How Can Parents Foster Trust and Emotional Support in Their Children?

Strong families provide “positive childhood experiences [to] foster trust and emotional support as children grow older.” Strong families strengthen communities, states, and nations.

In her article published in the Deseret News, Lois M. Collins discussed why so many teens do not speak to their parents. 

Research suggests … Positive experiences [that] kids have in childhood build a strong foundation for trust and emotional support when the bigger challenges come in adolescent and teen years. Those positives carry forward into a better life.

That’s important. A statewide SHARP survey for the Utah Department of Health and Human Services shows that there’s a big disconnect when it comes to how willing older children are to share their emotions with their parents. While the vast majority of parents (93%) believe their kid would tell them what they’re feeling, a robust 4 in 10 teens say they don’t talk to anyone when they’re struggling.

That’s not just a disconnect, but a major challenge, because bad things can happen when kids don’t feel seen, heard, supported or safe to express themselves and having that confidence starts early….

It’s not just a lack of adverse childhood events that bring families together. Actively ensuring children grow up with positive experiences is key.

According to Collins, the State of Utah is taking this problem seriously. “Utah Gov. Spencer Cox, his Office of Families and the Department of Health and Human Services have launched the CHAT: Family Connection for Healthy Futures campaign to encourage parents to spend time with their kids, have meaningful conversations and do things together that build and strengthen bonds. You can find more about the Utah initiative at this site. 

How Do We Protect Religious Freedom?

The liberty principle for this Freedom Friday concerns protection of religion. The leaders of The Church of Jesus Christ of Latter-day Saints urged every ward or branch in the United States to teach a special lesson on May 31, 2026, about the Declaration of Independence, the United States Constitution, and moral agency. They are inviting members of the Church of Jesus Christ – members of other religions are welcome to join – to fast and pray for religious freedom on July 5, 2026. These actions show their concern about the dangers surrounding religious freedom.

Prophets and Apostles are not the only people concerned about religious freedom. In an article titled “Protecting Religion: The Battlefield of the Future” and published at The Daily Signal, Christoper Motz, Senior Counsel in the military affairs practice group at First Liberty Institute, showed similar concern about freedom of religion. 

On June 6, 1876, as the United States approached its centennial anniversary, President Ulysses S. Grant addressed the youth of America. “My advice … no matter their denomination,” is to hold fast to faith, to not merely know one’s religious precepts, but to live them.

By Grant’s counsel, in this would be the flourishing of the American nation. He concluded with a proverb – “Righteousness exalteth a nation, but sin is a reproach to any people” – a verse also inscribed in Robert Muir’s painting “Peace and War” in the West Point chapel, which Grant no doubt contemplated as a student.

These words were more than a ceremonial message from a sitting president and former Civil War general. They were a warning, a lesson, and a charge to the next generation: What we inherit can be lost – unless we have the character to keep it.

Grant’s letter was first published in Sunday School Times, but due to its relevance and impact for all Americans, it also appeared in The New York Times a few days later – and again nine years later on the front page.

At the heart of the eighteenth president’s 1876 lesson is this: a nation’s strength is not ultimately measured by its wealth, weapons, or political victories, but by the values its citizens are willing to preserve, even when doing so becomes unpopular. Values are the measure of a nation’s enduring worth. That is why President Grant’s message matters today – especially as religious liberty becomes increasingly contested in public life.

When Grant wrote to America’s youth, he was speaking to citizens who would shape the next century. The Civil War had ended, but the nation still bore deep scars. Americans were trying to rebuild not only cities and economies, but unity itself – the very idea of America. The question was whether the country would be held together by more than lines on a map, but whether it could be held together by principle.

Grant’s letter recognized that the survival of American freedom would depend on whether young Americans embraced responsibility and character, not just rights.

That same reality confronts us today, and Grant’s challenge still rings true for all citizens as the U.S. nears its 250^th Anniversary in July 2026.

