Gramps,

Will I be going against the Church if I support someone who is gay?

Polly

Answer

Polly,

First, it’s important to understand the doctrine and policies of The Church of Jesus Christ of Latter-day Saints regarding LGBTQ+ individuals. The Church teaches that all people are children of God, deserving of love, respect, and dignity—regardless of sexual orientation or gender identity. However, its doctrinal position is clear about marriage and sexual relations:

Marriage is between a man and a woman and is ordained by God. Sexual relations are sacred and properly take place between a married man and woman… Therefore, in the eyes of the Church, homosexual marriage is not valid, and two individuals of the same gender are committing fornication if they engage in sexual relations, even if they are civilly married. So homosexual sexual activity, like unmarried heterosexual activity, is considered sinful in the eyes of the Church.

Yet, there is a critical distinction: Inclinations or orientation are not sins; it is the sexual activity outside of marriage between a man and a woman that is considered to be against Church teachings. As President Gordon B. Hinckley summarized:

“We love them [gays and lesbians] as sons and daughters of God. They may have certain powerful inclinations that are difficult to control… If they do not act upon these inclinations, then they can go forward as do all other members of the Church.”

This doctrinal position shapes all other policies and practices—but does not diminish the call to love, minister, and include.

On the question of same-sex marriage, Church leaders have reaffirmed support for traditional marriage, while also insisting on kindness and understanding towards all people.

On the question of same-sex marriage, the Church has been consistent in its support of traditional marriage while teaching that all people should be treated with kindness and understanding…. If it is being suggested that the Church’s doctrine on this matter is changing, that is incorrect.

Leaders such as Elder Dallin H. Oaks have taught that, while laws may change societal norms, “laws legalizing so-called ‘same-sex marriage’ do not change God’s law of marriage or His commandments and our standards concerning it.” Still, leaders repeatedly encourage parents and members to respond with both conviction and charity when interacting with LGBTQ+ family and friends.

Many Latter-day Saints grapple with practical questions: Can I invite my LGBTQ child and their partner to dinner? Attend their wedding? How do I balance love and doctrinal loyalty?

The answer, echoed by scripture and Church leaders, is that Jesus Christ modeled both truth and love—and He never advocated shunning or exclusion. Elder David B. Haight taught:

“There were strong social barriers among the Jews at the time of Christ, yet the Savior mingled freely among the publicans and sinners… Christ rebuked their unkindliness, saying, ‘They that be whole need not a physician, but they that are sick.’ (Matt. 9:12) The Savior was very clear that not allowing ‘sinners’ to be guests in our houses is unkind. We should remember that sinners come in many varieties. If we turn ‘sinners’ away from our table, we might find ourselves turned away from the Savior’s table.”

As Elder M. Russell Ballard specifically taught:

“Your love for that person as a son or daughter of God can create an inward struggle as you try to love and support him or her and still stand for the Lord’s eternal plan of happiness…. The Church does not teach or advocate shunning or other unchristian-like actions.”

When it comes to major milestones like attending a same-sex wedding, the Church does not prescribe one-size-fits-all guidance. Instead, leaders emphasize personal prayer, conscience, and the importance of kindness.

The proper step with regard to your questions would be for a mother and father to humbly kneel before the Lord to determine how they might, in love, kindness, and compassion, continue to support their children without supporting what they know to be iniquitous before the Lord.

The key is to seek inspiration, maintain unity and civility in the family, and not conflate affirmation of a loved one’s identity with endorsement of all life choices.

Church leaders draw a distinction between loving the individual and endorsing every behavior. Families are counseled to accept individuals without necessarily accepting all behaviors, just as one might love a family member struggling with addiction while setting appropriate boundaries in the home.

Crucially, the overarching message is clear: Jesus Christ commanded us to love our neighbors…. Family members with same-sex attraction need our love and understanding. God loves all his children alike, much more than any of us can comprehend, and expects us to follow.

Practical steps for supporting LGBTQ+ members go beyond policy. They require empathy, listening, and real inclusion. Stories and testimonies make clear that one’s church experience as an LGBTQ+ member can hinge on the climate set by local Saints:

Homosexuality is a sensitive and complex issue… Believing Latter-day Saints who experience same-sex attraction often feel caught in between two worlds—the Latter-day Saint community which, while most often well-intentioned, can say insensitive or hurtful things, and the LGBT-identified community which will often judge them as not being ‘true to themselves.

Ways to build trust and support include:

• Listening without judgment: Let individuals set the tone when they come out.
• Expressing gratitude for trust: Each time a person opens up, it is an emotional risk.
• Willingness to learn: Ask if you’ve said anything insensitive and listen if you have.

LGBTQ+ members consistently express that positive reactions, active listening, and sincere inclusion are empowering. Even if we don’t understand what our friends are going through, we can still be a safe place for them. Doing so will help them embrace and love who they really are.

The Church’s compassionate posture is not only theoretical. It has put its teachings into public action:

• Support for balanced anti-discrimination laws: In Utah, the Church advocated for “the Utah compromise”—banning discrimination against LGBTQ+ people in housing and employment while protecting religious freedom.
• Denunciation of intolerance and racism: The Church has condemned white supremacy and racism, reaffirming the equal worth of all souls.

Mental health, especially among LGBTQ+ Latter-day Saints, is another area where support and inclusion are essential. Studies show varying outcomes, but church involvement has not been conclusively tied to higher suicide rates among LGBTQ+ individuals, and some data even suggest lower rates among those who feel included in their faith communities. The takeaway: The emotional climate set by members matters. Shame and exclusion hurt; inclusion and love heal.

