Gramps,

Can you tell me what the Assistant to the Quorum of the Twelve Apostles calling was like and some of the history behind it?

Samuel

Answer

Samuel,

For many years in the Church, there was a calling that most younger Latter-day Saints have never heard of: Assistant to the Quorum of the Twelve Apostles. Although the position no longer exists today, it played an important role during a period of rapid Church growth. In fact, many well-known Church leaders—including Presidents Gordon B. Hinckley and James E. Faust, as well as Apostles Boyd K. Packer, Neal A. Maxwell, and Robert D. Hales—served in this calling before later becoming Apostles.

The calling existed for only 35 years, from 1941 until 1976. It was never intended to replace the Seventy or create another quorum of Apostles. Instead, it was an inspired solution to meet the needs of a rapidly growing Church.

By the late 1930s and early 1940s, the Church was expanding much faster than the Quorum of the Twelve Apostles could personally oversee. Stakes and missions were multiplying, missionary work was accelerating, and the Twelve simply could not be everywhere they needed to be. Church leaders recognized they needed trusted General Authorities who could represent the Twelve worldwide.

During the April 1941 General Conference, the First Presidency announced the creation of the new calling. The reason was explained very simply:

“The First Presidency and Twelve feel that to meet adequately their great responsibilities and to carry on efficiently this service for the Lord, they should have some help.”

The announcement went on to explain that men would be called as Assistants to the Twelve, serving under the direction of the Quorum of the Twelve Apostles in whatever assignments they received.

Five men were initially called, and over the following decades, additional Assistants were added as the Church continued to expand worldwide.

One interesting thing about the calling is that it was not a priesthood office. Unlike an Apostle or a Seventy, “Assistant to the Twelve” was simply a calling. Those who served remained High Priests but were sustained as General Authorities and assigned to assist the Quorum of the Twelve Apostles. They acted under the direction of the Twelve rather than as members of a separate governing quorum.

Their work would sound very familiar to members of the Church today. They traveled throughout the world representing the Twelve wherever they were assigned. They organized stakes, presided at stake conferences, reorganized stake presidencies, visited missions, trained local priesthood leaders, spoke at conferences, and helped supervise missionary work. In many respects, they performed duties that are now carried out by General Authority Seventies.

Many members came to know these brethren well because there were relatively few General Authorities during that era. When an Assistant to the Twelve visited a stake conference, it was a significant event for local members.

Another fascinating aspect of the calling is how many future Apostles served in it. Of the 38 men who were called as Assistants to the Twelve, 13 later became members of the Quorum of the Twelve Apostles. Among them were Gordon B. Hinckley, Boyd K. Packer, Marvin J. Ashton, L. Tom Perry, David B. Haight, James E. Faust, Neal A. Maxwell, Robert D. Hales, and Joseph B. Wirthlin. Several also later served in the First Presidency.

This has caused some people to think the calling was intended as a training ground for future Apostles. While the experience undoubtedly prepared many of these men for future service, there is no indication that this was the purpose of the calling. Most Assistants to the Twelve never became Apostles. They simply served faithfully wherever the Lord needed them.

As the Church entered the 1970s, leaders began placing renewed emphasis on organizing the Church according to the pattern outlined in Doctrine and Covenants section 107. That revelation describes the Seventy as serving alongside the Twelve in helping administer the work of the Church.

Church historian Richard O. Cowan explains:

“The reactivation of the First Quorum of the Seventy and the discontinuance of the position of Assistant to the Twelve brought Church government more closely into harmony with the priesthood organization revealed in the Doctrine and Covenants.”

Under the direction of President Spencer W. Kimball, the First Quorum of the Seventy was reorganized in 1975. Then, during the October 1976 General Conference, N. Eldon Tanner announced:

“The office of Assistant to the Twelve will be discontinued. The brethren serving as Assistants to the Twelve will be ordained Seventies and become members of the First Quorum of the Seventy.”  (President N. Eldon Tanner, Presentation of the General Authorities, October 1976 General Conference (following President Spencer W. Kimball’s announcement of the reorganization).

Twenty-two men who were then serving as Assistants to the Twelve were ordained to the office of Seventy and became members of the First Quorum of the Seventy. This change aligned the Church organization more closely with the pattern established by revelation while still providing the worldwide leadership support that the growing Church required.

Today, General Authority Seventies perform many of the same responsibilities once handled by the Assistants to the Twelve. They travel throughout the world, organize stakes, train leaders, preside at conferences, oversee areas of the Church, and represent the First Presidency and Quorum of the Twelve in countless assignments. The biggest difference is that today’s General Authority Seventies serve in the priesthood office of Seventy rather than in a separate administrative calling.

The Church History Department summarizes the position by noting that the calling existed from April 6, 1941, until October 2, 1976, after which it was discontinued as part of the reorganization of the First Quorum of the Seventy.

Looking back, the calling of Assistant to the Quorum of the Twelve Apostles demonstrates how the Lord guides His Church according to its needs. As membership expanded dramatically worldwide, inspired leaders answered a temporary call to help carry the growing workload. When the time was right, they reorganized the Church once again to more closely follow the pattern revealed in modern scripture.

Although the calling no longer exists, its legacy remains. Many beloved prophets and apostles once served as Assistants to the Twelve, and the work they performed continues today through the General Authority Seventies. It’s another example of how the Church’s organization can adapt to meet changing needs while remaining firmly rooted in the principles revealed by the Lord.

Gramps

]]> https://askgramps.org/what-was-the-calling-assistant-to-the-quorum-of-the-twelve-apostles-like-and-consist-of/feed/ 0 https://askgramps.org/can-god-do-anything-he-wants/ https://askgramps.org/can-god-do-anything-he-wants/#respond Sun, 19 Jul 2026 13:01:31 +0000 https://askgramps.org/?p=75291 Question

Gramps,

I’ve heard a lot of people say god can do anything He wants. I truly know He has the power to do all. But does he do what He wants or is He bound by laws or rules as we are?

Mel

Answer

Mel,

One of the most common statements you’ll hear is, “God can do anything He wants.”

In one sense, that’s absolutely true. God possesses all power. He created worlds without number, commands the elements, knows the end from the beginning, and has power over life and death. There is nothing beyond His ability.

But according to the doctrine of The Church of Jesus Christ of Latter-day Saints, there’s an important distinction between having unlimited power and using that power however He pleases.

The restored gospel teaches that God is not arbitrary. He doesn’t simply make up the rules as He goes. Instead, He governs the universe according to eternal laws, perfect justice, and absolute truth. That may sound limiting at first, but it’s actually one of the greatest reasons we can trust Him.

The scriptures repeatedly teach that God possesses all power, but they also emphasize that His character never changes. Moroni testified that God is “unchangeable from all eternity to all eternity” (Moroni 8:18), while the Apostle Paul declared that God “cannot lie” (Titus 1:2). Those passages don’t suggest that God lacks power. Rather, they teach that He is so perfectly righteous that He will never act contrary to His own divine nature. His inability to lie isn’t a weakness—it is evidence of His perfection.

One of the beautiful truths restored through Joseph Smith is that eternal laws are real and unchanging. Rather than teaching that blessings are handed out arbitrarily, the Lord revealed:

“There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated.”

He then explains that whenever we receive a blessing from God, it comes “by obedience to that law upon which it is predicated” (Doctrine and Covenants 130:20–21).

That tells us something important about God’s character. He doesn’t bless or withhold blessings based on changing emotions or favoritism. He governs according to eternal principles that are perfectly just and perfectly reliable.