The freedoms secured by the Constitution – including the free exercise of religion – do not survive by accident. They survive only when citizens mutually recognize that liberty is not guaranteed, but that it must be understood, cherished, and protected. This is how we maintain the America we know and love.

However, the first freedom mentioned in the First Amendment – religious liberty – is often treated today as a niche political cause, relevant only to certain voters or certain faith traditions. But this is wrong. Religious liberty is a foundational American promise: No government has the authority to dictate what a person must believe, how he or she must worship, or what convictions he or she must abandon in order to participate in public life. Quite the contrary. Each citizen has the individual right to embrace the faith – or no faith at all – by his or her own choosing, without fear of being silenced or punished.

At least, that is what the Founders intended. Sadly, true freedom of religion (an important foundation of principle that Grant spoke of) has not been the reality for many American citizens shunned, bullied, and punished for their faith by government officials or employers who seem to have forgotten what freedom really means.

The First Amendment did not invent religious liberty. Rather, it recognizes a foundational truth that the Founders already knew: Conscience is not the property of the state, and it must be tenaciously protected. Otherwise, America is doomed to repeat the folly of other nations in history.

Freedom of religion matters. Principle matters. It has mattered for 250 years, and it will matter for another 250 years if we want to see an America that we recognize and are proud of for generations to come.

The Founders’ recognition of religious liberty was a declaration that the state is limited, that the government, military, schools, or city councils cannot reach into the human soul and command a specific allegiance. That limit is one of the greatest protections a people can ever possess.

The wisdom of the Founding Fathers was anchored in a sober view of human nature and a profound trust that true liberty requires something beyond mankind’s own power. Their understanding of rights was inseparable from the conviction that rights come from God, not government, meaning the government’s role is not to grant liberty, but to protect it.

So, as America nears its 250^th anniversary this July, Grant’s challenge of faith and freedom still remains just as strong as it did at the centennial: What we inherit can be lost, unless we have the character to keep it.

May we have the character to stand on principle and protect the First Freedom, freedom of religion, for that will determine where America stands at the next centennial.

Faith, Family, and Freedom are three qualities that are essential for surviving and thriving in our world. Freedom is vital for Faith to grow and develop. Both Faith and Freedom strengthen and bless families. May God bless America. May God bless Americans to stand up and protect freedom and liberty, particularly freedom of religion.

Articles of Faith: What Does It Mean to Believe?

Twelve of the thirteen Articles of Faith begin with the words “We believe.” What does it mean to believe? Elder Bruce R. McConkie defined belief this way.

Belief, humble belief, is the foundation of all righteousness and the beginning of spiritual progression….

Belief is the brilliant beacon that marks the course through the waves and woes of the world to that celestial harbor where rest and safety are found….

Belief in its full glory and beauty comes from God and is a divine gift bestowed upon all mankind. It is a heaven-sent boon of infinite worth that, in the full and true sense, is nothing more nor less than faith itself….

Belief, in the sense of intellectual assent to the existence of various truths, is the common inheritance of all mankind. Every normal and accountable person believes something. Such is a part of the natural heritage that goes with existence itself. Each human being has a mind, given of God, that believes and knows certain things without reference to revelation. The thought process is inherent in life itself, and we cannot exist without believing something. Belief in this sense has no relationship to gaining salvation.

Belief, in the sense of accepting or adhering to certain standards or principles of goodness, is also the common inheritance of all mankind. All are in a position to know the difference between good and evil. This knowledge comes to each person from his conscience. It is a divine endowment. It is the light of Christ, the light that enlightens every soul born into mortality….

Belief, in the true gospel sense and as commonly used in the scriptures, means faith. And faith is a gift of God reserved for those who abide the law entitling them to receive a boon so beneficent and a gift so great. Thus, to gain salvation, mankind must believe in Christ, or in other words, have faith in him….

Belief brings salvation and belief brings damnation. Men [and women] are saved or damned, depending upon what they believe. If they believe in Christ and his saving truths, they are heirs of salvation…

Salvation comes to those who believe the gospel of the Lord Jesus Christ. Rejection of his gospel closes the door to salvation….

