Dear Gramps,

A friend told me recently that a General Authority had told us not to bless the food when we eat in a restaurant. Is this true? Are we discouraged from blessing the food in public? She said that we are supposed to bless it before we go out, and on holiday can even bless it for the whole day. This just feels very odd to me. But I don’t want to go against anything we are asked by a general authority not to do.

Meridy

Answer

Meridy,

It’s one of those quietly awkward moments most Latter-day Saints have experienced at least once. You’re sitting in a restaurant, the food arrives, everyone’s ready to dig in—and then comes the split-second question: Should we bless the food here? Is that something we’re supposed to do no matter where we are, or is there some unspoken rule about keeping prayers private?

When you actually dig into the teachings of The Church of Jesus Christ of Latter-day Saints, the answer becomes a lot less about location and a lot more about intent. And interestingly, both scripture and modern church leaders give a pretty consistent message: pray often, pray sincerely, and don’t make it a performance.

A lot of the hesitation people feel about praying in public traces back to something Jesus taught in the Bible. In the Sermon on the Mount, He said:

“When thou prayest, thou shalt not be as the hypocrites are… for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men” (Matthew 6:5).

At first glance, that can sound like a warning against public prayer altogether—but that’s not really what He’s saying. The issue isn’t being seen, it’s wanting to be seen. In other words, prayer stops being prayer when it turns into a performance.

That distinction matters. A quiet, sincere prayer over a meal—even in a public place—is a completely different thing from trying to draw attention or appear especially religious. One is about connecting with God; the other is about being noticed.

And when you keep reading that same chapter, Jesus actually reinforces the idea of depending on God in everyday life, including for food:

“Give us this day our daily bread” (Matthew 6:11).

That line alone says a lot. It suggests that turning to God for something as ordinary as a meal is not just appropriate—it’s expected. And nothing in that teaching limits it to your kitchen table.

The Book of Mormon leans even more strongly in that direction. It repeatedly encourages people to bring God into all parts of life, not just the private or obviously religious ones:

“Counsel with the Lord in all thy doings” (Alma 37:37).

“All thy doings” is pretty broad. It doesn’t carve out exceptions for restaurants, school cafeterias, or family gatherings in public parks. If anything, it paints a picture of a life in which prayer is woven naturally into everything—including even something as routine as eating.

Modern church leaders echo that same balance. Russell M. Nelson taught in general conference:

“We may pray to Him any time” (“Sweet Power of Prayer,” April 2003 General Conference).

That’s a pretty freeing idea. It suggests that there’s no “wrong place” to pray—just a right way to do it. In that same message, he also emphasized:

“Prayers can be offered even in silence”

That one line almost perfectly answers the restaurant question. If you feel a little unsure about drawing attention, you don’t have to. A prayer doesn’t have to be spoken out loud to count. A simple, sincere moment of gratitude in your heart fits completely within gospel teaching.

In that same talk, President Nelson also cautioned against prayers offered merely:

“to be seen of men”

which directly echoes the Savior’s teaching in Matthew and reinforces the idea that the concern is about motivation, not location.

Thomas S. Monson added another layer to this principle when he taught:

“Prayer is the passport to peace.”

He didn’t set limits on where prayer should take place. The implication is that prayer is meant to be a constant companion in life—not something reserved only for private settings.

When you put all of this together, a clear pattern emerges. There’s no doctrine that says you shouldn’t bless your food in public. That idea simply isn’t there. What is taught—consistently—is that prayer should be sincere, humble, and frequent.

And that’s where a little bit of wisdom and personal judgment comes in.

For example, imagine two different scenarios. In one, someone offers a long, loud prayer in a crowded restaurant, clearly drawing attention to themselves. In another, a family quietly bows their heads for a few seconds and expresses simple gratitude. Outwardly, both are “public prayers,” but spiritually, they’re very different experiences.

The first bumps right up against the warning about being “seen of men.” The second fits comfortably within everything the scriptures and prophets teach.

That’s why you’ll see a wide range of perfectly acceptable approaches among Latter-day Saints. Some families say a soft, spoken prayer together. Others pause for a brief silent prayer. Some might keep it especially short and simple, depending on the setting. None of those choices is more “correct” than the others—they’re just different ways of applying the same principles.

And honestly, that flexibility is kind of the point. The gospel isn’t trying to micromanage every situation with rigid rules. Instead, it gives guiding principles and trusts individuals to apply them thoughtfully.

So if you find yourself sitting in a public place, wondering what to do, the real question isn’t, “Am I allowed to bless the food here?” It’s something more like, “How can I express gratitude to God in a sincere and respectful way right now?”

Maybe that’s a quiet spoken prayer with the people you’re with.
Maybe it’s a brief, silent prayer in your heart.
Maybe it’s simply taking a moment to acknowledge God before you eat.

All of those line up beautifully with LDS teachings.

At the end of the day, blessing your food in public isn’t discouraged—it’s just meant to be done with the right intent. Pray often. Keep it genuine. Don’t turn it into a display. If you can do that, it really doesn’t matter whether you’re at your dining room table or sitting in the middle of a busy restaurant.

That small, simple act of gratitude still means exactly the same thing.

Gramps

Gramps,

A friend told me that you can think a thought, and only God knows it. Speak it out loud, and the adversary will use it against you, but the moment you address the Father in prayer, His ear is turned to yours, and Satan can no longer hear you. Is the part about addressing Father true? I hope so! Thanks!

