On September 6, 2026, Latter-day Saints will arrive at church to find the second hour rearranged. Sacrament meeting will remain no longer than 60 minutes. Adults and youth will then attend 25 minutes of Sunday School every week, followed by 25 minutes of Relief Society, elders quorum, Young Women, or Aaronic Priesthood quorum instruction. Primary will meet for 55 minutes. The alternating schedule introduced with two-hour church in 2019 will be gone.¹
The First Presidency's March announcement put the change plainly:
The word can sound like bureaucratic jargon, but it describes one of the largest institutional changes in modern Mormon history. Correlation standardized curriculum, reduced overlapping programs, brought auxiliaries more directly under priesthood administration, centralized publications and budgets, and eventually helped make a familiar LDS experience portable across thousands of congregations and many languages.⁶ ⁹ ¹¹
The September change is a small chapter in that story.
When the Church was organized on April 6, 1830, the founding meeting was held on a Tuesday in the home of Peter Whitmer Sr. in Fayette, New York. The sacrament was administered there, but early members had no settled weekly pattern comparable to a modern ward schedule. The Church's own history of sacrament meetings says that early practice varied with circumstance and leadership.³
At first, the sacrament was not necessarily administered every week. In Kirtland, completion of the temple in 1836 helped establish weekly observance, with two public Sunday meetings, one before lunch and another in the afternoon. In Nauvoo, thousands sometimes gathered outdoors on the Sabbath, while smaller branches met in homes. Fast and testimony meetings were commonly held on the first Thursday of the month through much of the nineteenth century.³
Other parts of Mormon religious life grew on their own tracks. Richard Ballantyne gathered about 50 children in a room in his Salt Lake City home in December 1849 for what became an important early model of LDS Sunday School. As the program spread, it generated its own need for teachers, training, and printed material. George Q. Cannon launched the Juvenile Instructor in 1866, and the Deseret Sunday School Union followed the next year.⁴
Relief Society followed a different path. The Female Relief Society of Nauvoo was organized in March 1842, stopped meeting in Nauvoo after 1844, and was formally suspended in 1845. Women later organized local Relief Societies again in Utah. By 1869, more than 100 branches were operating, and in 1880 Eliza R. Snow was installed as president over a growing central organization.⁵
Early Church governance still rested heavily on priesthood authority. Joseph Smith, Brigham Young, bishops, apostles, and other leaders exercised broad ecclesiastical authority, and the auxiliary organizations were never independent churches inside the Church. Eliza R. Snow wrote in 1868:
What had not yet developed was the later administrative system in which nearly every organization, lesson program, publication, schedule, and policy could be coordinated through a common structure. That came gradually.
The modern Church's own history describes the roots of correlation as a reform movement focused on “simplifying and centralizing” work across Church organizations. It also acknowledges that many nineteenth-century organizations began locally, created programs in response to local needs, and were “somewhat independent” of wards, stakes, and quorums.⁶
By the end of the nineteenth century, quorums, auxiliaries, missions, and other organizations were producing a wide range of instructional material. Church leaders saw practical problems in that abundance. Programs overlapped. Curriculum varied. Different organizations could compete for the same members' time and attention.⁶
The first major correlation efforts came well before the 1960s. In 1908, Joseph F. Smith appointed David O. McKay to chair a General Priesthood Committee on Outlines that developed standardized courses for priesthood quorums. A Correlation Committee followed in 1912. In 1940 the First Presidency created a Union Board of the Auxiliaries and directed it to produce standard curriculum materials. Four years later, committees were assembled to review Church-produced literature. In 1947, an apostolic review led by Harold B. Lee was charged with reducing duplication and ensuring that Church organizations operated under priesthood direction.⁶
Correlation was already becoming a recurring institutional answer to a recurring problem: a growing church had accumulated many programs, and leaders wanted them to act more like parts of one organization.
The decisive expansion came in 1961. David O. McKay's diary records the general priesthood meeting on September 30, when Harold B. Lee and Richard L. Evans presented a new program for coordinating gospel teaching across priesthood quorums and auxiliaries.⁷
The contemporary description preserved with McKay's diary was explicit:
The same account said the plan was intended to eliminate duplication and overlapping functions. Committees would coordinate activities and instructional materials for children, youth, and adults, drawing representatives from priesthood and auxiliary organizations into a central council structure.⁷
Church leaders publicly described the administrative problems they were trying to solve. Growth had produced duplicated programs, inconsistent materials, and increasingly complicated lines of responsibility. Correlation addressed those problems while also centralizing authority.
