Gramps,

Is it appropriate for an LDS member to play the organ at a different church for compensation on Sundays?

Michael

Answer

Michael,

According to the theology and teachings of The Church of Jesus Christ of Latter-day Saints, the answer often depends on motives, circumstances, and whether the activity aligns with the spirit of keeping the Sabbath day holy.

The Church does not have a specific commandment that forbids a member from playing music for another church on Sunday. In fact, Latter-day Saints generally respect and appreciate sincere worship wherever it is found. The Church’s Articles of Faith declare:

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

That principle has often encouraged positive relationships between Latter-day Saints and other faith communities. Music, especially sacred music, can be a powerful way to build goodwill and uplift others. Many LDS members who are professional musicians have participated in community choirs, weddings, funerals, and religious events of other denominations without conflict with their beliefs.

However, the question becomes more complex when compensation and Sunday observance are involved.

Latter-day Saints believe the Sabbath is sacred. In the scriptures, the Lord taught:

“Remember the sabbath day, to keep it holy.” (Exodus 20:8)

Modern revelation reinforces that principle. In Doctrine and Covenants 59:9-10, the Lord explains the purpose of the Sabbath:

And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day;

 For verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the Most High;

For many members, that phrase “rest from your labors” becomes central to the discussion. If playing the organ is simply employment—another professional obligation undertaken primarily for income—some Latter-day Saints might feel uncomfortable with it on Sunday. Church leaders have frequently encouraged members to avoid unnecessary work on the Sabbath whenever possible.

For example, Russell M. Nelson taught:

“In addition to your going to church, partaking of the sacrament, and being diligent in your specific call to serve, what other activities would help to make the Sabbath a delight for you?” The Sabbath Is a Delight

In that same message,Elder Nelson also asked:

“What sign will you give to the Lord to show your love for Him?”

That perspective matters because LDS theology generally addresses Sabbath questions through principles rather than exhaustive regulations. Rather than publishing a list of forbidden activities, Church leaders encourage members to seek the companionship of the Holy Ghost and thoughtfully evaluate whether an activity invites spirituality or distracts from it.

So, could playing the organ at another church actually fit within the spirit of Sabbath worship?

In some cases, many Latter-day Saints would likely say yes.

If the music is sacred and uplifting, and serves to help others worship Jesus Christ, a member might feel that the service itself is spiritually worthwhile. Organ music has historically played an important role in Christian worship, and Latter-day Saints deeply value sacred music themselves. The introduction to the Church hymnbook teaches:

“Music is given of God to further his purposes.”

Someone who prayerfully uses musical talents to bless others could reasonably feel they are offering service rather than merely performing a secular job.

There are also practical realities to consider. Some musicians rely on Sunday religious services as part of their livelihood. Organists and pianists are often hired specifically because churches need trained musicians. LDS theology recognizes that not all work on Sunday is avoidable. Medical workers, emergency personnel, caregivers, and others frequently serve on Sundays out of necessity. While playing organ music may not rise to the same level of necessity, Church teachings generally leave room for individual judgment in employment situations.

At the same time, there are important cautions.

A Latter-day Saint should honestly ask: “Is this drawing me closer to Christ and helping me honor the Sabbath, or is it turning Sunday into an ordinary workday?” That distinction matters. If the commitment regularly interferes with attending LDS meetings, partaking of the sacrament, fulfilling Church callings, or spending meaningful time with family, many would see that as a concern.

The Church’s handbook teaches:

“Those who attend should avoid disruptions or distractions contrary to worship.” General Handbook 38.1.1

Again, the emphasis is on spirit and intent rather than rigid prohibition.

There is also the matter of appearance and priorities. Latter-day Saints covenant to take upon themselves the name of Christ and to be examples of discipleship. If a member accepted Sunday work solely for its financial rewards while neglecting spiritual responsibilities, it could gradually weaken their Sabbath observance. On the other hand, if the opportunity allowed them to share uplifting music, maintain respectful relationships with other Christians, and still faithfully honor their own worship commitments, many leaders would likely view the situation differently.

Interestingly, LDS history includes examples of cooperation and friendship with other faiths. Church leaders have often encouraged members to participate in community efforts that promote goodness and faith in God. Gordon B. Hinckley stated:

“We simply say to those who may be of other faiths or of no faith, ‘You bring with you such truth as you have and let us see if we can add to it.’” Teachings of Presidents of the Church: Gordon B. Hinckley, Chapter 20

That attitude has shaped much of the Church’s interfaith approach. Playing sacred music in another Christian setting would not automatically be viewed as disloyal to LDS beliefs. In fact, many members would see it as an opportunity to demonstrate kindness, professionalism, and Christian fellowship.

Ultimately, LDS theology places significant responsibility on personal revelation. A member facing this question would likely be encouraged to pray, study the scriptures, and, if uncertainty persisted, seek counsel from local priesthood leaders. Different circumstances may lead faithful members to different conclusions.

One organist may decide that accepting compensation for Sunday worship services feels incompatible with how they personally honor the Sabbath. Another may feel peace in using God-given talents to assist reverent worship while still keeping covenants and attending their own meetings. Both individuals could be acting sincerely within the framework of LDS teachings.

That balance between commandments and individual spiritual guidance is an important part of Latter-day Saint belief. President David O. McKay often quoted the statement:

“No other success can compensate for failure in the home.” Teachings of Presidents of the Church: David O. McKay, Chapter 16

That reminder often influences how LDS members evaluate Sunday commitments. Even good activities can become spiritually unbalanced if they consistently crowd out worship, family, or rest.

So, is it appropriate for an LDS member to play the organ at another church for compensation on Sundays?

According to LDS theology, it is neither inherently forbidden nor automatically encouraged. The appropriateness depends largely on the spirit in which it is done, the effect it has on Sabbath worship and family life, and whether the individual feels they are honoring the Lord through the decision.

For Latter-day Saints, the deeper question is usually not simply “Am I allowed to do this?” but rather, “Will this help me keep the Sabbath holy and draw closer to Jesus Christ?” When approached prayerfully and sincerely, that question often leads to the clearest answer.

Gramps

]]> https://askgramps.org/can-latter-day-saints-play-the-organ-for-pay-on-sundays/feed/ 0 https://askgramps.org/why-permission-required-from-a-non-member-spouse-to-receive-endowments/ https://askgramps.org/why-permission-required-from-a-non-member-spouse-to-receive-endowments/#respond Sun, 07 Jun 2026 08:00:30 +0000 https://askgramps.org/?p=74277 Question

Gramps,

My grandma wants to go to the temple more than anything, but her bishop says she isn’t allowed because her husband (who isn’t a member and has never been) won’t let her. Why does a non-member get to dictate her eternal salvation simply because she’s married? If she weren’t married, she’d go get her endowments like anyone else. They won’t even allow her to do baptism for the dead. Why does she need her husband’s permission at all?

Annie

Answer

Annie,

The answer depends on how the Church views marriage, agency, family harmony, and sacred covenants.

First, it is important to clarify something. A member whose spouse is not a member is generally still able to attend the temple for ordinances, such as baptisms for the dead, or for other approved worship, if they hold a valid recommend. The issue of spousal permission historically applied most directly to receiving one’s own endowment or entering into sealing covenants when the spouse was not endowed or not a member. Bishops and stake presidents were instructed to consider whether the ordinance could seriously disrupt the marriage relationship.

An older Church handbook policy stated:

“When a man or woman is married to someone who is unendowed, the bishop must receive written permission from the spouse.”

That policy was referenced in Church instructional materials and discussions by priesthood leaders.

While the handbook’s wording and procedures have evolved over time, the principle behind them helps explain the Church’s reasoning.

One of the clearest reasons is that the Church places enormous emphasis on protecting marriage. Latter-day Saint theology teaches that marriage is sacred and ordained of God. The Church does not want temple participation to become a source of secrecy, betrayal, manipulation, or division inside a home.

The Apostle Paul taught:

“For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband” (1 Corinthians 7:14).

Paul also counseled Christians to preserve peace within mixed-faith marriages whenever possible. That same spirit exists in Latter-day Saint teachings today.

The Church Handbook teaches:

“A married person must have the consent of his or her spouse before being baptized.”

