Gramps,

Abraham was told he was among the noble. Who are the noble spirits? How do we know if we are among the noble?

Shasta

Answer

Shasta,

One of the most fascinating passages in scripture is found in the Book of Abraham. Before Abraham was born, the Lord showed him a vision of the premortal life. In that vision, Abraham saw countless spirits and learned something remarkable about some of them.

The Lord said:

22 Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones;

 

23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born.  (Abraham 3:22-23)

This raises two common questions. Who are these “noble and great ones”? And how do we know if we are among them?

The scriptures teach that the “noble and great ones” were spirits who distinguished themselves in the premortal life. Although we are not told exactly what made them noble, they had demonstrated faithfulness and righteousness before coming to earth. Because of that faithfulness, some were foreordained to fulfill important responsibilities during mortality.

Abraham was one of them. The prophet Jeremiah was another. The Lord told Jeremiah:

Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations. (Jeremiah 1:5)

Neither Abraham nor Jeremiah was guaranteed success simply because they were foreordained. They still had to exercise faith, repent, and remain true throughout their lives.

The Prophet Joseph Smith taught:

“Every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council of heaven before this world was.” (History of the Church, 6:364; also published in Teachings of the Prophet Joseph Smith, p. 365.)

The restored gospel makes an important distinction between foreordination and predestination. Foreordination is an opportunity—not a guarantee.

The Church explains:

“Foreordination does not guarantee that individuals will receive certain callings or responsibilities. Such opportunities come in this life as a result of the righteous exercise of agency, just as foreordination came as a result of righteousness in the premortal existence.”

That means Abraham still had to choose faithfulness throughout his life. The same is true for every one of us.

Elder Steven R. Bangerter taught during the April 2024 General Conference:

“Foreordination does not guarantee that you will receive certain callings or responsibilities. These blessings and opportunities come in this life as a result of your righteous exercise of agency, just as your foreordination in your premortal life came as a result of righteousness.” (Foreordained to Serve)

The Church also reminds us:

“The doctrine of foreordination applies to all members of the Church, not just to the Savior and His prophets.”

That means every disciple of Jesus Christ came to earth with divine gifts, opportunities, and a purpose. While our foreordination may differ from person to person, each of us has been given opportunities to help build the Lord’s kingdom.

So how do we know if we were among the “noble and great ones”? The honest answer is that most of us simply do not know.

The Lord revealed Abraham’s premortal identity because it was directly connected to his mission. Jeremiah received a similar revelation because it related to his prophetic calling.

For most members of the Church, the Lord has not revealed whether they were specifically among those described in Abraham’s vision.

Some patriarchal blessings mention premortal faithfulness or foreordination, while many do not. A patriarchal blessing is personal revelation, but it is not intended to tell us everything about our premortal life.

The good news is that the Lord can help us understand His purposes for us. Elder Steven R. Bangerter taught:

“As you seek to know and do the will of God, He will reveal your divine potential and the work He would have you do.”

That doesn’t necessarily mean the Lord will tell us whether we were specifically among the “noble and great ones.” More often than not, He reveals what we need to know as we faithfully seek His guidance. Through personal revelation, our patriarchal blessings, the gift of the Holy Ghost, and opportunities to serve, He gradually helps us discover our divine identity and purpose.

Doctrine and Covenants 121:34 reminds us:

Behold, there are many called, but few are chosen.

Every one of us has agency. Every one of us must choose whether to follow Jesus Christ regardless of what opportunities may have been prepared for us before birth.

Elder Bangerter also quoted President Russell M. Nelson, who said to the youth of the Church:

“Our Heavenly Father has reserved many of His most noble spirits—perhaps, I might say, His finest team—for this final phase. Those noble spirits, those finest players, those heroes, are you.” (Worldwide Youth Devotional, “Hope of Israel,” June 3, 2018)

President Nelson’s statement was intended to inspire Latter-day Saints to recognize the sacred privilege and responsibility of living during the gathering of Israel. While it suggests that many faithful spirits have been reserved for the latter days, it does not mean we should speculate about our premortal status or compare ourselves with others. Instead, it should motivate us to live in a way worthy of the opportunities the Lord has given us.

President Russell M. Nelson has also taught:

“The Lord loves effort because effort brings rewards that can’t come without it.” (Accomplishing the Impossible: What God Does, What We Can Do)

Whether we were among the noble and great ones in Abraham’s vision is far less important than whether we are striving to become noble disciples of Jesus Christ today.

Every day we keep our covenants, repent, serve others, study the scriptures, and follow the Savior, we are becoming the kind of sons and daughters our Heavenly Father desires us to become.

One day, perhaps after this life, we may learn more about our premortal experiences. Until then, the Lord has given us everything we need to know. He knows us. He loves us. He prepared us for mortality, and He invites each of us to fulfill our divine potential.

In the end, the best evidence that we have a noble heritage is not that someone tells us we were noble before birth. It is that we faithfully choose Jesus Christ today.

That is what truly makes a person noble.

Gramps

Gramps,

I’m trying to better understand a discrepancy I’ve noticed between the explicitly clear teachings in The Book of Mormon and modern teachings about after judgment. The Book of Mormon very clearly teaches that there is a heaven and there is a hell, both post-judgment, not pre-judgment. How do you reconcile this teaching with modern teachings about kingdoms of glory? This seems to be a big deal.

Thanks,

Robert

 Answer

Robert,

The Book of Mormon repeatedly teaches that after the Final Judgment, there are two ultimate outcomes: the righteous inherit eternal life with God, while the wicked are cast off into everlasting punishment. Then, in 1832, Joseph Smith and Sidney Rigdon received the vision now recorded in Doctrine and Covenants 76, revealing three kingdoms of glory—the celestial, terrestrial, and telestial kingdoms. Instead of only heaven and hell, Latter-day Saints now teach multiple degrees of glory, with only the sons of perdition inheriting outer darkness.

For many people, this raises an honest question: Did LDS doctrine change? If the Book of Mormon is “the most correct of any book on earth,” why doesn’t it clearly teach the three kingdoms?

From an LDS perspective, the answer is that it didn’t change—it expanded. The Restoration is built on the principle of continuing revelation. Rather than revealing every truth at once, the Lord has consistently taught His children “line upon line, precept upon precept” (2 Nephi 28:30). The Book of Mormon establishes the foundation of God’s plan of salvation, while later revelations provide greater detail on truths previously unrevealed.

As you read the Book of Mormon, one thing quickly becomes apparent. Its prophets consistently describe humanity in broad categories. People are righteous or wicked, believers or unbelievers, followers of Christ or followers of Satan. Their purpose wasn’t to explain every detail of eternity but to persuade people to come unto Christ and prepare for the judgment of God.

Jacob taught:

And it shall come to pass that when all men shall have passed from this first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh the judgment, and then must they be judged according to the holy judgment of God.

 

And assuredly, as the Lord liveth, for the Lord God hath spoken it, and it is his eternal word, which cannot pass away, that they who are righteous shall be righteous still, and they who are filthy shall be filthy still; wherefore, they who are filthy are the devil and his angels; and they shall go away into everlasting fire, prepared for them; and their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end.  (2 Nephi 9:15-16)

King Benjamin likewise contrasted the eternal destiny of the righteous and the wicked (Mosiah 2:38-39):

Therefore if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever.

 

And now I say unto you, that mercy hath no claim on that man; therefore his final doom is to endure a never-ending torment.

Alma explained in Alma 41:3-4:

And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.

 

And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other

These passages never state that everyone who inherits heaven receives exactly the same reward. They simply contrast the final destiny of the righteous and the wicked. That additional understanding came through Doctrine and Covenants 76.

The revelation describes the celestial, terrestrial, and telestial kingdoms.

