Gramps,

I’ve always been under the impression that there is one prophet on the earth at a time, but I also know periods of the bible and the Book of Mormon overlap. So is that contradictory?

Chase

Answer

Chase,

If you have ever heard the idea that “there is only one prophet on the earth at a time,” it can sound a little confusing when you read the Bible and the Book of Mormon together. After all, the two books overlap in history, and during some of those periods, several prophets were clearly living at the same time.

So, is that contradictory? Not according to Latter-day Saint doctrine. The important thing is understanding what the Church means by “one prophet” at a time.

The scriptures themselves make it clear that many prophets can live at the same time. One of the best examples comes from the very beginning of the Book of Mormon.

Nephi tells us that during the first year of King Zedekiah’s reign, around 600 B.C., “there came many prophets” to the people of Jerusalem, warning them that they needed to repent or Jerusalem would be destroyed.

One of those prophets was Lehi. The Lord gave Lehi visions and commanded him to preach repentance. Eventually, Lehi and his family left Jerusalem and began their journey to the promised land. But Lehi wasn’t the only prophet around at the time.

Jeremiah was also prophesying in Jerusalem during this same general period. The Church’s instructional material specifically notes that “Jeremiah prophesied in Jerusalem during the same time as the prophet Lehi.”

The Book of Mormon actually gives us an even broader picture by saying that there were “many prophets” in Jerusalem. So clearly, “one prophet” cannot mean that only one person on the entire earth can be a prophet. This is where priesthood keys become important.

In the restored Church, the President of The Church of Jesus Christ of Latter-day Saints is the presiding prophet, seer, and revelator. He is the person who holds the keys necessary to receive revelation for the Church as a whole.

Doctrine and Covenants 43:2–4 teaches that the Lord’s revelations and commandments for the Church come through the person appointed to preside.

The Church’s Gospel Topics material explains:

“When the Lord wants to direct His Church, He speaks through the living prophet who serves as the President of the Church.”

So when Latter-day Saints say there is “one prophet on the earth,” they are generally talking about the one prophet who presides over the Lord’s Church and is authorized to receive revelation for the entire Church. That is different from saying there can be only one person anywhere on earth who has a prophetic calling or receives revelation from God.

There is another reason this can get confusing. Latter-day Saints sustain the members of the First Presidency and the Quorum of the Twelve Apostles as “prophets, seers, and revelators.”So, technically, the Church has more than one prophet.

However, there is a distinction between being a prophet, seer, and revelator and holding the keys of the President of the Church. The Church explains that although the First Presidency and Twelve are all sustained as prophets, seers, and revelators, the President of the Church is the one authorized to receive revelation for the entire Church.

President Ezra Taft Benson explained this distinction very directly:

“Only one man stands as the Lord’s spokesman to the Church and the world, and he is the president of the Church.”

The Bible follows the same general pattern. It doesn’t present prophecy as something limited to a single person living at a time. For example, during the period leading up to Jerusalem’s destruction, several prophets were active. Jeremiah was preaching in Jerusalem while Lehi was also receiving revelation from God.

That doesn’t mean Jeremiah and Lehi were competing prophets. They had different circumstances, audiences, and responsibilities. Jeremiah was called to minister among the people in Jerusalem, while Lehi was eventually commanded to take his family into the wilderness and establish a new branch of God’s covenant people.

This is actually an important principle in understanding how God has worked with His children throughout Scripture. God can call prophets to different people at the same time.

The Book of Mormon gives us another example of this principle because its prophets were ministering to the Nephites while prophets were also ministering to people in the Old World.

That makes sense when we remember that the Bible and the Book of Mormon are records of God’s dealings with different groups of people. The Bible primarily records God’s dealings with people in the Old World, while the Book of Mormon records God’s dealings with another group of Israelites who were led away from Jerusalem.

There is therefore no reason, from an LDS perspective, that God could not have prophets working among different groups of His children at the same time.

The easiest way to understand the phrase “one prophet on the earth” is this: there can be many prophets, but there is one presiding prophet who holds the keys to direct the Lord’s Church as a whole.

That’s what Latter-day Saint leaders mean when they emphasize the importance of having a living prophet.

President Ezra Taft Benson famously taught:

“The most important prophet, so far as we are concerned, is the one who is living in our day and age.”

His point was that while we have the words of ancient prophets available to us, the living prophet has the responsibility of providing revelation and guidance for the Church in the circumstances of our own time.

So Jeremiah could be a prophet. Lehi could be a prophet. Nephi could be a prophet. Alma could be a prophet. And at the same time, in the modern Church, the President of the Church is the presiding prophet with the keys to receive revelation for the entire Church.

In other words, “one prophet” doesn’t mean “only one prophet exists.” It means there is one presiding prophet who holds the keys to speak authoritatively for the Church as a whole.

