Gramps,

What is the thing that kings both past and present hold? What does it mean, and what does it do?  There are scriptures that describe God as holding it. What purpose do you think it has?

Julius

Answer

Julius,

Let’s first take a look at some scriptures that talk about God holding a scepter.

Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. (Psalms 45:6)

 

But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (Hebrews 1:8)

 

And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (Revelation 19:15)

A scepter is an ornate rod of authority that kings have held as a symbol of their rule.  It has been found in ancient Egypt.  It continues today in royalty.  Popes are given a similar symbol of rulership upon papal ascendency.  British monarchs are given dual scepters (the dove and the cross), indicating their dual role as the secular Monarch of England and the Supreme Governor of the Church of England.

SYMBOLISM:

Since ancient times, it has been understood that a scepter is a symbol of power as much as a crown is a symbol of authority.  One of the deepest symbolic meanings that I’ve found is the dual symbolism behind the double scepters of Egyptian Pharaohs.

Both of these scepters have a double meaning.

• The flail can be used to punish a subject, and it can be used to thresh wheat and thus provide food for his people.
• The shepherd’s crook can be used as a weapon to strike an enemy, and it can be used to invite a subject to come closer to the presence of the monarch (bringing him into the fold).

This is the meaning of “fear” of God as well as “fear” of the King.  It was a level of reverence, respect, and fear.  As long as one was a faithful subject, he could approach without fear (as we think of it today), but it was with great reverence and respect — even gratitude and love.

This dual meaning of fear and love is also reflected in the phrase “His hand is stretched out still.” (Isaiah and 2 Nephi).  People often wonder if His hand is stretched out in anger or in love.  The answer is: Both.

We have an option to continue in sin or to repent.  The same scepter is held out to all.  But what will He offer us?  If sin, anger; if repentance, mercy.

I included the verse from Revelation to point to something that many people miss in The Book of Mormon: The Iron Rod.

Most people tend to think that the Iron Rod is basically a stationary handrail/guardrail we walk along.  I have a different interpretation.

…and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree. (1 Nephi 8:24)

 

…and they came and caught hold of the end of the rod of iron; and they did press their way forward, continually holding fast to the rod of iron, until they came forth and fell down and partook of the fruit of the tree. (1 Nephi 8:30)

Notice that in both verses, the wording is “caught hold of the end of the rod of iron.” There was no mention of going hand over hand as they walked the path.  They only grasped the END of the rod/scepter.  Iron was a symbol of strength because it was the strongest metal available at the time.  It was quick and powerful if used as a weapon.  It was a sure anchor if used for security.

When in the presence of the King, people approached near to the throne until the King extended his scepter, inviting them to take hold of the rod/scepter.  He would then draw them closer as they held onto the end of the rod/scepter.  As they came near the monarch, they fell down and worshiped him.  (Anciently, the word “worship” simply meant “to bow down to,” and “Fell down” simply meant “to get closer to the ground.)

Notice that we are not talking about a handrail.  It is the rod extended by the monarch.  We grasp it.  He pulls us along the path.  We walk through the mists of darkness while we are brought through it by the knowledge/power/wisdom of the King.  His grace consists of

• Providing a path
• Extending the scepter
• Pulling us in (guiding us through the mists of darkness).

His grace pulls us along the path, not our walking.  We cannot walk the path without grasping His scepter.  This grace is an enabling power.

19 And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save.

 

20 Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. (2 Nephi 31:19-20)

Gramps

Gramps,

I heard there were three classifications of Lamanites: Native Americans, Polynesians, and Latinos/Hispanics. Are they considered Lamanites? Probably not all of those people are descended from Book of Mormon people. Are they considered to be Lamanites? I recently found out I am nearly a quarter Native American, and possibly there is a trace of Polynesian. Am I a Lamanite?

Shasta

Answer

Shasta,

The Book of Mormon describes the Lamanites as descendants of Laman, the elder son of Lehi, who left Jerusalem around 600 B.C. with his family. According to the text, the Lamanites were often in conflict with the Nephites, descendants of Lehi’s other son, Nephi. The narrative portrays the Lamanites as a people who rejected the teachings of their father and became adversaries of the Nephites, leading to a long history of warfare and cultural division.

