Ben's Brain

Moroni 1–6 — To Keep Them in the Right Way

Properties2
tagsscripture-study, come-follow-me, book-of-mormon, moroni, jesus-christ, holy-ghost, priesthood, ordinances, sacrament, baptism, church, covenant-community
aliasesMoroni 1-6, Moroni 1–6, To Keep Them in the Right Way, To Keep Them in the Right Way., December 2–8 Moroni 1–6, December 2-8 Moroni 1-6, December 2–8 Book of Mormon 2024

47 min read

Download this page as a PDF

Moroni 1–6 — “To Keep Them in the Right Way”

Come, Follow Me — December 2–8, 2024

Official lesson: “To Keep Them in the Right Way.” — Moroni 1–6. The manual emphasizes fidelity to Christ despite opposition, ordinances performed as the Lord commands, drawing closer to Christ through the sacrament, and disciples caring for one another’s souls.1

← Previous: Ether 12–15 — By Faith All Things Are Fulfilled | Next: Moroni 7–9 — May Christ Lift Thee Up →

Moroni is alone, hunted, and writing after the destruction of his people. Under those conditions, a modern writer might leave a final testimony, a warning about war, or an account of personal survival. Moroni does testify—“I, Moroni, will not deny the Christ”—but then he spends nearly all his remaining space on how disciples become a church: authority, the Holy Ghost, ordination, sacrament prayers, baptism, membership, nourishment, repentance, forgiveness, and Spirit-led meetings.

That choice is the opening surprise of the week. These are not cold administrative fragments interrupting a spiritual book. They are Moroni’s answer to social and spiritual collapse. A civilization built on hatred has left him wandering alone; he preserves a pattern in which people are named, remembered, nourished, forgiven, and gathered around Jesus Christ. The six chapters move from one disciple’s refusal to deny Christ to a whole community learning how not to forget Him.

The governing thesis is:

Christ keeps covenant people “in the right way” through authorized ordinances and a Spirit-led community that remembers individuals, nourishes faith, practices repentance and forgiveness, and continually redirects every person away from self-reliance toward “the merits of Christ, who was the author and the finisher of their faith.”

Moroni does not ask readers to choose between Jesus and the Church, personal conviction and ordinances, or inward spirituality and outward gathering. He shows how Christ uses ordinances, the Holy Ghost, and ordinary disciples to carry His presence into ordinary weeks.

What to Watch for While Reading

  • Track the repeated words name, Christ, manner, power, Holy Ghost, remember, willing, always, received, numbered, nourished, oft, real intent, and Spirit.
  • Notice the movement from isolation to communion: Moroni wanders alone in chapter 1; by chapter 6, disciples meet together “oft” and speak about the welfare of their souls.
  • Mark every action performed in the name of Jesus Christ. Authority is never presented as independent human possession.
  • Ask why prayer precedes laying on of hands in chapters 2 and 3. Authorized action is joined to dependence on God.
  • Compare what is identical and what differs in the two sacrament prayers. The bread prayer includes willingness to take Christ’s name and keep His commandments; both prayers center remembrance and promise the Spirit.
  • Notice that baptismal readiness in Moroni 6:1–3 is not sinlessness. It is repentance, a broken heart, a contrite spirit, willingness to take Christ’s name, and determination to serve Him to the end.
  • Read “their names were taken” as more than record keeping. The stated purpose is that people might be remembered and nourished.
  • Hold together the two sides of church discipline in Moroni 6:7–8: the community takes covenant integrity seriously, and it forgives “as oft as” a person repents with real intent.
  • Watch how the Holy Ghost frames the entire church pattern: conferred in chapter 2, active in cleansing in 6:4, and directing meetings in 6:9.
  • Ask where Christ stands in Moroni 6:4. The Church does not replace Him; it keeps people watchful unto prayer while they rely alone on His merits.
  • Compare Moroni 2–6 with 3 Nephi 18 and Doctrine and Covenants 20:37–79. Watch the Savior’s presence become repeatable covenant practice.

Why These Six Chapters Belong Together

From a last survivor to a living body

The literary movement is easy to miss because the chapters are brief:

ChapterSacred trust preservedWhat it preventsWhat it creates
Moroni 1A witness who will not deny ChristSurvival purchased by apostasyFaithful testimony for a future people
Moroni 2Authority to confer the gift of the Holy GhostSpiritual life reduced to human resolveDivine companionship and cleansing power
Moroni 3Ordination in Christ’s nameSelf-appointed ministryAccountable service directed toward repentance and faith
Moroni 4Prayer over the breadForgetting Christ’s embodied giftWillingness, remembrance, obedience, and the Spirit
Moroni 5Prayer over the wineTreating the Atonement as impersonalRemembrance of blood “shed for them”
Moroni 6Baptism, belonging, nourishment, worship, discipline, forgivenessAnonymous, isolated, self-reliant religionA repentant, Spirit-led covenant community

Chapter 1 supplies the personal center: I will not deny the Christ. Chapters 2–5 give authorized forms by which Christ’s power and memory enter a disciple’s life. Chapter 6 shows what happens after an ordinance: the baptized person is not left at the water’s edge. The Church receives, remembers, nourishes, watches, prays, worships, corrects, forgives, and listens to the Spirit.

Jared Halverson calls these chapters a kind of Nephite church handbook and asks why Moroni would give such short procedural chapters a place near the Book of Mormon’s finale. His devotional answer is that latter-day disciples will need the Holy Ghost, priesthood power, covenant connection through the sacrament, and one another.2 That insight should not be inflated into the claim that every modern program appears in Moroni. The text preserves foundations, not a complete modern handbook. Yet its foundations are striking: Christ, authority, prayer, ordinances, remembrance, accountability, forgiveness, and communal care.

Administrative detail can be pastoral love

The official manual asks why a fugitive would bother recording “administrative details.”1 The question exposes a false contrast. Exact ordinance language protects people from being governed by improvisation, prestige, or private ownership. Names on a roll can become bureaucracy, but Moroni states their pastoral purpose: that people might be remembered and nourished. Standards can become exclusion, but Moroni pairs them with repeated forgiveness. Meetings can become routine, but he places them under the workings of the Spirit.

The chapters therefore move repeatedly from form to gift:

  • laying on hands → the gift of the Holy Ghost;
  • ordination → preaching repentance and remission through Christ;
  • kneeling and prescribed words → remembrance and the promised Spirit;
  • taking names → remembering and nourishing persons;
  • meeting often → prayer, soul-deep conversation, sacrament, forgiveness, and revelation.

