Famine in Zion
Chapter 6: The Iron Rod
Lehi’s vision of the Tree of Life, recorded in 1 Nephi 8 and further expanded in 1 Nephi 11–15, offers what may be the most enduring spiritual metaphor in all of Restoration scripture. It is a sweeping narrative of covenantal choice, filled with striking symbols—a tree whose fruit is “desirable above all,” an iron rod, a mist of darkness, and a great and spacious building filled with mockers. Each represents an archetype of discipleship or its antithesis. But amid all these symbols, it is the iron rod that determines the outcome.
Much attention is often given to the great and spacious building—and for good reason. It is an image of collective pride, intellectual vanity, and performative religiosity. It is described as “filled with people, both old and young, both male and female,” adorned in fine clothing, and united in mocking those who seek to partake of the fruit of the tree. They represent the pride of the world, the spiritually self-assured who never intended to walk the covenant path. As Joseph Smith would later explain, those in the building are consigned to mediocrity through ridicule and apathy. They are not wrestling with faith. They are simply amused by it. They never set foot on the path and were never holding the iron rod.
But for all the power of that image, it is not the most tragic figure in Lehi’s vision. That role belongs to those who once held the iron rod and let it go.
The rod, Nephi explains, is the word of God (1 Nephi 11:25). It is the rod that leads directly to the tree, and it is the rod that must be grasped—continually, not casually—to withstand the mists of darkness, which symbolize the confusion, temptations, and distortions of a fallen world. Many in the vision fall away not because they hate the fruit or because they join the great and spacious building, but because they lose their grip on the rod. The mist overtakes them, and they are lost. The most devastating outcome in the entire vision is not rebellion, but disorientation. These are the people who once had the word of God in their hands and let it slip away.
That, I fear, is the Church I have come to know in many places. Not a church full of rebels, nor one openly antagonistic to faith, but a church unmoored from the iron rod. A people who once revered the word of God, but now—amid culture, comfort, and distraction—have replaced it with platitudes, programs, and sentiment.
We are witnessing a quiet migration, not always toward the great and spacious building, but away from the rod. And that distinction matters. Remember—those in the building never intended to walk the path. But those who let go of the rod once did. They may still attend meetings, speak in familiar tones, and perform outward duties, but without the rod, they are spiritually drifting, vulnerable to every mist of darkness that rises.
Unless we return—individually and collectively—to a disciplined, covenantal, daily holding of the word of God, we too will find ourselves lost. We will think we are still walking the path, when in fact we have been wandering in darkness with the rod somewhere behind us. Lehi and Nephi saw this. Joseph Smith warned of this. The Book of Mormon was given to prevent this.
Let us then return not merely to the memory of the scriptures, but to the actual grasping of them. Let us teach and live by the rod. Because the truth is painfully clear—we do not need to leave the Church to be lost. We only need to let go of the word of God.
When considering Lehi’s vision of the iron rod and other prophetic declarations concerning the latter-day Gentile church, it may be too limited a reading to conclude that the modern Church is simply failing to live up to divine expectations. A more compelling—and perhaps more sobering—interpretation is that we are not merely falling short of prophecy, but fulfilling it. In other words, the present condition of the Church may not represent an unexpected deviation from the plan, but rather the very trajectory foreseen by ancient prophets.
This perspective calls to mind the warnings recorded in 2 Nephi regarding apostasy in the last days. These warnings were not directed at the world at large, but at those within Zion itself—“And others will [the devil] pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell… Therefore, wo be unto him that is at ease in Zion!” (2 Nephi 28:21, 24).
Moroni, writing in prophetic hindsight, expressed deep concern about the pride, materialism, and unbelief he foresaw among the people who would receive his record—“Why have ye polluted the holy church of God?…Why do ye adorn yourselves with that which hath no life…and suffer the hungry, and the needy, and the naked to pass by you, and notice them not?” (Mormon 8:36–39). His warning does not appear to be aimed at a world that rejects the Church, but rather a Church that forgets its own sacred purpose.
The Apostle Paul foresaw a time when those professing faith would not endure sound doctrine, but would heap to themselves teachers who would say “smooth things” (2 Timothy 4:3; cf. Isaiah 30:10). These prophecies are not external—they are internal. They describe conditions within the covenant community in the last days. In other words, the spiritual fatigue, doctrinal shallowness, and cultural dilution observable today are not really anomalies—they are fulfillments.
