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/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/was-feeding-the-5000-a-type-sacrament/ https://askgramps.org/was-feeding-the-5000-a-type-sacrament/#respond Sun, 17 May 2026 08:00:43 +0000 https://askgramps.org/?p=73954 Question

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/is-possible-jesus-appeared-to-me-as-child/ https://askgramps.org/is-possible-jesus-appeared-to-me-as-child/#respond Mon, 13 Apr 2026 12:58:12 +0000 https://askgramps.org/?p=73268 Question

Dear Gramps,

Is it possible for Jesus to actually appear to me as a child?  I remember being upset, and then I believe I actually saw Him.  I then felt an ease come over me and turned, falling asleep.  I was not sleeping before this.  Thank you very much.

Donna

Answer

Donna,

That’s a really tender and meaningful question—and honestly, it’s one a lot of people have quietly wondered about at some point. When we talk about the possibility of seeing Jesus Christ, especially as a child, it touches on some deep ideas in Latter-day Saint theology about revelation, spiritual experiences, and how the Lord interacts with His children.

From an LDS doctrinal perspective, the short answer is: yes, it is possible—but it’s also very rare, and maybe not in the way people sometimes imagine.

In scripture, there are recorded instances of individuals, including young people, seeing the Savior. One of the most well-known examples in our faith is Joseph Smith, who, as a 14-year-old boy, experienced the First Vision (Joseph Smith—History 1:5–20). While that vision included both God the Father and Jesus Christ, it establishes an important doctrinal truth: the Lord can reveal Himself to anyone He chooses, regardless of age.

There’s also the account in 3 Nephi 11 and 17, where Jesus appears to the Nephites and invites little children to come unto Him. He blesses them individually, and angels minister to them. That moment reinforces something beautiful—children are not spiritually overlooked; they are central to the Savior’s love.

Now, here’s where we gently ground things.

While these kinds of direct, open visions do happen, they are not the norm—even for very faithful people. Most leaders of The Church of Jesus Christ of Latter-day Saints have taught that the vast majority of our interactions with the Savior come through the Holy Ghost rather than physical appearances.

President Boyd K. Packer taught this principle very clearly:

“The Spirit does not get our attention by shouting or shaking us with a heavy hand. Rather it whispers… The voice of the Spirit is described in the scriptures as being neither ‘loud’ nor ‘harsh’… but rather a still and small voice.”  (Boyd K. Packer, “The Candle of the Lord,” Ensign, Jan. 1983)

That teaching is key. It helps us understand that most spiritual experiences—especially for children—are quiet, personal, and easy to overlook if we’re expecting something dramatic.

That doesn’t make them any less real.

In fact, President Packer also emphasized that we shouldn’t expect constant or dramatic manifestations:

“Some answers will come from reading the scriptures, some from hearing speakers. And, occasionally… some will come by very direct and powerful inspiration. The promptings will be clear and unmistakable.” (Boyd K. Packer, “Personal Revelation: The Gift, the Test, and the Promise,” Ensign, Nov. 1994)

So yes, powerful experiences can happen—but they are occasional, not the standard pattern.

Elder Dallin H. Oaks also gave really helpful guidance about this. He cautioned against seeking dramatic manifestations as a goal:

“We should not seek to compel the Lord to give us revelations by the way we live… We should not expect or seek for visions or angels… In most cases, revelation comes in small and simple ways.” (Dallin H. Oaks, “Teaching and Learning by the Spirit,” Ensign, Mar. 1997)

That’s an important balance. It’s not that visions never happen—it’s that they are given according to God’s purposes, not as something we pursue as a sign of faith or worthiness.

Now, when it comes specifically to children, LDS doctrine teaches something really comforting.

The Book of Mormon explains that little children are “alive in Christ” (Moroni 8:12). That means they are already in a state of innocence and closeness to Him. They don’t need extraordinary manifestations to establish that relationship—they already have it.

President Russell M. Nelson has also emphasized how the Lord communicates in personal, individualized ways:

“The Lord has promised that if we will ask, we may receive revelation upon revelation… in ways that are uniquely suited to us.” (Russell M. Nelson, “Revelation for the Church, Revelation for Our Lives,” General Conference, Apr. 2018)

That applies to children just as much as adults. The way a child might feel or understand the Savior’s presence could look very different from a dramatic vision—but it can still be deeply real and meaningful.

So, could a child literally see Jesus Christ?

Yes—it is within the realm of possibility. Scripture and history show that the Lord can reveal Himself to whomever He chooses, including the young.

But should that be something we expect, seek out, or measure ourselves by?

The consistent teaching from Church leaders is no.

Instead, we’re invited to recognize the ways the Savior is already present in our lives—especially through the Holy Ghost. Feelings of peace, comfort, love, and truth are not “lesser” experiences. They are the primary way most of us come to know Him.

And here’s something that tends to settle the question in a really reassuring way: many faithful disciples—including apostles and prophets—have spent their entire lives serving Jesus Christ without ever describing a physical, open vision of Him. And yet, they speak of knowing Him with complete certainty.

That kind of relationship is built quietly. Steadily. Over time.

So if this question comes from a place of hope—or even longing—it might help to gently reframe it.

Instead of asking, “Will Jesus appear to me (or to a child)?” it becomes, “How is Jesus already making Himself known?”

Because, according to both scripture and modern prophets, He absolutely is.

Gramps

]]> https://askgramps.org/is-possible-jesus-appeared-to-me-as-child/feed/ 0 https://askgramps.org/what-does-the-rolling-away-of-the-stone-symbolize/ https://askgramps.org/what-does-the-rolling-away-of-the-stone-symbolize/#respond Sun, 05 Apr 2026 08:00:12 +0000 https://askgramps.org/?p=73264 Question

Gramps,

What does the “rolling away of the stone” symbolize?

