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,

How come the Church has never gone to the Hill Cumorah and dug up Moroni’s stone box where he hid the Gold Plates?  And the stone lid which covered it?  Wouldn’t that be a great museum piece, too?

Robert

Answer

Robert,

Joseph Smith’s journey to the gold plates began with a vision. In 1823, he reported that the angel Moroni visited him, revealing the location of the plates buried in a hill near his home in New York. This hill, later identified as the Hill Cumorah, became the focal point of Smith’s prophetic mission. According to Smith’s account, he was instructed to return to the hill annually until he was deemed worthy to retrieve the plates. This culminated in his successful retrieval of the plates on September 22, 1827, after years of preparation and spiritual growth.

The plates were described as being housed in a stone box, constructed with stones and cement, and covered by a large stone that Joseph had to lift to access them. Inside the box, he found not only the gold plates but also the Urim and Thummim, a set of seer stones used for translation, and a breastplate. This moment marked a significant turning point in Smith’s life and the history of the Church, as it set the stage for the translation of the Book of Mormon.

The gold plates were said to be made of a gold-copper alloy, which would have made them lighter than pure gold. Witnesses described them as weighing between 40 to 60 pounds, bound together by three rings. The plates contained writings in an ancient script, which Smith translated into English through divine inspiration. The translation process was not merely a linguistic exercise; it was viewed as a spiritual endeavor, guided by God.

The plates contained the history of the Nephites and Lamanites, two groups descended from a family that left Jerusalem around 600 B.C. The narrative also included teachings about Jesus Christ, making the Book of Mormon a companion to the Bible in the Latter-day Saint faith.

After completing the translation of the Book of Mormon, Joseph Smith returned the gold plates to Moroni, who took them back into his custody. This act has sparked much speculation and debate about the plates’ current whereabouts. Many members of the Church believe that the plates will eventually be returned to the earth for further revelation, particularly the sealed portion that remains hidden.

The decision to return the plates has been interpreted in various ways. Some view it as a protective measure, ensuring that the sacred records would not fall into the wrong hands or be misused. Others see it as a divine command, emphasizing the importance of faith and spiritual understanding over physical evidence.

The stone box in which the plates were found has also become a subject of interest. According to Joseph Smith’s accounts, the box was carefully constructed, indicating the sacredness of its contents. The fact that the plates were hidden in a stone box aligns with ancient practices of safeguarding important records, as seen in various cultures throughout history.

While the exact location of the stone box remains unknown, it is believed to be in the vicinity of the Hill Cumorah. Many have sought to find it, but no definitive evidence has surfaced, adding to the mystique surrounding the gold plates and their original resting place.

The story of the gold plates raises profound questions about faith, evidence, and the nature of divine revelation. For believers, the existence of the plates is a testament to the truth of the Book of Mormon and the prophetic calling of Joseph Smith. Skeptics, however, often point to the lack of physical evidence and the absence of the plates in contemporary times as reasons to doubt the narrative.

The Church of Jesus Christ of Latter-day Saints emphasizes that faith is not solely based on physical evidence but is a spiritual conviction that comes through prayer, study, and personal revelation. This perspective invites individuals to seek their own understanding of the gold plates and the teachings of the Book of Mormon, rather than relying solely on historical or archaeological validation.

Scholars and archaeologists have explored the historical context of the gold plates, examining ancient practices of record-keeping and the use of metal plates in various cultures. The discovery of ancient texts and artifacts that resemble the descriptions of the gold plates has sparked interest in their historical authenticity.

For instance, the Etruscan Gold Book, discovered in Bulgaria, dates back to a similar time period as the Book of Mormon and demonstrates that writing on metal plates was a common practice in the ancient world. Such findings contribute to the ongoing dialogue about the historical and cultural context of the gold plates and the narratives contained within the Book of Mormon.

The story of the gold plates is one of faith, mystery, and the quest for understanding. While the physical plates may no longer be present, their impact on the lives of millions continues to resonate. The narrative invites individuals to explore their beliefs, seek personal revelation, and engage in meaningful discussions about faith and history.

As we reflect on the significance of the gold plates, we are reminded that the journey of discovery is as important as the destination. Whether viewed through the lens of faith or skepticism, the story of the gold plates challenges us to consider the deeper meanings of belief, revelation, and the sacred texts that shape our understanding of the divine.

Gramps

Gramps,

It seems the church welfare system is highly abused.  Poor people get baptized and assume it is there for their use.  Consistently and forever.  Some people seem to use this as their only tie to the church.  As a ward leader, this bothers me greatly.

Donna

Answer

Donna,

The Church of Jesus Christ of Latter-day Saints operates one of the world’s most respected, locally-administered welfare systems. Central to this system is the fast offering—a voluntary, confidential donation given by members who abstain from eating two meals, donating the value (or more) to assist the poor. This funding supports members in financial distress, with the bishopric responsible for discerning need and distributing aid.

Historically and doctrinally, the Church’s welfare program is designed not simply to provide a handout, but to lift, strengthen, and empower those in need. Elder James O. Mason noted that early Church-based welfare avoided creating dependency by encouraging able-bodied recipients to participate in character-building chores and by discouraging idleness and irresponsibility. Welfare programs were intended as temporary bridges to self-reliance, rather than permanent sources of support.

The bishop, as the local ecclesiastical leader, has ultimate stewardship and authority over the use of fast offerings and welfare funds within a ward. His decision is supported by counselors and clerks—inspired to act with discernment, sensitivity, and compassion. The system is intentionally structured to strike a balance between mercy and accountability.

