Gramps,

Why are we making the Salt Lake Temple earthquake-proof? Should we not have faith that Heavenly Father can protect his temple using divine means? If God isn’t concerned about protecting his temples from natural disasters. Why are we worried?

Josh

Answer

Josh,

It’s an honest question, and one that touches on an important principle in the gospel: the relationship between faith and personal responsibility.

The short answer is that Latter-day Saints believe in both divine protection and wise preparation. The Church’s efforts to strengthen the Salt Lake Temple are not a sign of weak faith. Rather, they reflect a longstanding gospel principle that God often expects His children to do what they can while trusting Him for what they cannot do.

One of the most famous examples comes from the story of Noah. God could have miraculously protected Noah and his family from the Flood without requiring them to build an ark. Instead, He commanded Noah to spend years constructing one. The miracle came, but preparation came first.

The same pattern appears throughout scripture. Nephi was commanded to build a ship before crossing the ocean. Joseph in Egypt stored grain before the famine arrived. The people of Alma fortified their cities before attacks came. In each case, faith did not replace preparation. Faith-motivated preparation.

Latter-day Saints often summarize this principle with the phrase, “Pray as if everything depends on God and work as if everything depends on you.” While that exact wording is not scripture, it captures an important gospel truth.

The Church teaches self-reliance, food storage, emergency preparedness, financial responsibility, and wise planning. Few members would argue that having food storage demonstrates a lack of faith in God’s ability to provide. Likewise, purchasing insurance does not mean a person lacks faith that God can protect their home. We take reasonable precautions while trusting in the Lord.

The Salt Lake Temple renovation follows the same principle.

The temple was dedicated in 1893. When it was built, engineers did not have the modern understanding of earthquakes that exists today. The Wasatch Fault, which runs through northern Utah, is capable of producing significant seismic activity. Engineers now have technology that can greatly improve a building’s ability to withstand a major earthquake.

The renovation is intended to preserve the temple for future generations. If Church leaders have the knowledge and resources to strengthen the building, it would be difficult to argue that they should simply ignore those opportunities and hope for a miracle instead.

In LDS theology, faith is not usually expressed by refusing to act. Faith is expressed by acting in harmony with revealed truth and sound.

I remember hearing a quote once that basically said: “The Lord will not do for us what we can do for ourselves.”

While the Lord certainly performs miracles, He often expects His people to use the abilities, intelligence, and resources He has already provided.

Some people wonder whether God’s protection should make earthquake-proofing unnecessary. After all, haven’t temples been dedicated and set apart as sacred places? The answer is yes, temples are sacred. But LDS doctrine does not teach that dedicated buildings are automatically immune from natural disasters. In fact, scripture and history suggest the opposite.

The ancient temple in Jerusalem was destroyed more than once. The Nephite temple civilization eventually disappeared. Early Latter-day Saint temples faced persecution, damage, abandonment, and destruction. The temple in Nauvoo was burned after the Saints were forced to leave Illinois.

These events did not mean God had abandoned His people or that the temples were somehow unworthy of divine protection. Rather, they demonstrate that God sometimes allows natural and human-caused events to unfold according to the laws and agency of the mortal world.

Latter-day Saints believe that God governs the universe through laws. Gravity works. Fire burns. Floods flood. Earthquakes shake the earth. The Lord can intervene whenever He chooses, but He does not always suspend natural laws.

That reality helps explain why the Church takes practical measures to protect its buildings.

Another important consideration is stewardship.

Church leaders have a responsibility to care for sacred resources. The Salt Lake Temple is not merely an historic building. It is one of the most recognizable symbols of the Restoration and a place where sacred ordinances are performed. Millions of members worldwide feel a connection to it.

If leaders know there is a realistic risk that a major earthquake could severely damage the structure, stewardship would suggest taking reasonable steps to preserve it.

Imagine a bishop discovering that the roof of a meetinghouse was unsafe. Most members would not expect him to simply pray for protection and leave the problem unaddressed. They would expect him to repair the roof. Fixing the roof would not demonstrate a lack of faith. It would demonstrate responsible stewardship.

The same principle applies on a much larger scale to the Salt Lake Temple.

There is also a human safety component. The renovation is not only about protecting stone walls and historic architecture. It is about protecting people who will worship there for generations to come.

Church leaders have repeatedly emphasized the value of human life. If engineers can reduce the likelihood of injury or loss of life during a future earthquake, it makes sense to do so.

Some may still ask, “But couldn’t God simply protect the temple if He wanted to?”

Absolutely. Latter-day Saints firmly believe He could.

The scriptures are filled with examples of divine intervention. The Lord parted the Red Sea, preserved Daniel in the lions’ den, and protected the pioneers in remarkable ways. God has the power to preserve any building He chooses.

The question, however, is not whether God can perform miracles. The question is whether He has instructed His people to avoid preparation and depend solely on miracles.

The answer throughout scripture appears to be no.

The Lord generally expects His people to exercise wisdom, use available resources, and act responsibly. Then they trust Him for the outcomes they cannot control.

Perhaps the best way to view the Salt Lake Temple renovation is not as a substitute for faith but as an expression of faith. Church leaders believe the temple will continue serving future generations. They believe it is worth preserving. They believe God has blessed His children with knowledge and engineering skills to accomplish that purpose.

Faith and preparation are not opposites. In the gospel, they often work together.

Latter-day Saints trust that Heavenly Father can protect His temples through miraculous means if He chooses. At the same time, they recognize that He often works through ordinary means—through inspired leaders, skilled engineers, careful planning, and wise stewardship.

Making the Salt Lake Temple earthquake-resistant is not a statement that God cannot protect His house. It is a recognition that God frequently asks His children to do their part while trusting Him to do His.

Gramps

]]> https://askgramps.org/why-making-salt-lake-temple-earthquake-proof/feed/ 0 https://askgramps.org/what-are-the-requirements-to-reach-the-2nd-level-of-the-celestial-kingdom/ https://askgramps.org/what-are-the-requirements-to-reach-the-2nd-level-of-the-celestial-kingdom/#respond Fri, 15 May 2026 08:00:49 +0000 https://askgramps.org/?p=73995 Question

Hey Gramps,

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

Thanks for the work you do!