Perhaps the clearest explanation of this principle comes from Alma. While teaching about the Atonement, he twice states that if justice were destroyed—or if mercy robbed justice—”God would cease to be God” (Alma 42:13, 25).

Those are remarkable words.

Sometimes people wonder why Heavenly Father couldn’t simply forgive everyone without requiring the Atonement of Jesus Christ. Alma explains that justice is an eternal reality. Rather than setting justice aside, Heavenly Father provided a Savior who could satisfy the demands of justice while extending mercy to all who repent. God’s plan works because both justice and mercy are perfectly honored.

This principle also helps us understand why God values our agency so highly. Certainly, He has the power to force obedience, eliminate temptation, or prevent every wrong choice. But doing so would undermine the very purpose of mortality.

Our time on earth is meant to be a time of learning, growth, and choosing good over evil. If God removed our ability to choose, we could never truly become like Him. Although He sometimes intervenes through miracles, inspiration, or protection, He generally allows us to exercise our agency because that agency is an essential part of His eternal plan.

President Dallin H. Oaks expressed this principle beautifully:

“God’s love is so perfect that He lovingly requires us to obey His commandments because He knows that only through obedience to His laws can we become perfected as He is. (Love and Law)

That statement reminds us that God’s laws are not arbitrary restrictions. They are expressions of His love. Every commandment He gives is intended to help us become more like Him and prepare us for eternal life.

The Bible reinforces this same truth when the Lord declares, “I am the Lord, I change not” (Malachi 3:6). Because His character never changes, we know exactly what kind of Being He is. He is perfectly loving, perfectly truthful, perfectly merciful, and perfectly just. His standards don’t shift with changing circumstances or popular opinion.

Some people ask whether this means God is somehow limited by laws that are greater than He is. Latter-day Saints generally see it differently. God isn’t subject to arbitrary rules imposed by someone else. Rather, eternal law is perfectly consistent with His own divine nature. He always chooses what is eternally true because He is perfectly true. He always acts justly because He is perfectly just. He always acts lovingly because He is perfectly loving.

That doesn’t diminish His power—it magnifies His perfection.

Understanding this changes the way we view Heavenly Father. When life seems unfair, we can trust that He isn’t making random decisions. When blessings don’t come as quickly as we hope, we can remember that He governs according to eternal laws we may not yet fully understand. And when He asks us to obey His commandments, we can know they are given out of perfect love rather than arbitrary authority.

The restored gospel teaches that God truly is all-powerful. Nothing can frustrate His ultimate purposes, and His knowledge and power are beyond our comprehension. Yet His power is always exercised in perfect harmony with truth, justice, mercy, agency, and love.

Perhaps that’s one of the most comforting doctrines of all. We worship a God whose power is infinite, whose character is perfect, and whose promises never fail. He doesn’t simply do whatever He wants. He always does what is right. And because His nature never changes, we can place complete confidence in Him, knowing that everything He does is motivated by perfect wisdom, perfect justice, and perfect love.

Gramps

Gramps,

How can Adam be the archangel Michael, be married, and continue in the millennium as an Angel serving Heavenly Father?

Shamala

Answer

Shamala

The answer lies in understanding how the restored gospel uses the word angel. In many Christian traditions, angels are viewed as a separate class of heavenly beings created solely to serve God. In Latter-day Saint doctrine, however, an angel is usually identified by a role rather than by a permanent status. Simply put, an angel is a messenger or servant sent by God. That means an exalted being can also serve as an angel whenever Heavenly Father assigns that role.

Modern revelation clearly teaches that Michael and Adam are one and the same. Doctrine and Covenants 107 recounts the gathering of Adam and his righteous posterity in the Valley of Adam-ondi-Ahman shortly before Adam’s death. There, the Lord identifies Adam as “Michael, the prince, the archangel” (Doctrine and Covenants 107:53–57). This tells us that Michael is not a different person from Adam but another title describing his heavenly stewardship.

Long before he came to earth, Adam held a position of great leadership among God’s spirit children. After living his mortal life and receiving a glorious resurrection, he continues to serve under the direction of Jesus Christ. His title as “archangel” simply reflects one of the responsibilities he continues to carry.

The word archangel literally means “chief angel” or “principal messenger.” Rather than describing a level of glory, it describes a position of leadership. Elder Mark E. Petersen emphasized this principle when he taught:

“What a marvelous calling for Adam, or Michael. But note that even in this assignment, which is yet future, he still will be an angel—the archangel, but an angel nevertheless.” (Adam, the Archangel)

Elder Petersen’s statement reminds us that being called an archangel describes Adam’s continuing service to God rather than diminishing his exalted status.

The scriptures also show that Adam’s work as Michael is not confined to the past. Speaking of events surrounding the Second Coming, the Lord declared, “Michael, mine archangel, shall sound his trump” (Doctrine and Covenants 29:26). Later, Doctrine and Covenants 88:111-112 also describes Michael gathering the hosts of heaven in preparation for the Savior’s return. These prophecies demonstrate that Adam continues to serve under Jesus Christ and will play an important role during the Millennium.

The scriptures give many examples of exalted individuals serving as angels. Moroni appeared to Joseph Smith as a resurrected being to instruct him concerning the Book of Mormon. Peter, James, and John appeared to restore priesthood authority. Moses and Elijah likewise appeared in glory to perform sacred assignments. None of these individuals ceased being resurrected, glorified beings because they served as angels. They were simply acting as God’s messengers.

The same principle applies to Adam. His service as Michael does not replace his eternal identity. It simply describes one of the many responsibilities he fulfills in Heavenly Father’s kingdom.

This also answers the question about Adam’s marriage. Nothing in scripture suggests that Adam and Eve cease being husband and wife because Adam serves as Michael. Eternal marriage is one of the defining blessings of exaltation. In fact, the Lord promises faithful couples that if they keep their covenants, “they shall pass by the angels, and the gods… and shall inherit thrones, kingdoms, principalities, and powers” (Doctrine and Covenants 132:19). He further declares that they “shall be gods… and shall have a continuation of the seeds forever and ever” (Doctrine and Covenants 132:20). Adam and Eve remain an exalted, eternal couple while Adam continues to fulfill his sacred calling as Michael.

President Russell M. Nelson beautifully summarized the relationship between exaltation and eternal families when he taught, “Salvation is an individual matter; exaltation is a family matter.” That simple statement helps explain why Adam’s role as Michael does not conflict with his eternal marriage to Eve. Adam and Eve remain the great patriarch and matriarch of the human family while continuing to serve Heavenly Father in their divine stewardships. Adam’s calling as the archangel Michael is one of those stewardships, not a replacement for his eternal family relationship.

Serving as an angel is no different than serving in any other divine calling. Just as a man today can simultaneously be a husband, a father, and a bishop, Adam can be an exalted husband while also serving as Michael, the archangel.

The Millennium will not change that. Latter-day Saints believe Adam has several important responsibilities associated with the Savior’s Second Coming. He will preside at the great meeting at Adam-ondi-Ahman, where priesthood keys will be returned to Jesus Christ before the Savior’s reign begins. Throughout the Millennium, he will continue serving under Christ’s direction. These responsibilities demonstrate the tremendous trust Heavenly Father places in Adam, not a lower order of glory.