“These are they whose bodies are celestial…” (D&C 76:70)

“And again, we saw the terrestrial world…” (D&C 76:71)

“And again, we saw the glory of the telestial…” (D&C 76:81)

One especially remarkable verse says:

“And thus we saw… the glory of the telestial, which surpasses all understanding.” (D&C 76:89)

Rather than replacing the Book of Mormon, this revelation expands our understanding of God’s justice and mercy.

Latter-day Saints believe that all three kingdoms are kingdoms of glory made possible through Jesus Christ. Only the celestial kingdom is where the Father and the Son dwell in Their fullness (D&C 76:62). In that fullest sense, it is heaven, while outer darkness corresponds to the final state traditionally described as hell.

The Book of Mormon’s mission is not to answer every theological question. Moroni explained that its purpose is to convince all people that Jesus is the Christ.

President Dallin H. Oaks taught:

“The Final Judgment is not just an evaluation of a sum total of good and evil acts—what we have done. It is an acknowledgment of the final effect of our acts and thoughts—what we have become.” (The Challenge to Become)

Before concluding, it’s worth acknowledging something important. For some readers, calling Doctrine and Covenants 76 simply “continuing revelation” may not fully answer the question. They might reasonably ask, “If the three kingdoms of glory are such an important doctrine, why didn’t the Book of Mormon prophets teach them plainly?”

From an LDS perspective, however, this pattern is consistent with the way God has revealed truth throughout history. Jesus told His Apostles:

I have yet many things to say unto you, but ye cannot bear them now. (John 16:12)

After His resurrection, He continued teaching them for forty days (Acts 1:3):

President Russell M. Nelson taught:

“There is so much more that your Father in Heaven wants you to know.” (Revelation for the Church, Revelation for Our Lives)

Latter-day Saints, therefore, see the revelation on the degrees of glory not as a correction of the Book of Mormon but as an expansion of previously revealed truth.

So, is the difference between the Book of Mormon and Doctrine and Covenants 76 a big deal? It’s understandable why people notice it. From the Latter-day Saint perspective, however, there is no evidence that doctrine changed. Rather, it illustrates one of the central claims of the Restoration—that God continues to reveal truth through living prophets.

Whether someone ultimately accepts that explanation depends on an even larger question: Did Joseph Smith receive genuine revelation from God? If he did, then Doctrine and Covenants 76 represents inspired additional light that builds upon the foundation laid in the Book of Mormon. If he did not, the apparent difference would likely remain a significant challenge.

When the Book of Mormon and the Doctrine and Covenants are read together, they complement one another. The Book of Mormon lays the foundation by teaching the essential truths necessary for salvation through Jesus Christ. Later revelation opens the curtain a little farther, helping us better understand the marvelous breadth of God’s plan for His children. From an LDS perspective, that is exactly what continuing revelation is meant to do.

Gramps

]]> https://askgramps.org/why-discrepancy-between-book-of-mormon-heaven-hell-3-kingdoms-glory/feed/ 0 https://askgramps.org/is-it-appropriate-to-host-an-online-come-follow-me-discussion/ https://askgramps.org/is-it-appropriate-to-host-an-online-come-follow-me-discussion/#respond Sun, 16 Aug 2026 08:00:10 +0000 https://askgramps.org/?p=77273 Question

Gramps,

I created a group chat on Messenger, and we discuss Come, Follow Me weekly. We do a live discussion online. I am not a set-apart teacher of the ward. Is this prohibited? My bishop says it is prohibited. I did not use the Church’s name in our group’s name, and no one is forced to join.

Danilo

Answer

Danilo,

While I am not here to override any counsel that may have come from your own Bishop due to his stewardship, I can only offer my own personal opinion regarding your question. I would encourage you to continue to follow the guidance from your Bishop.

There is no Church doctrine that prohibits members from voluntarily studying the gospel together outside of official Church meetings. At the same time, local priesthood leaders have stewardship over what is presented as an official Church activity. Understanding the difference between a private study group and an official Church class is the key.

The Church has always encouraged members to study the gospel together. The Lord declared:

“Seek learning, even by study and also by faith.” (Doctrine and Covenants 88:118)

The Come, Follow Me program itself was designed to encourage gospel learning not only in Sunday meetings but, more importantly, in the home. President Russell M. Nelson has repeatedly taught that the home should be the center of gospel learning and gospel living. The purpose of Come, Follow Me is to help individuals and families take greater responsibility for their own spiritual growth rather than relying solely on Church meetings.

Because of that emphasis, many families, friends, and even neighbors naturally gather to discuss the scriptures. Some do so over dinner, some through video calls, and others through online discussion groups. There is nothing in LDS doctrine that says members may only discuss the gospel if they have been officially set apart.

Being “set apart” applies to official Church callings. For example, a Sunday School teacher, Relief Society teacher, or elders quorum instructor teaches because they have been called by priesthood authority to represent the Church in that assignment. Those teachers are expected to teach approved doctrine and follow the direction of local leaders.

A private discussion group is different.

If several members decide to meet at someone’s home each week to discuss the scriptures, they do not need to be set apart. Likewise, if they choose to meet via Messenger, Zoom, or another online platform, that alone does not make it an official Church class.

The important distinction is whether the group is presented as an official activity of the Church.

The Church’s General Handbook teaches that the Church’s name, resources, and activities should not be represented without proper authorization. Likewise, members should avoid giving the impression that they are speaking officially for the Church when they are simply sharing their own understanding of the gospel.

From what you described, it sounds like you have tried to avoid that confusion. You did not use the Church’s name in the group’s title; participation is completely voluntary, and you are simply discussing the weekly Come, Follow Me lesson together.

That would generally place the group in the category of a private gospel study rather than an official Church class.

However, there is another principle that deserves consideration.

Latter-day Saints believe strongly in the priesthood order. The Lord has organized His Church with bishops and other leaders who have stewardship over their wards. Doctrine and Covenants 28:13 teaches that people should not direct the affairs of the Church unless they are appointed to do so. Likewise, the twelfth Article of Faith reminds us that we believe in being “subject to kings, presidents, rulers, and magistrates” and, within the Church, members sustain those whom the Lord has called to preside.

If a bishop feels that a particular activity is creating confusion within the ward, unintentionally competing with ward instruction, or causing members to believe it is an official Church-sponsored class, he may counsel members differently. Even if no written policy specifically prohibits the activity, bishops often make decisions based on their responsibility to care for the ward’s spiritual welfare.

That does not necessarily mean your group violates Church doctrine. Rather, it may reflect your bishop’s judgment about what is best within his stewardship.

In situations like this, it is often helpful to have a respectful conversation with the bishop. You might explain that your intent is simply to encourage personal scripture study and fellowship, not to replace Sunday School or teach on behalf of the Church. You could ask whether he has specific concerns and whether adjustments would help address them.

For example, he may be worried that members might misunderstand the group’s purpose. If so, a simple disclaimer stating that the group is an informal discussion among friends and is not an official Church activity could help avoid confusion.

It’s also worth remembering that faithful members can respectfully disagree about how best to apply principles in situations that are not specifically addressed by Church policy. Unless the Church has published a clear policy on a subject, there may be room for different opinions.

Ultimately, your desire appears to be a good one—to study the scriptures and help others deepen their understanding of the Savior through Come, Follow Me. That desire is certainly consistent with the Church’s emphasis on home-centered gospel learning.

At the same time, Latter-day Saints also place great value on sustaining local priesthood leaders. Even when we do not fully understand a bishop’s reasoning, approaching the matter with humility and respect can preserve unity within the ward.

In the end, nothing in LDS doctrine says that members cannot voluntarily study the scriptures together outside of official Church meetings. Friends have always gathered to discuss the gospel, and modern technology simply provides another way to do so. The key is ensuring that such groups remain clearly private, do not represent themselves as official Church classes, teach true doctrine, and avoid creating confusion about priesthood authority or Church sponsorship.