That policy surprises some people, but it reveals an important principle: the Church does not want conversion or covenant-making to destroy family trust. Baptism, temple covenants, garments, tithing, and religious commitments can significantly affect a marriage. Because of that, Church leaders have often encouraged openness and mutual respect between spouses before major spiritual commitments are made.

President Gordon B. Hinckley frequently emphasized kindness and unity in marriage. He taught:

“Marriage, in its truest sense, is a partnership of equals.” “Standing for Something”

That idea matters here. Even when spouses do not share the same faith, the Church encourages members to honor the marriage partnership and avoid creating unnecessary tension or feelings of exclusion.

Temple covenants are not small commitments. Receiving the endowment includes promises regarding discipleship, sacrifice, consecration, and wearing the temple garment. For a spouse who is not a member—or who may not understand the temple—those changes can feel sudden or even frightening.

Imagine a husband or wife who suddenly discovers their spouse now wears sacred religious clothing under their regular clothes, spends significant time at the temple, increases financial sacrifices through tithing, or begins talking about eternal marriage in ways the other spouse does not fully understand. Without communication and consent, that could place serious strain on the relationship.

The Church tries to avoid that.

Elder Richard G. Scott once taught:

“Two of the vital pillars that sustain Father in Heaven’s plan of happiness are marriage and the family.” “The Eternal Blessings of Marriage”

That principle of thoughtfulness applies spiritually, too. The Church does not want temple worship to become a wedge between husband and wife.

At the same time, it is equally important to understand what this policy does not mean. It does not mean a nonmember spouse has authority over someone’s salvation. It does not mean the Church believes a member is spiritually inferior because they married outside the faith. And it certainly does not mean a faithful member is unwanted at the temple.

Rather, it reflects the Church’s effort to balance two deeply important doctrines:

1. Individual covenant-making with God
2. Honoring marriage and family relationships

Latter-day Saint doctrine strongly teaches agency. God does not force covenant relationships, and the Church generally avoids creating family conflict when patience and understanding might help preserve peace.

President Russell M. Nelson has repeatedly taught that the gospel should strengthen families, not fracture them. He said:

“I promise that as you diligently work to remodel your home into a center of gospel learning, over time your Sabbath days will truly be a delight.” “Becoming Exemplary Latter-day Saints”

That becomes difficult if temple participation creates bitterness or distrust in a marriage.

There is also a historical context worth understanding. In earlier generations, joining the Church could dramatically affect family life and social standing. Converts were sometimes rejected by spouses or families. Church leaders often tried to avoid situations that left a spouse feeling blindsided or abandoned. Seeking permission was partly an attempt to preserve transparency and respect within marriage.

Over time, the Church has adjusted some temple-related policies to be more accommodating of families. One example came in 2019, when the First Presidency removed the previous one-year waiting period between a civil marriage and a temple sealing in many areas of the world. The Church explained that one reason for the adjustment was concern that family members sometimes felt excluded from important family moments.

That change reflected a continuing effort to strengthen both temple worship and family relationships.

Latter-day Saints believe temples are literally the “House of the Lord.” Temple worship is sacred, but so is marriage. When policies involving spouses exist, they are generally rooted in the idea that covenant-making should happen with honesty, unity, and respect whenever possible.

For members in this situation, the experience can still be painful. Some faithful Saints deeply desire temple blessings while their spouse is uncomfortable or opposed. Church leaders typically encourage patience, love, communication, and Christlike understanding rather than pressure or ultimatums.

Sometimes hearts soften over time. Sometimes they do not. But the Church teaches that God understands every circumstance perfectly and that no eternal blessing will ultimately be denied to the faithful.

Elder Jeffrey R. Holland once offered comfort to those carrying difficult family situations:

“Some blessings come soon, some come late, and some don’t come until heaven; but for those who embrace the gospel of Jesus Christ, they come.” “An High Priest of Good Things to Come”

That hope is central to Latter-day Saint belief. The temple is about eternal families—and sometimes protecting a marriage relationship in mortality is part of preparing for those eternal blessings later on.

Gramps

]]> https://askgramps.org/why-permission-required-from-a-non-member-spouse-to-receive-endowments/feed/ 0 https://askgramps.org/is-there-a-correct-position-of-hands-on-someones-head-during-temple-ordinances/ https://askgramps.org/is-there-a-correct-position-of-hands-on-someones-head-during-temple-ordinances/#respond Wed, 03 Jun 2026 08:00:09 +0000 https://askgramps.org/?p=74640 Question

Gramps,

Is there a correct positioning of hands and fingers on the head of a person being blessed, i.e., laying on of hands on the head or top of the head and side of the head in temple ordinances? Is there a protocol that is being violated if not done properly?

Dadi Bear

Answer

Dadi Bear,

In The Church of Jesus Christ of Latter-day Saints, the “laying on of hands” is a sacred and familiar practice. It is used in confirmations, priesthood ordinations, blessings of healing and comfort, setting apart for callings, and temple ordinances.

The short answer, according to Latter-day Saint theology, is this: the Church teaches that hands are to be placed reverently upon the person’s head, but there is generally not a revealed “magic formula” for finger placement or exact positioning beyond the instructions given for the ordinance itself. The power of the ordinance does not come from precise hand geometry. It comes from priesthood authority, faith in Jesus Christ, and obedience to the ordinance as established by the Lord.

The practice itself is ancient. Throughout scripture, the laying on of hands is connected with blessing, healing, receiving the Holy Ghost, and setting apart for sacred service.

Jesus Himself used touch in blessing others. In the New Testament, we read:

“Then laid they their hands on them, and they received the Holy Ghost.” (Acts 8:17)

Another example comes when Christ blessed little children:

“And he took them up in his arms, put his hands upon them, and blessed them.” (Mark 10:16)

Latter-day Saints see these passages as establishing the pattern for priesthood ordinances today. The physical act matters because it symbolizes authority, connection, blessing, and divine appointment. But the scriptures do not provide detailed diagrams about finger placement or exact angles of the hands.

The clearest guide comes from the official Church handbook. For priesthood blessings, confirmations, ordinations, and setting apart, the instructions are simple and consistent: brethren participating place their hands “lightly on the person’s head.”

The current handbook can be found on The Church of Jesus Christ of Latter-day Saints Handbook. Sections on confirmations, ordinations, blessings, and setting apart consistently focus on priesthood authority and the revealed ordinance rather than on detailed finger positioning.

That simplicity is important.

In Latter-day Saint theology, ordinances are sacred, but the Lord usually avoids turning them into rigid ritualism. The gospel is not intended to become a system in which spiritual validity depends on tiny technical details that God never revealed.

President Joseph Fielding Smith frequently emphasized that ordinances should be performed properly while avoiding unnecessary speculation and traditions beyond revelation. In Doctrines of Salvation, he taught that the Lord has revealed the essentials necessary for ordinances and salvation rather than endless ceremonial detail.

That principle applies well here.

Anyone who has participated in blessings has probably noticed slight differences.

Some place both hands directly on top of the head. Others place one hand more toward the side. In group blessings, hands often overlap as several priesthood holders participate at once. In temple ordinances, positioning may be influenced by space, ceremony, or specific instructions for the ordinance.

These differences usually arise from practical reasons, tradition, comfort, or local habits—not from competing doctrines.

The Church teaches uniformity in the ordinance itself, but not obsessive uniformity in incidental mechanics unless specifically instructed.

For example, in a confirmation, the essential revealed elements include:

• Authorized Melchizedek Priesthood holders participate
• Hands are laid upon the head
• The person is confirmed as a member of the Church
• The gift of the Holy Ghost is conferred
• The blessing is given by the Spirit

Those are the essential components. Whether a thumb rests slightly higher or lower does not determine the validity of the ordinance.

Temple ordinances are naturally treated with extra care and reverence because of their sacred nature. Within the temple, workers and officiators receive instruction on performing the ordinances. Some ordinances may include specific ceremonial positions or actions associated with the ordinance presentation itself.

Even then, Latter-day Saint theology does not teach that mystical power resides in exact finger placement. Rather, temple ordinances emphasize covenant, symbolism, order, and obedience.