Sometimes people become confused because they think the word ‘angel’ describes what someone is rather than what someone does. In the scriptures, an angel is simply a messenger sent by God. Those messengers can be spirits awaiting resurrection, translated beings, or resurrected and glorified individuals. Even Jesus Christ is referred to in several Old Testament passages as “the Angel of the Lord.” That title does not mean He was merely an angel in the ordinary sense. Rather, it emphasizes His role as the Father’s divine messenger. Likewise, Adam serves as Michael because he has been appointed to that sacred work.

In fact, exaltation itself includes continuing service. The restored gospel does not portray eternal life as a state of endless rest but as one of everlasting growth, responsibility, and joyful labor. Doctrine and Covenants 132 teaches that those who receive exaltation become heirs of all that the Father has. With those blessings come greater opportunities to bless and serve others. Adam’s role as Michael is simply one example of that eternal principle.

When we understand that an angel is a calling rather than a separate order of being, the apparent contradiction disappears. Adam is Michael the archangel, the father of the human family, an exalted and resurrected man, the eternal husband of Eve, and one of the Savior’s trusted servants. None of these roles conflicts with one another. Instead, they beautifully illustrate the restored gospel’s vision of heaven—a place where eternal families continue together, priesthood responsibilities continue, and faithful sons and daughters of God joyfully serve Him forever.

Gramps

Gramps,

What is the difference between being raised from the dead by priesthood authority and being resurrected? Why does the body remain mortal after being brought back to life, while the resurrection is immortal?

Scott

Answer

Scott,

It’s a great question because the scriptures describe two very different miracles that can sound almost identical at first. Several people in the Bible and the Book of Mormon were brought back from the dead through the power of God and priesthood authority, yet they eventually died again. Jesus Christ, however, was resurrected, and because of His Resurrection, every person who has ever lived will one day receive an immortal body that can never die again.

Understanding the difference helps us appreciate why the Resurrection of Jesus Christ is one of the greatest miracles in Heavenly Father’s plan.

Throughout the scriptures, we read about faithful servants of God raising people from the dead. Elijah restored the widow’s son to life (1 Kings 17). Elisha raised the Shunammite woman’s son (2 Kings 4). Jesus raised Jairus’s daughter, the widow’s son at Nain, and Lazarus. Peter raised Tabitha, and Paul restored Eutychus to life after he fell from a window.

At first glance, these events might seem like resurrections, but according to Latter-day Saint doctrine, they were not. Instead, these individuals were restored to mortal life.

Their spirits returned to their mortal bodies, and those bodies resumed living just as they had before death. They could still become sick, grow old, suffer injury, and eventually die again.

A resurrection is something entirely different.

When a person is resurrected, the spirit and body are reunited forever. The body is no longer mortal but immortal. It will never again die or be separated from the spirit.

The Book of Mormon explains:

“Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body.” (Alma 11:44)

Jesus Christ was the first person ever to be resurrected. The Apostle Paul taught:

“But now is Christ risen from the dead, and become the firstfruits of them that slept.

 

For since by man came death, by man came also the resurrection of the dead.

 

For as in Adam all die, even so in Christ shall all be made alive.” (1 Corinthians 15:20–22)

Because Christ overcame death, every one of God’s children will eventually be resurrected. One question naturally follows: if resurrection had not yet happened, how could prophets raise people from the dead? The answer is that these miracles were temporary restorations to mortal life through God’s power. Priesthood authority did not transform those individuals into immortal beings. God simply allowed their spirits to return to their mortal bodies so they could continue their mortal lives for a time.

Eventually, every one of them died again.

Lazarus is perhaps the best-known example. Jesus called him from the tomb after he had been dead for four days, but Lazarus was not resurrected. He returned to his mortal life and eventually experienced physical death once again.

The Church teaches this plainly:

“No one was resurrected before Jesus Christ was resurrected.” (Doctrines of the Gospel Student Manual, Chapter 32)

Everything changed on the morning of Christ’s Resurrection. Jesus was not simply brought back to mortal life. He rose with a glorified, perfected, immortal body. He could eat, walk, speak, and invite His disciples to touch Him, but His body had become immortal and would never die again.

The Book of Mormon explains what resurrection means:

“The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time… and we shall be brought to stand before God.”  (Alma 11:43–44)

Then Alma adds one of the clearest descriptions of resurrection found anywhere in scripture:

“They can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal.”  (Alma 11:45)

That simple phrase—”never to be divided”—captures the essential difference between being raised from the dead and being resurrected.

Someone might wonder, “If priesthood authority can restore life, why can’t it also make someone immortal?” The answer is that priesthood authority always operates according to God’s laws and timing. Resurrection is not simply another priesthood miracle. It is one of the direct results of the infinite Atonement and Resurrection of Jesus Christ.

Before Christ broke the bands of death, immortality was not yet available. Even after His Resurrection, individuals do not choose when they are resurrected. Resurrection comes according to God’s appointed order because it is made possible only through the Savior’s victory over death.

The Doctrine and Covenants gives another beautiful definition of resurrection:

“The spirit and the body are the soul of man.

 

And the resurrection from the dead is the redemption of the soul.” (Doctrine and Covenants 88:15–16)

Latter-day Saints believe every person who has ever lived will eventually receive this gift. Every spirit will be reunited with its body forever. The resurrected body will never again age, become sick, or experience death. While people will inherit varying degrees of glory based on their faithfulness and acceptance of the gospel, every resurrected person will receive an immortal body through Jesus Christ.

The miracles of restoring someone to mortal life served several important purposes. They demonstrated God’s power over death, strengthened faith in His prophets, and pointed forward to the greater miracle yet to come. Every time someone was restored to mortal life, it served as a preview of the day when Christ would conquer death forever.

Elder Dallin H. Oaks beautifully summarized the importance of this doctrine:

“The assurance of immortality is fundamental to our faith.” (Resurrection)

The distinction between being raised from the dead and being resurrected teaches us something profound about Jesus Christ. A prophet may, through God’s power, restore someone to mortal life for a season. But only the Savior could break the bands of death forever. Because Jesus Christ was resurrected, every cemetery is only temporary. Every faithful reunion is possible. Every goodbye has an ending.

As the Savior promised:

“Because I live, ye shall live also.” (John 14:19)

Those who were raised from the dead eventually faced death again. Those who are resurrected never will. Their spirits and bodies are reunited forever, never to be separated again. Because of Jesus Christ, death is not the end of our story—it is simply the doorway to a glorious resurrection and eternal life.

Gramps

Dear Gramps,

In Jacob 6, “the world shall be burned with fire” is mentioned in several verses.  Currently, there are many wildfires around the world.  Is this what Jacob 6 is speaking of?  Or is there going to be some other type of burning?

Christi

Answer

Christi,

With news reports of devastating wildfires across North America, Europe, Australia, and other parts of the world, it’s understandable why some Latter-day Saints wonder whether these fires are the fulfillment of Jacob’s prophecy that “the world shall be burned with fire.”

Jacob certainly speaks about fire in strong terms. In Jacob 6, he warns people to repent before it is too late:

“For behold, after that ye have been nourished by the good word of God all the day long, will ye bring forth evil fruit, that ye must be hewn down and cast into the fire?” (Jacob 6:7)

Later, he adds:

“O then, my beloved brethren, repent ye, and enter in at the strait gate… until the time cometh that ye shall be burned with unquenchable fire.” (Jacob 6:10)

So, is Jacob talking about the kinds of wildfires we see today? According to the scriptures and teachings of The Church of Jesus Christ of Latter-day Saints, the answer is no.

Jacob is referring to a future event connected with the Second Coming of Jesus Christ—a worldwide cleansing by divine power, not simply a series of natural disasters.