Kelly

Answer

Kelly,

Can Satan actually know or read our thoughts? The answer, drawn directly from scripture and reinforced by leaders and teachers in the Church, is clear: Satan cannot read our minds. In Doctrine and Covenants 6:16, the Lord says, “there is none else save God that knowest thy thoughts and the intent of thy heart.” This fundamental truth means that only God can see into our minds and know our innermost feelings and intentions.

However, while Satan cannot read our thoughts, he is observant. He and those who follow him can discern much from our words and actions. As Francis M. Gibbons explained, while the adversary can convey thoughts and temptations, he must wait for those thoughts to be reflected in our words or actions before he can know if his suggestions have taken root. “We should also be wise in the way we guard precious things that are revealed to us by the Spirit. Often we talk too much. We say things that need not be said, or should not be said; for in saying them, we may open a crevice which enables Lucifer to wedge his way into our lives.”

It is, therefore, not in his power to read or intercept our internal prayers or thoughts. Yet when we speak or act, including praying out loud, those expressions become things that others—including the adversary—can observe.

If Satan and his followers can hear our vocal prayers, does that mean we should refrain from vocal prayer or withhold sacred desires from our spoken supplications? This is a common concern, but doctrinal guidance is reassuring.

First and foremost, scripture explicitly commands us to pray both vocally and in our hearts. In Doctrine and Covenants 19:28, the Lord says, “And again, I command thee that thou shalt pray vocally as well as in thy heart; yea, before the world as well as in secret, in public as well as in private.” This dual invitation—to pray both silently and vocally—shows that vocal prayer is a vital part of discipleship.

Some have worried that speaking desires aloud gives Satan more tools to disrupt my desires for blessings from my Father. However, the consensus among Church teachers is that there is no need to worry. Satan already knows us probably better than we know ourselves, given his long existence and knowledge of humanity. Trying to surprise the adversary or hide our plans from him is ultimately futile—he can see patterns in our behavior and gauge our priorities from our actions and words.

What truly matters, then, is not whether Satan hears your words, but whether you trust in the Lord’s strength to overcome any opposition. This is illustrated perfectly in the scriptural account of Moses. After seeing the Lord, Moses was confronted by Satan, who commanded Moses to worship him. Moses was unshaken, as he had seen the Lord in His glory but could look upon Satan with his natural eyes. Despite Satan’s rage and the tremor he caused in the earth, Moses “received strength, and called upon God, saying: In the name of the Only Begotten, depart hence, Satan” (Moses 1:21). Ultimately, Satan had no power over Moses because Moses was empowered by God.

So while Satan may know your plans, whether you pray aloud or silently, fear not. As long as you stay on the Lord’s side, you will be victorious. Whether your personal prayers are aloud or silent is really a matter of personal preference. Try not to worry too much about Satan; the Lord is on your side, that’s all that matters.

Another aspect of this topic concerns not only what the adversary can know, but also what he can actually do with that knowledge. Does giving voice to our struggles or desires weaken us in spiritual battle? Again, the answer is rooted in doctrine: Satan’s power is strictly limited by agency.

Satan’s influence in our lives comes only insofar as we allow it. Satan has no power except as we permit it. You always have the choice and the power to resist that which is evil and to choose that which is good. And you are fully responsible for every choice you make. The old saying, ‘Satan made me do it,’ is a cop-out, inspired by the adversary himself to entice us to feel a lack of responsibility for that which we do.

Helaman, in the Book of Mormon, taught his sons Nephi and Lehi about spiritual resilience: “it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds… it shall have no power over you to drag you down… because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall” (Helaman 5:12).

Therefore, efforts to merely hide our spiritual plans or struggles—such as through silent prayer—are less important than living in a way that prevents the adversary from influencing our thoughts or actions, regardless of what he might observe externally. Upright living, faith, and a focus on Christ are what truly limit Satan’s power in our lives.

Some have specifically wondered about the temple’s sacred setting. Is it possible for the adversary to hear what we say within those hallowed walls? While it is widely reported anecdotally that the adversary cannot tempt us in the temple, there is no official doctrinal statement to that effect. I am unable to find any doctrinal declaration that Satan is not able to hear words spoken in the temple. I have heard temple patrons say that the adversary cannot tempt us while we are in the temple. I have never read any official doctrine specifying that a person cannot be tempted within the temple, either. When I contemplate this question, I believe the adversary can definitely hear what is spoken within the temple walls. I don’t see any reason why he would be stopped. I say this because, even in the temple, I have heard of things being stolen from lockers.

Thus, while the temple is a place of unparalleled spiritual protection and focus, it is still wise to guard sacred truths, be mindful of our speech, and keep our hearts turned to God.

Given what has been explored about the adversary’s limited knowledge and power, what practical advice can we draw?

Obey the Commandments Regarding Prayer: Embrace the Lord’s command to pray both vocally and in your heart. There is power in both forms of prayer, and expressing your faith aloud strengthens your relationship with Heavenly Father.

Guard Sacred Things Wisely: While there is no need to fear the adversary overhearing your prayers, it is wise to be discreet about sacred or deeply personal revelations, sharing them only in appropriate settings and with the right spirit.

Do Not Live in Fear: Standing on the side of the Lord ensures victory over the adversary. Satan’s power is limited and ultimately can never match the grace and strength found in Christ.

Take Full Responsibility: Remember that the adversary cannot make our choices for us. Agency is our defining gift and our sure defense against evil.

