My dear brothers and sisters, it's truly a blessing for me to be with you this beautiful day in this setting. And I, too, want to thank each of you for the service that you're rendering and the great good that you do throughout the world. This is truly a blessing, it is, to belong to the Church of Jesus Christ here upon the earth, to bless our brothers and sisters throughout the world, wherever they are. I've had many wonderful chaplains in my life that I've had the privilege of becoming acquainted. We're well led by Frank Clawson. I'm grateful to you, Frank. Those that I work with at BYU, Vance Theodore and Blake Boatright, both marvelous men. Justin Top is also helping us there with our graduate program. And I'm grateful to have seen Rick and [INAUDIBLE].. We were mission presidents together in West Africa. It was sure a thrill to see both of them today. We were commenting on how the whole morning we've been here, the lights have stayed on, the air conditioning is playing, and you could trust drinking the water outside. And even the toilets flushed. It's really quite a unique setting to be here in this wonderful building that we're in today. As I thought about, even this morning, standing before you and sharing with you a few of my thoughts and feelings about such an important topic, the grace of Jesus Christ, and how this wonderful doctrine has meaning for us, and our mental health in particular, I thought of being a young missionary in southern California, San Diego, and entering the military training center. And I was a district leader on that base for a while with the missionaries that I was working with. But we were focused so much on baptizing people. And the California San Diego Mission, the first month I was there, we baptized 74 people. The last month I was there, two years later, we baptized 876 people. And many of them came from those military bases that we served on. But I remember meeting--and I don't even know his first name, perhaps you will, you older chaplains here--but Chaplain Heaton. Do you know a Chaplain Heaton? Anybody here? Was he LDS? He was LDS. Yeah. Jeff, before your time. Show you how old I am. [LAUGHTER] Before your time, OK. But we were so focused on baptizing these men. And they were mostly just men there at the time. And yet I can remember him very well taking me aside and saying, Elder Judd, it's not about the numbers. It's about the people. And he was really the very first chaplain that I met in my life. But I think of the influence he had upon me in talking about people, their needs, their concerns, to minister to them, and not just to see them as objects or numbers. And I'll always be grateful to Chaplain Heaton for the great blessing that he was in my life. I'm grateful also to be with Brother "Dirt Moss" and his wife here today. Gerrit Dirkmaat. What a wonderful presentation he gave. And Barbara Gardner, what a jewel we have in Barbara. We love you. And I love you. Grateful for our association at BYU and elsewhere. Brother Brad Wilcox you'll hear from later on today. It's truly a privilege to be at Brigham Young University. But today, I'd like to actually start in West Africa. And I don't know if you can see that from where you are, but the [INAUDIBLE] will recognize this. In fact, this last conference, last Saturday, I believe it was, Elder Vinson talked about being in West Africa. Was it the His Alignment Tire Shop? I think that's what he called it. Thy Will Be Done. Thy Wheel Be Done. And those kinds of things are kind of humorous to us, but they take this very seriously. And many of the shops that you see are named after a scriptural phrase of some kind. And this phrase is probably the most common--By His Grace--is everywhere, on the taxis, the trotros, the shops. You'll see here, is By His Grace Provisions Shop, where you can buy something for lunch. Maybe you shouldn't. But then, again, By His Grace. And so often you'll see the Savior represented in marvelous and miraculous ways. And as I witnessed this, it had impact on me as well, even though I had grown up in the Church Educational System, had taught at BYU for a number of years, as a seminary and institute teacher before that, and as a young missionary, and in priesthood Church service, and so forth. But this time in West Africa had a miraculous influence on me. To see the graciousness of the people, and the reliance upon the merits and mercy and grace of Jesus Christ. Principally, these 411 missionaries that we served with, my wife and I served with, for these three years. But then, of course, being a psychologist by training, I couldn't help but notice the unique challenges that our missionaries faced. Probably not unlike many of the challenges that you face with your people with whom you work as chaplains. And of course, many of the great associations we had, the smiles, the laughter, the joys, but also the seriousness, as well, as you get to know the individual challenges and trials of these wonderful young people. And older people, too, for that matter.

Here's a letter that one of these young missionaries wrote to me just recently.