Aaron

Answer

Aaron,

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

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

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

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

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

Later, another revelation adds an important detail:

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

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

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

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

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

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

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

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

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

And that connects with another powerful New Testament teaching:

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

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

One more scripture that adds depth to this discussion is:

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

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

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

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

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

Gramps

]]> https://askgramps.org/what-are-the-requirements-to-reach-the-2nd-level-of-the-celestial-kingdom/feed/ 0 https://askgramps.org/can-we-ask-and-receive-additional-talents/ https://askgramps.org/can-we-ask-and-receive-additional-talents/#respond Wed, 06 May 2026 08:00:40 +0000 https://askgramps.org/?p=73884 Question

Gramps,

Can we ask and receive additional talents in addition to the ones the Lord has already blessed us with?

Ken

Answer

Ken,

Not only can we develop the talents we’ve already been given, but we can also seek—through faith, effort, and obedience—to receive additional gifts.

At the center of this belief is the understanding that God is a loving Father who intends for His children to progress eternally. We are not meant to remain as we are. The plan of salvation is a plan of growth, and talents—whether spiritual, intellectual, or practical—are part of that divine process.

The Savior’s parable of the talents offers a foundational teaching. In Matthew 25:14–30, servants are given different amounts according to their abilities. What matters most is not how many talents each receives, but what they do with them. The servants who act and multiply what they were given are praised. The Lord tells them, “Well done, thou good and faithful servant… thou hast been faithful over a few things, I will make thee ruler over many things” (Matthew 25:21).

That promise—being made “ruler over many things”—suggests increase. It reflects a pattern seen throughout the gospel: when we are faithful with what we have, the Lord entrusts us with more.

Modern revelation makes this even more explicit. In Doctrine and Covenants 82:18, the Lord teaches, “every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold.”

That phrase—“gain other talents”—is key. It shows that growth isn’t limited to refining existing abilities. There is room, through divine help, to receive entirely new ones.

So how does that happen?

It begins with desire. The Lord invites us to actively seek gifts. In Doctrine and Covenants 46:8–9, we read: “Seek ye earnestly the best gifts… always remembering for what they are given.”

This isn’t passive. It’s an invitation to ask, to pursue, and to align our desires with God’s purposes. Similarly, the Savior taught, “Ask, and it shall be given you; seek, and ye shall find” (Matthew 7:7).

But desire alone isn’t enough. The gospel pattern always pairs asking with action. President Spencer W. Kimball emphasized this clearly:

“The Lord will not translate one’s good hopes and desires and ambitions into works. Each of us must do that for himself.” (The Miracle of Forgiveness, p. 20)

In other words, God honors our agency. He may open doors and provide opportunities, but we are expected to walk forward in faith. If we desire a talent—whether it’s teaching, writing, leadership, or even deeper compassion—we begin by trying. We act, we practice, and we improve. Over time, the Lord magnifies those efforts.

This principle is echoed by Henry B. Eyring, who taught:

“The Lord doesn’t give you a gift, and then leave you alone to develop it. He will help you.”
(“Help Them Aim High,” General Conference, October 2012 (paraphrasing))

That help often comes quietly—through opportunities, promptings, and gradual growth. Many people in the Church have experienced being called to do something they felt completely unprepared for, only to discover that the Lord strengthened them as they served.

There is also a deeper spiritual layer to talents. The scriptures teach that gifts of the Spirit are diverse and purposeful. Paul spoke of “diversities of gifts” (1 Corinthians 12:4), and the Book of Mormon expands this idea. Moroni taught:

“And I would exhort you… that ye lay hold upon every good gift” (Moroni 7:19).

That phrase—lay hold—suggests intentional effort. Spiritual gifts are not always passively received; they are often actively pursued. These gifts can include faith, discernment, charity, or the ability to testify with power—qualities that may not feel natural at first but can grow through righteous desire and practice.

Marvin J. Ashton taught something especially helpful on this topic:

“Let us review some of these less-conspicuous gifts: the gift of asking; the gift of listening; the gift of hearing and using a still, small voice…”
(“There Are Many Gifts,” General Conference, October 1987)

This reminds us that talents aren’t always dramatic or visible. Many of the most powerful gifts are quiet—and available to anyone willing to seek them.

Another important doctrine is that growth doesn’t stop with mortality. Latter-day Saint theology teaches eternal progression—the idea that we continue to learn and develop beyond this life. Elder Neal A. Maxwell often spoke of this expansive view of growth:

What we insistently desire, over time, is what we will eventually become and what we will receive in eternity.
(“According to the Desire of [Our] Hearts,” General Conference, October 1996)

This perspective adds reassurance. Even if we feel limited now—by time, opportunity, or personal challenges—our efforts still matter. Every attempt to grow, every talent we try to develop, becomes part of our eternal progression.

At the same time, it’s important to stay grounded. Seeking additional talents is not about comparison or envy. God gives different gifts to different people for a reason. The goal is not to have all talents, but to become the person God intends us to be. As we focus on faithfulness rather than comparison, our desires become more aligned with His will.

So, can we ask for and receive additional talents?

According to Latter-day Saint theology, yes—with an important pattern. We ask with faith, seek earnestly, act diligently, and trust the Lord’s timing. As we do, He not only helps us refine what we already have, but often expands our abilities in ways we didn’t expect.

In the end, talents are less about personal achievement and more about becoming instruments in God’s hands. As we seek to serve Him and bless others, He is willing to help us grow—sometimes gradually, sometimes in surprising ways—into far more than we once thought possible.

Gramps

Gramps,

Is it appropriate to fast for more than one person at a time? I was asked to fast for missionaries, and I said no because I was fasting for someone else.  I was asked to include them in my fast, but I answered no, because I felt it was inappropriate.  When we fast, we fast for one person, group, or reason.  If I fast for two people, I am fasting half a day for one and a half days for the other.  With that reasoning, I could gather up people and fast for them all on one day and be done with.