What truly ensures our safety is not secrecy, but trust in God, faithful prayer—both aloud and silent—and unwavering discipleship. As Helaman taught, when we build on Christ, nothing the adversary does can drag us down. The Lord is on our side, and as long as we remain on His, we have nothing to fear.

Gramps

Gramps,

Are prayers by Latter-day Saints more powerful than prayers by members of other religions?

Doug

Answer

Doug,

 Prayers offered by members of The Church of Jesus Christ of Latter-day Saints follow a pattern that is both structured and immensely personal.

Latter-day Saints begin prayer by addressing “Our Heavenly Father,” recognizing God as a loving, personal parent. This approach reflects the Church’s doctrinal emphasis on the distinctiveness of the Godhead: God the Father, His Son Jesus Christ, and the Holy Ghost. While Jesus Christ is revered as the Savior, the practice of prayer itself is directed solely to the Father, following both biblical precedent and modern revelation.

After an initial greeting, members express gratitude for specific blessings, followed by requests or supplications. These may range from seeking daily guidance and forgiveness to expressing heartfelt concerns for loved ones or the world at large. This conversational tone reflects the Church’s encouragement of honest, specific, and reflective prayers that reflect personal faith journeys.

Every prayer ends with “In the name of Jesus Christ, amen. This is not a mere formality but a direct affirmation of the Savior’s mediating role. Latter-day Saints believe Christ enables access to the Father, fulfilling his scriptural invitation, “Whatsoever ye shall ask the Father in my name, he will give it you” (John 16:23).

This simple yet profound pattern—addressing the Father, expressing thanks, making requests, closing in Christ’s name—serves as the foundational structure of both public and private prayers in the Church.

A common question among both members and non-members is whether God only hears and answers the prayers of the worthy, or of Church members. The answer, as guided by both scripture and Church teachings, is emphatically inclusive.

The Church teaches that God is the Father of all mankind, attentive to the prayers of any who faithfully reaches out to Him. The Book of Mormon powerfully emphasizes this idea, as seen in the promise of Moroni 10:4-5:  

And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.

 

And by the power of the Holy Ghost ye may know the truth of all things.

Notably, this invitation is extended to all people, regardless of religious affiliation or worthiness.

Throughout the world, countless individuals outside the formal boundaries of the Church have reported answers to their prayers. These experiences serve as living testimony that God responds to sincere seekers everywhere, not just a chosen few.

The universal nature of prayer—and God’s response to it—is mirrored in practices across different religions. For example, both Muslims and Latter-day Saints observe fasting and prioritize prayer as ways to draw closer to God. While the rituals may differ, the underlying faith in divine listening remains constant. By recognizing the shared humanity in these practices, Latter-day Saints are encouraged to see all people as brothers and sisters before God, entitled to His loving attention.

To Whom Is Prayer Directed?

This question sometimes puzzles even seasoned members. In Old Testament times, was prayer addressed to Jehovah (Jesus Christ’s premortal identity) or to God the Father? While the language of scripture may suggest ambiguity, modern revelation clarifies that true prayer has always been directed to our Heavenly Father, even when earlier prophets might have lacked full understanding of the distinct roles within the Godhead.

Ending prayers “in the name of Jesus Christ” comes from both theological conviction and biblical precedent. Latter-day Saints believe that Christ serves as mediator and advocate, bridging the divine-human gap and enabling mortal voices to reach the Father.

Despite differences in doctrinal terminology, the form and spirit of Latter-day Saint prayer closely align with mainstream Christian traditions. Like other Christians, members of the Church affirm Christ’s divinity, resurrection, and essential role in salvation. Their prayers echo those of historic Christianity, reflecting a common commitment to faith, family, and reverence for Christ.

The Church’s openness to learn from the prayer lives of Muslims and others further highlights a spirit of humility and solidarity. Recognizing the sincerity in every person’s search for God, members are encouraged to build bridges of understanding and compassion, never limiting God’s grace to themselves alone.

Gramps

Question

Gramps,

What is the purpose of prayer?  Do we actually influence God’s will and the eventual outcome of a situation, or is it more to align our will with His?

Carolyn

Answer

Carolyn,

Some suggestions as to how to increase meaning in your prayers:

Gratitude Prayers: Occasionally, say prayers focused solely on thanking God. This increases your awareness of blessings and invites new ones.

Write Out Prayers: Journaling your prayers—especially during times of fasting or need—can clarify thoughts and help you better recognize inspiration.

Ponder Before You Pray: Don’t just reflect after you pray; pondering beforehand helps you ask for truly beneficial things.

Listen: Leave moments of silence. As Elder Richard G. Scott counseled, “His answers will seldom come while you are on your knees praying… He will prompt you in quiet moments when the Spirit can most effectively touch your mind and heart… Be thankful that sometimes God lets you struggle for a long time before that answer comes.”

Family prayers teach children by example, build gratitude and faith, and unite family members. Consistency is key—praying morning and night fosters a pattern that reinforces spiritual priorities in the home.

Children especially learn the efficacy of prayer by sharing miracles and stories, feeling a growing assurance that their prayers are heard and sometimes answered in ways both big and small.

Prayer can be informal and deeply personal—God loves “chit chat.” Address Him as a loving Father, sharing not only needs but joys, humor, and even your mundane concerns.