Historically, early members of the Church believed that the Lamanites were the principal ancestors of the American Indians. This belief was reflected in the 1981 version of the Book of Mormon’s introduction, which described the Lamanites as “the principal ancestors of the American Indians. However, this assertion has been revised in more recent editions, which now state that the Lamanites are “among the ancestors of the American Indians. This change reflects a growing recognition of the complexity of Native American ancestry and the need for a more nuanced understanding of the Lamanites’ role in that history.

The shift in the Church’s narrative regarding Lamanite ancestry is not merely a matter of semantics; it represents a broader evolution in the understanding of identity and ancestry within the context of the Book of Mormon. Scholars within the Church have long debated the implications of DNA research on the historical claims made in the Book of Mormon. For instance, some have argued for a “limited geography” model, suggesting that the events described in the Book of Mormon occurred in a specific region of the Americas, rather than across the entire continent. This perspective allows for the possibility that other populations existed alongside Lehi’s descendants, complicating the notion of a singular Lamanite ancestry.

Modern genetic research has posed significant challenges to the traditional understanding of Lamanite ancestry. Studies have shown that there are no known genetic markers in Native American populations that connect them to people from the Middle East, where Lehi and his family originated. This raises the question: if the Lamanites were indeed a significant ancestral group, why is there no detectable DNA evidence linking them to contemporary Native Americans?

Several factors complicate the detection of Lamanite DNA. First, the concept of “Lamanite” identity as presented in the Book of Mormon is not strictly tied to genetic lineage. The term encompasses a broad range of peoples, including those who may have intermarried with Lamanites or adopted their identity for cultural or political reasons. This fluidity of identity makes it difficult to pinpoint specific genetic markers associated with the Lamanites.

Additionally, genetic drift and population bottlenecks over centuries can obscure ancestral connections. As populations grow and intermingle, the genetic signatures of specific groups can become diluted or lost entirely. A 2006 statement from the Church acknowledged that “nothing is known about the DNA and the Book of Mormon people,” and that due to these genetic complexities, it is unlikely that Lamanite DNA could be detected today.

The implications of these genetic findings are profound. They challenge the traditional narrative that has linked Native Americans directly to the Lamanites and raise questions about the historical accuracy of the Book of Mormon. However, it is essential to recognize that the absence of genetic evidence does not necessarily negate the existence of the Lamanites as described in the text. As geneticist Ugo Perego noted, while the DNA of Book of Mormon peoples may have disappeared or not been detected, this does not mean that such people never existed.

Moreover, the evolving understanding of identity within the Church reflects a broader trend in society toward recognizing the complexity of ancestry and cultural heritage. Many Latter-day Saints now acknowledge that modern Native Americans may have diverse ancestral backgrounds, including influences from various indigenous groups that predate Lehi’s arrival in the Americas [8]. This recognition aligns with the Church’s current stance that the Lamanites are “among the ancestors” of Native Americans, rather than their sole progenitors.

The legacy of the Lamanites extends beyond questions of genetic ancestry; it encompasses cultural and spiritual dimensions as well. For many Latter-day Saints, the Lamanites represent a significant part of their faith’s narrative, embodying themes of redemption, faith, and the potential for spiritual awakening. The Book of Mormon speaks of a future time when the “scales of darkness” will fall from the eyes of the Lamanites, allowing them to embrace the gospel and reclaim their heritage.

This vision of redemption has inspired numerous missionary efforts directed toward Native American populations, with Latter-day Saints often viewing themselves as modern-day “gatherers” of Israel. The Church has historically emphasized its responsibility to support Indigenous peoples, including through missions to Indian reservations and Latin America. This sense of duty reflects a belief in the spiritual significance of the Lamanites and their role in the unfolding narrative of the gospel.

The interplay between faith and reason is a central theme in the discussion of Lamanite ancestry. While scientific findings may challenge traditional beliefs, they also provide an opportunity for deeper exploration and understanding. Many Latter-day Saints have come to see faith and reason as complementary rather than contradictory, allowing for a more nuanced approach to the complexities of ancestry and identity.

As the Church continues to navigate these discussions, members need to engage with both their faith and the insights offered by modern scholarship. This engagement can foster a richer understanding of the Book of Mormon and its teachings, as well as a greater appreciation for the diverse heritage of Native American peoples.

