Gramps,

Can you provide comparisons and differences between Japanese Shinto shrines and temples of The Church of Jesus Christ of Latter-day Saints, when Church missionaries are assigned to Japan to teach investigators who are practitioners of the Japanese national religion, Shinto? Godspeed you in your research.

Samuel

Answer

Samuel,

At first glance, a temple of The Church of Jesus Christ of Latter-day Saints and a Japanese Shinto shrine seem to have very little in common. One belongs to a Christian restorationist faith that began in nineteenth-century America, while the other reflects religious traditions that have existed in Japan for centuries. Their doctrines, purposes, and histories are very different.

Yet when we look beyond the surface, some fascinating parallels emerge. Both places are viewed as sacred spaces set apart from ordinary life. Both encourage worshippers to prepare themselves before entering. Both connect people with heaven in symbolic ways. And both remind visitors that there are places where the divine and the mortal meet.

Of course, the similarities should not be stretched too far. LDS temples and Shinto shrines serve different religious functions and are built upon different theological foundations. Nevertheless, comparing them can help us appreciate how people across cultures seek sacred experiences.

One of the most obvious similarities is the idea that certain places are holy.

For Latter-day Saints, temples are considered the “House of the Lord.” They are dedicated buildings where sacred ordinances are performed and where members seek a closer relationship with God. Temples are distinct from regular meetinghouses, where weekly worship services are held.

Similarly, Shinto shrines are sacred places dedicated to the worship and veneration of kami. The word “kami” is often translated as gods, spirits, or divine beings, though none of those terms perfectly captures the concept. Shrines are viewed as places where people can approach the sacred and offer prayers.

In both traditions, there is a clear distinction between ordinary space and holy space. Crossing onto temple grounds or passing through a shrine’s entrance carries symbolic meaning. It marks a movement from the everyday world into a place devoted to spiritual matters.

Another interesting similarity is the emphasis on preparation.

Before entering an LDS temple, members are expected to live according to certain spiritual standards and receive a temple recommend through interviews with local priesthood leaders. This preparation is intended to help worshippers approach sacred ordinances with faith and reverence.

At a Shinto shrine, visitors often participate in ritual purification before approaching the main sanctuary. A common practice is to wash the hands and rinse the mouth at a purification fountain called a temizuya. This act symbolizes cleansing before entering a sacred environment.

The purposes of these preparations differ, but the principle remains the same: sacred experiences deserve thoughtful preparation rather than casual participation.

Both traditions also use physical movement to teach spiritual truths.

In many LDS temples, worshippers progress through rooms and ceremonies that symbolize humanity’s relationship with God and the journey back into His presence. Temple worship is designed to be deeply symbolic and instructional.

Likewise, a visit to a Shinto shrine often involves a symbolic path. Visitors may pass through one or more torii gates, walk along designated approaches, and move gradually toward the shrine’s most sacred areas. Each step helps create a sense of leaving the ordinary world behind.

Neither tradition sees sacred space as merely a building. The approach itself becomes part of the spiritual experience.

Architecture plays an important role in both traditions.

LDS temples are often designed to inspire feelings of peace, reverence, and holiness. Their carefully maintained grounds, artistic details, and symbolic features encourage reflection and worship.

Japanese Shinto shrines also place great emphasis on beauty and harmony. Many are located in forests, near mountains, or alongside other natural settings. Their architecture frequently reflects simplicity, balance, and a connection to nature.

Although the styles differ dramatically, both traditions recognize that physical surroundings can influence spiritual feelings. Beautiful sacred spaces invite worshippers to slow down, reflect, and focus on things of eternal significance.

Many religions hold that certain places serve as points of connection between heaven and earth.

Latter-day Saints often view temples as places where God’s presence can be felt in a special way. Temples are also associated with covenants that connect families across generations and link mortality with eternity.

In Shinto tradition, shrines are places where humans may approach the kami and seek blessings, guidance, protection, or gratitude. Shrines serve as important points of contact between the human and spiritual realms.

Again, the theology behind these beliefs differs significantly, but both traditions recognize sacred places as locations where people seek divine connection.

While the similarities are fascinating, the differences are even more significant.

The most important distinction is theological.