Once that distinction is understood, the apparent conflict between the Bible and the Book of Mormon disappears. The fact that their histories overlap actually provides a good scriptural example of the difference between having multiple prophets and having one presiding prophet with the keys of the Church.

Gramps

Gramps,

Is it against Church policy, worthiness, or otherwise incompatible with the Church to say that you may believe a prophet was wrong? We know prophets have been wrong in the past. However, if I believe someone was wrong in the past, am I to be wrong according to Church doctrine?

John

Answer

John,

The short answer is that The Church of Jesus Christ of Latter-day Saints teaches that prophets are called of God but are not infallible. Believing that a prophet was wrong about something is not, by itself, contrary to Church doctrine. However, how we approach such questions matters greatly.

From the beginning, the Church has taught that prophets are mortal men who continue to learn, grow, and sometimes make mistakes. The Bible itself provides numerous examples. Moses struck the rock when he should have spoken to it  (Numbers 20:7-12). Jonah initially resisted the Lord’s command to preach to Nineveh. Peter struggled to understand that the gospel should be taken to the Gentiles until he received further revelation (Acts 10). Yet all of these men remained prophets and servants of God.

The Doctrine and Covenants openly acknowledges the reality of prophetic weakness. In speaking about the revelations received through Joseph Smith, the Lord declared:

“These commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding” (Doctrine and Covenants 1:24).

That verse is remarkable because the Lord does not present His servants as flawless. Rather, He explains that revelation comes through mortal people who have weaknesses and limitations.

Joseph Smith himself never claimed perfection. In a sermon delivered shortly before his death, he stated:

“I never told you I was perfect; but there is no error in the revelations which I have taught.” (History of the Church, Volume 6, page 366)

Joseph understood that there was a difference between divine revelation and the personal imperfections of the prophet receiving it. His statement suggests that while revelation comes from God, prophets themselves remain mortal and fallible.

Modern Church leaders have repeatedly taught this same principle. In General Conference, President Dieter F. Uchtdorf made a statement that surprised some members because of its candor:

“To be perfectly frank, there have been times when members or leaders in the Church have simply made mistakes. Things were said or done that were not in harmony with our values, principles, or doctrine.” (Come, Join With Us)

It is one of the clearest acknowledgments from a member of the First Presidency that Church leaders can make mistakes.

Similarly, Elder Jeffrey R. Holland taught:

“Except in the case of His only perfect Begotten Son, imperfect people are all God has ever had to work with.” (Lord, I Believe)

His observation applies to every prophet in scripture and Church history. God’s work has always moved forward through imperfect servants.

Because of this, many faithful Latter-day Saints recognize that prophets have occasionally been mistaken in their opinions, assumptions, interpretations, or administrative decisions. Church leaders themselves have acknowledged this reality.

The more important question is whether concluding that a prophet was wrong is incompatible with faithfulness or worthiness.

The answer appears to be no.

The Church does not require members to believe that every statement ever made by a prophet was correct. Worthiness interviews do not ask whether members believe every prophetic statement throughout history was free from error. Rather, members are asked whether they sustain the First Presidency and the Quorum of the Twelve Apostles as prophets, seers, and revelators.

Sustaining a prophet is not the same thing as believing he is incapable of making mistakes. In LDS understanding, sustaining means supporting, praying for, and recognizing the divine authority of those whom God has called. A member can believe that a prophet was mistaken on a particular issue while still sustaining that prophet’s calling.

In fact, the Restoration itself demonstrates that prophetic understanding often develops over time. One recurring theme in Church teachings is that revelation is received gradually. The Church’s Gospel Topics resource on plural marriage notes that revelation is often a process received “line upon line.” (Plural Marriage)

This principle can help explain why faithful members may occasionally view certain historical statements or actions differently than previous generations did. The existence of continuing revelation means that understanding can increase over time.

At the same time, LDS doctrine does not encourage a casual dismissal of prophetic counsel. There is a difference between acknowledging prophetic fallibility and adopting a posture of constant skepticism toward prophetic leadership.

The restored gospel invites members to seek spiritual confirmation for themselves. Moroni taught:

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

Likewise, the Lord instructed the Saints:

“Seek ye out of the best books words of wisdom; seek learning, even by study and also by faith” (Doctrine and Covenants 88:118).

These passages teach that disciples should combine faith, study, and personal revelation. Members are not expected to abandon reason or historical inquiry. Instead, they are encouraged to seek understanding through both spiritual and intellectual means.

This means that if a member studies Church history and concludes that a prophet was mistaken on a particular issue, that conclusion alone does not place the member outside Church doctrine. The Church’s own teachings regarding prophetic fallibility leave room for such conclusions.