The Lord declared:

“In the ordinances thereof, the power of godliness is manifest.” (Doctrine and Covenants 84:20)

President Russell M. Nelson has repeatedly emphasized the sacred nature of priesthood ordinances and the need to perform them with care and reverence. In his talk “The Melchizedek Priesthood and the Keys,” he taught that priesthood ordinances open access to “all the spiritual blessings of the Church.”

Notice that the “power of godliness” comes through the ordinance established by God, not through accidental precision in hand posture beyond what the Lord has revealed.

Members sometimes become anxious about whether an ordinance was “done wrong” because someone’s hand slipped or rested awkwardly. Church leaders have generally counseled against this kind of scrupulosity. The Lord is not waiting to invalidate sacred ordinances because of harmless human imperfections when the ordinance was performed in sincerity and according to authorized procedure.

Although exact positioning is usually not the focus, reverence absolutely is.

A priesthood blessing is not casual. It represents acting in the name of Jesus Christ. The laying on of hands should therefore be respectful, calm, dignified, and orderly.

Elder David A. Bednar has often warned against becoming distracted by cultural traditions or practices that go beyond revealed doctrine. In his well-known message “That We May Always Have His Spirit to Be with Us,” he emphasized exactness in keeping covenants while remaining centered on Christ and the Spirit rather than outward performance alone.

That means participants should avoid joking, carelessness, or drawing attention to themselves. The focus belongs on the Savior and the person receiving the ordinance.

Over the years, some members have passed along unofficial ideas about ordinances. Sometimes people assume there must be hidden symbolism in every tiny detail. Others may insist that blessings must be performed exactly as they personally learned growing up.

Latter-day Saints are encouraged to distinguish between revealed doctrine and cultural tradition.

For example, there is no official doctrine stating:

• Fingers must be spread a certain way
• Hands must touch only the crown of the head
• A certain number of fingers carries a symbolic meaning
• The ordinance is invalid if the hands shift slightly

Those ideas belong more to folklore than to revealed LDS theology.

Ultimately, priesthood blessings are not mechanical acts. They are acts of faith in Jesus Christ.

The power does not come from:

• finger placement,
• hand pressure,
• posture,
• or ceremonial perfection.

The power comes from:

• the authority of the priesthood,
• the worthiness and faith of participants,
• the influence of the Holy Ghost,
• and the will of the Lord.

That perspective keeps ordinances sacred without turning them into superstition.

The laying on of hands is meaningful because it is an authorized symbol established by God. It is a physical expression of spiritual authority and divine blessing. But the Lord looks primarily upon the heart.

Gramps

]]> https://askgramps.org/is-there-a-correct-position-of-hands-on-someones-head-during-temple-ordinances/feed/ 0 https://askgramps.org/how-are-jesus-and-john-related/ https://askgramps.org/how-are-jesus-and-john-related/#respond Mon, 01 Jun 2026 08:00:29 +0000 https://askgramps.org/?p=74622 Question

Gramps,

How are Jesus and John related?

Kathy

Answer

Kathy,

According to the Bible and Latter-day Saint understanding, Jesus and John the Baptist were relatives through their mothers, Mary and Elisabeth (Elizabeth). The scriptures do not spell out the exact family connection in modern genealogical terms, but they clearly describe the two women as kin.

In the Gospel of Luke, the angel Gabriel told Mary:

“And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age.”

That verse has traditionally led Christians, including Latter-day Saints, to describe Jesus and John the Baptist as cousins. The word translated as “cousin” in English can also mean “relative” or “kinswoman,” so the precise relationship may not be fully known. But LDS theology firmly teaches that they were family.

What makes the relationship especially meaningful is not merely the family connection, but the divine missions both men were foreordained to fulfill.

John the Baptist was sent to prepare the way for Jesus Christ. Latter-day Saints believe John was one of the greatest prophets ever born. Jesus Himself declared:

“Among those that are born of women there is not a greater prophet than John the Baptist.” (Luke 7:28)

John’s role had been prophesied centuries earlier. Isaiah wrote of “the voice of him that crieth in the wilderness,” preparing the way of the Lord. John fulfilled that prophecy by preaching repentance and baptizing in preparation for the coming Messiah.

LDS scripture adds even more insight into John’s mission. In Doctrine and Covenants 84:28, we learn that John:

“was ordained by the angel of God at the time he was eight days old unto this power.”

Latter-day Saints believe John held the Aaronic Priesthood and was specifically chosen before birth to prepare Israel for the Savior.

The connection between Jesus and John begins even before their births. Luke records one of the most beautiful scenes in scripture: Mary visits Elisabeth while both are pregnant. Elisabeth is carrying John the Baptist, and Mary is carrying Jesus Christ.

The account says:

“And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb.”

Elisabeth, filled with the Holy Ghost, then testified of Mary and the unborn Savior:

“Blessed art thou among women, and blessed is the fruit of thy womb.”
“And whence is this to me, that the mother of my Lord should come to me?”

Latter-day Saints often see this as a powerful witness that John recognized the Savior even before birth. President Harold B. Lee once taught:

“John the Baptist was a special witness of the mission of Jesus Christ from before his birth.”

That idea fits beautifully with LDS teachings about foreordination—the belief that certain individuals were prepared in the premortal life for sacred earthly missions.

Although Jesus and John were relatives, their missions were very different. John was the forerunner. Jesus was the Messiah. John preached repentance; Jesus offered salvation. John baptized with water; Jesus would baptize “with the Holy Ghost, and with fire” (Matthew 3:11).

Yet despite their different roles, there was deep love and humility between them. John understood exactly who Jesus was. When Jesus came to John to be baptized, John initially resisted, saying:

“I have need to be baptized of thee, and comest thou to me?” (Matthew 3:14)

But Jesus insisted “to fulfil all righteousness.” John then baptized the Savior in the Jordan River, becoming one of the first public witnesses of Christ’s ministry.

That moment is incredibly important in LDS theology because it demonstrates several key doctrines at once:

• The necessity of baptism by proper authority
• The humility of Jesus Christ
• The manifestation of all three members of the Godhead

As Jesus came up out of the water, the Holy Ghost descended like a dove, and the Father’s voice declared:

“This is my beloved Son, in whom I am well pleased.” (Matthew 3:17)

Latter-day Saints also believe John later restored priesthood authority in modern times. In 1829, John the Baptist appeared to Joseph Smith and Oliver Cowdery as a resurrected being and conferred the Aaronic Priesthood upon them.

Joseph Smith recorded that John declared:

“Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron.”

That restoration gives John the Baptist a unique place in LDS belief. He was not only the cousin and forerunner of Christ in mortality, but also a resurrected messenger who helped restore Christ’s Church in the latter days.

Another beautiful aspect of their relationship is John’s humility. Even though many wondered whether John himself was the Messiah, he consistently pointed others to Jesus rather than seeking attention for himself.

John famously declared:

“He must increase, but I must decrease.” (John 3:30)

That single verse captures John’s entire character. In LDS teachings, John is admired not only for his courage and prophetic calling, but for his willingness to step aside so people would follow Christ.

Elder Bruce R. McConkie once wrote that John the Baptist was:

“One of the noblest and greatest souls ever born into mortality.”

Latter-day Saints generally see the relationship between Jesus and John as both familial and symbolic. They were blood relatives, but they were also united in mission. John prepared hearts for the Savior, and Jesus fulfilled the plan of redemption.

In many ways, their relationship teaches an important gospel principle: true disciples point people to Christ rather than to themselves.

John never tried to compete with Jesus. He rejoiced in Jesus’s success. He recognized divine truth when he saw it and faithfully fulfilled the role God had given him.

So, according to LDS theology, Jesus and John the Baptist were relatives—commonly understood as cousins through Mary and Elisabeth. But more importantly, they were connected through sacred missions established by God long before either was born. John prepared the way. Jesus became “the way, the truth, and the life” (John 14:6).

Gramps

]]> https://askgramps.org/how-are-jesus-and-john-related/feed/ 0 https://askgramps.org/what-does-loving-god-with-all-our-heart-soul-and-mind-mean/ https://askgramps.org/what-does-loving-god-with-all-our-heart-soul-and-mind-mean/#respond Sun, 31 May 2026 08:00:37 +0000 https://askgramps.org/?p=74265 Question

Gramps,

And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. What does this mean exactly?