So then, the question must be asked—What does one do when they find themselves not merely observing prophecy, but living in the very midst of it? If we accept the premise that the modern Church may be fulfilling these scriptural warnings, the task is not merely to critique or lament, but to awaken. The prophets did not record these warnings for resignation, but for repentance. If the arc of history is bending toward apostasy or spiritual mediocrity, it becomes the solemn duty of the Saints—not to despair—but to rise, to remember, and to rebuild.
What, then, can be done? The solution is not merely better manuals or revised curricula, but a wholesale re-centering of scripture. The scriptures must again become the living core of all gospel instruction and discipleship, not just quoted occasionally in talks, but studied, taught, wrestled with, internalized, and lived. We must move beyond surface-level engagement and reclaim the scriptures as a covenantal language—a divine lexicon by which the Saints interpret their world, shape their character, and speak truth with power. If the Church is to preserve doctrinal depth, prophetic clarity, and spiritual vitality in the generations ahead, then the word must take primacy over personality, and doctrine over sentiment.
Only when the words of Christ, ancient prophets, and modern revelations become familiar upon the tongues and in the minds of the Saints will the community begin to speak with the voice of Zion. This means reclaiming a mode of expression that is shaped not by cultural cliché or therapeutic self-expression, but by scriptural cadence, covenantal clarity, and revelatory precision. The sentimental substitutions of the world—however well-intentioned—cannot substitute for the power of the word when it is rightly divided and spiritually taught.
What follows is a collection of ideas and proposals that have taken shape in my mind over the past several months. They are offered as suggestions for consideration, refinement, or even prayerful disagreement. I am just one member among millions. I do not claim prophetic insight. I am acutely aware that some of these ideas may never be implemented, whether due to practical constraints, cultural inertia, or institutional complexity. Still, if even a handful were seriously attempted, I believe they could help reverse—or at least slow—the spiritual consequences explored in the previous chapter. It is my hope that this chapter can serve as a starting point for broader conversations about how we, as a covenant people, might more fully return to the word and preserve the doctrinal inheritance entrusted to us.
Release a Churchwide Call to Repentance
The first and most urgent remedy must be spiritual in nature. The Church could consider issuing a formal, prophetic call to repentance concerning the widespread neglect of scripture across its membership. Such a call would not be unprecedented. Prophetic invitations to return to foundational commandments—such as Sabbath observance, chastity, or family worship—have long served as catalytic moments of reform within the Latter-day Saint tradition. A call of this kind would invite members to mourn the loss of doctrinal fluency, to fast for renewed spiritual hunger, and to recommit themselves to regular, substantive engagement with the Standard Works. In an age of distraction and spiritual superficiality, such a summons could signal a solemn re-centering of discipleship around the revealed word of God. More than just a cultural correction, this would be a covenantal realignment that reorients the Saints toward feasting upon the word as an act of worship, memory, and preparation for Zion.
Reemphasize the Standard Works as Superior to All Other Sources
In order to correct doctrinal drift and restore interpretive clarity, Church leadership could consider publicly reaffirming the primacy of the Standard Works as the ultimate scriptural authority in the restored gospel. While the teachings of modern prophets and apostles are indispensable, they are intended to expound and apply revealed scripture—not to replace or eclipse it. A growing trend among some members is to treat General Conference talks as primary sources of doctrine while relegating scripture to a supporting or decorative role. This inversion is not doctrinally sound. In every dispensation, canonized scripture has served as the standard by which prophetic counsel is measured and interpreted. Reestablishing this principle would ensure that Conference messages are understood within the enduring covenantal framework of the scriptures, not outside of it. A clear and public affirmation from the First Presidency could help re-anchor the Church’s teaching culture in its revealed foundation, safeguarding against the sentimentality, misquotation, and selective proof-texting that often arise in the absence of a governing scriptural lens.