LDS temples are centered on worship of God the Eternal Father and faith in Jesus Christ. Temple ordinances focus on covenants, salvation, exaltation, and eternal family relationships. Everything that occurs in an LDS temple is connected to the gospel of Jesus Christ.

Shinto shrines, by contrast, are not Christian institutions. They focus on reverence for kami, ancestral traditions, community worship, and harmony with the natural and spiritual worlds. Concepts such as salvation, atonement, and covenant relationships with God are not central to Shinto belief as they are in Latter-day Saint theology.

Access also differs. Most areas of a Shinto shrine are generally open to the public and often welcome visitors regardless of religious background. LDS temples, after dedication, are reserved for members of the Church who meet established standards of worthiness. However, temples are opened to the public during open-house periods before dedication.

The activities performed within these sacred spaces also differ. Temple ordinances such as baptisms for the dead, endowments, and sealings have no direct equivalent in Shinto practice. Likewise, many shrine rituals and traditions have no counterpart in Latter-day Saint worship.

Perhaps the most meaningful lesson from comparing LDS temples and Japanese Shinto shrines is not that they are the same—they clearly are not. Rather, people from very different cultures often express a common desire to seek the sacred.

Whether it is a temple rising above a city skyline or a shrine nestled among ancient trees, sacred places remind us that human beings have long searched for connection with something greater than themselves.

Latter-day Saints would see the ultimate purpose of temple worship as drawing closer to God through Jesus Christ and making eternal covenants. Followers of Shinto approach shrines with different beliefs and expectations. Yet both traditions demonstrate the powerful role that sacred spaces can play in helping people pause, reflect, worship, and seek divine influence in their lives.

In a world that often feels hurried and noisy, both temples and shrines stand as reminders that some places are meant to lift our thoughts beyond the ordinary and toward the eternal.

Gramps

Gramps,

What do you make of the “trumpeting from the sky” phenomenon? I find it really interesting and wonder what it could really be. Is it a stretch to believe it comes from the Lord, as perhaps warnings?

Shawn

Answer

Shawn,

There’s something about the idea of “trumpeting from the sky” that just sticks with you, isn’t there? It feels almost ancient—as something pulled straight out of scripture—yet at the same time, it shows up in modern videos and firsthand accounts. When people describe hearing deep, metallic, trumpet-like sounds echoing through the air, it naturally raises a question: Could this actually be something divine? Could it be a warning from the Lord?

That question isn’t as far-fetched as it might seem.

In Latter-day Saint theology, we believe that God does communicate with His children, and sometimes in dramatic ways. Throughout scripture, trumpets are closely tied to divine action. In the New Testament, they signal sacred events connected to the Second Coming. In modern revelation, Doctrine and Covenants 88 describes angels sounding trumpets as part of the unfolding of God’s work in the last days. So when people today hear something that resembles a trumpet coming from the sky, it makes sense that their minds would go there.

And in a broader sense, scripture supports the idea that God uses signs as warnings. Doctrine and Covenants 43:25 teaches that the Lord sends “thunderings and lightnings and voices… that they may be brought to repentance.” That’s a powerful reminder that God is not silent—He does use the natural world, at times, to get our attention.

But here’s where things get a little more nuanced.

While God can use dramatic signs, He also follows consistent patterns. One of the most important of those patterns is that He provides clarity through prophetic guidance. The Old Testament teaches:

“Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7).

That principle is foundational in Latter-day Saint belief. If something is truly a significant, global warning from God—something meant to prepare the world—we would expect it to be confirmed and explained through living prophets, not left to speculation or internet interpretation.

So far, with the “trumpeting from the sky” phenomenon, we haven’t seen that kind of prophetic confirmation.

Instead, what we see is a mix of curiosity, fascination, and a wide range of explanations. Some of these sounds have been linked to natural causes—things like atmospheric conditions, distant industrial noise, or acoustic effects that carry sound in unusual ways. In a world filled with advanced technology and easily edited media, it’s also wise to approach such reports with a degree of caution.

That doesn’t make the phenomenon meaningless—it just means we should be careful about assigning it divine origin without clear spiritual evidence.