Kevin

Answer

Kevin,

The image is simple, but it sticks with you: a massive stone, rolled away from the tomb’s entrance. It’s one of the most recognizable moments in all of Christianity—the moment when the tomb of Jesus Christ is found empty on that first Easter morning. But if you pause and sit with it for a minute, the “rolling away of the stone” starts to feel like more than just a physical detail in the story. In Latter-day Saint thought, it becomes deeply symbolic—layered with meaning about resurrection, transformation, and even our own personal journeys.

At the most basic level, the stone being rolled away is practical. It allows the witnesses—Mary Magdalene and others—to see that the Savior is no longer in the tomb. The Resurrection has happened. Death has been overcome. That alone is everything. As taught in The Book of Mormon and the Bible alike, the Resurrection of Christ is the central event that makes immortality possible for all of us. Because He rose, we will too.

But here’s where it gets interesting. The stone wasn’t rolled away so that Jesus could get out.

That might sound a little surprising at first, but think about it. A resurrected, glorified being—one who later appears in rooms with locked doors—doesn’t need help moving a rock. The stone was rolled away so that others could look in. It was for the witnesses, not for Him.

That idea opens up a really beautiful symbolic layer. The “rolling away of the stone” becomes less about Christ’s limitation and more about our access to truth. God removes barriers so we can see, understand, and believe. In a very real sense, it represents revelation.

In Latter-day Saint theology, revelation is everything. It’s how we come to know that Jesus is the Christ, how we receive guidance, and how we grow spiritually. Sometimes it can feel like truth is sealed off—like there’s a heavy stone in the way. But just as surely as that stone was moved on Easter morning, God has the power to remove whatever stands between us and spiritual understanding.

You could even think of it this way: the empty tomb is a testimony, but the rolled-away stone is an invitation.

Another layer of symbolism arises when we consider obstacles. Stones are heavy. Immovable. Final. In ancient times, a stone sealing a tomb meant the end—there was no coming back from that. So when that stone is rolled away, it’s not just a logistical detail; it’s a declaration that what seemed permanent isn’t actually permanent.

That hits close to home, doesn’t it?

We all have “stones” in our lives—things that feel too heavy to move. Grief. Sin. Doubt. Regret. Sometimes, even just discouragement or feeling spiritually stuck. The Resurrection story quietly reminds us that no stone is too heavy for the Lord. What looks final to us rarely is from God’s perspective.

In fact, in Latter-day Saint doctrine, one of the key messages of the Atonement of Jesus Christ is that change is always possible. Through repentance and grace, burdens can be lifted, hearts can be changed, and new beginnings can happen. The stone rolling away is almost like a visual metaphor for repentance itself—something once sealed and shut is suddenly opened, and light floods in.

There’s also a forward-looking aspect to this symbol. The stone being removed doesn’t just reveal that Christ is gone—it points to where He is now: risen, living, and active. Latter-day Saints emphasize that Jesus Christ is not just a historical figure but a living Savior who continues to guide His Church. As taught in Doctrine and Covenants, He speaks, leads, and directs even today.

So the open tomb becomes a symbol of ongoing connection. Heaven isn’t closed. Communication isn’t cut off. The stone isn’t just rolled away once—it represents the ongoing reality that access to God is open.

There’s even a subtle personal application here that I really love. Sometimes we wait for God to move the stone before we do anything. We think, “Once this problem is gone, then I’ll believe,” or “Once I feel stronger, then I’ll act.” But in the Resurrection story, the women come to the tomb wondering who will move the stone for them—and they discover it’s already been done.

How often is that true for us?

We worry about obstacles that, in God’s timing, are already being handled. We approach situations expecting barriers and, to our surprise, find that the way has been prepared. It doesn’t mean life is easy, but it does mean we’re not alone in facing what feels immovable.

And finally, there’s a deeply hopeful, almost quiet meaning in all of this. The stone was rolled away early in the morning, at the start of a new day. That timing feels intentional. It’s symbolic of new beginnings—of light replacing darkness, of hope replacing despair.

In Latter-day Saint belief, Easter isn’t just about what happened to Christ; it’s about what happens to all of us because of Him. Every person who has ever lived will be resurrected. Every tomb, in a sense, will have its stone rolled away.

That’s not just symbolic—it’s a literal doctrine. And it’s incredibly comforting.

So when you think about that stone rolling away, it’s worth seeing it from a few angles all at once. It’s a sign that Christ lives. It’s an invitation to come and see. It’s a reminder that obstacles can be removed, that revelation is real, and that new beginnings are always possible.

And maybe most personally, it’s a quiet assurance that whatever “stone” you’re facing right now isn’t the end of your story. Not even close.

Gramps

]]> https://askgramps.org/what-does-the-rolling-away-of-the-stone-symbolize/feed/ 0 https://askgramps.org/why-didnt-jesus-get-baptized-as-a-child-like-john-the-baptist-did/ https://askgramps.org/why-didnt-jesus-get-baptized-as-a-child-like-john-the-baptist-did/#respond Fri, 06 Mar 2026 09:00:54 +0000 https://askgramps.org/?p=72231 Question

Gramps,

As I was starting to read the New Testament again, a new question popped into my head. Why did Jesus wait so long to be baptized? In Doctrine & Covenants 84:28, it states that John was baptized in his youth, ordained to the priesthood, and called to make way for the Lord’s ministry. I understand that the lord had to learn grace by grace until he received a fullness, but wouldn’t baptism and the gift of the Holy Ghost be beneficial in that process? Why would he wait until the latter years of his life to be baptized by John?

Austin

Answer

Austin,

To understand why Jesus was baptized at age 30, it is crucial to reflect on the reasons for His baptism and the theological context in which it occurred. According to the Book of Mormon, Nephi provides four key reasons why Jesus was baptized:

1. To fulfill all righteousness.
2. To humble Himself and witness to the Father His obedience in keeping all commandments.
3. To illustrate the straitness of the path, and narrowness of the gate.
4. To set the ultimate example for us to follow.

