Gramps,

In Moroni 7:31, Moroni’s father, Mormon, used a description, “…the office of their ministry…” regarding angels. I have pondered and searched for the meaning or simply why Mormon used these specific words and have found very little. Is being an Angel a priesthood office, at least in the life on the other side of the veil? Could it be an extension of their office held in their earthly life? Would our sisters, mothers, wives, participate in the Lord’s work as angels from the other side of the veil?

Mike

Answer

Mike,

In the Book of Mormon, the phrase found in Moroni 7:31—“…the office of their ministry…”—offers a rich and somewhat underexplored insight into how angels function within God’s work. Spoken by the prophet Mormon and recorded by his son Moroni, this expression invites thoughtful reflection on the nature of angels, priesthood authority, and the continuity of divine service beyond mortality.

At first glance, the wording suggests structure and order. The term “office” in Latter-day Saint theology is closely associated with priesthood organization. Offices such as deacon, teacher, priest, elder, and high priest denote not just responsibility but authority—specific roles within the framework of God’s kingdom. By pairing “office” with “ministry,” Mormon appears to describe angels as operating within an organized, divinely appointed system rather than acting as occasional, independent messengers.

This raises an important question: Is being an angel itself a priesthood office?

While Latter-day Saint doctrine does not explicitly define “angel” as a formal priesthood office like those held in mortality, it strongly supports the idea that angels act under priesthood authority. Doctrine and Covenants 129 and 130 teach that angels are either resurrected beings or spirits of the just made perfect—individuals who have lived (or will live) on earth and are part of God’s eternal family. Their ability to minister is not random; it is authorized. In this sense, their “office” may not be a separate priesthood office but rather an extension or function of priesthood authority already obtained.

Elder Dallin H. Oaks has taught that priesthood power is the power of God delegated to man, and that its purposes extend beyond mortality. If priesthood authority continues after death—and Latter-day Saints believe it does—then it follows that righteous individuals may continue to act within that authority as ministering angels. Mormons’ phrase may reflect this continuity: angels minister because they are authorized servants of God, operating within the same divine order that governs priesthood on earth.

Another possibility is that “the office of their ministry” refers less to a specific priesthood office and more to a divinely assigned role or stewardship. In this view, being an angel is not about holding a title but fulfilling a calling. Just as missionaries are set apart to preach the gospel on earth, angels may be commissioned to teach, protect, warn, or comfort according to God’s will. Their “office” is their assignment—the sphere in which they labor.

This interpretation aligns with numerous scriptural accounts. Angels appeared to Alma the Younger, to Nephi, to Joseph Smith, and to many others, always with purpose and direction. They do not act on personal initiative but are sent. Mormon himself clarifies in Moroni 7:29 that angels speak by the power of the Holy Ghost and declare the word of Christ. Their ministry is consistent, purposeful, and governed by divine authority.

A particularly meaningful aspect of this question involves the role of women. Would our sisters, mothers, and wives participate in the Lord’s work as angels?

Latter-day Saint theology offers a hopeful and inclusive answer. While priesthood offices in mortality are held by men, women are full participants in the work of salvation and are endowed with power and authority through temple covenants. President Russell M. Nelson has emphasized that women who are endowed in the temple receive priesthood power and are essential partners in God’s work.

There is no doctrinal basis to suggest that women are excluded from ministering as angels. In fact, many Latter-day Saints believe—and some have experienced—that deceased loved ones, including women, continue to watch over and assist family members. Though such experiences are often personal and not formally codified as doctrine, they are consistent with the broader understanding that God’s work involves all His children.

If angels are spirits of the just acting under divine direction, then faithful women would naturally be included among them. Their ministry may not be labeled with a priesthood office as defined in mortality, but it would still be real, powerful, and essential. In this light, “the office of their ministry” encompasses all who are called and authorized by God to serve, regardless of gender.

Ultimately, Mormon’s wording emphasizes order, authority, and purpose. Angels are not merely symbolic or occasional visitors; they are active participants in God’s ongoing work. Their ministry is structured, authorized, and continuous. Whether viewed as an extension of priesthood authority, a divine assignment, or both, their “office” reflects God’s pattern of organized service.

