Only hours before Jesus made one of the great “I Am” declarations in John’s Gospel, He had fed five thousand hungry pilgrims and walked on the “rough seas” of the Galilee (John 6: 1-25). He had performed astonishing miracles. Yet when He came to the synagogue in Capernaum, the ostensible disciples who had followed Him demanded more, saying, “What sign then will you give that we may see it and believe [you are the promised Messiah]? What will you do? Our ancestors ate the manna in the wilderness; as it is written: He gave them bread from heaven to eat.’ [Why will you not do the same?] (John 6:31 NIV).”

During our last general conference, President Russell M. Nelson asked us to undertake a specific course of study. He said, “As you study your scriptures during the next six months, I encourage you to make a list of all that the Lord has promised He will do for covenant Israel. I think you will be astounded! Ponder these promises. Talk about them with your family and friends. Then live and watch for these promises to be fulfilled in your own life.”1

Several of the titles given to the Savior are obvious, and to those who accept the scriptural description of Jesus’s birth, Son may be the most obvious of all. It is the belief of the faithful that this baby boy born in Bethlehem was the son of Mary, a mortal woman more highly favored by that role than any mother could possibly be favored in any other way. But more singular than the motherhood of a mortal woman was the fatherhood of an immortal, divine, glorified Man—Elohim, God the Eternal Father, the Man of Holiness. In the New Testament Gospels alone, as written by Matthew, Mark, Luke, and John, the title “the Son of Man” appears eighty-three times. Furthermore, throughout all scripture this title for Jesus is by far the most common. “Son of God,” used less often but sometimes with more impact, was so sacrosanct that His claim of that relationship was used against Jesus in the people’s condemnation of Him as a blasphemer.

This article originally ran on LDS Living in June 2014 and has been updated to reflect the current First Presidency and Quorum of the Twelve Apostles.

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One hot afternoon, I was on a hill overlooking the border between Syria and Israel. As we walked down the hill, we talked about how some Latter-day Saints de-emphasize the importance of Christ’s Crucifixion.

As a 9-year-old girl, Mary Ann Mele Wong Song traveled with her family from their home in Kauai to Oahu for the dedication of the Laie Hawaii Temple in November 1919.

Every Christmas, my family reads the story of Jesus’ birth from the second chapter of Luke.

Any discussion of Latter-day Saint connections in Star Wars has to begin with the old legend that Yoda was modeled after Latter-day Saint prophet Spencer W. Kimball, who was passably similar in appearance and mannerism.

Gathering, selecting, and editing hymns was not a typical project for women in the nineteenth century. That did not stop Emma, a visionary woman in her own sense of the word.1 She had been promised in her 1830 revelation: “Thy time shall be given to writing, and to learning much.”2 She probably gathered hymns from her hometown newspaper as well as other papers and denominational hymnals.3 The process, like so many other endeavors in her life, would ebb and flow with loss and compensation, requiring more than five years to produce.