Notably, Jesus did not need baptism for the remission of sins, since He was without sin. Instead, His baptism fulfilled the law of the gospel, made a covenant, and provided a pattern for all. This shows that, in this context, baptism was less about personal need and more about fulfilling divine law and serving as a necessary example.

Baptism in The Church of Jesus Christ of Latter-day Saints is a sign of repentance and a covenant to take upon oneself the name of Christ, obey the Father’s commandments, and remain true and faithful throughout life. The act represents more than just a ritual washing; it’s an invocation of authority, a formal commitment, and a public declaration of faith in God.

Yet, Jesus’ situation was unique—He was the only sinless being to have walked the earth, yet He submitted to baptism. This was not to receive forgiveness, but to obey all of God’s laws exactly and show humility before the Father. As Nephi taught, “according to the flesh He humbleth Himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping His commandments” (2 Nephi 31:7).

One of the central questions is: Why did Jesus wait until age 30, rather than being baptized as a child or at the commonly cited “age of accountability” of eight, as practiced today in the Church? The answer touches on Jewish law, priesthood authority, and the mission of John the Baptist.

We read in Doctrine & Covenants 84:27-28 concerning John:

Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother’s womb.

 

 For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power.

In ancient Israel, age 30 was considered the time when one could publicly enter upon priestly or rabbinical service. For example, only Levites aged 30 and older could serve in the Tabernacle (Numbers 4:3). This age was associated with maturity and readiness to assume public religious responsibility. Both John the Baptist and Jesus waited until this age to begin their ministries, reflecting obedience to Jewish custom and law.

John the Baptist was foretold by Isaiah (Isaiah 40:3) as the one sent to “prepare the way of the Lord.” But his authority to baptize the Savior was of paramount importance. John possessed priesthood keys and authority not held even by his father, Zacharias. An angelic ordination conferred upon John powers specific to his mission: “This great authority required a special ordination beyond the delegated power that had been given to Zacharias or any other priest who went before him, so the angel of the Lord was sent to John in his childhood to confer it.

Joseph Fielding Smith said:

The reason Zacharias could not ordain John is because of the fact that John received certain keys of authority which his father Zacharias did not possess. Therefore this special authority had to be conferred by this heavenly messenger, who was duly authorized and sent to confer it. John’s ordination was not…the bestowal of the Aaronic Priesthood, which his father held, but…the conferring of certain essential powers peculiar to the time among which was the authority to overthrow the kingdom of the Jews and “to make straight the way of the Lord.” Moreover, it was to prepare the Jews and other Israelites for the coming of the Son of God. This great authority required a special ordination beyond the delegated power that had been given to Zacharias or any other priest who went before him, so the angel of the Lord was sent to John in his childhood to confer it. (Answers to Gospel Questions, 5 vols. [Salt Lake City: Deseret Book Co., 1957-1966], 5: 2.)

John’s purpose was twofold: to prepare Israel for the Messiah and to baptize the Savior Himself. He was instructed that he would recognize the Messiah “upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost” (John 1:33). When Jesus came to be baptized, John resisted at first, recognizing Jesus’ divinity, but ultimately complied to fulfill all righteousness.

One important doctrine clarified by the Church is that candidates for baptism cannot baptize themselves, nor can anyone without proper priesthood authority perform the ordinance. Even Jesus, with all authority, submitted to John’s baptism—demonstrating that proper authority is fundamental to the sacred nature of ordinances. This principle continues to this day, making clear that true baptism must be performed by one who holds authorized priesthood keys.

Given all this, how should Latter-day Saints reconcile Jesus’ baptism at age 30 with the Church’s practice of baptizing children at age eight? And why is baptism not required for certain groups, like young children or those unable to be accountable?

The Church teaches that the age of eight is the minimum age at which we should be baptized. This highlights that while children become capable of accountability at eight, baptism is not compulsory at that age for all—it marks the earliest opportunity, not a mandatory timeline. Focusing too strictly on the timing of Jesus’ baptism can distract from its deeper significance; the core example Christ set was not about the age itself, but about living obediently, making sacred covenants, and following God’s will.

For those who die before the age of accountability or are unable to be responsible for their actions, baptism is not required. The baptism of repentance is only for those capable of making a conscious decision to follow Christ and repent. According to the teachings of the Church, the Savior’s Atonement covers the sins of those incapable of accountability—they need no baptism, as they cannot repent and are already innocent before the law.

Some may wonder why self-baptism isn’t permitted, especially in light of scriptural accounts of Adam and Alma performing baptisms with minimal or singular authority. The distinction lies in divine authorization: Adam was baptized by the Holy Spirit directly, and Alma received direct revelation for his circumstances. In the organized Church, baptism must be performed by one holding proper priesthood authority, even the Savior, whose authority we invoke when performing baptisms…submitted himself to John to be baptized, which John held the Aaronic Priesthood. Modern converts must also receive baptism from authorized priesthood holders to ensure the ordinance is valid and recognized by God.

Gramps

Gramps,

I know in my heart that Jesus suffered and died for me. That in the Garden He was pressed in agony for our pains, sins, diseases, sorrows, etc. When did Jesus pay for our sins? In the Garden and again on the cross? How was His suffering different in the two places? When did He partake of the bitter cup, and what was it?

Kelly

Answer

Kelly,

On the eve of his crucifixion, as Roman soldiers arrived to arrest him, Jesus halted Peter’s defensive violence with a simple, soul-stirring question: “Shall I not drink the cup which my Father hath given me?” The “cup” was not a mere metaphor for mortal suffering, but an explicit reference to His divine mission as Redeemer—a sacred covenant to suffer, die, and rise for the salvation of all.

For centuries, Christians of every tradition have pondered the exact nature of Christ’s Atonement—what happened in Gethsemane, on the cross, and at the resurrection. Members of The Church of Jesus Christ of Latter-day Saints bring further clarity from both ancient and modern scripture. Yet, misunderstandings persist: Was the Atonement accomplished mainly in the garden? Did any element occur solely on the cross? Or is there a seamless unity in all these events?