Suicidality is most often informed by multiple overlapping causes, so framing suicide as a reaction to a single factor can be harmful. As we strive to make church and the gospel accommodating and warm for all of God’s children, we don’t want to reduce or minimize the lived experience of LGBTQ+ members, including being reductive in how we talk about the intersection of mental health, orientation, and faith.

What can we and others do?

Listen to them and let them set the tone… they’re the ones taking the greatest risk here, so do your best to help them feel comfortable.

Love everyone unconditionally. No matter a person’s lifestyle choices or how they decide to conduct themselves, love them. The Lord does, and there is no appropriate reason not to.

Many straight Latter-day Saints may not realize that being gay is not a sin. However, acting on those feelings is [according to church doctrine]. The challenge is for members to trust that even though it may not be readily apparent to you how you may fit into the Plan of Salvation now, all truths will be revealed to us eventually. Until then, hold to the rod.

We just need to be patient. …In the LGBT community, we need to learn how to listen and let others kind of make mistakes and say the wrong things, and we need to learn how to teach. We need to learn how to instruct and share and not shame others for making mistakes, for trying to talk about it, and not saying things the right way.

As you wrestle with these questions in your own family or ward, let your efforts be guided by prayer, humility, and the pattern of the Savior, who loved and ministered to all without exception.

Gramps

Gramps,

My brother, a former bishop, recently spoke to us about his daughter, who came out as gay a few years ago. He and his wife have quit wearing their garments and attending the temple, saying they leave there in tears each time because they don’t know where their daughter fits in. He still has a testimony of Jesus Christ, but that’s the extent of his testimony right now. The question he posed is: Why does God make someone gay and then turn around and call it a sin?

Thanks for your time,

Angela

Answer

Angela,

I want to start right off the bat with a clarification regarding the question about why God makes someone gay.  The Church has never taken or taught this position. The Church of Jesus Christ of Latter-day Saints (LDS Church) has no official stance on the precise causes of same-sex attraction but teaches that individuals do not choose to have these feelings. The attraction itself is not considered a sin, but acting on it is, in accordance with their law of chastity. 

In a world that feels increasingly divided along moral and cultural lines, what does the Church actually teach about homosexuality and the final judgment? Is it possible to be gay and faithful? How does doctrine balance justice, mercy, and inclusivity? Let’s thoughtfully unpack these questions by examining doctrine, policy, and, most importantly, the overarching message of hope that the gospel of Jesus Christ offers to all.

The cornerstone of understanding homosexuality within The Church of Jesus Christ of Latter-day Saints lies in the crucial distinction between experiencing same-sex attraction and acting on those feelings. This distinction is explicitly taught by Church leaders and echoed throughout modern commentary on doctrine.

Church leaders consistently affirm that feeling attraction toward members of the same sex is not in itself sinful. Temptation, in its various forms, is an inescapable part of the human condition, and experiencing these feelings is neither a moral failure nor a cause for shame. Being gay is not a sin. However, acting on those feelings is.

What, then, constitutes a sin? According to the law of chastity, sexual relations are ordained of God to take place only between a man and a woman who are legally and lawfully wedded as husband and wife. Any sexual relationship outside of this pattern—including homosexual behavior—falls outside of God’s established boundaries.

No one is born immune to temptation. Just as some may struggle with pride or anger, others face sexual temptations. The vital gospel principle is not whether we are ever tempted, but how we respond. Christ Himself faced temptations yet remained sinless. Our task is to resist temptation, and when we fall short (as we all do), to repent, strive to do better, and seek the grace of Jesus Christ.

As the doctrine makes clear, repentance is available to all—regardless of which commandments they struggle to keep. The Atonement of Jesus Christ is all-encompassing, making it possible for every honest soul to return, to change, and to be made whole.

One of the most heartfelt challenges shared by many LGBTQ members of the Church is the struggle with loneliness and the prospect of celibacy. Is it fair, some wonder, to ask those who experience same-sex attraction to remain single for their entire earthly lives? Does God want anyone to be alone or left out?

For those facing such deeply personal challenges, the Church’s teachings acknowledge the pain and difficulty that accompany them. Leaders and fellow members are encouraged to respond with empathy and love, not with hollow platitudes or quick solutions. The pain is real—yet so is divine love and the hope of eventual peace. One Church member who experienced the journey themselves shared:

“Christ can and will take all of our sorrows, all of our pain, and turn it into joy and peace in the next life. I believe that whatever we have experienced here, we will say, ‘It was all worth it.”

During those seasons when the burden feels impossible, the advice is to lean on the Savior daily—even, if necessary, hour by hour. Members are counseled to support one another—not by condoning sin or lowering standards, but by offering real friendship, compassion, and understanding.

The Old and New Testaments, as well as modern revelation, are replete with stories of individuals called to make unique sacrifices. For Latter-day Saints, living the law of chastity—no matter what form of temptation is most acute—is one of the clearest expressions of loyalty to God. For those with same-sex attraction, this invariably means a life of celibacy if they are to remain in good standing with the teachings of the Church.

However, the doctrine affirms that no righteous sacrifice goes unnoticed. The Lord’s promise is of compensatory joy—now or hereafter—for all who choose Him in the face of real adversity. Rather than seeing this requirement as a cruel restriction, Church teachings openly recognize the cost while holding out the hope of God’s perfect justice and mercy.