For Latter-day Saints, this understanding carries comforting implications. It suggests that death does not end our ability to serve. Those who are faithful in mortality may continue their labors in the spirit world, participating in the great work of redemption. It also reinforces the idea that heaven is not a place of passive rest but of active, meaningful engagement in God’s purposes.

So why did Mormon choose these specific words? Likely because he understood that angels are not random or undefined beings. They belong to a divine order. They have roles, responsibilities, and authority. By calling it “the office of their ministry,” he points us to a deeper truth: God’s work is organized, eternal, and inclusive—and those who are willing to serve Him may find that their opportunities to do so extend far beyond this life.

Gramps

Gramps,

How can I be sure that the angel I saw in my dream is really an angel of the Lord and not from Satan? I’ve experienced a couple of different dreams about different angels. They are very vivid and I remember every detail. However, one who says he has been with me since I was born has never shown me his real face. He’s always speaking through someone I know. The other one I saw during a trying time appeared in my dreams. He didn’t say anything, just stood there in armor.

Meri

Answer

Meri,

The word “angel” derives from the Greek ‘angeloi’, meaning “messenger,” and this definition sits at the heart of the Church’s understanding. Angels are indeed messengers, but their nature and role are far richer within the context of Church doctrine than simple intermediaries between God and mortals.

The Church teaches that there are various classes of angels, each fulfilling different roles in the grand tapestry of God’s interaction with His children. President Joseph F. Smith clarified that when “messengers are sent to minister to the inhabitants of this earth, they are not strangers, but from among our kindred, friends, and fellow-beings and fellow-servants.” This means that those who visit and minister as angels are often those who have “belonged to” the earth. In other words, they are frequently departed family members or friends, people who loved us in mortality and may have been granted by God the privilege to visit or assist us as part of their continued service to Him.

Scripture and prophetic teaching elaborate on this doctrine. Doctrine and Covenants 130, quoting the Prophet Joseph Smith, states: “… there are no angels who minister to this earth but those who do belong or have belonged to it.” This position sets the Church apart from some traditional Christian interpretations of angels as an entirely separate, never mortal order of beings.

Furthermore, the Church recognizes multiple types or classes of angels, including:

Mortal Angels: Sometimes, living mortals serve as “angels” when they deliver inspired messages or minister to others.

Unembodied Spirits: Spirits of those not yet born or who have not taken physical bodies.

Resurrected Beings: Those who have lived and been resurrected now possess perfected, immortal bodies.

Disembodied Spirits: Spirits of deceased mortals, awaiting resurrection.

Angels of Light versus Ministers of Deception: Both heavenly and fallen beings may be referred to as “angels” depending on their mission.

The scriptures provide guidance on distinguishing these categories. For example, Doctrine and Covenants 129 instructs that when an angelic messenger comes, offering to shake hands can help discern their nature—resurrected beings can physically shake hands, spirits of just men made perfect will not move to deceive, and the devil, as an “angel of light” can offer a hand, but it will be without substance.

Stories of guardian angels are woven into the fabric of many families and cultures—a mother’s reassuring presence in a dream, an unexplained warning that averts disaster, or an uncanny sense of comfort during grief. However, The Church of Jesus Christ of Latter-day Saints brings thoughtful nuance to this idea.

While the Church acknowledges that loved ones who have passed on can, in some instances, be permitted by God to visit and minister to mortals, the idea of a singular, ever-present guardian angel is not doctrinally emphasized. President Joseph Fielding Smith and Elder Bruce R. McConkie taught that while ministering angels may aid us at critical moments, the true constant guardianship for every individual comes through the Light of Christ and the Holy Ghost. This means that, rather than a specific person always assigned to watch over us, we are promised the persistent companionship and guidance of the Spirit when we live in accordance with God’s will.

Angelic influence is evident throughout church and scriptural history:

Angels heralded Christ’s birth and ministered throughout His mortal ministry.

Prophets received strength, warning, or comfort from angelic visitations.

Ordinary members occasionally receive dreams or impressions that can be interpreted as inspired guidance.