However, LDS doctrine also encourages humility. Just as prophets can make mistakes, individual members can also misunderstand history, doctrine, or circumstances. For that reason, many faithful Saints approach difficult questions with caution. Rather than claiming perfect certainty, they recognize the possibility that additional information or revelation may provide greater understanding.

Ultimately, the restored gospel is centered on Jesus Christ rather than on the perfection of mortal leaders. The testimony that prophets are called by God does not require a belief that they never err. Scripture, Church history, and modern prophetic teachings all point to the same conclusion: God works through imperfect people.

Therefore, according to LDS doctrine, it is not inherently against Church policy, worthiness, or faithful membership to believe that a prophet was wrong about something in the past. The Church has never taught prophetic infallibility. What it teaches is that God calls prophets, works through imperfect servants, and invites all members to seek the witness of the Holy Ghost as they navigate questions of doctrine, history, and prophetic counsel.

A faithful Latter-day Saint can simultaneously believe that prophets have occasionally been mistaken and also believe that God continues to guide His Church through living prophets today.

Gramps

]]> https://askgramps.org/is-against-church-doctrine-affect-my-worthiness-disagree-with-something-a-prophet-said/feed/ 0 https://askgramps.org/how-do-we-know-if-a-prophet-is-a-true-prophet/ https://askgramps.org/how-do-we-know-if-a-prophet-is-a-true-prophet/#respond Sun, 05 Oct 2025 12:21:54 +0000 https://askgramps.org/?p=70230 Question

Gramps,

How do we know if a prophet is a true prophet, and how is a new one selected?

Various submissions

Answer

Hello everyone,

With the death of President Russell M. Nelson, several questions have again arisen regarding the succession of prophets and also how to tell if a prophet is a true prophet. Though I’ve answered these questions in the past, with the current events of the last few days, let’s do it again.

Both ancient and modern scripture insist that no man can declare himself a prophet and be accepted as such. The apostle Paul, writing in Hebrews, outlined the essential principle that “no man taketh this honour unto himself, but he that is called of God, as was Aaron” (Hebrews 5:4). Here, the calling is direct, divine, and operates through specific priesthood channels.

Old Testament:  Aaron was called by God through Moses (Exodus 7:1-2), establishing the template that prophets and high priests act under God’s undisputed commission.

Early Christianity: After Judas’s betrayal, the Apostles replaced him through united prayer, supplication, and what scriptures describe as an “inspired popular vote”—seeking God’s will in the matter (Acts 1:13-26).

Restoration: The organization of The Church of Jesus Christ of Latter-day Saints in 1830 saw a deliberate restoration of prophetic authority through direct revelation. Joseph Smith was not self-appointed; he claimed and exercised authority received through visions, angelic ministrations, and sustained by the believers.

In the Church today, the establishment and succession process for prophets is systematic and divinely guided. When the Prophet passes away, the First Presidency is dissolved, and the Quorum of the Twelve Apostles—of which the senior member by ordination date becomes the acting President—unanimously sustains the next Prophet after united council and prayer. This pattern ensures both historical continuity and spiritual legitimacy.

At the next General Conference, the newly selected Prophet is sustained by the vote of Church members—reinforcing the principle of community confirmation as found in scripture and early Church history.

A genuine prophet must be called by God, not self-interest, popular acclaim, or human institution alone. In the tradition of Aaron, Moses, the apostles, and Joseph Smith, a prophet receives a commission either by direct revelation, heavenly manifestation, or as part of the established governing body acting under inspiration.

In the Church, ordination and setting apart to the prophetic office is performed by the laying on of hands by the apostles—those already holding the requisite priesthood keys. This preserves an unbroken spiritual lineage and avoids the confusion of competing claimants.

A true prophet’s teachings will not contradict prior revelations or the standard works of scripture. New teachings may come, but they harmonize with and build upon previous divine law. Joseph Smith declared, “God’s house is a house of order,” and this order is preserved through cumulative, not contradictory, revelation.

This doctrinal safeguard was emphasized by ancient Christian texts such as the Didaché and reiterated in modern instruction. If a prophetic claimant attempts to teach doctrine at odds with established scripture, their claim is suspect.

Perhaps most profoundly, anyone seeking to discern a true prophet is encouraged to inquire of God directly. As taught by James, “If any of you lack wisdom, let him ask of God” (James 1:5). Members are admonished to pray and receive confirmation from the Holy Spirit that the person claiming prophetic authority is, in fact, so ordained. This spiritual witness is not reserved for leadership but is promised to all sincere seekers.

Unique to the Church is the principle of “common consent”—the community of believers has a role in sustaining those called to prophetic offices. While divine revelation initiates the call, the people’s sustaining vote is a vital part of the process.