Reference: DNA and the Book of Mormon

Gramps

Gramps,

Who has a claim to the “Holy” Land (Israel, Palestine, Lebanon, Syria, whatever you want to call it) and how will the political landscape of that area look during the Millennium?

Peter

Answer

Peter,

Let’s begin with Abraham, to whom God promised the land of Canaan because of Abraham’s righteousness and obedience (Genesis 17). Canaan consisted of what is now Israel, the West Bank, Gaza, Jordan, and parts of Syria and Lebanon. Isaac and Jacob continued to live in Canaan until a great famine caused Jacob’s family to search for respite in Egypt, where they were received by Joseph. 

The “Israelites,” called after Jacob’s new name, Israel, were led out of Egypt back to the “Promised Land.” There, God dictated the borders of territories assigned to each of the tribes of Israel. The Tribe of Levi received no inheritance of land because they were chosen to be temple servants.

Exodus 23:31 describes the borders as the Red Sea to the Mediterranean Sea, east to west, and the desert to the Euphrates, south to north. Ezekiel 47:19 describes the south boundary as running from Tamar to the waters of Meribah Kadesh, then along the Wadi of Egypt to the Mediterranean.

Here is a map of the land assigned to the Tribes of Israel:

Especially in the north and east, this map extends past the current borders of Israel into Jordan, Lebanon, and Syria. Today’s Jews expect to return to these borders eventually.

Prophecies concerning the land of Israel during the Millennium say that Jerusalem will be a holy city, one of two (Jerusalem and the New Jerusalem) from which Christ will reign. Jerusalem will have a temple to which all nations will come for worship. The tribes of Israel will inherit the territories that were anciently promised to them. (See Jer. 30:3; Ezek. 28:25; 1 Ne. 15:12–17; 1 Ne. 19:16; 2 Ne. 10:8.) 

The “10 Lost Tribes” consist of two peoples: 1) citizens of the northern kingdom of Israel who were led away into Assyria and, from there, spread into the world, and 2) citizens of the northern kingdom of Israel who were being led into Assyria who repented as a group and were led away and hidden until their future return. This group will help to build the New Jerusalem and then receive their inheritance of land in the Holy Land. (See Isa. 43:6; Isa. 49:12; 1 Ne. 21:12; Jer. 3:18; Jer. 16:14–16; Jer. 31:8; 2 Ne. 29:12–13; 3 Ne. 17:4; 3 Ne. 21:26–29; D&C 133:26–32; A of F 1:10.)

Gramps

Gramps,

What can you tell us about the Narrative of Zosimus and why wasn’t it revealed in the past (1830 period)?

Drew

Answer

Drew,

The exploration of ancient texts often reveals profound insights into the beliefs and narratives that shape modern faiths. One such text is the Narrative of Zosimus, an ancient document that bears striking parallels to the Book of Mormon, a sacred scripture of The Church of Jesus Christ of Latter-day Saints. 

The Narrative of Zosimus is an ancient work believed to have originated in Judea during the time of the prophet Jeremiah. It is composed of themes and motifs that resonate deeply with the experiences of Lehi and Nephi as described in the Book of Mormon. The narrative recounts the journey of Zosimus, a righteous man who, after fervent prayer, receives a vision that leads him through a wilderness to a land of blessedness. This journey includes crossing an “unfathomable river” covered in darkness and encountering a tree laden with fruit, reminiscent of the tree of life imagery found in the Book of Mormon.

The thematic connections between the Narrative of Zosimus and the Book of Mormon are striking. Both narratives highlight a journey from Jerusalem, underscoring the importance of prayer and divine direction in seeking a promised land. The tree of life motif serves as a powerful symbol in both texts, representing divine nourishment and love. 

In the Narrative of Zosimus, the protagonist receives teachings from a group of righteous sons of God, paralleling the divine guidance experienced by Nephi and his family in the Book of Mormon. This shared narrative structure emphasizes a common cultural and religious heritage that transcends generations and geographical boundaries.

Despite the compelling similarities, it is essential to understand why the Narrative of Zosimus was not revealed during the 1830s. At the time Joseph Smith translated the Book of Mormon, the *Narrative of Zosimus* had not yet been widely published in English. Its first significant publication occurred in the late 19th century, long after the Book of Mormon was introduced to the world. Consequently, Joseph Smith and the early Latter-day Saints likely had no access to this text, which challenges claims that the Book of Mormon was plagiarized from the Narrative of Zosimus.