To answer, we must reverence the cup: to understand its scriptural roots, its fulfillment in suffering, death, and resurrection, and its redeeming power for all humankind.

The imagery of “the cup” appears throughout scripture as a symbol of destiny—or, more often, of divine appointment to suffering or wrath. The Psalmist, in a messianic prophecy, wrote: “I will take the cup of salvation, and call upon the name of the Lord” (Psalm 116:13). Isaiah, too, spoke of Jerusalem drinking “the cup of his fury” (Isaiah 51:17), a foreshadowing of redemptive suffering to come.

In the context of Passover—the Jewish feast Christ celebrated at the Last Supper—multiple cups of wine symbolized God’s historic promises. Jesus chose one of these covenant cups to symbolize His imminent sacrifice. “This is my blood of the new testament, which is shed for many for the remission of sins… I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:28–29). The symbol of the cup, then, points to both suffering and redemption: the ordeal Christ would undergo, and the joyous fulfillment of atonement.

The spiritual climax begins in the olive grove called Gethsemane. Here, the “cup” becomes a lived reality. Jesus prays: “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done” (Luke 22:42). An angel strengthens Him, yet He is “in an agony… and his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). Modern scripture, such as Alma 7:11-13 and Doctrine and Covenants 19:16-19, testifies that Christ in Gethsemane suffered not only for sin, but for all human pain, affliction, and anguish. Hematohidrosis—a rare medical phenomenon of sweating blood brought on by extreme distress—witnesses the physical and spiritual torment endured by the Savior.

Following Gethsemane, Jesus endures arrest, scourging, mockery, and finally crucifixion. On the cross, He cries out, “My God, my God, why hast thou forsaken me?”—fulfilling the prophesied moment of utter loneliness and spiritual separation from the Father. Thus, Christ experienced not only the physical agony of crucifixion but, as Elder Jeffrey R. Holland taught, the “paralyzing despair of divine withdrawal,” echoing how mankind feels in estrangement from God due to sin.

If suffering and death were all there were, redemption would be incomplete. The Resurrection is the crowning event: “But now is Christ risen from the dead, and become the firstfruits of them that slept… For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:20-22). In the Book of Mormon, Abinadi testifies, “if Christ had not risen from the dead… there could have been no resurrection. But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ” (Mosiah 16:7-9). Thus, the cup includes not only suffering and death, but the triumph of life over death.

In Church doctrine, Christ’s suffering in the Garden is both unique and essential. Here, He took upon Himself not only the penalty for sin but every sorrow, pain, and infirmity ever experienced by mankind. As Alma declared, “he shall go forth, suffering pains and afflictions and temptations of every kind… that his bowels may be filled with mercy… that he may know according to the flesh how to succor his people according to their infirmities” (Alma 7:11-12). Latter-day revelation expands our understanding: “Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore… would that I might not drink the bitter cup, and shrink” (Doctrine and Covenants 19:18).

Contrary to some assumptions, the Atonement is not limited to Gethsemane alone; the cross is central. President Thomas S. Monson recounted, “He was scourged… carried His own cross until He could go no farther… nailed to a cross… Yet He cried out, ‘Father, forgive them; for they know not what they do.’”

Elder Holland further clarifies that the final agony occurred as the Father briefly withdrew His Spirit, marking the necessity of Christ descending below all things. “For His Atonement to be infinite and eternal, He had to feel what it was like to die not only physically but spiritually, to sense what it was like to have the divine Spirit withdraw, leaving one feeling totally, abjectly, hopelessly alone.

Though some Latter-day Saint authorities, such as Bruce R. McConkie, have speculated that the “infinite agonies… of Gethsemane recurred” on the cross, Church teachings emphasize that both Gethsemane and Calvary are essential and indivisible elements of the Atonement’s “cup.”

Finally, the Atonement is incomplete without the Resurrection. As Paul taught, “if Christ have not been raised, your faith is vain; ye are yet in your sins” (1 Corinthians 15:17).

Members of The Church of Jesus Christ of Latter-day Saints renew their covenants each week by partaking of the sacrament: symbolic bread and water (or wine in ancient days), remembering Christ’s body and blood. This ordinance was instituted during the Passover meal, with the blessed cup set apart to represent Christ’s atoning blood. “This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me,” Paul records (1 Corinthians 11:25-26).

The ritual is not just remembrance; it’s a spiritual recommitment to “always remember Him, and keep His commandments… that they may have His Spirit to be with them.” In reflecting on why Christ himself did not partake of the cup at the Last Supper or during his visit to the Nephites, Latter-day scriptures recall His promise—that He would not drink of the sacramental cup again “until [He] drinks it new with [us] in the Father’s kingdom.”

Each Latter-day Saint teaching on the Atonement testifies to the depth of Christ’s descent: He “descended below all things, in that he comprehended all things” (Doctrine and Covenants 88:6). The God Who Weeps, a modern theological work, explains that perhaps Christ’s “identification with human suffering is so complete, that in one fell vision He comprehended the depth and range and terror of all our individual pain.” The Atonement, then, is the ultimate act of love—a voluntary acceptance not only of sin’s penalty but also of every consequence and sorrow, taken upon Himself that we are invited to repentance, healing, and eternal life.

Every scripture, teaching, and ordinance in The Church of Jesus Christ of Latter-day Saints bears witness that Christ’s “cup” was emptied for us. Let us remember Him, “showing forth the Lord’s death till he come,” and strive to make His Atonement the center of our lives.

Gramps

Gramps,

One of our hymns mentions Christ paid the price for sin. What price did he actually pay?

Cheryl

Answer

Cheryl,

The earliest Christians and modern believers alike have seen in the Atonement a wellspring of hope that sin and death can be overcome. The Church of Jesus Christ of Latter-day Saints teaches that this is not merely a symbolic gesture, but a real and infinite sacrifice in God’s eternal plan for His children. And yet, sincere seekers still wrestle with critical questions. Couldn’t an omnipotent and loving God have found an easier, less gruesome way? Why was the Atonement necessary at all?