Kerry

Answer

Kerry,

One of the most repeated commandments in scripture is also one of the most personal:

“And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” (Deuteronomy 6:5)

Jesus later called this the “first and great commandment” in Matthew 22:37-38. For members of The Church of Jesus Christ of Latter-day Saints, this verse is much more than a poetic phrase. It is a description of discipleship itself. But what does it actually mean to love God with all our heart, soul, and might?

LDS theology teaches that this commandment is not about perfection overnight. It is about devotion, covenant loyalty, and gradually giving our entire lives to Heavenly Father and Jesus Christ.

The “heart” in scripture usually refers to our desires, affections, and priorities. Loving God with all our hearts means He becomes the center of our lives rather than an afterthought.

President Ezra Taft Benson taught:

“When we put God first, all other things fall into their proper place or drop out of our lives.”  (The Great Commandment—Love the Lord)

That statement captures the idea perfectly. Loving God with our hearts means our relationship with Him shapes every other relationship and decision. It influences how we spend our time, how we treat family members, what we choose to watch, how we speak to people, and even what we think about when nobody else is around.

This does not mean faithful people never struggle spiritually. Even devoted disciples have doubts, moments of weakness, or periods where they feel distant from God. In LDS belief, loving God is shown less through flawless performance and more through continual turning toward Him.

The Savior Himself said:

“If ye love me, keep my commandments.” (John 14:15)

In other words, love is not merely emotional. It is active. It is demonstrated through obedience, repentance, worship, and covenant keeping.

The word “soul” carries deep meaning in LDS theology. In Doctrine and Covenants 88:15, we learn:

“A the spirit and the body are the soul of man.”

So loving God with all our souls means offering our entire being—both spiritually and physically—to Him.

Elder Jeffrey R. Holland once taught:

“The great thing about the gospel is we get credit for trying, even if we don’t always succeed.”  (Tomorrow the Lord Will Do Wonders among You)

That perspective matters because loving God with all our souls does not mean never failing. It means our whole selves are pointed toward Christ, even as we continue to grow.

This kind of love affects both spiritual and temporal aspects of life. It includes:

• Prayer
• Scripture study
• Temple worship
• Serving others
• Repentance
• Developing Christlike attributes
• Caring for our physical bodies
• Using talents to bless others

LDS theology teaches that discipleship is holistic. God cares about our spiritual lives, but He also cares about what we are becoming as eternal beings.

President Russell M. Nelson explained:

“If we do the best we can, the Lord will bless us according to our deeds and the desires of our hearts.” (Perfection Pending)

That short statement resonates with many Latter-day Saints because it reminds us that wholehearted devotion matters deeply to God. He is not waiting for us to become instantly perfect before accepting our love.

The word “might” suggests strength, energy, and action. Loving God with all our might means giving Him our best efforts, not leftovers.

This can include obvious things like serving in Church callings, ministering, missionary work, or helping those in need. But it also applies to daily life: showing patience with children, working honestly, defending truth kindly, or choosing integrity when nobody is watching.

Elder David A. Bednar taught:

“True devotion to God is motivated by love and gratitude rather than fear or obligation alone.” (paraphrased)

That distinction is important. In LDS theology, loving God with all our might is not about exhausting ourselves trying to earn heaven. Salvation comes only through the grace of Jesus Christ. Rather, our efforts are a response to His love and sacrifice.

When someone truly loves God, they naturally want to serve Him.

One word appears repeatedly in this commandment: all.

God does not ask for part of our heart on Sundays and the rest during the week for worldly priorities. He invites complete devotion. That can sound intimidating at first, but LDS doctrine emphasizes that this process happens gradually through the Savior’s help.

President Dieter F. Uchtdorf said:

“God does not look on the outward appearance.” (The Hope of God’s Light)

The Lord understands our weaknesses perfectly. He knows when we are sincerely trying to follow Him, even when we stumble.

This commandment is therefore less about achieving spiritual intensity every moment of every day and more about the direction of our lives. Are we moving toward God? Are we allowing Him to shape us? Are we willing to place Him first?

That is what covenant discipleship looks like.

Interestingly, Jesus connected loving God directly to loving people. After naming the first great commandment, He immediately added:

“Thou shalt love thy neighbour as thyself.” (Matthew 22:39)

According to LDS theology, these commandments cannot really be separated. The more we love God, the more we begin to see others the way He sees them.

President Thomas S. Monson often emphasized simple Christlike service. He famously taught:

“Never let a problem to be solved become more important than a person to be loved.” (Finding Joy in the Journey)

That kind of charity flows naturally from genuine love for God.

So what does it mean to love the Lord with all our heart, soul, and might?

In LDS theology, it means giving Him our desires, our devotion, our energy, our loyalty, and ultimately our entire lives. It means striving to place Him first while relying completely on the grace of Jesus Christ.

It does not require instant perfection. It does require sincerity.

As disciples of Christ grow in faith, repentance, covenant keeping, and service, their love for God deepens. Over time, loving God becomes less about obligation and more about transformation. The heart changes. The soul changes. Life itself changes.

And perhaps that is the real purpose of the commandment—not simply to measure our love for God, but to help us become more like Him.

Gramps

]]> https://askgramps.org/what-does-loving-god-with-all-our-heart-soul-and-mind-mean/feed/ 0 https://askgramps.org/was-the-holy-ghost-in-full-force-on-the-earth-during-christs-ministry/ https://askgramps.org/was-the-holy-ghost-in-full-force-on-the-earth-during-christs-ministry/#respond Mon, 25 May 2026 08:00:10 +0000 https://askgramps.org/?p=73963 Question

Gramps,

Was the Holy Ghost in full force on the earth during Christ’s ministry on the earth?

Clifford

Answer

Clifford,

The question of whether the Holy Ghost was “in full force” during the mortal ministry of Jesus Christ invites a careful and meaningful distinction in Latter-day Saint theology. The answer is both simple and nuanced: the Holy Ghost was active and present, but the full gift of His constant companionship was not widely available until after Jesus Christ was resurrected and glorified.

To understand this clearly, we need to distinguish between two doctrinal concepts: the influence of the Holy Ghost and the gift of the Holy Ghost.

In Latter-day Saint belief, the Holy Ghost is the third member of the Godhead, a personage of spirit whose mission is to testify of truth, provide revelation, comfort, warn, and sanctify. His influence has always been present on the earth. Prophets from Adam onward received divine guidance through the Spirit. Revelation has never been absent where faith and righteousness existed.

However, the gift of the Holy Ghost—meaning the right to His constant companionship—is something more. It is given after baptism by the laying on of hands by proper priesthood authority. Elder David A. Bednar explained:

“The gift of the Holy Ghost is bestowed only after proper and authorized baptism and by the laying on of hands by those holding the Melchizedek Priesthood. (Receive the Holy Ghost)

During Christ’s mortal ministry, this gift was not yet broadly conferred. The Apostle John recorded: “the Holy Ghost was not yet given; because that Jesus was not yet glorified” (John 7:39). Latter-day Saints understand this to mean that while the Holy Ghost was certainly influencing individuals, the fullness of His constant companionship had not yet been widely bestowed.

Elder Bruce R. McConkie taught this distinction clearly:

“Before the mortal ministry of Christ, the Holy Ghost was given to the faithful, but the gift of the Holy Ghost as a constant companion was not enjoyed in the same fullness.” (Bruce R. McConkie, A New Witness for the Articles of Faith (1985), p. 262)

This helps us better understand what was happening during the Savior’s ministry. The Spirit was undeniably active. Jesus Christ Himself was conceived by the power of the Holy Ghost. At His baptism, the Spirit descended like a dove, symbolizing divine approval. Individuals received powerful spiritual witnesses—Peter’s testimony that Jesus is the Christ came through revelation.

Yet there are also clear signs that the Spirit was not yet fully present among Christ’s followers. The apostles at times struggled with understanding, showed fear, and lacked spiritual clarity. However, something changed dramatically after Christ’s resurrection.

In Acts 2, on the Day of Pentecost, the apostles experienced a powerful outpouring of the Spirit. They spoke with boldness, clarity, and spiritual power. Latter-day Saints understand this as a pivotal moment when the gift of the Holy Ghost began to be more fully manifested among Christ’s followers.