A form is spiritually empty when it becomes an end in itself. But love without trustworthy form can become inconsistent, personality-driven, and inaccessible. Moroni preserves forms that keep reopening the community to Christ’s gifts.

Historical and Literary Context

Moroni writes beyond the ending

Moroni 1 begins after he has finished abridging the Jaredite record. He had already written farewells in Mormon and Ether; now survival gives him unexpected time. The phrase “I had supposed not to have written more” does not sound like a carefully scheduled new volume. It sounds like a servant discovering that the Lord still has work for the time that remains.

Gary Layne Hatch’s BYU Studies–indexed essay compares Mormon and Moroni as father and son, prophets, military leaders, and record keepers.3 Moroni inherits more than plates. He inherits the work of writing to people who are not yet present. In Moroni 1:4 he calls the Lamanites “my brethren” even though Lamanite violence has destroyed his society and threatens his life. The word brethren refuses to let tribal violence have the final word over covenant kinship.

Don’t Miss This reads chapters 1–6 devotionally as Moroni preserving the sacred practices of a community he can no longer enjoy. That is a plausible and moving inference, but the text does not explicitly say, “I wrote these because I missed church.” It does clearly juxtapose his isolation with detailed memories of gathered worship. The source’s strongest contribution is the resulting question: What would a person deprived of covenant community want future disciples not to take for granted?4

From Christ’s presence to the Church’s practice

John W. Welch argues that Moroni 2–6 is closely rooted in 3 Nephi 18. The risen Christ gives the sacrament, speaks about worthiness and welcome, commands prayer, authorizes disciples, and provides for life after His visible departure. Moroni then preserves repeatable procedures for the Holy Ghost, ordination, sacrament, baptism, membership, worship, discipline, and forgiveness.5

This is a scholarly intertextual argument, not an official declaration that every phrase has only one origin. Yet the textual relationships are substantial:

In the Savior’s presencePreserved in continuing practice
Jesus gives bread and wine and commands remembrance (3 Nephi 18:1–11)Elders and priests kneel and use the sacrament prayers (Moroni 4–5)
Jesus gives disciples power concerning the Holy Ghost (3 Nephi 18:36–37)Moroni records Christ’s words and the laying on of hands (Moroni 2)
Jesus distinguishes sacramental participation from continued welcome and ministry (3 Nephi 18:28–32)Moroni describes covenant discipline and repeated forgiveness (Moroni 6:7–8)
Jesus commands the people to watch and pray always (3 Nephi 18:15–21)Members are kept watchful unto prayer and meetings follow the Spirit (Moroni 6:4, 9)
Jesus forms a gathered people around His body and bloodMoroni describes a church that meets together oft to remember Him

This guide therefore links directly to 3 Nephi 17–19 — Behold, My Joy Is Full. There, Christ makes compassion visible and gives practices that continue communion. Here, Moroni preserves those practices after both Christ’s departure and the collapse of Nephite society.

Moroni’s words in the Restoration

The close verbal relationship between Moroni 4–6 and Doctrine and Covenants 20:37–79 matters historically and devotionally. Doctrine and Covenants 20 gives baptismal qualifications, duties of priesthood offices, sacrament prayers, and instructions for Church membership. Welch’s BYU Studies–indexed chapter on Church administration argues that the Book of Mormon supplied authoritative principles for the restored Church’s organization.3

That relationship should not be reduced to “Joseph copied a handbook.” In Restoration belief, translation had already placed revealed Nephite forms before Joseph Smith and Oliver Cowdery. The Lord could then command the restored Church using language already made sacred and familiar through the Book of Mormon. The result underscores Moroni’s stated hope: what he wrote became “of worth … in some future day.”

A Theology of the Church in One Verse

“They were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith.” — Moroni 6:4

Moroni 6:4 gives both the work of the Church and its limit.

Numbered—but never reduced to a number

Counting tells the community who belongs to its care. The text does not praise numbers as proof of institutional success. It immediately moves from “numbered” to “names.” Dr. Shalise Adams interprets the sequence pastorally: number people so the community knows who is present and who is missing; remember them so love becomes felt rather than merely intended.6

A useful image from the followHIM conversation is a quorum room with a chair set out for every person on the roll. What first looks like a full room suddenly reveals empty places. The illustration is not a guilt technique for chasing attendance. It turns absence back into a face and a name. A roll is faithful only if it becomes remembrance.

Remembered—not managed

In scripture, remembering is active covenant loyalty. God “remembers” a covenant by acting faithfully toward His people; Israel remembers God by ordering life around His saving acts. Likewise, remembering a member means more than retaining a name in a database. It means noticing, praying, listening, inviting, feeding, making room, and refusing to let a person disappear into a category.

The sequence also connects the Church’s remembrance of people with the sacrament’s remembrance of Christ. We gather to remember Him, and people who take His name become more capable of remembering one another. The sacrament is vertical and horizontal: communion with Christ creates a body responsible for its members.

Nourished—not merely retained

The Church does not exist to keep names on a list. It exists to nourish souls with “the good word of God.” The official manual invites readers to picture a seedling or infant and ask what happens when nourishment is neglected.1 The metaphor is deliberately patient. You cannot force growth by pulling on a seedling. You provide light, water, protection, and time.

Spiritual nourishment includes scripture and prophetic teaching, but Moroni 6 widens the table: prayer, conversation concerning souls, sacrament, forgiveness, singing, preaching, exhortation, and supplication. Jeffrey R. Holland’s BYU Studies–indexed address emphasizes sustained nourishment through the word of God and the importance of every person in the kingdom.3 Nourishment is not entertainment, and it is not information alone. It is whatever helps a disciple receive Christ’s life and remain responsive to Him.

Kept in the right way—but not controlled

“To keep them in the right way” can sound coercive if isolated from the rest of the verse. Moroni immediately explains the manner of this keeping: make disciples watchful unto prayer and direct them to rely alone upon Christ’s merits. The Church cannot believe, repent, receive revelation, or endure in someone else’s place. It keeps people by helping them remain awake to God and joined to the One who authors and finishes faith.

The Church is therefore more like a trail community than a cage. Fellow travelers warn of cliffs, share food, bind wounds, repeat the map, and call one another toward the destination. They cannot become the destination. Christ remains the way and the source of saving merit.

Relying alone on Christ—not on institutional performance

The strongest institutional statement in the chapter contains its own safeguard against institutional idolatry. Members are numbered, remembered, nourished, and gathered so that they learn to rely alone on the merits of Christ. Programs, leaders, teachers, friends, and records are instruments. None can atone, cleanse, resurrect, or perfect.