Elevate Scripture in General Conference
A vital step toward restoring doctrinal depth in the Church could be to intentionally elevate the role of scripture in General Conference addresses. While current talks often include scriptural references, these citations are frequently brief, symbolic, or supplementary—used to frame a larger narrative rather than to anchor it. By contrast, in earlier periods of Church history, leaders commonly read substantial passages from the Standard Works and then offered sustained exposition, often using the talk itself as a form of interpretive commentary. A return to that model would help reinforce the principle that modern revelation builds upon—not bypasses—ancient scripture. Talks could aim not only to inspire, but to instruct; not only to uplift, but to expound (see 3 Nephi 23:6). The Saints need to see how scripture functions in real-time doctrinal reasoning, modeled from the highest pulpits of the Church. Leaders who unpack verses, trace typologies, or explain prophetic patterns demonstrate not only personal scriptural fluency, but also invite the membership to reengage with the Standard Works as living texts. This approach would reestablish General Conference as a venue of rich, covenantal teaching, where the word of God is revealed anew through prophetic explanation.
Publish a Church-Approved Commentary on the Standard Works
To support doctrinal consistency and deepen scriptural engagement across the global Church, leaders could consider commissioning and publishing an official, Church-approved commentary on the Standard Works. Such a resource could offer historical context, theological insights, cross-references, and interpretive guidance to assist lay teachers, families, and students. While not intended to replace personal revelation or inspired teaching, this commentary could serve as a doctrinal scaffold for those seeking clarity and depth beyond the basic curriculum. In a Church built upon lay instruction, a standardized commentary would help mitigate the increasing fragmentation of interpretation and support the cultivation of scriptural fluency across all demographics. It could also serve as a safeguard against both proof-texting and speculative doctrinal claims. Just as Elder James E. Talmage’s writings once provided generations of Latter-day Saints with accessible but rigorous doctrinal tools, so too could a 21st-century equivalent help restore confidence in scripture as a living foundation.
Revamp or Replace the Current Come, Follow Me Curriculum
The Come, Follow Me curriculum could be critically re-evaluated in light of its pedagogical limitations. Its intentionally minimalistic and principle-focused design leaves many mature learners and teachers doctrinally undernourished. To better serve the diverse spiritual appetites of a global Church, a bifurcated approach could be considered—a general participatory track, ideal for families and new members, and a parallel expository track designed for more experienced learners and teachers seeking deeper engagement with scripture. The latter would include historical context, doctrinal exposition, cross-referencing among the Standard Works, and theological framing akin to former Gospel Doctrine manuals or institute-level instruction. Without such reform, the Church risks cultivating a generation of Saints whose spiritual diet is devotional but not doctrinal, familiar with gospel language but unacquainted with gospel substance. A multi-tiered curriculum would allow for both accessibility and depth, meeting members where they are while lifting them toward greater scriptural fluency, interpretive skill, and covenantal understanding.
Create an Official “Teacher’s Book of Scripture”
To enhance the quality and consistency of lay instruction across the Church, leaders could consider an official Teacher’s Book of Scripture be developed and distributed. This resource would serve as a doctrinally grounded, pedagogically useful reference volume—distinct from lesson manuals—designed specifically to support teachers, speakers, and study group facilitators in their preparation. It would include curated cross-references across the Standard Works, brief historical and cultural background notes, concise doctrinal commentary drawn from authoritative sources, and recommended teaching approaches for selected passages. This could function as a scaffolding aid to foster greater confidence and competence in scripture-based teaching. In a Church where instruction is largely entrusted to non-specialists, such a volume could play a critical role in bridging the gap between devotional familiarity and theological literacy. Like a simplified synthesis of institute manuals, doctrinal topics guides, and topical indexes, a Teacher’s Book of Scripture would be an invaluable tool in promoting interpretive clarity, scriptural coherence, and reverence for the word of God.
Canonize Scriptural Teaching Standards for Ordinances
To safeguard the integrity and transformative power of sacred ordinances, the Church could consider formally codifying scriptural teaching standards for all covenantal preparation. While the administration of ordinances—such as baptism, confirmation, priesthood ordination, and temple rites—is conducted under priesthood authority, the doctrinal foundation for receiving these ordinances is often uneven and varies widely by local instruction. A canonized, scripture-based framework would ensure that candidates understand not merely the procedural aspects of ordinances, but their covenantal significance, doctrinal origins, and eternal trajectory. Instruction would be rooted in the scriptures themselves, drawing explicitly from texts such as Mosiah 18, 2 Nephi 31, D&C 84, and others that define the nature of discipleship and covenantal belonging. Such a move would not only elevate the theological clarity of Church instruction but also reinforce the sacredness of the ordinances by anchoring them in revealed language. Canonizing such standards—either through formal handbook revisions or a unified preparatory curriculum—would help ensure that those who make and renew covenants do so with “real intent” (Moroni 10:4), informed by the word of God rather than cultural assumption or superficial familiarity.