When apostasy or confusion has arisen in the Church, the order and clarity of this process have been crucial in maintaining unity and legitimacy—illustrated powerfully in the transition from Joseph Smith to Brigham Young.

Christ Himself taught, “By their fruits ye shall know them” (Matthew 7:20). A true prophet’s life and ministry bear spiritual fruit: personal integrity, doctrinal soundness, care for the poor, humility, and lasting impact. Prophets are not perfect and have made mistakes, but their lives reflect repentance, growth, and a persistent return to God’s will.

Importantly, prophets cannot teach “prophecy” as if it were a learned skill. According to the early Christian text Didaché, prophecy is a direct gift from God and is not transmitted via education or tradition, distinguishing true callings from mimicked authority.

It is vital to recognize that, while divinely called, prophets are human and subject to error. Scriptural accounts of Moses, Jonah, and others display imperfection and growth. The Church teaches that while human weakness exists, the Lord speaks through prophets, will not allow the Church to be led astray, and enables members to seek spiritual confirmation for themselves.

Prior questions and answers:

What are modern-day prophets?
How do you identify a real prophet from a fake one?
How is a new president of the Mormon Church called to be the president?
Are modern-day prophets set apart, and if so, how?
Who announces who the new Prophet will be?
How do I determine if a prophet is false?
Does a man have to be an apostle to be the next prophet?
How is a new apostle chosen? 

Gramps

Gramps,

Did the prophets, through the dispensations, have specific responsibilities?

Brad

Answer

Brad,

Dispensations can be understood as periods in which God has provided specific revelations and instructions to His people. According to Latter-day Saint theology, there have been several dispensations throughout history, each marked by a prophet who received divine authority and guidance. The Bible Dictionary describes a dispensation as a “period during which God gives specific revelations and commandments to His children.” This framework allows for a structured understanding of how God’s will has been communicated over time.

Prophets are central figures in each dispensation, acting as intermediaries between God and humanity. They receive divine revelations, which they then share with their followers. The role of a prophet is not merely to convey messages but to establish covenants, restore priesthood authority, and guide their people in righteousness. For instance, Adam, the first prophet, received commandments directly from God and taught his children about the importance of obedience and sacrifice. Similarly, Noah was called to warn his generation of impending destruction and to prepare a remnant to continue God’s work on Earth.

One of the critical aspects of dispensations is the continuity of priesthood authority. Each prophet is believed to hold keys that allow them to perform sacred ordinances and lead their people. This authority is passed down through generations, ensuring that God’s teachings remain accessible. The Bible teaches that “the Lord will raise up from the very rocks servants unto Himself” (Matthew 3:9), indicating that God can choose prophets from any background to fulfill His purposes. This principle underscores the idea that divine authority is not limited to a specific lineage but is available to all who are called by God.

Adam is recognized as the first prophet and the head of the first dispensation. He received direct revelations from God, including the commandment to multiply and replenish the Earth. Adam’s teachings laid the foundation for understanding the nature of God and the importance of obedience. He taught his children about the plan of salvation and the necessity of sacrifice, which was exemplified in the offering of lambs. Adam’s role as a prophet was crucial in establishing the principles of faith and repentance that would be central to all future dispensations.

Noah, the head of the second dispensation, was called to preach repentance to a wicked generation. His mission was to prepare for the great flood, which would cleanse the Earth of its corruption. Noah’s faithfulness in building the ark and gathering his family and the animals exemplified obedience to God’s commandments. He is often referred to as a “herald of righteousness” because he warned his contemporaries of the impending judgment while also providing a means of salvation through the ark. After the flood, Noah received the covenant of the rainbow, symbolizing God’s promise never to destroy the Earth by water again, thus establishing a new beginning for humanity.

Abraham is a pivotal figure in the history of dispensations, serving as the head of the third dispensation. He is known for his unwavering faith and willingness to follow God’s commands, even when they seemed impossible. Abraham’s covenant with God included promises of land, posterity, and blessings for all nations through his lineage. His role as a prophet involved not only receiving revelations but also teaching others about the nature of God and the importance of righteousness. Abraham’s faithfulness established him as a “father of many nations,” and his legacy continues to influence millions today.

Moses, the head of the fourth dispensation, played a crucial role in delivering God’s commandments to the Israelites. He led them out of bondage in Egypt and received the Ten Commandments on Mount Sinai, which served as a moral and ethical foundation for the Israelite community. Moses’s leadership exemplified the importance of obedience to God’s laws and the need for a covenant relationship with Him. His role as a prophet was not only to convey God’s will but also to intercede for his people, demonstrating the compassionate nature of God.