Throughout the scriptures, prophets consistently teach that before the Millennium begins, the earth will undergo a great cleansing. Fire is one of the symbols—and also one of the means—God will use to remove wickedness from the earth.

The Savior Himself taught:

“For after today cometh the burning—this is speaking after the manner of the Lord—for verily I say, tomorrow all the proud and they that do wickedly shall be as stubble; and I will burn them up.” (Doctrine and Covenants 64:24)

Notice that the Lord isn’t describing ordinary forest fires. He’s speaking about a specific future judgment upon the wicked.

The prophet Malachi gave the same prophecy hundreds of years earlier:

“For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble.” (Malachi 4:1)

The Savior repeated Malachi’s prophecy almost word-for-word when He visited the Nephites (see 3 Nephi 25:1), showing that it applies to His future Second Coming.

Modern revelation gives even more detail. Doctrine and Covenants 101 describes the events surrounding Christ’s return:

“Every corruptible thing… shall be consumed; and also that of element shall melt with fervent heat.” (Doctrine and Covenants 101:24–25)

The Apostle Peter also described this future event:

“The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also… shall be burned up.” (2 Peter 3:10)

These scriptures point to something far greater than localized wildfires. They describe a worldwide cleansing that prepares the earth for the reign of Jesus Christ.

That doesn’t mean today’s disasters have no significance.

Jesus taught that earthquakes, famines, pestilences, and other calamities would increase before His return (see Matthew 24; Doctrine and Covenants 45). These events are often called “the signs of the times.” They remind us that His coming is drawing nearer.

President Russell M. Nelson has taught that although the last days will become increasingly difficult, our focus should be on spiritual preparation rather than fear. He said:

“During these perilous times of which the Apostle Paul prophesied, Satan is no longer even trying to hide his attacks on God’s plan. Emboldened evil abounds. Therefore, the only way to survive spiritually is to be determined to let God prevail in our lives, to learn to hear His voice, and to use our energy to help gather Israel.”

President Nelson’s counsel reminds us that, while natural disasters may increase, the Lord wants His disciples to prepare spiritually rather than be consumed by fear or speculation.

The earth itself is also described in scripture as needing to be renewed.

Just as people are baptized by water and later receive the baptism of fire through the Holy Ghost, the earth follows a similar pattern. After being cleansed by the Flood in the days of Noah, the earth will someday be cleansed by fire before entering its millennial glory.

President Joseph Fielding Smith explained:

“Christ will come in the day of wickedness, when the earth is ripe in iniquity and prepared for the cleansing, and as the cleanser and purifier he will come, and all the wicked will be as stubble and will be consumed.”

His statement echoes the prophecies of Malachi, Peter, and modern revelation that the future burning is a divine cleansing of the earth in preparation for the Millennium.

Another important point is that many references to fire in scripture are both symbolic and literal.

Fire often represents God’s judgment, His holiness, His presence, and purification. When Jacob warns of being “cast into the fire,” he calls people to repentance before the final judgment. His primary concern isn’t explaining the mechanics of the future destruction but urging people to choose Christ while there is still time.

That message remains just as relevant today.

Whether someone lives near a wildfire or halfway around the world, Jacob’s invitation is the same: repent, come unto Christ, and remain faithful.

It’s also worth remembering that the righteous need not live in fear of these prophecies.

Doctrine and Covenants 38:30 contains one of the Lord’s most comforting promises:

“If ye are prepared ye shall not fear.”

The purpose of prophecy isn’t to frighten us. It’s to help us prepare. The Lord repeatedly reveals future events so His people can hope rather than fear.

So, are today’s wildfires the fulfillment of Jacob 6?

Not according to LDS doctrine.

Wildfires are tragic natural disasters that can remind us we are living in a fallen world and that the signs of the times continue to unfold. But Jacob’s prophecy points to a future, divinely directed cleansing of the entire earth associated with the Second Coming of Jesus Christ and the beginning of the Millennium.

Rather than trying to identify every fire, earthquake, or storm as the fulfillment of a specific prophecy, the scriptures invite us to focus on something much more important: our own discipleship.

Jacob closes his sermon with a loving invitation that still speaks to us today:

“Repent ye, and come with full purpose of heart, and cleave unto God as he cleaveth unto you.” (Jacob 6:5)

That is ultimately the message of Jacob 6. The coming burning of the Earth is real, but it is not meant to cause panic. It is meant to encourage repentance, strengthen faith, and remind us that Jesus Christ is preparing the earth—and His people—for a glorious new beginning when He returns to reign.

Gramps

Gramps,

I had a miscarriage at about two months. It wasn’t formed at all, but it looked like a giant liver. I don’t know if it had a heartbeat, but it was growing, so I don’t know what that actually means. What the heck? Question. If it was growing, that means it was alive. It’s an aborted fetus. Maybe if so, will I see it in the next life?

Joyce

Answer

Joyce.

For many people, a miscarriage brings not only grief but also uncertainty. There is often a deep longing to know what happened to that child and whether the relationship will continue beyond this life.

According to the teachings of The Church of Jesus Christ of Latter-day Saints, there is reason for hope, even though not every detail has been revealed.

Latter-day Saints believe that every person is a beloved spirit child of Heavenly Father. Before coming to earth, we lived with Him as spirits. Mortality is only one step in our eternal journey. Because of this belief, many members find comfort in knowing that a child lost through miscarriage is not lost to God.

At the same time, the Church has not received a revelation that answers every question about miscarriage. The Lord has not revealed exactly when a spirit enters a developing body or how every circumstance surrounding miscarriage will be resolved. However, He has revealed enough for us to trust in His love and mercy.

One important gospel truth is that little children are precious in the sight of God and are redeemed through Jesus Christ.

The Book of Mormon teaches:

“Little children are alive in Christ.” (Moroni 8:22)

Abinadi similarly declared:

“Little children also have eternal life.” (Mosiah 15:25)

These scriptures provide assurance that children who die before reaching accountability are safe in Christ and recipients of His grace.

The Prophet Joseph Smith taught a remarkable doctrine concerning children who die before reaching maturity. President Joseph F. Smith later recounted:

“Joseph Smith taught the doctrine that the infant child that was laid away in death would come up in the resurrection as a child; and, pointing to the mother of a lifeless child, he said to her: ‘You will have the joy, the pleasure, and satisfaction of nurturing this child, after its resurrection, until it reaches the full stature of its spirit.’” (The Salvation of LIttle Children)

While this statement specifically addresses infants and young children rather than miscarriage, many parents have found comfort in the principle that family relationships continue and that opportunities lost in mortality may be restored through the Lord’s plan.

President Joseph F. Smith, who buried several of his own children, taught:

“With little children who are taken away in infancy and innocence before they have reached the years of accountability … they are redeemed by the blood of Christ.” (The Salvation of Little Children)

His teachings emphasize that children who die before accountability are completely covered by the Atonement of Jesus Christ.

When discussing stillborn children, President Joseph Fielding Smith acknowledged that revelation has not provided all the answers. However, he offered a hopeful personal opinion:

“There is no information given by revelation in regard to the status of stillborn children. However, I will express my personal opinion that we should have hope that these little ones will receive a resurrection and then belong to us. I cannot help feeling that this will be the case.” (Our Stillborn Baby)

Although President Smith carefully identified this as his personal opinion rather than revealed doctrine, many Latter-day Saints find comfort in his hopeful perspective.