The absence of the Narrative of Zosimus from the cultural lexicon of early Latter-day Saints can be attributed to several factors. Primarily, the early Saints were focused on the revelations and teachings contained within the Book of Mormon and other foundational texts of the Restoration. The significance of these texts was framed within their unique cultural and doctrinal context, which did not include the Narrative of Zosimus.

The parallels between the Narrative of Zosimus and the Book of Mormon offer valuable insights for members of The Church of Jesus Christ of Latter-day Saints. By highlighting these connections, believers can strengthen their faith, recognizing the ancient roots of their beliefs and the divine guidance that has been consistent throughout history.

The Narrative of Zosimus serves as a reminder of the importance of prayer, righteousness, and divine intervention—core teachings of the Church. The experiences of Zosimus mirror those of Lehi and Nephi, showcasing a continuum of divine engagement with humanity that transcends time and space.

The exploration of the Narrative of Zosimus reveals not only its rich historical and cultural significance but also its profound connections to the Book of Mormon. Understanding these links enhances our appreciation for the ancient texts that shape our spiritual heritage. The absence of the Narrative of Zosimus during the early 1830s was not a limitation but rather a testament to the unique and divinely orchestrated nature of the revelations that came forth through Joseph Smith. As members of The Church of Jesus Christ of Latter-day Saints continue to study both texts, they can find strength and inspiration in the shared themes of faith, guidance, and the quest for a promised land.

Gramps

Gramps,

When Cherokee Indians were first contacted by journalist Timberlake in the early 1700’s, he was very surprised that they had a complete knowledge of all of the information in the first five books in the old testament. Does that prove they were part of the 4,500 Nephites that went north in 55 BC?

Larry

Answer

Larry,

Timberlake’s memoirs provide a detailed account of his experiences with the Cherokee. In 1762, he accompanied three Cherokee leaders to London, intending to establish peace between their people and the British settlers. Timberlake noted the cultural differences and misunderstandings during these interactions, illustrating the complexities of cross-cultural communication. He described an incident where a Cherokee leader attempted to offer a traditional sign of friendship by smoking with the king, unaware that such an act would be seen as inappropriate (Timberlake, 1765). His observations highlight the deep cultural nuances that characterized the interactions between the Cherokee and the European settlers.

Timberlake’s accounts suggest that the Cherokee had an understanding of moral and ethical principles found in the first five books of the Old Testament. Reports from missionary efforts in the early 19th century revealed that some Cherokee individuals were familiar with biblical texts. A report from the Brainard mission among the Cherokees concluded in 1821 that the Cherokee people had progressed significantly in their understanding and acceptance of Christianity, indicating a level of biblical knowledge that might support claims of ancient connections to biblical traditions (Book of Mormon Evidence, 2020). This observation raises questions about the historical transmission of these ideas among indigenous peoples prior to European contact.

Scholarly discourse has explored the possibility that the Cherokee may be descendants of the Nephites, a group described in the Book of Mormon. The Book of Mormon recounts the history of two primary groups—Nephites and Lamanites—who were believed to have ancient ties to Israel. Some scholars argue that the cultural and linguistic similarities between the Cherokee and the Nephites warrant further investigation. For instance, the Cherokee’s oral traditions often speak of ancestral connections and sacred texts, reminiscent of the Nephite writings. (Lamanite Identity).

The historical context surrounding migrations of peoples in ancient America has fueled theories regarding the Cherokee’s origins. Ethan Smith’s “View of the Hebrews” proposed that Native Americans might be descendants of the lost tribes of Israel, a theory that influenced early Latter-day Saint understanding of Native identities. (Book of Mormon Evidence) This perspective aligns with Timberlake’s observations and the biblical knowledge reported among the Cherokee, suggesting a deeper historical connection than previously acknowledged.

Timberlake’s interactions revealed that the Cherokee possessed cultural practices and ethical teachings that parallel those found in Judeo-Christian traditions. Their understanding of concepts such as community responsibility, moral integrity, and respect for nature resonates with teachings in the Old Testament. This similarity invites further exploration into how such principles may have been transmitted across cultures over centuries. The traditions of mound-building and certain ceremonial practices among tribes like the Cherokee may reflect ancient cultural continuities, potentially linking back to the Nephite civilization.

