So, there was a time in Church history when if you were a Latter-day Saint in early Utah, one of the biggest ways you'd express your faith is by farming and settling and trying to build communities together. I think now that can feel distant to a lot of people in the Church because we don't live with some of those same challenges, where we're worried about where our food's coming from. Through your work with Church welfare, you've worked with people who still have comparable experiences. And I think that's given you different insights. Can you talk some about the challenges the early Utah Saints faced and how they responded to them? I'll tell you about one in particular that we used frequently as we worked with Latter-day Saints in developing parts of the world, and that was the famine that the Utah pioneers faced in the mid 1850s. It was a shocking experience for some of them to see the effects, the economic effects, the emotional, the spiritual, the relational effects of the famine. And the very interesting thing to me about it is how diverse the responses were. There wasn't a uniform, one-size-fits-all program in responding to the famine in the 1850s, for example. Right. So you have one bishop, an Isaac Hill, who encourages his members to learn from Native Americans and what they had done in past famines and says, "We're going to dig and eat roots before we beg for money-- Oh, interesting-- --for food." Taking advantage, then, of something in his environment-- --that's right. --that's available, yeah. Another bishop, Edwin Woolley, organizes fishing expeditions and gets his members to the rivers and the lakes and getting the fishes and bringing them back for distribution in their wards. So you have some commonalities in how the Latter-day Saints responded, but you have some variation in terms of what their skills and opportunities and resources were. So, in the developing world you've gone around to lots of different countries where Saints are having that comparable experience. How did you come to realize you wanted to use Church history in the way you talk to them? I was on a remote island in Carrabas; we were doing training with priesthood leaders. We had taken a break, and it was a challenging experience, just because it was such a disconnect between my life and their lives. And I remember thinking distinctly during the break that the people who ought to be here, people who would understand and empathize and know what questions to ask, are people like Bishop Edwin Woolley or Louisa Barnes Pratt or even Joseph Smith, who dealt with those very issues. They would know what to say; they would know what to ask; they would know how to empathize. And so I became a bridge between those voices and those pioneer experiences and comparable experiences being had by many Latter-day Saints today. Now, I think one of the key things that happens is when these modern-day pioneers hear these stories, they begin to think about the reality, that "if those pioneers are kind of like me, they were experiencing some of the same things that I'm experiencing now," in terms of food security or shelter or education--"If they're like me, maybe I'm like them and maybe I can do the kinds of things they did. Maybe I can make the kind of progress that, over time, they made." And one thing that I think is interesting, and maybe an untapped resource, is as the Church here in places like the Intermountain West becomes more established and multigenerational, there may be some things that the experiences in the developing world among Latter-day Saints could do to revitalize our faith. So it could be a two-way street, where our stories help them feel connected, help encourage them to address the temporal needs that they have. And their stories of doing exactly that could return to us and reinvigorate and revitalize our own sense of what the gospel is and what being a Latter-day Saint, and part of the Latter-day Saint community, can be. What are some of the stories you've used that have been resonant for people? One of the stories that's often repeated in my family and that I share with congregations and other groups here in the US is the story of a 12-year-old boy named Tom Fanene. Tom was a Samoan boy. He was living in a remote LDS village called Sauniatu in Samoa. And in the early 1900s, during the influenza epidemic that swept the world, it came also to Samoa and killed about 20 percent of the population. Oh, wow. It completely laid low the entire village of Sauniatu but for Tom Fanene, who was at the time only a 12-year-old boy. He spends weeks climbing every coconut tree, killing every chicken for soup, scouring the plantations for bananas and for terro to feed the hundreds of members of his community that were sick and many of whom were dying. He literally single-handedly saved his community, or at least many of the lives of his community that were affected by the disease. We use the word "legacy" a lot about how we feel about those early Saints, and yet a legacy is incomplete if we can't link it, right, if we don't have that chain. And so if you're able to say--here's a bishop Edward Woolley and the way that he innovated in the face of these challenges, didn't give up but sought guidance and really tried to take care of everyone. And then here in a different generation is a Tom Fanene in the Pacific, who's able to exemplify that same resourcefulness and that same commitment to others in his community. It's only legacy if the chain continues, and that's maybe one gift Church history gives us. We're now in an age of the Church where you have members having very, very different kinds of life experiences. And so that's going to be a challenge, and it's one of the great adventures awaiting for the Church, is how to create a community of Saints out of people that are so diverse in terms of their culture and life experiences.