If those principles are followed, an informal online Come, Follow Me discussion group is generally very different from an official Church class taught under a calling. As with many matters of Church administration, however, local leaders have stewardship within their wards, and members should thoughtfully consider their counsel as they seek to maintain both personal gospel study and the unity the Savior desires among His disciples.

Gramps

Gramps,

I know that doctrine and principles are different. I was wondering the following:

1) What is our key doctrine?
2) What are gospel principles?
3) What is the difference between doctrine and principles?

Jarom

Answer

Jarom,

When we talk about the gospel of Jesus Christ, we often hear the words “doctrine” and “principles” used together. They are related, but they are not exactly the same thing. Understanding the difference can make it easier to understand what The Church of Jesus Christ of Latter-day Saints teaches and why some teachings are foundational while others help us know how to live.

A simple way to put it is this: doctrine teaches us what is true, while principles help us know how to live according to that truth.

The Church’s Doctrine and Covenants Seminary Teacher Manual gives a very clear definition:

“A doctrine is a fundamental, unchanging truth of the gospel of Jesus Christ.”

It then defines a gospel principle as:

“a doctrinally based guideline that individuals can adopt to help them in making decisions.”

That gives us a good starting point.

If by “key doctrine” we mean the central doctrine explaining how we come unto Heavenly Father through Jesus Christ, the Church commonly refers to it as the doctrine of Christ.

The doctrine of Christ is found throughout the scriptures, but one of the clearest explanations is in 2 Nephi 31. Nephi teaches about having faith in Jesus Christ, repenting, being baptized, receiving the gift of the Holy Ghost, and enduring to the end.

Nephi explains:

“Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do.” (2 Nephi 31:17)

Elder Dale G. Renlund explained that the elements of the doctrine of Christ include faith in Jesus Christ, repentance, baptism, receiving the gift of the Holy Ghost, and enduring to the end. He also emphasized that these aren’t simply things we do once and then move on from. They are meant to become a continuing pattern throughout our lives.

The Church’s teachings also connect the doctrine of Christ with the gospel itself. In fact, Elder Renlund’s conference address includes a footnote explaining that “the doctrine of Christ” means the same as “the gospel of Jesus Christ.” He references 2 Nephi 31, 3 Nephi 9, 11, and 27.

This is important because saying that the doctrine of Christ is the key or central doctrine doesn’t mean that other LDS doctrines aren’t important. The Church teaches many doctrines, including the premortal existence, the Creation, the Fall, the Atonement of Jesus Christ, the Resurrection, the priesthood, covenants, temple ordinances, the plan of salvation, and eternal families.

Rather, the doctrine of Christ is foundational to our relationship with Jesus Christ and our progression along the covenant path.

Elder Renlund said:

“I testify that the doctrine of Christ is central to Heavenly Father’s plan; it is, after all, His doctrine.”

A principle is a little different from doctrine.

The Church teaches that gospel principles are doctrinally based guidelines that help us exercise our moral agency and make decisions.

Elder David A. Bednar explained:

“A gospel principle is a doctrinally based guideline for the righteous exercise of moral agency.”

That is a really useful definition. A principle takes a gospel truth and gives us direction for how to live.

For example:

Doctrine: Jesus Christ is our Savior.

Principle: Because Jesus Christ is our Savior, we should have faith in Him and follow Him.

Another example:

Doctrine: We are children of God.

Principle: Because we are children of God, we should treat ourselves and other people with love, dignity, and respect.

Another:

Doctrine: Jesus Christ’s Atonement makes repentance possible.

Principle: When we make mistakes, we should repent and turn back toward Christ.

In each example, the doctrine establishes the truth. The principle helps us apply that truth to our lives.

This is one reason principles are so important. The Church can’t possibly give us a specific rule for every decision we will ever face. Instead, gospel principles help us learn how to make righteous decisions ourselves.

Elder Bednar used an interesting comparison. He referred to a statement by Joseph Smith:

“I teach them correct principles, and they govern themselves.”

Elder Bednar explained that principles give us direction and standards as we move forward on the covenant path.

The doctrine doesn’t change simply because our circumstances change. But the way we apply a principle can vary depending on the situation.

For example, honesty is a gospel principle. There can be many different situations in which we have to decide what honesty looks like. The principle remains the same, but applying it requires judgment, wisdom, prayer, and sometimes personal revelation.

That is where agency comes into the picture.

Elder Bednar explained that principles “derive from broader gospel truths and provide direction and standards as we press forward on the covenant path.”

In other words, principles aren’t merely a collection of Church rules. They help us learn to think and act according to eternal truths.

Doctrine and principles really aren’t competing ideas. They work together. Think of doctrine as the foundation of a house. Principles are some of the ways we build our lives on that foundation. If we understand the doctrine but never apply it, our knowledge doesn’t accomplish very much.

For example, knowing that Jesus Christ is our Savior is an important doctrine. But that knowledge should lead us to have faith in Him, repent, keep our covenants, forgive others, serve, pray, study the scriptures, and seek the guidance of the Holy Ghost.

That’s where principles turn belief into action. This is also why the doctrine of Christ is more than simply something we learn intellectually.

Elder Renlund taught that the elements of the doctrine of Christ are meant to be experienced “repeatedly, iteratively, and intentionally.” Faith, repentance, baptism and covenants, receiving the Holy Ghost, and enduring to the end form an ongoing pattern of discipleship.

So, in very simple terms, doctrine is the “what,” while principles are the “how.”

Our key doctrine—the doctrine of Christ—centers on coming unto Jesus Christ through faith in Him and His Atonement, repentance, baptism and covenants, receiving the gift of the Holy Ghost, and enduring faithfully.

Gospel principles then help us answer the everyday question:

“Because I believe this truth, how should I live?”

That distinction can actually be very helpful. It allows us to recognize that not every gospel teaching serves exactly the same purpose. Some teachings establish eternal truths, while principles help us apply those truths in the very real and sometimes messy circumstances of everyday life.

Ultimately, doctrine and principles have the same goal: to help us know Heavenly Father and Jesus Christ, follow the Savior, and become more like Him.

Gramps

Gramps,

Was climate change ever prophesied in scripture or by modern-day prophets?

Avery

Answer

Avery,

This is an interesting question because the phrase “climate change” is modern, but the idea of significant changes in the earth’s environment appears in both scripture and the teachings of modern prophets. From a Latter-day Saint perspective, however, it is important to distinguish between scientific discussions about climate change and prophetic teachings about the condition of the earth in the last days.

Neither the Bible, the Book of Mormon, nor modern prophets have specifically prophesied what we call climate change today. However, they have foretold widespread environmental disturbances, natural disasters, and changes affecting the earth before the Second Coming of Jesus Christ.

Jesus Christ taught that the earth would experience unusual conditions before His return. In the New Testament, He said:

“For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.” (Matthew 24:7)

The Savior also taught:

“And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.” (Luke 21:25)

These prophecies are part of what Latter-day Saints call the “signs of the times.” The Church’s Guide to the Scriptures explains that signs of the times are events that will precede the Savior’s return and help prepare the faithful for His coming.

The Doctrine and Covenants contains some of the strongest descriptions of environmental disturbances in the latter days. In a revelation given through Joseph Smith, the Lord declared:

“And there shall be men standing in that generation, that shall not pass until they shall see an overflowing scourge; for a desolating sickness shall cover the land.” (Doctrine and Covenants 45:31)

The same revelation speaks of earthquakes, storms, and widespread destruction occurring in the last days. Later revelations describe the earth being shaken and the elements reacting to God’s power and purposes.

One of the most striking passages is found in Doctrine and Covenants 88:88-90:

“For after your testimony cometh wrath and indignation upon the people.