The Church has also published an article discussing what is known and unknown regarding children who die very young. It notes that President Joseph F. Smith found comfort in the doctrine that children who die young will be resurrected and raised by their righteous parents after the Resurrection. “The Salvation of Little Children Who Die: What We Do and Don’t Know)

Perhaps one of the most comforting teachings from the Prophet Joseph Smith is his promise that faithful Saints will ultimately recover every righteous loss:

“All your losses will be made up to you in the resurrection, provided you continue faithful. By the vision of the Almighty I have seen it.” (The Joseph Smith Papers)

That promise does not explain exactly how every situation will unfold, but it does testify that Heavenly Father is aware of every sorrow and has the power to restore what mortality takes away.

The foundation of that hope is Jesus Christ. Because of His Resurrection, death is not permanent. Families can continue beyond the grave. Through His Atonement, every injustice can be corrected, every wound healed, and every righteous blessing fulfilled.

Will you see a child in the next life that you miscarried?

The most accurate answer according to LDS doctrine is that we do not have a specific revelation that fully answers that question. However, we do have powerful truths that point toward hope. We know your child is known and loved by Heavenly Father. We know little children are alive in Christ. We know families are central to God’s eternal plan. We know that every righteous blessing will be restored. And we know that Jesus Christ has overcome death.

For that reason, many faithful Latter-day Saints look forward with hope to a future day when unanswered questions will be resolved and losses will be healed. While mortality leaves some uncertainty, the gospel invites us to trust in a loving Heavenly Father who remembers every child and every parent.

Until that day, we can rest in the promise that nothing precious is forgotten by God and that through Jesus Christ, every faithful hope can ultimately be fulfilled.

Gramps

Gramps,

Why do Latter-day Saints perform baptisms for the dead?

Caleb

Answer

Caleb,

For Latter-day Saints, the answer comes down to two simple beliefs: God loves all His children, and He wants everyone to have a fair opportunity to accept the gospel of Jesus Christ.

Latter-day Saints believe that baptism is an essential ordinance taught by Jesus Christ. After His resurrection, Jesus taught that baptism was necessary to enter God’s kingdom. In John 3:5, Jesus declared:

“Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”

Throughout the New Testament, baptism is presented as an important step in following Christ.

But that raises an important question. What about the billions of people who lived and died without ever hearing about Jesus Christ or having the opportunity to be baptized? Would a loving and just God condemn them simply because they were born in a different place or time?

Latter-day Saints believe the answer is no.

The doctrine of baptisms for the dead is based on the belief that God provides a way for all His children to receive the blessings of the gospel, whether they are living or deceased.

One of the clearest biblical references to this practice is found in the writings of the Apostle Paul. While teaching about the Resurrection, he asked:

“Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?” (1 Corinthians 15:29)

Paul referred to baptisms for the dead as a practice already known among some early Christians. Latter-day Saints see this verse as evidence that proxy ordinances for the deceased existed in the early Church.

Latter-day Saints also believe that God has always intended families to be connected across generations. The prophet Malachi foretold:

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord:

 

And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers.” (Malachi 4:5-6)

Members of the Church believe this prophecy was fulfilled when Elijah appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple on April 3, 1836, restoring priesthood keys related to family history and temple work.

An important thing to understand is that Latter-day Saints do not believe baptisms for the dead automatically make someone a member of the Church after death. Agency—the God-given ability to choose—is a central doctrine of the gospel.

When a living person is baptized on behalf of a deceased individual in a temple, the ordinance is performed by proxy. The deceased person is not forced to accept it. Rather, Latter-day Saints believe the ordinance becomes available to that person in the spirit world, where he or she remains free to accept or reject it.

This belief is closely connected to the doctrine that the gospel is preached after death. The Apostle Peter taught that Christ visited and preached to spirits in the spirit world. (1 Peter 3:18-20)

Peter also wrote:

“For for this cause was the gospel preached also to them that are dead.” (1 Peter 4:6)

Latter-day Saints believe these scriptures teach that people who did not receive the gospel during mortality still have an opportunity to learn about Jesus Christ after death.

President Joseph F. Smith received a vision of the spirit world, now recorded in Doctrine and Covenants 138. Speaking of those who accept the gospel there, he declared:

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

Because of this doctrine, family history becomes much more than an interesting hobby for Latter-day Saints. It becomes a sacred responsibility.

Church members spend countless hours researching family lines, preserving records, and identifying ancestors so temple ordinances can be performed on their behalf. Many members feel a deep spiritual connection to their ancestors as they participate in this work.

President Russell M. Nelson emphasized the eternal significance of temple and family history work when he taught:

“Any time we do anything that helps anyone—on either side of the veil—to make and keep their covenants with God, we are helping to gather Israel.” (Let God Prevail)

For Latter-day Saints, helping ancestors receive temple ordinances is part of God’s work of gathering His children and preparing them for eternal blessings.

Some people wonder whether baptisms for the dead are disrespectful to those who have passed away. Latter-day Saints generally see them as an act of love and service. Since the deceased person remains free to choose whether to accept the ordinance, no one’s agency is violated.

This principle was explained by Elder D. Todd Christofferson when he taught:

“God will not act to make us something we do not choose by our actions to become.” (Free Forever, To act For Themselves)

The doctrine of baptisms for the dead reflects the Latter-day Saint belief that God is perfectly loving, just, and merciful. Rather than denying blessings to those who never had the opportunity to receive them during mortality, He provides a way for every person to hear the gospel, exercise agency, and receive the ordinances He has established.

Ultimately, baptisms for the dead are not about forcing conversion after death. They are about extending opportunity. They testify that Jesus Christ’s Atonement reaches beyond the grave, that families can be connected eternally, and that every child of God will have a fair chance to accept or reject the gospel.

That is why Latter-day Saints perform baptisms for the dead: because they believe a loving Heavenly Father desires all His children—living and dead—to have access to the blessings of salvation through Jesus Christ.

Gramps

Gramps,

Is it against Church policy, worthiness, or otherwise incompatible with the Church to say that you may believe a prophet was wrong? We know prophets have been wrong in the past. However, if I believe someone was wrong in the past, am I to be wrong according to Church doctrine?

John

Answer

John,

The short answer is that The Church of Jesus Christ of Latter-day Saints teaches that prophets are called of God but are not infallible. Believing that a prophet was wrong about something is not, by itself, contrary to Church doctrine. However, how we approach such questions matters greatly.

From the beginning, the Church has taught that prophets are mortal men who continue to learn, grow, and sometimes make mistakes. The Bible itself provides numerous examples. Moses struck the rock when he should have spoken to it  (Numbers 20:7-12). Jonah initially resisted the Lord’s command to preach to Nineveh. Peter struggled to understand that the gospel should be taken to the Gentiles until he received further revelation (Acts 10). Yet all of these men remained prophets and servants of God.

The Doctrine and Covenants openly acknowledges the reality of prophetic weakness. In speaking about the revelations received through Joseph Smith, the Lord declared:

“These commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding” (Doctrine and Covenants 1:24).

That verse is remarkable because the Lord does not present His servants as flawless. Rather, He explains that revelation comes through mortal people who have weaknesses and limitations.

Joseph Smith himself never claimed perfection. In a sermon delivered shortly before his death, he stated:

“I never told you I was perfect; but there is no error in the revelations which I have taught.” (History of the Church, Volume 6, page 366)

Joseph understood that there was a difference between divine revelation and the personal imperfections of the prophet receiving it. His statement suggests that while revelation comes from God, prophets themselves remain mortal and fallible.