Elder Dallin H. Oaks offered a helpful perspective when he taught:

“The faithful are taught to study the signs of it and to be prepared for it” (General Conference, April 2004).

That statement is key. Yes, we are encouraged to pay attention to the signs of the times—but we are also invited to study them, to understand them in light of scripture and prophetic teaching, not simply react to every unusual or unexplained event.

The Lord has already revealed many of the signs that matter most: wars and rumors of wars, natural disasters, shifts in morality, and the ongoing gathering of Israel. These are consistent, repeated across scripture, and confirmed through modern prophets. They form a clear framework for understanding the times we live in.

In other words, we don’t need to rely on mysterious sounds in the sky to know that the world is moving toward significant prophetic fulfillment.

President Russell M. Nelson has repeatedly emphasized where our focus should be. He taught:

“Now is the time for you and for me to prepare for the Second Coming of our Lord” (Preparing for the Second Coming of the Lord Jesus Christ, 2020).

And in that same message, he asked a striking question:

“Do you see what is happening right before our eyes?”

That invitation isn’t about decoding strange or sensational phenomena. It’s about recognizing the clear, observable fulfillment of prophecy—the growth of the Church, the gathering of Israel, and the increasing need for spiritual strength in a complex world.

President Nelson consistently points us away from speculation and toward preparation.

And that distinction matters.

Because while it’s not a stretch to believe that God could produce trumpet-like sounds in the sky, it may be a stretch to assume that these particular reports are divine warnings—especially without confirmation through the channels the Lord has already established. Latter-day Saint doctrine encourages a balanced approach: spiritually open yet grounded and thoughtful.

At the same time, there’s something meaningful about the question itself.

Even if these sounds turn out to have entirely natural explanations, they still remind us of something very real: the scriptural promise that one day, there will be unmistakable signs. There will come a time when the “trumpet of God” is not symbolic or questionable, but clear, undeniable, and universally understood.

And when that day comes, there won’t be confusion about what it means.

Until then, the Lord hasn’t left us guessing. He has given us steady, reliable guidance through scripture, living prophets, and the quiet influence of the Holy Ghost. Those are the voices we can trust without hesitation.

So maybe the best way to view the “trumpeting from the sky” phenomenon isn’t as a confirmed warning from heaven—but as a reminder. A reminder that God does speak. A reminder that the Second Coming is real. And perhaps most importantly, a reminder that the preparation we need isn’t about interpreting mysterious sounds—it’s about becoming spiritually ready.

And that kind of preparation doesn’t depend on what we hear in the sky—it depends on what we choose to hear in our hearts.

Gramps

]]> https://askgramps.org/what-do-you-make-of-the-trumpeting-from-the-sky-phenomenon/feed/ 0 https://askgramps.org/what-significance-the-septers-that-kings-hold-both-past-and-present/ https://askgramps.org/what-significance-the-septers-that-kings-hold-both-past-and-present/#respond Fri, 20 Feb 2026 09:00:14 +0000 https://askgramps.org/?p=72123 Question

Gramps,

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

Julius

Answer

Julius,

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

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

 

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

 

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

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

SYMBOLISM:

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

Both of these scepters have a double meaning.

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

 

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

Gramps

Gramps,

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

Shasta

Answer

Shasta,

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

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

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

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

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

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

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

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

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

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

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

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

Reference: DNA and the Book of Mormon

Gramps

Gramps,

Chad Daybell is in solitary confinement until he breathes his last breath.  He claimed voices that talked to him were dead ancestors. He used them to manipulate his family, justifying an affair.  He used control to get his wife to do family history and move to Rexburg. Seems like the spirit is nothing like what the voices told him. We see what happened to him now. Innocent lives were lost due to his evil.

Do people receive revelation from ancestors?

Spencer

Answer

Spencer,

The concept of ancestral revelation is deeply rooted in the Church’s emphasis on family history and eternal relationships. Members engage in genealogical work, performing proxy baptisms for their deceased ancestors, believing that these ordinances offer salvation opportunities for those who have passed away without the chance to accept the gospel in this life. This practice underscores a commitment to connecting families across generations, reflecting the Church’s teachings on eternal families.