The Book of Mormon provides an even more vivid example. In 3 Nephi 19, after the resurrected Savior appears to the Nephites, He authorizes His disciples to baptize and confer the Holy Ghost. The people are then filled with overwhelming spiritual power—praying, rejoicing, and encircled by divine presence. This moment reflects a heightened spiritual condition made possible only after Christ’s glorification.

Why did this change occur? The answer lies in the Atonement of Jesus Christ.

The Holy Ghost’s role includes sanctifying individuals—making them holy. This sanctifying power depends on the completed Atonement. Elder Joseph B. Wirthlin taught:

“If they would open their hearts to the refining influence of this unspeakable gift of the Holy Ghost, a glorious new spiritual dimension would come to light.” (The Unspeakable Gift)

Before Christ completed His suffering, death, and resurrection, the full effects of that sanctification could not yet be fully applied. Once the Atonement was complete, the way was opened for individuals to receive not just occasional spiritual impressions, but ongoing sanctification through the constant companionship of the Holy Ghost.

President Henry B. Eyring emphasized the importance of this blessing in our day:

“I give my witness that the living Christ sends the Holy Ghost, the Comforter, to those we are pledged to help Him comfort.” (The Comforter)

This constant companionship is one of the great blessings restored through the Prophet Joseph Smith. With priesthood authority reestablished, individuals today can receive the gift of the Holy Ghost after baptism and enjoy its guidance regularly—something not universally available during Christ’s mortal ministry.

So, was the Holy Ghost “in full force” during Christ’s ministry?

The most accurate Latter-day Saint answer is this: the Holy Ghost was actively influencing, testifying, and guiding, but the full, covenant-based gift of His constant companionship was not yet widely given until after Jesus Christ’s resurrection and glorification.

Understanding this distinction deepens our appreciation for both the Savior’s Atonement and the gift of the Holy Ghost today. Because of Jesus Christ, the heavens are more open. The Spirit can be with us continually—not just in moments, but in daily life—guiding decisions, offering comfort, warning of danger, and sanctifying our hearts.

Members of The Church of Jesus Christ of Latter-day Saints believe this gift is one of the greatest blessings of mortality. Each week, as they partake of the sacrament, they renew the promise that they may “always have his Spirit to be with them” (Doctrine and Covenants 20:77).

That promise is profound. It means that through Jesus Christ, we live in a time when the Holy Ghost is not only present, but can be constantly with us.

Gramps

]]> https://askgramps.org/was-the-holy-ghost-in-full-force-on-the-earth-during-christs-ministry/feed/ 0 https://askgramps.org/will-people-living-today-witness-the-second-coming-of-christ/ https://askgramps.org/will-people-living-today-witness-the-second-coming-of-christ/#respond Sun, 24 May 2026 08:00:43 +0000 https://askgramps.org/?p=74109 Question

Gramps,

Will people living on the Earth today see the second coming of Jesus Christ?

Tracey

Answer

Tracey,

It’s the kind of question that comes up in quiet conversations after church, during family scripture study, or when the world feels especially chaotic. Wars, natural disasters, political division, moral confusion—it’s understandable why people sometimes wonder if the Second Coming of Jesus Christ is getting close.

From a Latter-day Saint perspective, the answer is both simple and uncertain at the same time.

Yes, there absolutely will be people living on the earth who witness the Savior’s return. But whether any of us personally will be among them is something the Lord has never revealed. And honestly, that uncertainty seems intentional.

Latter-day Saints firmly believe that Jesus Christ will literally return to the earth in glory and power. In LDS theology, the Second Coming is not symbolic or merely spiritual. Christ taught:

“For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.” (Matthew 24:27)

The restored gospel also teaches that we are living in the “last days,” meaning the final gospel dispensation before the Savior returns. Latter-day Saints believe this dispensation began with the Restoration through Joseph Smith.

Modern revelation says:

For the hour is nigh and the day soon at hand when the earth is ripe; and all the proud and they that do wickedly shall be as stubble; and I will burn them up, saith the Lord of Hosts, that wickedness shall not be upon the earth;(Doctrine and Covenants 29:9)

At the same time, “soon” in the Lord’s timing may not look the same as “soon” in ours.

So could the Second Coming happen in our lifetime?

Yes, it’s possible. But faithful Saints have believed that for generations.

Early Church members believed the Savior’s return could be near. Saints living through world wars, economic collapse, pandemics, and global unrest often felt the same way. Every generation tends to notice signs that seem to point toward the end.

And to be fair, many of those signs really are mentioned in scripture.

Jesus warned of “wars and rumors of wars” (Matthew 24:6). He also spoke of earthquakes, deception, wickedness, and tribulation throughout the earth. Latter-day Saints also see the worldwide preaching of the gospel and the gathering of Israel as major signs of the times.

One verse often quoted is:

“And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” (Matthew 24:14)

President Russell M. Nelson has repeatedly taught that the Lord’s work is accelerating in preparation for the Savior’s return. He has said:

“These surely are the latter days, and the Lord is hastening His work to gather Israel.” (Russell M. Nelson, “Hope of Israel,” Worldwide Youth Devotion June 2018

That feeling of spiritual acceleration is one many Latter-day Saints genuinely experience today, especially as missionary work expands worldwide and temples are built at a remarkable pace.

But there’s also an important caution that Church leaders consistently emphasize: we are not supposed to set dates or predict exact timing.

Jesus Himself taught:

“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” (Matthew 24:36)

Because of that, Church leaders have repeatedly encouraged members to focus less on speculation and more on preparation.

President Dallin H. Oaks taught:

“We need to make both temporal and spiritual preparation for the events prophesied at the time of the Second Coming. And the preparation most likely to be neglected is the one less visible and more difficult—the spiritual. A 72-hour kit of temporal supplies may prove valuable for earthly challenges, but, as the foolish virgins learned to their sorrow, a 24-hour kit of spiritual preparation is of greater and more enduring value.” (Dallin H. Oaks, “Preparation for the Second Coming,” April 2004 General Conference)

That really shifts the focus. In LDS theology, prophecy is not meant to create fear or obsession. It’s meant to encourage faithfulness and spiritual readiness.

That’s one reason the signs of the times matter. They are less about building a countdown clock and more about helping people stay spiritually awake.

Jesus compared His coming to the parable of the ten virgins. The wise virgins were ready before the bridegroom arrived. The lesson was never about knowing the exact hour—it was about being prepared whenever it happened.

For Latter-day Saints, that preparation looks a lot like ordinary discipleship: faith in Jesus Christ, repentance, prayer, temple worship, service, following the Holy Ghost, strengthening families, and enduring faithfully through difficult times.

President Gordon B. Hinckley once said:

“We can so live that we can call upon the Lord for His protection and guidance. This is the best security we can have in an uncertain world.” (Gordon B. Hinckley, “If Ye Are Prepared Ye Shall Not Fear,” October 2005 General Conference)

That perspective helps keep things balanced. Latter-day Saints are not taught to obsess over every headline or constantly search for hidden prophetic clues in world events. They are taught to live in a way that keeps them spiritually prepared, whether the Savior comes tomorrow or centuries from now.

Still, many believers do feel that the world is moving rapidly toward conditions foretold in scripture. The global spread of the gospel, the gathering of Israel, and the growing number of temples feel deeply significant to many Church members.

Technology has also changed how people think about prophecy. Events that once would have been impossible for the whole world to witness can now be seen almost instantly across the globe.

Even so, LDS theology leaves room for patience. The Savior may come very soon—or still generations in the future. Either way, the faithful response remains the same.

And when Christ does return, Latter-day Saints believe it will be unmistakable.

Scripture describes the Second Coming as a glorious worldwide event filled with power and majesty. The wicked who refuse repentance will mourn, while the righteous will rejoice.

The Doctrine and Covenants teaches:

“For the presence of the Lord shall be as the melting fire that burneth, and as the fire which causeth the waters to boil.” (Doctrine and Covenants 133:41)

Latter-day Saints believe Jesus Christ will personally reign upon the earth during the Millennium—a thousand years of peace.

One of the beautiful things about LDS doctrine is that the Second Coming is not viewed simply as the end of the world. It is viewed as the beginning of a healed world.

So yes, it is entirely possible that some people alive today will witness the Second Coming of Jesus Christ. But whether it will happen during our personal lifetime is something God has chosen not to reveal.