Diane

Answer

Diane,

Fasting—voluntarily going without food and drink for a period of time is practiced in The Church of Jesus Christ of Latter-day Saints. Saints are taught to combine fasting with prayer to deepen spiritual sensitivity, foster personal revelation, and engage in meaningful service. Yet, many have wondered: Does fasting for multiple concerns at once lessen the effectiveness or spiritual power of one’s fast? Is it better to focus on one purpose, or can one seek blessings for several matters simultaneously without “diluting” the promised help?

To address the central question, it’s essential to dispel a common misconception: Fasting is not a transactional act in which one earns a certain number of blessings by enduring discomfort or abstinence. The fast is not a magical rite that invokes a quantity of blessings on the object of the fast, with the consequence that those blessings might be diluted if spread too thin. We are not trying to bribe God or secure his divine favor by appealing to his appreciation for our fasting.

Fasting in The Church of Jesus Christ of Latter-day Saints is intricately tied to humility and seeking alignment with God’s will. Rather than influencing God or scoring points, the act is designed primarily for the benefit of the individual who fasts. Through fasting, members can develop greater spiritual sensitivity, deeper personal communication with God, and a deeper understanding—both of God’s will and of their place in relation to the challenges they face.

In fact, the scriptures and Church teachings highlight the role of fasting in empowering spiritual growth. The Book of Mormon recounts that the sons of King Mosiah gained the spirit of prophecy and the spirit of revelation by giving themselves to much prayer and fasting (Alma 17:3), enabling them to teach with the power and authority of God. Fasting is thus less about leveraging influence with God and more about cultivating an internal spiritual environment receptive to revelation.

If fasting isn’t transactional, why then is there advice within the Church to focus on a single concern during a fast? It is not due to any divine restriction. Life doesn’t always come at you in a nice, orderly manner that lets you focus on just one thing at a time. That being said, I think we should try to have just one if we can. But I say this because of human limits on focusing and pondering, not because of any divine limits or requirements.

This statement is central to understanding the practical, rather than doctrinal, suggestion to focus one’s fasting:

Mental and Spiritual Clarity: Our minds and spirits are better able to process, ponder, and receive impressions about specific challenges when we focus. When fasting for everything at once, we risk overwhelming ourselves, diluting not the inherent power of fasting, but our own ability to focus thoughts and intent in prayer.

Prioritizing Experiences: In reality, life often presents multiple challenges simultaneously. The flexibility to fast for more than one concern is thus both practical and compassionate. Members are not limited in the number of purposes for which they can pray or fast.

Intentionality: Fasting invites self-examination, focused prayer, and intentionality in one’s relationship with God. The more deliberately we connect our fast with concerns or questions, the more we are positioned to notice answers or receive strength to endure.

Still, the underlying message remains: The effectiveness of fasting is not limited by the number of concerns but by our ability to meaningfully engage with God about the challenges we face. If you can handle focusing on more than one thing without feeling scattered or superficial, you are free to do so.

While considering what to fast for, it’s important not to lose sight of the principles and blessings promised to those who embrace fasting wholeheartedly.

Fasting, by requirement, involves sacrifice. President Wilford Woodruff is remembered for his frank counsel: “Some people said they could not fast because it made their head ache. Well, I can fast, and so can any other man; and if it makes my head ache by keeping the commandments of God, let it ache.” While discomfort is a common early experience, many discover that the body adapts with repetition. More importantly, fasting’s physical sacrifice opens spiritual receptivity, echoing the scriptural pattern in which physical deprivation is paired with spiritual abundance (see Alma 17:3).

It’s also instructive to remember the purposes aligned with fasting in The Church of Jesus Christ of Latter-day Saints:

Self-Mastery: Abstaining from food, a daily necessity, teaches discipline and self-control, skills that translate into greater spiritual strength.

Empathy for the Needy: The discomforts of hunger connect members to the suffering of those who lack sufficient food, inspiring greater compassion and charity. The fast is typically paired with a Fast Offering—donations to support those in need within the local congregation and community.

Health Benefits: For the vast majority…overall health could only improve by avoiding food for a day…if the Saints, and indeed anyone else, fasted once a month, they would see real health benefits, though careful considerations are given to those with genuine medical needs.

Perhaps the greatest blessing is spiritual discernment. The blessings of the fast are real, powerful, and numerous. But they come only to those who fast. The ability to receive personal revelation, especially when grappling with complex or multifaceted challenges, is one of the unique gifts available through fasting and prayer.

Not all are able to fast in the traditional sense, and The Church of Jesus Christ of Latter-day Saints has always taught compassion and flexibility where health is at risk. Wilford Woodruff said, “There may be some people whose health is so delicate and fragile that they would be harmed by fasting for twenty-four hours. Such people are very, very rare; for the vast majority of us, our overall health could only improve by avoiding food for a day. I believe if the Saints, and indeed anyone else, fasted once a month, they would see real health benefits.

Importantly, those few who truly cannot fast are not condemned for it, though of course they miss the blessings of fasting. But the rest of us ought to examine ourselves very carefully before declaring ourselves unfit to fast. Here, one sees the balance between teaching the principle and recognizing individual limitations. Saints are encouraged to be careful in self-diagnosing inability but are not condemned for genuine medical exceptions.

Ultimately, the act of fasting is meant to connect members with heaven and with each other. The specific rules around how many things one may fast for are best understood not as restrictive commandments but as thoughtful, experience-based suggestions:

Intent guides power: Fasting’s spiritual effect flows from the sincerity and focus of the individual, not from following a prescribed formula or limiting the fast to a single objective.

Flexibility in purpose: Members may fast for several concerns if their hearts and minds have the capacity to address them meaningfully. If focusing on one concern brings clarity, this is advisable for human, not divine, reasons.

Spiritual receptivity as the aim: The principal promise of fasting is an increased ability to receive direction from God and to respond with greater faith, wisdom, and compassion to life’s challenges.