At the heart of ancestral revelation lies the belief in a spirit world where the spirits of the departed reside. The Church teaches that this realm is a place of continued progression and communication. Scriptures within the Church, such as Doctrine and Covenants, affirm that the dead can hear and respond to revelations and prayers made on their behalf. This theological framework provides the basis for members to believe that their ancestors can offer guidance, comfort, and confirmation of the Church’s truth.

While official Church doctrine provides the foundation, personal experiences of revelation from ancestors vary widely among members. These experiences often manifest as profound feelings of peace, joy, or a sense of divine confirmation rather than tangible visions or apparitions.

Many members describe receiving subtle spiritual impressions during temple worship or personal prayer. These impressions may come as a deep sense of assurance, inner prompts, or a heightened awareness of divine presence. Unlike dramatic paranormal events, these experiences are characterized by their gentle and affirming nature, reinforcing the individual’s faith and commitment.

Some individuals recount moments of feeling a strong connection to their ancestors, especially during or after performing proxy ordinances. These connections are often accompanied by a serene sense of love and unity, suggesting a spiritual acknowledgment of the work being done on behalf of their forebears. Such experiences, while deeply meaningful, are personal and may not be universally felt among all members.

Officially, The Church of Jesus Christ of Latter-day Saints maintains a cautious stance regarding personal revelations from ancestors. While the Church acknowledges that members may receive spiritual impressions, it emphasizes the importance of discernment and alignment with established doctrine.

The Church encourages members to seek personal revelation through prayer, scripture study, and righteous living. This personal communication with God is seen as a primary source of guidance and confirmation. While ancestral connections are valued, the Church advises members to rely on divine guidance rather than seeking specific revelations from deceased relatives.

The Church advises against becoming preoccupied with paranormal phenomena or seeking signs from the deceased. Leaders have counseled members to focus on living a Christ-centered life and to regard spiritual experiences as personal and subjective. This approach helps prevent distractions from core spiritual practices and maintains focus on eternal principles.

The Church places a greater emphasis on collective revelation through its leaders and authoritative teachings. Members are encouraged to seek guidance from the Prophet, apostles, and official Church publications rather than relying solely on personal experiences. This ensures consistency in doctrine and spiritual understanding across the global Church community.

Gramps

Gramps,

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

Peter

Answer

Peter,

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

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

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

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

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

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

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

Gramps

Gramps,

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

Drew

Answer

Drew,

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

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

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

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

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

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

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

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

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

Gramps

Gramps,

I’ve had something come up in my mind: rock music, my favorite genre. Some argue that it’s plain evil and should be banned, while others don’t really bother and embrace it. I’m wondering if I’m on a bad path because of rock music, specifically the kind of the “Guilty Gear” Video game series.

Ethan

Answer

Ethan,

Thanks for asking.  The older generations complaining about rock n roll as the cause of the degradation of society has been around since the 50s onward.  The initial complaints to this effect were not about the music (i.e., the musical instruments’ tones) but the words used.  A great majority of songs from the 50s onward had a lot of sex and violence in the lyrics.  Sometimes it is subtle (like George Michael’s Careless Whisper – a man is sorry that he cheated on his girlfriend or wife).  Sometimes it is blatant (like Olivia Newton John’s Let’s Get Physical).

Please forgive the ancient references.  I am GRAMPS, after all.

It is almost inconceivable that most people thought that Physical was about exercising at the gym.  Grammar schools played it for PE classes.  Young kids’ gymnastics and dance classes played that song simply because no one ever listened to the lyrics.  They just liked the music.

So, what do the lyrics say?

I gotta handle you just right you know what I mean.

I took you to an intimate restaurant

Then to a suggestive movie.

There’s nothing left to talk about unless it’s horizontally.

Let’s get physical … Let me hear your body talk.

Gramps

Gramps,

I know this has probably been asked and answered before but I am in an online discussion with a skeptic who doesn’t believe in the global flood and he counters my assertions by wanting to know how all the animals fit on the ark and even how did the kangaroos hop down to Australia since that is the only place on earth they are found.

Robert

Answer

Robert,

Let’s start with the kangaroos.