This balance keeps two errors apart:

ErrorMoroni’s correction
“I only need Jesus privately; covenant community is optional.”Christ gives ordinances, authority, names, nourishment, gathering, and mutual care.
“Belonging and activity save me.”The community keeps disciples relying alone on Christ’s merits.

President Dallin H. Oaks teaches officially that scripture establishes the need for a Church directed by Christ and endowed with His authority.7 President Dale G. Renlund similarly distinguishes the perfect gospel of Christ from a Church made of ordinary disciples, while teaching that a divinely commissioned Church is needed to proclaim the gospel, maintain its purity, and administer ordinances.8 Moroni’s text anticipates that pairing: divine gift carried through imperfect but accountable people.

Ordinances: Christ’s Gifts in Trustworthy Form

Authority begins in Christ and remains dependent on Him

Moroni 2 and 3 repeatedly join three elements:

  1. Christ’s name — the action is performed as His servant, not as an independent spiritual expert.
  2. Prayer to the Father — authorized servants still plead for divine power.
  3. Laying on of hands — an embodied, personal act makes responsibility and gift visible.

The pattern resists two distortions. Authority without prayer becomes self-confidence. Prayer without authorized stewardship can become self-appointment. Moroni joins office, gift, dependence, and the Holy Ghost.

The official manual asks readers to consider how a person should prepare both to be ordained and to perform an ordination.1 Moroni’s answers are not about status. The one ordained is called to preach repentance and remission of sins through Jesus Christ and to endure in faith. The one ordaining prays, acts in Christ’s name, and depends on the Holy Ghost.

Ordinance is not mere administration

Unshaken draws devotional attention to the similarity between administer and minister in Moroni 4. The linguistic distinction should not be treated as a revealed etymology. The practical question is still valuable: Can a sacred ordinance be carried out correctly yet received or offered as a mere task?2

The bread and water are not items moving efficiently through a room. They are emblems of the body and blood of Christ, offered to souls. Every person who prepares, blesses, passes, or receives the sacrament participates in a ministry of remembrance. Reverent form protects attention so that attention can rest on Jesus.

The Holy Ghost is not an accessory to the system

The Spirit appears at each decisive point:

  • Christ grants power concerning the gift of the Holy Ghost (Moroni 2).
  • Priests and teachers are ordained “by the power of the Holy Ghost” (Moroni 3:4).
  • The sacrament promises that disciples may have His Spirit with them (Moroni 4:3; 5:2).
  • Baptized disciples are “wrought upon and cleansed” by the Holy Ghost (Moroni 6:4).
  • Meetings follow “the workings of the Spirit” (Moroni 6:9).

The Church Moroni describes is neither spontaneous individualism nor rigid machinery. It has revealed forms and Spirit-led life. Doctrine and Covenants 46:2 preserves the same tension: meetings are conducted as directed and guided by the Holy Spirit.

The Sacrament Prayers: A Slow Reading

The official manual recommends writing the sacrament prayers from memory and then comparing the result with Moroni 4:3 and 5:2.1 Familiarity can make words inaudible. A slow comparison restores their covenant movement.

Shared grammar and meaningful differences

MovementBread — Moroni 4:3Wine — Moroni 5:2Study implication
Address“O God, the Eternal Father”SameThe ordinance is prayer to the Father, not a speech to the congregation.
Mediation“in the name of thy Son, Jesus Christ”SameAccess and authority are Christ-centered.
Petition“bless and sanctify”SameOrdinary emblems are set apart for a holy purpose directed to souls.
EmblembreadwineBody and blood jointly witness Christ’s whole self-gift.
Recipient“to the souls of all those who partake”“to the souls of all those who drink”The intended nourishment reaches the whole person.
Remembrance“the body of thy Son”“the blood of thy Son, which was shed for them”The wine prayer makes the personal phrase “for them” explicit.
Witnesswillingness to take His name, always remember Him, keep His commandmentsthat they do always remember HimThe bread prayer states the fuller covenant response; the second intensifies remembrance.
Promise“always have his Spirit to be with them”“have his Spirit to be with them”Both prayers culminate not in human performance but divine companionship.

John W. Welch and J. Gregory Welch’s covenant-language chart places Moroni 4–5 beside Mosiah 5, Mosiah 18, and 3 Nephi 18. The recurring vocabulary—name, witness, remembrance, commandments, Spirit—shows continuity in Book of Mormon covenant discipleship.3

“Willing” is not a loophole

The prayer does not claim that disciples have perfectly taken Christ’s name, perfectly remembered, or perfectly obeyed. It witnesses that they are willing. That word is mercy, but not softness. Genuine willingness moves toward action. It means bringing desire, failure, intention, and the next obedient step to Christ rather than waiting to become self-sufficient.

followHIM’s discussion states the distinction memorably: scripture calls disciples willing and calls God able.6 This is devotional phrasing rather than a complete theology of agency, but it catches the prayer’s humility. The sacrament is not a weekly certificate that says, “I succeeded.” It is a covenant plea: “I still want Christ; I offer Him my willing heart; I need His Spirit to continue.”

“Always remember” is covenant attention

Remembering Christ is more than thinking briefly about a past event. It means allowing His identity, gift, words, and living presence to become relevant to the next choice. The sacrament trains attention:

  • when ashamed, remember the One who forgives;
  • when angry, remember the One whose name we carry;
  • when lonely, remember the One who promised His Spirit;
  • when tempted to overlook someone, remember the body of Christ;
  • when weary, remember that He is the author and finisher of faith.

Don’t Miss This offers a useful teaching practice: choose one name or role of Christ—Shepherd, Advocate, Healer, Prince of Peace—and ask both, “How do I need Him to be this for me?” and “How can I bear that name toward someone else this week?”4 This is devotional application, not a claim that the sacrament prayer’s word name can be reduced to a list of titles. It does, however, connect covenant identity with Christlike action.

The promise is presence

Both prayers end with the Spirit. The sequence is important: remembrance and obedience are not attempts to earn companionship from a reluctant God. They are covenant ways of becoming receptive to a gift God desires to give. Through the Holy Ghost, Christ’s Atonement is applied, His words are brought to remembrance, truth is witnessed, sin is exposed, and comfort becomes personal.

The sacrament therefore compresses the entire weekly guide into one action: authorized servants pray; the community kneels in heart; emblems of Christ are received; disciples witness willingness; God promises the Spirit; the Church leaves the table to live what it has remembered.