"As I began reading"--he's serving in the missionary training center there in Ghana at the time--"As I began reading the sub-section [of the Missionary Handbook] on pornography, a wave of anxiety washed over me. While I was not guilty of indulging in pornography, I began to think of media I had watched that contained suggestive motives and of my own wrong doings that were even slightly sexual. Although not guilty of serious sin, the emotions I felt were what you expect to be associated with serious transgression." But during his letter, he spoke of anxiety, found no peace, emptiness, suffering, guilt. And as he mentioned here later on, "the only relief I could find was from confessing my sins to my mission president." And he wasn't the only young man that would call me, sometimes multiple times a day, and wanted to confess something that they had experienced, or they had sometimes performed, and sometimes not performed. Sometimes they were created out of their own mind, and, yet, in each case, a serious problem. As I worked with these young missionaries, it made me think of the experience of a young Martin Luther. You know, many of us, when we think of Martin Luther, we think of the young firebrand publishing the Ninety-Five Theses on the door, as some say, the Wittenberg Chapel. Or you might think of him as making the great defense before the assembly, or the Diet, they say, of Worms, where he made a bold declaration, "Here I stand," before the leaders of the Catholic church at the time, and criticizing and challenging the practice of indulgences, and so forth. But what many of us don't know is the story of Martin Luther as a very, very troubled young man. When he first went to the monastery--in fact, he'd left his training in the law to attend seminary after a miraculous experience. And his first year was miraculous. He loved it. But then as the year turned into two, he began to experience, in his own words, descriptions of anxiety and despair, and a deep guilt about who he was not, and yet who he should be. And here are the words of Luther: "When I was a monk, I made a great effort to live according to the requirements of the monastic rule. I made a practice of confessing and reciting all my sins, but always with prior contrition; I went to confession frequently, and I performed assigned penances faithfully. "Nevertheless, my conscience could never achieve certainty but was always in doubt and said: 'You have not done this correctly. You were not contrite enough. You omitted this in your confession.' "Therefore the longer I tried to heal my uncertain, weak, and troubled conscience with human traditions, the more uncertain, weak, and troubled I continually made it. In this way, by observing human traditions, I transgressed them even more; and by following the righteousness of the monastic order, I was never able to reach it." He also described, Luther did, the challenges that many of his contemporaries had, the monks with whom he served: "I saw many [fellow monks] who tried with a great effort and the best of intentions to do everything possible to appease their conscience. They wore hair shirts; they fasted; they prayed; they tormented and wore out their bodies with various exercises so severely that if they had been made of iron, they would have been crushed. And yet the more they labored, the greater their terrors became." Now, my guess is that many of you have experienced that, people that you've worked with, perhaps even yourselves, to be afflicted with some challenge of one kind or another and to try and address that challenge by working harder and being more faithful. As Latter-day Saints, we would pray more. We would fast more. We'd read the scriptures. We'd attend the temple more regularly, more consistently. We would try and address the troubles we had by doing more and more and more and more. And that's really the story of Martin Luther. He tried to do it the very same way that many of us and many of those that we serve try to do, as well. You'll find this same dynamic throughout history. You'll see many of the individuals listed here. I am presently reading the story of Abraham Lincoln's depression. And he, too, tried to address his challenges that he faced, his melancholy, as they called it then, by trying to be a better man and do things in a better way. But he, too, was never able to address this in the ways that he was hoping that he could. And so Luther, he went about--as I've mentioned, as you can infer from these statements he's already made--he confessed. In fact, his contemporaries, those people to whom he was confessing, would say that Luther would, if they would allow him, would confess for seven hours a day. And in Luther's own words here, "In short, no confessor wanted to have anything to do with me." [LAUGHTER] You can probably appreciate that, people who have that obsession. I think that the confessing, that does help them, but, as you know, only for a very, very short while. Then he, of course, attended mass even more faithfully and performed as many masses as he could in order to address his anxiety and his despair. But by his report, "After confession and the celebration of Mass I was never able to find rest in my heart." And then we have fasting. "I almost fasted myself to death," Luther reports, "for again and again I went for three days without taking a drop of water or a morsel of food." In fact, he reports, those who fasted simply ruin their health and drive themselves mad. Well, he also tried prayer, obviously. But he reports on prayer, "I chose 21 saints and prayed to three every day. ... [It] made--" whoops, I'm sorry. "[It] made my head split." And you can see here that--and we as psychologists, we're asked to be careful about this, but "In sum, it would appear that Luther suffered from two clearly discernable psychiatric disorders during his life: obsessive-compulsive disorder and major depressive disorder." And of course, it's fairly easy to use our present-day standards to assess those in the past. It's not fair, necessarily, but I've read much of what Luther has written and would certainly concur with this psychiatrist's diagnosis of some of the challenges that Martin Luther faced.