The Church's current historical account says that by the 1980s the Correlation Department reviewed all Church communications and that its executive committee worked to “minimize variation” across the expanding Church. Programs were increasingly directed through priesthood leadership, while the First Presidency and Quorum of the Twelve oversaw the correlation structure.⁶
Standardization made a worldwide institution easier to administer, while narrowing the range of organizational independence that had existed before.
Relief Society shows the tradeoff more clearly than almost any other Church organization.
In 1945, according to an official Church profile of general president Belle S. Spafford, women still paid annual dues to join Relief Society. Auxiliaries maintained their own budgets and raised their own money. Each had its own magazine. Relief Society operated social-service programs and published lessons, fiction, poetry, reports, and material directed specifically to women through the Relief Society Magazine.¹¹
This did not mean Relief Society was ecclesiastically independent of male priesthood leadership. Its leaders repeatedly described the organization as operating within priesthood authority.⁸ ¹¹ But it possessed areas of institutional control that later disappeared.
During the late 1960s and early 1970s, auxiliary responsibilities were transferred to Church departments. Relief Society dues and fundraising ended as ward budgets supplied operating funds. Its lessons came from the Church Curriculum Department. Social-service functions were moved elsewhere. In 1971 the Relief Society Magazine ended, along with other English-language auxiliary publications, and was replaced by a new correlated magazine system.¹¹
The first issue of the Ensign described the arrangement without ambiguity:
For women who had spent decades producing and reading a magazine of their own, the change was not merely cosmetic. Historian Tina Hatch found that correlation affected Relief Society's publications, curriculum, financing, and social-service work. She also cautioned against treating the entire history as a simple story of loss. The same restructuring helped create a more unified international organization and made common material available to women far beyond the English-speaking American center of the Church.⁹
Spafford herself seems to have felt both the institutional logic and the pain of transition:
The old Relief Society Magazine had a striking reach among English-speaking women. In its final year, Relief Society reported more than 338,000 members and about 301,000 magazine subscriptions. Yet a publication built around one language and one organizational culture was increasingly difficult to reconcile with the Church's international ambitions. Hatch notes that Relief Society leaders had already struggled with how to serve women outside the English-speaking world.⁹
Correlation solved part of that problem by giving up part of what had made the older organization distinct.
By the 1970s, international growth made the administrative case for standardization much stronger.
Writing in the Ensign in 1974, Dean L. Larsen described members living in more than 90 countries and speaking at least 40 languages and dialects. Church leaders were dealing with different currencies, legal systems, visas, local leadership experience, and communications across great distances.¹²
Curriculum alone had become a major logistical undertaking:
A worldwide church faced a practical problem that local autonomy alone could not solve. Members in Utah, Brazil, Japan, Germany, Tonga, and Ghana needed translated materials and a workable organizational structure. Standardization also made leadership training easier and gave members moving between congregations a familiar experience.
Before 1980, priesthood and Sunday School meetings could be held on Sunday morning, sacrament meeting later in the day, and Relief Society, Primary, and youth activities at other times during the week. In February 1980, the First Presidency announced a consolidated schedule after testing versions of it in 15 stakes. It began March 2 in the United States and Canada and May 4 elsewhere, gathering priesthood, Sunday School, sacrament, and former weekday organization meetings into a three-hour Sunday block. The Church History Library notes that the change also reduced travel and energy costs.¹³
The First Presidency's March announcement put the change plainly:
In the new schedule, sacrament meeting will continue to be no longer than 60 minutes. After a 5‑minute transition, youth and adults will attend a 25‑minute Sunday School class each week. Following another 5‑minute transition, they will attend a 25‑minute priesthood quorum, Relief Society, or Young Women meeting. Primary will continue to meet weekly and will now last 55 minutes.¹The schedule is a modest administrative revision. The institution capable of making it, though, is the product of more than a century of reorganization. Early Latter-day Saints did not inherit anything resembling the modern Sunday block. Sacrament meetings, Sunday Schools, Relief Societies, youth groups, priesthood quorums, Primary, publications, budgets, and lesson programs developed at different times and often with considerable local initiative. During the twentieth century, Church leaders gradually pulled those pieces into a coordinated system. The Church itself calls that process correlation.⁶
The word can sound like bureaucratic jargon, but it describes one of the largest institutional changes in modern Mormon history. Correlation standardized curriculum, reduced overlapping programs, brought auxiliaries more directly under priesthood administration, centralized publications and budgets, and eventually helped make a familiar LDS experience portable across thousands of congregations and many languages.⁶ ⁹ ¹¹
The September change is a small chapter in that story.