Modern Church leaders have repeatedly taught this same principle. In General Conference, President Dieter F. Uchtdorf made a statement that surprised some members because of its candor:

“To be perfectly frank, there have been times when members or leaders in the Church have simply made mistakes. Things were said or done that were not in harmony with our values, principles, or doctrine.” (Come, Join With Us)

It is one of the clearest acknowledgments from a member of the First Presidency that Church leaders can make mistakes.

Similarly, Elder Jeffrey R. Holland taught:

“Except in the case of His only perfect Begotten Son, imperfect people are all God has ever had to work with.” (Lord, I Believe)

His observation applies to every prophet in scripture and Church history. God’s work has always moved forward through imperfect servants.

Because of this, many faithful Latter-day Saints recognize that prophets have occasionally been mistaken in their opinions, assumptions, interpretations, or administrative decisions. Church leaders themselves have acknowledged this reality.

The more important question is whether concluding that a prophet was wrong is incompatible with faithfulness or worthiness.

The answer appears to be no.

The Church does not require members to believe that every statement ever made by a prophet was correct. Worthiness interviews do not ask whether members believe every prophetic statement throughout history was free from error. Rather, members are asked whether they sustain the First Presidency and the Quorum of the Twelve Apostles as prophets, seers, and revelators.

Sustaining a prophet is not the same thing as believing he is incapable of making mistakes. In LDS understanding, sustaining means supporting, praying for, and recognizing the divine authority of those whom God has called. A member can believe that a prophet was mistaken on a particular issue while still sustaining that prophet’s calling.

In fact, the Restoration itself demonstrates that prophetic understanding often develops over time. One recurring theme in Church teachings is that revelation is received gradually. The Church’s Gospel Topics resource on plural marriage notes that revelation is often a process received “line upon line.” (Plural Marriage)

This principle can help explain why faithful members may occasionally view certain historical statements or actions differently than previous generations did. The existence of continuing revelation means that understanding can increase over time.

At the same time, LDS doctrine does not encourage a casual dismissal of prophetic counsel. There is a difference between acknowledging prophetic fallibility and adopting a posture of constant skepticism toward prophetic leadership.

The restored gospel invites members to seek spiritual confirmation for themselves. Moroni taught:

“And by the power of the Holy Ghost ye may know the truth of all things” (Moroni 10:5).

Likewise, the Lord instructed the Saints:

“Seek ye out of the best books words of wisdom; seek learning, even by study and also by faith” (Doctrine and Covenants 88:118).

These passages teach that disciples should combine faith, study, and personal revelation. Members are not expected to abandon reason or historical inquiry. Instead, they are encouraged to seek understanding through both spiritual and intellectual means.

This means that if a member studies Church history and concludes that a prophet was mistaken on a particular issue, that conclusion alone does not place the member outside Church doctrine. The Church’s own teachings regarding prophetic fallibility leave room for such conclusions.

However, LDS doctrine also encourages humility. Just as prophets can make mistakes, individual members can also misunderstand history, doctrine, or circumstances. For that reason, many faithful Saints approach difficult questions with caution. Rather than claiming perfect certainty, they recognize the possibility that additional information or revelation may provide greater understanding.

Ultimately, the restored gospel is centered on Jesus Christ rather than on the perfection of mortal leaders. The testimony that prophets are called by God does not require a belief that they never err. Scripture, Church history, and modern prophetic teachings all point to the same conclusion: God works through imperfect people.

Therefore, according to LDS doctrine, it is not inherently against Church policy, worthiness, or faithful membership to believe that a prophet was wrong about something in the past. The Church has never taught prophetic infallibility. What it teaches is that God calls prophets, works through imperfect servants, and invites all members to seek the witness of the Holy Ghost as they navigate questions of doctrine, history, and prophetic counsel.

A faithful Latter-day Saint can simultaneously believe that prophets have occasionally been mistaken and also believe that God continues to guide His Church through living prophets today.

Gramps

]]> https://askgramps.org/is-against-church-doctrine-affect-my-worthiness-disagree-with-something-a-prophet-said/feed/ 0 https://askgramps.org/will-our-pets-be-with-us-in-heaven/ https://askgramps.org/will-our-pets-be-with-us-in-heaven/#respond Wed, 01 Jul 2026 08:00:45 +0000 https://askgramps.org/?p=74969 Question

Gramps,

Pets and the hereafter, and our association with them, are a sensitive thing for my soul. With all due respect to family and friends, I have deep love and bonds with my pets. Primarily Dogs. I, and others, have publicly stated that “I would rather be with my pets than people.”  They are loyal, their love is unconditional, they are protective, and they live their lives with an extreme sense of sovereignty and dedication. If Heaven doesn’t allow pets, I’m not excited to reside there!  Family, along with my furry friends, would be my Heavenly home. Why would a loving Father deny his children the joy of separation from loved creatures?

Michael

Answer

Michael,

One of the most tender questions many Latter-day Saints ask is, “Will I see my pets again after this life?” Anyone who has loved a faithful dog, a gentle cat, a horse, or another cherished animal knows that these companions often become part of the family. When they pass away, the separation can be deeply painful.

Gramps

Gramps,

Do we believe that Jesus slew an animal to make the coats of skins for Adam and Eve?  I have never heard or read anything from one of our Apostles or Prophets that says such a thing.   I know so others have said it, but I have never heard it from an Apostle or Prophet. Thank you.

Stephen

Answer

Stephen,

This is an interesting question because it touches on a subject that many Latter-day Saints have heard discussed over the years, but one that is not directly answered in scripture. The short answer is that the scriptures tell us that God made coats of skins for Adam and Eve, but they do not tell us who killed the animal or animals involved. Because of that, the Church has not established an official doctrine on the matter.

The account is found in Genesis 3:21:

“Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.”

A similar statement appears in Moses 4:27:

“Unto Adam, and also unto his wife, did I, the Lord God, make coats of skins, and clothed them.”

Notice what these passages do and do not say. They tell us that the Lord provided the coats of skins. They do not explain where the skins came from, whether an animal died, who killed it, or how the skins were prepared.

Because the text is silent on those details, any attempt to answer those questions moves from doctrine into interpretation.

Many Christians, including some Latter-day Saints, have suggested that the coats of skins may have come from the first animal sacrifice. The reasoning is fairly straightforward.

First, animal skins generally imply that an animal died. Second, shortly after the Fall, Adam was commanded to offer sacrifices to the Lord (see Moses 5:5-8). Third, those sacrifices pointed forward to the future sacrifice of Jesus Christ.

Because of these connections, some teachers and commentators have speculated that the coats of skins symbolized the Atonement of Christ and that God may have introduced the concept of sacrifice immediately after the Fall.

There is certainly symbolism that can be appreciated in that interpretation. The Fall brought mortality, and Christ would eventually provide redemption. The idea of innocent life being connected to salvation is a theme found throughout scripture.

However, it is important to recognize that this remains an interpretation rather than a revealed doctrine.

As far as the standard works and widely available teachings of modern prophets and apostles are concerned, there is no official statement declaring that Jesus Christ personally slew an animal to make the coats of skins for Adam and Eve.

Some Church members encounter this idea in lessons, books, online discussions, or commentary from individuals seeking to draw symbolic connections between the Fall, sacrifice, and the Atonement. While such ideas may be interesting and even spiritually meaningful, Latter-day Saints are encouraged to distinguish between revealed doctrine and speculation.

President Dallin H. Oaks taught this principle in General Conference:

“Let us not teach or use as official doctrine what does not meet the standards of official doctrine.”