According to the scriptures, particularly the Book of Genesis, Noah was commanded by God to gather pairs of every kind of animal into the ark before the flood (Genesis 6:19-20). After the floodwaters receded, these animals would have needed to repopulate the earth. Latter-day Saints believe that the earth was one landmass before the division mentioned in Genesis 10:25, which occurred during the time of Peleg (approximately 2247 BC). This division may have facilitated the movement of species, including kangaroos, to their respective habitats.

From a scientific standpoint, kangaroos are believed to have evolved in Australia and are part of a group of marsupials that have been present on the continent for millions of years. The Great Flood, as described in religious texts, is not supported by mainstream science, which holds that the earth has undergone extensive geological changes over millions of years. The current understanding of kangaroo migration includes theories that suggest their ancestors migrated from Gondwana, a supercontinent that included present-day Australia, Africa, South America, Antarctica, and India, before its fragmentation around 180 million years ago.

There are several theories regarding how kangaroos might have reached Australia:

1. Land Bridges: It is believed that during lower sea levels, land bridges may have existed between continents, allowing animals to migrate. For example, a submerged landmass known as Sahul connected Australia with New Guinea and Tasmania. This theory is supported by fossil records that show a variety of marsupial species once existed in areas now separated by oceans.

2. Flotation on Debris: Some theories suggest that animals could have floated on debris or vegetation to reach isolated landmasses. This idea, while speculative, illustrates the possible means of survival and migration for species in a post-catastrophic environment.

3. Divine Assistance: From a faith-based perspective, it is posited that God could have directed animals to their necessary habitats post-flood. This belief aligns with the teachings of The Church of Jesus Christ of Latter-day Saints regarding God’s guidance in the natural world and His plan for creation.

The Church teaches that God has a plan for all creation and that He is aware of the needs and movements of all His creatures. The account of Noah’s Ark emphasizes God’s command to preserve life and suggests that the repopulation of the earth was part of His divine plan.

1. Creation and Preservation of Life: The Church emphasizes that all creatures are part of God’s creation, including the belief that God has a plan for the earth and its inhabitants, which may extend to migrations as part of that divine design (Genesis 1-2).

2. Faith in Divine Directives: The Church teaches that God can direct the movements of His creations, which can include both miraculous and natural means. This belief supports the idea that the movement of kangaroos to Australia after the flood could be part of God’s plan.

3. Scriptural Accounts of Migration: The Book of Mormon and other scriptures contain accounts of migrations and the preservation of species during catastrophic events, which parallels the discussions on the migration of kangaroos post-flood.

The arrival of kangaroos in Australia can be understood through both scientific hypotheses and faith-based perspectives. While science provides theories on migration patterns and ecological restoration, the teachings of The Church of Jesus Christ of Latter-day Saints offer a framework of divine purpose and guidance in the natural order of life following such a significant event. The interplay between these perspectives enriches the discussion, providing a holistic view of the origins of kangaroos in the context of both natural history and spiritual belief.

Fitting the animals on the Ark

One of the most compelling interpretations regarding how Noah gathered the animals is the belief in divine assistance. According to teachings within The Church of Jesus Christ of Latter-day Saints, it is understood that the Lord played a crucial role in directing the animals to the Ark. This divine intervention suggests that Noah was not left to gather every creature on his own; instead, he was supported by God’s will.

Additionally, the biblical narrative mentions that the flood occurred before the earth was divided, meaning there were no oceans for animals to cross. This geographical context implies that animals could have traveled to the Ark without the barriers that would exist in the present day, further facilitating their gathering.

Another significant aspect of this story is the instruction Noah received regarding the animals. In Genesis 6:19-20, God commanded Noah to bring “two of every kind of animal” into the Ark. This phrase, “every kind,” is crucial for understanding the logistics of the Ark. Many interpretations suggest that Noah was not required to bring every individual species of animal but rather representatives of each “kind” or family of animals.

This interpretation markedly reduces the number of animals Noah needed to accommodate. For example, rather than gathering every breed of dog, Noah would only need to bring two representatives of the canine family. This broader classification allows for a more manageable number of animals to fit on the Ark, making the task feasible.

The dimensions of Noah’s Ark, as outlined in Genesis 6:15, provide insight into its capacity. The Ark was described as being 300 cubits long, 50 cubits wide, and 30 cubits high. This translates to approximately 450 feet long, 75 feet wide, and 45 feet high. Various estimates suggest that the Ark could hold thousands of animals, depending on how one interprets the size and classification of the animals.