Despite the best intentions, the potential for fraud exists in any charitable system. Examples of possible fraud might include falsified rent receipts, submitting inflated bills, or requesting assistance under false pretenses.

Experienced bishops often know how to approach these situations with sensitivity and diligence. They may choose actions such as writing checks for assistance directly to the landlord (not to the individual), requesting to speak or meet with the landlord, or verifying disputed bills. This “arm’s length” approach helps minimize opportunities for misuse. In cases where a bishop feels unsure, he may consult with the stake president or other trusted leaders.

Transparency and accountability are further supported by Church-wide policies. Generally, assistance checks are issued directly to the party owed (such as the landlord) rather than reimbursing individuals. Repeated or complex cases may prompt further review or require consultation with stake-level leaders. At every level, the goal is to ensure that sacred funds are used appropriately—“watch[ing] over the funds of the church,” as the guidance puts it.

Balancing accountability with compassion is perhaps the most difficult challenge for Church leaders and members. There are occasions when the use of welfare funds may raise questions. One member expressed concern that fast offerings were being used to pay for traffic tickets, late fees, or internet bills—items he felt were not essential needs, especially when faithful, struggling members contributed those funds.

The answer in this case emphasized several key principles:

Stewardship of the Bishopric: The decision on how funds are used ultimately rests with the bishop and his counselors, who are privy to the full circumstances of each case.

Incomplete Information: Outsiders often lack all relevant context—a traffic ticket might be paid to prevent someone’s incarceration, while internet access may be temporarily necessary for job applications or schooling.

Temporary vs. Long-Term Aid: One-time payments to “level off or prevent debt” may be justified, but repeated misuse of resources signals deeper issues that require different intervention.

Faith and Trust: Members are encouraged to give with pure intent, trusting that their sacrifice is known to God and that the blessings they receive are not contingent upon the specific use of their donations.

The Church’s welfare program explicitly rejects systems that turn charity into an entitlement. Where abuse arises, it is corrected with both firmness and Christlike kindness. As Elder Mason warns, “bad welfare…drives away good welfare,” noting that improperly managed programs risk creating dependency, resentment, and spiritual decay.

Furthermore, the Church’s clear doctrinal stance against “priestcraft”—using religious office or charity for self-aggrandizement or gain—acts as a guardrail. “He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion.” Charity is always meant to uplift Zion, not enrich individuals at the expense of the collective.

Guarding sacred funds is not just a financial concern—it has deep spiritual and communal implications. Here are some universal practices and principles employed by The Church of Jesus Christ of Latter-day Saints to minimize the risk of fraud and ensure effective welfare administration:

A. Multiple Levels of Oversight

Financial transactions, especially those involving welfare disbursements, are managed by more than one person—typically the bishop, ward clerk, and financial clerk.

Regular audits ensure transparency and discourage inappropriate behavior.

B. Direct Payment Structures

Whenever possible, aid is given “in kind” or by paying third parties (such as landlords and utility companies) directly, thereby avoiding cash reimbursements to individuals.

C. Clear Doctrinal Foundations

The call to administer welfare is rooted in a doctrine that emphasizes self-reliance, voluntary giving, and the avoidance of enabling dependency or encouraging proselytizing by material means.

Separate channels exist for humanitarian aid outside the member community for this reason.

D. Education and Training

Church leaders and clerks receive ongoing training on best practices and ethical standards.
Resources like the Church’s official forums allow experienced clerks and leaders to consult each other about difficult situations.

E. Spiritually Informed Discernment

Leaders are encouraged to seek revelation and rely on the guidance of the Holy Spirit in making difficult decisions regarding welfare distribution.

These combined safeguards don’t eliminate all risk—no system run by humans can—but they build a culture of integrity, trust, and Christlike love.

Gramps

Gramps,

What does it mean to build the kingdom of God on earth? Is it spreading the gospel? Is it becoming a Zion people? Or is it something else?

Debbie

Answer

Debbie,

Countless times through history, humans have gazed into the vastness of the night sky and wondered: Where is the Kingdom of God? What is it like? Members of The Church of Jesus Christ of Latter-day Saints have the distinctive doctrine that the Kingdom is not merely “out there” but seeks to shape lives, families, and even societies on earth now, all the while preparing humanity for an exalted future. Latter-day Saint teachings blend awe-inspiring cosmic visions with practical daily living, combining ancient prophecy, modern revelation, and ordinances to offer a comprehensive portrait of God’s kingdom. This reality is both earthly and eternal.

Latter-day Saint doctrine teaches that the Kingdom of God is ultimately the government and order of God—a realm where His will is perfectly done, “in heaven” and eventually, “on earth as it is in heaven,” as Christ taught in the Lord’s Prayer. This Kingdom is not subject to the rise and fall of earthly nations, nor does it pass away as empires do: it is eternal and everlasting.

Joseph Smith, the founding prophet of the Church, taught that the Kingdom of God was established on earth from Adam’s time and reestablished in various dispensations through prophets such as Moses and Abraham, and in the last days, through the Restoration. Wherever there is an authorized servant of God administering sacred ordinances, there is the Kingdom of God. As one 19th-century summary expresses: “Whenever men can find out the will of God, and find an administrator legally authorized from God, there is the Kingdom of God; but where these are not, the Kingdom of God is not. All the ordinances, systems, and administrations on the earth are of no use to the children of men, unless they are ordained and authorized of God; for nothing will save a man but a legal administration; for none other will be acknowledged either by God or angels.”