He also reminded us:

“There is so much we do not know that our only sure reliance is to trust in the Lord and His love for His children.”

That counsel applies well to questions such as this one. The scriptures tell us that the Lord made coats of skins for Adam and Eve, but they do not explain how the skins were obtained or who killed the animal. Because the Lord has not revealed those details, it is wise to avoid presenting any particular explanation as established doctrine.

When we search the teachings of modern prophets and apostles, we find extensive discussion of the Fall, sacrifice, and the Atonement. What we do not find is a prophetic declaration that Jesus personally killed an animal to provide those skins.

Therefore, it would be difficult to present that idea as settled LDS doctrine. Instead, it is best viewed as a personal interpretation or speculation unless further revelation is given.

There are several things we can say confidently because they are directly supported by scripture.

First, Adam and Eve fell and became mortal.

Second, the Lord cared for them after the Fall. The making of coats of skins demonstrates His concern for their physical needs.

Third, animal sacrifice became part of revealed worship after the Fall. Adam was commanded to offer sacrifices, and those sacrifices pointed to Jesus Christ.

In Moses 5:7 we read:

“This thing is a similitude of the sacrifice of the Only Begotten of the Father.”

That teaching is clear and explicit. The purpose of the sacrifice was to teach about Christ.

Fourth, Jesus Christ is the Lamb slain from the foundation of the world. His Atonement was planned before the earth was created and is the central event to which all sacrifices pointed.

These truths are firmly established in LDS doctrine regardless of how the coats of skins were obtained.

Many readers see meaningful symbolism in the story even if they do not claim certainty about the details.

Adam and Eve had attempted to cover themselves with fig leaves after becoming aware of their nakedness. Later, the Lord Himself provided a more complete covering.

Some scholars and teachers have suggested that this can symbolize humanity’s inability to save itself and the need for the covering power of Christ’s Atonement. While this interpretation is not official doctrine, many find it spiritually meaningful.

The important point is that symbolism should not be confused with revelation. A symbolic interpretation can be insightful without becoming a required belief.

One of the strengths of the restored gospel is that it encourages us to distinguish between what has been revealed and what has merely been inferred.

On this question, the revealed facts are relatively simple:

• The Lord made coats of skins for Adam and Eve.
• The scriptures do not explain exactly how those skins were obtained.
• Animal sacrifice was later commanded and was a symbol of Jesus Christ’s future sacrifice.
• No official doctrine states that Jesus personally killed an animal to make the coats.

Because of that, faithful Latter-day Saints can reasonably hold different views. Some may see the coats as connected to an actual sacrifice. Others may simply conclude that the scriptures do not provide enough information to know.

Either position can be held while remaining completely faithful to the teachings of the Church.

It is often wise to follow President Oaks’s counsel to avoid teaching as doctrine things that have not been established by revelation. We can appreciate possible symbolism and thoughtful interpretations while remembering that the safest course is to hold firmly to what the Lord has revealed and to be comfortable saying, “We do not know,” when He has not.

Gramps

Gramps,

I have heard that the US should not make the first attack in war,  on their own soil, and that the Lord will not be with them if they do. If invading enemies enter but don’t strike, I have also heard that they will not have the Lord backing them if they attack an enemy on that enemy’s soil first.  Is this true?

JJ

Answer

JJ,

These ideas are fairly common in some Latter-day Saint discussions, but are they actually doctrines of The Church of Jesus Christ of Latter-day Saints?

The short answer is no. The Church has never taught that a nation must always wait for the first shot to be fired before defending itself, nor has it taught that the Lord only supports military action that takes place on a nation’s own territory. What the scriptures and modern prophets teach are principles that help us understand when war may be justified and when it is not.

The starting point for any discussion about war in LDS doctrine is the Lord’s desire for peace. In a revelation given to the Prophet Joseph Smith, the Lord declared:

“Therefore, renounce war and proclaim peace” (Doctrine and Covenants 98:16).

This command is one of the clearest statements in scripture regarding the Lord’s preference. God’s people are not to seek conflict, glory in battle, or look for opportunities to fight. Followers of Jesus Christ are to be peacemakers.

The Savior Himself taught:

“Blessed are the peacemakers: for they shall be called the children of God” (Matthew 5:9).

Because of this, the Church has consistently encouraged peaceful solutions to disputes whenever possible.

The First Presidency taught:

“Christ’s Church should not make war, for the Lord is a Lord of peace.”

They further explained:

“The Church itself cannot wage war.” (Renounce War, Proclaim the Gospel of Peace)

These statements make clear that the Church’s mission is spiritual, not military.

While the Lord prefers peace, He also recognizes that there are times when people must defend themselves and others.

The Book of Mormon provides several examples. Captain Moroni did not fight wars to gain territory, wealth, or power. Mormon repeatedly emphasizes that the Nephites fought to protect their homes, families, liberty, and faith.

Alma records:

“They were inspired by a better cause, for they were not fighting for monarchy nor power but they were fighting for their homes and their liberties, their wives and their children” (Alma 43:45).

Notice what justified their actions. It was not where the battle occurred. It was not who threw the first punch. It was the righteous purpose behind their defense.

The Nephites sought peace whenever possible, but they were willing to defend innocent lives when necessary.

Many of the ideas about “never striking first” come from Doctrine and Covenants 98. In this revelation, the Lord taught the Saints principles of patience, forgiveness, and restraint. He described circumstances in which offenses should be endured and opportunities given for repentance and reconciliation. The overall message is clear: God’s people should not be eager to fight.

However, the revelation does not function as a modern military rulebook for every nation and every circumstance. Rather, it establishes eternal principles of justice, mercy, patience, and justified self-defense.

The Church’s Doctrine and Covenants Teacher Manual explains that in this revelation, the Lord:

“outlined the circumstances when war is justified.”

This is significant. The revelation does not teach that war is never justified. Instead, it explains the principles under which defensive action may be acceptable before God. This is where many members move beyond what the scriptures actually say.

No official Church doctrine states that a nation must literally wait until enemy forces fire the first shot before taking defensive action. For example, suppose a hostile government openly announces plans to invade another country, mobilizes troops, and prepares an imminent attack. Must the threatened nation wait until bombs begin falling before responding?

The scriptures do not directly answer every modern military scenario. Instead, they provide principles:

• Seek peace first.
• Avoid aggression.
• Defend innocent life.
• Act from righteous motives.
• Avoid conquest and revenge.
• Respect human life.

Whether a specific military action meets those standards is often a matter of judgment rather than revealed doctrine.

Another common belief is that God only supports military action conducted within a nation’s own borders. Again, there is no official doctrine that teaches this. The Book of Mormon focuses on why wars are fought, not merely where they are fought.

A nation can act unjustly on its own soil. Likewise, military operations beyond a nation’s borders may be conducted for defensive purposes. Geography alone does not determine whether a cause is righteous.

The Lord judges motives, purposes, and actions. The central question is not, “Whose territory is this?” The more important question is, “Why is this being done?”

Perhaps the most important modern statement on this subject came from President Gordon B. Hinckley during the Iraq War.

Speaking in General Conference in April 2003, President Hinckley acknowledged the terrible realities of war while also recognizing that governments sometimes face difficult decisions regarding defense.

He said:

“There are times and circumstances when nations are justified, in fact have an obligation, to fight for family, for liberty, and against tyranny, threat, and oppression.” (War and Peace)

This statement is important because President Hinckley did not limit justified warfare only to situations in which a nation had already suffered a direct attack. He spoke more broadly about defending liberty and opposing tyranny, threats, and oppression.