Timberlake’s interactions with the Cherokee Indians highlight a complex tapestry of cultural exchange and understanding. The documented biblical knowledge among the Cherokee, combined with scholarly perspectives linking them to the Nephites of the Book of Mormon, invites further exploration into the ancient histories of Native American tribes. While definitive evidence linking the Cherokee directly to the Nephites remains elusive, the alignment of cultural practices and ethical teachings suggests a complex historical narrative worth further exploration. As we continue to uncover the narratives of these interactions, we can foster a deeper appreciation for the rich tapestry of American history that includes both indigenous and European perspectives.

Gramps

Gramps,

How many temples were built in Jerusalem and when?

Elizabeth

Answer

Dear Elizabeth,

The bible tells us the first temple was the Temple of Solomon built around 957 BC. This was to replace the portable tabernacle that they had used while wandering in the wilderness.

After a few sackings by hostile forces, the Temple was completely destroyed around 586 BC by the Babylonians.

The second temple was the Temple of Zerubbabel built starting around 538 BC. This temple also came under attack and was nearly destroyed several times. This caused it to be repaired and rededicated, latest being done by Herod the Great. Which is how it was during the time of Christ.

It was destroyed by the Romans in 70 AD.

There has been a few attempts in building a third temple. They have not been successful.

Gramps

Hi Gramps,

Did people in that time use “miles” or some other term of measurement like leagues? Was it really that far from Nazareth to Bethlehem?

Rebecca

Answer

Dear Rebecca,

Among the lengths of measure used in the Bible

cubit, Matt 6:27, Luke 12:25, Gen. 6:16 The standard cubit is 21 inches. In practice it was the length of the forearm to the doubled-up fist.

span, Exod 28:16; Ezek 43:13 (six references)

mile, Matt 5:41, from the Greek milion, which among the Romans was the distance of 1000 paces, which is somewhat less than our mile.

furlong, Luke 24:13; Rev. 21:16 (five references)

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.

And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. *

*The footnote to verse 16 says, Gr, stadia. A stadium was about 607 English feet or 185.2 meters.

—Let’s pause at this point to make a couple of statements. From Luke 24:13 the distance from Jerusalem to Emmaus was threescore furlongs or about seven of our miles.

However, the measurements given for the New Jerusalem are astounding!

12,000 furlongs times 607 feet/furlong = 7,284,000 feet, or 1380 miles! If placed in the western United States, the New Jerusalem would extend from San Francisco to St. Louis, and would be 1380 miles high! (The length and the breadth and the height of it are equal) 1380 miles is about 65% of the diameter of the moon.

Can you imagine what an impact on the conditions on the earth such a city would make? It would change the center of mass of the earth so that it would wobble on its axis. It would drastically change all the climatic conditions on the earth. How could you ever get elevators to take you up 1380 miles? The city would have to be hermetically sealed in order to contain an atmosphere. However, it’s in the scriptures and I believe it. Further, I don’t have a problem with it. The scriptures do not say that the New Jerusalem will be ON the earth. Verse 10 says that the New Jerusalem will descend out of heaven. It doesn’t say that it will even touch the earth. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God.

So let’s suppose that the New Jerusalem will be a near-earth orbiting satellite–such as the moon. Being it orbit around the earth it will experience no gravity. People in the city was be as weightless as are the Shuttle astronauts. NO PROBLEM!—

Now, back to business—

reed, six cubits or 36.75 feet.

span, the distance from the point of the thumb to the point of the little finger of a stretched out hand. The zereth, or large span was 10.5 inches and the small span 7 inches.

And behold a wall on the outside of the house round about, and in the man’s hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed.  Ezek 40:5

Exercise for the reader–reconstruct the house described in Ezek. 40.

Sabbath day’s journey, Acts 1:12, 4000 cubits, or about 1.3 miles.

The distance from Nazareth to Bethlehem is about 70 miles as the crow flies.

Gramps

Gramps,

I was wondering today as I read a book that a non-Mormon friend gave to me to read. It raised a few questions inside of me. The biggest question on my mind is in regards to a man named Emanuel Swedenborg. He wrote a book called ‘A Treatise Concerning Heaven and Hell.’ In it, he discusses his doctrines of eternal progression, plurality of kingdoms, continuing revelation, eternal marriage and pre-existence. He also describes the manner in which he claims God to have appeared to him. The thing is: this was all written before Joseph Smith was ever born. All of these things are strikingly similar to what I am taught. If a friend approaches me with the argument that the prophet ‘borrowed these ideas’ from Swedenborg, how do I defend him? Thanks so much, Gramps! You’re the best!