Train Clergy and Teachers in Theological Education
Given the increasingly complex spiritual needs of a global Church, ecclesiastical leaders must be not only administratively capable but also theologically informed. A formal initiative to provide theological education for bishops, stake presidents, temple presidents, and mission presidents could significantly elevate the doctrinal fluency of the Church’s leadership corps. This could take the form of modular coursework—offered through BYU, Ensign College, or a centralized Church platform—focusing on scriptural exegesis, Restoration theology, covenantal history, and key doctrinal themes. These resources would be designed to be accessible yet rigorous, combining video instruction, readings, and periodic assessments to ensure retention and application. In tandem, doctrinal evaluation interviews could be instituted periodically at the stake level to assess leaders’ ability to teach and apply core doctrines effectively. Such a program would not undermine spiritual gifts or revelation, but rather equip leaders to magnify those gifts with greater precision, confidence, and scriptural depth. As the Church grows in complexity and diversity, the ability of local and regional leaders to “expound all scriptures” (3 Nephi 23:6) will be critical to sustaining doctrinal unity and nourishing the Saints.
Reclaim the Expectation that Leaders Are Scripturally Fluent
In a Church governed by lay leadership, spiritual maturity must be matched by scriptural fluency. It is no longer sufficient for any organizational leaders to be merely administratively competent or well-intentioned. They must be doctrinally literate and capable of expounding the scriptures with clarity and conviction. Historically, Church leaders—especially in the early Restoration—were expected to be “mighty in the scriptures” (cf. Acts 18:24), able to teach correct principles from the revealed word of God. Reclaiming this expectation could mean treating scriptural understanding as a legitimate and essential qualification for ecclesiastical leadership, alongside spiritual discernment and moral integrity. Stake presidencies and Bishoprics might regularly assess the doctrinal readiness of potential leaders, not to create elitism, but to ensure that those entrusted with shepherding the flock are equipped to do so in the language and logic of the covenants. As scriptural illiteracy increases, so too does the risk of gospel distortion. By reaffirming scripture fluency as a leadership expectation, the Church can protect the theological integrity of its local units and re-anchor its ministries in the revealed foundations of the Restoration.
All Sacrament Talks and Lessons Reviewed by the Bishopric
To preserve doctrinal integrity and promote spiritual edification, ward Bishoprics could consider proactively reviewing all sacrament meeting talks and second-hour lesson plans in advance—not as a mechanism of censorship or control, but as an act of spiritual stewardship. In a lay-led church, the diversity of teaching backgrounds and theological assumptions can lead to wide variation in scriptural usage, doctrinal clarity, and pedagogical focus. A review process offers a safeguard against the inadvertent spread of speculative or incorrect doctrine, ensures alignment with the Church’s scriptural and prophetic foundation, and fosters higher-quality instruction. This review would also serve as an opportunity for mentorship, enabling leaders to encourage richer scriptural exposition, reinforce the centrality of Christ, and guide teachers or speakers away from overreliance on anecdotes or sentimentality. Rather than discouraging participation, such a process affirms the sacredness of teaching and speaking in the name of the Lord (D&C 42:12–16). Just as priesthood ordinances are performed with care and preparation, so too should the delivery of doctrine in public settings be approached with reverence, thoughtfulness, and ecclesiastical oversight.