Perhaps the most pressing concern for many is what eternal consequence, if any, same-sex attraction or homosexual behavior might have. Do gay people “go to hell”? Is there room for LGBTQ members in God’s eternal plan? The Church’s doctrine provides clarity—and, perhaps surprisingly to some, reassurance.

If a person experiences same-sex attraction but strives to live according to gospel standards—exercising faith, repenting, and relying on the grace of Christ—they can receive the highest reward the gospel offers: the celestial kingdom. The determining factor is not the type of temptation, but whether one chooses repentance and faithfulness, relying on the Savior’s atonement.

As for those who struggle to keep the commandments but continue to repent and seek forgiveness, the doctrine reconfirms that God judges justly and mercifully, “according to the desire of [our] hearts.” The only truly lost are those who knowingly, willfully, and completely reject Christ after receiving a perfect knowledge of Him—a category that applies to almost no one.

Beyond all questions of theological policy, the central commandment remains: *love one another*. In practice, this means refraining from judging others, creating space for their struggles, and seeking to understand before attempting to correct.

The Church’s doctrine does not minimize the real and difficult experiences of LGBTQ members. The imperative to love applies regardless of whether we understand or agree with every choice another person makes. There is no need to understand to love. A gay person is not, as some might misunderstand, a “broken straight person.’

Finally, the doctrine reminds us that no one is beyond the reach of God’s love or the possibility of return. Even those who have stepped away due to inability or unwillingness to keep some commandments are still fierce recipients of Christ’s compassion.

Welcoming all is not an optional extra of the gospel: it is the gospel. The burden falls not just on individuals with same-sex attraction, but on every member to support, uplift, and love in a Christlike way.

To read more about the Church’s position on this: Same-Sex Attraction.

 Gramps

Gramps,

We are taught that stillborn children and children dying before the age of accountability receive exaltation in the Celestial Kingdom. What happens to the millions of children who are aborted? Must Heavenly Father redirect their spirits again for an earthly experience, or was the fetal body sufficient?

Debbie

Answer

Debbie,

I do have to say that I don’t have 100% knowledge on how it all works with babies who have been aborted. I can share what I’ve learned in researching the subject. It’s hard to answer that question without first discussing the implications of abortion itself. I would never want anyone to think that, “It’s okay to get an abortion, as that baby will get another chance, or that baby at least got a body.”

The Church asserts that our spirits existed long before we were born on earth. This pre-mortal existence is clearly referenced in passages such as Jeremiah 1:5:

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.”

Such verses demonstrate that God knows and sets forth the destiny of His children before physical conception, indicating the infinite worth of every individual.

The principle of a spirit entering a mortal body to begin life’s journey is central to the Plan of Salvation. The process of acquiring a physical body is not arbitrary; it is the fulfillment of divine intent. This belief shows why the Church values the unborn child with profound reverence: Any person who prevents a spirit child of God from entering into mortality, or to terminate one’s mortal experience—abortion and murder—would be guilty of the grossest crimes.

Yet, with all this emphasis on the spirit’s journey, there remains a sacred silence about the *exact* moment when the spirit enters the body. The exact time that the pre-mortal spirit enters the mortal body is not specified in divine revelation. It may not be at the same time for every person. This absence of specificity is echoed by Church authorities and in recognized reference works such as the Encyclopedia of Mormonism, which confirms that no definitive doctrine has been given.

Elder Bruce R. McConkie, a prominent theologian in the Church, suggested that the spirit “enters the body at the time of quickening, months prior to the actual normal birth.” He connected this interpretation to the narrative in Luke 1:41, noting that John the Baptist “leaped” in his mother’s womb, suggesting the presence of an indwelling spirit. Even so, the Church counsels humility and caution in forming doctrinal certainties where God has not explicitly spoken.

The Church’s reverence for life flows from its understanding of God’s creative power and the eternal destiny of His children. This perspective shapes the Church’s perspective on abortion, parenthood, and the sanctity of each life, regardless of circumstances.

From the very beginning, God has placed the highest honor—and weightiest responsibility—upon the power to give life. The Law of Moses not only prohibited murder but also prescribed penalties for actions leading to the loss of unborn life. The reverence for life is further deepened by recognizing that part of the reason we value life so much is that we, in a small way, share in the ongoing creative process that began before the Earth’s foundations were formed. God guards his powers carefully, and abusing the creative powers each of us has within us is a very serious matter in his eyes.

The Church teaches that bringing children into the world is not merely a biological event, but a sacred partnership with God—a stewardship over eternal souls. Thus, willfully hindering this process without grave cause is considered a serious moral wrong. The concept is deeply tied to the belief in eternal progression: one of our main purposes in this life is to obtain a physical body. The entire purpose of our procreative abilities is to further the accomplishment of God’s will for us all … to bring our fellow brothers and sisters into the stage of life essential for eternal progression.

The Church teaches that abortion involves profound spiritual consequences. Abortion and murder are grouped together as violations of the most fundamental command against taking innocent life. However, the Church’s view is not without nuance. In cases where the mother’s life is at serious risk or in rare and tragic circumstances, the Church counsels that decisions must be made prayerfully and with input from trusted spiritual leaders and medical professionals. Even then, the seriousness of abortion as a moral question is not diminished: “Even in these [exceptional] cases, the Church gives a solemn warning that even considering an abortion in such a case must be done prayerfully and with sufficient counsel from not only doctors but Bishops as well.”