Hiram

Answer

Dear Hiram,

Emanuel Swedenborg (1688 – 1772) was quite a man! He was a leading scientist of his time and his work resulted in a religion that exists to this day–the Swedenborgian Church or, as it is sometimes called, The Church of the New Jerusalem. Interesting enough, and in accordance with other great reformers of his time, such as John Wesley, he never intended to form a new religion or that a church be named after him. Nevertheless, such a society was formed in London 15 years after his death. This 1787 organization eventually spawned the present General Convention of Swedenborgian Churches. Emanuel Swedenborg could be counted among the great reformers of which President Thomas S. Monson spoke in his conference address at the April 1997 General Conference of the Mormon Church—

“In due time honest men with yearning hearts, at the peril of their very lives, attempted to establish points of reference, that they might find the true way. The day of the Reformation was dawning, but the path ahead was difficult. Persecutions would be severe, personal sacrifice overwhelming, and the cost beyond calculation. The reformers were pioneers, blazing wilderness trails in a desperate search for those lost points of reference which, they felt, when found would lead mankind back to the truth Jesus taught.

 

“John Wycliffe, Martin Luther, Jan Hus, Zwingli, Knox, Calvin, and Tyndale all pioneered the period of the Reformation. Significant was the declaration of Tyndale to his critics: I will cause a boy that driveth the plough shall know more of the scripture than thou doest. Such were the teachings and lives of the great reformers. Their deeds were heroic, their contributions many, their sacrifices great but they did not restore the gospel of Jesus Christ.” (President Thomas S. Monson, “They Showed the Way,” Ensign, May 1997, p.50)

Some of the leading tenants of the church that was developed from the philosophy of Swedenborg are the following:

1. The Second Coming has already taken place – and in fact still is taking place. The Second Coming is not an actual physical appearance of the Lord, but rather his return in spirit and truth that is being effected as a present reality.

2. We live in a world of spirit as well as in the material world, although we are usually unconscious of that dimension of our existence. With death we become conscious in the spiritual world, where our personal identity is retained and we are revealed as the person we inwardly are.

3. Jesus Christ was a manifestation of God, the Divine made flesh to enable humanity to be aware of a unique relationship with God. Prior to his Coming, God had been incomprehensible to humans beyond the capacity of our perception and understanding. Through the birth of Christ, humanity was given an overt expression of God’s reality in human terms. Christ is not seen as a separate entity, but as reflective of the multiple consciousness that is the oneness of God. There are not three divine beings comprising the trinity, but one Divine Nature in which the three aspects of God are present.

I think that our challenge in life is not to try to find the faults of other churches, in order to establish that they are not true, but to test the validity of our own church and attempt to gain a witness from the Holy Spirit that ours is the one true and living Church of Jesus Christ, the very organization of his kingdom on the earth that embodies within its organization and teachings the way of life and salvation. If ours is indeed that Church, and we test its precepts by living in accordance with them, the Holy Spirit will give us a firm and abiding witness of the truths that we are practicing. If ours is not that Church, no such powerful and divine witness will be manifest, and we may then know that it is an organization of man and not of God.

Gramps

Gramps,

I understand that President Packer gave a talk in 2011 saying that the young people still had plenty of time before WW3 would happen and that they would even have grandchildren before that time.    I, of course understand that no one knows the exact time of his coming.     And I also know that we’re supposed to study and be aware of these things when they’re approaching.    Joel Skousen, a well known member of the church has been sounding the warning to prepare because ww3 is not far off.

Susan

Answer

Dear Susan,

You touch on a topic that many people feel some anxiety about: the second coming, and the world events that are supposed to come before the second coming.

I would like to first share with you a scripture, Mark 13:32, where, while discussing the timing of the Second Coming, Christ says, “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”    You should keep this scripture in mind when thinking about the Second Coming – we can look for signs of the times, and we should definitely live like the Second Coming is imminent, but we simply don’t know when it will happen or even many details on how it will happen.