The Spirit communicates individually, “perfectly individualized for you.” As one British woman put it, when the Spirit speaks to her, He “does, in fact, have an accent.” God knows your language and thought patterns; over time, you’ll learn to recognize how He speaks to you as you persist in prayer and spiritual effort.

God is honored when we acknowledge His hand in our successes and struggles. Prayers of appreciation—spoken aloud, quietly in our hearts throughout the day, or written—strengthen spiritual sensitivity.

True prayer isn’t about demanding specific outcomes, but about aligning ourselves with God’s desires—for ourselves and those we love. President Henry B. Eyring shared a poignant experience: after praying through a night of uncertainty and anxiety, but receiving no answer, he finally surrendered his will: “Heavenly Father, it doesn’t matter what I want. I don’t care anymore what I want. I only want that Thy will be done…” In that moment of submission, clarity came.

If answers feel slow, shift to service. Blessings sometimes come not in the form of direct intervention but via steady guidance, peace, and opportunities to help others. As you serve, your prayers—and God’s answers—gain deeper purpose and resonance.

Gramps

Gramps,

People have their agency despite what we want/hope for others. Even what God wants for them, they can still choose what they want. I don’t want my tone to come across as negative or doubtful, but trying to understand this concept. Why do we pray for others? How does it benefit them? What power do we have on their behalf by asking God to bless them? Doesn’t he already live them enough? Why do we pray for them, when a perfect God knows their needs?

Keaton

Answer

Keaton,

At its core, prayer is a means of communication with our Heavenly Father. The Church of Jesus Christ of Latter-day Saints teaches that God desires to hear from us, and He wants us to bring the needs of others before Him. Praying for others deepens our relationship with God and helps align our will with His. As we engage in this sacred dialogue, we develop a sense of purpose and connection that transcends our individual concerns. This is not merely a ritual; it is a heartfelt expression of our love and concern for our fellow beings.

When we pray for others, we open our hearts to a broader perspective of love and compassion. The act of praying encourages us to think beyond our immediate circle of family and friends, urging us to include those in need, even those whom we may consider adversaries. This expansion of our compassionate nature is a profound aspect of the gospel. By actively seeking blessings for others, we cultivate an environment of love that mirrors the teachings of Christ, who taught us to love our enemies and pray for those who persecute us.

Family prayer is an essential practice within The Church of Jesus Christ of Latter-day Saints, encouraging love and support among family members. When families pray together, they invite the Holy Spirit into their homes, fostering a spirit of kindness and understanding. Family prayer can ease tensions, promote patience, and create a nurturing environment that blesses each member. As families come together in prayer, they not only strengthen their bonds but also cultivate an atmosphere where each individual feels valued and uplifted.

Praying for others can significantly enhance our faith and understanding of God’s nature. By interceding for others, we not only seek blessings for them but also reinforce our own reliance on God’s power to act in their lives. This practice invites us to reflect on the miracles that can occur through faith and prayer. As we witness the positive changes that result from our prayers, our own faith is fortified, creating a cycle of belief and divine assistance.

Another profound benefit of praying for others is the guidance we receive in return. When we pray, we open ourselves to divine insights and inspiration. God listens to our prayers and often responds with thoughts, feelings, or revelations that help us navigate our challenges. This guidance can come in various forms—through scripture, the counsel of others, or an inner prompting that directs our actions. Thus, praying for others becomes a twofold blessing: it benefits them while also providing us with the clarity and direction we seek.

The scriptures are replete with accounts of miracles resulting from prayer. From the healing of the sick to the comfort of the distressed, prayer plays a vital role in invoking divine intervention. When we pray for others, we become participants in the miraculous work that God wishes to manifest in their lives. This intercessory prayer can lead to healing, both physical and emotional, and can inspire hope in those who may feel lost or alone.

Praying for others also serves as an opportunity for personal reflection. As we intercede on behalf of someone else, we may find ourselves evaluating our own lives, seeking forgiveness for past transgressions, and striving to be better individuals. This process of introspection aligns with the teachings of the gospel, which encourage us to examine our hearts and actions continually. Through prayer, we become more aware of our own shortcomings and more committed to personal growth.

When we pray for those in need, we are often inspired to take action. This can create a beautiful cycle of kindness and service, as our prayers motivate us to reach out and assist others in tangible ways. Whether it’s volunteering time, offering support, or providing resources, our prayers can lead to acts of service that uplift both the giver and the receiver. This principle of service is deeply rooted in the teachings of Christ, who emphasized the importance of helping those around us.

Collective prayer within communities strengthens the bonds among its members, fostering a supportive environment where individuals feel cared for and uplifted. When we come together in prayer, we build a sense of unity that transcends individual struggles. This collective worship invites the presence of the Holy Spirit, creating a space where individuals can share their burdens and rejoice in each other’s blessings. Building a community of prayer fosters connections that enhance our collective faith journey.

Finally, praying for others nurtures humility within us. By recognizing our dependence on God and His mercy, we cultivate a spirit of servitude and gratitude. This humility allows us to approach life with a sense of purpose and a willingness to serve. As we pray for others, we acknowledge that we are all part of a larger tapestry of humanity, each with our unique challenges and triumphs.

Praying for others is a profound practice that enriches our spiritual lives and fosters a greater sense of community and compassion. It is a powerful tool that invites divine assistance and encourages personal growth and service. Through prayer, we connect not only with God but also with each other, creating a network of love and support that reflects the teachings of Jesus Christ. As we continue to pray for others, let us embrace the blessings that flow from this sacred act and inspire others to do the same.