Before There Was a Standard Mormon Sunday
When the Church was organized on April 6, 1830, the founding meeting was held on a Tuesday in the home of Peter Whitmer Sr. in Fayette, New York. The sacrament was administered there, but early members had no settled weekly pattern comparable to a modern ward schedule. The Church's own history of sacrament meetings says that early practice varied with circumstance and leadership.³
The earliest Saints did not have chapels, so they met to worship, preach, and sing when and where they could.³
At first, the sacrament was not necessarily administered every week. In Kirtland, completion of the temple in 1836 helped establish weekly observance, with two public Sunday meetings, one before lunch and another in the afternoon. In Nauvoo, thousands sometimes gathered outdoors on the Sabbath, while smaller branches met in homes. Fast and testimony meetings were commonly held on the first Thursday of the month through much of the nineteenth century.³
Other parts of Mormon religious life grew on their own tracks. Richard Ballantyne gathered about 50 children in a room in his Salt Lake City home in December 1849 for what became an important early model of LDS Sunday School. As the program spread, it generated its own need for teachers, training, and printed material. George Q. Cannon launched the Juvenile Instructor in 1866, and the Deseret Sunday School Union followed the next year.⁴
Relief Society followed a different path. The Female Relief Society of Nauvoo was organized in March 1842, stopped meeting in Nauvoo after 1844, and was formally suspended in 1845. Women later organized local Relief Societies again in Utah. By 1869, more than 100 branches were operating, and in 1880 Eliza R. Snow was installed as president over a growing central organization.⁵
Early Church governance still rested heavily on priesthood authority. Joseph Smith, Brigham Young, bishops, apostles, and other leaders exercised broad ecclesiastical authority, and the auxiliary organizations were never independent churches inside the Church. Eliza R. Snow wrote in 1868:
This is an organization that cannot exist without the Priesthood.⁸
What had not yet developed was the later administrative system in which nearly every organization, lesson program, publication, schedule, and policy could be coordinated through a common structure. That came gradually.
Correlation Before 1961
The modern Church's own history describes the roots of correlation as a reform movement focused on “simplifying and centralizing” work across Church organizations. It also acknowledges that many nineteenth-century organizations began locally, created programs in response to local needs, and were “somewhat independent” of wards, stakes, and quorums.⁶
By the end of the nineteenth century, quorums, auxiliaries, missions, and other organizations were producing a wide range of instructional material. Church leaders saw practical problems in that abundance. Programs overlapped. Curriculum varied. Different organizations could compete for the same members' time and attention.⁶
The first major correlation efforts came well before the 1960s. In 1908, Joseph F. Smith appointed David O. McKay to chair a General Priesthood Committee on Outlines that developed standardized courses for priesthood quorums. A Correlation Committee followed in 1912. In 1940 the First Presidency created a Union Board of the Auxiliaries and directed it to produce standard curriculum materials. Four years later, committees were assembled to review Church-produced literature. In 1947, an apostolic review led by Harold B. Lee was charged with reducing duplication and ensuring that Church organizations operated under priesthood direction.⁶
Correlation was already becoming a recurring institutional answer to a recurring problem: a growing church had accumulated many programs, and leaders wanted them to act more like parts of one organization.
1961: Correlation Becomes a System
The decisive expansion came in 1961. David O. McKay's diary records the general priesthood meeting on September 30, when Harold B. Lee and Richard L. Evans presented a new program for coordinating gospel teaching across priesthood quorums and auxiliaries.⁷
The contemporary description preserved with McKay's diary was explicit:
Formation of an all-church coordinating council to govern the planning of activities and production of educational material was outlined Saturday.⁷
The same account said the plan was intended to eliminate duplication and overlapping functions. Committees would coordinate activities and instructional materials for children, youth, and adults, drawing representatives from priesthood and auxiliary organizations into a central council structure.⁷
Church leaders publicly described the administrative problems they were trying to solve. Growth had produced duplicated programs, inconsistent materials, and increasingly complicated lines of responsibility. Correlation addressed those problems while also centralizing authority.
The Church's current historical account says that by the 1980s the Correlation Department reviewed all Church communications and that its executive committee worked to “minimize variation” across the expanding Church. Programs were increasingly directed through priesthood leadership, while the First Presidency and Quorum of the Twelve oversaw the correlation structure.⁶
Standardization made a worldwide institution easier to administer, while narrowing the range of organizational independence that had existed before.