 

For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground and shall not be able to stand.

 

And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds.”

Notice the imagery: earthquakes, storms, and seas moving beyond their boundaries. While Latter-day Saints may see parallels between these descriptions and modern environmental concerns, the scriptures do not explain the scientific causes behind such events. Their focus is on spiritual preparation rather than environmental science.

The Book of Mormon contains similar prophecies. Mormon foretold:

“Yea, it shall come in a day when there shall be great pollutions upon the face of the earth.” (Mormon 8:31)

The word “pollutions” has caused some readers to wonder whether Mormon was describing modern environmental problems. While that is an interesting possibility, the Church has not officially interpreted this verse as a prophecy specifically about modern climate change. The chapter’s broader context focuses on the wickedness and conditions of the latter days.

Modern prophets have likewise emphasized the sacred nature of the earth and our responsibility to care for it. President Russell M. Nelson taught:

“The earth and all life upon it are of divine origin.”  (The Creation)

In that same General Conference address, President Nelson explained that the earth was created by God for His children and has a divine destiny in the plan of salvation. This doctrine encourages respect for the planet and gratitude for God’s creations.

Latter-day Saints believe that the earth itself will one day be renewed and receive a paradisiacal glory. Just as people are resurrected and glorified, the earth also has an eternal future in God’s plan.

At the same time, Church leaders have generally avoided issuing official declarations on specific scientific theories or political approaches to climate change. Instead, they have focused on principles such as stewardship, gratitude, avoiding waste, and caring for God’s creations.

Because of this, the Church has not officially identified modern climate change as a specific fulfillment of prophecy. Some Latter-day Saints may see connections between increasing reports of droughts, floods, severe storms, wildfires, or other environmental challenges and the scriptural prophecies concerning the last days. However, the Church has not made such an official connection.

That distinction is important. Prophecy tells us that the earth will experience significant disturbances before the Second Coming. Science seeks to understand the physical causes of environmental changes. These are related questions, but they are not the same question.

The scriptures consistently direct our attention toward faith, repentance, covenant keeping, and discipleship rather than speculation about exactly how every prophecy will unfold. The purpose of Signs of the Times is not simply to satisfy curiosity, but to encourage preparation and faithfulness.

Ultimately, the central message of scripture is not that we should become experts at identifying every environmental trend. Rather, it is that we should be prepared to meet the Lord whenever He comes.

So, was climate change specifically prophesied in scripture or by modern prophets? Not in the way the term is commonly used today. Neither scripture nor modern prophets have identified modern climate change as a specific prophetic event. However, scripture clearly teaches that the earth will experience unusual disturbances, natural disasters, and dramatic changes before the Second Coming of Jesus Christ. Modern prophets have likewise taught that the earth is God’s creation, that it has a divine destiny, and that we have a responsibility to care for it wisely. For Latter-day Saints, those teachings provide a framework for understanding both prophetic signs and our duty as stewards of the world God has given us.

Gramps

Gramps,

As far as you know, are there descendants of Joseph Smith’s in-laws (Emma’s parents and siblings; maybe even cousins) who were baptized into The Church of Jesus Christ of Latter-day Saints in their mortal lives?

Albert

Answer

Albert,

As far as the historical evidence currently shows, very few did. In fact, there is no clear evidence that Emma’s parents or most of her siblings were ever baptized into the Church during their lifetimes. Emma herself appears to have been the only member of her immediate family who fully embraced the restored gospel during the early years of the Restoration.

That may surprise some people because Joseph and Emma spent important years living near the Hale family in Harmony, Pennsylvania. The Book of Mormon translation took place there, John the Baptist restored the Aaronic Priesthood nearby, and several early revelations were received in that area. Emma’s family had a front-row seat to some of the most significant events in Church history.

Yet they largely remained outside the Church.

Emma was born on July 10, 1804, to Isaac and Elizabeth Hale in what later became Harmony, Pennsylvania. She was one of nine children. By all accounts, the Hale family was respectable, hardworking, and religious. Emma herself was known for her deep faith long before she met Joseph Smith.

However, her father, Isaac Hale, never accepted Joseph’s prophetic claims. At first, his objections centered on Joseph’s involvement in treasure-seeking, which Isaac believed reflected poor judgment. He also questioned Joseph’s claims regarding the gold plates and the angel Moroni. These concerns led Isaac to oppose Joseph’s courtship of Emma, which is one reason Joseph and Emma eloped in January 1827 instead of marrying with her parents’ approval.

Despite those disagreements, the relationship between Joseph and the Hale family was not always hostile. After Joseph and Emma married, they lived with Emma’s parents for a short time before moving into a nearby home. Much of the translation of the Book of Mormon took place only a short distance from the Hale farm.

Emma herself accepted the restored gospel and was baptized on June 28, 1830, only a few months after the Church was organized. She would go on to become one of the Restoration’s most important figures, serving as Joseph’s scribe during portions of the Book of Mormon translation, compiling the Church’s first hymnbook, and later becoming the first president of the Relief Society.

Her parents, however, never followed her example.

Isaac Hale died in 1839 without joining the Church. Elizabeth Hale also never became a Latter-day Saint during her lifetime. Historical records consistently describe them as remaining outside the Church, even though they maintained varying levels of contact with Emma through the years.

What about Emma’s brothers and sisters?

This is where history becomes a little less clear. Emma had several siblings, including Jesse, David, Alva, Reuben, and others. Some maintained relationships with Emma, while others had occasional contact with Joseph. Yet historians have found no convincing evidence that any of them were baptized into The Church of Jesus Christ of Latter-day Saints during Joseph Smith’s lifetime or afterward. Some eventually lived near areas where Latter-day Saints gathered, but simply living nearby is not the same as joining the Church. The available historical records do not identify any of Emma’s siblings as baptized members of the Church.

Could there have been cousins or more distant relatives who joined?

Possibly.

The Hale family was fairly large, and over the generations it spread into several states. Because nineteenth-century membership records are incomplete in some areas, it is difficult to say with absolute certainty that no cousins or distant relatives ever joined the Church. It would not be surprising if a few more distant relatives accepted the gospel somewhere along the way.

However, no well-known historical records identify a significant number of Emma’s extended Hale relatives as early Church members. If such baptisms occurred, they appear to have been isolated rather than widespread.

One interesting twist comes after Joseph Smith’s death.

Emma remained in Nauvoo rather than traveling west with Brigham Young and the majority of the Saints. Years later, she affiliated with what became known as the Reorganized Church of Jesus Christ of Latter-day Saints (now the Community of Christ), which was led by her son, Joseph Smith III. Some members of Joseph and Emma’s descendants became associated with that organization rather than The Church of Jesus Christ of Latter-day Saints, headquartered in Utah.

This sometimes leads people to assume that Emma’s entire family eventually joined one branch of the Restoration movement or another. While some descendants certainly did, the historical record does not show that Emma’s parents or most of her siblings became baptized members of the original Church during their mortal lives.

From an LDS perspective, this history also illustrates an important gospel principle.

Being closely related to a prophet does not automatically produce faith. Jesus Himself taught that “a prophet is not without honour, save in his own country, and in his own house” (Matthew 13:57). Family members often know a person so well that accepting extraordinary spiritual claims can become especially difficult.

The Restoration offers similar examples. Joseph’s own brothers were not all immediately supportive. Some of the Whitmers eventually left the Church. Martin Harris struggled at times. Even among those who personally witnessed miracles, agency remained intact.

The Lord has always invited people to seek their own witness through the Holy Ghost rather than relying solely on family relationships or personal acquaintance.

That is perhaps one of the lessons we can learn from Emma’s family. They witnessed many remarkable events firsthand, yet each had to choose whether to accept Joseph Smith’s testimony.