Gramps

Gramps,

I have an audio recording of my Grandpa’s funeral from 1990. I have transcribed it and would like to put it into a history book I am making of him. Is it appropriate to transcribe and put in the prayers and the dedication of the grave in a family history book? I can’t find a policy on it but the prayers are like talks and show the feeling/faith of the individual. I wanted to ask someone since I can’t find the Church policy on it. Thank!

Michelle

Answer

Michelle,

In the journey of documenting family histories, many individuals encounter moments of profound significance—moments that often include prayers and grave dedications. For members of The Church of Jesus Christ of Latter-day Saints, these acts hold a sacred place in the tapestry of family heritage. But is it appropriate to transcribe these prayers and dedications into family history books?

Within the theology of The Church of Jesus Christ of Latter-day Saints, the body is revered as a sacred entity, and the act of dedicating graves signifies deep respect for the deceased. The Church teaches that the body is a temple, and this belief elevates the act of grave dedication to a solemn occasion. Elder Bruce R. McConkie emphasized that dedicatory prayers should express thanksgiving and comfort, highlighting the importance of the words spoken during these moments.

The reverence surrounding these dedications is echoed in church practices, where prayers are not mere rituals; they are vital conversations with God. As one article notes, prayer serves as a means of guidance, comfort, and connection with Heavenly Father, making the act of transcribing prayers a deeply meaningful practice.

Family history work is a significant aspect of Latter-day Saint belief. It connects individuals with their ancestors and provides opportunities for performing saving ordinances for the deceased. The Church encourages the recording of family histories, which can include prayers and dedications, contributing to a deeper understanding of family heritage and spiritual journeys.

Transcribing prayers and dedications into family history books can serve as a bridge between generations. It allows descendants to connect with their ancestors’ spiritual experiences, fostering a sense of identity and continuity within the family. By preserving these sacred moments, families can create a rich narrative that honors their lineage while also providing context for future generations.

The act of transcribing prayers, including those of dedication, can be a meaningful way to honor the deceased. It allows families to preserve their traditions and express their love and respect for those who have passed. Personal testimonies and experiences related to these prayers can enrich the family history, creating a tapestry of shared beliefs and memories.

When documenting these sacred moments, it is essential to approach the task with respect and sensitivity. This includes accurately conveying the context and emotions surrounding the prayers. As emphasized by church teachings, the documentation should reflect not only the words spoken but also the deep feelings of love and reverence associated with them.

Adding them to Family Search would also allow others to enjoy these precious moments as well. Here is how you can upload audio files.

Photo by Kelly Sikkema on Unsplash

The Church Handbook provides guidance suggesting that family members can dedicate locations or graves where ashes are kept, indicating that specific spots or moments can hold spiritual significance. However, the focus must remain on the deceased’s legacy and the hope of salvation through temple work. Family history is not just a record; it is a testament to faith, love, and the eternal nature of relationships.

In their documentation, families are encouraged to reflect on the sacredness of the act. Including prayers and dedications in family history books is not only appropriate but also a way to continue the spiritual journey of their loved ones. It provides an opportunity to share their faith and experiences with future generations while honoring the values of the Church.

Transcribing prayers and grave dedications into family history books can be a sacred and respectful endeavor. When done with care and reverence, it enhances the family’s understanding of their heritage and provides a spiritual link to their ancestors. By honoring these sacred moments, individuals contribute to a legacy that reflects the love, faith, and traditions of their family.

As you embark on your family history journey, consider the significance of including prayers and dedications. These records not only commemorate lives lived but also enrich the spiritual tapestry of your family’s story, ensuring that the lessons, love, and legacies of the past are preserved for generations to come.

Gramps

Gramps,

Is it wise to get a blessing when I have no faith that I will get answers to my prayers? Or accept the counsel giving during my blessing?

Karen

Answer

Dear Karen,

It’s difficult to answer this question without knowing more.  It’s hard to determine if you desire a blessing, but lack faith that it would address your needs; or if someone is pushing you to receive a blessing that you don’t want (because you suspect what counsel it would include and are unwilling to accept it); or something else entirely.

So, let me just point out a few things that may help.  First, if you do not want to receive a blessing, you should inform whoever is pressuring you to receive one that you do not want one.  You do not need to explain why, just tell them you don’t want one and don’t want to discuss it further.

If you are talking about a Patriarchal Blessing, I would encourage you to wait until you feel a desire for it and have prepared yourself.

If you want the blessing, but lack the faith to receive it, or fear that the Lord will counsel you to do things you don’t feel prepared to do, then there are steps you can take to prepare yourself.  These are the same things required of anyone who wishes to receive a blessing, regardless of the strength of their faith:

• Repentance. It’s fascinating how often Christ’s healings in the New Testament are accompanied by a statement that the person blessed is forgiven of their sins.  Begin this process.  Even a start will increase your faith and lift burdens.
• Humility. As King Benjamin has pointed out, when we receive blessings from the Lord, it is not based on our worthiness, but rather on God’s greatness and love.  Remembering this can help us to feel humble and grateful that the Lord will hear our petition.
• Study. The scriptures are full of the mercy of the Lord Jesus Christ. As you study, you could look at how loving and gentle he is, how quick to forgive and to help those who turn to him.  This may help you overcome your doubts.
• Do all that you can to resolve the situation yourself and to live the gospel of Jesus Christ. When we are doing these things, we put ourselves in a position to be guided by the Spirit, which always leads to better endings.
• Pray for faith, humility, and other virtues you feel you need.