Latter-day Saints have carefully distinguished between the Church and the Kingdom. The Church is the ecclesiastical body of those who have accepted the restored Gospel of Jesus Christ and participate in its ordinances and covenants. In contrast, the Kingdom, as taught by Joseph Smith and later Church leaders, encompasses the broader government of God over the entire world—a political as well as spiritual order, presided over by Jesus Christ as “King of kings.” The Church of Jesus Christ of Latter-day Saints, in its purity, is “the kingdom of God on the earth” today, with Christ acting as its head through living prophets. However, the political Kingdom of God will one day extend over the earth during the millennial reign of Christ, embracing all nationalities, faiths, and peoples willing to accept divine law.

Central to Latter-day Saint teachings is the understanding that the Kingdom of God has a mission that is both individual and universal. The Church’s purpose is “to invite all to come unto Christ, and be perfected in him” (Moroni 10:32; see also Doctrine and Covenants 20:59). In recent revelations, the Church’s divinely appointed responsibilities have been described as:

– Helping members live the gospel of Jesus Christ
– Gathering Israel through missionary work
– Caring for the poor and needy
– Enabling the salvation of the dead via temple work

This Kingdom is not founded merely for the spiritual improvement of the individual, but for the perfection and uniting of families, the redemption of ancestors, and carrying of peace, justice, and mercy to “every kindred, tongue, and people.”

A core, unique doctrine is the destiny of God’s children to become “kings and queens, priests and priestesses, unto the Most High”—words that echo repeatedly in Latter-day Saint scripture and temple rites. As expressed in Doctrine and Covenants 132:19, those who enter and keep sacred temple covenants “shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths…to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever.”

This is not about dominion for dominion’s sake; rather, it is linked to the divine potential of every child of God. As “spirit children” of the Father, humans inherit the capability to grow, progress, and “mature to the stature of their parent,” if faithful to the Gospel. The highest blessings of the Kingdom are received not through arbitrary appointment, but through obedience to laws, purity of heart, and completion of essential ordinances—especially those performed in the temple.

Ultimately, the Kingdom of God as established on the earth is a preparation for the return of Jesus Christ and His millennial reign. He will rule “from David’s throne” in a realm where “the increase of his dominion and peace” will have “no end” (Isaiah 9:7; see also D&C 65:2–6). Latter-day Saints look to the day “in the which the Son of Man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth.” Every act of temple-building, missionary work, service to others, and keeping of covenants is regarded as vital preparation for this crowning fulfillment.

How can you personally help build the Kingdom of God here on earth?

To build the Kingdom of God within the LDS faith, one must first focus on personal spiritual growth through prayer, scripture study, and righteous living. Then, you can build the kingdom at home by having family prayer and home-centered gospel study, and within the church community by serving faithfully in callings and attending meetings. You also contribute to its growth externally by sharing the gospel with others, honoring your covenants, and living a Christlike example in your community and workplace.

• Live righteously: Repent of sins and strive to live according to the Savior’s teachings and commandments.
• Pray and study: Engage in personal prayer and daily scripture study to deepen your connection with God.
• Follow the prophet: Listen to and follow the counsel of modern prophets and apostles.
• Keep covenants: Understand and live your baptismal covenants, striving to be worthy of and use your temple recommend. 

• Practice family prayer and study: Hold family home evenings and conduct family prayers together.
• Teach children: Pass on eternal truths to your children and spend time with them in wholesome activities.
• Demonstrate your values by: Showing Christian values to your family and living by the fruit of the Spirit. 

• Serve others: Serve faithfully in your church callings, and reach out to others in need within and outside the church.
• Share the gospel: Share the gospel with friends and neighbors to invite them to the church.
• Contribute financially: Pay a full and honest tithing and contribute to the work of the Lord.
• Be an example: Live a Christlike example at your job and in your community. 

Gramps

Gramps,

What makes the LDS Church the one true church among all the other denominations in the world?

Marcus

Answer

Marcus,

Picture a world alive with faith: steeples rising above cities, churches great and small dotting countrysides from Africa to Asia, and from the United States to Europe. Fervent prayers whispered in countless tongues. In this world, The Church of Jesus Christ of Latter-day Saints stands among millions, yet it proclaims something extraordinary: it is the restoration of the church Christ Himself established—a restoration complete with prophetic authority, priesthood power, and all the ordinances necessary for returning to God’s presence.

To an outside observer, such a claim prompts questions: Is this exclusivity justified? What about the goodness, sincerity, and faith found in other religions? Are such claims divisive or arrogant?

Joseph Smith’s First Vision and the Restoration

The roots of the Church’s claim date back to the early 19th century in upstate New York, a time of spiritual revival and religious confusion. Joseph Smith, a fourteen-year-old boy yearning to know which church was true, pondered the scriptural admonition: “If any of you lack wisdom, let him ask of God…” (James 1:5). Acting on this counsel, Joseph retired to a grove of trees and prayed.

In his own words, Joseph recounts being visited by God the Father and Jesus Christ. When he asked which church he should join, he was told to join none, as “they were all wrong…their creeds were an abomination in [God’s] sight; that those professors were all corrupt; that: ‘they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.’”

Joseph was subsequently called by God to restore—rather than reform—the Church of Jesus Christ as it existed in ancient times, complete with divine authority, organization, and doctrine. In 1830, the Church was organized under specific revelation and direction, believed to be the beginning of the “dispensation of the fulness of times” spoken of in scripture (Ephesians 1:10).

Authority and Priesthood Keys

Central to the Church’s claim is not merely its doctrine or good works, but its assertion of restored divine authority—or “priesthood”—to act in God’s name. This authority, members believe, was lost from the earth following a long-prophesied apostasy after the deaths of early apostles. Joseph Smith reported receiving priesthood authority directly from resurrected beings: first John the Baptist (restoring the Aaronic Priesthood), and later Peter, James, and John (restoring the Melchizedek Priesthood).