In the October 2011 general conference, President Boyd K. Packer, an Apostle of the Lord, gave a talk entitled “Counsel to Youth“.  In this talk, he stated,

“Sometimes you might be tempted to think as I did from time to time in my youth: ‘The way things are going, the world’s going to be over with.  The end of the world is going to come before I get to where I should be.’  Not so!  You can look forward to doing it right – getting married, having a family, seeing your children and grandchildren, maybe even great-grandchildren.”

This is very similar to counsel he gave in 1989:

“No one knows the hour or the day (see D&C 49:7), but the end cannot come until all of the purposes of the Lord are fulfilled.  Everything that I have learned from the revelations and from life convinces me that there is time and to spare for you to carefully prepare for a long life.”   Boyd K. Packer, To Young Women and Men, Ensign, May 1989

While we cannot know exactly when the Second Coming will happen, we do know that the Lord has sent us prophets and apostles and has given them prophetic insight.  When one of them, such as Boyd K. Packer, states that we should properly prepare for a long life, we should do so!

As for Joel Skousen, I am less familiar with his works.  Mr. Skousen appears to be a political commentator who has opined on world events, perhaps including some educated opinions about when the next major war will happen.  However, as Mr. Skousen is not a prophet or apostle of the Lord, I am inclined to believe the words of President Packer, which are backed by revelation from the Lord, regarding the specific issue of the Second Coming.

Gramps

Gramps,

I have heard many people speak of America as “Mystery Babylon, the Mother of Harlots” as mentioned in Revelation chapter 18. Is there an official LDS position on this topic? Has the Church said anything to enlighten us as to who or what is considered “the Mother of Harlots”? Whenever someone starts a discussion, I am not sure whether or not I should agree with them or not, although their arguments ARE compelling.

Ryan

Answer

Ryan,

The term “great and abominable church” originates with Nephi, who, in a sweeping prophetic vision, saw a global organization or ideology set in direct opposition to the Lamb of God. This church is described as “great”—meaning large, powerful, widespread, influential—and “abominable”—wicked, impure, with ulterior motives and corruption at its core. But what exactly is it? As clarified in modern reflection, it is not a specific religious institution but can be seen as a worldwide organization or belief system dedicated to the opposition of God’s work—a counterfeit of Christ’s divine order, aimed at undermining truth, virtue, and salvation.

This concept echoes the ancient metaphor of Babylon, the “whore of all the earth,” symbolizing immense material wealth, moral decay, and worldly power. Hugh Nibley, a prominent Latter-day Saint scholar, deepens the imagery by contrasting matriarchal and patriarchal cultures in the ancient world, both of which are susceptible to perversion and corruption. The “mother of harlots” thus becomes not just a symbol of sexual immorality, but a metaphor for the ultimate in spiritual apostasy—any system that subverts divine truth for power, gain, or pleasure.

Nephi’s description warns that the devil is the founder of this system, crafting a belief structure that teaches worth is measured by beauty or wealth, that parental roles are obsolete, and that there are no absolute truths. Its aim is clear: to lead souls away from Christ and bind them in spiritual captivity—a message all too relevant in the moral landscape of the modern world.

The conflict between “the mother of harlots” and Christ is not simply theological; it is profoundly practical, affecting families, personal decisions, and even societal trends. Unlike Christ, who seeks to lift, sanctify, and transform, the mother of harlots offers counterfeits of happiness and fulfillment, each with devastating consequences.

The reach of the great and abominable church is universal; its seductive invitations are extended to all people. While Christ’s arms are open to every soul—desiring to set all free by His Atonement—the abominable church seeks to ensnare, not for the benefit of the individual, but for its own corrupt gain. Its gospel is one of instant gratification, shallow pleasure, and the false promise of privacy and impunity. By appealing to mortal lusts and weaknesses, it promises happiness in the moment but ultimately seeks the misery of those it ensnares.

Perhaps its most insidious tactic is to target what is most precious: personal virtue, fidelity, and the sacred covenants that bind individuals to God and to family. The mother of harlots seeks not only to distract but to destroy, stripping away moral strength and misleading saints into exchanging eternal blessings for fleeting pleasures. Christ, in contrast, asks for total devotion so He can protect, strengthen, and exalt those who follow Him.