Baptism Is an Entrance into a Life, Not a Graduation

Moroni 6:1–3 describes baptismal readiness with demanding language: fruit worthy of baptism, a broken heart and contrite spirit, true repentance, taking Christ’s name, and determination to serve Him to the end. But the passage must not be read as requiring a flawless record before baptism. Baptism is for the remission of sins.

The qualifications describe direction and surrender, not completed perfection:

PhraseWhat it does meanWhat it does not mean
Fruit meet for baptismEvidence that repentance is real and has begun to change actionProof that no future sin or weakness will occur
Broken heartPride and self-protection opened to GodA crushed sense of worthlessness
Contrite spiritTeachability, remorse, and willingness to yieldPermanent shame
Truly repentedHonest turning from known sin toward ChristComplete knowledge of every weakness
Take upon them Christ’s nameEnter covenant identity and allegianceClaim Christ’s perfection as personal achievement
Determination to serve to the endDurable direction and renewed choiceCertainty that discipleship will never be difficult

This connects naturally with Mosiah 18–24 — We Have Entered into a Covenant with Him and Repentance. The baptized person enters a community that practices the same pattern repeatedly: remembrance, sacrament, confession, forgiveness, and return.

Unshaken describes faith, repentance, and baptism as interlocking movements into a “lifestyle of repentance.”2 That phrase is best understood as hopeful covenant continuity, not anxious self-surveillance. Repentance keeps relationship with Christ alive because His grace remains available “as oft as” disciples turn back with real intent.

Church Discipline: Sanctity and Welcome Held Together

Moroni 6:7–8 is brief enough to be misused. Verse 7 speaks of witnesses, unrepented iniquity, and names being blotted out. Verse 8 immediately insists that people who repent and seek forgiveness with real intent are forgiven “as oft as” they do so.

The background in 3 Nephi 18:28–32 is crucial. Jesus protects the sacrament from unworthy participation while commanding disciples not to cast the person out of worship. They continue to minister and pray, hoping for repentance and healing. Welch’s study argues that Moroni’s later practice grows from this balance in Christ’s own instruction.5

Several distinctions protect the passage:

  • Accountability is not humiliation. The purpose is covenant integrity and repentance, not spectacle.
  • Forgiveness is not the absence of boundaries. A community may protect people and ordinances while still desiring another’s restoration.
  • Membership decisions do not define a soul’s eternal worth. Human leaders administer within stewardship; Christ judges perfectly.
  • “As oft as” defeats despair. Repeated sin is serious, but repeated sincere repentance is not an embarrassment to grace.
  • The first application is self-examination. A reader should not rush from Moroni 6:7 to someone else’s iniquity while ignoring personal need for verse 8.

followHIM calls the promise of return “pretty limitless”: as often as people repent with real intent, forgiveness remains open.6 The adjective is devotional and should not erase the text’s requirements of repentance and real intent. Its value is pastoral: the door is not closed merely because someone has needed mercy before.

Verse-by-Verse Commentary

Moroni 1 — The Witness Who Still Has Time

Moroni 1:1 — “I Have Not as Yet Perished”

“I had supposed not to have written more, but I have not as yet perished.”

Moroni opens with plans interrupted by survival. He had completed the Jaredite abridgment and expected his writing to be over. The verse turns continued life into stewardship: if he is still here, perhaps there is still something worth giving.

The line does not require every surviving person to remain relentlessly productive. Moroni’s calling is specific. Its broader covenant question is gentler: What gift might faithfulness make possible in time I did not expect to have? A note, testimony, apology, act of service, family story, or lesson may become “of worth” long after the writer can measure it.

Restoration parallel: Doctrine and Covenants 123:13–17 similarly asks Saints to wear out their lives bringing hidden things to light while doing “all things that lie in our power” and then standing still in faith.

Come, Follow Me connection: Instead of asking only, “What major mission is left?” ask, “What small faithful thing can I preserve or give today?”

Moroni 1:2–3 — “I, Moroni, Will Not Deny the Christ”

“Because of their hatred they put to death every Nephite that will not deny the Christ. And I, Moroni, will not deny the Christ.” — Moroni 1:2–3

The sentence is not abstract courage. Denial would apparently increase Moroni’s chance of physical survival. His fidelity does not eliminate wandering; it determines what kind of person will wander. John Bytheway observes that Moroni does not know where he is going, but he knows the rock on which his life is built.6

The word deny can include formal repudiation, but modern denial is often quieter: hiding discipleship when honesty would cost status, refusing Christ access to a protected habit, or living as though His name has no claim on speech, money, sexuality, forgiveness, or attention. That application must be made humbly. Not every prudent silence is denial, and disciples should not manufacture conflict to prove courage.

New Testament parallel: Peter denies knowing Jesus under threat and later becomes a bold witness after the Resurrection (Luke 22:54–62; Acts 4:8–20). Moroni’s resolve and Peter’s restoration together teach both courage and mercy.

Come, Follow Me connection: Complete the sentence privately: “Because I will not deny Christ, today I will …” Choose an action that is truthful, kind, and proportionate.

Moroni 1:4 — “Of Worth unto My Brethren”

“I write a few more things, that perhaps they may be of worth unto my brethren, the Lamanites, in some future day, according to the will of the Lord.”

Moroni writes for descendants of the people among whom he cannot safely appear. Calling them brethren is a moral victory over the hatred surrounding him. He neither minimizes violence nor lets violence define the eternal identity of a whole people.

The three qualifiers—perhaps, some future day, according to the will of the Lord—show patient stewardship. Moroni does not control when the work will bear fruit. He writes faithfully and releases the timetable to God.

Restoration parallel: Enos 1:13–18 prays that the record may be preserved for the Lamanites in a future day. Moroni carries forward a centuries-old covenant hope.

Come, Follow Me connection: Offer one good thing without demanding immediate evidence that it mattered.

Moroni 2 — The Gift of the Holy Ghost

Moroni 2:1 — “The Words of Christ”

“The words of Christ, which he spake unto his disciples, the twelve whom he had chosen, as he laid his hands upon them.”

Moroni identifies the source before giving the procedure. These are Christ’s words to chosen disciples, associated with His laying hands on them. The chapter is not Moroni’s invention or a later committee’s preference.

Welch connects this chapter to the conclusion of 3 Nephi 18, where Jesus touches the disciples and gives them power concerning the Holy Ghost.5 Moroni supplies words and details not fully preserved in that earlier narrative. The two passages should be read as mutually illuminating witnesses.