This priesthood confers the right to perform essential ordinances such as baptism and confers discernment through revelation—a claim not made lightly, but with the weight of sacred experience behind it.

The Need for Restoration, Not Just Reformation

While the Protestant Reformation strove to correct abuses and return closer to biblical Christianity, The Church of Jesus Christ of Latter-day Saints teaches that only a full restoration—by divine intervention—could fully reestablish Christ’s original church, doctrine, and authority. This distinguishes its perspective from that of most other faiths, including Catholicism and Protestantism, and supports its claim to a singular truth.

Is it even possible for multiple, contradictory interpretations to all be equally true? The Church argues, with reason, that core doctrines, such as the necessity of baptism or the requirements for salvation, cannot logically be both essential and non-essential at the same time.

If two churches preach two different doctrines that are at variance with one another, it would seem that at most only one of them could be true. For instance, either baptism is essential to salvation or it is not… Two conflicting doctrines cannot both be true. Thus, it seems logical to conclude that there can be only one true church. Either only one church is true or none are.”

The standard here is not to denigrate other faiths, but to reckon with the reality that truth, by nature, is not endlessly flexible.

The New Testament itself contains prophecies of a “falling away” or apostasy before the Second Coming of Christ (2 Thessalonians 2:3). Members of the Church see the Restoration not as an indictment of all goodness in the world, but as the fulfillment of scriptural expectation: that in the “dispensation of the fullness of times,” God would send again prophets and restore all things (Acts 3:19–24).

Belief in the necessity of “one true church” does not mean other religions are devoid of truth or virtue. The Church’s doctrine expressly recognizes the goodness, righteousness, and sincerity of millions who worship elsewhere. Many great works have been accomplished by members of other faiths as well as other Church organizations. We must recognize the good in other Churches, especially their members.”

The key distinction, according to Church teachings, is that while other faiths may possess truth and accomplish good, The Church of Jesus Christ of Latter-day Saints alone claims the restored priesthood authority and all necessary ordinances for salvation.

Responding to the concern that such a claim is arrogant, leaders and members point to a subtler truth: “What I have found in the LDS Church is a fulness, not a monopoly.” Rather than viewing itself as holding all that is good, the Church teaches that God’s light “enlighteneth every man that cometh into the world” (John 1:9), and that individuals and faiths everywhere possess parts of God’s truth.

This is reflected in the Church’s extensive humanitarian and interfaith work, from disaster relief to shared moral causes. President Gordon B. Hinckley famously counseled members to “look for the good in everyone and in all religions.”

The Church does not simply ask for blind acceptance, but invites all individuals, as did Joseph Smith, to seek God directly for confirmation. This invitation—rooted in scriptural promises such as Moroni 10:4-5 is at the heart of Mormon missionary work and individual conversion:

When one complies with the principles of salvation, the Holy Ghost will witness to the person that the Church is indeed true. Thus, the knowledge that The Church of Jesus Christ of Latter-day Saints is the kingdom of God on earth is given as a personal revelation to all those who live its principles and appeal to Deity for that sacred knowledge.

No human argument, the Church teaches, can substitute for the quiet (or sometimes powerful) witness of the Holy Spirit.

Gramps

Gramps,

Does Stoicism align with the Church’s teachings?

J

Answer

J,

The quest for inner peace and resilience has never been more relevant in a world filled with uncertainty and emotional turmoil. Stoicism, an ancient Greek philosophy, offers profound insights into living a life marked by rationality, emotional control, and virtue. Interestingly, many of these Stoic principles resonate with the teachings of The Church of Jesus Christ of Latter-day Saints, emphasizing personal agency, moral living, and enduring trials with faith.

One of the foundational tenets of Stoicism is the control over one’s emotional responses to external events. Stoics teach that while we cannot control the world around us, we can control how we react. This principle is echoed in the teachings of The Church of Jesus Christ of Latter-day Saints, where emotional regulation is viewed as essential for spiritual growth. The Church encourages its members to find peace through faith and adherence to divine principles, fostering a sense of calm even amidst life’s challenges.

A relevant article titled “The Priesthood Helps Men Connect with Their Emotions” discusses how emotional awareness is crucial for men in the priesthood. It emphasizes the importance of recognizing and expressing emotions rather than suppressing them, aligning with Stoic principles of self-control and emotional regulation. Through understanding and acknowledging emotions, individuals can develop healthier responses and greater empathy, which enhances both personal and communal relationships.

At the heart of Stoic philosophy lies the belief that virtue is the highest good. Stoics advocate for living a virtuous life—one that aligns with nature and reason—as the pathway to true happiness. 

Elder Jeffrey R. Holland’s teachings in the article “What Have the Prophets Taught About Anxiety?” reflect the importance of patience and compassion as vital virtues for overcoming emotional challenges. The article emphasizes self-control and moral agency, echoing Stoic ideals of virtue ethics and the cultivation of character. This alignment suggests that both Stoicism and the Church encourage individuals to strive for moral excellence and integrity, reinforcing the idea that living virtuously leads to personal fulfillment and peace.

Stoicism teaches that trials and suffering are not merely obstacles but opportunities for growth and the development of resilience. This perspective aligns closely with the teachings of The Church of Jesus Christ of Latter-day Saints, which emphasizes that trials are essential for spiritual growth. Latter-day Saints are often reminded that enduring hardships with faith can lead to increased strength and deeper understanding, as illustrated in James 1:2-4.