We become more sensitive to impressions and ideas that can help us and those we love. Fasting can help us understand how to proceed or, at times, give us the strength to carry on despite the challenges.

When the pressures of life bring multiple challenges, do not let fear of “diluting” the fast’s power keep you from sincere prayer and sacrifice. Focus where you can, ask honestly for what you need, listen for wisdom, and act in faith—knowing that God’s ability to bless is infinite, and the blessings of fasting flow from humility, sincerity, and a heart tuned to heaven.

Gramps

Gramps,

Doctrine & Covenants 46 talks about spiritual gifts.  My instructor said that you have to be a member of our church to have spiritual gifts.  Is that true?

Ramona

Answer

Ramona,

The doctrine of spiritual gifts resides at the heart of the restored gospel. The prophet Joseph Smith summarized this belief in the 7th Article of Faith, affirming the Church’s acceptance of such gifts as prophecy, healing, and others. References to these gifts appear throughout scripture, notably in 1 Corinthians 12, Moroni 10, and Doctrine & Covenants 46—each listing various gifts that God bestows upon His children.

1 Corinthians 12:4-11 lists various gifts, including the word of wisdom, knowledge, faith, healing, miracles, prophecy, the discerning of spirits, and tongues.

Moroni 10:8-18 in The Book of Mormon offers a similar enumeration, emphasizing that ‘every good gift cometh of Christ.’

Doctrine & Covenants 46 not only recounts familiar gifts but emphasizes their universal accessibility: “To every [person] is given a gift by the Spirit of God.”

Church leaders have long taught that while certain gifts might be dramatic—such as performing miracles or speaking in tongues—others appear quiet or even commonplace. For example, Marvin J. Ashton pointed out that gifts can include listening, avoiding contention, or showing charity. Elder Bruce R. McConkie emphasized, “Spiritual gifts are endless in number and infinite in variety.”

A Partial List of Spiritual Gifts Includes:

• Faith to heal and be healed
• Tongues and interpretation of tongues
• Prophesy
• Discernment of spirits
• Wisdom and knowledge
• Charity, empathy, listening, and asking
• Avoiding contention and showing righteous judgment
• Personal revelation and curiosity

All people can feel promptings from the Spirit of Christ (sometimes referred to as the Light of Christ). Still, those who are baptized and confirmed members of the Church, having received the gift of the Holy Ghost, can continually develop and utilize spiritual gifts. As the Prophet Joseph Smith clarified, “the gifts of the Spirit are obtained through that medium [the Holy Ghost] and cannot be enjoyed without the gift of the Holy Ghost.”

However, this doesn’t mean sincere seekers or people of other faith traditions cannot experience spiritual gifts. The Spirit of Christ invites and testifies to all; before baptism, a person may occasionally feel the promptings of the Holy Ghost, but only after receiving the gift of the Holy Ghost does one enjoy His constant companionship, assuming worthiness.

Why does God give spiritual gifts? According to scriptural and modern apostolic teaching, their purpose is neither self-glorification nor spectacle. Gifts are given for the benefit of all: to bless lives, fortify faith, and strengthen the Church as a whole.

Doctrine & Covenants 46 makes clear that spiritual gifts are intended “for the benefit of those who love [Me] and keep all [My] commandments, and him that seeketh so to do.” These gifts are not for selfish use or personal status, but for serving others.  Not all Saints have every gift, but all have at least one gift…by sharing, everyone gains access to all the gifts of the Spirit.”

This interconnected spiritual economy means that the Church thrives as each member contributes their spiritual gifts, whether dramatic or subtle.

Church leaders and scripture both teach that gifts are received and cultivated through:

Faith: Believing God will grant gifts as needed.

Righteousness: Striving to keep covenants and commandments.

Asking: The Lord commands, “he that asketh receiveth” (see Doctrine & Covenants 46:7). The “gift of asking” is itself a powerful spiritual attribute, requiring humility, faith, and vulnerability.

Obedience and Service: As individuals turn outward in love, they discover, develop, and magnify their unique gifts.

Joseph Smith taught that spiritual gifts come through the Holy Ghost, and that “each of us may receive many spiritual gifts as we diligently seek them through faith and are worthy to receive them. They are not bestowed permanently but can increase, diminish, or shift based on growth, needs, and God’s will.

Consider gifts such as empathy or leadership that foster peace. One member noted being “closer to the veil,” experiencing spiritual impressions related to birth or death among loved ones. Such spiritual sensitivity is but one example of a personalized gift, meant for the uplift and guidance of those around the recipient.

Other, less obvious gifts—such as listening, asking, calming others, and discernment—play crucial roles in strengthening homes and congregations.

With so much discussion of spiritual power, how can one distinguish between true spiritual gifts and false or counterfeit phenomena?

From scriptural times to the present, Satan has presented counterfeits to God’s authentic gifts. Pharaoh’s magicians duplicated Moses’ miracles through deception, and Paul taught of “false apostles, deceitful workers” (2 Corinthians 11:13-15). Modern instances—mediums, psychics, even so-called faith healers—may appear convincing but often lead away from faith in Christ and obedience to His gospel.

Elder Dallin H. Oaks warned, “Satan-inspired and man-made counterfeits of spiritual gifts have been present throughout our religious history.”  In Church history, individuals like Hiram Page were deceived by spirits masquerading as divine, until leaders discerned the difference.

Citing Old Testament passages, Church teaching strongly cautions against involvement with psychics, fortune tellers, astrologers, and mediums. Deuteronomy 18:10-12 warns, “For all that do these things are an abomination unto the Lord….”  We are warned that “Satan can imitate the gifts of tongues, prophecy, visions, healings, and other miracles.” The only sure safeguard is to seek the gift of discernment, which is itself a spiritual gift.

True spiritual power is always tethered to the Holy Ghost and leads one toward Christ, righteousness, humility, and love. The discerning guidance of the Spirit (the “gift of discernment”) is the primary means for individuals and congregations to avoid counterfeits and remain anchored in God’s truth.