What Correlation Did to Relief Society
Relief Society shows the tradeoff more clearly than almost any other Church organization.
In 1945, according to an official Church profile of general president Belle S. Spafford, women still paid annual dues to join Relief Society. Auxiliaries maintained their own budgets and raised their own money. Each had its own magazine. Relief Society operated social-service programs and published lessons, fiction, poetry, reports, and material directed specifically to women through the Relief Society Magazine.¹¹
This did not mean Relief Society was ecclesiastically independent of male priesthood leadership. Its leaders repeatedly described the organization as operating within priesthood authority.⁸ ¹¹ But it possessed areas of institutional control that later disappeared.
During the late 1960s and early 1970s, auxiliary responsibilities were transferred to Church departments. Relief Society dues and fundraising ended as ward budgets supplied operating funds. Its lessons came from the Church Curriculum Department. Social-service functions were moved elsewhere. In 1971 the Relief Society Magazine ended, along with other English-language auxiliary publications, and was replaced by a new correlated magazine system.¹¹
The first issue of the Ensign described the arrangement without ambiguity:
Thus, they are official Church organs, priesthood directed and controlled.¹⁰
For women who had spent decades producing and reading a magazine of their own, the change was not merely cosmetic. Historian Tina Hatch found that correlation affected Relief Society's publications, curriculum, financing, and social-service work. She also cautioned against treating the entire history as a simple story of loss. The same restructuring helped create a more unified international organization and made common material available to women far beyond the English-speaking American center of the Church.⁹
Spafford herself seems to have felt both the institutional logic and the pain of transition:
Adjustment is painful in changing an old pattern into a new one, but we must make the new patterns fit.¹¹
The old Relief Society Magazine had a striking reach among English-speaking women. In its final year, Relief Society reported more than 338,000 members and about 301,000 magazine subscriptions. Yet a publication built around one language and one organizational culture was increasingly difficult to reconcile with the Church's international ambitions. Hatch notes that Relief Society leaders had already struggled with how to serve women outside the English-speaking world.⁹
Correlation solved part of that problem by giving up part of what had made the older organization distinct.
A Worldwide Church and the Three-Hour Block
By the 1970s, international growth made the administrative case for standardization much stronger.
Writing in the Ensign in 1974, Dean L. Larsen described members living in more than 90 countries and speaking at least 40 languages and dialects. Church leaders were dealing with different currencies, legal systems, visas, local leadership experience, and communications across great distances.¹²
Curriculum alone had become a major logistical undertaking:
Curriculum materials must not only be translated into at least 16 different languages, but they must also be adapted ...¹²
A worldwide church faced a practical problem that local autonomy alone could not solve. Members in Utah, Brazil, Japan, Germany, Tonga, and Ghana needed translated materials and a workable organizational structure. Standardization also made leadership training easier and gave members moving between congregations a familiar experience.
The same drive toward simplification reached the weekly calendar.
Before 1980, priesthood and Sunday School meetings could be held on Sunday morning, sacrament meeting later in the day, and Relief Society, Primary, and youth activities at other times during the week. In February 1980, the First Presidency announced a consolidated schedule after testing versions of it in 15 stakes. It began March 2 in the United States and Canada and May 4 elsewhere, gathering priesthood, Sunday School, sacrament, and former weekday organization meetings into a three-hour Sunday block. The Church History Library notes that the change also reduced travel and energy costs.¹³
Spencer W. Kimball explained the broader goal that April:
The three-hour block became so familiar that it could feel ancient. It was not. It was an administrative design of 1980, created by combining institutions and meetings that had developed separately over many decades.
The next major redesign came in October 2018. The First Presidency announced that beginning in January 2019, Sunday worship would be reduced to two hours. Sacrament meeting would last 60 minutes, followed by a 50-minute class period. Sunday School would meet on the first and third Sundays, while priesthood quorums, Relief Society, and Young Women would meet on the second and fourth.¹⁵
The First Presidency described the change as:
This was a real transfer of time and responsibility toward the home. Members spent less time in scheduled Sunday meetings, and families and individuals were encouraged to study according to their circumstances. But the curriculum itself became more coordinated, not less.