The message is clear: every potential child is known, loved, and intended by God; interfering with that process touches on sacred territory.

The principle of valuing life from its earliest stages is not a modern invention. It has roots in Christian tradition, stretching back to the time of the apostles and early theologians.

Early Christians distinguished themselves from surrounding cultures by their unique reverence for unborn life. As Tertullian, an influential early Christian writer, declared:

In our case … murder being once for all forbidden, we may not destroy even the foetus in the womb … to hinder a birth is merely a speedier man-killing; nor does it matter whether you take away a life that is born, or destroy one that is coming to the birth. That is a man which is going to be one; you have the fruit already in its seed … Now we allow that life begins with conception, because we contend that the soul also begins from conception.

Such statements reinforce that the Christian imperative to protect life, regardless of stage or circumstance, has always been a mark of discipleship. The Church of Jesus Christ of Latter-day Saints, while unique in its doctrines of pre-mortal existence, stands in continuity with these early Christians in its respect for the sacredness of every life.

Elder Neil L. Andersen spoke about cherishing life during the April 2025 General Conference session. He said:

The Church of Jesus Christ of Latter-day Saints believes in the sanctity of human life. Therefore, the Church opposes elective abortion for personal or social convenience, and counsels its members not to submit to, perform, encourage, pay for, or arrange for such abortions.

Despite the weight of tradition and modern prophetic teaching, some questions remain unanswered in mortality. The Church teaches that “there are many unanswerable questions related to the details of the spirit world and its interface with mortality…. Sometimes there is just not enough information available to answer all the questions that could come into our minds.” Humility, faith, and compassion are therefore emphasized when dealing with deeply personal and complex issues of life, death, and choice.

So to answer your question:

Even when loss occurs—through miscarriage, stillbirth, or abortion—the Church reassures its members of God’s perfect justice and mercy. All premortal spirits who have been obedient will obtain the promised reward of a physical body. No plans of men or Satan can stop the will of God from being fulfilled. My personal thought is that even a fetal body would be enough.

Gramps

Gramps,

What can we do to promote and preserve religious freedom where we live?

Weena

Answer

Weena,

Religious freedom is defined as the right of individuals to practice their faith without interference or oppression. It is a cornerstone of a pluralistic society, allowing diverse beliefs to coexist harmoniously. As stated by The Church of Jesus Christ of Latter-day Saints, “Freedom of religion is a fundamental human right that protects the conscience of all people.” This right enables individuals to think, express, and act upon their deeply held beliefs, which is essential for a thriving democracy.

The importance of religious freedom extends beyond individual rights; it contributes to society’s overall health. It encourages dialogue, respect, and understanding among different faiths, facilitating coexistence and collaboration. The Church teaches that “religious freedom is a basic principle… and a fundamental human right” that is crucial for moral agency and the ability to choose right from wrong.

Religious freedom is not only a matter of individual rights; it also brings significant societal benefits. One of the primary advantages is the protection of other fundamental rights, such as freedom of speech and assembly. As noted by Elder D. Todd Christofferson, “Religious liberty enables each faith-based group to serve in a way that is consistent with its deepest beliefs.” This environment fosters a culture that values diverse opinions and encourages civic engagement, community service, and strong family structures. Societies that uphold religious freedom often experience greater stability and prosperity.

Moreover, religious freedom plays a vital role in allowing religious organizations to provide humanitarian aid and support community well-being. The Church has a historical commitment to these principles, reflected in its teachings: “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience.”  This commitment emphasizes that religious organizations need legal protection to thrive and positively influence society.

Promoting and preserving religious freedom is a collective responsibility that requires active participation from individuals within their communities. Here are several actionable steps to foster a culture of respect and understanding regarding religious diversity:

1. Educate Yourself and Others

Understanding the principles of religious freedom is essential for effective advocacy. Individuals should educate themselves about their rights and the rights of others. This knowledge can empower them to engage in conversations and actions that promote tolerance and respect. Sharing insights about religious freedom within the community can help create a more inclusive environment. 

2. Engage Respectfully

Practicing civility and respect in discussions about beliefs—whether in person or online—is crucial. This approach lays a foundation for mutual understanding and helps bridge divides between differing perspectives. As President Russell M. Nelson has emphasized, engaging in respectful dialogue fosters unity and peace. 

3. Participate in Community Initiatives

Getting involved in local organizations that advocate for religious freedom is an effective way to make a difference. This could include participating in interfaith dialogues, community service projects, or educational workshops focused on promoting understanding among different faiths. By collaborating with others, individuals can help strengthen the message of religious tolerance in their communities.

4. Support Legislation

Advocating for laws that protect religious freedoms is another essential action. Individuals can contact their local representatives to express support for legislation that promotes fairness and respect for all beliefs. The Church encourages members to engage in these efforts, as highlighted by President Dallin H. Oaks, who emphasizes that “religious freedom is not just the right to believe; it is the right to carry our beliefs into action.” 

5. Build Interfaith Relationships

Forming relationships with individuals from different faith backgrounds can deepen understanding and foster respect. Interfaith initiatives encourage dialogue, shared service projects, and community events that celebrate diversity. By building these connections, individuals can work together to promote mutual respect and understanding.