However, caution is advised: while dreams and spiritual impressions can be genuinely inspired, they can also stem from personal feelings, misunderstandings, or—though less common—deceptive influences. The Church teaches that the safest reliance is on the Holy Ghost. The Spirit’s fruit, as described in scripture, is “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Galatians 5:22-23). This peace is not merely a mortal feeling—it is the powerful, confirming communication from God to one’s mind and heart (see Doctrine & Covenants 8:2).

The scriptures recount that for every heavenly influence, an imitation or deception often arises. This is nowhere more dramatically illustrated than in the experiences of the Prophet Joseph Smith and Moses, who both encountered adversarial darkness directly after powerful encounters with God.

Satan’s imitations can be remarkably subtle. As one thoughtful analogy puts it: If you’ve only ever tasted margarine, you may not recognize real butter when you try it, and it would take effort and experience to discern the superior flavor. So, too, with spiritual feelings: It can be difficult, especially in the beginning, to distinguish between the genuine peace of the Spirit and lesser imitations or even personal emotions.

How, then, can one discern? The Church teaches several principles:

Know the Fruits: True inspiration from God always entices and invites to do good, to love God, and to serve Him. “All things which are good come of God; and that which is evil cometh of the devil” (Moroni 7:12-13).

Examine the Results: Feelings from God, even if initially challenging, ultimately produce growth, peace, and increased love. Those from deceptive sources may begin pleasantly but lead to pride, confusion, or sin.

Listen for the Still Small Voice: The voice of the Spirit is not always loud or dramatic, but it can “pierce… to the very soul” and confirm truth in unmistakable ways (see 3 Nephi 11:3-5).

Test Over Time: If uncertain about a prompting, wait and observe the long-term outcome. True inspiration ultimately brings more light.

Satan often seeks to “have the last word,” sowing doubt or discouragement after genuine spiritual experiences. But promptings from the Holy Ghost are usually correct, and as Elder Ronald A. Rasband quoted Joseph Smith, “if you will listen to the first promptings, you will get it right nine times out of ten.” Spiritual confidence grows as we act in faith and recognize the peace, love, and positive direction the Holy Ghost brings.

Gramps

Gramps,

Are all angels male? I cannot find any reference to female ministering, messengers, or comforting angels that are female.

Jillyn

Answer

Jillyn,

In many early Christian writings and Latter-day Saint teachings, angels are predominantly depicted as male. This portrayal is rooted in their roles as messengers and leaders in divine missions. Prominent Latter-day Saint theologian Hugh Nibley notes that male angels are often viewed as representatives of missionary endeavors, emphasizing their active participation in the divine plan (Nibley, The Collected Works of Hugh Nibley). The association of angels with male characteristics aligns with traditional gender roles ascribed to leadership and authority.

Moreover, scriptural references support the notion of male angels in significant roles. For instance, Michael, identified as Adam, and Gabriel, known as Noah, are the primary archangels within Latter-day Saint doctrine (Doctrine and Covenants 27:11). These representations further reinforce the perception of angels as predominantly male figures in scriptural narratives.

The distinction between different types of angels is noteworthy in Latter-day Saint theology. Angels are often viewed as resurrected beings, suggesting that those who are named, such as Michael and Gabriel, embody male characteristics. However, the Church’s teachings do not explicitly state that all angels must conform to a singular gender identity.

The roles of archangels, especially in significant scriptural events, highlight their male presentation. For example, Michael’s role in the restoration of all things and Gabriel’s contributions to the prophetic mission of Joseph Smith are pivotal in Latter-day Saint history (McConkie, Mormon Doctrine, p. 301). While these figures predominantly represent male characteristics, it is essential to recognize that the divine realm may encompass more than just binary representations of gender.

Latter-day Saint teachings emphasize that intelligences possess defined genders, indicating that angels, being spirits, also embody gender. This concept aligns with the belief that gender is an essential characteristic of our eternal identity. The understanding of gender in the context of eternity suggests that while angels may predominantly be represented as male in scripture, the divine realm may not adhere strictly to earthly gender norms.

Additionally, the existence of a Heavenly Mother in Latter-day Saint belief introduces a dimension of divine femininity that complements the portrayal of male angels. The hymn “O My Father,” penned by Eliza R. Snow, acknowledges a divine feminine presence, illustrating that the nature of divine beings transcends the binary limitations often imposed by earthly perceptions (LDS Perspectives, “A Heavenly Mother”). This acknowledgment invites a broader understanding of gender in the celestial realm.