For instance, some experts propose that the Ark could accommodate up to 125,000 animals if we assume a conservative estimate of the space each animal requires. This considerable size would provide ample space for the animals, their food, and even room for movement.

The dynamics of animal behavior during the time they spent on the Ark have also sparked various interpretations. Some modern portrayals, including films and literature, suggest that animals may have entered a state of dormancy or hibernation during the voyage. While this idea is speculative, it offers a potential explanation for how such a diverse range of animals could coexist without conflict within the confines of the Ark.

The narrative emphasizes Noah’s faith and obedience, which extends to how the animals behaved under divine influence. As noted by Ask Gramps, animals, like humans, are part of God’s creation, and their behavior during this miraculous event would also reflect God’s orchestration.

The story of Noah’s Ark is imbued with miraculous elements that further enhance its significance. One such feature is the tzohar, which is described as a window in the Ark (Genesis 6:16). Some interpretations suggest that this was not merely a window but possibly a shining stone that provided light, similar to the shining stones used by the Brother of Jared in the Book of Mormon.

These miraculous elements emphasize the belief that God was actively involved in the Ark’s construction and operation, ensuring that it fulfilled its purpose of preserving life during the flood.

The story of Noah’s Ark serves as a profound testament to faith, obedience, and divine orchestration. Through understanding the principles of divine assistance, the classification of animals by kinds, and the size and miraculous features of the Ark, we can appreciate how Noah could fulfill God’s commands amidst seemingly insurmountable challenges.

By reflecting on these teachings and interpretations, we are reminded of the sacred relationship between humanity and all of God’s creations. The story encourages us to recognize the importance of faith and trust in divine guidance, not only in historical narratives but in our own lives as well.

Gramps

Gramps,

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

Larry

Answer

Larry,

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

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

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

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

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

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

Gramps

Gramps,

Will people still be able to continue their educations after the Second Coming and into the Millennium?

Justin

Answer

Justin,

Introduction

As members of The Church of Jesus Christ of Latter-day Saints, we hold a profound belief in the importance of education, not only in this life but also in the life to come. With the anticipation of the Second Coming of Jesus Christ, many wonder what life will be like during the Millennium—a 1,000-year period characterized by peace, righteousness, and divine guidance. One question that arises is whether individuals will continue their education during this time. Drawing on the teachings of the Church, we explore the nature of education in the Millennium, the opportunities for learning, and the eternal significance of knowledge.

Understanding the Millennium

The Millennium refers to the period following the Second Coming of Jesus Christ, during which He will reign personally upon the earth. It is a time prophesied to be marked by peace, righteousness, and the absence of war, as Satan will be bound (Doctrine and Covenants 43:31, Isaiah 2:4). During this era, the righteous will inhabit the earth, engaging in mortal lives, forming families, and participating in activities akin to those of today. This context provides a foundation for understanding how education will continue to be a vital part of life in the Millennium.

The Divine Purpose of Education

Education is regarded as a divine principle within the teachings of The Church of Jesus Christ of Latter-day Saints. It serves to refine skills and acquire knowledge, enabling individuals to serve effectively in God’s kingdom. The Lord desires His children to gain understanding, as emphasized in Doctrine and Covenants 93:36: “The glory of God is intelligence, or, in other words, light and truth.” This highlights the belief that education is not merely an earthly pursuit but is also integral to our spiritual progression and eternal destiny.

The teachings of Joseph Smith further reinforce this notion, as he indicated that the knowledge and intelligence gained in this life will accompany individuals into the next. This suggests that education is not confined to mortality; rather, it has eternal significance, enabling individuals to continue their learning journey during the Millennium.

Continued Learning and Educational Opportunities in the Millennium

The Millennium presents remarkable opportunities for learning and growth. With the Lord personally guiding His people, the educational landscape will be enriched by the presence of resurrected beings, including prophets and other righteous individuals who will provide instruction and support. This unique environment will foster an atmosphere of heightened spiritual and intellectual enlightenment.