The concept of dispensations culminates in the belief that Joseph Smith was called as a prophet in the last dispensation, known as the Dispensation of the Fullness of Times. This period is characterized by the restoration of priesthood authority and the fullness of the gospel. Before Joseph Smith, there was a significant apostasy, and the keys of the priesthood were not present on the Earth. Joseph’s role was to restore the teachings and ordinances that had been lost, including the Book of Mormon, which serves as another testament of Jesus Christ.

The belief in ongoing revelation is a cornerstone of Latter-day Saint theology. Just as ancient prophets received guidance from God, members of the Church believe that modern prophets continue to receive divine instruction. This principle emphasizes that God’s plan is not static but evolves as humanity progresses. The teachings of Joseph Smith and subsequent leaders provide insights into how individuals can navigate the complexities of modern life while remaining true to divine principles.

Gramps

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,

I was studying Luke 2 this Christmas Season, and was a little struck by the description of a devout temple worker within, starting verse 36: “…there was one Anna, a prophetess, (…, 37) …she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.”

Could she have received visions, same as a prophet? If so, could we have prophetesses in modern times, someday?

Harrison

Answer

Harrison,

Thank you for the question.

Are you asking about being a “prophet” or being “The Prophet”?  These are two different things.

The Biblical use of the word “prophet/prophetess” doesn’t have the same connotations as it does in the modern Church.  Biblically, a prophet was someone who had supernatural gifts from God at a level that was above the norm.

To illustrate, have you ever wondered what the difference is between giving a priesthood blessing of healing vs. having the “Gift of Healing”? (1 Corinthians12).  It seems that people can have special gifts from the Lord while they don’t necessarily hold the priesthood.  One gift of the Spirit is: Prophecy (v. 10).

What is prophecy?  It is the divine ability to speak unknown truths.

But behold, the Lord God poured in his Spirit into my soul, insomuch that I did confound him in all his words. (Jacob 7:8)

The Lord gave Jacob additional understanding and knowledge when contending with Sherem.  Without that gift, Jacob was just a man who was probably not Sherem’s equal in the skills of debate.  But with God’s power and wisdom behind him, he was able to confound Sherem.

If you recall the episode of Jesus speaking with the Samaritan woman at the well:

16 Jesus saith unto her, Go, call thy husband, and come hither.

 

17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:

 

18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.

 

19 The woman saith unto him, Sir, I perceive that thou art a prophet.   (John 4:16-19)

Compare that to how we use it today.  The meaning of the word “prophet” today tends to mean either the President of the Church or any of the 15 Apostles.  The fact that Jesus had perception beyond the five senses was what impressed the Samaritan woman to call him a prophet.  So, just a bit different.

Likewise, Anna was also gifted with a perception of divine things.  And it seemed that she was also one who would prepare the way of the Lord.  People knew her.  They knew of her gift.  And she waited for many years to be able to witness that the Great Deliverer had come.

Your question appears to ask if we will have a female prophet who will lead the Church today just as Pres. Nelson does today.  All the light and knowledge we have thus far seem to say that women will not be ordained to any priesthood office in mortality.  There are many theories as to why.

The only place where that is not so is in temple work.  And that is only allowed for the practicality of separating the sexes.  Additionally, you may want to ponder why the only temple attendant in the Celestial Room is a female.  Rarely will you see a male temple worker just “hanging out” in the Celestial Room.

Beyond that, everything we do know of the priesthood is that it is patriarchal in nature, and thus will be limited to males. While I can’t with 100% certainty state that this will never change no matter what, I have heard precisely zero indication that this will change any time soon.

Gramps

Gramps,

For a man to become the next prophet, must he hold the position of being a member of the Church of the Firstborn? I understand that the LDS Church and the Church of the Firstborn are distinct churches. Thanks for your time.
 

Jeffrey

Answer

Jeffrey,

In The Church of Jesus Christ of Latter-day Saints, the role of a prophet is considered one of the highest callings. Prophets are seen as God’s chosen leaders who communicate divine will to His people. An intriguing question arises: must a man be a member of the Church of the Firstborn to become a prophet? This article explores the requirements for the prophetic office within the Church, focusing particularly on the significance of the Melchizedek Priesthood and its relationship to the Church of the Firstborn. By examining scriptural references and Church teachings, we aim to clarify the criteria for one to ascend to the prophetic office.

According to Latter-day Saint beliefs, the Melchizedek Priesthood is the higher order of the priesthood, which holds the authority to perform sacred ordinances and govern the Church. Doctrine and Covenants 107:1-4 outlines the nature of this priesthood, stating that it is “the authority given to man to act in the name of God” (D&C 107:1). This authority is fundamental for anyone seeking to lead the Church as a prophet.