The great and abominable church expressly attacks the covenants and values that form the foundation of the family, seeking to confuse morality and invert the God-given order of right and wrong. Its influence, manifest in legislation, culture, and education, threatens to unravel the eternal fabric of the family. The Church of Jesus Christ of Latter-day Saints teaches that the Savior offers binding covenants that protect and fortify the family, making eternal relationships possible through His atoning power.

Though the church of the devil claims dominion over the earth—wielding the tools of power, legislation, and cultural sway—the dominion of Christ is within the hearts and lives of individuals and families. What may seem small in number is profound in spiritual power, for the true kingdom of Christ is not measured by worldly metrics but by eternal influence.

Today, the principles remain. The great and abominable church may be manifest in ideologies that devalue covenants, undermine the family, and promote moral relativism. Its tactics are made more potent by modern technology and media, making the battle for individual and family righteousness as urgent as ever.

The Church of Jesus Christ of Latter-day Saints teaches that the key to resisting the siren call of spiritual counterfeits is the relentless, loving maintenance of personal and family covenants. Saints are “armed with righteousness and the power of God in great glory,” creating a shield against the enticements and attacks of the mother of harlots.

True protection involves constant remembrance and honoring of covenants—at home, in the temple, at the sacrament table, and in daily devotion. Family prayer, scripture study, and sacred routines are not mere ritual; they are defenses against a spiritual foe that seeks not just momentary distraction but eternal ruin. Christ’s plan is one of transformation and strengthening; His gifts come at a price He has already paid, but the rewards—happiness in this life and eternal life to come—are immeasurable.

Gramps

Hi Gramps,

I couldn’t find anything about the following question. What is the Church’s stance on the Nag Hammadi and Dead Sea scrolls?

Diane

Answer

Gramps

Gramps,

What was the breastplate worn by the Levite Priests used for?

Karen

Answer

Dear Karen,

The Lord Himself dictated that the “holy garments” made for Aaron, the first Levitical high priest, were largely ceremonial in purpose “for glory and for beauty” rather than utility (Exodus 28:2).

The breastplate proper, known as the breastplate of judgment, was designed to be integrated with other articles of the sacred vestment. The ephod (a sort of tunic or shirt) had a stone on each shoulder with fasteners. On these stones were engraved the names of the twelve tribes of Israel in order of birth, six on each stone, for a “memorial unto the children of Israel: … [the high priest] shall bear their names before the Lord upon his two shoulders for a memorial” (Ex. 28:9-12). From each fastener came a gold chain that connected to two ends of the breastplate. The breastplate had two more gold chains which bound it to the ephod, and two blue ribbons (or laces) which also bound it to the ephod (Ex. 28:22-28). Both the breastplate and the ephod bore the same four colors: gold, blue, purple, and scarlet (Ex. 28:15). The breastplate had another parallel to the ephod in that it also had attached stones bearing the names of the twelve tribes. In the case of the ephod, however, each tribe was engraven on its own stone in four rows of three. The names are not scripturally indicated, but some later Targums (Jewish commentary and tradition inlined within the scriptures themselves – see, for instance 2 Nephi 27) fill them in with differing orders (Targum Pseudo-Jonathan Section 20). And just as the shoulder stones served as a memorial, so also did these serve the intention that the high priest “bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually” (Ex. 28:29).

The breastplate was cloth that was twice as long as it was wide (like the Holy Place of the tabernacle), but was folded to a square (like the Most Holy Place, or Holy of Holies of the tabernacle) to form a pocket for the Urim and Thummim. Because of this special function, Josephus calls the breastplate “Essen, which in the Greek language signifies the Oracle“, signifying that this was the place to receive revelation (Antiquities of the Jews 3.7.5). In fact, he describes the breastplate as showing divine favor in battle. “God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God’s being present for their assistance” (Antiquities 3.8.9).

As a symbol, Josephus recognized that the tabernacle was a microcosm of creation, and that the high priest’s holy garments served the same function. “Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates…. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. … Each of the sardonyxes [stones on the shoulders] declares to us the sun and the moon; … And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac,we shall not be mistaken in their meaning” (Antiquities 3.7.7).

Additionally, the clothes served as a physical reminder of judgment and responsibility. The anointed high priest served in the temple with the twelve tribes weighing on his shoulders and heart. If he served faithfully he would find that he was endowed with power equal to the charge, because his breast was now a receptacle of light and truth through revelation.

Gramps