Discernment is also essential in another context: understanding that some spiritual manifestations—such as impressions, healings, or miracles—can affect those outside the church. While priesthood authority to administer ordinances is unique to the Church, God is not limited in His love and can heal, inspire, and guide all according to their faith. The Church does not claim a monopoly on God’s goodness or gifts, but teaches the importance of recognizing proper authority and seeking guidance through correct channels.

A frequent question arises: Can non-members of the Church receive spiritual gifts? The doctrine is nuanced: all humans are influenced by the Light of Christ, which “is given to all men and women that they may know good from evil.” The Holy Ghost can temporarily manifest to non-members—providing testimony or guidance necessary for their progress—but cannot remain as a constant companion until after baptism and confirmation by those with priesthood authority.

Thus, moments of inspiration, witness, or even healing among non-members are real, orchestrated by a loving God who works according to His will and in preparation for greater covenants. Priesthood holders are often guided to offer blessings to non-members when faith and a desire for the Lord’s help are present, reflecting the Savior’s inclusive approach during His mortal ministry.

Gramps

Gramps,

I noticed in THE CHOSEN that Jesus raised his arm to the square when commanding Lazareth to come from the tomb.  We use that in the temple.  What does the arm raised signify or mean?

Dyan

Answer

Dyan,

I had to take a look at that scene again to see what you were talking about.  The first time I watched it, I didn’t get the impression it was supposed to be “raising the arm to the square.”  If it was, it seemed to be a poor imitation.  But I can understand someone else seeing it that way.

To me, it felt more like a rallying gesture — kinda like “Hey, look at me!”  It is rather entertaining to note that, as a Latter-day Saint, I didn’t perceive it being close enough to the proper gesture to call that the arm-to-the-square.  And yet many evangelicals saw it as a betrayal for him to use an LDS gesture in the show.

The depiction in The Greatest Story Ever Told was bereft of any gestures.  And it seemed a bland depiction (it was supposed to be a movie, after all).  Some sort of gesture would have been more dramatic.

I liked what Jonathan Roumie did with it. He seemed to be calling power down from heaven.  And it was very dramatic, so much so that it created some backlash.  But I still wouldn’t call that the arm-to-the-square (even though others would disagree).

On to your question: What does the arm-to-the-square mean?  Excellent question.  I’m glad you asked.

Biblically speaking, the raising of the right hand meant having power and authority (Ex 3:19-20) as well as giving blessings (Leviticus 9:22) and making covenants (Genesis 14:22).

To a Latter-day Saint, it means all those things and more.  For example,

Covenants, blessings, and ordinances

When making a covenant or performing an ordinance with the Lord, we have three participants:

• Us
• The priesthood holder officiating the covenant
• The Lord.

The arm raised to the square connects us all.  The horizontal portion is the bond between mortals (the participant + the officiator, as well as any witnesses).  The vertical portion is the bond between man and the Lord.

This idea can be extrapolated to all priesthood actions done with the arm to the square, as well as when we raise our arms in sustaining individuals to their callings.

Temple Symbols

We try to make it as close to a square as possible because it reminds us of the Temple symbols of the compass and the square.  The square is on the right side, hence the right hand.  The compass makes a circle.  The square makes… wait for it… a square.

When a circle inscribes a square (i.e., the circle is drawn inside the square to touch all four sides), this is an ancient symbol of the Primordial Mound.  The square represents the earth (as in the four corners of the earth), and the circle represents heaven (as in one eternal round). This is a concept found in many ancient cultures as the place where heaven and earth meet.  In fact, there are many instances in scripture where God met with man on the top of a mountain (like Mt. Sinai).  Jerusalem itself is a city built on a plateau in the midst of the Judean mountains.  And the boundaries of The Old City are more or less a square.

Other cultures include:

• In Greek Mythology, the gods lived on Mt. Olympus.
• In Chinese myth, the creator god Pangu became the Five Sacred Mountains.  These are sites of sacred rituals and are seen as the connection point between heaven and earth.
• The Shinto of Japan revere Mt Fuji as the place where the gods reside and pilgrims can receive heavenly healing and good fortune.
• Among the Vikings, they viewed the mountains as the place where the power of the deity and the power of man met.

There is a reason we call the temple “The Mountain of the House of the Lord.”  For us, it is the primordial mound where heaven and earth meet.  Thus, it is the perfect place to perform the highest sacraments of our faith.

Symbols tend to mean a lot more to us when we understand what the symbols are supposed to be.  So, I’m very grateful for your question.

 Gramps

Gramps,

Does being Christ-like mean being perfect?

Bryan

Answer

Bryan,

One of the most cited scriptures regarding perfection comes from the New Testament, where Jesus instructs His followers to “be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48). This command can be daunting, leading many to question its feasibility. However, understanding the context and the original language can shed light on its true meaning.

The Greek word translated as “perfect” in this scripture is “teleios,” which means “complete” or “fully developed” rather than “flawless” or “without error.” This distinction is crucial; it suggests that perfection is more about growth and maturity in faith than about achieving an unattainable standard of behavior.

The call to perfection is not limited to the New Testament. In the Old Testament, God commands Abraham to “be thou perfect” (Genesis 17:1) and instructs the Israelites to “be perfect with the Lord thy God” (Deuteronomy 18:13). These scriptures reinforce the idea that perfection is a divine expectation. Yet, they also imply that it is a journey rather than a destination.

A key tenet in the doctrine of The Church of Jesus Christ of Latter-day Saints is the belief that while individuals are commanded to strive for perfection, it is ultimately through the grace of Jesus Christ that they can achieve it. The Book of Mormon states, “for we know that it is by grace that we are saved, after all we can do” (2 Nephi 25:23). This scripture highlights the balance between faith and works, emphasizing that while individuals must strive to do good, it is Christ’s grace that enables them to overcome their shortcomings.