And maybe there’s wisdom in that.

If people knew the exact date, many would probably delay repentance, postpone change, or wait to fully commit themselves to discipleship. Instead, the gospel invites people in every generation to live faithfully now.

Latter-day Saints believe the signs of the times are real. They believe Christ’s return is certain. They believe the world is moving toward prophetic fulfillment.

But ultimately, the most important question is probably not:

“Will we personally see the Second Coming?”

It’s:

“If Christ came today, would we be spiritually ready to meet Him?”

Gramps

]]> https://askgramps.org/will-people-living-today-witness-the-second-coming-of-christ/feed/ 0 https://askgramps.org/why-do-we-consider-church-of-jesus-christ-one-true-church/ https://askgramps.org/why-do-we-consider-church-of-jesus-christ-one-true-church/#respond Fri, 22 May 2026 08:00:52 +0000 https://askgramps.org/?p=74652 Question

Gramps,

How do I explain to a non-member in a way that is easy to understand why we, as Latter-day Saints, say we belong to the one true Church?

Tyler

Answer

Tyler,

For many people outside of The Church of Jesus Christ of Latter-day Saints, one phrase can sound uncomfortable or even arrogant: the idea that Latter-day Saints believe theirs is the “one true church.” At first glance, it can sound like members are saying everyone else is wrong, that no other religion has truth, or that God only cares about one group of people.

But that is not actually how Latter-day Saints generally understand the doctrine.

According to LDS theology, the belief that The Church of Jesus Christ of Latter-day Saints is the “true church” is tied to the idea of the Restoration. Members believe that Jesus Christ originally established His Church during His mortal ministry, complete with apostles, priesthood authority, ordinances, and revelation from God. After the deaths of the original apostles, however, that authority and many gospel truths were gradually lost or changed over time.

Latter-day Saints believe that through Joseph Smith, Jesus Christ restored His original Church to the earth.

That belief is rooted in scripture, modern revelation, and personal spiritual conviction.

One of the key scriptures Latter-day Saints point to is Doctrine and Covenants 1:30, where the Lord refers to the Church as:

“The only true and living church upon the face of the whole earth.”

For many people, that verse raises immediate questions. Does this mean other churches are completely false? Does it mean Latter-day Saints think they are better than everyone else?

Not at all.

LDS leaders have repeatedly taught that truth exists in many religions and among many sincere believers.

Elder Dallin H. Oaks explained:

“We believe that most Christian churches teach some truths and do much good. But we also believe that the fulness of the gospel of Jesus Christ was restored through the Prophet Joseph Smith.” (Summarized)

In LDS theology, the Church is considered “true” because Latter-day Saints believe it contains the fullness of Christ’s gospel, priesthood authority, and saving ordinances. It is considered “living” because members believe Jesus Christ continues to guide it through ongoing revelation.

That last part matters a lot.

Latter-day Saints do not believe God stopped speaking after the Bible was completed. They believe He still calls prophets and apostles today.

One of the biggest reasons Latter-day Saints believe the Church is Christ’s restored Church is priesthood authority.

According to LDS belief, authority to act in God’s name was given to prophets and apostles in ancient times. Members believe that after a long period of apostasy, authority was restored to Joseph Smith and Oliver Cowdery through heavenly messengers.

John the Baptist is believed to have restored the Aaronic Priesthood. (Doctrine & Covenants 13:1)

Peter, James, and John are believed to have restored the Melchizedek Priesthood. (Melchizedek Priesthood)

This priesthood authority is central to LDS belief because ordinances such as baptism, confirmation, temple ordinances, and sealing are believed to require God’s authority.

Jesus Himself emphasized the importance of authority when He called and ordained apostles in the New Testament:

• Matthew 10:1
• John 15:16

Because of this, Latter-day Saints believe the Restoration was not just about restoring teachings, but restoring divine authority.

Another major reason Latter-day Saints believe the Church is true is the belief in continuing revelation.

The ninth Article of Faith states:

“We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.”

That idea of ongoing revelation is deeply woven into LDS theology.

President Russell M. Nelson taught:

“We’re witnesses to a process of restoration.” (Quoted by LeGrand R. Curtis Jr. The Ongoing Restoration)

Latter-day Saints believe that Jesus Christ actively directs His Church today through prophets and apostles, just as He did in ancient times.

Elder David A. Bednar explained:

“This restored Church is true because it is the Savior’s Church… And it is a living church because of the workings and gifts of the Holy Ghost.” (Seminary Teacher Manual)

For members, this belief makes the Church feel dynamic rather than frozen in the past.

The Book of Mormon is also central to why Latter-day Saints believe the Church is true.

Joseph Smith described it as:

“the most correct of any book on earth.” (Book of Mormon Introduction)

Latter-day Saints believe the Book of Mormon testifies of Jesus Christ, supports the Bible, and serves as evidence that Joseph Smith was a prophet.

The introduction to the Book of Mormon promises:

“Those who prayerfully study the book and ask God in sincerity if it is true will gain a testimony of its truth and divinity by the power of the Holy Ghost.”

For many members, their testimony of the Church is closely tied to personal experiences praying about the Book of Mormon.

James 1:5 is especially important in LDS history because Joseph Smith said it inspired him to pray for guidance:

That prayer eventually led to what Latter-day Saints call the First Vision.

One important part of LDS theology is that believing the Church is true does not mean believing other religions are worthless.

Latter-day Saints believe God loves all His children and inspires people everywhere.

The Church itself teaches:

“The restored gospel of Jesus Christ teaches us to love and serve all people. We affirm the value of religious freedom, kindness, and respect toward people of all faiths.”

President Gordon B. Hinckley taught:

“Bring with you all that you have of good and truth which you have received from whatever source, and come and let us see if we may add to it.” (The Marvelous Foundation of Our Faith)

That attitude has shaped how many Latter-day Saints approach conversations with people of other faiths.

Ultimately, Latter-day Saints believe the Church is true because they believe it is Christ’s restored Church.

That belief is not supposed to lead to pride or superiority. Ideally, it should lead to greater discipleship, humility, and gratitude.

Members believe the Church exists to help people come unto Jesus Christ through covenants, ordinances, service, repentance, and faith.

As the Book of Mormon teaches:

“We talk of Christ, we rejoice in Christ, we preach of Christ.” (2 Nephi 25:26)

For Latter-day Saints, the claim that the Church is “true” is not mainly about winning arguments. It is about a conviction that Jesus Christ restored His gospel, His authority, and His Church in modern times.

And, as with every spiritual conviction, members believe that testimony ultimately comes through personal study, prayer, and revelation from God.

Gramps

Gramps,

Why aren’t there paintings of Jesus Christ in a Latter-day Saint chapel?

Michael

Answer

Michael,

If you walk into many Christian churches, one of the first things you notice is artwork everywhere—large paintings of Jesus, statues of saints, stained glass windows depicting scenes from the Bible, and crosses prominently displayed near the pulpit. Then someone walks into a chapel belonging to The Church of Jesus Christ of Latter-day Saints and notices something different: the meetinghouse often feels simpler and more understated. Sometimes there may be artwork of Christ in hallways or classrooms, but not usually large paintings or elaborate depictions in the chapel itself, where sacrament meetings are held.

So why is that?

The answer has less to do with avoiding Jesus Christ and much more to do with how Latter-day Saints worship Him.

First, it is important to understand that Latter-day Saints absolutely believe in and worship Jesus Christ. In fact, the Savior is central to everything in the Church. The full name of the Church itself emphasizes this: The Church of Jesus Christ of Latter-day Saints.

The Book of Mormon teaches:

“We talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ.” (2 Nephi 25:26)

Every sacrament meeting centers on Him. Prayers are offered in His name. Hymns praise Him. Talks teach His gospel. The sacrament itself is specifically designed to help members remember His atoning sacrifice every week.

Because of this, Latter-day Saints generally do not feel the need for elaborate visual reminders in the chapel itself. The focus is intended to remain on worship, ordinances, scripture, and the influence of the Holy Ghost rather than on visual imagery.

Latter-day Saint chapels are intentionally designed to be simple and reverent. The goal is to create an atmosphere where people can focus spiritually rather than on architecture or art.