A study of priesthood blessings (Gospel Topics article) may help to resolve your specific concerns.  Without knowing more about your specific situation, I cannot guess.  It may not be wise, in that you may condemn yourself by receiving counsel from God and rejecting it.  On the other hand, God may well withhold His counsel, knowing that you are unwilling to receive it.  And if this is the case, He may replace it with comfort or counsel you are ready to receive, or simply with a call to repent and turn to Him, or even with silence.

Finally, I am reminded of Elder Patrick Kearon’s talk in the most recent General Conference, “God’s Intent is to Bring You Home“:

God is in relentless pursuit of you. He “wants all of His children to choose to return to Him,” and He employs every possible measure to bring you back.

If you can’t trust anything else, trust that.  And consider what Alma had to say about faith:

…even if ye can no more than desire to believe, let this desire work in you…

Even the smallest desire can be nurtured and eventually yield fruit. Let these thoughts work in you.  May God bless you to overcome the trials you are facing.

Gramps

Gramps,

I know someone who is active in church who uses ‘casting prayers’.  She can’t figure out why she has to spend all day saying casting prayers and some kind of mouth or teeth clickings she does, and why she has to ask almost daily for a priesthood blessing and isn’t getting healthier. And she has to do something, not sure what, to find out if she should go to the temple.. Personally I think she is on a wrong path. Are these casting prayers a good thing to do?

Janet

Answer

Hi Janet,

I’ll get straight to the point and then explain. I believe you are correct that your friend is on the wrong path and her behavior patterns in this very unconventional matter are akin to something ancient and modern scriptures warn against repeatedly, witchcraft, sorcery and Wiccan rituals. What she is doing is akin to “casting” spells, which, as you may be aware, is something very tightly connected with witches, sorcery, wizards, etc. I’m not talking about the kinds of fun stories J.K. Rowling writes that go into the fiction and fantasy realm beyond what regular Wiccans believe in or practice. I’m referring to the evil influence that Satan encourages that tries to make a mockery of priesthood power and legitimate revelation by trying to replace it with unholy and compulsory means of connection with the spiritual.

The Lord has taught us very clearly how to pray from both ancient and modern prophets and there are a few elements of prayer your friend is missing.

1. Prayer is meant to be a two-way communication between us and God. “Casting” prayers implies the idea that she is merely “throwing” words out into the air, maybe intended as a weapon to “fend off” any would be attackers from the other side. Prayer is not something that can just be “thrown”  or “cast” into the air. As Elder Christofferson taught: “We ought not to think of God’s plan as a cosmic vending machine where we (1) select a desired blessing, (2) insert the required sum of good works, and (3) the order is promptly delivered.” We cannot simply “cast” prayers and expect God to simply robotically make our wishes come true.

2. The fact that your friend continues this pattern daily is akin to the “vain repetitions” we are commanded to avoid in Matthew 6:7. If she’s doing the same thing over and over again with no different results, that should, in and of itself, be a revealing factor in her confusion.

Thousands of examples of the proper order of prayer in General Conference and such illustrate that there is a correct way to pray. Strange things like this “mouth or teeth clickings” she does is expressly warned against in the Doctrine and Covenants as well. In section 49 it talks about a group who also used strange physical behaviors to attempt to connect with the spiritual, called the Shakers. The Doctrine and Covenants Student Manual says this about them:

Not far from Kirtland, Ohio, the new headquarters of the Church, was a religious society known as the Shaking Quakers. Formerly members of the Society of Friends (Quakers), they were called Shaking Quakers or Shakers for two reasons: their dress and manners resembled in certain respects those of Quakers, and their manner of worship included shaking and physical contortions. The society seems to have had its beginning in England during the latter part of the 1700s. Ann Lee, founder of the Shakers, immigrated to America with her followers just before 1800. Settling in Ohio, they were in such close proximity to the Saints that it was only a matter of time until there was some intermingling between the two groups. One of the Shakers, Leman Copley, joined the Church but retained many of his former beliefs. Still, he wished to go and teach his former friends. Concerned, the Prophet inquired of the Lord and received the reply found in section 49.

Section 49 teaches that they were in need of repentance because they only had a distorted version of the truth. Your friend seems to be exhibiting a elements of a combination of false teachings from Shakers and Wiccan practices, both of which are influenced by Satan.

This might explain why she is confused with her perceived need to receive priesthood blessings every day, as she is perhaps unaware that she is actually inviting evil spirits to dwell with her every day. Evil presence – whether it be in the form of Satan’s personal unembodied minions or deceased persons who have subjected themselves to him – can certainly affect a person’s mental and even physical health. Since the spirit of God is the source of all life, truth, understanding, clarity, health and longevity, when someone invites evil spirits near them, displacing and pushing away the presence of anything holy, the more this happens, the more draining and damaging the effect can be on the physical body as well.

I hope this helps.

Gramps

Gramps,

I’m getting confused by scriptures  that say “and they called upon the Lord“ when prayers are supposed to begin “ Dear Heavenly Father.”

Jennifer

Answer

Jennifer,

I’m interpreting your question to mean that “the Lord” refers to the Son, not the Father.  That is not always true.

Let’s take a look at they etymology. “Lord” means ruler, master, superior, or God.  It comes from the ancient meaning of “guardian.”  There was such a marriage of the concepts of rulers and guardians, that it was naturally understood that the rulers were responsible for the safety and security of those under their rule.