All persons will be judged according to the deeds done in the flesh; as their works have been here in mortality, so shall their rewards be in immortality. This means they will be judged for their beliefs, or in other words for their thoughts, their words, and their acts. Beliefs are born of thoughts; they are then expressed in words; and, finally, they are manifest before mankind in works….

We conclude, therefore, that salvation depends upon belief. If we believe in God and feel in our hearts that he is a Holy Man; if we believe we are his children, endowed with power to become like him; if we believe that by godly conduct we can so obtain – then we will do the things whereby salvation comes…. (A New Witness for the Articles of Faith [1985], 21-23, 250).

Are Latter-day Saints Christian?

A new Pentagon policy is causing turmoil in Latter-day Saint circles, particularly Utah’s two U.S. Senators. “The Department of War recently announced the reduction in the number of religious affiliation categories for service members from over 200 down to 31. Categories removed from the list include ‘atheist’ and ‘humanist,’ and ‘Wicca.’”

According to Suzanne Bates at the Deseret News, The Church of Jesus Christ of Latter-day Saints was listed as a religious category but not labeled “Christian.” 

Sen. Mike Lee, R-Utah, put up a screenshot of the list on X and asked, “Can anyone tell me why The Church of Jesus Christ of Latter-day Saints was left out of the list of “Christian churches”? Sen. John Curtis, R-Utah, called the characterization “unacceptable.

“Latter-day Saints are among the most patriotic, service-oriented individuals in our country. They are also unequivocally Christian – just look at who is in the name of the church,” he said in a statement.

“It is unacceptable for a government entity to characterize a faith in a manner that contradicts the religion’s own foundational tenets. I am working now to ensure a correction is made.”

On the Church of Jesus Christ’s website, under “frequently asked questions,” the church says it is Christian.

“The Church of Jesus Christ of Latter-day Saints is a Christian church but is neither Catholic nor Protestant,” the website says. “Rather, it is a restoration of the Church of Jesus Christ as originally established by the Savior in the New Testament of the Bible.”

The entry continues: “Latter-day Saints believe God sent His Son, Jesus Christ, to save all mankind from death and their individual sins. Jesus Christ is central to the lives of Church members. They seek to follow His example by being baptized (see Matthew 3:13-17); praying in His holy name (see Matthew 6:9-13), partaking of the sacrament (see Luke 22:19-20), doing good to others (see Acts 10:38) and bearing witness of Him through both word and deed (see James 2:26). The only way to salvation is through faith in Jesus Christ.”

Why did the Pentagon reduce the number of religious categories?

When asked for comment, a Pentagon spokesperson referred the Deseret News to a statement made by chief Pentagon spokesman Sean Parnell, who explained the reason behind the policy change but did not refer specifically to concerns raised by Utah’s senators.

Parnell said the reduction in the number of religious categories was made in order to “to allow our chaplains and religious support personnel to provide the best spiritual care to our warfighters.”

He said it was not meant to “make any claims on the legitimacy of any faith or religious belief,” or provide an “officially approve” list of religions but is meant to simplify the work of chaplains who serve in the armed forces.

“The Department of War places a high value on the First Amendment and the free exercise of religion,” Parnell said. “Chaplains play an instrumental role in providing spiritual care and facilitating the Warfighters’ ability to freely exercise their religion of choice, or no religion at all. With this new change, we believe we can provide the best data to support our chaplains in that effort.”

Who Is Spencer Pratt?

My VIP for this week is Spencer Pratt, Republican candidate for mayor of Los Angeles, California. While left-wing media call Pratt “a one-time reality star villain with no experience,” BlazeTV host Liz Wheeler found that he has “much more” to him than they think. 

“What is Spencer Pratt’s experience?” Wheeler asks. “Well, most people say none. He just kind of has a good idea of what he might do. He has some connections. Or they might say a reality TV star, a villain on television.”