The article “8 Sacrifices You Must Make to be Happy” discusses how enduring challenges and making sacrifices are crucial for personal development and happiness. This viewpoint resonates with Stoic philosophy, which encourages individuals to view challenges not as hindrances but as pathways to virtue and resilience. Both Stoicism and Church teachings invite adherents to reframe their understanding of trials, fostering a mindset that embraces challenges as vital components of life’s journey.

Another significant alignment between Stoicism and the teachings of The Church of Jesus Christ of Latter-day Saints is the emphasis on universal brotherhood. Stoicism advocates for recognizing the shared humanity of all people, promoting empathy and kindness in interactions. This principle is reflected in the Church’s eleventh article of faith, which states: “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege” (Articles of Faith 1:11).

In an article titled “How to Relate to Those Who Leave the Church,” the importance of empathy and compassion towards others, even amidst differing beliefs, is highlighted. This perspective reflects Stoic teachings on the interconnectedness of humanity and the importance of treating others with kindness and respect. By fostering an attitude of universal brotherhood, both philosophies encourage individuals to build bridges across divides, cultivating a more compassionate and understanding society.

Stoicism teaches the significance of living in the present moment, a practice that has gained traction in modern mindfulness movements. This emphasis on mindfulness is also present in the teachings of The Church of Jesus Christ of Latter-day Saints, which encourages members to focus on their spiritual journeys and the blessings of the present.

The article “3 Ways I Found Greater Peace and Joy Through Simplification” discusses decluttering life and prioritizing meaningful experiences and relationships. This notion resonates with the Stoic practice of mindfulness, where one is encouraged to focus on what truly matters rather than becoming distracted by superficial concerns. By embracing mindfulness, adherents of both Stoicism and the Church can cultivate a deeper appreciation for the present and enhance their overall well-being.

While Stoicism and the teachings of The Church of Jesus Christ of Latter-day Saints originate from distinct philosophical and theological backgrounds, the notable alignments in their emphasis on virtue, emotional regulation, personal agency, and resilience reveal a shared pursuit of a fulfilling life. Both philosophies advocate for moral living and the endurance of trials, offering valuable insights that can enrich the spiritual journeys of individuals.

As we navigate the complexities of life, embracing the principles of both Stoicism and the teachings of the Church can provide a roadmap toward inner peace, resilience, and a deeper sense of connection with humanity. By integrating these teachings into our lives, we can forge a path that not only uplifts ourselves but also contributes positively to the world around us.

Gramps

Gramps,

Do any of the leaders of the Church teach that the road to hell is paved with good intentions?

Rebecca

Answer

Rebecca,

I don’t think it means what you think it means. It might be helpful to understand the history and meaning of that aphorism.

I was able to find a General Conference address that brought this up directly. But I seem to remember many other speeches that provide the same sentiment using different words.

Hope can inspire dreams and spur us to realize those dreams. Hope alone, however, does not cause us to succeed. Many honorable hopes have gone unfulfilled, shipwrecked on the reefs of good intentions and laziness. Elder Steven Snow

The original quote was from Virgil in Aeneid:

facilis descensus Averno

The direct translation would be “The descent to hell is easy.”  I would render a different translation.  “The descent to hell is the easy road.”  This sentiment was altered in French.  Then it was made famous by John Wesley in the English “Almost Christian” as the phrase we all know.

The meaning behind it is that people always “intend” to do the right thing, but never get around to it.

• “It’s too hard.”
• “I don’t have time.”
• “It’s not that important.”

Sometimes, it refers to the idea that we can excuse bad behavior because we’re in pursuit of the “greater good.”

• I only want to cheat and steal so I can be in a better position to do good.
• Let’s ignore some essential liberties because we want more security.

The Christian application of this sentiment was that Heaven doesn’t come to those who “talk about good things.”  Heaven comes to those who actually DO good works.

While other faiths believe that faith alone brings salvation, Latter-day Saints understand that faith without works is dead.  At the same time, we need to understand that works without faith is not complete either.  Salvation doesn’t come just by “going through the motions.”  The same is counted as if he had withheld the gift.

It is through faith in Jesus Christ that we develop the desire and motivation to do good works.  And if we have sufficient faith, it will be evidenced in the works that we perform.  The most important work we can do every day is to repent with faith in Jesus Christ.

With that understanding, the answer to your question is many general authorities have always emphasized faith, repentance, service to our neighbor, etc. all predicated on faith in Christ, as the path to exaltation.  We cannot hope to be welcomed to the Celestial Kingdom by having “faith” but never doing anything with that faith.  Whatever our limitations, God understands.  But within those limitations, we can still do some good works.  And if we can do some good works, then with the aid of God, we need to do good works.

Gramps

— Gramps

Gramps,

I have a wife who attends church to support me. She has a huge issue about millions of dollars being spent on the building of each new temple in light that this money could feed and care for so many. Why does the Mormon church feel the necessity to put so much money into building each temple, rather than more modest costs and facilities to accomplish the same thing?

David

Answer

David,

This is a very common question both in and out of the Church, and there are two answers that help explain the matter.

First of all, regarding helping the needy, The Church of Jesus Christ of Latter-day Saints already has a very extensive welfare system in place and operating strictly on donated funds from the membership. The money to run these facilities and to supply them comes mainly from the fast offerings that are donated once a month by the membership of the Church worldwide. However there are other sources of donated funds outside the Church, from individual non-members to larger organizations that wish to help keep the program running as well as possible.