At the same time, he emphasized that war should never be viewed lightly. In the same address he declared:

“We of this Church are people of peace.”

President Hinckley’s message reflects the balance found throughout LDS doctrine. Followers of Christ should love peace and seek peace, but they also recognize that there may be circumstances when defending innocent lives becomes necessary.

President Hinckley further cautioned members against assuming that war is automatically righteous simply because a government chooses it. He said:

“We can only pray that God will touch the hearts of those who are responsible for these decisions, that they might be guided to do what is right.”

This reminds us that even when governments act, faithful Saints should remain humble and prayerful rather than assuming every military action has divine approval.

Another important principle is that no nation can automatically assume the Lord is on its side. Throughout history, opposing armies have often claimed divine approval. The Book of Mormon repeatedly teaches that righteousness—not nationality—is what matters to God.

The Lord blesses people and nations when they follow Him and withdraws blessings when they become prideful and wicked. This principle applies to every nation, including the United States. No country receives a permanent guarantee of divine approval simply because it believes its cause is just.

President Gordon B. Hinckley reminded members that while governments may make decisions regarding war, disciples of Christ must continue to seek peace and trust the Lord.

Gramps

Gramps,

Why did God the Father formulate a plan of salvation that required the sacrifice of one of his sons in order for redemption to be made available?  Why was there no other way that could not include the immense suffering of one individual?  Which holy scriptural author best describes the need for the atonement of one, Jesus Christ?

David

Answer

David,

One of the deepest questions in all of religion is this: Why did Heavenly Father create a plan of salvation that required the suffering and sacrifice of Jesus Christ? If God is all-powerful, why could He not simply forgive His children without requiring the immense suffering of one of His sons?

Latter-day Saint doctrine teaches that the answer lies in the eternal nature of God, the reality of agency, and the unchanging laws of justice and mercy. The Atonement of Jesus Christ was not an arbitrary requirement. It was the only way to satisfy both justice and mercy while preserving our agency and allowing us to return to God’s presence.

To understand why, we first need to understand the problem the Atonement was meant to solve.

Before coming to earth, we lived as spirit children of Heavenly Father. His plan provided a way for us to receive physical bodies, learn through experience, and eventually become more like Him. But He also knew that every one of us would make mistakes and commit sin.

The scriptures teach that “no unclean thing can dwell with God” (1 Nephi 10:21). Because all people sin, every one of us would be separated from God forever if there were no redemption.

In addition, mortality brought physical death. Every person would eventually die and be separated from his or her body.

Humanity, therefore, faced two obstacles:

1. Physical death.
2. Spiritual death caused by sin.

Without divine intervention, neither obstacle could be overcome.

Some people wonder why God could not simply overlook sin. The Book of Mormon gives a profound answer. God is perfectly loving, but He is also perfectly just. If justice did not exist, there would be no meaningful consequences for good or evil.

The prophet Alma taught:

“Now, if there was no law given—if a man murdered he should die? … If there was no law given against sin men would not be afraid to sin” (Alma 42:17).

Justice requires that laws have consequences. If God simply ignored sin, He would cease to be a perfectly just God. Yet if justice alone prevailed, every person would stand condemned because all have sinned. This is where mercy enters the picture. The challenge was not merely finding a way to forgive sinners. The challenge was finding a way for mercy to operate without destroying justice.

Alma explained:

“The plan of mercy could not be brought about except an atonement should be made” (Alma 42:15).

That simple statement may be one of the clearest explanations in all scripture. Mercy could not function without an atonement. The Atonement was not merely one option among many. It was the means by which both justice and mercy could be preserved.

Among all scriptural authors, Alma likely provides the most complete explanation of why the Atonement was necessary. His teachings in Alma 34 and Alma 42 explain not only that Christ would save mankind, but why such a sacrifice was required in the first place.

In Alma 34, the prophet Amulek taught that redemption required “an infinite and eternal sacrifice” (Alma 34:10). Animal sacrifices under the law of Moses could symbolize the future Messiah, but they could not actually redeem humanity. Only a divine and infinite sacrifice could satisfy the demands of justice for all people.

Jesus Christ alone was qualified to make that sacrifice.

Because He was the Only Begotten Son of God in the flesh and lived a completely sinless life, He had no debt of His own to pay. He voluntarily offered Himself before the foundation of the world to become the Savior of mankind.

As Christ Himself declared:

“I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself” (John 10:17-18).

The Savior was not an unwilling victim. He willingly chose to suffer for us.

Modern apostles have emphasized this truth. President Dallin H. Oaks taught that Christ’s mission was absolutely central to the Father’s plan:

“He has done everything that is essential for our journey through mortality toward the destiny outlined in the plan of our Heavenly Father.” (“What Has Our Savior Done for Us?” April 2021 General Conference)

The Atonement was not a backup plan or an emergency measure. It was the very heart of the Father’s plan from the beginning.

Still, another question often arises: Why did the suffering have to be so immense?

Doctrine and Covenants 19 teaches that Christ suffered “both body and spirit” and that His suffering caused Him to “bleed at every pore” (D&C 19:18).

The answer is that Christ did not merely pay a symbolic price. He descended below all things. He experienced the full weight of mortality so He could redeem us completely and understand us perfectly.

Alma prophesied:

“And he shall go forth, suffering pains and afflictions and temptations of every kind… that he may know according to the flesh how to succor his people according to their infirmities” (Alma 7:11-12).

President Oaks similarly taught:

“He had no debt to pay. He had committed no wrong.” (“Strengthened by the Atonement of Jesus Christ,” October 2015 General Conference)

Yet the Savior willingly bore humanity’s guilt, pain, sorrow, and suffering. Because Christ personally experienced every kind of suffering, He knows exactly how to help us in our own trials.

Elder Jeffrey R. Holland beautifully described this aspect of the Savior’s sacrifice when he testified:

“We will never be left alone nor unaided.” (“None Were with Him,” April 2009 General Conference)

That assurance comes because Jesus Christ has walked the path of suffering before us.

Through His Resurrection, Christ overcame physical death for every person who has ever lived. Through His atoning sacrifice, He made repentance and forgiveness possible for all who come unto Him.

The reach of His sacrifice is truly infinite. Elder Holland taught:

“It is not possible for you to sink lower than the infinite light of Christ’s Atonement shines.” (“The Laborers in the Vineyard,” April 2012 General Conference)

No one is beyond the Savior’s ability to redeem. No sorrow is beyond His understanding. No repentant soul is beyond His reach.

In the end, the question is not simply why suffering was required. The greater lesson is what that suffering reveals about God. It reveals that Heavenly Father loved His children enough to provide a Savior. It reveals that Jesus Christ loved us enough to willingly suffer for us. It reveals that justice would not be abandoned, but neither would mercy.

The Atonement demonstrates both God’s perfect holiness and His perfect love. Through Jesus Christ, justice is satisfied, mercy is extended, agency is preserved, and the way is opened for God’s children to return home.

That is why Latter-day Saints view the Atonement of Jesus Christ not merely as one doctrine among many, but as the very center of the Father’s plan of salvation. And among scriptural writers, perhaps no one explains that necessity more clearly than Alma, who taught that “the plan of mercy could not be brought about except an atonement should be made” (Alma 42:15). In that single verse, he summarized why the sacrifice of Jesus Christ was not merely helpful—it was absolutely essential.

Gramps