We would probably, today, define Luther's major concerns as being what we call scrupulosity: "a psychological disorder primarily characterized by pathological guilt or obsession associated with moral or religious issues that is often accompanied by compulsive moral or religious observance and is highly distressing and maladaptive." Now, the verse of scripture that Luther focused on, Romans 1:17: "For therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith." Well for him, this verse was provoking. As he describes it, "The words 'righteous' and 'righteousness of God' struck my conscience like lightning. When I heard them I was exceedingly terrified. If God is righteous, he must punish.

"I did not love, yes, I hated the righteous God who punishes sinners, and secretly, if not blasphemously, certainly murmuring greatly, I was angry with God and ... thus I raged with a fierce and troubled conscience." That description will describe many of the people who are challenged by many of the concerns--some of which we've talked about today in previous discussions--as they deal with whatever it is that they're challenged by. But then we have Luther's discovery of grace. Now, this is over the course of many years. It didn't come in just a lightning instance as sometimes we see, but over the course of much time. In fact, the people with whom Luther worked, in many ways, were so tired of him and his confessing, and his anxiety, and his guilt, that they really kind of gave him another assignment. You ever had that experience before? And so they assigned him, actually, to take on the role of a professor at a nearby university and to teach the Bible. And so Luther began to prepare to teach. And he began with Psalms, Romans, Ephesians, and Galatians. Those were some of the first books of scripture that he taught. And as Luther began to study these words carefully, he began to see and to understand and to feel what the grace of God was really all about. I've written in a recent academic paper that I published that I believe that Martin Luther's challenges with depression, with anxiety, even scrupulosity, is really a context for the Protestant Reformation, because it, indeed, allowed him to discover his God. And many of us can identify with that. It's in our adversities, in the extremities, in the challenges that we face, where we discover the God that we love, and the God that we worship, and the grace that He so fully provides for each of us.

"But when by God's grace I pondered ... over the words, 'He who through faith is righteous shall live' and 'the righteousness of God,' I soon came to the conclusion that if we, as righteous men, ought to live from faith and if the righteousness of God contributes to the salvation of all who believe, then salvation won't be our merit but God's mercy."

Continuing, "My spirit was thereby cheered. For it's by the righteousness of God that we're justified and saved through Christ. [They terrified me] now became more pleasing to me. The Holy Spirit unveiled the Scriptures for me in this tower." The tower where his own study was, where he spent so much time studying the scriptures, the book of Romans in particular. And you know, and Professor Dirkmaat could tell us more about this. But it's fun to watch the progression--fun. That's not the right word. It's inspiring. It's gratifying. It's wonderful to watch, in many ways, the Prophet Joseph Smith discover this same process. Why did he go to the Sacred Grove? One of the principal reasons was he was trying to obtain forgiveness of his sins. He was trying to deal with his own anxieties, maybe not to the psychological degree that Martin Luther was, but he, too, was trying to satisfy a desire, but also to heal a wound, to heal a challenge that he faced. And so you'll see this. And it's interesting that it's not all in the footnotes that we have today in the Joseph Smith Translation. In fact, this phrase, here, is the example of some 40% of the entire Joseph Smith Translation that is not found in our footnotes of our LDS scriptures today. In fact, they haven't asked me to say this, but I would invite all of you to purchase yourself a copy of the Joseph Smith Translation of the scriptures, the actual one published by the Community of Christ, Herald House Publishing. And there is just a rich resource of blessings there that we just didn't have the room to fit in our Latter-day Saint edition in the scriptures. Here's one of those changes. "Therefore we conclude that a man is justified by faith"--and the word Joseph added, not in your footnotes--"alone without the deeds of the law." It's interesting that Joseph Smith was high on the Martin Luther translation of the Bible. And this same word alone appears in the Luther translation as well as in the Joseph Smith translation. But you also notice, as Joseph Smith--there I go again--deals with this challenge, "Therefore ye are justified of faith and works, through grace." In fact, read the entire book of Romans, I would invite you to, paying particular attention to the Joseph Smith Translation changes in the footnotes, but also those that weren't included. And you'll see a beautiful, beautiful inspired balance between the grace of Jesus Christ and the discipleship that's required of all of us as we learn to embrace the grace of Christ and to fully be blessed by all that that provides to each of us.