In previous centuries, this title was what we applied to those whom we call managers and bosses today.  At the office, you may have several people that you call “boss.” A manager, assistant manager, office manager, Company President, CEO.  They’re all your ‘boss”.  But only context will tell you which one is the one you are really referring to.

“Lord” simply means “a ruling authority.”  Proper context is required to determine which one is being referred to.  In gospel settings, sometimes this refers to the Father; sometimes, the Son, others, the Godhead as a whole, or even a generic term for Divinity.

We do call upon the Lord in prayer.  And this means that we call upon the Father in prayer, in the name of Son, by the power of the Holy Ghost.

Gramps

Gramps,

Is a prayer offered kneeling from an individual more powerful than on offered sitting? I was told that it was by my sister in law.  If that be the case does that mean that blessings given by priesthood standing aren’t as powerful? I am really confused on this.  Thank you for your help.

Jamie

Answer

Jamie,

Prayer, as you know, is an opportunity for us to be able to communicate with our Father in Heaven. When we contemplate the power behind our prayers let’s review the following items: the attitude of prayer, our faith and humility, and our personal circumstances. The first item we will discuss is the original attitude of prayer and how it was done. In our scriptures we can see that prayer was done:

Standing (Nehemiah 9:4), “Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried with a loud voice unto the Lord their God.” (emphasis mine)

Kneeling (Daniel 6:10), “Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did foretime.” (emphasis mine)

Prostrate (Matthew 26:39), “Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” (emphasis mine)

In these circumstances, these three original attitudes of prayer, which do you think/feel would have been “more powerful”? From my perspective, I would think each manner of prayer (the prayer efficacy and power) would depend on the faith and humility of the individual offering the prayer, would you agree? Surely, our perfect Lord would have offered a prayer that was just as powerful if on his knees, right? Surely Daniel offered powerful prayers, I mean through the power of his prayers he was able to stop the mouths of lions from devouring his flesh. Why, then might your sister feel a kneeling prayer is more powerful then a standing prayer? Let’s review the next item: faith and humility.

Through our faith and humility we trust in the principles we have been taught (precept and example) by those who are in authority (past and modern). Let’s begin with an example from our Savior from the Book of Mormon (Source: 3 Nephi 17:13-14), “And it came to pass that when they had all been brought, and Jesus stood in the midst, he commanded the multitude that they should kneel down upon the ground. And it came to pass that when they had knelt upon the ground, Jesus groaned within himself, and said: Father, I am troubled because of the wickedness of the people of the house of Israel.” (emphasis mine)

Would you agree, that if we exercise our faith and humility toward keeping counsel/commandments that this will add to the efficacy and power of our prayers? In the previous example covering Jesus Christ prostrating himself on the ground we also read the following regarding his decision and attitude of prayer (his faith and humility), “And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,” (Source, emphasis mine) Would following the example of our Savior add more efficacy and power to our prayers?

In 2009, our current prophet said the following regarding our attitude, faith, and humility toward prayer, “The practice of Church members is to kneel in family prayer each morning and evening, plus having daily personal prayers and blessings on our food.”

From my perspective, I would think that as we follow the Lord — his given example — and the Lord’s servants counsel surely it will add to the efficacy and power of our prayers. I would then say, when Enos kneeled down before his Maker — as a result of his faith and humility — it lead to a remarkable experience for him, which leads us to talk about personal circumstance.

In our personal circumstances we will have a choice regarding how and when we pray — our personal attitude. When I think about what your sister suggested the first thought I entertained was someone lying in bed who didn’t want to get out of bed to prayer. Let’s be clear, God will hear and answer both prayers (in bed or out of bed), but which do you think might have more efficacy and power?

What if I knew I needed to prayer about something, and I walked up to my room to pray. When I enter my room I have two choices for sure. The first is that I can pray standing and offer a sincere prayer through my faith. The other option is that I can — through my faith and humility — listen to the counsel and example given by our Savior and his servants. If I choose to act in faith and humility I will kneel (with reverence) as I hearken to the counsel that has been given. This attitude of prayer will definitely increase the efficacy of my prayer, would you agree?

We can also see, if we are thinking clearly, where there are experiences where the efficacy and power of our prayer will not be determined by our position of prayer, but will be determined simply by our faith and humility to pray. If we are walking the halls of our school, and we feel an impression to pray, should we kneel? Or will the Lord hear a quiet prayer from our mind just as he would if we were kneeling and praying out loud? I once again think the answer is plain and clear.

Also, I think you and I can come up with many circumstances where “kneeling” in prayer might not be appropriate and the Lord will answer that prayer just as he would a kneeling prayer. Before we move to the comparison of priesthood blessings (which are accomplished by standing) and prayer which can be done by kneeling please take a moment to ponder more thoroughly upon this experience given by President Eyring regarding his Father who was in the hospital suffering from cancer:

“He was suffering through the end of a long struggle with bone cancer. He still weighed enough and was in such pain that it was hard work to move him from a chair to his bed. Others far more heroic than I spent the months and the days caring for him. But I took some turns on the midnight to dawn shift.

 

“The effects of disease had removed the powers of reason he’d used to make a mark that is still visible in science. He seemed to me almost like a child as we talked through the night. Most of his memories were of riding across the range together with his father in Old Mexico. But sometimes even those happy pictures could not crowd from his mind the terrible pain.