To understand why Christ’s suffering mattered, we must first grasp the interplay between justice and mercy in God’s plan. From the earliest scriptural accounts, it is clear that God is both just and merciful. These are not just arbitrary traits—they are at the very core of what makes Him God. Were He to forsake justice, He would not be God; to abandon mercy, He would cease to be loving. The challenge is, therefore, how both justice and mercy can be satisfied in redeeming fallen, sinful humanity.

Imagine the often-used analogy of a debtor who cannot pay, no matter how hard he tries; the currency he has is insufficient to cover the debt. This is analogous to our predicament: We have no currency that is valid in heaven. We could give everything we have and it is not sufficient to pay the debt we owe for our sins.” The law of justice demands full payment for every transgression. Mercy, on the other hand, seeks to forgive and renew. But, as ancient and modern prophets have taught, “mercy cannot rob justice” (see Alma 42:25). The two seem in tension until one understands the unique role of a Redeemer.

It is not that God delights in suffering; rather, the less intuitive part is how the scales of justice require payment for transgressing divine law. We don’t understand how that works, but that is somehow a factor. God is just. If he were not, he would cease to be God. To be totally just, a punishment must always be affixed to sin. The atonement balances the books.

The suffering of Jesus Christ, both in the Garden of Gethsemane and on the cross, was real, personal, and infinite in scope. Latter-day Saint doctrine is clear:

“For behold, I, God, have suffered these things for all, that they might not suffer if they would repent;

 

But if they would not repent they must suffer even as I;

 

Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink—” (Doctrine & Covenants 19:16-18).

From the perspective of scriptural history and divine symbolism, the shedding of blood is a motif stretching back to ancient sacrifice. The blood motif is nothing new. It is common throughout the Mosaic code, intending to conjure up just how valuable life is…All this was done in order, but that doesn’t change the bloody nature of it. Old Testament law required a blood offering for sin, a life for a life; Christ’s sacrifice thus fulfilled and transcended the symbolism, offering a real atoning power.

The intensity of Jesus’ suffering cannot be overstated. Not only did He endure physical agony, but the unique and crushing weight of every sin and sorrow mankind would ever experience. All the weight of all human suffering, pain, hardship, disease, and even death fell upon Jesus, not only in Gethsemane, but upon the cross as well. He suffered spiritual agony—the withdrawal of His Father’s presence, and the overwhelming burden of all that is dark, broken, and lost in the human experience.

But why did it have to be so “gruesome”? We must understand the symbolism: Of all the ways to die, why the cross?… On the cross, Christ served as a proxy showing us the price of discipleship…Jesus lived a sinless life. He could not show us how to repent except through allegory. And what a powerful image it is!

A heartfelt question plagues many: why can’t God forgive us, as a loving parent forgives their child? Why is suffering—even Christ’s—required at all?

The answer lies not in God’s lack of power, but in the requirements of justice and the realities of agency. If [God] had done that, He would have ceased to be God. That was exactly what Satan proposed to do! In the great council before the world began, Satan offered that all would be saved—at the price of compulsion and the loss of agency. But God’s plan is based on real choice, real consequence, and real redemption.

A loving parent might give their child a bath and a bandage, but in the realm of eternal law, we have no currency that is valid in heaven.” We cannot, by our own efforts, undo the eternal results of our own choices, any more than a debtor can pay what they do not possess. Only a perfect, sinless, and voluntary sacrifice could meet the demands of justice.

If Christ had not come, “there could have been no redemption” (Alma 12:32). Only Jesus—free from personal debt to sin and death—could offer His own life as payment for each of us. Only his life–the life of a perfect, sinless soul–was acceptable currency. Only Jesus could pay the debt. Only he could resurrect his own body and break the bands of physical death. This is why only He, and no one else, could accomplish the Atonement.

One might still ask: If the Atonement was infinite, why do people still suffer for their own sins? Why must we repent if Christ already paid the price?

The gift of the Atonement is not forced upon anyone. For that great expiation to be effective, it must be accepted by the sinning individual. To accept that Savior’s atonement on one’s behalf…requires full repentance from sin; and repentance is not an easy process. It is a life-changing process.

Repentance is the means by which we access mercy through Christ’s suffering. Without it, we are left to pay the penalty ourselves: If we do not repent, we will suffer even as Jesus did. His suffering rightly belongs to us. If His kindness and mercy are not inspiration enough to repent, certainly the ferocity of His suffering should be a prime reason.”

Yet, when repentance is sincere, the fullness and completeness of the Atonement’s effect transcends all.

The great atoning sacrifice of the Lord is so complete in its application that when a person fully and completely repents of his sins, it is as if he had never committed them at all. There is no remaining mark or stain; there is no way to differentiate that person from another who had been purified from committing other sins.

This is not mere pardon; it is transformation. The power of Christ’s suffering can make scarlet sins “as white as snow” (Isaiah 1:18), and remembers them no more (Doctrine & Covenants 58:42).

Some have wondered why a “human sacrifice” was necessary. But as the doctrine makes clear, the sacrifice of Jesus was not merely human; it was the willing sacrifice of the Son of God, who had power over death and over Himself (John 10:17-18). He did not die until he knew his work had been completed. Because of this, the atonement was not a human sacrifice but, rather, the sacrifice of the God of Israel, as prophesied in the Old Testament.

The fullness of what Christ accomplished can never be fully understood with mortal minds. Still, the result is sure: The atonement of Jesus Christ, His agony in Gethsemane, and His death on the cross are the only actions by which the wounds of sin and hurt that rend the world can be repaired. Through His suffering, Christ draws all people unto Himself and offers not mere existence, but endless and abundant life.

So what price did Christ pay? Giving of His own life seems like a pretty high price to me.