Now Luther, even though he is credited with being the, quote-unquote, the "promulgator" or the "father of grace" in the Christian world, if you read his writings carefully, you'll see that he, too, struggled with this. "Both groups," the antinomians--those who just said it's only grace; you don't need to worry about works at all--which is a false, counterfeit doctrine--and the legalists--those who believe that it's by works you're saved; you can work your way to heaven. Whatever the mind can conceive and believe, it can achieve. You know that mentality. They both, Luther taught, "sin against the Law: those on the right, who want to be justified through the Law, and those on the left, who want to be altogether free of the Law. Therefore we must travel the royal road, so that we neither reject the Law altogether nor attribute more to it than we should."

Now, as these missionaries, and as people over the years, my students now, and those that I work with ecclesiastically, come to understand what the grace of Christ is really all about, here are some representative comments that, when we come to understand, they came to understand, or on that road to understanding, the doctrine of grace.

"I learned that grace, by definition, is undeserved. I never before thought that I could gain something from God that I did not deserve." "I learned of a God who loves and is not constantly angry with the shortcomings of His children. ... God was not, as I once heard Him described, "the big mean kid in the sky with a magnifying glass," but that He was a truly loving God."

More comments. "My works and efforts alone did not and could earn healing"--let's see. "My works and efforts alone did not and could not earn healing, however, I was able to qualify myself, or in other words, put myself in a position where I could receive the gift of grace." "My healing, while greatly attributed to the counseling and medication, was only made possible by a deeper understanding of the grace of Jesus Christ." Now I believe as we, especially--it's not just Latter-day Saints, but people of faith anywhere. In fact, the doctrine of grace, the grace of God, is found in every religion of the world. Different ways described in different means. But in Latter-day Saint tradition, we find this beautiful verse that I think is oftentimes understood incorrectly: "For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do."

Elder Hafen, Bruce Hafen, formerly of the Seventy: "The Savior's gift of grace to us is not necessarily limited in time to 'after' all we can do. We may receive his grace before, during, and after the time when we expend our own [best] efforts." The Bible Dictionary on grace. I'd recommend that you read that, as well, and just understand that grace really can be received all the way through the process, not simply after we expend every possible effort that we can toward earning the blessing that we're striving to obtain. It's interesting. You'll find that phrase, or renditions of that phrase, "after all we can do," throughout the Book of Mormon. And here's one in the book of Alma, spoken of by the king of the Lamanites: "And I also thank my God"--after his conversion-- "yea, my great God, that he hath granted unto us that we might repent of these things, and also that he hath forgiven us of those our many sins and murders which we have committed, and taken away the guilt from our hearts, through the merits of his Son." "And now behold, my brethren, since it has been all that we could do"--notice the phrase--"(as we were the most lost of all mankind) to repent of all of our sins and the many murders which we have committed, and to get God to take them away from our hearts, for it was all [that] we could do to repent sufficiently before God that He would take away our stain." So really, the focus of the Book of Mormon, the scriptures, is not all these myriad of 613 challenges or laws, but really to repent, have faith in Christ, repent of our sins, receive the appropriate ordinances, to follow those promptings, those nudges from the Holy Ghost, and endure faithfully to the end. The doctrine of Christ hopefully would be our focus. Now, as an example of sometimes how we all get caught up in this, is--consider the principle of the second mile. You know, every one of you here, you would not be here if you were not second-mile people. You're devoted. You're dedicated in every aspect of your life, especially your discipleship. You're second-mile Saints in so many ways. Now, of course, this whole idea comes from the book of Matthew, the words of the Savior in Matthew 5: "And whosoever shall compel thee to go a mile, go with him twain." And we know that twain means two. There's a whole historical context for the Savior providing these words. Now what many do not know is that the Prophet Joseph Smith edited this verse, as well. Now, I kind of haven't set you up appropriately for this. But if I just go in cold to a class and say, OK, what is the phrase? Whosoever shall compel thee a mile, go with him--most of them will say twain. But then I will say, OK, now, the JST changes that. It says whosoever shall compel you to go a mile, go with him ... and then I'll say, it's a number, but it's not two. And then they begin guessing, because of our mentality that more is better. And they'll say three, seven, twelve, seven times seventy, right? I mean, the idea that more is better, more is better. But then it's intriguing to take them to the actual--you probably can't see this very well. But here's the actual transcript of the Joseph Smith Translation recorded by Sidney Rigdon as the Prophet made his changes on the book of Matthew. So if you can see it, "And whosoever"--can you see that--"shall compel thee to go a mile, go with him--" can you see it-- "a mile." Does that just blow away your Mormon mentality? [LAUGHTER] I hope so. Now, the Book of Mormon still says twain. And is there a time and a place to go the second mile? Certainly. We need to be devoted and dedicated disciples of Christ. We need to be second-mile Saints. But if we are going the second mile, the third mile, or the fourth mile in some context where the Lord is asking us to just go the one mile, what are we doing? In scriptural terminology, we're going beyond the--what is it? Mark. We're running faster than we have strength, right? You know those verses. And it's my experience, my dear friends, that that's really, in many ways, one of those things that gets in the way of our experiencing the grace of Christ, the goodness, the love of God. Sometimes we are meeting His wishes for us. We're being as faithful, as honorable, as diligent as He would have us be. And yet when we go beyond that and get involved in that humanistic idea of salvation, that legalism, as we call it, that's when the challenges happen. In all the research I've done over the years on mental health and religion, the greatest challenges are on the margins. Those of us who have made covenants but don't keep them. And those of us who have made covenants and we try and double it or triple it, you know? And we try and just really be more than we should in many ways. And that anxiety that that brings can be crippling to feeling and to experiencing the grace of God.