The Melchizedek Priesthood is conferred upon worthy male members of the Church who meet specific requirements, including faithfulness, worthiness, and the laying on of hands by those in authority. Thus, the prophetic calling is closely tied to the possession of this priesthood. However, it is essential to note that one does not need to be a member of the Church of the Firstborn to hold the Melchizedek Priesthood.

The Church of the Firstborn, as described in Doctrine and Covenants 76:54-56, refers to a celestial community of believers who have received the fullness of the Father’s glory. This designation is often associated with those who have achieved a high degree of faithfulness and righteousness, culminating in exaltation in the highest degree of glory in the celestial kingdom.

While the Church of the Firstborn is a significant concept within Latter-day Saint theology, it is not a prerequisite for becoming a prophet. The scriptures mention that those who receive the testimony of Jesus and believe in His name, who are baptized and keep His commandments, become part of this sacred community. However, the role of a prophet is fundamentally linked to the authority of the Melchizedek Priesthood, rather than membership in the Church of the Firstborn.

To understand the distinction between holding the prophetic office and being a member of the Church of the Firstborn, we must examine the nature of these roles. The prophetic office is primarily concerned with spiritual leadership and communication with God. In contrast, membership in the Church of the Firstborn is associated with exaltation and receiving the fullness of God’s glory.

Doctrine and Covenants 107:22 states,

Of necessity there are these two priesthoods, the Melchizedek and the Aaronic, which are called the Holy Priesthood; and it is through these that the fullness of the gospel is given.

Therefore, while the Church of the Firstborn is a commendable status that reflects one’s righteousness and is ultimately tied to exaltation, it does not serve as a necessary condition for one to serve as a prophet within the Church.

The scriptures provide further insight into the requirements for becoming a prophet. In the Book of Mormon, we find examples of great prophets who were not explicitly mentioned as members of the Church of the Firstborn. For instance, Alma the Younger and the prophet Lehi were called to lead and guide despite not being identified as members of this exclusive community.

Moreover, Doctrine and Covenants 1:38 highlights the importance of divine calling:

What I the Lord have spoken, I have spoken; and I excuse not myself; and though the heaven and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.

This verse underscores that it is God who calls individuals to the prophetic office, regardless of their association with the Church of the Firstborn.

While the Melchizedek Priesthood is essential for one to become a prophet, worthiness, and righteousness play crucial roles in this process. Doctrine and Covenants 121:34-36 states,

Many are called, but few are chosen. And why are they not chosen? Because their hearts are set so much upon the things of the world, and aspire to the honors of men.

This scripture illustrates that personal worthiness and the desire to serve God above all else are vital components in being selected as a prophet.

Furthermore, the process of becoming a prophet involves a deep commitment to follow God’s commandments and serve His people. Prophets are expected to be leaders in righteousness, guiding others toward spiritual growth and truth. This moral and spiritual integrity is paramount, whether or not an individual is a member of the Church of the Firstborn.

In summary, while the Church of the Firstborn represents a celestial community within Latter-day Saint theology, membership in this group is not a prerequisite for becoming a prophet. The authority to serve as a prophet is fundamentally linked to the Melchizedek Priesthood, which can be conferred upon worthy male members of the Church. The prophetic calling is a divine appointment, emphasizing worthiness, righteousness, and a commitment to serve God and His people.

As Latter-day Saints, we recognize that the calling to be a prophet is sacred and requires a deep commitment to follow the teachings of Jesus Christ. By understanding the distinction between the Church of the Firstborn and the prophetic office, we can appreciate the divine nature of this calling and the importance of personal worthiness and spiritual integrity.

Gramps

I was just wondering why there isn’t a modern prophet like Samuel the Lamanite that gives us specific signs to watch for and timelines? Thanks.

Burt

Answer

Burt,

This seems to be a question that quite a few people have in the Church, today, but hear me out: I think this is a symptom of “looking beyond the mark” (Jacob 4:14). The fact is we have 15 Prophets, Seers, and Revelators on the earth today. There are members of the Church who look at the account of Samuel the Lamanite, in Hellman chapters 13-15) and his preaching to the Nephites and see someone coming from outside the organization of the Church at the time, but I want you to look at what converted Nephites did in Hellman 16:1 – “…as many as believed on his word went forth and sought for Nephi; and when they had come forth and found him they confessed unto him their sins and denied not, desiring that they might be baptized unto the Lord.” The fact that converted Nephites went to God’s appointed and ordained leader of the Church tells me they knew where the priesthood authority lay.
Further, no matter how prophets were or were not sent in previous dispensations, the Lord has given us the pattern for how prophets are sent today. Take a look at Doctrine and Covenants 42:11 and 43:2-7

Again I say unto you, that it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority and has been regularly ordained by the heads of the church.