The cultural context surrounding angelic depictions cannot be overlooked. The common portrayal of angels with wings and in male forms reflects artistic conventions more than a strict doctrinal mandate. In fact, within Latter-day Saint belief, angels are not necessarily envisioned with wings, suggesting that visual representations are influenced by historical and cultural factors rather than scriptural directives.

The portrayal of angels as male figures can also be traced back to societal norms prevalent in various artistic traditions. These depictions often reflect the attributes ascribed to masculinity, reinforcing the idea of male angels while potentially overlooking the complexities of gender within the divine realm.

In conclusion, while angels in Latter-day Saint theology and broader Christian traditions are predominantly depicted as male, the doctrine does not limit angels to a singular gender identity. The acknowledgment of a Heavenly Mother and the complexities of gender in the divine sphere suggests a more nuanced understanding of angels. As members of The Church of Jesus Christ of Latter-day Saints continue to explore the nature of the divine, it is essential to recognize that the celestial realm may transcend earthly gender norms, inviting a broader appreciation of the divine and its representations.

Gramps

Gramps,

I’ve learned we are assigned a guardian angel in our premortal life. We chose this spirit because we loved them. They always stay with us, guiding, helping, protecting, etc. Can we talk with them and expect them to answer back? Sometimes I want to ask a simple question on a matter that hurts my heart. I have dreams that my cat cries out to me to bring him home. I had to surrender him to a cat shelter. Am I supposed to pray for all my answers or can I just ask my Angel on these small matters?

Lorna

Answer

Lorna,

In the theology of The Church of Jesus Christ of Latter-day Saints, angels are not merely ethereal beings; they are understood to be resurrected individuals who possess physical bodies of flesh and bones. This is supported by the revelation found in Doctrine and Covenants 129:1-3, which states that angels are beings who have lived on Earth. This distinct belief sets the context for how members view the role of angels in their lives, as they are not simply celestial messengers but individuals with whom they share a connection through the mortal experience.

The term “angel” is often associated with messages from God, serving as divine intermediaries. In the context of guardian angels, members of the Church believe that angels can provide guidance and assistance, acting in accordance with the needs of individuals. However, the Church does not explicitly teach that each person has a specific guardian angel assigned to them in a personal capacity. Instead, angels are seen as ministering spirits who respond to the circumstances of life as needed.

Gramps

Gramps,

I am confused.  LDS state as man is God was as God is man will become.  What happened to Moroni? He was a general and somehow ended up as an angel instead of a God.  Why?  How do people become angels and not gods?
Judy

Answer

Hi Judy,

My attempt will be to just answer your specific, isolated question.  I won’t go into a million details and qualifiers and a lot of stuff that doesn’t address your specific question as phrased here. So, this will have to suffice.

In LDS theology, the two aren’t mutually exclusive .  It has to do with what your beliefs are about angels and gods.

As an example: In some Christian sects, angels and humans are different species.  In some sects, humans can become angels (yet, the debate rages on).  And both are different from God.  But depending on your particular sect, people will define it in whatever way they want to fit their theology.

In LDS circles all three blend into each other.  So, let me give you the definitions of these words from LDS theology.

A god: An exalted being.  A human who has been raised to the celestial glory with a perfect immortal form.  One who has received what the Savior and prophets have referred to as “Eternal Life.” (Luke 10:25; Mark 10:17; John 3:15, 4:36, et al.)

Keep in mind that God (big “G”) will always be God.  Even when humans become gods (small “g”) God will always be our God.  That will never change.

Angel: A messenger sent by God, usually a heavenly being.  This is not a description of the physical nature of such a being.  It is a role that is filled by whomever God appoints.

Literally, the word “angel” is from the Greek word meaning “messenger.”  And in Judeo-Christian circles, this term is used to denote heavenly beings who fulfill this messenger role.  Notice that there is nothing in these descriptions that says a “god” (small “g”) can’t be such a heavenly being who is sent as a messenger. In LDS theology, most angels of this dispensation will be resurrected (exalted) beings.