 

“One night when I was not with him and the pain seemed more than he could bear, he somehow got out of bed and on his knees beside it—I know not how. He pled with God to know why he was suffering so. And the next morning he said, with quiet firmness, “I know why now. God needs brave sons.”

 

“Now, when someone tells you the questions that matter yield only to some rational analysis, remember that the stunning achievements of reason over the past three hundred years have sprung from what is called the “scientific method.” I hope you’ll also remember, as I always will, the scientist Henry Eyring on his knees, when the questions that really mattered yielded to the method for finding truth he’d learned as a little boy at his mother’s knee in Old Mexico… What he learned on his knees brought him peace and changed my life.”

In the beginning of this response to your question we talked about “attitude” and the different attitudes of prayer. When we think upon priesthood blessings remember you are comparing a “blessing” to a “prayer.” These aren’t the same. The proper attitude when giving a blessing is following the instruction given through the Lord’s servants. The counsel is the person receiving is sitting down (assuming they are healthy and able to sit down) and the brethren then stand in a circle. I assume we all could be kneeling, the receiver and giver but that would be awkward. I assume we all could even lay prostrate, but that idea leans toward light mindedness and sacrilegious toward a sacred gift. I think, in light of that ridiculous thought you can see clearly that comparing the attitude of giving blessings (standing) to prayer (standing, kneeling, or prostrate) isn’t the best comparison regarding the power or efficacy of a blessing.

Gramps

Gramps,

I’ve been thinking about the line from the Bible Dictionary, “The object of prayer is … to secure for ourselves and for others blessings that … are made conditional on our asking for them.”  Often in Church, we ask for group prayers or fasts to help someone in special need. Why would my blessings be made conditional on someone else also asking for me? Or made conditional on getting a certain number of people praying for me?

Christopher

Answer

Christopher,

When I read your question I am not seeing from this paragraph where the Lord has put a condition on “others” in order for us to receive an answer to our prayer; although, I do recognize the teaching that where two or more are gathered in the name of Christ, He will be there also. Let’s review the whole statement from the Bible Dictionary so others can read the whole statement also:

“As soon as we learn the true relationship in which we stand toward God (namely, God is our Father, and we are His children), then at once prayer becomes natural and instinctive on our part (Matt. 7:7–11). Many of the so-called difficulties about prayer arise from forgetting this relationship. Prayer is the act by which the will of the Father and the will of the child are brought into correspondence with each other. The object of prayer is not to change the will of God but to secure for ourselves and for others blessings that God is already willing to grant but that are made conditional on our asking for them. Blessings require some work or effort on our part before we can obtain them. Prayer is a form of work and is an appointed means for obtaining the highest of all blessings.” (Bible Dictionary, Topic – Prayer)

The teachings and conditions are as follows:

1) We need to learn the “true” relationship we have with God as our Father; we are his children.

2) The difficulties we find in prayer are a result of forgetting this relationship (or possible not fully comprehending this relationship)

3) The will of the Father and will of the son/daughter (child) are brought into correspondence with each other

4) Prayer is not to change the will of the Father

5) Prayer is to secure for ourselves what blessings the Father already is willing to grant

6) The condition is us asking for it (which is the point you are making)

7) Another condition is that we are to put forth work or some effort before we obtain an answer

In this paragraph I am not able to find any clarification that our prayers are dependent or conditioned by someone else asking for them, nor is any “number” of people mentioned in order to receive an answer. The concept being taught for group prayer is that when more are gathered, then it will draw more prayers to the Father requesting or asking for the same thing. As a father myself, at times one of my children will come to me and ask for something. I don’t act right away, for mine own reasons, but when he brings his brother and sister with him asking for the same thing, and they are asking for the same thing I at times will act more quickly.

I can see one reason why God may wait for others (not the condition, just simply waiting) is for us to show love to our fellowmen, our brothers and sisters. An opportunity for us to honor our baptismal covenants. If one person in this world is fasting and praying for rain it still has efficacy; although, if the whole earth and all the sons and daughters of God are praying and fasting for rain, well, it seems there is more power and efficacy — and yet — all this still hinges on the will of the Father and our willingness to submit to the will of the Father, not to change it. I assume the real hard part is the concept of accepting the will of the Father when in our limited understanding it doesn’t make any sense, but we submit (sometimes cheerfully and sometimes with frustration and maybe anger).

Gramps

Gramps,

My sister just called me today to tell me she learned something new in church yesterday. She said that Jesus is the God of the Old Testament. I just read on your site that Mormons believe that Jesus was the Jehovah of the Old Testament. If Jehovah (Jesus) gave Israel the Ten Commandments, including the one that says they should worship no other gods, then why do Mormons not pray to Jesus, but to “God the Father”. Who is “God the Father” in the Old Testament? Please explain.

Lisa

Answer

Dear Lisa,

God the Father (Elohim) and His Son Jesus Christ (Jehovah), although two distinct personages are one in purpose, as clearly implied by the words of the Savior in John 17:20-21

Neither pray I for these alone, but for them also which shall believe on me through their word;

 

That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.

God the Father, as the name implies, is the father of the spirits of all humanity. Our Lord and Savior, Jesus Christ, was His first born Son in the spirit world, who became the Redeemer of all mankind. It was He–Jesus Christ of the New Testament and Jehovah of the Old Testament–who commanded us to pray to the Father in His name—

And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

 

If ye shall ask any thing in my name, I will do it (John 14:13-14).

Gramps