Come, Follow Me connection: When participating in an ordinance, listen for what its wording teaches about the Giver—not only what the officiator is doing.

Moroni 2:2 — Called by Name, Mighty Prayer, and Power

“He called them by name, saying: Ye shall call on the Father in my name, in mighty prayer.” — Moroni 2:2

Christ calls servants by name before instructing them to act in His name. Personal identity is not erased by priesthood service; it is placed under Christ’s authority. The servant then calls on the Father in mighty prayer before laying hands on another person.

This sequence matters:

  1. Christ knows the servant.
  2. The servant seeks the Father through Christ.
  3. Power is given for another person’s blessing.
  4. The gift conferred is divine companionship, not loyalty to the servant.

“Mighty prayer” does not mean loud performance. It suggests earnest dependence. A person may possess authority for an ordinance and still need spiritual preparation, humility, and faith.

Restoration parallel: Confirmation in Doctrine and Covenants 20:41 follows baptism and includes confirmation into the Church and the gift of the Holy Ghost by laying on of hands.

Come, Follow Me connection: Before any calling, blessing, lesson, interview, or act of ministry, pray not merely to perform correctly but to become an instrument of Christ’s gift.

Moroni 2:3 — “On as Many as They Laid Their Hands”

“On as many as they laid their hands, fell the Holy Ghost.”

The verse reports fulfillment: Christ’s promised power operates as the disciples act. The emphasis remains on the Holy Ghost, not on impressive ministers. The phrase “as many” has an expansive sound; the divine gift is not scarce or reserved for a social elite.

This does not mean the recipient is passive forever. The ordinance commands the person to receive the Holy Ghost—an ongoing life of welcome, attention, and obedience. The sacrament prayers later renew that pattern of receptivity.

Come, Follow Me connection: Identify one condition in your life that makes the Spirit harder to receive and one practice that makes room for His companionship.

Moroni 3 — Ordination for Repentance and Enduring Faith

Moroni 3:1–2 — Prayer and the Laying on of Hands

“After they had prayed unto the Father in the name of Christ, they laid their hands upon them.”

Again, prayer precedes action. Again, Christ’s name governs the ordinance. Again, the gift is embodied through hands placed on a particular person. The repeated pattern teaches that priesthood order is relational: Father, Son, authorized servant, recipient, and community.

Laying on of hands makes invisible stewardship tangible without reducing divine power to physical force. Hands do not generate grace. They identify an authorized, personal act through which God gives responsibility and blessing.

New Testament parallels: Laying on of hands appears in commissioning and gifts of the Spirit in Acts 6:5–6, Acts 8:14–17, and 1 Timothy 4:14.

Come, Follow Me connection: If preparing for ordination or setting apart, study the service to be rendered more than the status to be received.

Moroni 3:3 — The Job Description Points to Christ

“I ordain you to be a priest (or if he be a teacher, I ordain you to be a teacher) to preach repentance and remission of sins through Jesus Christ, by the endurance of faith on his name to the end.” — Moroni 3:3

The stated purpose is not institutional maintenance. It is repentance, remission of sins through Christ, and enduring faith. Every office is measured by whether people are helped to come to Jesus, receive forgiveness, and remain faithful.

The phrase “through Jesus Christ” protects repentance from becoming self-improvement detached from grace. The servant preaches change, but only Christ remits sin. The phrase “endurance of faith on his name” also keeps ordination from being a momentary honor; it is a sustained life under Christ’s name.

Come, Follow Me connection: For any calling you hold, write a one-sentence Christ-centered purpose statement. How does the administrative work serve repentance, faith, remission, or enduring covenant life?

Moroni 3:4 — Gifts, Callings, and the Holy Ghost

“They ordained them by the power of the Holy Ghost, which was in them.”

Moroni closes where the chapter began: divine power. Gifts and callings are not interchangeable with personal ambition. The community discerns, prays, ordains, and depends on the Holy Ghost.

The verse should not be used to rank members by visible calling. followHIM’s discussion emphasizes that priesthood power blesses women and men through ordinances and authorized assignments, while offices and keys organize stewardship.6 Current doctrine and policy should be learned from current official Church sources; Moroni 3 provides the Christ-centered foundation, not every modern procedural detail.

Come, Follow Me connection: Pray for the spiritual gift needed to bless people in a present assignment rather than merely asking to complete its tasks.

Moroni 4 — The Bread and the Name

Moroni 4:1–2 — “According to the Commandments of Christ”

“They administered it according to the commandments of Christ; wherefore we know the manner to be true.”

The Church kneels together as the elder or priest prays. The manner joins authorization, communal posture, and Christ’s command. Kneeling makes dependence visible. Even when the whole congregation is not physically kneeling, the prayer invites a shared posture of the heart.

Welch notes that Latter-day Saints often encounter the prayers in Doctrine and Covenants 20, but their wording first entered Restoration scripture through Joseph Smith’s translation of Moroni 4–5.5 Moroni’s unexpected extra writing became weekly worship for a future Church.

Come, Follow Me connection: Arrive at the sacrament not as a consumer waiting for a meeting to become interesting, but as a covenant participant joining the prayer.

Moroni 4:3 — The Covenant Movement of the Bread Prayer

“That they may eat in remembrance of the body of thy Son, and witness unto thee … that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments … that they may always have his Spirit to be with them.” — Moroni 4:3

The prayer moves from Christ’s body to the disciple’s embodied week. Bread is taken into the body; Christ’s name, memory, and commandments are taken into life. The promise of the Spirit is not an abstract reward but God’s enabling presence for that life.

Three covenant verbs deserve separation:

  • Take — receive identity, allegiance, and responsibility under Christ’s name.
  • Remember — keep His saving reality present across circumstances.
  • Keep — embody remembrance through obedience.

The word willing keeps the prayer honest. A disciple may arrive weary, grieving, distracted, or ashamed and still bring a true willingness to Christ. Atonement and grace make renewed obedience possible.

Come, Follow Me connection: During the sacrament, choose one commandment, relationship, or fear in which remembering Christ would change the coming week.

Moroni 5 — Blood “Shed for Them”

Moroni 5:1 — “The Manner of Administering the Wine”

The single introductory verse is spare. The same Church that receives the bread receives the cup. In present Church practice, water is used, as authorized in Doctrine and Covenants 27:2; Moroni preserves the Nephite use of wine and the prayer’s covenant meaning.

The change of emblem does not change the object of remembrance. The ordinance remains centered on Christ’s blood and the willing heart of the worshipper, not on the inherent holiness of a particular liquid.