Elder David A. Bednar explained:

“The ‘house[s] of prayer’ in which we gather on the Sabbath are meetinghouses and other approved facilities—holy places of reverence, worship, and learning.” “Be Still, and Know That I Am God”

That simplicity extends to the chapel itself. Rather than drawing attention to paintings, statues, or decorative symbols, the emphasis is placed on the sacrament table, the pulpit, and the ordinances performed there.

This approach is somewhat similar to early Christianity. The earliest Christian meeting places were often simple homes or modest gathering spaces rather than ornate cathedrals. Latter-day Saints generally seek to preserve the sense that worship should focus on Christ Himself rather than on physical representations of Him.

Another reason is that Latter-day Saints are cautious about allowing images to become the focus of devotion.

The Bible contains repeated warnings against idolatry. One of the Ten Commandments says:

“Thou shalt not make unto thee any graven image.” (Exodus 20:4)

Now, Latter-day Saints do not believe that all religious art is wrong. In fact, the Church uses artwork extensively in temples, visitors’ centers, manuals, magazines, websites, and even meetinghouse hallways. Paintings of Christ are very common throughout Church materials.

But there is a distinction between using artwork as a teaching tool and making imagery a central element of worship.

Elder Jeffrey R. Holland taught:

“Our first and foremost article of faith in The Church of Jesus Christ of Latter-day Saints is ‘We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.’”  The Only True God and Jesus Christ Whom He Hath Sent

The Church wants the attention during worship services directed toward the Savior spiritually rather than toward artistic depictions of Him.

One meaningful detail many visitors may not immediately notice is that the sacrament table itself is intentionally designed to be the visual and spiritual center of the chapel.

In most Latter-day Saint chapels, the sacrament table is prominently placed at the front of the room, on the left-hand side of the stand (or on the right if you are facing the pulpit).  Every week, the sacramental bread and water are blessed and passed to the congregation in remembrance of the Savior’s atoning sacrifice.

Rather than directing attention toward paintings, statues, or religious icons, the chapel layout encourages members to focus on the ordinance of the sacrament itself. For Latter-day Saints, the sacrament is more than a symbolic tradition—it is a sacred covenant renewal centered completely on Jesus Christ.

Elder Dallin H. Oaks taught:

“The ordinance of the sacrament makes the sacrament meeting the most sacred and important meeting in the Church.” Sacrament Meeting and the Sacrament

The sacrament table quietly teaches that the central focus of worship is not artwork about Christ, but remembering Christ through sacred ordinances.

In many Latter-day Saint chapels, the most visually prominent object is the sacrament table at the front of the room. That is intentional.

Each Sunday, members partake of the sacrament in remembrance of Jesus Christ’s body and blood. The ordinance itself becomes the symbolic reminder of Christ’s sacrifice.

Jesus taught during the Last Supper:

“This do in remembrance of me.” (Luke 22:19)

For Latter-day Saints, the sacrament ordinance is meant to be more spiritually powerful than any painting could be. Rather than looking at an image of Christ during worship, members participate in a covenant ordinance centered on Him.

Elder Russell M. Nelson taught:

“Sacrament meetings can be planned and conducted to help us remember the Lord and His Atonement.” Worshiping at Sacrament Meeting

Interestingly, some people assume Latter-day Saint buildings never contain artwork of Jesus at all, but that is not really true.

Many meetinghouses include paintings of Christ in foyers, hallways, classrooms, bishops’ offices, family history centers, or other areas of the building. The Church has increasingly used Christ-centered artwork in newer meetinghouses over the last several years.

One of the most recognizable paintings among Latter-day Saints is Del Parson’s “Christ in Red Robe.”

In recent years, Church leaders have encouraged members to focus even more openly and intentionally on the Savior. President Russell M. Nelson repeatedly emphasized using the full name of the Church to keep Jesus Christ central in members’ minds and conversations.

President Nelson said:

“If we as a people and as individuals are to have access to the power of the Atonement of Jesus Christ… we must clearly acknowledge Him as the source of that power.” The Correct Name of the Church

So the absence of large paintings in the chapel itself should not be interpreted as a lack of belief in Christ. If anything, modern Church efforts have become increasingly Christ-centered.

This question is often connected to another common observation: Latter-day Saints usually do not display crosses on their chapels either.

President Gordon B. Hinckley explained:

“The lives of our people must become the only meaningful expression of our faith and, in fact, therefore, the symbol of our worship.” The Symbol of Our Faith

Latter-day Saints deeply respect the sacrifice Jesus made on the cross. However, they tend to place greater emphasis on the living Christ—His Resurrection, His continuing ministry, and His role as the resurrected Savior.

Because of that, LDS worship tends to focus more on covenants, discipleship, and living the gospel than on physical symbols.

It is also worth noting that temples are somewhat different from regular chapels.

LDS temples often feature much more symbolic artwork, sacred imagery, murals, and carefully designed spaces intended to visually teach spiritual truths as well as to do so verbally. In visitors’ centers connected to temples, statues of Christ are also common, including replicas of Thorvaldsen’s Christus statue.

Regular meetinghouses, however, are designed primarily for weekly congregational worship and ordinances. Their simplicity reflects that purpose.

Ultimately, the lack of large paintings of Jesus Christ in a Latter-day Saint chapel is not because members are uncomfortable with the Savior or because He is unimportant. Quite the opposite.

Latter-day Saints believe Jesus Christ should be the center of worship, not merely a decoration within it.

They strive to remember Him through prayer, scripture study, ordinances, covenants, music, service, repentance, and discipleship. Rather than relying heavily on visual symbolism, LDS worship services are intended to invite the Holy Ghost to testify personally of Christ to the hearts of worshippers.

Moroni taught:

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

For Latter-day Saints, the most important image of Christ is not necessarily one hanging on a wall—it is the image of His character gradually reflected in the lives of His followers.

Gramps

Gramps,

Firstly, I don’t want to suggest that I am unhappy with my blessing, but I want to know if there is a policy or precedent to asking for another blessing? Truthfully, I can’t help but seek guidance as I don’t feel like my blessing is for me anymore, and could use some renewed insight and direction.

Luke

Answer

Luke,

This is actually a really thoughtful question, and it comes up more often than people might expect. A patriarchal blessing can feel so personal, so tailored, and so spiritually significant that it’s natural to wonder: what if something changes? What if I didn’t fully understand it? Can I receive another one?

Gramps

Hi Gramps,

I was reading in John 6, and noticed that when the Savior blesses and distributes the 5 loaves and 2 fish, it doesn’t mention a portion per person. That reminded me of the Sacrament – how, while the bread and water are only a small piece, it can still help us reflect and draw closer to the Savior while partaking. Any thoughts?

Harrison

Answer

Harrison,

The account of the feeding of the five thousand is one of the most well-known miracles in the New Testament. Found in all four Gospels, it describes how Jesus Christ took five loaves and two fish, blessed them, and miraculously fed a multitude of thousands. For Latter-day Saints, this miracle is not only a display of divine power and compassion—it also carries deep symbolic meaning. One meaningful question is whether this event can be understood as a type, or foreshadowing, of the sacrament.

In Latter-day Saint theology, types and shadows are a central means by which the Lord teaches truth. The Book of Mormon teaches that “all things…are the typifying of him” (2 Nephi 11:4). With that lens, the feeding of the five thousand can reasonably be seen as rich in sacramental symbolism—even though it is not itself an ordinance.

One of the clearest parallels is the use of bread. In the miracle, Christ takes the loaves, gives thanks, breaks them, and distributes them. This pattern closely mirrors the sacrament. At the Last Supper, He likewise “took bread…gave thanks, and brake it.” That same pattern continues today in sacrament meeting. The repetition of this sequence reflects a consistent divine pattern of teaching through action.

Modern apostles have emphasized the centrality of this ordinance. Dallin H. Oaks taught that “the ordinance of the sacrament…makes the sacrament meeting the most sacred and important meeting in the Church.” Seeing the feeding of the five thousand as a type of the sacrament helps us better understand why this ordinance holds such a central place in Latter-day Saint worship.

The Gospel of John further strengthens this connection. Immediately after the miracle, Christ teaches the “Bread of Life” sermon. He declares, “I am the bread of life,” and teaches that unless people partake of Him spiritually, they have no life in them (John 6:35, 53). While this language was difficult for many at the time, Latter-day Saints recognize in it a powerful preview of the sacrament.