However, Wheeler explains that his experience is actually “a track record of being majorly successful based on his own ingenuity and hustling.”

“Spencer Pratt graduated from USC with a degree in political science, so politics is not totally foreign to this man. He, yes, he starred on a reality TV show, ‘The Hills,’ but he also created and executive produced another reality TV show called ‘The Princes of Malibu’ on Fox,” she explains.

As of this writing, Pratt holds second place behind current Mayor Karen Bass. If he continues in second place or moves ahead of Bass, his name will be on the ballot for the general election this fall.

What Is the Connection Between Founding of US and Restoration of Gospel?

The topic of discussion for this Constitution Monday concerns the connection between the founding of the United States and the restoration of the gospel of Jesus Christ to the earth. The Restoration began when Heavenly Father and Joseph Smith appeared to the boy Joseph Smith in what is known as the First Vision. However, “the Lord had been preparing for His latter-day work of restoration many years in advance.”

Elder Jeffrey R. Holland taught that the “meticulous preparation and precise timing” of the Lord took place over several centuries as He created the exact conditions of freedom that were essential for the coming forth of The Church of Jesus Christ of Latter-day Saints (“A Promised Land,” Ensign, June 1976, 25). 

Holy scripture records that “after the waters had receded from off the face of this land it became a choice land above all other lands, a chosen land of the Lord; wherefore the Lord would have that all men should serve him who dwell upon the face thereof.” (Ether 13:2).) Such a special place needed now to be kept apart from other regions, free from the indiscriminate traveler as well as the soldier of fortune. To guarantee such sanctity the very surface of the earth was rent. In response to God’s decree, the great continents separated and the ocean rushed in to surround them. The promised place was set apart. Without habitation it waited for the fulfillment of God’s special purposes.

With care and selectivity, the Lord began almost at once to repeople the promised land. The Jaredites came first, with stories of the great flood fresh in their memories and the Lord’s solemn declaration ringing in their ears: “Whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them.” (Ether 2:8.)

Despite such counsel, however, the Jaredite civilization steadily degenerated into a violent society which forced a man to keep “the hilt of his sword in his right hand” (Ether 14:2)—until finally he “ate and slept, and prepared for death on the morrow.” (Ether 15:26.)

But even as the last light flickered on Jaredite civilization, a bold new sun rose to illuminate a thousand years of Nephite-Lamanite experience on the same soil. Despite periods of war and rebellion, these people nevertheless had great moments of power and purity, including the personal ministry of the resurrected Christ, who walked and talked and prayed with these New World inhabitants for three indescribable days. There in the meridian of time the land enjoyed three generations of peace and perfection, which it would not know again until the Master’s millennial reign.

But the lessons of history, if not learned well, are certain to be taught again, and a lone father with his son lived to see the self-destruction of these people of promise….

So, after a thousand years of preparation, the Spirit of God rested upon a young Italian sailing under the flag of Spain, and, as Nephi had seen in vision, “he went forth upon the many waters, even unto the seed of my brethren, who were in the promised land.” (1Ne. 13:12.) This “Christian of almost maniacal devoutness” as Alistair Cooke calls him, this man with the zeal of Galileo, Don Quixote, and John the Baptist combined, was not to be denied. (Alistair Cooke, America, New York: Alfred Knopf, 1973, p. 30.) “Our Lord with provident hand unlocked my mind,” said Columbus, “sent me upon the seas, and gave me fire for the deed. Those who heard of my enterprise called it foolish, mocked me, and laughed. But who can doubt but that the Holy Ghost inspired me?” (Jacob Wasserman, Columbus, Don Quixote of the Seas, New Brunswick: Rutgers Univ. Press, 1959, p. 20.) Columbus stood on the captain’s deck, but the all-seeing eye of the Lord was on the compass, and the hopes of every dispensation filled the sails. The prophet Nephi had also seen in vision what followed: colonization, war, and the birth of a new nation.