Come, Follow Me connection: Let the simplicity of the emblem direct attention away from novelty and toward the Savior.

Moroni 5:2 — “Which Was Shed for Them”

“That they may do it in remembrance of the blood of thy Son, which was shed for them.” — Moroni 5:2

The phrase “for them” makes the infinite Atonement personal without making it private. Every worshipper receives an emblem of the same Christ. His blood was shed for each; no person at the table is self-saved or spiritually disposable.

The wine prayer does not repeat willingness to take the name or keep commandments. It does repeat always remembering and the promised Spirit. The two prayers function together rather than as competing covenant formulas.

New Testament parallel: At the Last Supper, Jesus identifies the cup with “my blood of the new testament, which is shed for many for the remission of sins” (Matthew 26:27–28). The Nephite prayer preserves both covenant and personal remembrance.

Come, Follow Me connection: Hear “for them” as including you and the person in the room whom you find hardest to understand.

Moroni 6 — Received, Remembered, Nourished, Forgiven

Moroni 6:1–3 — Fruit, Broken Heart, Christ’s Name, and the End

“None were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end.” — Moroni 6:3

Verses 1–3 gather faith, repentance, baptism, covenant identity, and endurance. “Received” is a hospitable word: after real repentance and covenant determination, the person is welcomed into baptism and into a people.

A broken heart is not a broken identity. The natural heart’s defenses are broken open so Christ can enter. A contrite spirit does not bargain or perform. It comes teachable, truthful, and willing.

The official manual asks readers not only how converts qualified in the past but how current disciples continue to meet baptismal qualifications.1 The sacrament makes that question weekly: Do I still desire Christ’s name? Am I still willing to serve? What needs honest repentance now?

Restoration parallel: Doctrine and Covenants 20:37 closely echoes broken hearts, contrite spirits, repentance, Christ’s name, determination, and fruits worthy of baptism.

Come, Follow Me connection: Review baptismal desire without turning it into a worthlessness inventory. Identify one fruit of repentance already growing and one next act of surrender.

Moroni 6:4 — The Church’s Pastoral Chain

The verse contains a chain of care:

received → cleansed by the Holy Ghost → numbered → named → remembered → nourished → kept watchful → praying → relying on Christ → faith finished by Christ

Every link matters. Baptism without ongoing nourishment leaves a new disciple alone. Record keeping without remembering leaves a name unused. Nourishment without prayer can become mere content. Community without Christ can become social dependence. The entire chain serves reliance on Jesus.

followHIM’s most vivid contribution is the movement from number to name to felt love.6 Unshaken condenses the Church’s pastoral work into four verbs: number, name, remember, nourish.2 Both are devotional readings, but both stay close to the verse.

The image of being “wrought upon” suggests ongoing work. The Holy Ghost does not merely stamp approval on a finished person. He cleanses, refines, corrects, comforts, and forms disciples over time.

New Testament parallel: Christ is “the author and finisher of our faith” in Hebrews 12:1–2. Moroni applies that Christ-centered endurance to the care of baptized members.

Come, Follow Me connection: Choose one name—not a category—to remember and nourish this week. Ask first what nourishment would actually serve that person.

Moroni 6:5–6 — Two Reasons to Meet Together Oft

“The church did meet together oft, to fast and to pray, and to speak one with another concerning the welfare of their souls. And they did meet together oft to partake of bread and wine, in remembrance of the Lord Jesus.” — Moroni 6:5–6

The repeated phrase “meet together oft” joins two dimensions of worship:

  1. Mutual soul care: fasting, praying, and truthful conversation.
  2. Covenant remembrance: receiving the sacrament in remembrance of Jesus.

Church is impoverished if either half disappears. Conversation without Christ may offer community but no covenant center. Sacrament without concern for souls contradicts the body being remembered.

Don’t Miss This emphasizes that Moroni’s description asks not only what church looks like but what it feels like: known, prayed for, remembered, nourished, and part of a family practicing Christ’s character.4 followHIM adds a story of an elders quorum member who finally says, “Brothers, I need your help,” after which the remembered meeting is not the prepared lesson but the community’s response.6 Vulnerability needs wisdom and safe boundaries, but “the welfare of their souls” cannot be discussed if everyone must always appear fine.

New Testament parallel: Acts 2:42–47 similarly joins teaching, fellowship, breaking bread, prayers, generosity, and gathered worship.

Come, Follow Me connection: Enter the next meeting with two questions: “What do I need to receive from Christ?” and “Whose soul can I help nourish?”

Moroni 6:7–8 — Boundaries and the Open Door of Repentance

“As oft as they repented and sought forgiveness, with real intent, they were forgiven.” — Moroni 6:8

Verse 7 refuses to pretend that covenant-breaking iniquity cannot damage people or the Church. Verse 8 refuses to pretend that past failure has more endurance than Christ’s mercy. “Real intent” prevents cheap confession; “as oft as” prevents hopelessness.

The pairing also teaches the community how to receive repentant people. Forgiveness is not only something an individual seeks privately from God. A Church centered in Christ must know how to welcome sincere return without preserving a permanent social sentence after repentance.

Restoration parallel: Doctrine and Covenants 58:42–43 joins divine forgiveness with confession and forsaking. Doctrine and Covenants 64:9–11 commands disciples to forgive while leaving final judgment to God.

Come, Follow Me connection: Ask both questions: “Where do I need real-intent repentance?” and “Whom am I keeping outside a door Christ has opened?”

Moroni 6:9 — Order Alive with the Spirit

“Their meetings were conducted by the church after the manner of the workings of the Spirit, and by the power of the Holy Ghost.” — Moroni 6:9

Moroni’s last verse in the unit is not a fixed agenda. It names possibilities—preaching, exhorting, praying, supplicating, singing—and submits them to the Holy Ghost. The Church conducts the meeting; the Spirit gives living direction. Planning and revelation are not enemies. Faithful planning creates a vessel that presiding servants may adjust under inspiration.

The verse does not authorize disorder based on any participant’s private impulse. followHIM’s discussion rightly notes both spiritual flexibility and presiding order.6 The point is not that preparation is unspiritual, but that the agenda is a servant, not the lord of the meeting.

The unit ends where its ordinance pattern began: with the Holy Ghost. Christ’s answer to Moroni’s lonely world is not merely more meetings. It is a people whose meetings become places where the Spirit can direct speech, silence, song, repentance, remembrance, and care.

Restoration parallel: Doctrine and Covenants 46:2 commands elders to conduct meetings “as they are directed and guided by the Holy Spirit.”