While the Church teaches that grace is essential for salvation, it also emphasizes the importance of good works. Members are encouraged to engage in acts of service, follow commandments, and strive to live Christlike lives. This is not to earn salvation but to demonstrate their faith and commitment to God. Elder Dallin H. Oaks, a member of the Church’s leadership, has spoken about the necessity of works in the context of faith, stating that “faith without works is dead” (James 2:26).

Many members of the Church struggle with the concept of perfectionism, often feeling overwhelmed by the expectation to be perfect. This can lead to feelings of inadequacy and shame. However, Church leaders have consistently reminded members that perfection is not about being flawless but about striving to improve and grow. Elder Jeffrey R. Holland has emphasized that God does not expect perfection from us in this life; rather, He desires our sincere efforts and willingness to repent.

At the heart of the Church’s teachings on perfection is the Atonement of Jesus Christ. It is through His sacrifice that individuals can be forgiven and made whole. The Church teaches that everyone will make mistakes and fall short of perfection, but through repentance and reliance on Christ, they can be transformed. This process of becoming “perfect in Christ” (Moroni 10:32) is a lifelong journey that requires humility, faith, and a willingness to change.

Understanding that perfection is a process rather than a destination allows members of the Church to embrace their imperfections. This perspective encourages individuals to view their mistakes as opportunities for growth rather than as failures. The Church teaches that everyone is on a unique path, and comparing oneself to others can lead to discouragement. Instead, members are encouraged to focus on their personal relationship with God and their individual progress.

In striving for perfection, it is essential to set realistic and attainable goals. The Church encourages members to make incremental changes in their lives, focusing on specific areas where they can improve. This approach aligns with the idea of becoming “complete” or “whole” rather than achieving an unattainable standard of flawlessness. By setting achievable goals, individuals can experience a sense of accomplishment and motivation to continue their journey.

The Church emphasizes the importance of community and support in the journey toward perfection. Members are encouraged to uplift and help one another, recognizing that everyone is striving to improve. This sense of community fosters an environment where individuals can share their struggles and successes, creating a culture of compassion and understanding.

Gramps

Related articles:

Is it possible for a person to become perfect?

Since no one is perfect anyway, what is the purpose of worthiness?

Gramps,

Why call 12 apostles? Does this correlate with the 12 tribes of Israel?

Kim

Answer

Kim,

The concept of twelve apostles originates from the New Testament, where Jesus Christ chose twelve disciples to minister alongside Him. According to Matthew 10:1-4, Jesus selected twelve individuals, granting them authority to preach and perform miracles. This selection mirrored the twelve tribes of Israel, signifying a new foundation for a spiritual Israel in the Messiah’s followers.

The twelve apostles were entrusted with the “keys of the kingdom,” a term denoting authority to govern and direct the affairs of the Church. This authority was foundational, establishing a precedent for apostolic leadership that emphasizes both spiritual and administrative responsibilities. The apostles were not merely followers; they were key figures in the dissemination of Jesus’ teachings and the establishment of the early Christian community.

In the early 19th century, The Church of Jesus Christ of Latter-day Saints was founded, seeking to restore the original Christian church as established by Jesus Christ and His apostles. Central to this restoration is the restoration of the Quorum of the Twelve Apostles, modeled directly after the biblical Twelve. This structure was affirmed through revelation to Joseph Smith, the Church’s founding prophet, emphasizing continuity with early Christianity.

The modern Quorum of the Twelve Apostles serves as the highest governing body in the Church, second only to the First Presidency. Members of this quorum are considered prophets, seers, and revelators, tasked with guiding the worldwide Church. Their role includes missionary work, church governance, and spiritual leadership, reflecting the multifaceted responsibilities of their biblical counterparts.

The choice of twelve apostles is deeply symbolic, aligning with biblical tradition and reinforcing the Church’s connection to its foundational roots. The number twelve is significant for several reasons:

1. Connection to the Twelve Tribes of Israel: The twelve apostles represent a new Israel, a spiritual continuation of the twelve tribes. This parallel underscores the belief in a restored covenant with God, mirroring the Old Testament promises.
2. Completeness and Authority: In biblical numerology, twelve signifies completeness and divine authority. By establishing twelve apostles, the Church emphasizes the fullness of its leadership and its mission to encompass the complete message of the Gospel.
3. Organizational Structure: The number twelve provides a balanced and manageable leadership structure, facilitating effective governance and decision-making within the global Church.

Some have raised questions regarding the existence of twelve apostles in Jerusalem and twelve in the Americas, as recorded in the Book of Mormon, potentially implying a total of twenty-four apostles. However, it’s crucial to distinguish between apostles and disciples in different dispensations.

In the ancient Americas, after Christ’s resurrection, He called twelve disciples to minister to the Nephite people. These individuals were designated as ministering disciples, not apostles, highlighting a different role and authority compared to the apostles in Jerusalem. The distinction lies in their respective callings and the specific needs of their communities during different dispensations.

Furthermore, the modern-day Church maintains a single Quorum of Twelve Apostles, adhering to the precedent set by the New Testament apostles and the restored Church structure. This consolidation ensures unity in leadership and maintains the symbolic significance of the number twelve.

The question arises whether Jesus might have called apostles in other lands beyond Jerusalem and the Americas. While scripture primarily documents the twelve apostles in Jerusalem and the twelve disciples in the Americas, there is no definitive evidence of additional apostles in other regions. The restoration of the Quorum of the Twelve Apostles in the Church is seen as the re-establishment of this original authority on a global scale.

The focus remains on maintaining twelve apostles to uphold unity and continuity with the early Christian Church. Expanding the number of apostles could dilute this structure and the associated symbolism, which is integral to the Church’s identity and governance.

Gramps

Gramps,

What does it mean to be a King and Queen, Priest and Priestess?  I’m not sure I want to be a king and a ruler over anybody. What am I missing?

Paul

Answer

Paul,

In the theology of The Church of Jesus Christ of Latter-day Saints, the concepts of Kings and Queens, as well as Priests and Priestesses, represent profound beliefs about individuals’ divine potential. These titles encompass the roles and responsibilities that faithful members aspire to achieve in the Kingdom of God, reflecting deep spiritual truths and eternal purposes.

