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,

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

Gramps,

With everything going on in our nation and in the world today, where our rights are being threatened, what can we do to make sure that religious freedom is kept and sustained?

Jackson

Answer

Jackson,

Religious freedom is a topic that receives significant attention in The Church of Jesus Christ of Latter-day Saints. We often hear Church leaders speak about it, read statements from the Church encouraging it, and see efforts worldwide to protect it. But sometimes we may wonder: What can an ordinary member of the Church actually do to help?

The answer is that protecting religious freedom is not the responsibility of governments, courts, or Church leaders alone. It is something every disciple of Jesus Christ can support in simple and meaningful ways.

One reason religious freedom matters so much is that agency is central to Heavenly Father’s plan. The Lord allows His children to choose for themselves. Throughout scripture, God invites, persuades, teaches, and warns, but He does not force belief. Because agency is sacred, the freedom to worship—or not worship—according to one’s conscience is also sacred.

The Doctrine and Covenants teaches:

“We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege” (Article of Faith 11).

That final phrase is important. We do not simply claim religious liberty for ourselves. We support the same rights for everyone.

Elder Russell M. Nelson had this to say about the 11th Article of Faith:

“I marvel at the inspiration of the Prophet Joseph Smith when he penned the eleventh article of faith: ‘We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.'” (Teach Us Tolerance and Love)

Sometimes it is tempting to think that religious freedom matters only when our own beliefs are challenged. However, the restored gospel teaches something broader. If we want our rights protected, we should also defend the rights of our neighbors—even when they belong to a different faith or no faith at all.

Elder David A. Bednar taught:

“There is a paradox in religious freedom—if I want my religious freedom to be protected, then I must protect the religious freedom of those who believe in a basically different way from my own. This is our task. And it will be our ongoing challenge. Religious freedom is more than a right; it is a duty.” (Elder David A. Bednar, interfaith meeting in Brazil, March 2018.)

One of the simplest ways Latter-day Saints can help religious freedom is by showing genuine respect for people whose beliefs differ from ours.

Jesus taught us to love our neighbors. That includes neighbors who attend another church, mosque, synagogue, temple, or who have no religious affiliation. Respectful conversations, kindness, and friendship help create an environment where people can practice their beliefs without fear.

When we defend others’ rights, we strengthen the principles that protect everyone. Another way to support religious freedom is by learning about it. Many members know that religious freedom is important, but fewer understand why. Taking time to study what Church leaders have taught can be valuable. The Church’s official statements on religious liberty consistently emphasize that religious freedom is not merely a political issue. It is a moral and spiritual principle that allows individuals and families to live according to their deepest convictions.

Understanding these principles helps us discuss them intelligently and charitably when opportunities arise. We can also support religious freedom by being good examples of religious believers. Sometimes people develop concerns about religion after seeing believers act with anger, intolerance, or hypocrisy. One of the best defenses of religious liberty is a life that reflects Christlike behavior. When members of the Church are honest, compassionate, humble, and service-oriented, they help others see the positive role faith can play in society.

The Savior taught:

“Let your light so shine before men, that they may see your good works” (Matthew 5:16).

People are often more willing to support religious freedom when they see religious people blessing their communities.

Another important way to help is by participating in respectful civic engagement. The Church does not endorse political parties or candidates. However, it encourages members to be informed citizens and to participate in the political process. Voting, staying informed, communicating respectfully with elected officials, and supporting policies that protect freedom of conscience can all be appropriate ways to contribute.

The key is remembering that discipleship comes before politics. Church leaders have repeatedly encouraged members to engage with others respectfully, even when disagreements exist. Defending religious freedom should never become an excuse for hostility or contention.

President Dallin H. Oaks also taught:

“The right relationship between religious freedom and nondiscrimination is best achieved by respecting each other enough to negotiate in good faith and by caring for each other enough that the freedom and protection we seek is not for ourselves alone.” (Going Forward With Religious Freedom and Nondiscrimination)

Latter-day Saints can also build bridges with people of other faiths.

Elder Quentin L. Cook said:

“My plea is that all religions work together to defend faith and religious freedom in a manner that protects people of diverse faith as well as those of no faith. We must not only protect our ability to profess our own religion, but also protect the right of each religion to administer its own doctrines and laws.” (Religious Freedom For All Faiths and People)

In many places, different religious groups face similar challenges. Rather than viewing other faith communities as competitors, we can see them as partners in preserving the freedom to worship.

President Russell M. Nelson has frequently encouraged cooperation and friendship among people of different faith traditions. Working together on humanitarian projects, community service, and civic initiatives often strengthens mutual understanding and respect.

Ironically, one of the strongest ways to protect our own religious freedom is to help protect someone else’s.

We should also remember that religious freedom includes responsibilities.

Sometimes discussions about religious liberty focus entirely on rights. Rights are important, but discipleship also involves responsibilities. As followers of Christ, we should exercise our freedoms with kindness, wisdom, and consideration for others.

The Apostle Paul taught that even when something is lawful, believers should seek what is beneficial and edifying. In other words, freedom should be used to bless others rather than simply to assert ourselves.

Religious freedom works best when people voluntarily treat one another with respect. Perhaps one of the most powerful things we can do is pray. The scriptures frequently encourage us to pray for leaders, governments, and nations. We can pray that hearts will be softened, that communities will be peaceful, and that people everywhere will enjoy the blessings of conscience and worship. Prayer may seem small compared to legal battles or public debates, but faithful Saints understand that the Lord can influence hearts and circumstances in ways we cannot.

Finally, we should remember that religious freedom is ultimately connected to the work of salvation. Missionary work, family worship, temple worship, scripture study, and gathering Israel all depend upon people having the freedom to seek God according to their conscience. The more religious liberty exists, the more opportunities people have to hear the gospel and choose for themselves whether to accept it.

Here is the Church’s official statement on religious freedom:

“Religious freedom protects the rights of all people to peacefully believe and act according to their conscience.” (Religious Freedom)

That does not mean everyone must agree with us. Agency requires a genuine choice. But it does mean that every person should have the opportunity to seek truth without coercion or interference.

As Latter-day Saints, we help the cause of religious freedom when we respect others, defend the rights of all people, participate responsibly in our communities, build friendships across faiths, live as disciples of Jesus Christ, and pray for the blessings of liberty.

In the end, religious freedom is not merely about protecting institutions or winning arguments. It is about honoring God’s gift of agency. It is about creating a society in which every individual can sincerely seek the truth and worship according to their conscience.

That is a cause worthy of every disciple of Jesus Christ.

Gramps

]]> https://askgramps.org/what-can-we-as-latter-day-saints-do-to-help-keep-religious-freedom/feed/ 0 https://askgramps.org/is-it-okay-to-support-someone-who-is-gay/ https://askgramps.org/is-it-okay-to-support-someone-who-is-gay/#respond Sun, 01 Mar 2026 09:00:55 +0000 https://askgramps.org/?p=72196 Question

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