Promoting and preserving religious freedom is not just a legal obligation, but a moral imperative that enhances societal well-being and peace. The teachings of The Church of Jesus Christ of Latter-day Saints underscore the importance of respecting all beliefs and actively participating in efforts to safeguard this fundamental right. By following the actionable steps outlined, individuals can contribute to a culture of understanding and respect for religious diversity, fostering a society where all can worship freely and live according to their convictions.

Gramps

Gramps,

Should we allow TV shows that depict some characters as LGBTQ in our homes?

DG

Answer

DG,

In today’s world, media representation plays an essential role in shaping societal attitudes and norms. As families sit down to enjoy their favorite television shows, they may encounter characters that identify as LGBTQ (lesbian, gay, bisexual, transgender, and queer). This raises a significant question: Should we allow TV shows that depict such characters in our homes? For members of The Church of Jesus Christ of Latter-day Saints, this question intertwines deeply with faith, compassion, and the evolving landscape of cultural representation.

The Church of Jesus Christ of Latter-day Saints approaches the topic of same-sex attraction with a perspective rooted in understanding and kindness. According to Church teachings, feelings of same-sex attraction are not inherently sinful; rather, it is the action taken upon those feelings that is viewed as contrary to the Church’s doctrine. This nuanced understanding emphasizes the importance of compassion for individuals experiencing these feelings, as stated in an official Church resource: “The Church acknowledges that same-sex attraction is a complex issue that requires kindness and understanding.” 

Church leaders have reiterated that individuals who identify as LGBTQ can fully participate in Church life, provided they strive to live the law of chastity. This commitment to inclusivity underscores the Church’s belief that all individuals deserve love and respect, regardless of their sexual orientation. The increasing acknowledgment of LGBTQ individuals within the Church community reflects a broader movement towards compassion and understanding.

In a notable shift, BYUtv, the Church-affiliated broadcast network, has begun to include LGBTQ characters in its programming. The show “Overlord and the Underwoods” features identifiable LGBTQ characters, marking a significant change in the network’s approach to representation. This decision signals a willingness to explore diverse content and cater to a broader audience, reflecting the evolving attitudes within the Church community.

BYUtv’s initiative is not just about representation but also about fostering dialogue. By including LGBTQ characters, the network aims to engage its viewers in conversations about acceptance, understanding, and the complexities of human experiences. As media continues to evolve, so too does the Church’s approach to inclusivity, suggesting that members may find value in engaging with these narratives as opportunities for learning and growth.

The Church encourages its members to create welcoming environments for all individuals, including those identifying as LGBTQ. A bishop’s experience highlights the importance of understanding and supporting members of the LGBTQ community within the Church. Leaders emphasize that fostering acceptance begins at home. Parents are encouraged to love and embrace their children, regardless of their sexual orientation, creating an atmosphere of acceptance and understanding.

This approach not only benefits LGBTQ individuals but also strengthens family bonds. When families engage in open and respectful conversations about representation in media, they model acceptance and empathy for their children. As the Church continues to navigate these complex issues, it invites its members to reflect on their values and how they manifest in everyday life.

As families consider the inclusion of LGBTQ characters in their media consumption, it is essential to navigate these complexities with an open heart and mind. The Church of Jesus Christ of Latter-day Saints teaches the importance of love and compassion, which can serve as guiding principles when encountering diverse representations in media. Engaging with LGBTQ narratives can foster understanding and empathy, enriching family discussions and personal growth.

Moreover, understanding the broader context of LGBTQ rights within religious communities is critical. Research indicates that attitudes towards LGBTQ individuals have been shifting significantly within The Church of Jesus Christ of Latter-day Saints. A survey reported a growing support for LGBTQ rights among Latter-day Saints, indicating an evolution in perspectives. This change reflects a desire for greater inclusivity and understanding, aligning with the Church’s teachings on love and respect for all individuals.

The question of whether to allow TV shows that depict LGBTQ characters in our homes is not merely a matter of personal preference; it is a reflection of our values, beliefs, and commitment to understanding diverse experiences. The Church of Jesus Christ of Latter-day Saints encourages its members to approach these topics with kindness and compassion, fostering an environment where all individuals are valued and respected. That being said, we would still need to filter out any shows (just as we would for heterosexual couples) that portray couples involved in sexual acts or other inappropriate behavior.

As families engage with media that includes LGBTQ narratives, they create opportunities for meaningful conversations about acceptance, understanding, and love. Ultimately, embracing diversity in representation allows members of the Church to reflect the teachings of Jesus Christ in their lives, promoting a culture of compassion and understanding.

Gramps

Gramps,

Where in the scriptures does it say that Satan is a spirit son of God? I can’t find one scripture. My daughter is questioning our beliefs and all I find is that he is an “angel.”

Marianne

Answer

Dear Marianne,

First, please consider that individual questions like these may not be the actual problem and may not be where you want to spend a lot of time. By design, mortality requires faith. To enable us to develop that faith, God has intentionally not provided what the modern world would call “proof” of his existence or of the truth of Christ’s restored gospel.  Our testimonies and knowledge must come through the Holy Ghost.  Therefore, the best thing you can do for your daughter is to help her have experiences with the Holy Ghost.  Also, you might find some help or comfort from Sister Runia’s talk In October 2023 General Conference, “Seeing God’s Family through the Overview Lens“.