Now, these are--my time's going fast here. So here are just some of those verses. We mentioned them earlier, from Mosiah and from Alma. And you know those, I'm sure. But you'll find the ideas that I've mentioned here in both Latter-day Saint thought and beyond. C. S. Lewis: "He [the devil] always sends errors into the world in pairs ... of opposites. And he always encourages us to spend a lot of time thinking which is the worse. You see why, of course? He relies on your extra dislike of the one error to draw you gradually into the opposite one." Watch CNN or Fox News, you choose right now, and politically, are we doing that? Well, we also do it doctrinally. We also do that in our wards, in our branches, in the units of the Church where we serve. And sometimes the legalists and the "cheap grace"--we sometimes fight against each other in these competing false doctrines, in many ways. What I like to do with whoever I'm working with, whether it's my students or in a clinical or an ecclesiastical setting, is to talk about doctrinal tensions and distortions. And I like to draw these little--not a Christian cross, but a matrix. On this horizontal line, I'll put what I consider to be the doctrines that have been revealed to us by the Lord and through His servants. So in this case, we have grace and we have works. But I believe, and would testify to you, that whenever we have a sacred doctrine taught to us by God, the adversary, who I believe is very real, will also create a counterfeit or a distortion of these beautiful doctrinal principles, attributes of God. In this case, we have "cheap grace" as being the counterfeit of grace. Those who say we don't need to worry about righteousness, or obedience, or discipleship--that's irrelevant. I'm saved by the blood of Christ. Well, that's taking that doctrine and distorting it. And some of those that you work with do that very thing and reap the consequences from doing so. Others of us, we'll take the discipleship and distort that into trying to save ourselves, I mentioned earlier.

And you can find the same idea with all kinds of these doctrinal prayers--justice and mercy. Do they have their counterfeits? What's the counterfeit of justice? Well, I wish we had time to discuss this. But that would be like punishment or revenge, right? That's not just. That's not God's justice. That's the adversary's way of getting back at somebody, retaliation. The counterfeit of mercy? The word mercy's powerful. It has the same root in words like merchandise, mercantile, merchant, mercenary. They all denote that a price is paid. But what's the counterfeit of mercy? That would be indulgence. We clean our child's room because it's easier, right? At least in the short term. Or we let someone off of being responsible because it's easier. They'll like us, in some ways. It's quick. It's easy. We get some satisfaction from that. They love us, but we're sowing seeds of destruction if we indeed do that. So again, I could do thousands of these. But oftentimes, you'll find these doctrinal preparers, but always look for the counterfeits that sometimes we can find ourselves in as well. Another way of looking at this is looking it as a continuum between "cheap grace" on one extreme and legalism on the other. But within that beautiful, golden middle, you have the doctrine that's taught by the Savior and His servants.