Quentin L. Cook explained that the home program would be tied to what members encountered in Church classes:
Come, Follow Me placed home study, Sunday School, and Primary on coordinated schedules. Relief Society and elders quorums focused on recent general conference messages. The home had gained more instructional responsibility, while the materials connecting home and church came from the same correlated system.¹⁶
By 2019, correlation no longer depended on keeping every hour of religious instruction inside a meetinghouse. Digital publishing and Gospel Library allowed headquarters to place the same study framework directly into members' homes.¹⁸
That interpretation should not be confused with a claim that members have no discretion. The Church's 2018 guidance explicitly allowed individuals and families to adapt study to their needs and circumstances. The change involved both greater home responsibility and a more synchronized curriculum.¹⁶
The September 2026 revision keeps the two-hour structure but changes how its second hour works. Sunday School will return every week, as will Relief Society, elders quorum, Young Women, and Aaronic Priesthood quorum meetings. Each receives 25 minutes, with short transitions between them.¹
The Church's stated reasons emphasize continuity between home study and weekly gathering. Sunday School General President Paul V. Johnson said:
The official implementation guide goes further:
The materials assigned to those shorter meetings show how mature the correlation system has become. Sunday School and Primary will use Come, Follow Me. Relief Society and elders quorums will continue with messages from the most recent general conference. Young Women and Aaronic Priesthood quorums will use the revised For the Strength of Youth guide, supported by Church magazine material.¹
The rollout itself is coordinated through technology. The Church has published implementation material in numerous languages, placed instructional videos in Gospel Library and online, and designated special instruction on August 30 for youth and September 6 for wards and branches.¹⁷ ¹⁸
David A. Bednar summarized the Church's framing of the change in one of those new videos:
That spiritual purpose may be sincere. It does not erase the institutional history behind the delivery system. A First Presidency letter can now alter the weekly rhythm of congregations around the world, while centrally produced guides, videos, magazines, manuals, and apps explain how the new pattern should work.
That level of coordination would have been impossible in the Church of 1830. It would have been difficult even in the Church of 1930.
Correlation makes sense for a large institution, but it also has its drawbacks. Relief Society lost control over its magazine, portions of its curriculum, its fundraising, and some of its social-service functions. Other auxiliaries lost their own publications and programs. A system designed to minimize variation will, by definition, leave less room for some forms of variation.⁶ ⁹ ¹¹
But the historical record does not support treating correlation as nothing more than a scheme for control. Leaders were dealing with problems that were real: duplicated programs, inconsistent teaching materials, burdensome schedules, travel, translation, administration, and the difficulty of running one church across very different cultures.⁶ ¹² ¹³
Correlation solved many of those problems by moving decisions upward and bringing programs into a common system. Administrative efficiency, doctrinal consistency, and international scale increased as some auxiliary independence and local variation declined.⁶ ⁹ ¹¹
That helps explain the strange history of the Mormon Sunday. In the nineteenth century, Saints worshipped in homes, temples, outdoor gatherings, and small meetinghouses. Their organizations accumulated different schedules, publications, finances, and programs. Twentieth-century leaders standardized those institutions and eventually compressed much of Mormon weekly life into a three-hour Sunday block. In 2019, the block shrank to two hours while a harmonized curriculum extended farther into the home. In 2026, weekly classes return inside that two-hour limit, now supported by an infrastructure capable of distributing instructions almost instantly around the world.³ ⁶ ¹³ ¹⁵ ¹⁸
Latter-day Saints can give greater attention to family life ... through the process of simplification, scheduling, proper priorities.¹⁴
The three-hour block became so familiar that it could feel ancient. It was not. It was an administrative design of 1980, created by combining institutions and meetings that had developed separately over many decades.
Home-Centered, Still Correlated
The next major redesign came in October 2018. The First Presidency announced that beginning in January 2019, Sunday worship would be reduced to two hours. Sacrament meeting would last 60 minutes, followed by a 50-minute class period. Sunday School would meet on the first and third Sundays, while priesthood quorums, Relief Society, and Young Women would meet on the second and fourth.¹⁵
The First Presidency described the change as:
a new balance between gospel instruction in the home and in the Church.¹⁵
This was a real transfer of time and responsibility toward the home. Members spent less time in scheduled Sunday meetings, and families and individuals were encouraged to study according to their circumstances. But the curriculum itself became more coordinated, not less.