Latter-day Saints also believe that mortality is not the end of God’s plan. Through temple work and proxy ordinances, every person who ever lived will eventually have a full opportunity to accept or reject the gospel of Jesus Christ. That includes Emma’s parents, her brothers and sisters, and every other member of the Hale family.

So, based on the best historical evidence available today, the answer is fairly straightforward: Emma Hale Smith was the only clearly documented member of her immediate family to join The Church of Jesus Christ of Latter-day Saints during her mortal life. Her parents did not join; there is no convincing evidence that her siblings were baptized into the Church, and while it is certainly possible that some more distant relatives eventually became members, history has not identified any significant number of them. Fortunately, Latter-day Saint doctrine teaches that God’s invitation extends to every member of every family, whether in this life or the next.

Gramps

Gramps,

One of the Young Women I teach asked why males are commanded to serve a mission if able, but females are not. I have been searching for an answer but haven’t found anything. Any ideas? Thanks.

Michelle

Answer

Michelle,

The answer has less to do with worthiness or importance and more to do with the different responsibilities the Lord has given within His Church. According to LDS doctrine and current Church policy, missionary service for young men and young women is viewed differently because of prophetic direction, not because one group is more valuable than the other.

Gramps,

What are the criteria for advancement to the office of an Elder to a High Priest in the Melchizedek priesthood? In my ward, it seems almost random. There are high priests who are relatively young and inactive or do not fulfill callings, and there are elders who are well into their 50s and are faithful and diligent. It seems that age and faithfulness are not factors; however, it almost seems like personality and popularity are. This is what I’m struggling to understand and reconcile.

Aaron

Answer

Aaron,

This is a great question, and you’re certainly not the only person who has wondered about it.

Fortunately, the restored gospel offers a much better way to view it.

The first thing to understand is that being ordained a high priest is not a promotion. In the Lord’s Church, priesthood offices are never intended to recognize seniority, reward faithfulness, or elevate one person above another. They exist because the Lord has organized His Church to accomplish His work in different ways.

The Lord revealed:

“There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic Priesthood.” (Doctrine and Covenants 107:1)

Within the Melchizedek Priesthood are several offices, including the offices of elder and high priest. Each office carries different responsibilities, but neither office makes one faithful priesthood holder more valuable to the Lord than another. Both are essential to accomplishing His work.

The current General Handbook explains when a man is ordinarily ordained a high priest:

“Men are ordained high priests when they are called to a stake presidency, high council, or bishopric. They may also be ordained at other times as determined by the stake president through prayerful consideration and inspiration.”

The handbook also explains:

“The stake president holds the priesthood keys for conferring the Melchizedek Priesthood and ordaining to the offices of elder and high priest. However, the bishop usually provides recommendations for these ordinations.”

Those two statements answer much of the question.

Most ordinations to the office of high priest occur because a calling requires it. For example, men are typically ordained high priests when they are called to serve in a bishopric, on a high council, or in a stake presidency. However, the General Handbook intentionally leaves room for other ordinations as directed by the stake president through prayerful inspiration. In other words, there is a general pattern, but there is no rigid checklist that says a man becomes a high priest after reaching a certain age or after serving faithfully for a certain number of years.

Before the 2018 reorganization that combined the ward high priests groups and elders quorums into one elders quorum, it was more common for faithful older elders to be ordained high priests even if they were not serving in stake leadership. Today, ordinations generally occur when a calling requires the office or when the stake president feels inspired to authorize one.

That means two faithful men sitting next to each other in the elders quorum may have very different priesthood histories simply because they have served during different periods of Church administration.

We also rarely know someone’s complete story.

A brother who is inactive today may have faithfully served years ago in a bishopric, on the high council, or in a stake presidency. Those callings required him to be ordained a high priest. Once ordained, he remains a high priest even if he is later released or becomes less active.

Meanwhile, another brother who has faithfully served for decades may simply never have received a calling that required ordination to that office.

In other words, what we see today is only one chapter of a much longer story.

Does faithfulness matter?

Absolutely.

Every priesthood ordination requires personal worthiness. But faithfulness alone is not the determining factor for whether someone becomes a high priest.

Imagine two worthy elders. One is called to serve in a bishopric and is ordained a high priest. The other continues faithfully serving as an elder’s quorum instructor, ministering brother, temple worker, or Gospel Doctrine teacher.

Has one become more important in the Lord’s eyes? Not at all. They simply have different assignments.

An elder already holds the Melchizedek Priesthood and is authorized to fulfill the responsibilities associated with that office. Being ordained a high priest does not mean receiving “more priesthood.” Rather, it is an ordination to a different office within the same Melchizedek Priesthood, generally because of responsibilities connected with a particular calling or as directed by the stake president through inspiration.

Sometimes people wonder if personality or popularity influences these decisions. While it’s understandable to ask that question, it’s also important to remember that we don’t see everything a stake president sees.

He may know confidential circumstances. He may be preparing someone for future service. Most importantly, he has priesthood keys and seeks revelation for those within his stewardship.

President Russell M. Nelson also taught:

“In coming days, it will not be possible to survive spiritually without the guiding, directing, comforting, and constant influence of the Holy Ghost.” (Revelation for the Church, Revelation for Our Lives)

If every member needs that guidance, how much more does a stake president as he prayerfully makes decisions affecting the Lord’s kingdom?

Of course, stake presidents are mortal men. Like all disciples, they strive to recognize and follow the promptings of the Holy Ghost. They are not perfect, but the Lord governs His Church through the priesthood keys and can guide His servants as they sincerely seek His will.

Perhaps the most helpful perspective is to ask a different question. Instead of asking, “Why isn’t that faithful elder a high priest?” we might ask, “How can I better magnify the priesthood I already hold?”

King Benjamin taught that greatness in God’s kingdom comes through humble service. Likewise, the Savior taught His Apostles:

“Whosoever will be chief among you, let him be your servant.” (Matthew 20:27)

The Lord has never measured disciples by titles. He measures hearts.

A faithful elder who quietly blesses his family, ministers to others, honors his covenants, and magnifies his calling is every bit as valuable in the Lord’s kingdom as a high priest serving in stake leadership.

Both are needed. Both are trusted. Both are building the kingdom of God.

So if you’ve struggled to reconcile what you’ve observed, you’re certainly not alone. From our limited perspective, some ordinations may seem difficult to explain. But the Lord’s pattern is actually quite simple.

Ordination to the office of high priest is generally based on priesthood responsibility and the inspiration of the stake president who holds the keys—not on age, seniority, personality, popularity, or as a reward for years of faithful service.

In the end, what will matter most isn’t whether our membership record says “elder” or “high priest.” What will matter is whether we loved the Lord, kept our covenants, and faithfully magnified every opportunity He gave us to serve.

That is the kind of discipleship the Savior honors, regardless of the office we hold.

Gramps

Hi Gramps,

I had a question as to the possibility of bad spirits in the temple.  I have now had conversations with 2 different ladies who have had paralyzing dark experiences while attending a temple session.  Both of these ladies still love the temple and go frequently.  But can dark spirits exist inside the House of the Lord?

Ben

Answer

Ben,

According to the doctrine of The Church of Jesus Christ of Latter-day Saints, the answer is reassuring. The temple is the Lord’s house. It is dedicated to Him, protected by His power, and intended to be a place where His Spirit dwells. At the same time, we know from scripture that Satan opposes the work of God and seeks to discourage those who are striving to come unto Christ. Understanding that distinction helps us approach experiences like these with both faith and compassion.

The scriptures leave no doubt that Satan is real. The Apostle Peter warned:

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” (1 Peter 5:8)

His purpose is to deceive, discourage, and distract us from following Jesus Christ. That opposition continues throughout our lives. However, the existence of an adversary does not diminish the holiness of the Lord’s house.