Moreover, the pursuit of knowledge and truth will be paramount. As indicated in Church teachings, a considerable focus during the Millennium will be on missionary work, where the gospel will be taught with power to all people. This underscores the necessity for ongoing education about the gospel and divine principles, reinforcing the idea that learning will be a key component of life during this time.

Encouragement from Church Leaders

Modern-day prophets have consistently emphasized the importance of education. President Gordon B. Hinckley urged young men to pursue education and training, while President Thomas S. Monson encouraged young women to seek knowledge and develop their talents. These exhortations reflect a broader understanding that the pursuit of education is a lifelong endeavor, extending into the Millennium and beyond.

In this context, the teachings of Church leaders resonate with the belief that education equips individuals to fulfill their divine potential. Through learning, members of the Church can prepare to contribute to the establishment of Zion, where knowledge and righteousness will flourish.

Conclusion

In conclusion, the teachings of The Church of Jesus Christ of Latter-day Saints affirm that individuals will indeed continue their education after the Second Coming and throughout the Millennium. This period will not only facilitate the continuation of learning but will be enriched by the presence of the Lord and resurrected beings who will guide and instruct His people. Education is viewed as a vital aspect of personal and spiritual development, emphasizing that the pursuit of knowledge is an eternal principle that enhances our journey toward becoming more like our Savior.

As we look forward to the blessings of the Millennium, let us commit to seeking knowledge and wisdom in this life, knowing that our efforts will have eternal significance. May we strive to learn, grow, and serve, preparing ourselves for the divine opportunities that lie ahead.

Gramps

Dear Gramps,

I was reading the Bible, and in Genesis 6 the Nephilim was mentioned. It started to mention that they were sinful beings and that’s one of the reasons God ordained the flood. Why then, do we look up to Nephi in the Book of Mormon? Hope you have a great day!

Koda

Answer

Koda,

I’m afraid you’ve come across a faulty etymology and a common misconception at the same time.

You may notice that Lehi named his first two sons with proper Hebrew names (Laman and Lemuel).  But Sam and Nephi got Egyptian names.  We suppose because his merchant business had finally spread to Egypt by that time in his life.  Nephi also mentions that part of his education was of the Egyptian language.

Just to be thorough, “Sam” is not a Jewish name.  Samuel is.  But the names “Sam” and “Nephi” are simply not found among ancient Jewish records.

Let’s take a look at the word Naphilim. Notice that I use a slightly different spelling because that would be a more accurate transliteration.  But that may not mean much since the vowels in Hebrew tend to not mean much.

The word is often translated as “giants.”  But the common understanding is that the word comes from “fallen.”  Naphal is the Hebrew word for “to fall.”  Again, vowels tend to not mean much in Hebrew.  So, which is it?  Giants? Fallen men?  No one knows.  It is an ancient word with no proper context.

How “the fallen” came to mean “giants” is anyone’s guess.  But that is all it has ever been — a guess.  Many scholars have supposed that due to the language of Genesis 6:4 that the Naphilim were created by fallen angels having sex with mortal women and formed a giant race.  But the wording in the verse doesn’t say that.  The Naphilim were mentioned as existing.  But it doesn’t say what or who they were.

The remainder of the verse is often misinterpreted.  LDS teachings say that the ancient meaning of this passage was that the “Sons of God” were men who held the priesthood and were of the true faith.  It was these men who had fallen, not angels.

Were these Naphilim actually the children of these fallen men of the priesthood?  We have no knowledge of that.  The way the verse is written, various pronouns could be linked to multiple antecedents.  And each phrase could be read to mean a dozen different things.

For all we know they could refer to animals that simply don’t exist today — perhaps Gorillas or other similar humanoid creatures.

Bottom line is:  We really don’t know who or what the Naphilim were.

Now, to your question about why we look up to Nephi is a different matter.  We don’t look up to him because of his name.  I’m not sure if we actually “look up” to him at all.  He was certainly a pretty good man who tried his best to obey the Lord.  And if we do look up to him, that is why.  His soul and example, not his name.

As Juliet said,

“A rose by any other name would smell as sweet.”

It has nothing to do with his name whether of good, bad, or indifferent origin.  It was because he was a pretty good guy by whatever name he was given.

Gramps