“And it came to pass that I, Nephi, beheld that the Gentiles who had gone forth out of captivity did humble themselves before the Lord; and the power of the Lord was with them.

“And I beheld that their mother Gentiles were gathered together upon the waters, and upon the land also, to battle against them.

“And I beheld that the power of God was with them, and also that the wrath of God was upon all those that were gathered together against them to battle. And I, Nephi, beheld that the Gentiles that had gone out of captivity were delivered by the power of God out of the hands of all other nations.” (1 Ne. 13:16–19.)

Once again, after meticulous preparation and precise timing, the Lord had begun to build on his promised land a congregation that had compacted to pursue “the glory of God and the advancement of the Christian faith.” The cultural freedom of the Renaissance and religious freedom of the Reformation underscored the strong sense of personal freedom espoused in the Enlightenment to provide the ideal attitudes and environments for the beginning of this “first new nation.” …

Neither Washington nor Paine knew, however, the full import of their work or their time. Indeed it was a beginning, but it was a beginning of the end. The work of pilgrims and Puritans, patriots and politicians had been to prepare the way for prophets of the living God. With what Washington called “the singular interpositions of Providence” a political path had been prepared that would allow the “restitution of all things.” (Acts 3:21.) Less than a score of years after the Constitutional Convention had concluded its work and freedoms of conscience, speech, press, and worship had been guaranteed in a historic Bill of Rights, the Prophet Joseph Smith was born in clear, graceful Vermont, home of Ethan Allen and his Green Mountain Boys. As Elder Paul H. Dunn recently declared to a Church-wide audience:

“[Joseph] grew up toward adolescence just like the new land. He fitted it. He was young, clean, unspoiled—a lad without a past, kneeling in a grove. This pristine land—this innocent young man—and thus the Lord reached out and kept his promise. He established his conditions over centuries; you see, God has time. His plan made it possible for the holy priesthood and the Church to be restored upon the earth—the restoration of the gospel of Jesus Christ—but only in America. …

“The purpose of America was to provide a setting wherein that was possible. All else takes its power from that one great, central purpose.” (Ensign, Nov. 1975, p. 54.)

It is good that the historical celebration of the United States bicentennial allows us to focus on a land in which God has done so much of his work. It has not always looked the same geographically nor has it always been governed the same politically. But that all seems appropriate since the meaning of America, in its most theological sense, is something more than borders and boundaries, something above nativism and nationalism. It is an ideal, a thing of the spirit. Benjamin Franklin told his colleagues, “Our cause is the cause of all mankind,” and Patrick Henry spoke much more than he knew when he said America had “lighted a candle to all the world.” (Henry Steele Commager, “The Revolution as World Ideal,” Saturday Review, Dec. 13, 1975, pp. 13–18, 110.) …

A Frenchman, a contemporary of the colonial Founding Fathers, sketched the clearest meaning of America for those of other nations. Although the twenty-year-old Marquis de Lafayette had been ordered by Louis XVI of France to give up his expedition to aid the rebellious Americans, he defied the command and embarked for the New World. On board his ship The Victory Lafayette wrote back to his beautiful and concerned wife, Adrienne: “Out of love for me, become ‘a good American’. … The welfare of America is closely bound up with the welfare of all mankind.” (Maurice de la Fuye and Emile Baubeau, The Apostle of Liberty: A Life of LaFayette, New York: Thomas Yoseloff, 1956, p. 30.) So it has been and so it yet will be. And so it is—but in ways which only those who embrace the Restored Gospel of Jesus Christ can fully understand or appreciate.

 

How Can I Hear the Voice of the Lord?

My Come, Follow Me studies for this week took me to the books of Ruth and 1 Samuel 1-7 in a lesson titled “My Heart Rejoiceth in the Lord.” The lesson was introduced by the following information. 

Sometimes we imagine that our lives should follow a clear path from beginning to end. The shortest distance between two points is a straight line, after all. And yet life is often full of delays and detours that take us in unexpected directions.