It may help to remember that we are not obligated to present the truth of the restored gospel without the scriptures and prophetic teachings that come with it.  Many demand that we prove our beliefs using only the Bible, but our beliefs include that there is more than the Bible.  So, don’t be afraid to use latter-day scriptures or the teachings of latter-day prophets and apostles.  Further, don’t be afraid to bear testimony – one of the Holy Ghost’s primary functions is to testify to truth.  When you bear testimony, you invite the Spirit, and as I said above, this may be what your daughter needs most.

That said, to understand that Satan is a spirit child of Heavenly Father, just like the rest of us, requires understanding a few basic topics:

We are spirit children of God

Since this is not the primary question, I won’t go into detail, but will refer you to the Church’s Gospel Topics essay on the subject. It includes scriptures, study links, and the teachings of prophets and apostles.  Your daughter will need to understand this teaching in order to understand that Satan is also a son of God.

Angels are people, not a separate species

Again, I won’t go into detail, but it’s key to understanding the issue at hand.  Angels are either mortals, spirits (either pre- or post-mortal), or resurrected beings (see Bible Dictionary entry).  Regardless of their form, they are messengers on the errand of God.  (Though please note that Satan is also described as an angel and as having angels.  Obviously, these are not on the errand of God.)  An important understanding here is that when heavenly messengers (or beings in heaven) are described in scripture, especially those seen in vision (as opposed to those who come to earth with a message), their non-human features are symbolic.  The symbolism of these features (such as wings) is sometimes explained in other scriptures (see D&C 77 for an example of such symbolism being explained).

Satan, Lucifer, and the devil are different names / titles for one person

Lucifer was his name as a spirit son of God before he fell, at which time, he became known as Satan or the devil.  I’m going to provide three articles for you to study:

1. The Bible Dictionary entry for “Devil“.  This covers what we teach, including links to scriptures where the information is found.  Note that not all information is plainly stated in scripture, but the more you know, the more you’ll be able to help your daughter to see.

2. The Bible Dictionary entry for “Lucifer“.  Much shorter, but has the same benefit.

3. The Gospel Topics essay for “Satan“.  This has even more links for you to study in as much detail as you wish.

Now, I’ll present what I consider the best scriptural evidence that Satan is a child of God, just as the rest of us are:

In Moses 1, God tells Moses that Moses is God’s son.  In verse 12, Satan comes.  Note their interaction.  Moses doesn’t reject Satan because he looks like a demon (horns, tails, red skin) – there isn’t even any mention of that.  On the contrary, the interaction is as if one man is speaking to another.  Further, in verse 15, Moses compares God and Satan, saying he (Moses) is able to distinguish between the two because the Spirit is still with him.  Again, if Satan were not in the same form as a person, why would this be needed – Moses could have distinguished by the horns and tail (if the devil were physically different).  Then, in verse 19, Satan claims to be the Only Begotten.  Again, it would be preposterous were he not a person.

Now, I’m going to interrupt myself here and note that scriptures indicate that Satan can appear as an angel of light.  One might assume this means he can change his physical appearance however he wants.  One might therefore argue that Satan could indeed have a tail, horns, and red skin, but can make himself appear otherwise.  I don’t know how to argue against this except that there is no direct scriptural foundation for believing Satan looks any different from any other person. The devil, thankfully, is not the primary concern of scripture – Christ is – and therefore, we cannot “prove” Satan’s physical appearance either way.  But let us resume our trip through the book of Moses.

Later, the chapter teaches that Moses and God spoke face to face. In Moses 2:26 we have man created in the image of God (thus, God looks like a person).  In Moses 3 we have an explanation of how all things were created spiritually before being created naturally – thus confirming that our spirits existed before our bodies were created (Abraham 3 helps with this as well).  And finally, in Moses 4, we have God teaching Moses about Satan.  Here we learn that Satan wanted to be God’s son.  Now how could that happen unless Satan, like Christ, was already a spirit child of God?  And in this chapter we learn that Satan became the devil and was cast out of heaven.

This recounting is the clearest demonstration I know of that Lucifer was a son of God (indeed, a “son of the morning” – which I take to mean that he was one of those spirits born earliest).  He rebelled and through his rebellion, became Satan and the devil, and a “third part” of heaven chose to follow him rather than our Savior.

I know I have given you a lot to study, Marianne, but I hope that you will find herein the things you need, and that you will let the Spirit guide you as you lovingly help your daughter to feel the Spirit and gain her own testimony of the restored gospel, no matter how long it may take.

Gramps

Gramps,

Hi, I’m wondering if you could recommend a basic book on the priesthood. My husband and I have been convert members for many years. My husband has been on the fence for the past few years (after coming home from serving in Afghanistan for a year). He is starting to want to learn more about the priesthood. I am so happy for his recent interest now. Thank you so much!

Joni

Answer

Dear Joni,

A good place to get started learning about the priesthood is the Handbook of Instructions. Chapter 3 teaches priesthood principles such as how Joseph Smith received the priesthood, its offices, and what keys are and how they’re used. Make a particular note of the scriptures linked in this chapter. These are the primary sources that teach about priesthood (manuals and church talks consolidate these into a thematic format).

Another good resource (with quite a bit of overlap with the current Handbook) is an article based on some training Boyd K. Packer (president of the Quorum of the 12 Apostles) gave to church leaders. It is called “What Every Elder Should Know–and Every Sister as Well: A Primer on Principles of Priesthood Government“.

Some additional talks and scriptures can be found on a page the Church has dedicated to the subject: Priesthood Duties.