The welfare system is also the main source of supplies when the Church responds to emergency relief efforts nationwide and worldwide. In those cases, the financial and commercial assets that the church holds contribute to the monetary needs of these responses, as well as amazing donations of goods and supplies from people around the world.

In other words, whenever the Church can donate and serve the poor and needy, the resources are in place and ready to do so as promptly as possible, whatever the need, great or small.

On a slightly different angle, The Church of Jesus Christ has always taught the principle of charity in the individual. In other words, we believe in being good neighbors. We have always been encouraged to lift up the heavy hearts, to care for the needy through our own individual and family efforts. We have been glad to donate to worthy charities, homeless shelters, food banks, and so on.

In that regard we make an attempt at preventing the more widespread and large scale relief efforts by trying to do a little here and there every day.

Now about the temples.

In order to understand why we spend so much on the temples, it helps to understand what they’re for in the first place. In the Bible, the temple of Solomon was built using the finest materials and craftsmanship available at the time. Remember the temple was a structure that was to be built for one purpose alone, and that was to provide a place for men to directly approach their God in faith. As such, it was a different type of building than the synagogues of a later day, which were intended and used for regular worship and edification.

The temple stood apart as a sacred building dedicated to the glory and holiness of the LORD. As it was then, so it is today.

The Church has regular meetinghouses for Sunday worship and other congregational needs. Typically they are well-built facilities, but they aren’t any different looking than many other churches you can find.

The temples we build today, however, are special buildings devoted to sacred ordinances for the exaltation of mankind. Above every entrance to every temple are the words “Holiness to the LORD”. The temples are not open to the public at large, as our meetinghouses are. Instead members must meet specific standards of obedience to be able to enter the temple and participate in the ordinances performed there.

Temples are not places we gather at weekly. In fact the temples are closed on Sundays so the volunteers who operate them can attend their weekly meetings at the meetinghouses. Going to the temple is a special event, and some members can only attend the ordinances there once in their lives. Others can do so on a monthly basis if they so choose.

The temple is the most sacred place on earth to The Church of Jesus Christ. Because these buildings are so special and so sacred, we build them out of the best materials we can, just as Solomon was commanded to do in building the temple found in the Old Testament.

To be sure, not all our temples are grand and large buildings. Many of the newer ones made are about the size of our meetinghouses if not a little smaller, and they are only open on a part-time basis. In that respect we save some funds in not building a large temple where one would not necessarily be fully used.

Gramps

Gramps,

Does fasting more than once in a month require a fast offering to be beneficial or valid before the Lord? I’m talking about fasting for health reasons to overcome a chronic disease or illness. Also, someone may feel a reason to fast for another special reason in addition to the monthly fast. Do extra fasts require a fast offering?

Lloyd

Answer

Hello Lloyd,

You have asked a very interesting question. I am certain more people have thought about this issue and I am happy to provide some guidance. After pondering and praying about this question, I have been impressed to mention that Heavenly Father is pleased with His children whom observe this Law.

The Law of fasting is three fold in purpose. For obvious reasons, the care of the needs of the poor is of great importance. Fast and Offerings serve to do just that.

In the gospel essentials manual, we read:

The Savior Jesus Christ taught that we should love our neighbors as ourselves. As we sacrifice and serve others as the Savior did, both the givers and receivers are blessed with compassion, empathy, and love that lead to exaltation and eternal life.

 

Bishop Dean M. Davies taught that “caring for the poor and needy is a fundamental gospel doctrine and an essential element in the eternal plan of salvation” (“The Law of the Fast: A Personal Responsibility to Care for the Poor and Needy,” Oct. 2014 general conference).

 

The scriptures are replete with this command to serve others.

 

“For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land” (Deuteronomy 15:11).

 

Fasting and fast offerings are one way to help care for the poor and the needy.

 

“The Lord has established the law of the fast and fast offerings to bless His people and to provide a way for them to serve those in need (see Isaiah 58:6–12; Malachi 3:8–12). When members fast, they are asked to give to the Church a fast offering at least equal to the value of the food they would have eaten. If possible, they should be generous and give more. Blessings associated with the law of the fast include closeness to the Lord, increased spiritual strength, temporal well-being, greater compassion, and a stronger desire to serve” (Handbook 2, 6.1.2). (emphasis added)

So, if we follow this counsel, any time we fast, we should give offerings to the church at least equal to the amount of the food we would have eaten during that time period. However, if we are able to, we need to be generous in our offerings. It is important to mention that if we are to fast more than once a month, it is prudent to do so with the utmost respect and devotion to do the will of The Father.

Now, you have asked that if someone fasts for “another special reason” (would) an extra fast required “extra” offering? The response I would be inclined to give you is yes. Notwithstanding, it is totally up to you.

At the beginning, I mentioned that the Law of Fast and Offerings is three-fold: to assist in providing for the poor and needy, for greater physical health benefits and to test our faith (in other words, to increase our humility and spirituality).

I would like to skip over the physical benefits and dive straight into the latter part; increasing humility and spirituality.

You see, when we are humble and more spiritually in-tuned, we’d notice that there would be no need to fast “more often”.

President Joseph F. Smith said the following:

“There is such a thing as overdoing. A man may fast and pray till he kills himself; and there isn’t any necessity for it; nor wisdom in it. … The Lord can hear a simple prayer, offered in faith, in half a dozen words, and he will recognize fasting that may not continue more than twenty-four hours, just as readily and as effectually as He will answer a prayer of a thousand words and fasting for a month. … The Lord will accept that which is enough, with a good deal more pleasure and satisfaction than that which is too much and unnecessary” (in Conference Report, Oct. 1912, 133–34).