Angels are usually of two types, namely:

• Resurrected personages, having bodies of flesh and bones.
• The spirits of just men made perfect — they who are not (yet) resurrected, but inherit the same glory.

So, the role of angel is fulfilled by a variety of “beings.”  And for those sects who believe humans can become angels, from a definitional standpoint, our definition of “god” and others’ definition of “angel” tend to have a lot of overlap.

So, this being we know as Moroni was exalted as a celestial being (aka: a god) as far as we know.  And that same being was sent by God (big “G”) as a messenger.  So, in this case a “god” was sent as an “angel” to give a message to Joseph Smith.

Gramps

Answer

Gramps,

What does tongues of angels mean?

Betty

Answer

Betty,

Elder Jeffrey R. Holland gave a most moving talk in General Conference regarding this subject in 2007 (The Tongue of Angels).  In this talk he states:

“So, brothers and sisters, in this long eternal quest to be more like our Savior, may we try to be “perfect” men and women in at least this one way now—by offending not in word, or more positively put, by speaking with a new tongue, the tongue of angels. Our words, like our deeds, should be filled with faith and hope and charity, the three great Christian imperatives so desperately needed in the world today. With such words, spoken under the influence of the Spirit, tears can be dried, hearts can be healed, lives can be elevated, hope can return, confidence can prevail. I pray that my words, even on this challenging subject, will be encouraging to you, not discouraging, that you can hear in my voice that I love you, because I do. More importantly, please know that your Father in Heaven loves you and so does His Only Begotten Son. When They speak to you—and They will—it will not be in the wind, nor in the earthquake, nor in the fire, but it will be with a voice still and small, a voice tender and kind.  It will be with the tongue of angels.”

You might also want to refer to a previous question and answer that was given on this website:  What does it mean to speak with the tongues of angels?

Hopefully with what has been previously answered, and with Elder Holland’s talk, your question will be answered.

Gramps

Gramps,

What do we know about the form of angels?  Cherubims are described in some detail in the scriptures as having multiple wings.   What have the prophets said on the form of these cherubims?  Is their form symbolic or literal?  When Moroni appeared to Joseph Smith, no description mentions Moroni as having wings.

Steven

Answer

Dear Steven,

‘The word cherubim usually refers to guardians of sacred things. While the exact meaning of the word is not known, most scholars agree that these cherubim represented “redeemed and glorified manhood” or “glorified saints and angels” (Wilson, Old Testament Word Studies, s.v. “cherubim,” p. 75). Since Latter-day Saints do not believe that angels have wings, as they are often shown in religious art, the commandment to form wings on the cherubim may raise some questions. Another revelation indicates, however, that wings symbolically represent the power to move and to act (see D&C 77:4). Between these cherubim on the mercy seat, God told Moses, He would meet with him and commune with him. Latter-day revelations state that angels stand as sentinels guarding the presence of God (see D&C 132:19).’

“Though little has been revealed about such things, the Restoration does confirm and expand on the basic idea that angels function within a structure or order of heaven. The Lord even revealed to the Prophet Joseph Smith that the archangel Michael is Adam and stands at the head of a heavenly organization (see D&C 27:11; 78:16; 107:53–56).”

Gramps

Gramps,

What does it mean when it states “to speak with the tongues of Angels?”  I’m assuming it’s to do with the Holy Ghost? Thank you.

Renee

Answer

Dear Renee,

Nephi answers your question, but you have to be willing to follow his sermon past the chapter. In his great discourse describing admittance and endurance on the “way… whereby man can be saved in the kingdom of God” (2 Nephi 31), he leads us through the first principles and ordinances of the gospel.

“And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son. 

 

And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do” (2 Nephi 31:11-12).

It’s all there: faith in the Lord Jesus Christ, repentance, baptism by immersion for the remission of sins, and the laying on of hands for the gift of the Holy Ghost. For the worthy who continue on this path through the gate, a great blessing awaits:

“But, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels” (2 Nephi 31:14)

What a great blessing! But, as you rightly note, what does it mean? Many of Nephi’s people didn’t understand it either. But instead of asking what it meant, they focused on another confusing part of his sermon: If these are the first principles, what are we to do once we’re through the gate (2 Nephi 32:1)? Nephi reminded them of this pivotal point and how angelic tongues tie it all together.

“Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the Holy Ghost?

 

Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do.” (2 Nephi 32:2-3)

Of course the angelic tongue is the power of the Holy Ghost! Nephi even mentions it immediately after he talks about receiving the gift of the Holy Ghost. The gift of tongues is such a notable gift of the spirit that it is referred to as “the gift of the Holy Ghost” in the New Testament (Acts 10:45). And just as the Aaronic Priesthood (which holds the keys of the ministering of angels) is subject to the Melchizedek Priesthood (which holds the key of the knowledge of God), so would the message of angels be subject to the message of the Godhead.

And to wrap it all up, Nephi gives us the takeaway (remember, the question is not just “what does it mean”, but “what do I do”):

“Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark.

 

For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do” (2 Nephi 32:4-5).

Having “the tongue of angels”, you can speak the words of Christ by the power of the Holy Ghost. And the words of Christ are here for you to know how to continue in the way that leads towards being “saved in the kingdom of God”.

Gramps

Gramps,

In D&C 13 it says the Priesthood of Aaron holds the keys of the ministering of angels. What does it mean to hold the keys of the ministering of angels? Does it mean that ministering angels hold the Aaronic Priesthood or that they receive their instruction from an Aaronic Priesthood holder or the person who is being ministered to holds the Aaronic Priesthood? Or does it mean something else?

Karen

Answer

Karen,

I have written before about the keys of the ministering of angels in the context of the Aaronic priesthood. I didn’t repeat myself either of those times, and I don’t think I’ll repeat myself. Simply put, the ministering of angels means a person is subject to the service of God’s messengers. Wilford Woodruff associated this blessing with the visitation of angels he enjoyed as a priest. “Keys” are the authority to direct. So in the case of the ministering of angels, it means having the authority to direct angels to serve.

Elder Perry, in the October 2010 General Conference testified:

“Young men of the Aaronic Priesthood, I testify to you that the Lord is bound by solemn covenant to bless your lives according to your faithfulness. If you will heed the voice of warning of the Holy Ghost and will follow His direction, you will be blessed with the ministering of angels. This blessing will add wisdom, knowledge, power, and glory to your life. This is a sure blessing promised to you by the Lord” (The Priesthood of Aaron).

I suspect that there is yet more that will be revealed on the full exercise of these keys. In the meantime, I rejoice in the great responsibility and privilege that has been granted to our young men.

Gramps

Gramps,

What kind of weapons do you think angels use?

Righteous

Answer

Righteous,

The imagery of angels wielding swords is prominent in both the Bible and Church teachings. One of the most notable references is found in the Book of Revelation, where Michael the Archangel engages in a battle against the dragon, wielding a sword as a symbol of spiritual warfare (Revelation 12:7-9). This depiction emphasizes the ongoing battle between good and evil, highlighting the role of angels as warriors in the divine plan.

In Latter-day Saint theology, the sword is often interpreted as representing the Word of God. This interpretation is supported by Ephesians 6:17, which describes the “sword of the Spirit” as the Word of God. Thus, the sword symbolizes not only physical combat but also the power of divine truth to conquer darkness and evil. The teachings of The Church of Jesus Christ of Latter-day Saints reinforce this understanding, emphasizing that angels are sent to protect and guide individuals, often engaging in spiritual battles on their behalf.

Flames: Purification and Power

Angels are also described as “flames of fire” in Hebrews 1:7. This metaphor suggests dual capabilities: the power to purify and the potential for destruction. The flames symbolize the transformative nature of divine intervention, indicating that angels can both shield the faithful from harm and enact judgment upon the wicked.

Within the context of Latter-day Saint teachings, the imagery of flames further emphasizes the role of angels in administering God’s will. They are seen as agents of purification, helping to guide individuals towards righteousness. This concept aligns with the Church’s teachings about the necessity of repentance and the influence of divine beings in the process of spiritual growth.

Trumpets: Announcements and Gatherings

Another significant weapon associated with angels is the trumpet. In the New Testament, particularly in Matthew 24:31, angels are described as gathering the elect with the sound of a great trumpet. This imagery signifies their role in divine announcements and judgments, marking critical moments in the spiritual journey of humanity.