Finally, the responsibility of training your husband in his priesthood duties falls on the elders quorum president. He may have some additional resources for your family (including old manuals with lessons directed at priesthood quorums) or may refer you to another quorum member (such as your ministering brothers). But your husband should feel free to contact his quorum leader for guidance.

Gramps

Gramps,

Our temple is going to have a open house before the dedication. The local group directing this is planning a special guest tour just for LGBTQ leaders and LGBTQ opinion leaders. I am struggling with this. Why not have a special tour for addict’s, alcoholics, porn abusers, mentally ill people, gamblers, child abusers, people abusing the Word of Wisdom? Anyone who is struggling to live the commandments?  Why do some in the church seem to cater to this group of people but not others?

John

Answer

Dear John,

Temple open houses have never had a worthiness requirement.  The whole point of an open house for temples is to let everyone, including those that might be seen as hostile and antagonistic to our faith, to come and see for themselves.  As part of this the Church has always sent out special invites to those that the world looks to as leaders.  They have invited government leaders, civic leaders, religious leaders, scientific leaders and others, regardless of what sins they might embrace privately or publicly.  The world has elevated LGBTQ leaders to that level, regardless of what the Church teaches on the subject.

Gramps

Gramps,

What does it mean to part the veil? And how can I part the veil? Is it more than prayer? Is it as simple (but complex) as striving to fulfill all your covenants? What happens when the veil is parted? Does it allude to having heavens help? Is it blessings? Godly knowledge? Godliness? This is a phrase I keep hearing and reading in general conference talks. I have been pondering it but I don’t feel I have a complete answer. I would appreciate your insights. Thank you!

Emily

Answer

Emily,

To “remove the veil” is contracted into the word re(move) vel (veil) ation = revelation.  So, parting (or removing) the veil is what is required to receive revelation.  But you add an additional level to it.  Blessings.  Sometimes this is referred to as “opening the windows of heaven” (Malachi 3:10).

But all of it refers to the heavens opening to us from the most subtle of impressions by the Spirit, to blessings through faith or the Priesthood, to full blown prophetic visions.  All of them are about opening the other side of the veil to us.

President Nelson said in a 2020 General Conference talk:

We can also hear Him in the temple. The house of the Lord is a house of learning. There the Lord teaches in His own way. There each ordinance teaches about the Savior. There we learn how to part the veil and communicate more clearly with heaven. There we learn how to rebuke the adversary and draw upon the Lord’s priesthood power to strengthen us and those we love. How eager each of us should be to seek refuge there.

 

When these temporary COVID-19 restrictions are lifted, please schedule regular time to worship and serve in the temple. Every minute of that time will bless you and your family in ways nothing else can. Take time to ponder what you hear and feel when you are there. Ask the Lord to teach you how to open the heavens to bless your life and the lives of those you love and serve.

Gramps

Hey Gramps,

I’ve been studying more of the Old Testament and I was really looking for scriptural support for our temple ordinances but I can’t really find it. There are ritual cleansings and anointing with oil but I can’t find anything about our temple garments that we’re supposed to wear, or eternal sealings, or baptisms for the dead. And even those things that do have similarity, such as the washings and anointing were practiced ritually, many times, not just once.

Jacob

Answer

Jacob,

Do you know of any official Church source that has recorded what we do in the temple?  I only know of very general descriptions that are not caught up in common discourse or narrative.

Now consider what we have in scriptures.

1) The five books of Moses are largely narrative, with instructions on the Law of Moses and policy / organizational matters.
2) More narrative from many books.
3) The Psalms which is basically a hymnal.
4) The Song of Solomon — which Joseph Smith said was not an inspired work.
5) Prophecies and history.

If (say, 1000 years from now) we were looking into similar records of our day, where would we find such descriptions of the temple ceremony?  I don’t know if we’d find anything that we could link directly to the Temple ceremony itself.  There would be mention that we had temples.  And there would be a mention that our highest ordinances are to be had there.  But no real description of the ceremonies themselves.

So, why would there be such a mention in the record of the Jews?  They were even more fastidious about “keeping sacred things sacred” than we are today.  They wouldn’t dare mention any of it, if there were any doubt as to the sacred nature of the ceremonies.

Another problem with finding mention of our temple ordinances is that we really wouldn’t know exactly what we’re looking for.  While it is true that some elements in our present ceremony are of ancient date, it was undoubtedly different than what we have today.  In my lifetime alone there have been alterations approved by the First Presidency and the 12 Apostles.  There were probably more from the time of Joseph Smith to the time I was born.  It would be irrational to believe that the ceremonies didn’t change among the Jews for 1000 years.

They didn’t have audio/video recording devices.  And they sure wouldn’t have written the ceremony down, lest it fall into the wrong hands.  By that reason alone, human memory would lend itself to inadvertent changes over the years.

And from 600 BC to the life of Christ, the Jews did without the benefit of the prophets.  And there was no temple for those years.  It would be similar to Christianity after the death of the apostles.  Where is their temple ceremony?  They don’t even know that there was a temple for Christian use.

During Christ’s time, they had the Temple of Herod.  But did they still have the ceremony after 600 years of exile?  How?  No one had practiced the entire ceremony during that time.

Another problem is the language.  Have you ever tried to translate ancient Hebrew?  If I showed you a word-for-word translation of the ancient Hebrew of an Old Testament passage, you’d probably consider it a jumble of disconnected words that would be difficult to interpret any intelligible message from.  So, what often happens is that people translate based on a previous person’s opinion of what the translation means. And if we’re talking about centuries of people who have not had the benefit of prophets or temple ceremonies, what interpretations would be likely to include such ceremonies?  None.