Before a temple is opened for sacred ordinances, it is dedicated by priesthood authority as the House of the Lord. In the dedicatory prayer of the Kirtland Temple, the Prophet Joseph Smith prayed that the Lord’s glory would rest upon the temple and that it would remain holy.

One verse in that prayer is especially meaningful:

“That no unclean thing shall be permitted to come into thy house to pollute it.” (Doctrine and Covenants 109:20)

The Lord also declared concerning His holy house:

“Yea, and my presence shall be there, for I will come into it.” (Doctrine and Covenants 97:16)

These scriptures teach that the temple belongs to the Lord. His presence sanctifies it. LDS doctrine does not teach that evil spirits dwell in or possess dedicated temples. Rather, the temple is repeatedly described as a place where the Lord’s presence rests, where His angels watch over His covenant people, and where His power is manifest.

President Russell M. Nelson emphasized the central purpose of the temple when he taught:

“The temple lies at the center of strengthening our faith and spiritual fortitude because the Savior and His doctrine are the very heart of the temple. Everything taught in the temple, through instruction and through the Spirit, increases our understanding of Jesus Christ.” (The Temple and Your Spiritual Foundation)

If the temple is centered on Jesus Christ, then its atmosphere is one of light, truth, and holiness—not darkness.

So how do we explain reports of frightening experiences?

The first thing to remember is that not every frightening experience has the same cause. Faithful people can experience anxiety, panic attacks, medical conditions, emotional distress, or even sleep paralysis that feels intensely real. Sleep paralysis, for example, often involves a temporary inability to move accompanied by a frightening sensation that someone or something is present. While such experiences are very real to the individual, they do not automatically indicate the presence of evil spirits.

The restored gospel encourages us to seek both spiritual and medical understanding. The Lord has blessed us with priesthood blessings, prayer, and revelation, but He has also blessed us with knowledge through medicine and science. There is no conflict in seeking help from both.

At the same time, we should not ignore the reality of spiritual opposition. Satan does not want people drawing closer to Jesus Christ, and few places bring us closer to the Savior than the temple. It should not surprise us that the adversary may intensify his efforts to discourage someone before, during, or after temple worship.

That, however, is very different from saying that evil spirits inhabit the temple itself.

President Russell M. Nelson offered this comforting promise:

“Every sincere seeker of Jesus Christ will find Him in the temple. You will feel His mercy. You will find answers to your most vexing questions.”

That promise reflects what countless faithful members have experienced. The temple is a place of peace, revelation, and spiritual strength.

President Ezra Taft Benson also testified of the blessings found there:

“Temples are places of personal revelation. When I have been weighed down by a problem or a difficulty, I have gone to the House of the Lord with a prayer in my heart for answers. The answers have come in clear and unmistakable ways.”

That is exactly what we would expect from the Lord’s house—a place where answers come, not where evil reigns.

Elder David B. Haight likewise taught:

“A temple is a place in which those whom He has chosen are endowed with power from on high—a power which enables us to use our gifts and capabilities—to bring to pass our Heavenly Father’s purposes in our own lives and the lives of those we love.”

Notice the emphasis on power. Temple worship brings divine power into our lives through Jesus Christ. That power is greater than any influence Satan can exert.

When someone shares a frightening experience in the temple, our first response should be kindness rather than skepticism. We don’t need to dismiss what they felt, nor should we immediately conclude that evil spirits were freely roaming the temple. Often, we simply do not know everything that contributed to the experience.

Instead, we can lovingly affirm two truths. First, the person’s experience was real to them and deserves compassion. Second, the revealed doctrine about the temple remains unchanged. The temple is holy because it belongs to the Lord.

If someone continues to experience frightening episodes, it may be wise to seek priesthood blessings, continue praying, speak with trusted Church leaders if needed, and consult qualified medical professionals to rule out physical or emotional causes. Seeking medical care is not a lack of faith; it is often one of the ways the Lord blesses His children.

Ultimately, the restored gospel gives us every reason to approach the temple with confidence rather than fear. The Lord’s house is a refuge from the world. It is a place where sacred covenants are made, where families are sealed for eternity, and where the Savior’s power is felt in remarkable ways.

While Satan continues to oppose God’s work, he does not overcome it. The light of Jesus Christ is greater than the powers of darkness. The scriptures and the words of modern prophets consistently teach that the temple is a place of holiness, protection, revelation, and peace.

So, can dark spirits exist in the House of the Lord? LDS doctrine gives us every reason to trust that dedicated temples remain holy sanctuaries under the Lord’s care. Individuals may experience fear, opposition, or circumstances we do not fully understand, but those experiences should never cause us to doubt the sanctity of the Lord’s house. Instead, they remind us to place our trust in Jesus Christ, whose power is always greater than the adversary’s.

Gramps

Gramps,

As a faithful disciple of Jesus Christ and a covenant member of The Church of Jesus Christ of Latter-day Saints, how should I navigate the tension between preserving family relationships and remaining true to revealed doctrine when deciding whether to attend my brother’s same-sex wedding?

Jericho

Answer

Jericho,

As members of The Church of Jesus Christ of Latter-day Saints, we sometimes face situations where two righteous desires seem to pull us in different directions. We want to remain faithful to Jesus Christ and His restored gospel, while also showing genuine love to family members whose choices differ from our beliefs. One question that occasionally arises is whether to attend the same-sex wedding of a close family member, such as a brother or sister.

This is not a question with a one-size-fits-all answer. The Church has not established a policy that requires members to attend or not attend a same-sex wedding. Instead, faithful members are encouraged to seek personal revelation, carefully consider gospel principles, and make a decision they can feel at peace about before the Lord.

The first principle to remember is that discipleship begins with Jesus Christ. When we made sacred covenants at baptism and in the temple, we promised to follow Him above all else. Our loyalty to the Savior and His teachings is the foundation of every decision we make.

The Church continues to teach that marriage between one man and one woman is God’s eternal pattern. The Family: A Proclamation to the World states:

“Marriage between a man and a woman is ordained of God and…the family is central to the Creator’s plan for the eternal destiny of His children.”

That doctrine has not changed. President Russell M. Nelson has repeatedly taught that revealed doctrine comes from God and cannot be altered by changing cultural views. As disciples, we strive to sustain what the Lord has revealed, even when it is unpopular or difficult.

At the same time, the Savior consistently demonstrated remarkable love and compassion toward every person He encountered. He associated with people from every background while never compromising the truth. His perfect example teaches us that love and conviction are not opposites. We do not have to abandon one to practice the other.

President Dallin H. Oaks has emphasized this balance many times. He taught:

“We should love all people, be good listeners, and show concern for their sincere beliefs. Though we may disagree, we should not be disagreeable.” (Loving Others and Living With Differences)

That counsel applies beautifully to family relationships. A brother or sister should never wonder whether they are loved simply because we hold different beliefs.

So how does that apply to attending a same-sex wedding?

The Church leaves this decision to the individual member. Attending a wedding is not the same as changing your personal beliefs or rejecting Church doctrine. Likewise, choosing not to attend does not automatically mean you are unloving or judgmental. Faithful Latter-day Saints have prayerfully reached different conclusions in similar situations.

For some members, attending is an expression of love for a family member rather than an endorsement of every aspect of the ceremony. They may feel impressed by the Holy Ghost to maintain the relationship, so they can continue to be a positive influence in their loved one’s life. They may feel that Christ would have them be present to demonstrate kindness while remaining clear about their own beliefs.

Others may sincerely feel that attending would communicate support for something that conflicts with revealed doctrine. After thoughtful prayer, they may conclude that they should lovingly decline the invitation while expressing their deep affection in other ways. They may visit before or after the wedding, send a thoughtful gift, write a heartfelt letter, or continue strengthening the relationship in meaningful ways.