The sound of the trumpet serves as a call to action, awakening the faithful and heralding significant events such as the Second Coming. The Church of Jesus Christ of Latter-day Saints teaches that angels will play a crucial role in gathering the faithful during the Last Days, emphasizing their importance in the divine plan of salvation.

Church Teachings on Angels and Their Weapons

The teachings of The Church of Jesus Christ of Latter-day Saints provide further insight into the nature and roles of angels. According to Church doctrine, angels are messengers sent by God to deliver important messages and provide guidance. They are also seen as protectors, assigned to watch over individuals and families. This protective role is deeply rooted in scriptural accounts, where angels intervene in times of need, offering comfort and assistance.

In the context of spiritual warfare, angels are understood to engage in battles against evil forces, using their divine weapons to execute God’s will. The Church emphasizes that the presence of angels can bring peace and assurance to the faithful, reinforcing the belief that they are never alone in their struggles.

Scholarly Interpretations of Angelic Weapons

Scholarly interpretations of the weapons of angels often view them as symbolic representations rather than literal instruments of combat. For example, the sword is frequently interpreted as a metaphor for the authority of the Word of God. Researchers argue that the portrayal of angels wielding weapons serves to illustrate their power and the divine truth they represent rather than suggesting a physical confrontation.

Furthermore, the flames associated with angels can be seen as a representation of spiritual purity and divine presence. The use of fire as a symbol of God’s glory and holiness is a recurring theme in religious texts, indicating that angels embody these qualities in their ministry. The trumpet, too, holds symbolic significance, representing not just a sound but a call to repentance and a reminder of God’s promises.

Conclusion

In summary, angels are depicted in religious texts as powerful beings equipped with various “weapons,” including swords, flames, and trumpets. These representations underline their roles as messengers of God, protectors of the faithful, and warriors against evil. The teachings of The Church of Jesus Christ of Latter-day Saints reflect these aspects, emphasizing the significance of angels in spiritual warfare and divine communication. As we explore the divine arsenal of angels, we are reminded of their essential role in God’s plan and the comfort they provide to those who seek guidance and protection.

Gramps

Dear Gramps,

My mother passed on when I was very little, but I have often seen her in my dreams. When I joined the Church, it was because of something she told me to do that led me to the missionaries. She told me what would happen in my dream, and after I followed her instructions, it happened.

Are there such things as guardian angels like this? Could it all be my imagination? I told my conversion story to a mainstream Christian friend of mine, and she used this to “prove” that the Church wasn’t true, because according to her, if someone dead visits you, it’s the devil.

What’s the truth?

Lisa

Answer

Dear Lisa,

In Doctrine and Covenants section 130, the Prophet Joseph Smith stated:  “… there are no angels who minister to this earth but those who do belong or have belonged to it. ”

President Joseph F. Smith gave us some insight about angels who minister to those on the earth: “When messengers are sent to minister to the inhabitants of this earth, they are not strangers, but from among our kindred, friends, and fellow-beings and fellow-servants. The ancient prophets who died were those who came to visit their fellow creatures on the earth. They came to Abraham, to Isaac, and to Jacob; … such beings … waited upon the Savior and administered to him on the Mount. … Our fathers and mothers, brothers, sisters and friends who have passed away from this earth, having been faithful, and worthy to enjoy these rights and privileges, may have a mission given them to visit their relatives and friends upon the earth again, bringing from the divine Presence messages of love, of warning, or reproof and instruction, to those whom they had learned to love in the flesh.” (Gospel Doctrine, Salt Lake City: Deseret Book Co., 1970, pages 435–36.)

President Joseph Fielding Smith and Elder Bruce R. McConkie both acknowledged that help may come from ministering angels at critical times in our lives, but that the true “guardian angel” for each individual on the earth is the power and direction available through the Light of Christ and the Holy Ghost. (See Joseph Fielding Smith, Doctrines of Salvation, compiled by Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954, 1:54; and Bruce R. McConkie, Mormon Doctrine, Second edition, Salt Lake City: Bookcraft, 1966, pages 341–42.)

There are many times in the Bible when angels sent from God administered to people here on the earth.  Angels heralded the birth of our Savior and they were not evil.

Gramps