Require Scripture Citations in Every Sacrament Talk and Lesson
To reinforce the centrality of revealed truth in Latter-day Saint worship and instruction, sacrament meeting talks and second-hour lessons could be expected to include direct engagement with the scriptures. A talk or lesson that omits scriptural citation risks reducing gospel instruction to personal reflection or cultural sentiment, thereby severing it from its revelatory foundation. This expectation need not be enforced with rigidity, but should be gently and consistently modeled, taught, and, when necessary, corrected. Just as ordinances are performed using prescribed language and sacred structure, so too should public teaching be anchored in the word of God. Leaders can support this standard by regularly reminding speakers and teachers of their sacred responsibility to teach “out of the best books” (D&C 88:118), which first and foremost includes the Standard Works. Over time, normalizing this expectation would help shift the cultural tone of meetings and ensure that members are being fed by the scriptures themselves rather than merely the impressions or personalities of those presenting. Such a practice reaffirms that all Church teaching, at every level, must be grounded in “the law and the testimony” (Isaiah 8:20).
Reinstitute Teacher Interviews and Development Meetings
To elevate the quality and doctrinal soundness of gospel instruction, wards and stakes could consider reinstituting regular teacher interviews and structured teacher development meetings. These meetings—once a normative aspect of Church practice—can provide mentorship, textual training, and space for reflective dialogue on teaching and doctrine. Rather than merely reviewing classroom logistics, these gatherings would center on deepening scriptural fluency, improving teaching methods, and fostering spiritual preparation. In a lay-led church, teachers vary widely in their backgrounds and confidence with the scriptures. Ongoing development is essential to ensure consistency and clarity across classes. Periodic interviews also allow leaders to discern not only the readiness of teachers but their spiritual needs and growth, making instruction a two-way process of edification. Teaching is a spiritual gift, not just an assignment, and those called to it deserve support in magnifying their stewardship. Restoring this infrastructure would affirm the sacredness of teaching the word of God and would help shift the cultural expectation from lesson facilitation to doctrinal exposition, thereby blessing both teachers and learners alike.
Create a Calling or Informal Role: “Scripture Consultant”
To support doctrinal integrity and enrich local instruction, wards and stakes could consider creating a formal or informal role akin to a “Scripture Consultant.” This calling would be filled by a doctrinally seasoned member—such as a Seminary or Institute teacher, a returned missionary with demonstrated scriptural fluency, or someone with academic training in theology or religious education. The primary function of the Scripture Consultant would be to assist teachers and speakers in preparing lessons and talks grounded in the Standard Works, helping them identify relevant passages, frame doctrinal insights, and avoid speculative or doctrinally weak content. This would not replace personal revelation or diminish the individual responsibility to prepare spiritually, but rather act as a resource to elevate instructional quality and confidence. Especially in wards where gospel literacy is uneven, this consultative role could become a quiet anchor, enhancing both doctrinal unity and scriptural depth across meetings. Much like a music director enhances worship through order and training, a Scripture Consultant could help restore a culture in which the word of God is taught clearly and with power (see Alma 17:2–3).
Recommend Interviews Include Scripture-Based Reflection
Temple recommend interviews serve as sacred checkpoints in a member’s discipleship, affirming both worthiness and ongoing spiritual devotion. To further root this process in the revealed word of God, interview protocols could include a simple invitation for members to share a recent scripture—verse, story, or teaching—that has deepened their understanding of the gospel or strengthened their testimony of Jesus Christ. This is not intended as a test of memory or doctrinal precision, but as a meaningful indicator of engagement with the scriptures as a living well of spiritual nourishment. Such a practice would gently signal that immersion in the Standard Works is not peripheral, but central to covenantal discipleship. It would also normalize a culture in which scripture becomes part of one’s spiritual self-assessment, just as prayer, obedience, and service are. In a time when gospel knowledge risks being replaced by sentiment or superficiality, restoring scripture as a touchstone in the most sacred ecclesiastical interviews would affirm its role as both mirror and compass—helping members “remember, and perish not” (Helaman 5:12).
Encourage Questions and Faithful Wrestling in Classes
A mature scriptural culture demands curiosity, engagement, and the willingness to “wrestle before God” (Enos 1:2). To that end, gospel instruction could normalize open-ended, theologically rich questions that invite discussion, exploration, and faithful reflection. Rather than discouraging complexity or ambiguity, teachers could model how to navigate difficult passages, paradoxes, and evolving understanding with reverence and trust in divine truth. This approach echoes the pattern of the Savior, who often taught through questions and parables that prompted listeners to think deeply and seek personal revelation (e.g., Matthew 16:15; Luke 10:36). Faithful inquiry should not be treated as doubt in disguise, but as a covenantal responsibility—a hallmark of spiritual maturity and scriptural literacy. By cultivating classroom environments where sincere questions are welcomed and addressed with patience, charity, and doctrinal clarity, the Church can rebuild a culture of discipleship grounded not in shallow consensus, but in shared pursuit of truth. Ultimately, a questioning heart—anchored in faith and tethered to the scriptures—becomes fertile ground for revelation, inspiration, and conversion.