From this perspective, the miracle feeds the body—but Christ uses it to teach about feeding the soul. The sacrament becomes the formal, covenantal way in which this spiritual nourishment is regularly experienced. As Elder Oaks also taught, “as we partake of the sacrament each week, we…renew the covenants we made when we were baptized.” (“Always Have His Spirit“).

There are also meaningful parallels in the setting. In the feeding of the five thousand, Christ organizes the people, has them sit down, and personally ensures that all are fed. There is order, reverence, and divine provision. Similarly, sacrament meeting is a gathered, intentional act of worship where disciples come prepared to receive.

Another powerful connection is the idea of covenant. While the miracle itself does not explicitly include covenant language, it leads directly into teachings that do. In Latter-day Saint doctrine, the sacrament is a covenant-renewing ordinance. Each week, members partake as a witness of their willingness to follow Christ, remember Him, and keep His commandments (Doctrine and Covenants 20:77, 79). This helps frame the miracle as a preparatory experience—one that teaches dependence on Christ before inviting deeper commitment.

The abundance of the miracle also carries symbolic meaning. Not only are the five thousand fed, but twelve baskets of fragments remain. This detail emphasizes the sufficiency and overflow of Christ’s power. Spiritually, this reflects the infinite nature of the Atonement—there is always enough grace for every soul.

At this point, an important and very practical question arises: if the sacrament consists of only a small piece of bread and a small cup of water, how can something so physically minimal have such a powerful spiritual effect? How can it truly help us reflect and draw closer to the Savior?

The answer lies in understanding that the power of the sacrament is not in the quantity of the elements, but in what they represent and how we receive them. The bread and water are intentionally small and simple. They are not meant to satisfy physical hunger, but to focus our attention entirely on Christ. In a sense, their smallness is part of their power—it removes distraction and invites deliberate, inward reflection.

President Russell M. Nelson taught that during the sacrament, “we commemorate His Atonement in a very personal way.” That personal dimension is key. Even though everyone partakes together, the experience is meant to be deeply individual. Each person reflects, remembers, and recommits in their own heart.

In this way, the sacrament mirrors the feeding of the five thousand in a subtle but meaningful contrast. In the miracle, there is an abundance of bread to meet physical needs. In the sacrament, there is only a small portion—but it points to an infinite spiritual reality. The small piece of bread becomes a symbol of Christ’s body, and the small cup of water represents His blood. Through these simple emblems, our minds and hearts are directed to the infinite sacrifice of the Savior.

Elder Oaks explained that the sacrament is an opportunity to “always have His Spirit to be with [us].” That promise (Doctrine and Covenants 20:77) is not dependent on how much bread we eat, but on how sincerely we remember Him and keep our covenants. The ordinance works through faith, intent, and the Spirit—not physical quantity.

There is also something quietly powerful about the repetition. Week after week, the same simple elements are presented. Over time, this consistency helps anchor our discipleship. It creates space for reflection, repentance, gratitude, and renewed commitment. Just as daily bread sustains physical life, the sacrament sustains spiritual life—not through volume, but through regular, meaningful participation.

At the same time, it is important to be clear: the feeding of the five thousand is not the sacrament itself. The sacrament, as an ordinance, was formally instituted later and includes priesthood authority and covenantal prayers. However, as a type or foreshadowing, the miracle beautifully points forward to it.

Ultimately, viewing the feeding of the five thousand as a type of the sacrament deepens our appreciation of both. It highlights Christ as the source of all nourishment—physical and spiritual. It reminds us that whether through a miraculous feast or a small piece of bread, what He offers is always enough.

Each week, as we partake of the sacrament, we come spiritually hungry. And though what we receive may seem small, it connects us to something infinite. Just as the multitude was filled by the Savior long ago, we too can be filled—through remembrance, covenant, and the quiet, powerful influence of His Spirit.

Gramps

]]> https://askgramps.org/was-feeding-the-5000-a-type-sacrament/feed/ 0 https://askgramps.org/what-are-the-requirements-to-reach-the-2nd-level-of-the-celestial-kingdom/ https://askgramps.org/what-are-the-requirements-to-reach-the-2nd-level-of-the-celestial-kingdom/#respond Fri, 15 May 2026 08:00:49 +0000 https://askgramps.org/?p=73995 Question

Hey Gramps,

I know that baptism is the only thing required for entry into the celestial kingdom. I also know that sealing to a spouse is required to reach the highest degree of the celestial kingdom. But what about the second degree? Is an endowment required to reach the second degree, and what is the difference b/w 1st, 2nd, and 3rd degrees?

Thanks for the work you do!

Aaron

Answer

Aaron,

If you’ve spent time around Latter-day Saint teachings, you’ve probably heard people casually talk about “levels” within the Celestial Kingdom—sometimes described as first, second, and third. It’s a natural question to ask: What do I need to do to reach the second level? The interesting thing is that the answer isn’t as straightforward as many expect.

In fact, LDS doctrine doesn’t lay out a clearly defined set of requirements for what people call the “second level” of the Celestial Kingdom. That might feel a little unsatisfying at first, but it actually opens the door to a deeper and more meaningful understanding of how eternal progression works.

The idea of different degrees of glory comes primarily from Doctrine and Covenants section 76, a revelation given to Joseph Smith and Sidney Rigdon. In that vision, they describe three main kingdoms of glory: celestial, terrestrial, and telestial. A key passage explains who inherits the Celestial Kingdom:

“They are they who received the testimony of Jesus, and believed on his name and were baptized… and received the Holy Spirit by the laying on of the hands” (Doctrine & Covenants 76:51–52)

That gives a foundational picture: Celestial glory is for those who truly accept and follow Jesus Christ through covenant discipleship.

Later, another revelation adds an important detail:

“In the celestial glory there are three heavens or degrees” 
“In order to obtain the highest, a man must enter into this order of the priesthood [new and everlasting covenant of marriage]” (Doctrine & Covenants 131:1-2)

Notice what’s happening here. The scriptures clearly define the requirement for the highest degree, often referred to as exaltation. But they don’t spell out detailed requirements for the other degrees. That silence is actually meaningful—it keeps the focus on the fullness of what God offers.

Another important passage reinforces how central eternal marriage is to exaltation:

“If a man marry a wife by my word… it shall be of full force when they are out of the world… and shall inherit thrones, kingdoms… a continuation of the seeds forever and ever” (Doctrine & Covenants 132:19)

This is one of the clearest scriptural descriptions of what distinguishes the highest degree: eternal family relationships and ongoing increase.

When people refer to the “second level,” they’re usually talking about individuals who receive Celestial glory but do not obtain the fullness of exaltation. In simple terms, they are still in the highest kingdom—still experiencing incredible glory—but without certain blessings tied specifically to eternal marriage.

At the same time, scripture consistently reminds us that salvation and glory are rooted in Jesus Christ’s grace, not just our checklist of actions. For example:

“For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man” (Pearl of Great Price, Moses 1:39)

That verse shifts the perspective. God’s goal isn’t to sort people into tiers—it’s to bring them as far as they are willing to go.

And that connects with another powerful New Testament teaching:

“In my Father’s house are many mansions” (John 14:2)

Latter-day Saints often see this as consistent with the idea of varying degrees of glory—different eternal outcomes suited to different levels of acceptance and readiness.

One more scripture that adds depth to this discussion is:

“That same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory” (Doctrine & Covenants 130:2)

This reinforces that relationships—and who we are becoming—matter deeply in eternity. It’s not just about where we end up, but what kind of life we’re prepared to live there.

Taken together, these scriptures paint a pretty consistent picture. They clearly outline the requirements for entering the Celestial Kingdom and for receiving exaltation, but they leave the in-between details less defined. That’s likely intentional. The emphasis is on inviting us upward, not encouraging us to aim for a middle tier.

So while people may talk about a “second level,” the restored gospel doesn’t give a checklist for it. Instead, it invites us to accept all the ordinances, make and keep covenants, and become the kind of people who can receive everything God is willing to give.

And honestly, that’s a much bigger and more hopeful vision than just trying to figure out the minimum requirement.

Gramps

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