Neither approach should be judged lightly. What matters is whether the decision is made prayerfully, honestly, and with a sincere desire to follow Jesus Christ.

The General Handbook offers helpful principles about interacting with others. It teaches:

The Church encourages families and members to reach out with sensitivity, love, and respect to persons who are attracted to others of the same sex.

It also affirms that the Church’s doctrinal position on marriage remains unchanged.

That combination is important. Love is not conditional upon agreement, and disagreement does not excuse us from showing Christlike love.

When making this decision, it may help to ask yourself a few sincere questions in prayer.

• Can I attend while remaining completely faithful to my covenants and testimony of the doctrine of eternal marriage?
• Would my attendance strengthen my relationship with my brother in a Christlike way?
• Would attending leave me feeling at peace before the Lord, or would it trouble my conscience?
• If I choose not to attend, how can I clearly communicate that my decision comes from devotion to God rather than rejection of my brother?

Asking questions like these invites the Holy Ghost into the decision-making process.

James taught:

“If any of you lack wisdom, let him ask of God.” (James 1:5)

President Russell M. Nelson has repeatedly encouraged members to seek personal revelation for important decisions. He said:

“Nothing opens the heavens quite like the combination of increased purity, exact obedience, earnest seeking, daily feasting on the words of Christ… and regular time committed to temple and family history work.” (Revelation for the Church, Revelation for Our Lives)

While that counsel is broad, it reminds us that significant personal decisions should be taken to the Lord rather than decided solely by emotion or social pressure.

It’s also wise to avoid making a decision based on fear. Some fear that attending means abandoning doctrine. Others fear that declining will permanently destroy the family relationship. Neither outcome is inevitable. Honest conversations filled with kindness and respect often preserve relationships far better than assumptions or silence.

If your brother knows that your love for him has never changed, even if your beliefs have not, that can become a powerful witness to Christian discipleship.

Ultimately, this decision is deeply personal. The restored gospel provides doctrine but also teaches the importance of individual revelation. The Lord knows your family, your relationship with your brother, your heart, and your circumstances; no one else fully understands.

As covenant disciples of Jesus Christ, we should never compromise revealed doctrine. At the same time, we should never stop loving people the way the Savior loves them. Those two principles are not enemies—they are companions. The challenge is learning, through the guidance of the Holy Ghost, how to honor both in our individual circumstances.

If we sincerely seek the Lord’s will, study His word, counsel with trusted priesthood leaders if needed, and act in faith, we can move forward with confidence. Whether we ultimately attend or respectfully decline, our goal should always be the same: to remain true to Jesus Christ while extending genuine love, respect, and compassion to every member of our family.

Gramps

]]> https://askgramps.org/can-i-remain-true-to-my-beliefs-if-i-attend-a-same-sex-wedding-of-a-family-member/feed/ 0 https://askgramps.org/what-resurrection-for-one-who-accepts-baptism-after-death-and-ordinances-done/ https://askgramps.org/what-resurrection-for-one-who-accepts-baptism-after-death-and-ordinances-done/#respond Mon, 03 Aug 2026 14:01:07 +0000 https://askgramps.org/?p=75004 Question

Gramps,

If a person dies without knowledge of the Gospel and, as we are told, accepts it in the spirit world, and accepts the proxy work that is done for them, what resurrection will they come forth in, with what type of resurrected body? Will there be a “class” of spirits currently in the Spirit World, having accepted the Gospel there, that, having their work done during the Millennium, will receive a Celestial body during the Millennium?

Darryl

Answer

Darryl,

One of the beautiful doctrines of The Church of Jesus Christ of Latter-day Saints is that Heavenly Father provides every one of His children a fair opportunity to receive the gospel of Jesus Christ. Because billions of people have lived and died without hearing the restored gospel, many members naturally wonder what happens to those individuals after death.

While not every detail has been revealed, LDS doctrine gives us several important principles that help answer these questions.

The starting point is understanding that the preaching of the gospel continues after death.

The Apostle Peter taught that Christ ministered to the spirits in the spirit world:

“For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” (1 Peter 4:6)

The Lord revealed much more about this work through President Joseph F. Smith in the vision now recorded as Doctrine and Covenants 138. He saw that righteous spirits continue preaching the gospel to those who died without knowledge of the truth.

“The dead who repent will be redeemed, through obedience to the ordinances of the house of God.” (Doctrine and Covenants 138:58)

This doctrine teaches that those who never received a fair opportunity in mortality are not condemned because of circumstances beyond their control.

One of the clearest revelations on this subject came when Joseph Smith saw his deceased brother Alvin in the celestial kingdom, even though Alvin had died before baptism was available to him.

The Lord explained:

“All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God.” (Doctrine and Covenants 137:7)

This is a remarkable statement. It tells us that those who would have accepted the gospel in mortality are not disadvantaged because they happened to live in a different time or place.

President Dallin H. Oaks has reminded members that we should be cautious about claiming knowledge beyond what has been revealed concerning the spirit world. He taught:

“Beyond these basics, our canon of scripture contains very little about the spirit world that follows death and precedes the Final Judgment.” (Trust in the Lord)

That caution is important. We should distinguish between what has been revealed and what we reasonably infer from revealed doctrine.

So what kind of resurrection will faithful individuals who accept the gospel in the spirit world receive?

The scriptures teach that there are different degrees of glory and corresponding resurrections.

Paul wrote:

“There is one glory of the sun, and another glory of the moon, and another glory of the stars.” (1 Corinthians 15:41)

The Lord expanded on this doctrine in Doctrine and Covenants 76 and 88, explaining the celestial, terrestrial, and telestial kingdoms.

President Russell M. Nelson reaffirmed that the kind of resurrected body a person receives is connected to the laws he or she chooses to live:

“Your choices today will determine three things: where you will live throughout all eternity, the kind of body with which you will be resurrected, and those with whom you will live forever.” (Think Celestial!)

Later in the same address, President Nelson taught:

“Thus, if we unwisely choose to live telestial laws now, we are choosing to be resurrected with a telestial body.”

These statements reinforce the doctrine taught in Doctrine and Covenants 76 and 88 that there are different degrees of glory and corresponding resurrected bodies. The resurrected body a person receives corresponds to the kingdom of glory he or she is prepared to inherit.

It is also important to understand that accepting the gospel in the spirit world does not automatically place a person into either the celestial or terrestrial kingdom. The final inheritance depends on how that individual responds to the light and opportunities God gives.

Doctrine and Covenants 76 teaches that some inherit the terrestrial kingdom because they were not valiant in the testimony of Jesus:

“These are they who are honorable men of the earth, who were blinded by the craftiness of men.” (Doctrine and Covenants 76:75)

and

“These are they who are not valiant in the testimony of Jesus.” (Doctrine and Covenants 76:79)

At the same time, Doctrine and Covenants 137 teaches that those who would have accepted the gospel had they been given the opportunity in mortality can inherit the celestial kingdom.

“All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God.” (Doctrine and Covenants 137:7)

Therefore, LDS doctrine does not teach that accepting the gospel in the spirit world automatically results in a terrestrial inheritance. Rather, the determining factor is the individual’s faithfulness, desires, and willingness to accept and live according to the gospel of Jesus Christ.

If an individual accepts the gospel in the spirit world, receives and accepts proxy ordinances, and ultimately qualifies for celestial glory through the grace of Jesus Christ, that person would receive a celestial resurrected body.

The next question concerns timing. Will there be people currently in the spirit world who have accepted the gospel and who will receive celestial bodies during the Millennium? The scriptures indicate that the answer is very likely yes. The resurrection of the just begins with Christ’s coming and continues during the Millennium.

The Doctrine and Covenants teaches:

“They are Christ’s, the first fruits, they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him.” (Doctrine and Covenants 88:98)

Church leaders have taught that righteous spirits who accept the gospel beyond the veil continue to look forward to the completion of ordinances performed on their behalf.