Encourage Students to Ask Better Questions of Their Leaders
One of the most vital yet underdeveloped aspects of discipleship is the cultivation of meaningful, courageous questions—especially those directed toward local and general Church leadership. Teachers in the Church could intentionally foster a culture in which students learn not only to receive instruction but to seek deeper understanding through informed and faithful inquiry. This is not about fostering contrarianism, but about nurturing doctrinal discernment, spiritual maturity, and the kind of bold engagement modeled by figures like Joseph Smith, who sought wisdom “by study and also by faith” (D&C 88:118). Leaders are sustained not merely by silent loyalty, but by a membership that asks sincere, thoughtful questions in the pursuit of truth. When members learn to approach leaders with humility, reverence, and scriptural grounding, they contribute to a culture of accountability, dialogue, and growth. Encouraging such questions empowers Saints to move beyond passive consumption and into active discipleship—discerning not only what is taught, but how it aligns with covenantal principles and the revealed word of God. In this way, asking better questions becomes not an act of rebellion, but an expression of spiritual integrity.
Call Out False Doctrine—Lovingly, but Clearly
In a scripturally literate community, false doctrine should not be ignored or passively absorbed, but addressed with clarity, humility, and charity. Teachers and leaders have a sacred responsibility to gently but firmly correct sentiment-based distortions, speculative traditions, and ideologically driven rhetoric when they arise in Church discourse. Whether in the form of feel-good heresies, doctrinal confusion, or partisan interpretations of gospel principles, such teachings can erode foundational truths and lead to confusion or apostasy over time. As Paul taught Timothy, those called to teach must “rightly divide the word of truth” and “in meekness instruct those that oppose themselves” (2 Timothy 2:15, 25). Corrective teaching need not be confrontational, but it must be courageous. When falsehoods are left unchecked—particularly in lessons, testimonies, or public settings—they subtly redefine doctrine and displace scriptural authority. A culture that prizes peace over truth will eventually lose both.
Re-center Family Scripture Study as a Priesthood Duty
In the restored Church, the home is the primary classroom of discipleship. To that end, family scripture study could be reframed not as an optional devotional habit, but as a sacred priesthood duty. Heads of households, particularly fathers holding priesthood keys within the family unit, bear covenantal responsibility to lead their families in the word of God. Bishoprics and ward councils could support this by inquiring regularly—not to induce guilt, but to equip and sustain. Such conversations can offer encouragement, share resources, and identify barriers to consistent engagement. Just as priesthood interviews explore Sabbath observance, tithing, and prayer, so too could they gently reinforce the expectation that families are nourished by the scriptures. Re-centering scripture study as a priesthood duty realigns the spiritual governance of the home with its eternal purpose—to raise up a generation grounded in the covenants, fluent in the word, and prepared to build Zion. When parents prioritize the scriptures at home, the Church becomes a spiritually literate people, fortified from the foundation up.
Create Stricter Guidelines for Fast and Testimony Sundays
Fast and testimony meetings are sacred occasions intended to edify the body of Christ and reaffirm collective faith in the restored gospel. However, without gentle structure, these meetings can sometimes drift from their intended spiritual purpose. To preserve doctrinal focus and reverence, Church leadership could consider implementing a brief, standardized statement—read monthly by a member of the Bishopric—reaffirming the centrality of Jesus Christ, the Restoration, the scriptures, and personal witness of revealed truth. Such a statement would not restrict sincere expressions of faith, but rather orient them toward the foundational tenets of the gospel. This simple liturgical prompt could remind members that testimonies are not personal updates, emotional ramblings, or philosophical musings, but sacred declarations grounded in revealed truth (see Alma 5:45–46). By re-centering testimony on Christ and the scriptures, the Church would reinforce both doctrinal clarity and spiritual reverence, helping to protect fast and testimony meetings from drifting into cultural familiarity and instead anchoring them in covenantal purpose.