Here's Dietrich Bonhoeffer, the famous Lutheran pastor, who was killed in the throes of Nazi Germany, as you might remember. But he discovered the whole idea of "cheap grace," actually from the Black church in New York. Adam Clayton Powell Sr., if any of you know your Christian history, taught him the whole idea of cheap grace. Not the grace of Christ that we want to embrace, but the cheap and easy version of cheap grace.

I think we'll skip over these just because of our time here. But these doctrines, "Wherefore, all things must needs be a compound in one," these doctrinal pairs oftentimes come together. We embrace these, but we beware of the counterfeits that are so, so prevalent for us. "No matter how hard we work, no matter how much we obey, no matter how many good things we do in this life, it would [be not] enough were it not for Jesus Christ and His loving grace. On our own we cannot earn the kingdom of God--no matter what we do. Unfortunately, there are some within the Church who have become so preoccupied with performing good works that they forget that those works--as good as they may be--are hollow unless they are accompanied by a complete dependence on Christ."

But now, from President Nelson. Notice the polarity of these beautiful doctrines. "Nothing opens the heavens quite like the combination of increased purity, exact obedience, earnest seeking, daily feasting on the words of Christ in the Book of Mormon, and regular time committed to temple and family history work." But then, back to the other side of these doctrinal pairs, President Uchtdorf, or Elder Uchtdorf. I guess it was president at the time. "Salvation cannot be bought with the currency of obedience; it is purchased by the blood of the Son of God." Are these contradictions? No. They are beautiful, inspired doctrinal pairs, as we mentioned earlier. But if we looked at these, Elder Uchtdorf and President Nelson, on this continuum here, we would have to say that there is a beautiful statement of reconciliation of the two ideas. "We believe that through the Atonement of Christ, all mankind may be saved," comma, "by obedience to the laws and ordinances of the Gospel."

So there, with Elder Uchtdorf, not across the line, right? And some of the people that you work with need to learn, like my missionaries did, of the beautiful, saving doctrine of Christ, the blessings of grace. Not all that we deserve or have earned. Others of those that we work with need to have more of what President Nelson has taught us about the importance of exact obedience. I hope that makes sense to you, of just ways of helping with this. Now quickly, in just the last few minutes that I have here, going from a doctrinal and a pastoral perspective, which I've shared with you mostly, it's been my privilege, with two other colleagues, Justin Dyer and Chaplain Justin Top, where are you? He's here somewhere. Back row, that figures.

Together, we've published a--I mentioned earlier--an academic study on the grace of Christ and mental health, with 635 students at Brigham Young University, looking at these very dynamics that we've talked about. And because of time, I can't give you all the details here, but I'll be happy to share the details. But this chart will probably kind of show you the bottom line here, if I can get to it real fast. These are just on three of our variables: shame, anxiety, and depression. We have many, many others. Justin--Chaplain Top's--doctoral dissertation is on this, as well. But you can see those in the red are those that have more of a legalistic experience with the grace of Christ. Those in the blue have more of an experience that the Book of Mormon teaches, that our latter-day prophets teach, on embracing the grace of Christ without a compulsive need to go beyond the mark or to run faster than we have strength. Same is true for anxiety, depression, scrupulosity, and so forth, and so forth, and so forth. So that is what I would hope that we, in our various responsibilities, would teach, would be the grace of Christ. Of course, Paul's words: "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." I pray that each of us, in our different responsibilities, will preach Christ, will preach His grace, that we, in turn, will help those--ourselves, as well as those that we serve, desire to keep the commandments and to be disciples of Christ, that they may more fully partake of this beautiful gift that He's given us through the Atonement that He has wrought for us. I testify to you that I know that God lives. I know that Jesus Christ is a Son of God. He was resurrected from the dead and lives today and presides over this Church, of which we are privileged to be members. I know we are led by living prophets. And I am so grateful, again, for each and every one of you, and for all that you do to help this great kingdom move forward and to bless our fellow brothers and sisters. In the name of Jesus Christ, amen. Amen.