Come, Follow Me connection: Prepare thoroughly, then hold the plan humbly. Before speaking or teaching, ask, “What does this person or congregation need from Christ?”

Teaching Illustrations and Memorable Metaphors

1. The empty chair with a name

Set one empty chair in a circle and place a name on it. Ask:

  • What changes when an absence has a name?
  • What is the difference between noticing, remembering, and nourishing?
  • What contact would feel like love rather than attendance enforcement?

The point is not “fill the chair.” The point is that the person represented by the chair remains part of the community’s memory and prayer.

2. The seedling and the roll sheet

Hold up a list of names and a picture of a seedling. A roll sheet tells us who is entrusted to care; a seedling teaches how care works. A plant cannot be scolded into growth. It needs repeated light, water, healthy soil, protection, and time. Ask which practices in Moroni 6 function like light, water, soil, and protection.

This develops the official manual’s nourishment illustration without confusing spiritual growth with a predictable biological schedule.1

3. The trail markers and the Guide

Place a series of trail markers on a board: Holy Ghost, ordination, sacrament, baptism, names, prayer, forgiveness, meetings. Ask whether the markers are the destination. They are not. Then ask whether removing every marker makes the journey safer. It does not.

Christ is the way, the author, and the finisher. Ordinances and covenant community are His appointed markers and provisions. They do not replace Him; they repeatedly point travelers toward Him.

4. A table that creates a body

Display a small piece of bread at the center of a diagram with many circles around it. The sacrament is received one person at a time, but everyone receives from the same prayer and remembers the same Christ. Draw lines between the circles and ask: If we remember His body while ignoring members of His body, what part of the ordinance have we not yet carried into life?

Use 1 Corinthians 12:12–27 as a New Testament parallel. Avoid implying that every congregational relationship must become equally intimate; covenant care is real even when capacities and stewardships differ.

5. The weekly return to the Author

Put a draft page on the table with revisions marked. Moroni calls Christ the author and finisher of faith. A rough draft is not proof that the author has abandoned the work. The sacrament is a weekly return of the unfinished life to Christ: willing to receive His name, His correction, His Spirit, and His next sentence.

This metaphor protects repentance from both complacency and despair. The disciple is responsible to yield and act; Christ remains the One with power to finish.

Practical Covenant Application

A seven-day “remember and nourish” practice

DayPracticeMoroni anchor
MondayWrite one sentence defining what it means for you not to deny Christ this week.1:3
TuesdayPray mightily before one act of service or stewardship.2:2; 3:1–2
WednesdayStudy one phrase from each sacrament prayer slowly.4:3; 5:2
ThursdayContact one person by name with no attendance agenda—listen and remember.6:4
FridayAsk where your soul needs honest conversation, fasting, or prayer.6:5
SaturdayRepent with real intent and release one resentment you are keeping alive.6:7–8
SundayEnter church actively: receive Christ and help nourish one soul.6:4–9

Preparing for the sacrament

Connect this guide with Sacrament, Prayer, and Repentance. Before Sunday:

  1. Read Moroni 4:3 and Moroni 5:2 aloud without rushing.
  2. Name one mercy of Christ to remember.
  3. Name one commandment in which willingness needs to become action.
  4. Name one person in Christ’s body to remember.
  5. Ask for the Spirit not only during the meeting but throughout the week.

For leaders and teachers

  • Before taking attendance, pray over names.
  • Distinguish contact from care. A message can record contact without nourishing anyone.
  • Build space for honest but appropriately bounded conversation about souls.
  • Make every lesson answer the question, “How does this help people rely on Christ’s merits?”
  • Protect both covenant standards and the path of return.
  • Prepare an agenda, but remain receptive to the Holy Ghost within current Church order.
  • Evaluate success less by smoothness and more by whether people were invited toward Christ, remembered, and nourished.

For someone who feels alone at church

Moroni’s experience does not make loneliness simple. He refuses to deny Christ and still wanders. Church members can also attend and remain lonely. The text offers no excuse for dismissing that pain with “just participate more.” It gives the community a command to remember and nourish.

At the same time, Dr. Adams’s followHIM discussion offers a careful personal practice: go not only to receive but, when capacity permits, to make a positive difference for another person.6 Service can create belonging, but it must not become a requirement that lonely people earn the care they need. Both truths belong together: the Church must reach toward the person, and the person may discover Christ’s life while reaching toward others.

Teaching and Discussion Questions

Observation

  1. What does Moroni preserve after deciding to “write a few more things”? What does that selection imply about his priorities?
  2. Where does name appear in these chapters, and whose name is involved each time?
  3. What actions are attributed to the Holy Ghost?
  4. What is repeated in both sacrament prayers? What appears only in the bread prayer?
  5. List every purpose for meeting together in Moroni 6:4–9.
  6. What phrases in Moroni 6:1–3 describe repentance rather than perfection?
  7. How do verses 7 and 8 interpret one another?

Interpretation

  1. Why might exact ordinance wording be an act of love rather than needless procedure?
  2. How does Moroni 6:4 both affirm the Church and place a limit on what the Church can do?
  3. What is the difference between being counted, being known, being remembered, and being nourished?
  4. How can a meeting be both ordered and directed by the Spirit?
  5. What does the movement from Moroni’s isolation to the gathered Church teach about his answer to civilizational collapse?
  6. How does 3 Nephi 18 deepen Moroni 2–6?
  7. Why do both sacrament prayers culminate in the Spirit?

Application

  1. In what setting are you most tempted to hide or soften your allegiance to Christ?
  2. What would make the sacrament the spiritual center rather than merely the opening portion of your Sunday meeting?
  3. Whose name is on your stewardship list but not yet in your active memory?
  4. What kind of nourishment do you personally need now: truth, listening, correction, friendship, prayer, responsibility, rest, or forgiveness?
  5. How can your ward or family speak more honestly “concerning the welfare of their souls” without violating privacy or safety?
  6. Is there someone whose sincere repentance you verbally accept but socially refuse to believe?
  7. Where are you relying on personal performance, a leader, a program, or belonging itself instead of the merits of Christ?
  8. What is one plan you should prepare faithfully and then hold open to the Spirit?