Re-teach How to Bear Testimony with Doctrine
Bearing testimony is a sacred act of covenant affirmation, yet in contemporary practice it often drifts into vague emotionalism or generalized “feeling language.” While sincerity should never be discouraged, it is vital that testimonies reflect doctrinal substance and scriptural clarity. Members of the Church, particularly youth and new converts, could be explicitly taught how to bear witness in ways that affirm revealed truth, draw upon sacred texts, and center on Jesus Christ and his gospel. Testimonies should not merely declare, “I know the Church is true,” but rather affirm covenantal realities—the divinity of the Savior, the restoration of priesthood authority, the Book of Mormon as a sacred witness of the covenant path, and the eternal significance of temple ordinances. Scriptural references can provide anchoring language and theological weight, transforming testimonies from private sentiments into public declarations of enduring truth. Leaders and teachers can model this in word and example, gently guiding the Saints toward a testimony culture marked not only by heartfelt conviction, but by covenantal precision and doctrinal depth. This reorientation would help restore the testimony meeting as a setting of communal edification rooted in the word of God.
Reframe Fifth Sunday
Fifth Sunday meetings represent a unique opportunity within the Church calendar to depart from standard instruction and focus on special themes. Rather than reserving these meetings solely for administrative updates or reactive discussions, stakes and wards could consider reframing Fifth Sunday as a recurring “Scripture Revival Sabbath.” These meetings would center on the public reading of sacred texts, doctrinal exposition, and testimonies rooted explicitly in scriptural engagement. Members could be invited in advance to share how specific passages have transformed their understanding of Christ, deepened their covenants, or brought spiritual renewal. Leaders might read aloud from chapters often overlooked or misunderstood, modeling reverent interpretation and faithful application. This liturgical realignment would not only promote scriptural fluency but would also renew reverence for the Standard Works as living oracles for the latter days. In a time when many Saints feel disconnected from the depth of gospel doctrine, a Fifth Sunday consecrated to the scriptures could become a recurring anchor of collective devotion, rekindling spiritual appetite.
Host Quarterly Scripture-Deepening Firesides
To foster a culture of scriptural fluency and theological maturity, wards and stakes could consider instituting quarterly “Scripture-Deepening Firesides.” These gatherings would provide a space outside the standard block schedule for exploring complex gospel themes through sustained engagement with the scriptures. Led by Seminary and Institute teachers, trained scholars, or doctrinally seasoned members, such firesides could model faithful exegesis, introduce historical and literary context, and demonstrate how to trace doctrinal patterns across the Standard Works. Topics might include covenant theology, grace and discipleship, the typology of Christ in the Book of Mormon, or the symbolic structure of temple language. Unlike typical devotionals, these firesides would not aim merely to uplift emotionally, but to equip intellectually and spiritually—providing Saints with tools for deeper study and greater doctrinal discernment. In an age where religious knowledge is often fragmented or sentimentalized, such initiatives would help recover the sacred rigor of scriptural study and invite members to love the Lord with all their “heart, might, mind, and strength” (D&C 4:2; cf. Mark 12:30).
Institute a Scripture Fluency Initiative in Youth Programs
To cultivate a generation rooted in the word of God, the Church could consider implementing a scripture memory or fluency initiative within youth programs. Such an effort would intentionally ground young Latter-day Saints in core doctrinal passages—key scriptures from the Standard Works that articulate covenant theology, the nature of Christ, and essential principles of the plan of salvation. Memorization need not be rote or performative, but should be coupled with contextual teaching and spiritual reflection, enabling youth not only to recite but to internalize and explain sacred texts. As evidenced in both ancient Israelite tradition and early Christian discipleship, the practice of hiding the word in one’s heart (Psalm 119:11) serves as a spiritual safeguard and identity-forming discipline. In a world saturated with competing narratives, anchoring youth in the language and logic of scripture is a necessity. A generation that knows the voice of the Lord in his own words will be far better equipped to discern truth, resist deception, and carry forward the mantle of discipleship into an uncertain future.