____

For behold, verily, verily, I say unto you, that ye have received a commandment for a law unto my church, through him whom I have appointed unto you to receive commandments and revelations from my hand.

 

And this ye shall know assuredly—that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me.

 

But verily, verily, I say unto you, that none else shall be appointed unto this gift except it be through him; for if it be taken from him he shall not have power except to appoint another in his stead.

 

And this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations or commandments;

 

And this I give unto you that you may not be deceived, that you may know they are not of me.

 

For verily I say unto you, that he that is ordained of me shall come in at the gate and be ordained as I have told you before, to teach those revelations which you have received and shall receive through him whom I have appointed.

Today, those who try to enter in any other way than the gate (and there are those who, knowing they cannot get past this requirement, try to discredit or to destroy the gate) the pattern the Lord has given us for this dispensation can be counted as false prophets and impostors. Joseph F. Smith said,

It is not my business nor that of any other individual to rise up as a revelator, as a prophet, as a seer, as an inspired man, to give revelation for the guidance of the Church, or to assume to dictate to the presiding authorities of the Church…. We can accept nothing as authoritative but that which comes directly through the appointed channel, the constituted organizations of the Priesthood, which is the channel that God has appointed through which to make known His mind and will to the world….

 

“… the moment that individuals look to any other source, that moment they throw themselves open to the seductive influences of Satan, and render themselves liable to become servants of the devil; they lose sight of the true order through which the blessings of the Priesthood are to be enjoyed; they step outside of the pale of the kingdom of God, and are on dangerous ground. Whenever you see a man rise up claiming to have received direct revelation from the Lord to the Church, independent of the order and channel of the Priesthood, you may set him down as an impostor. (In Journal of Discourses, 24:188–90.)

Our modern-day prophet and apostles are the ones the Lord has designated to lead us. While they are only men, they are men who have been called and ordained by God, through the channels He established, to lead the Church and His people. They ar ethe watchmen in the tower, as are our local leaders.

As far as signs to watch for and timelines go, we have something the Nephites and Lamanites didn’t have: the scriptures pertaining to the specific times. While the Nephites had scripture that warned them to repent, and that they should expect the Savior to come among them, they needed some signs to look for. We, on the other hand have so much scripture pertaining to our times and the Second Coming of our Savior, that until we have delved into these sacred writings, we have no right to expect more. Harold B. Lee gave us some great resources to start.

There are among us many loose writings predicting the calamities which are about to overtake us. Some of these have been publicized as though they were necessary to wake up the world to the horrors about to overtake us. Many of these are from sources upon which there cannot be unquestioned reliance.

 

Are you priesthood bearers aware of the fact that we need no such publications to be forewarned, if we were only conversant with what the scriptures have already spoken to us in plainness?

 

Let me give you the sure word of prophecy on which you should rely for your guide instead of these strange sources which may have great political implications.

 

Read the 24th chapter of Matthew—particularly that inspired version as contained in the Pearl of Great Price. (JS—M 1.)

 

Then read the 45th section of the Doctrine and Covenants where the Lord, not man, has documented the signs of the times. [D&C 45]

 

Now turn to section 101 and section 133 of the Doctrine and Covenants and hear the step-by-step recounting of events leading up to the coming of the Savior. [D&C 101; D&C 133]

 

Finally, turn to the promises the Lord makes to those who keep the commandments when these judgments descend upon the wicked, as set forth in the Doctrine and Covenants, section 38. [D&C 38]

 

Brethren, these are some of the writings with which you should concern yourselves, rather than commentaries that may come from those whose information may not be the most reliable and whose motives may be subject to question. And may I say, parenthetically, most of such writers are not handicapped by having any authentic information on their writings.

 

Admonitions For The Priesthood of God

I strongly recommend reading the entire talk

I want to caution you to stick to the revealed word of God and to not go looking for the sensational or new and exciting theories out there. Seek, as President Nelson and others among the First Presidency and the Twelve have admonished, the gift of discernment and the guidance of the Holy Ghost in your study.

Gramps

Gramps,

Was there a prophet in the on the earth at the time of the Saviour’s birth.

Elizabeth

Answer

Hi Elizabeth,

Thank you for your question.  The answer to your question is – yes. One can read the account of the prophet, on the earth at the time of the Savior’s birth, in the Book of Mormon.  3 Nephi 1 takes place during the Savior’s birth. Similar to the Biblical account, the chapter heading in 3 Nephi reads:

The night of Christ’s birth arrives—The sign is given, and a new star arises (vs.21)

The title for 3 Nephi states:

The Book of Nephi the Son of Nephi, Who Was the Son of Helaman

Then reading on the Church’s website it elaborates on who was Nephi, son of Nephi, son of Helaman. Here we learn:

Nephi, Son of Nephi, Son of Helaman

 

One of the twelve Nephite disciples chosen by the resurrected Jesus Christ in the Book of Mormon (3 Ne. 1:2–3; 19:4). This prophet prayed mightily to the Lord in behalf of his people. Nephi heard the voice of the Lord (3 Ne. 1:11–14). Nephi was also visited by angels, cast out devils, raised his brother from the dead, and bore a testimony that could not be disbelieved (3 Ne. 7:15–19; 19:4). Nephi kept the scriptural record (3 Ne. 1:2–3).