Gramps

Gramps,

I’m confused about the Godhead. Heavenly Father is our God, but so is Jesus? Are they both God?

Josh

Answer

Josh,

One of the most distinctive teachings of The Church of Jesus Christ of Latter-day Saints is its doctrine of the Godhead. Unlike mainstream Trinitarian Christianity, which holds that the Father, Son, and Holy Ghost are three persons of one immaterial substance, the restored gospel teaches that the Father and the Son are two separate and distinct personages, though perfectly united in purpose, love, and will.

The Book of Mormon and the Bible support this distinction. For example, Jesus often prays to the Father, addressing Him as a separate being (Matthew 26:39). At Christ’s baptism, the voice of the Father is heard from Heaven while Jesus stands in the water, and the Holy Ghost descends like a dove (Luke 3:22). Christ taught, “I ascend unto my Father, and your Father; and to my God, and your God” (John 20:17), clearly distinguishing Himself from the Father. Even when scriptures seem to blend their identities, Latter-day Saint teachings clarify that these references are not meant to deny their separateness in person, but to teach something deeper about their oneness and Christ’s unique relationship to us.

It is clear, then, that the Church affirms two separate, divine personages: God the Eternal Father and His Son Jesus Christ. Yet, questions often arise when Latter-day Saints or other readers encounter scriptures that refer to Jesus as “the Father.” Consider these examples:

Isaiah 9:6 (also rendered in 2 Nephi 19:6 in the Book of Mormon): “And his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”

Ether 3:14 (Book of Mormon): “Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters.”

Mosiah 15:2–4 (Book of Mormon): “[Christ,] being the Father and the Son—The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—And they are one God, yea, the very Eternal Father of heaven and of earth.”

Why do these passages call Jesus “the Father,” and how do Latter-day Saints harmonize this with belief in two separate divine beings? The answer lies in the unique roles Christ fulfills. Scriptural and prophetic explanations describe three senses in which Jesus rightfully bears the title “the Father”:

Jesus Christ perfectly represents the Father to humankind. As the authorized representative (to use legal language, “the power of attorney”), He acts and speaks for the Father so completely that His words are the Father’s words and His actions are the Father’s will. This is known in Latter-day Saint theology as the “Divine Investiture of Authority.” Elder James E. Talmage described it this way:

“Our Father in Heaven has allowed Jesus to speak to various prophets as if he were the Father. In the legal profession, this is a well-understood practice referred to as the ‘power of attorney.’ Jesus stated, ‘I am come in my Father’s name.’” (See James E. Talmage, Articles of Faith, Appendix 2, p. 470.)

Elder Bruce R. McConkie affirmed, “Most scriptures that speak of God or the Lord do not even bother to distinguish the Father from the Son, simply because it doesn’t make any difference which God is involved. They are one. The words or deeds of either of them would be the words and deeds of the other in the same circumstance.” Thus, when Jesus is called the “Father,” it is often in His role as the perfect stand-in for the Father, reflecting their absolute unity of purpose.

The scriptures teach that Jesus Christ is the Creator under the direction of God the Father. The Gospel of John proclaims, “All things were made by him [the Word]; and without him was not anything made that was made” (John 1:3). Since, as Creator, He is the father of heaven and earth, He can be referred to as “the Father” in this specific sense.

Perhaps the most intimate way in which Christ is “the Father” refers to our relationship with Him through the new birth of the gospel covenant. When we accept Christ and are baptized, we are “born again”—spiritually begotten of Christ. King Benjamin in the Book of Mormon taught those who entered into a covenant to follow God, “because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters” (Mosiah 5:7). As the author of our salvation and the one whose atoning sacrifice makes possible our spiritual transformation, Christ becomes, in a very real sense, our spiritual Father.

The charge is sometimes made—by readers or even by critics—that Latter-day Saint scripture is confusing because it, at times, seems to conflate the identities of the Father and the Son. This is especially so with phrases like “one God.” However, careful reading and additional revelation clarify that the oneness spoken of is not a oneness of substance or person, but a unity in attributes, purpose, mind, and love. Jesus Himself prayed “that [His disciples] may be one, as we are” (John 17:11), expressing the aspiration that we too should unify our will with His and the Father’s—not that we become the same being.

The Book of Mormon, which is sometimes criticized for its references to the Father and Son as “one God,” actually clarifies this doctrine better than many traditional readings of the Bible. For example, Abinadi in Mosiah 15 explains that Christ is both the Father and the Son because he “was conceived by the power of God” (thus, the Father) and “because of the flesh”—thus becoming the Son. The two roles are unified in the mission and work of Christ, but this does not mean that God the Father and Jesus Christ are the same individual. Rather, they are one in mind, mission, and love.

Given Jesus’ divine status and work as our Savior and Redeemer—indeed, as “God the Son”—should He be worshipped in the same manner as God the Father? Do members of the Church direct prayers to both God the Father and Jesus Christ? This is an important practical and doctrinal issue.

Latter-day Saint doctrine teaches that ultimate worship—especially prayer—is directed to God the Father, in the name of Jesus Christ. This pattern is based upon Christ’s own teachings. He directed His disciples to pray, “Our Father which art in heaven” (Matthew 6:9), and similar instructions were given to the Nephites (see 3 Nephi 13:5–13). Even when the resurrected Lord appeared personally, He explained that prayer was directed to Him only because He was present in their midst (3 Nephi 19:22), and that the established pattern remains to pray to the Father in the name of the Son.

This does not mean that Jesus Christ is not worshipped, revered, or honored. Latter-day Saints worship Christ for His role as Savior and Redeemer. Worship, in the sense of expressing love, gratitude, and awe, absolutely encompasses Jesus. We worship Christ for His role as our Savior and Redeemer. We do not worship Christ through prayer, but rather through an ongoing effort to embody His teachings and to follow His example. We revere, honor, and express our gratitude to Him through the Sacrament (which sounds a lot like worship to me). But above all else, we worship God the Father for His divine plan and His role as our Eternal Father.