To conclude, I need to mention this also, just as much as fasting is a form of a humble plead to the Lord, for assistance in our every need, we must do so asking that the Will of the Lord be done. Let me repeat that, when we come to the Lord in prayer, and ask Our Heavenly Father in prayer for a specific purpose, we need to ask that the Will of God be done. Nothing is guaranteed and/or given. Yes, our Faith is crucial and our humility determines the level of response, but, we must accept the fact that Our Father in Heaven is wise and is lovingly guiding us through this journey here on earth and that IF we Fast and our illness, chronic disease, or any given health reason isn’t “cured”, then we need not doubt in God. His timing is perfect and we ought to trust that. Fasting more often does not equate to having ‘more faith’! “The Lord will accept that which is enough, with a good deal more pleasure and satisfaction than that which is too much and unnecessary”

I hope I was able to articulate clearly your answer and please, do know that we appreciate you for reading our page.

With love,

Gramps

Gramps,

Recently, President Nelson emphasized that we need to use the correct name of the Church. In his talk he says that if we use nicknames like Mormon, it is a major victory for Satan. When I served a mission, the Church was at the height of its “I’m a Mormon” campaign. I passed out a million pamphlets with the phrase “Mormon” on it. We directed investigators to mormon.org. How can the Church sponsor a program that is giving victories to the adversary? Is all policy inspired or correct?

Kurt

Answer

Dear Kurt,

I think your concern can be alleviated by careful consideration of what leaders of The Church of Jesus Christ of Latter-day Saints have taught and what they have not. In 2018, President Nelson encouraged the saints to use the proper name of the Church, and the Newsroom reaffirmed a list of approved abbreviations to use when writing about the Church. I took a look at the Internet Archive to compare it against previous versions, and found that as early as 2012 such names as “the Mormon Church” were discouraged, use of the full name was requested, and the only difference between approved alternatives is that “restored Church of Jesus Christ” is now called out as acceptable. How was the Church’s public relations department able to foresee this change 6 years in advance?

In 2011, launching the “I’m a Mormon” campaign you so faithfully participated in, Elder Ballard spoke of some of the nomenclature we would use in our outreach. “Our members have been called Mormons because we believe in the Book of Mormon: Another Testament of Jesus Christ.” He then explained why the Church was embracing the term for the campaign. “While Mormon is not the full and correct name of the Church, and even though it was originally given by our detractors during our early years of persecution, it has become an acceptable nickname when applied to members rather than the institution.” Elder Ballard, and the Church leadership, supported the use of the term “Mormon” when describing the saints or historical groups and sites, such as the Mormon Battalion. But he drew a line. “We do not need to stop using the name Mormon when appropriate, but we should continue to give emphasis to the full and correct name of the Church itself. In other words, we should avoid and discourage the term ‘Mormon Church.'” This was not new instruction he was giving the Church. He references the First Presidency’s instruction in 1982, and cites the 2001 letter:

The use of the revealed name, The Church of Jesus Christ of Latter-day Saints …, is increasingly important in our responsibility to proclaim the name of the Savior throughout all the world. Accordingly, we ask that when we refer to the Church we use its full name wherever possible.

In the same talk that kicked off the “I’m a Mormon” campaign, Elder Ballard instructed that we would use the term “Mormon” to refer to Latter-day Saints, but we should use the full name of the restored Church of Jesus Christ. Even then, why would President Nelson speak out so strongly against using the term “Mormon”, converting the campaign into a victory for Satan (or at least half a victory since we’ve clarified that it was used for people, but not the institution of the Church)?

Here we look at what President Nelson said:

When it comes to nicknames of the Church, such as the “LDS Church,” the “Mormon Church,” or the “Church of the Latter-day Saints,” the most important thing in those names is the absence of the Savior’s name. To remove the Lord’s name from the Lord’s Church is a major victory for Satan. When we discard the Savior’s name, we are subtly disregarding all that Jesus Christ did for us—even His Atonement.

Satan’s victory is in removing the name of the Savior – specifically from the name of the Church. Reviewing what Elder Ballard taught, little wonder that President Nelson used such strong language. We were taught this in 2011! We were taught this in 2001! We were taught this in 1982! It’s been in our scriptures since the printing of the Doctrine and Covenants! If we’re still stuck in old habits it’s high time to repent.

What is new is what we call members of The Church of Jesus Christ of Latter-day Saints. In the examples President Nelson uses, he offers a gentle correction for the term “Mormon” and embraces Latter-day Saint while clarifying what it means.

If someone should ask, “Are you a Mormon?” you could reply, “If you are asking if I am a member of The Church of Jesus Christ of Latter-day Saints, yes, I am!”

 

If someone asks, “Are you a Latter-day Saint?” you might respond, “Yes, I am. I believe in Jesus Christ and am a member of His restored Church.”

In other words, we are discarding the name given to us by outsiders and embracing the name the Lord Himself accepted in revelation. The Newsroom’s style guide clarifies:

When referring to Church members, the terms “members of The Church of Jesus Christ of Latter-day Saints,” “Latter-day Saints,” “members of the Church of Jesus Christ” and “members of the restored Church of Jesus Christ” are preferred. We ask that the term “Mormons” and “LDS” not be used.

This shift away from referring to Latter-day Saints as “Mormons” should be less jarring when we realize that former uses of the term was not “a victory for Satan”. Our living prophet did not condemn the Church’s previous marketing  campaign. This looks to be one of those things the Lord winks at when we don’t know any better, but now that we do we move forward. And as our prophet has recently reminded us, “nothing is more liberating, more ennobling” than the change repentance brings.