Reinstate Third Hour and Offer an Optional Fourth Hour
To restore depth and consistency in doctrinal instruction, Church leadership could consider reinstating a third hour of Sunday meetings—particularly to reestablish weekly Gospel Doctrine classes. The shift to a two-hour block has emphasized home-centered learning, but in many wards, this has unintentionally reduced sustained scriptural engagement. Reintroducing a regular Gospel Doctrine hour would provide essential continuity and collective accountability in the study of scripture. In addition, high-engagement wards could offer a voluntary fourth-hour class focused on advanced, verse-by-verse exegetical study. Modeled after Seminary or Institute formats, this class could benefit members seeking a deeper grasp of covenantal theology, prophetic symbolism, or the historical framework of sacred texts. Such an initiative acknowledges the varying needs of a diverse Church membership, allowing those with hunger for advanced study to be fed without imposing undue burden on all. In an age of increasing scriptural illiteracy, expanding institutional space for sincere scriptural inquiry is prudent.
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At its core, this book rests on a single, uncompromising proposition—the Church of Jesus Christ of Latter-day Saints must return to teaching the scriptures.
Not about the scriptures.
Not around the scriptures.
Not in light of the scriptures.
Not abstracted into principles derived from the scriptures.
The scriptures themselves—studied, expounded, and internalized in their revealed form. These sacred texts must once again become the living foundation of our instruction, devotion, and discipleship. Without them, the covenant community will quite possibly erode from spiritual malnourishment.
To conclude, I offer what I call the parable of the two lumberjacks. Variations of this story have long circulated in leadership and motivational discourse, often illustrating the value of preparation and renewal. It is perhaps most famously echoed in Stephen R. Covey’s “sharpen the saw” principle—a reminder that without continual reorientation to our source of strength, even our most fervent effort becomes diminished.
The Parable of the Two Lumberjacks
Deep in a quiet forest, there lived two lumberjacks, each in a small cabin not far from the other. Both were strong, and both loved their work—felling timber from the dense woods that stretched for miles in every direction.
The first lumberjack rose well before dawn each day. By 4:00 a.m., his ax was in hand, and he was already deep in the trees. He did not stop—not to rest, not to eat, not even to drink. He took pride in his pace, pushing through pain and exhaustion with grit and resolve. He cherished the rhythm of chopping, the ache in his arms, the sweat on his brow. At day’s end, there were often bloodstains on his axe from worn hands. Each day, he returned home with exactly ten trees felled—each one earned by sheer force of will.
The second lumberjack began each day more slowly. He woke with the sun, ate bread and honey on his porch, and listened to the wind moving through the branches. After this, he would make his way into the woods at a calm, deliberate pace. He worked hard, but stopped each hour to rest, reflect, and eat from his packed lunch. Each day, by early evening, he returned home having felled fifteen trees—without strain, without rush, and without injury.
One evening, the first lumberjack passed by his neighbor’s cabin and saw the towering stack of timber. Weary and frustrated, he called out:
“How can this be? I rise earlier, work longer, never stop… And yet you, who pause each hour, somehow fell more than I?”
The second lumberjack smiled and replied gently, “Because, my friend, I pause every hour to sharpen my ax.”
Like the weary lumberjack whose blade dulls from relentless effort, many in the Church today find themselves spiritually exhausted—not for lack of faith or activity, but for neglect of the very source of spiritual renewal. Scripture study is not an academic indulgence. It is not optional enrichment. It is covenantal maintenance. It is the sharpening of the blade, without which all other spiritual labor—callings, meetings, ministering, worship—becomes heavy, fruitless, and unsustainable.
To those who feel spiritually famished, disillusioned, or even ashamed of how long it’s been since they opened the scriptures—
This is not a rebuke.
It is an invitation.
There is still time.
The blade can be restored.
The strength can return.
You are not alone.
And to those who see things differently—who may disagree with the tone or conclusions offered here—I extend peace. I hold no animosity toward you—only shared concern for the vitality of the gospel in our lives. If we differ in approach, may we yet be united in desire that Christ remain at the center and that his word be planted deep in the soil of our Zion-bound hearts.
“And now, I would commend you to seek this Jesus of whom the prophets and apostles have written.”
(Ether 12:41)
