good. The Old Testament doesn’t offer a definitive moral, typological, or any other interpretation. Instead, its stories invite us not to close the book on our interpretive process. We never master the scriptures as we might our multiplication tables, and the Old Testament never lets us forget that. It gives us characters that are problematic, stories full of moral quandaries, and scenarios that prove very different points depending on who is reading them and when and why. This is not a flaw in the text. The act of reading — the struggle for meaning — is akin to our struggle to know God. This process requires us to think, to choose, to exercise our human agency as we interpret and re-interpret holy scripture — a thorny but fruitful path. So, to conclude — I love Rebekah. She reminds me of my humanity. She reminds me of our gift of agency. Sometimes we use this gift ethically, sometimes in faith, and other times out of pain or suffering or selfishness, but God honors that agency and still hears us and loves us. And what better book to teach us about agency than Genesis? It shies away from dogmatic and didactic moralism. It gives us human examples and invites us to read with both empowerment and humility, to seek God in these stories of humanity and divinity.