So, if there were something in the Old Testament regarding the ceremony, what would we be looking for?  What could possibly have remained over the course of a few millennia?  I would guess that there was little to nothing ever written about the endowment.  And if there was anything at all, we wouldn’t be able to recognize it.

Gramps

Gramps,

My teenage son has started painting his fingernails and toes black. He’s not gay. Apparently it’s a fashion trend. I’m a 49 year old parent, so I don’t feel as though I’m THAT “old-fashioned” when it comes to knowing when I should pick my battles and when it’s a wise idea to counsel my kids about something important. My question: because my son wears his black nail polish on a regular basis, should he take it off while blessing the sacrament?

Cindy

Answer

Dear Cindy,

I can hear your love and concern for your son in your question and commend you for it. I can tell you’ve spoken with him and tried to understand his taste in style.

A number of counter-cultures and subcultures use black nail polish as a defining fashion, including goth and emo among others. I encourage you to continue your discussions with him and let him guide you through the subculture he’s embraced so you can better understand it. Elder William K. Jackson recently observed that in “most man-made cultures, there is found both good and bad, constructive and destructive.” That means you need to understand your son’s subculture well enough that you can mentor him through the difficult task of embracing the good and constructive while leaving behind the bad and destructive elements. And those fashions and elements of the culture that are passing fads like zoot suits and bellbottoms can be safely ignored. Even our founding prophet admits that as an older teen he “frequently fell into many foolish errors, and displayed the weakness of youth, and the foibles of human nature” but that what he needed at this time was for “those who ought to have been my friends and to have treated me kindly, … if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me.”

When your son blesses the sacrament he should follow the direction of the bishop. The sacrament is an authorized ordinance. This means that the ordinance is only performed under the direction of the bishop, and only with the approval of the bishop. You can see examples of this with the rules local bishops have given with respect to home worship. In those places and circumstances where bishops have authorized priesthood holders to administer the sacrament at home they may do so. But if no such authorization has been given then the ordinance is not performed. Additionally, if the bishop has given such authorization he has probably included some brief information on how to administer it (frequently a reference to the General Handbook of Instruction I have linked).

What this means for your son is that your son should ask the bishop whether or not the bishop is comfortable with your son blessing the sacrament with painted nails. The bishop will direct him in any changes he needs to make in his dress and grooming. It’s also possible that if you are currently administering the sacrament in your home, the bishop may delegate this decision to you and your husband. If he does, make it a subject of prayer for both you and your son.

Gramps

Gramps,

When are the Gentiles and the Jews going to be  gathered?  Is it soon or are they already being gathered?  In Isaiah it says that Zion will be gathered in Jerusalem.  If Jerusalem is Zion how is America chosen to be the new Zion?  How do we explain to a person that  America is now Zion and where the building of the third temple mentioned in the Bible is going to be?

Jack

Answer

Jack,

I’m not sure you can explain it to someone who’s already dead set on his own understanding of things.  Such a mindset means that they have no intention of learning anything new.  So, I wouldn’t bother trying to teach him anything.

But I hope that you are not that person, and I’ll try to explain it to you.

I want to delve into three definitions of words:

• Their original meaning.
• Their figurative or sometimes colloquial meaning among any group of people.
• Their common usage today.

Originally, the name “Zion” came from a hilltop fortress around Jerusalem that was owned by the Jebusites.  We suppose it to have been derived from the Arabic word meaning “fortress” or “stronghold”.  This fortress was taken by King David through conquest.  He then set it up as a tabernacle.  Since that fortress is now long gone, we can’t be referring to that meaning of “Zion”.

Figuratively, sectarian Christianity speak of Zion as being a stronghold for the Jews.  The common practice is to say “Jews” instead of “House of Israel.”  But the Jews are largely only one tribe (Judah) of twelve.  There are other tribes.  And the modern Jews have only a small representation of the other houses.

As Latter-day Saints, we’re largely of three tribes (Ephraim, Manasseh, and Judah).  But we refer to ourselves as the “House of Israel”.  Yet, we know that still other tribes will eventually join us en masse.  So, when we speak of “Zion” in this context, we’re talking about a place of gathering and refuge for all the House of Israel.

When speaking of a worldwide Church, it wouldn’t make for good math if we only referred to one city as the place of refuge for all the faithful of the House of Israel.  There must be multiple gathering places.  So, we often say that “Zion is where the pure in heart are.”  In the common tongue, we’d call this “faithful members of the Church.”  However, it ignores the fact that our places of refuge in the last days will also include those of other faiths who also have faith in Jesus Christ.

So, the answer to your first question is that “Zion” can be applied to multiple locations for the reasons I’ve specified.

As for your second question regarding the third temple:

A special temple will be built in BOTH the old Jerusalem in Israel, and in the New Jerusalem in Jackson County, Missouri.  Depending on which reference you’re talking about, the special temple of the last days will be either one or the other, or both.  They are meant to be twin symbols of the same thing, so they are often referenced as one.  They serve pretty much the same purpose — one for the old world, the other for the new world.

Christ will come visit the temple in Missouri first to announce that the day is at hand.  Then he will visit the temple in Jerusalem to usher in the Millennial era by placing his foot upon the Mount of Olives, initiating a transformation of the whole world.

Gramps