President Dallin H. Oaks explained:

“The spirit-world bondage that applies to righteous converted souls is their need to await—and perhaps even be allowed to prompt—the performance of their proxy ordinances on earth so they can be baptized and enjoy the blessings of the Holy Ghost.” (Trust in the Lord)

This statement is particularly significant because it confirms that righteous spirits have accepted the gospel and are awaiting the completion of ordinances performed in temples on earth. It harmonizes beautifully with Doctrine and Covenants 138, which teaches that missionary work continues among the dead and that those who repent may be redeemed through the ordinances of the house of God.

Doctrine and Covenants 128 also teaches:

“For we without them cannot be made perfect; neither can they without us be made perfect.” (Doctrine and Covenants 128:18)

Putting these doctrines together, many Latter-day Saints understand that there are undoubtedly spirits today who have accepted the gospel in the spirit world and are awaiting the completion of ordinances on their behalf. As temple work accelerates during the Millennium, many of these individuals may participate in the ongoing First Resurrection and receive glorified celestial bodies.

However, exactly when specific individuals will be resurrected has not been revealed. President Oaks cautioned that while we know certain fundamental truths about the spirit world and the Resurrection, many details remain unrevealed.

What we do know is profoundly reassuring. Every child of God will receive a fair opportunity. Those who have never heard the gospel are not eternally disadvantaged. Through missionary work in the spirit world, temple ordinances performed by proxy, the Atonement of Jesus Christ, and the Resurrection, every person will have the opportunity to receive all that he or she is willing to accept.

According to revealed LDS doctrine, a person who dies without knowledge of the gospel, accepts it in the spirit world, receives and accepts proxy ordinances, and remains faithful to those covenants may inherit the celestial kingdom. If they inherit celestial glory, they will receive a celestial resurrected body. It is also consistent with revealed doctrine that many such individuals will come forth in the resurrection of the just during the Millennium as the great work of redemption for the dead continues on both sides of the veil.

Gramps

Gramps,

What does Leviticus 18:22 mean? Does this pertain to gay and lesbianism?

Jarel

Answer

Jarel,

Leviticus 18:22 is one of the most discussed verses in the Old Testament. It reads:

“Thou shalt not lie with mankind, as with womankind: it is abomination.”

Because of today’s conversations about sexual orientation and same-sex relationships, many people naturally wonder whether this verse is talking about homosexuality, and if so, how members of The Church of Jesus Christ of Latter-day Saints should understand it.

The short answer is yes. According to the doctrine of The Church of Jesus Christ of Latter-day Saints, Leviticus 18:22 prohibits sexual relations between two men. While the verse specifically mentions men, the Church’s broader teachings on the law of chastity also apply equally to sexual relations between women. However, understanding what this verse means also requires considering God’s larger plan and remembering that every person is a beloved child of Heavenly Parents.

Leviticus 18 is part of the Law of Moses, which the Lord gave to ancient Israel after delivering them from Egypt. The chapter outlines God’s standards for sexual morality, prohibiting incest, adultery, bestiality, and same-sex sexual relations. These commandments were intended to help Israel remain spiritually clean and distinct from the immoral practices of the surrounding nations.

The Hebrew word translated as “abomination” can sound especially harsh to modern ears. In the Old Testament, however, the word often described actions that violated God’s covenant or His holy law. It is important to recognize that the verse condemns behavior, not an individual’s worth. Throughout scripture, God consistently teaches that every person is His child and possesses infinite value.

Latter-day Saints also recognize that while the Law of Moses was fulfilled through Jesus Christ (see Matthew 5:17 and 3 Nephi 15:4-8), not every moral principle found in that law disappeared. Animal sacrifices ended, dietary restrictions were no longer required, and many ceremonial practices ceased. However, God’s moral standards regarding sexual purity continued to be taught by the Savior and His Apostles.

For example, the Apostle Paul reaffirmed the sacred nature of sexual morality in Romans 1:26-27 and reminded the Saints that their bodies are “the temple of the Holy Ghost” (1 Corinthians 6:19–20). The restored gospel continues to teach that sexual intimacy is a sacred gift from God, reserved for marriage between a man and a woman.

One question that naturally follows is whether this means a person who experiences same-sex attraction is sinning simply because of those feelings.

The answer, according to the Church, is no.

The Church has consistently taught that experiencing same-sex attraction is not, by itself, a sin. Temptations, feelings, and attractions are not the same as actions. Every person faces different challenges and temptations in mortality. The gospel invites all of us to exercise faith in Jesus Christ and strive to keep His commandments, regardless of the particular trials we experience.

This distinction is one of the most important aspects of current Church teaching. A person’s worth is never determined by his or her temptations or attractions. Our worth comes from being sons and daughters of Heavenly Parents.

That truth changes the conversation. Rather than defining ourselves by our struggles, the restored gospel teaches us to define ourselves by our divine identity and our relationship with Jesus Christ.

Some people wonder why God established this standard in the first place.

LDS doctrine teaches that marriage between a man and a woman is central to Heavenly Father’s eternal plan. “The Family: A Proclamation to the World” declares:

“Marriage between a man and a woman is ordained of God and… the family is central to the Creator’s plan for the eternal destiny of His children.”

This doctrine forms the foundation for the Church’s teachings on sexual morality. It is not based on changing cultural values but on God’s revealed plan of salvation.

Because of that doctrine, the law of chastity applies equally to every member of the Church.

The Lord’s law of chastity is a universal commandment, not one directed at only one group of people. Heterosexual members are expected to remain sexually pure before marriage and faithful to their spouse after marriage, just as members who experience same-sex attraction are expected to live the same law of chastity. In the restored gospel, God’s commandments are given equally to all of His children. Every disciple of Jesus Christ is invited to exercise faith, repent, and strive to follow the Savior, relying on His grace when the path is difficult.

That perspective helps us avoid unfairly singling out one particular sin while overlooking others. Scripture repeatedly teaches that all people “have sinned, and come short of the glory of God” (Romans 3:23). Every one of us depends completely upon the grace and mercy of Jesus Christ.

At the same time, the Savior expects His disciples to love and respect every individual.

Jesus consistently reached out to people who were often rejected by society. He ate with publicans and sinners, spoke kindly with the Samaritan woman, forgave the woman taken in adultery, and ministered to all who came unto Him. His example teaches us that compassion never requires compromising truth, and truth should never be taught without compassion.

Members of The Church of Jesus Christ of Latter-day Saints are encouraged to treat everyone—including those who identify as gay or lesbian—with kindness, dignity, friendship, and Christlike love. Disagreement about moral standards should never become an excuse for unkindness or disrespect. Every individual deserves to feel loved as a child of God.

Ultimately, Leviticus 18:22 does refer to same-sex sexual relations between men, and the restored gospel teaches that God’s law of chastity continues to reserve sexual intimacy for marriage between a man and a woman. Although Leviticus specifically mentions men, the same law of chastity applies to lesbian relationships as well.

Perhaps the most important lesson is that God’s commandments and God’s love are never in conflict. The Lord invites every one of His children to come unto Him. Regardless of our individual temptations or challenges, each person has infinite worth, is loved by Heavenly Father, and can receive strength, forgiveness, peace, and hope through the Atonement of Jesus Christ.

As disciples of Jesus Christ, we strive to follow both of the Savior’s great invitations: to “love one another” (John 13:34) and to “keep my commandments” (John 14:15). Holding firmly to revealed truth while extending Christlike love to every person is not a contradiction—it is the very pattern the Savior Himself established. As we follow Him, we can speak the truth in love, minister with compassion, and trust that God’s perfect wisdom and mercy will ultimately bless all of His children.

Gramps