Thus, while public and personal prayer is reserved for God the Eternal Father, worship in a broader sense encompasses both the Father and the Son, each for their respective roles.

Another distinctive doctrine in the Latter-day Saint tradition impacts the question of divine fatherhood: the belief that God the Father was once as we are, and that we—even as mortals—can, through Christ, become “heirs of God and joint-heirs with Christ” (Romans 8:17), inheriting all that He has and becoming like Him. This is not to say that we will supplant or be equal to God, but rather that the relationship of loving Father to child is extended and even magnified throughout all eternity.

This understanding shapes worship practices, the concept of the divine family, and the relationship between Heavenly Father, Jesus Christ, and all faithful followers. God the Father still maintains His paternal relationship with His exalted children. If anything, this relationship is amplified as it is strengthened through covenant keeping, as Joseph Smith taught.

To deepen your understanding, study the scriptures and modern prophets, and seek personal revelation—trusting that, as you do, the loving and personal nature of God’s fatherhood will become ever more real.

Gramps

Gramps,

In a world that is currently so chaotic, how can I focus more clearly and fully on Jesus Christ?

Cindy

Answer

Cindy,

Great question and one that is so relevant today.

In a world that is often loud, busy, and burdened by uncertainty, countless people yearn for direction, peace, and a sense of belonging. For members of The Church of Jesus Christ of Latter-day Saints and all sincere seekers, one answer emerges again and again: center your life on Jesus Christ. Leaders of The Church continually emphasize the need to “look unto [Jesus] in every thought; doubt not, fear not,” as the Savior Himself taught to the Prophet Joseph Smith. But what does it truly mean to draw closer to Jesus Christ in daily life? How can faith in Christ move from mere belief to a living, guiding influence?

At the heart of The Church of Jesus Christ of Latter-day Saints’ doctrine is a direct invitation from the resurrected Christ. As Joseph Smith recorded, the Savior’s gentle but unwavering words resound:

“Look unto me in every thought; doubt not, fear not … Behold the wounds which pierced my side, and also the prints of the nails in my hands and feet; be faithful, keep my commandments, and ye shall inherit the kingdom of heaven.” (Doctrine & Covenants 6:36-37)

These words are more than poetic encouragement—they are a divine pattern for overcoming doubt and fear.

Elder Kim B. Clark explains that when the Lord calls the elders in Israel to “look unto me in every thought” and “behold the wounds,” He invites all disciples to “turn away from sin and the world and to turn to Him and love and obey Him. It is a call to trust Him completely, surrender our will and yield our hearts to Him, and through His redeeming power become like Him.” This complete trust is a rigorous but rewarding spiritual exercise.

President Russell M. Nelson has further emphasized this message:

“There is nothing easy or automatic about becoming such powerful disciples. Our focus must be riveted on the Savior and His gospel. It is mentally rigorous to strive to look unto Him in every thought. But when we do, our doubts and fears flee.”

So how do we put this counsel into practice?

1, Living our covenants: When we make and keep sacred promises with God—through baptism, the sacrament, and the temple—these covenants influence everything we say and do. Living a “covenant life” infuses our daily routine with small but transformative acts of faith, including heartfelt prayer in Jesus’ name, studying His word, and striving to emulate His love and service.

2, Repenting daily: Turning to Christ is not a one-time event but a continual process of changing, repenting, and growing. Each day brings fresh opportunities to rely on His grace and healing.

Maintaining a close relationship with Jesus Christ requires ongoing spiritual effort and dedication. Leaders of The Church have consistently taught specific habits that draw us closer to Him:

Heartfelt Prayer

Prayer in Christ’s name connects us directly to our Heavenly Father. Elder Bednar teaches that vigilant, heartfelt prayer is essential, especially as spiritual dangers around us may appear “attractive, desirable, or pleasurable.” “Constant vigilance is required to counteract complacency and casualness … [and] to stay awake and be alert to the promptings of the Holy Ghost and the signals that come from the Lord’s watchmen on the towers.” Heartfelt, regular prayer helps us remain humble, aware, and open to divine guidance.

Feasting on the Word

Rather than merely “reading” the scriptures, the Church’s leaders invite us to “study” them—searching, pondering, and praying for understanding and application. As one Latter-day Saint observed, true study is “getting more out of [the scriptures] vs just reading.” Scriptures, such as the Book of Mormon and the Bible, and continuing revelation through living prophets, offer daily spiritual nourishment. As Sister Sharon Eubank has stated, “One of the fundamental needs we have in order to grow is to stay connected to our source of light—Jesus Christ. He is the source of our power, the Light and Life of the World. Without a strong connection to Him, we begin to spiritually die.”

The Sacrament and Remembering the Savior

Partaking of the sacrament—remembering Jesus’ sacrifice and renewing covenants each week—reminds us continually to take His name and spirit upon us. Listening with intent during the sacramental prayers helps make the power of His Atonement personal and present in our lives.

Repentance at the Center

Repeated, sincere repentance is at the core of Christlike living. The Atonement’s power, as one member wrote, is always there, “whether we will use it or not, but it depends on us. No matter where we are in life, we can always rely on His atonement.”

The Doctrine and Covenants records the Lord’s symbolic command to His people—to build a tower and set a watchman, so that danger may be seen “afar off” (Doctrine and Covenants 101:43–53). Tragically, the Lord’s servants in this parable neglect His command, becoming slothful and shortsighted. The enemy comes, and the vineyard is destroyed. The lesson is clear: “God … knows what is coming in the future. He can give information about the future to prophets, who can then warn the people. He can also bless us with personal revelation to prepare us for the future.”

Modern disciples are called to spiritual vigilance—not paranoia but a sober, watchful awareness. As President Nelson summarized, “safety ultimately lies in ‘never taking the first enticing step toward going where you should not go and doing what you should not do.’”