Ruth and Hannah surely understood this. Ruth was not an Israelite, but she married one, and when her husband died, she had a choice to make. Would she return to her family and her old, familiar life, or would she embrace the Israelite faith and a new home with her mother-in-law? (see Ruth 1:4-18). Hannah’s plan for her life was to bear children, but she could not, and that left her “in bitterness of soul” (see 1 Samuel 1:1-10). 

As you read about Ruth and Hannah, consider the faith they must have had to travel their unexpected paths. Then think about your own journey. It’s different from Ruth’s and Hannah’s—and anyone else’s. But throughout the trials and surprises between here and your eternal destination, you can learn to say with Hannah, “My heart rejoiceth in the Lord” (1 Samuel 2:1).

Like most scripture blocks, this one teaches several principles, including the following: (1) Jesus Christ can turn tragedy into triumph (Ruth); (2) I can trust that God will guide and help me regardless of my situation (Ruth; 1 Samuel 1); (3) To receive the Lord’s help, I need to trust Him and obey His commandments (1 Samuel 2; 4-7), and (4) I can hear and obey the voice of the Lord (1 Samuel 3).

This essay will discuss the last principle about hearing and obeying the voice of the Lord. We will first look at the scriptures that tell the story of Samuel hearing the voice of the Lord for the first time (1 Samuel 3:1-10).

1 And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision.

2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see;

3 And ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep;

4 That the Lord called Samuel: and he answered, Here am I.

5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down.

6 And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again.

7 Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him.

8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child.

9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place.

10 And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.

At times, you or I may feel like Samuel, who heard the voice of the Lord but did not recognize it. Like us, Samuel had to learn how to recognize the Lord’s voice. President Russell M. Nelson of The Church of Jesus Christ of Latter-day Saints taught, “Does God really want to speak to you? Yes!” ("Revelation for the Church, Revelation for Our Lives,” Ensign or Liahona, May 2018, 93-96). 

If God wants to speak to us – and President Nelson said that He does, what do we need to do to hear His voice. Part of the answer is found in Doctrine and Covenants 8:1-3, a revelation given to Oliver Cowdery through the Prophet Joseph Smith.

1 Oliver Cowdery, verily, verily, I say unto you, that assuredly as the Lord liveth, who is your God and your Redeemer, even so surely shall you receive a knowledge of whatsoever things you shall ask in faith, with an honest heart, believing that you shall receive a knowledge….

2 Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.

3 Now, behold, this is the spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground.

This scripture tells us that God speaks to our minds and our hearts through the power of the Holy Ghost. This means that He speaks to our thoughts and our feelings.

In another revelation given later to Oliver Cowdery through the Prophet Joseph Smith, the Lord taught another vital component to know about hearing God’s voice (Doctrine and Covenants 9:7-9).

7 Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.

8 But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right.

9 But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; …

Another essential component needed to understand how revelation comes was taught by President Boyd K. Packer of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints.

The Spirit does not get our attention by shouting or shaking us with a heavy hand. Rather it whispers. It caresses so gently that if we are preoccupied we may not feel it at all….

Occasionally it will press just firmly enough for us to pay heed. But most of the time, if we do not heed the gentle feeling, the Spirit will withdraw and wait until we come seeking and listening and say in our manner and expression, like Samuel of ancient times, ‘Speak [Lord], for thy servant heareth’ [1 Sam. 3:10]” (“Candle of the Lord,” 53). 

The last idea that I wish to share is that receiving personal revelation – or hearing the voice of the Lord – is a personal thing. How the Lord communicates with me may be entirely different than how He speaks to you. He will speak to each of us in a language and way we can understand. Also, He may not always use the same type of communication. Forty to fifty years ago, the Lord spoke to me mostly by dreams. Now, I seldom receive such dreams. Also, He usually gives a general idea but not many details. In addition, we can ask God to teach us how He communicates with us as individuals.