Gramps

Gramps,

With the United States going through cultural change such as women’s rights, abortion, and LBTGQ issues, are we Mormons resistant to change in the public’s eye? It just always seems like we’re one step behind in these issues.
Daniel

Answer

Daniel,

Before I answer your question, let me preface my remarks what should be a needless disclaimer:

I speak for myself.

This is true, even when I speak forcefully. Ask Gramps is not an official representative of the Restored Church, its doctrines, or its policies, no matter how much some readers may look to it as such. That doesn’t mean that what I write is wrong; obviously, I believe I’m right, or I wouldn’t say what I do. But whatever I say, please measure it by the yardstick of the scriptures and the teachings of the prophets and apostles. I will not hold back (much) in giving my views on this question. It is your duty to consider my words in light of prophetic teachings, and seek the Spirit to guide you in the paths of truth.

With age and experience comes some measure of wisdom, along with years of perspective by which we consider matters that come before us. As a grandpa with his fair share of experience, let me share my perspective with you.

Alexandre Auguste Ledru-Rollin famously said (or didn’t, depending on whose history you believe),

“There go the people. I must follow them, for I am their leader.”

I see this phenomenon throughout politics, and I often wonder about how often it must affect us on a more personal level. How many parents have watched their own children leave the gospel path that they, the parents, have spent their lives trying to teach and live by? How many such parents have compromised on the principles of their household—regarding Church attendance, perhaps, or drug usage, or maybe even sexual activity—in the hope of not losing their wayward children forever? Too often, such well-intentioned compromises are disastrous. But in some few cases, some wise compromises may be helpful, even necessary, to lead and reclaim the erring sheep.

This is dangerously thin ice upon which we tread. If ever a parent needs the guidance of the Spirit in making such decisions, this would be such a case.

Is it possible that this same phenomenon, this same stark choice, might affect even the very kingdom of God? Many of us would like to believe that God’s kingdom never compromises on any principle, ever. But consider a bishop leading his ward. What if the congregation members refuse to follow his lead? What does the bishop do? Stick to his guns and let the consequences follow, or try to find some way of getting out in front of his flock and helping them? If the individuals in the ward simply will not follow the bishop’s exhortations to minister to one another, should the bishop leave them to their despair? Or does he instead change his approach, modify his expectations, and try to lead them by the hand?

What does the Lord do for us?

In most cases, the Lord has given us commandments and expects us either to follow them or to accept the consequences of disobedience. In some cases, it seems to me that the Lord takes mercy on us in our fallen foolishness. God literally cannot bless us in disobedience, but in some cases, he may modify certain expectations to allow us to eventually succeed despite our weakness.

This may even come about due to circumstances beyond our own disobedience. The commandment for plural marriage was removed about 60 years after it was first given, not because it had served its purpose, nor even (as I have so fondly supposed) because the people were incapable of living it correctly. According to the testimony of the prophet, the commandment for plural marriage was rescinded plainly and simply because the Church was going to be wiped out and effectively abolished from the earth if plural marriage continued. For some reason, God didn’t save his people from their persecutions, but instead withdrew his commandment for which they had sacrificed so much and instructed his prophet to tell the people to stop doing the very practice that they believed made them unique and holy to God. I cannot help but have a little sympathy for those who found this too much, to be required to abandon the practice they believed would exalt them after their lifetime of sacrifice living it. These spiritual ancestors forgot that “to obey is better than sacrifice, and to hearken than the fat of rams.”

Just one generation ago, apostles and other Church leaders begged women to “come home”, to use their labors to build the home and fortify it against the evils of the world, and not to waste their efforts in the vain pursuits of money-making or career-building. But I haven’t heard any such thing in probably three decades. Is this because we no longer want women to stay home building the home? Did we decide that women maybe really are of more benefit out making money and building their career? Did God change his mind? Or shall we assume that the leadership of the time was just old-fashioned and out of touch, and that today’s apostles have finally synced up with the times?

Or is it more likely that the Church fought for the ideals that would best help the Saints and their families until the tide of decadent societal change became overwhelming and unwinnable in the near term (short of isolating ourselves from Babylon and giving up on the worldwide Church idea), and decided to turn its efforts to helping and supporting a generation that was growing up in a society created by those who had largely rejected that prophetic counsel?

That last possibility is what I believe. The principles have not changed. The doctrine underlying our practice cannot change. But the teachings are presented to each generation in a way that will be meaningful and helpful to those of that generation. We still prize above almost all things those women and men who put the well-being of their families above any other worldly concern. But for many people today, the situation looks different from what was faced by their parents and grandparents.

Don’t look for the Church ever—EVER—to approve of or sanction things such as elective abortion or homosexual “marriage”. Simply put, that will never happen. But now that homosexual “marriage” has been imposed by judicial fiat as the law of the land, expect the Church simply to not worry about it, but rather to teach its members that legal sanction for perverse relationships does not imply divine sanction. Elective abortion has been legal across the US since 1973, a nightmarish horror for which we most certainly will answer to God—but the Church has not decided that elective abortion is okay after all, just because it is widely and even casually used. It is not okay. It is the killing of a human being, an act like unto murder. That underlying doctrine will not change.

To answer your question directly: No, the Church is not “one step behind in these issues”. It looks to me like the Church is pulling at the cart rope with all its might to keep the horse from sliding further downhill, with the horse pulling so hard the other direction that the Church has to step further down to regain its footing and keep on pulling uphill. And as for “the public eye”, of course the Church is foolish in the public eye. It always has been and always will be. The mockers will mock, because that’s what they do. That is of no moment, and should be of no concern to any Saint.

Gramps