Christ’s own life was an unbroken stream of compassionate service. “He had the compassion we can only wish and strive for, but by using our compassion and helping others, we are becoming more like Him. Would we wash our friend’s dirty feet? Small acts—ministering to a discouraged friend, helping a neighbor, listening without judgment—are the ways we begin to “love and serve as He would have done.”

In times of commotion, when “wars, famines, earthquakes, [and] iniquity” fill the headlines, is peace possible? The answer from Church leadership is a resounding yes.

A question posed by a member illustrates this common concern: “How do we find peace now when the world seems to be going dark and turbulent?” The response is clear. First, know what the Lord has actually revealed about the signs of the last days—study, but do not sensationalize or fear the future. Many of these signs—such as “the gospel preached to all the world,” or unprecedented natural phenomena—are not secret or hidden, and when Christ returns, “every eye shall see it.”

More importantly, as President Uchtdorf taught:

“We are, therefore, not ignorant of the challenges of the world, nor are we unaware of the difficulties of our times. But this does not mean that we should burden ourselves or others with constant fear. Rather than dwelling on the immensity of our challenges, would it not be better to focus on the infinite greatness, goodness, and absolute power of our God, trusting Him and preparing with a joyful heart for the return of Jesus the Christ?”

Christ’s own promise rings true: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”

How are you devoting your life to Jesus Christ today? Decide now to make your relationship with Him more real, more active, and more central than ever before. Let your focus be “riveted” on the Savior and His gospel—and in doing so, find the peace, purpose, and power that only He can give.

Gramps

Gramps,

How do other worlds get atoned for their sins when Jesus Christ chose to physically and spiritually be crucified and atone for our sins here?

Sara

Answer

Sara,

The Book of Mormon prophet Amulek taught that “there should be a great and last sacrifice… but it must be an infinite and eternal sacrifice” (Alma 34:10). This description is mirrored in modern revelation, which states,

For behold, I, God, have suffered these things for all, that they might not suffer if they would repent; But if they would not repent they must suffer even as I. (Doctrine and Covenants [D&C] 19:16-17)

It is explicit in the scriptures that Jesus Christ’s atonement is not limited to the inhabitants of this earth. Rather, it is truly infinite in its reach—a principle stated with clarity in D&C 76:22–24:

22 And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives!

 

23 For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father—

 

24 That by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto God.

The preface to this section of scripture declares: “The inhabitants of many worlds are begotten sons and daughters unto God through the atonement of Jesus Christ.”

This teaching is corroborated by Church leaders and in student manuals:

The infinite Atonement affects worlds without number and will save all of God’s children except sons of perdition. From this and other scriptures learn that, representing the Father and serving his purpose ‘to bring to pass the immortality and eternal life of man,’ Jesus Christ, in the sense of being its Creator and Redeemer, is the Lord of the whole universe.

Therefore, the infinite nature of Christ’s sacrifice is not merely a comforting theological abstraction, but a revealed doctrine: Jesus Christ is the Creator and Redeemer of “worlds without number,” and his Atonement is cosmic in scope.

If Jesus Christ is the Savior and Redeemer of “worlds without number,” why was His mortal ministry—including the Atonement—confined to this seemingly unremarkable planet? Why must inhabitants of other worlds exercise faith in a Savior who lived, died, and was resurrected in a distant time and place?

The plainest answer given in the scriptures is that God has not revealed the full answer to His children at this time. When Moses stood in the presence of God, the Lord told him:

And the Lord God said unto Moses: For mine own purpose have I made these things. Here is wisdom and it remaineth in me…

 

But only an account of this earth, and the inhabitants thereof, give I unto you. For behold, there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they unto man; but all things are numbered unto me, for they are mine and I know them.” (Moses 1:31, 35)

This passage teaches two fundamental points:

1. God’s creations are innumerable to man. If God were to reveal even a fraction of His knowledge of each world and its inhabitants, it would exceed the capacity of mortal minds to receive or record.

2. God’s revelations to us are focused on what we need for salvation here. The Lord said, “only an account of this earth, and the inhabitants thereof, give I unto you… I will speak unto thee concerning this earth upon which thou standest; and thou shalt write the things which I shall speak.” (Moses 1:35, 40)

While many have speculated as to why Christ’s atoning sacrifice took place on this earth, the consensus is humility before divine mystery. The specific reasons for choosing this world—and not another—belong to God alone.

Some scriptural hints invite further thought. When Enoch spoke with the Lord about the wickedness on earth, God said, “among all the workmanship of mine hands there has not been so great wickedness as among thy brethren.” (Moses 7:36)  Later, modern revelation states that Christ “descended below all things” (D&C 88:6; D&C 122:8).

Some faithful commentators speculate that the extremes of wickedness on this earth, and perhaps the presence of great righteousness as well, might have made this world the stage for Christ’s ultimate act of condescension. But it remains only speculation; the official position of The Church is that God, in His wisdom, has chosen not to reveal these details at this time.

While the location of Christ’s mortal mission is a sacred mystery, the universal reach of His Atonement is a revealed fact. According to Church doctrine, the demands of justice are satisfied by Christ wherever He redeems, not because of geographical location but because of His divine stewardship over all the worlds He has created.

Furthermore, the parable in D&C 88:51-61 illustrates that Jesus visits all His creations; it is assumed that He establishes the gospel, ordains ministers, and organizes His Church on other worlds just as He did here.

The inhabitants of other worlds are not left ignorant or unaided. Modern revelation and prophetic teachings suggest they are aware of the wickedness and struggles faced on our earth. D&C 38:11-12 describes how “all eternity is pained” and “the hosts of heaven” are aware of mankind’s corruption, and “silence reign[s]” in response.

From a doctrinal standpoint, it is not the physical location but the infinite authority and capacity of Christ that matters: “Now our Lord’s jurisdiction and power extend far beyond the limits of this one small earth on which we dwell. He is, under the Father, the Creator of worlds without number … the atonement of Christ, being literally and truly infinite, applies to an infinite number of earth[s].”

Gramps