Assigned chapters

Important parallels

Annotated Source Guide

Official curriculum and Church teaching

  • Come, Follow Me—For Home and Church: Book of Mormon 2024, lesson 49. Establishes the official title and curriculum emphases: fidelity under opposition; ordinances performed as Christ directs; sacrament-centered remembrance; and disciples caring for one another’s souls. It also supplies the seedling/infant nourishment illustration and points readers to President Oaks’s “The Need for a Church.”1
  • Dallin H. Oaks, “The Need for a Church” (October 2021 general conference). Official apostolic teaching on why Christ’s authorized Church, collective worship, ordinances, service, and community are needed.7
  • Dale G. Renlund, “‘This Is My Gospel’—‘This Is My Church’” (October 2024 general conference). Official apostolic teaching distinguishing the perfection of Christ’s gospel from the ordinary people who compose His divinely commissioned Church, while insisting that gospel and Church work powerfully together.8

BYU Studies and scholarship

  • BYU Studies Come, Follow Me index, lesson 49. Maps chapter-specific resources on Mormon and Moroni, priesthood history, covenant language, remembrance and nourishment, Moroni’s writings, and Book of Mormon foundations for Church administration. Retained locally at BYU Studies Come, Follow Me — To Keep Them in the Right Way — Moroni 1–6.3
  • John W. Welch, “From Presence to Practice” (1996). The strongest scholarly source for the guide’s literary architecture. Welch traces Moroni 2–6 to Christ’s words and deeds in 3 Nephi 18, particularly sacrament, Holy Ghost, ordination, participation, and discipline. This is scholarship, not an official Church declaration. A verified local PDF and text extraction are retained at John W. Welch — From Presence to Practice (1996).5

Current and local devotional series

  • followHIM, Dr. Shalise Adams with Hank Smith and John Bytheway (2024). Especially useful on loneliness, refusing to deny Christ, “willing” versus “able,” the number → name → remembered → nourished sequence, active rather than passive church participation, truthful conversation about souls, repeated forgiveness, and Spirit-led meetings. The proofread PDF and its local extraction are retained and cited precisely.6
  • Unshaken, Jared Halverson, “Why Church.” A detailed verse-by-verse devotional transcript. It contributes the finale/“church handbook” framing; prayer before exercising authority; the four verbs number, name, remember, nourish; sacrament as ministry rather than task; and the balance of sanctity and souls.2
  • Don’t Miss This, Emily Belle Freeman and David Butler. A 2020 devotional treatment retained in the Book of Mormon collection. It contributes the interpretive image of Moroni preserving the sacred practices of a community he cannot presently enjoy, the ward-as-family emphasis, names of Christ as sacrament application, and the felt quality of being remembered and nourished.4

No matching local Moroni 1–6 episode was found in the Gospel Talktrine Book of Mormon collection during this run. That is a report of the present vault search, not a claim that no such episode has ever existed.

← Previous: Ether 12–15 — By Faith All Things Are Fulfilled | Next: Moroni 7–9 — May Christ Lift Thee Up →

Footnotes

Footnotes

  1. The Church of Jesus Christ of Latter-day Saints, “December 2–8: ‘To Keep Them in the Right Way.’ Moroni 1–6,” Come, Follow Me—For Home and Church: Book of Mormon 2024 (published 2023), official curriculum manual, canonical lesson page. The opening title includes a terminal period inside the quotation; this guide omits that period from the filename/frontmatter title to match the vault’s naming convention while preserving the official wording in the lesson block. ↩ ↩2 ↩3 ↩4 ↩5 ↩6 ↩7 ↩8

  2. Jared Halverson, “Come Follow Me — Moroni 1–6 — Why Church,” Unshaken, devotional video transcript, local path Come Follow Me - Moroni 1-6 - Why Church, YouTube source. The transcript is auto-generated and should be quoted cautiously; this guide primarily paraphrases its verse-by-verse applications. ↩ ↩2 ↩3 ↩4 ↩5

  3. BYU Studies, “To Keep Them in the Right Way — Moroni 1–6,” Come, Follow Me Book of Mormon lesson 49, curated scholarly index for December 2–8, 2024, BYU Studies index; retained local source map: BYU Studies Come, Follow Me — To Keep Them in the Right Way — Moroni 1–6. The index includes Gary Layne Hatch, “Mormon and Moroni: Father and Son” (1995); John W. Welch and J. Gregory Welch, covenant-language and Moroni charts (1999); Jeffrey R. Holland, “Remembered and Nourished by the Good Word of God” (1976); and John W. Welch, “The Book of Mormon as the Keystone of Church Administration” (2012). These are scholarly or devotional resources, not the official curriculum itself. ↩ ↩2 ↩3 ↩4 ↩5

  4. Emily Belle Freeman and David Butler, “Come Follow Me Moroni 1–6 (Nov 30–Dec 6),” Don’t Miss This, 2020 devotional video transcript, local path Come Follow Me Moroni 1-6 (Nov 30-Dec 6), YouTube source. The older date reflects the 2020 curriculum cycle; the assigned scripture is the same. Interpretations about what Moroni “missed” are devotional inference rather than explicit historical statements in the text. ↩ ↩2 ↩3 ↩4

  5. John W. Welch, “From Presence to Practice: Jesus, the Sacrament Prayers, the Priesthood, and Church Discipline in 3 Nephi 18 and Moroni 2–6,” Journal of Book of Mormon Studies 5, no. 1 (1996): 119–139, historical and literary scholarship, BYU ScholarsArchive landing page; verified local source and extraction: John W. Welch — From Presence to Practice (1996). The local PDF has a valid %PDF- signature and is retained at Sources/PDFs/book_of_mormon_articles/John W. Welch — From Presence to Practice (1996).pdf. ↩ ↩2 ↩3 ↩4 ↩5

  6. Shalise Adams with Hank Smith and John Bytheway, “Moroni 1–6,” followHIM: A Come, Follow Me Podcast, Book of Mormon 2024, episode 49, devotional interview and proofread show notes/transcripts, local extraction BM-49 — Dr. Shalise Adams — Moroni 1–6, with verified local PDF followHIM Moroni 1–6 PDF. The PDF was created November 27, 2024 and contains both episode parts. followHIM 2024 episodes 41–52. ↩ ↩2 ↩3 ↩4 ↩5 ↩6 ↩7 ↩8 ↩9 ↩10

  7. Dallin H. Oaks, “The Need for a Church,” October 2021 general conference, official apostolic teaching, Gospel Library web page. The official Come, Follow Me lesson directly recommends this message in its discussion of Moroni 6:4–9. ↩ ↩2

  8. Dale G. Renlund, “‘This Is My Gospel’—‘This Is My Church,’” October 2024 general conference, official apostolic teaching, Gospel Library web page. The followHIM episode quotes and discusses this message; the guide cites the canonical Church page for the official source. ↩ ↩2

Graph View

Backlinks