I hope this helps Elizabeth and encourages you to learn even more about the Savior.  Thank you for your question.

Gramps

Gramps,

We have to consider what our actual apostles and prophets say as scriptures? We were discussing this subject with some brothers and I think they speak to us acording to the Father’s will, like the prophets in Bible or in the Book of Mormon. In olden days, they didn’t have the Bible or The Book of Mormon like a canonized book. Maybe like a magazine or something like that and then they put it together we now have this sacred books. I hope you understand me.

Nery

Answer

Nery,

In order to answer your question correctly I would like to share a scripture verse found in D&C 68:4 which explains an important aspect before we consider our  apostles and prophets words as scripture:

“And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation.”

We discover from this verse that when our prophets and apostles speak when moved upon by the spirit their words are scripture, and we know if they have spoken by the spirit if:

1. The words were the will of the Lord

2. The words were the mind of the Lord

3. The words were the word of the Lord

4. The words were the voice of the Lord

If our prophets and apostles words do not conform to this, then we can know for ourselves that they are speaking their own thoughts, and what they feel to be true.

Thus, the responsibility lies upon the members to be themselves in tuned with the spirit and the will of the Lord, such that we come to easily recognize scripture, verses their opinion.

Gramps

Gramps,

What are modern day prophets?

Catalino

Answer

Dear Catalino,

The Lord communicates with us his children in different ways.  He will speak to us personally, through the Holy Ghost, for matters that are personal, or pertaining to those within the sphere of our influence.  When He wants to give a message to the world though, He uses prophets.  Christians, Jewish people and Muslims all accept prophets of the Old Testament such as Noah, Jonah and Moses.  However, we begin to part ways after that.

As members of The Church of Jesus Christ of Latter-day Saints, we believe that after a long period where God did not send prophets to the people (a time of apostasy), He began to speak to man again with Joseph Smith.  After Joseph was martyred, the Lord chose Brigham Young.  We have had a prophet on the earth since that time.  Our current prophet is President Russell M. Nelson.   We call him, “president” because he is the head of the church temporally as well as spiritually.   You can read many of his messages to us here.

To differentiate the prophets of the Old Testament from the prophets of our time, we use the term “modern-day prophets” to mean Joseph Smith and all the other prophets though President Russel M. Nelson.

Thanks for asking Catalino!

Gramps

Dear Gramps,

Should you always agree with what a prophet says automatically or should you pray about it? I heard that Brigham Young said don’t take my word for it, pray about it. I do understand that he can speak as a prophet and as a man, but how do you know the difference?

Leanne

Answer

Dear Leanne,

I am sure that there are times when prophets speak as men, perhaps expressing personal opinion or preference. My trouble is, I don’t really know by listening to them just when that would be. I would hesitate very much to take upon myself the responsibility of trying to determine, even with fervent prayer, when a prophet spoke as a prophet and when he would speak as a man. I could not ever imagine that the Lord would honor my prayer to stand in judgment of the prophet. Recognizing that all men are fallible, I would much, much rather err on the side of belief than on the side of disbelief.

Further, I have made a sacred covenant with the Lord, which I renew at every General Conference, to sustain the Prophet and all the General Authorities. That was not a conditional covenant on my part, implying that I sustain them only when they are speaking by revelation. I obligate myself to sustain every counsel they give and every action they take.

So, applying your question to myself, I never ask the question. I know that they are the official representatives of the Lord Jesus Christ on the earth, and as official representatives, the Lord will honor, accept and sustain every one of their pronouncements while they are acting in the office of their calling. I concur wholeheartedly with the counsel given by Elder Marion G. Romney, in his General Conference address of April 1941—

“In all the experiences of my life…. I have never learned of a single instance where a person who has followed the advice and counsel of the leaders of the Church suffered therefrom. On the other hand the record of the past is full of instances where men have refused to follow such advice and counsel and as a result have lost the Spirit of the Lord and the companionship of His people. These observations have persuaded me that the Church leaders speak under the inspiration of the Lord regardless of the subject under consideration, and have strengthened my determination not to try too closely to discriminate between when they speak as prophets and when they speak as men. I should like very much to avoid the consequence of making a mistake for it is a terrible thing to lose the Spirit of the Lord.”

Gramps