The journey toward exaltation in Latter-day Saint theology is marked by the potential to attain divine status. Members believe that through faithfulness and adherence to sacred covenants, they can become Kings and Queens, as well as Priests and Priestesses, in the eternities. This belief is not merely aspirational; it is deeply rooted in scripture and the teachings of modern prophets. The roles of Kings and Queens, Priests, and Priestesses are intertwined with the principles of governance, leadership, and spiritual authority, which are essential for those seeking to fulfill their divine roles.

Central to the teachings of The Church of Jesus Christ of Latter-day Saints is the doctrine of exaltation, which outlines the ultimate goal for faithful members. Elder Bruce R. McConkie states,

Those women who go on to their exaltation, ruling and reigning with husbands who are kings and priests, will themselves be queens and priestesses. They will hold positions of power, authority, and preferment in eternity.

This statement underscores the belief that both men and women have the potential to achieve high spiritual status in the afterlife.

The doctrine is further supported by the Doctrine and Covenants, particularly in sections that discuss the rewards of temple marriage. For instance, Doctrine and Covenants 132:19 states:

And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant… they shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths.

This scripture emphasizes that the divine potential of becoming Kings and Queens is closely tied to the sacred covenants made in the temple.

The scriptural framework for understanding these roles is rich and varied. The Book of Mormon provides context for the intertwining of royal and priestly duties, notably in the example of King Mosiah, who consulted with his priests about governance, illustrating the duality of leadership that encompasses both spiritual and temporal authority.

The Doctrine and Covenants also reinforce these concepts, particularly in Doctrine and Covenants 76:56-57, which highlights the potential for individuals to become “priests and kings” who have received fullness and glory. This verse reflects the eternal perspective that members of the Church hold regarding their spiritual progression and ultimate destiny.

The titles of Kings and Queens, Priests and Priestesses signify specific roles and responsibilities within the framework of Latter-day Saint theology.

The concept of Kings and Queens in the context of exaltation reflects the belief that individuals will have the divine right to rule and lead in the Kingdom of God. These roles are characterized by governance, leadership, and stewardship over one’s eternal family and kingdom. Members are taught that through righteous living and faithfulness, they can aspire to these exalted roles.

As President John Taylor stated, through the atonement and adoption, individuals can become “Kings and Priests” and have the authority to administer sacred ordinances. This acknowledgment of authority is essential for understanding the spiritual governance that takes place in the eternities.

The roles of Priests and Priestesses are equally significant within Latter-day Saint doctrine. These titles convey the responsibilities of administering the sacred ordinances of the gospel and leading by the power and authority of the priesthood. Joseph Fielding Smith emphasized that “It is within the privilege of the sisters of this Church to receive exaltation in the kingdom of God and receive authority and power as queens and priestesses. This perspective underscores the inclusive nature of priesthood authority, extending to both men and women.

Elder Hugh B. Brown taught that “Celestial Marriage enables worthy parents to perform a transcendentally beautiful and vital service as priest and priestess in the temple of the home.” This highlights the belief that family units are integral to the divine order and governance, preparing individuals for their roles in the eternal kingdom.

The ordinances of the temple are critical for achieving the status of Kings and Queens in the eternities. The sealing of marriages and the covenants made therein are seen as essential steps toward obtaining exaltation and the associated blessings of leadership and authority in the afterlife. These sacred practices not only bind families together for eternity but also empower individuals to fulfill their divine roles.

The importance of these ordinances is emphasized in the teachings of Church leaders, who remind members that participation in temple worship and the observance of covenants are paramount to their spiritual progression. The concept of being “sealed” in the temple is a fundamental aspect of Latter-day Saint belief, providing the framework for eternal families and divine governance.

The concepts of Kings and Queens, Priests, and Priestesses in Latter-day Saint theology reflect a profound belief in the divine potential of all individuals. Supported by scriptural teachings and the words of Church leaders, these roles emphasize that through faithfulness and adherence to covenants, members can attain significant spiritual status in the Kingdom of God. This understanding invites all to aspire toward their divine heritage and fulfill their roles as leaders and stewards in both this life and the eternities.

By recognizing the importance of these divine titles, members of The Church of Jesus Christ of Latter-day Saints can strive to embody the principles of leadership, service, and righteousness, ultimately preparing themselves for exaltation and eternal glory.

Gramps

Gramps,

I was wondering where or what happens to someone’s spirit if they have their body possessed by an evil one?

Sarah

Answer

Sarah,

The concept of spirit possession has captivated human imagination for centuries and is often portrayed in literature, film, and folklore. However, within the context of spirituality and religious beliefs, particularly in the teachings of The Church of Jesus Christ of Latter-day Saints, the implications of possessing an evil spirit are profound and spiritually significant.

Evil spirits, as taught by The Church of Jesus Christ of Latter-day Saints, are entities that seek to lead individuals away from righteousness and closer to darkness. They can influence thoughts, feelings, and actions, creating a barrier between the individual and the divine. According to Church teachings, these spirits are often referred to as “unclean spirits” and have the potential to inflict spiritual harm on their victims. The scriptures remind us that “the devil and his angels seek to make all men miserable like unto themselves” (2 Nephi 2:27).

One of the most significant consequences of having one’s body possessed by an evil spirit is the resulting distance from God’s presence and influence. When an individual is influenced by evil, their ability to feel the promptings of the Holy Spirit diminishes. This disconnect can lead to a spiral of poor choices and increased vulnerability to further spiritual degradation. The Church emphasizes the importance of maintaining a close relationship with God, as this connection is vital for spiritual well-being. Those who succumb to possession may find themselves feeling abandoned, confused, and lost.

Agency, or the ability to choose, is central to the teachings of The Church of Jesus Christ of Latter-day Saints. When an evil spirit possesses a person, it can severely hinder their agency, clouding their judgment and leading them to make choices that are contrary to their moral compass. The Church teaches that individuals must exercise their agency wisely and remain vigilant against influences that seek to manipulate their decisions. The more an individual allows evil spirits to influence their thoughts and actions, the more challenging it becomes to reclaim their agency.