Quentin L. Cook explained that the home program would be tied to what members encountered in Church classes:
Family and individual gospel study at home will be significantly enhanced by a harmonized curriculum.¹⁶
Come, Follow Me placed home study, Sunday School, and Primary on coordinated schedules. Relief Society and elders quorums focused on recent general conference messages. The home had gained more instructional responsibility, while the materials connecting home and church came from the same correlated system.¹⁶
By 2019, correlation no longer depended on keeping every hour of religious instruction inside a meetinghouse. Digital publishing and Gospel Library allowed headquarters to place the same study framework directly into members' homes.¹⁸
That interpretation should not be confused with a claim that members have no discretion. The Church's 2018 guidance explicitly allowed individuals and families to adapt study to their needs and circumstances. The change involved both greater home responsibility and a more synchronized curriculum.¹⁶
The 2026 Schedule
The September 2026 revision keeps the two-hour structure but changes how its second hour works. Sunday School will return every week, as will Relief Society, elders quorum, Young Women, and Aaronic Priesthood quorum meetings. Each receives 25 minutes, with short transitions between them.¹
The Church's stated reasons emphasize continuity between home study and weekly gathering. Sunday School General President Paul V. Johnson said:
Gathering weekly in every class helps deepen gospel learning by connecting it more closely to personal and family study.²
The official implementation guide goes further:
This is more than a schedule change; it is an invitation to joyful, Christ-centered worship.¹⁷
The materials assigned to those shorter meetings show how mature the correlation system has become. Sunday School and Primary will use Come, Follow Me. Relief Society and elders quorums will continue with messages from the most recent general conference. Young Women and Aaronic Priesthood quorums will use the revised For the Strength of Youth guide, supported by Church magazine material.¹
The rollout itself is coordinated through technology. The Church has published implementation material in numerous languages, placed instructional videos in Gospel Library and online, and designated special instruction on August 30 for youth and September 6 for wards and branches.¹⁷ ¹⁸
David A. Bednar summarized the Church's framing of the change in one of those new videos:
This is not about attending meetings. This is about spiritual renewal and growth.¹⁸
That spiritual purpose may be sincere. It does not erase the institutional history behind the delivery system. A First Presidency letter can now alter the weekly rhythm of congregations around the world, while centrally produced guides, videos, magazines, manuals, and apps explain how the new pattern should work.
That level of coordination would have been impossible in the Church of 1830. It would have been difficult even in the Church of 1930.
The Mormon Sunday Is Younger Than It Looks
Correlation makes sense for a large institution, but it also has its drawbacks. Relief Society lost control over its magazine, portions of its curriculum, its fundraising, and some of its social-service functions. Other auxiliaries lost their own publications and programs. A system designed to minimize variation will, by definition, leave less room for some forms of variation.⁶ ⁹ ¹¹
But the historical record does not support treating correlation as nothing more than a scheme for control. Leaders were dealing with problems that were real: duplicated programs, inconsistent teaching materials, burdensome schedules, travel, translation, administration, and the difficulty of running one church across very different cultures.⁶ ¹² ¹³
Correlation solved many of those problems by moving decisions upward and bringing programs into a common system. Administrative efficiency, doctrinal consistency, and international scale increased as some auxiliary independence and local variation declined.⁶ ⁹ ¹¹
That helps explain the strange history of the Mormon Sunday. In the nineteenth century, Saints worshipped in homes, temples, outdoor gatherings, and small meetinghouses. Their organizations accumulated different schedules, publications, finances, and programs. Twentieth-century leaders standardized those institutions and eventually compressed much of Mormon weekly life into a three-hour Sunday block. In 2019, the block shrank to two hours while a harmonized curriculum extended farther into the home. In 2026, weekly classes return inside that two-hour limit, now supported by an infrastructure capable of distributing instructions almost instantly around the world.³ ⁶ ¹³ ¹⁵ ¹⁸
Sources
1. First Presidency, “Changes to the Sunday Class Meeting Schedule,” March 30, 2026.
2. Church Newsroom, “Changes to the Sunday Class Meeting Schedule,” March 30, 2026.
3. Church History Topics, “Sacrament Meetings.”
4. Church History Topics, “Sunday School.”
5. Church History Topics, “Relief Society.”
6. Church History Topics, “Correlation.”
7. University of Virginia Mormon Studies, “David O. McKay Diaries – Correlation.”
10. Doyle L. Green, “The Church and Its Magazines,” Ensign, January 1971.
12. Dean L. Larsen, “The Challenges of Administering a Worldwide Church,” Ensign, July 1974.
13. Church History Library, “Ask Us: Top Five Reference Questions about Church Administration.”
14. Spencer W. Kimball, “‘No Unhallowed Hand Can Stop the Work,’” general conference, April 1980.
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