Possession by evil spirits can also manifest in mental and emotional turmoil. Individuals may experience feelings of despair, anxiety, and depression, all exacerbated by the influence of the evil one. The Church encourages individuals to seek help through prayer, scripture study, and the counsel of church leaders when they feel overwhelmed by negative emotions or influences. The importance of mental health is increasingly recognized within the Church, and members are encouraged to address these issues spiritually and professionally.

In combating the influence of evil spirits, The Church of Jesus Christ of Latter-day Saints teaches that priesthood authority plays a crucial role. Priesthood holders have the sacred responsibility to perform blessings, including exorcisms or healings, to help those afflicted by evil spirits. Through the power of the priesthood, individuals can find relief from the torment of possession and reclaim their spiritual well-being.

Living a faithful life is essential in guarding against the influence of evil spirits. The Church teaches that by adhering to gospel principles, engaging in regular prayer, attending church services, and studying the scriptures, individuals can strengthen their spiritual defenses. The protection of the Holy Spirit is promised to those who live righteously, creating a barrier against the attempts of evil entities to invade their lives.

The impact of spirit possession on an individual’s spirit is profound and far-reaching. The teachings of The Church of Jesus Christ of Latter-day Saints provide insights into the spiritual consequences of such possession, highlighting the importance of agency, the role of priesthood authority, and the necessity of living a faithful life. By understanding these principles, individuals can better equip themselves to resist the influences of evil spirits and maintain a close relationship with God. As we navigate our spiritual journeys, let us remember the power of choice and the importance of seeking divine guidance and protection.

By following the teachings of The Church and remaining vigilant, individuals can protect their spirits from the adverse effects of evil possession and strive towards a path of righteousness and peace.

Gramps

Gramps,

Is deja vu related to the pre-existence?

Ray

Answer

Hi Ray,

Thanks for the question.

The experience of déjà vu , a French expression meaning “already seen”, is related to how our brains are structured and how we perceive reality. Here are my personal observations and beliefs I’ve come to over time.

Our perception of “present” is always offset by a fraction of a second from the “actual present”. This is because our conscious mind is made up of the top several levels of our brain hierarchy, which I think of as similar to the OSI networking model, except vastly more than seven layers (like maybe twenty or a hundred or a thousand), and not nearly as sealed off as are levels in the OSI model. It takes time for those interacting layers to process experiences and create the perception of consciousness.

Our perception also gets “filled in” by our brains as time passes, so our memory of a moment or event is usually more complete, and thus coherent, than our actual immediate conscious experience of that event. I’m talking like in the moments, seconds or less, following the event, not just hours or days afterward. Sometimes this filling-in provides false information, and we end up with a coherent, honest memory that is demonstrably false on some points.

Such are the complexity of human experience and human memories. It seems to me that it would be quite easy to find your brain in a certain state such that we register e.g. something someone is saying to us or an event happening, but don’t quite perceive it consciously for a fraction of a second. By the time our conscious brain processes the event or communication, it has already been stored into short-term memory, causing us to say, “Wait, this is very familiar. I’ve seen/heard this before!”

I’m not saying this accounts for every déjà vu experience, but I bet the average sort of déjà vu happens in some such manner. Specifically for this question, I do not believe that déjà vu represents any sort of recovered memory or experience from our premortal life.

Gramps

Gramps,

I’m just starting my investigation into becoming a Mormon.   I am separated from my Church of England wife some 5 or 7 years now.  I only stayed within that marriage and the Church of England because of the oath I swore unto God to love my wife until death do we part.  Would I have to keep that marriage or would I be expected to divorce?  I made the oath to God but we shall never live again as a couple.   What would the Mormon faith decide for me?

Jefferson

Answer

Jefferson,

Thank you for this question, and for taking the time to investigate the gospel of Jesus Christ as restored through the prophet Joseph Smith in these last days. As members of The Church of Jesus Christ of Latter-day Saints we wholeheartedly believe in the sanctity of marriage. We also wholeheartedly believe in keeping our oaths/covenants we have made.

The Church would not decide anything for you with regards to your present situation with your separation from your wife. As to whether or not you decide to divorce, or to remain true to the oath made with the Church of England would be your decision.

As members of The Church of Jesus Christ of Latter-day Saints we believe that God has given us our “moral agency.” This is our ability to act for ourselves, and hopefully we choose the good over any evil. If you should choose to become a member of God’s restored gospel and church, then this is a matter you can take to the Lord and discover His will in your life. I am sure you are familiar with passages of scripture where the Lord tells us to call upon his name should we lack wisdom, or should we need an answer. The Lord loves you and cares about you. He will answer your prayer as you humbly approach him in prayer pertaining to membership in His Church, and what to do with regards to the situation you find yourself in with your wife.

The Church and the Lord would have one expectation of you.  That you live the law of chastity.  A good reminder to all of us is that we need to put away our old toys before playing with new ones.   The Lord bless you Jefferson.

Gramps

Question

Hi gramps,

As we were discussing resurrection, I wondered. Could someone, having been exalted after resurrected and judged, fall even in their exalted state?  My reason for this question revolves around free agency. Choosing to follow all of God’s teachings enables us to return and be crowned in glory, but Satan and his followers had full knowledge and still rebelled against God.  So my question is, hypothetically could an exalted being still fall away in the eternities and lose their state?

Jeremy

Answer

Jeremy,

What you’re really asking is a paradox of hypotheticals.  The fact is that being exalted means that you have liberty like you’ve never known.  But you only have that agency because you’d use it for good.  And to do good, you would not choose to fall.  But if you have that liberty, then one of the choices given to you that you could choose is to fall.

Kind of a conundrum, isn’t it?

I tend to think that if it were possible, how would we know about it?  And if it weren’t possible, then we REALLY wouldn’t know about it.  So, you know what?  I wouldn’t worry about it.

Gramps