Gramps,

One of the Young Women I teach asked why males are commanded to serve a mission if able, but females are not. I have been searching for an answer but haven’t found anything. Any ideas? Thanks.

Michelle

Answer

Michelle,

The answer has less to do with worthiness or importance and more to do with the different responsibilities the Lord has given within His Church. According to LDS doctrine and current Church policy, missionary service for young men and young women is viewed differently because of prophetic direction, not because one group is more valuable than the other.

Gramps,

What are the criteria for advancement to the office of an Elder to a High Priest in the Melchizedek priesthood? In my ward, it seems almost random. There are high priests who are relatively young and inactive or do not fulfill callings, and there are elders who are well into their 50s and are faithful and diligent. It seems that age and faithfulness are not factors; however, it almost seems like personality and popularity are. This is what I’m struggling to understand and reconcile.

Aaron

Answer

Aaron,

This is a great question, and you’re certainly not the only person who has wondered about it.

Fortunately, the restored gospel offers a much better way to view it.

The first thing to understand is that being ordained a high priest is not a promotion. In the Lord’s Church, priesthood offices are never intended to recognize seniority, reward faithfulness, or elevate one person above another. They exist because the Lord has organized His Church to accomplish His work in different ways.

The Lord revealed:

“There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic Priesthood.” (Doctrine and Covenants 107:1)

Within the Melchizedek Priesthood are several offices, including the offices of elder and high priest. Each office carries different responsibilities, but neither office makes one faithful priesthood holder more valuable to the Lord than another. Both are essential to accomplishing His work.

The current General Handbook explains when a man is ordinarily ordained a high priest:

“Men are ordained high priests when they are called to a stake presidency, high council, or bishopric. They may also be ordained at other times as determined by the stake president through prayerful consideration and inspiration.”

The handbook also explains:

“The stake president holds the priesthood keys for conferring the Melchizedek Priesthood and ordaining to the offices of elder and high priest. However, the bishop usually provides recommendations for these ordinations.”

Those two statements answer much of the question.

Most ordinations to the office of high priest occur because a calling requires it. For example, men are typically ordained high priests when they are called to serve in a bishopric, on a high council, or in a stake presidency. However, the General Handbook intentionally leaves room for other ordinations as directed by the stake president through prayerful inspiration. In other words, there is a general pattern, but there is no rigid checklist that says a man becomes a high priest after reaching a certain age or after serving faithfully for a certain number of years.

Before the 2018 reorganization that combined the ward high priests groups and elders quorums into one elders quorum, it was more common for faithful older elders to be ordained high priests even if they were not serving in stake leadership. Today, ordinations generally occur when a calling requires the office or when the stake president feels inspired to authorize one.

That means two faithful men sitting next to each other in the elders quorum may have very different priesthood histories simply because they have served during different periods of Church administration.

We also rarely know someone’s complete story.

A brother who is inactive today may have faithfully served years ago in a bishopric, on the high council, or in a stake presidency. Those callings required him to be ordained a high priest. Once ordained, he remains a high priest even if he is later released or becomes less active.

Meanwhile, another brother who has faithfully served for decades may simply never have received a calling that required ordination to that office.

In other words, what we see today is only one chapter of a much longer story.

Does faithfulness matter?

Absolutely.

Every priesthood ordination requires personal worthiness. But faithfulness alone is not the determining factor for whether someone becomes a high priest.

Imagine two worthy elders. One is called to serve in a bishopric and is ordained a high priest. The other continues faithfully serving as an elder’s quorum instructor, ministering brother, temple worker, or Gospel Doctrine teacher.

Has one become more important in the Lord’s eyes? Not at all. They simply have different assignments.

An elder already holds the Melchizedek Priesthood and is authorized to fulfill the responsibilities associated with that office. Being ordained a high priest does not mean receiving “more priesthood.” Rather, it is an ordination to a different office within the same Melchizedek Priesthood, generally because of responsibilities connected with a particular calling or as directed by the stake president through inspiration.

Sometimes people wonder if personality or popularity influences these decisions. While it’s understandable to ask that question, it’s also important to remember that we don’t see everything a stake president sees.

He may know confidential circumstances. He may be preparing someone for future service. Most importantly, he has priesthood keys and seeks revelation for those within his stewardship.

President Russell M. Nelson also taught:

“In coming days, it will not be possible to survive spiritually without the guiding, directing, comforting, and constant influence of the Holy Ghost.” (Revelation for the Church, Revelation for Our Lives)

If every member needs that guidance, how much more does a stake president as he prayerfully makes decisions affecting the Lord’s kingdom?

Of course, stake presidents are mortal men. Like all disciples, they strive to recognize and follow the promptings of the Holy Ghost. They are not perfect, but the Lord governs His Church through the priesthood keys and can guide His servants as they sincerely seek His will.

Perhaps the most helpful perspective is to ask a different question. Instead of asking, “Why isn’t that faithful elder a high priest?” we might ask, “How can I better magnify the priesthood I already hold?”

King Benjamin taught that greatness in God’s kingdom comes through humble service. Likewise, the Savior taught His Apostles:

“Whosoever will be chief among you, let him be your servant.” (Matthew 20:27)

The Lord has never measured disciples by titles. He measures hearts.

A faithful elder who quietly blesses his family, ministers to others, honors his covenants, and magnifies his calling is every bit as valuable in the Lord’s kingdom as a high priest serving in stake leadership.

Both are needed. Both are trusted. Both are building the kingdom of God.

So if you’ve struggled to reconcile what you’ve observed, you’re certainly not alone. From our limited perspective, some ordinations may seem difficult to explain. But the Lord’s pattern is actually quite simple.

Ordination to the office of high priest is generally based on priesthood responsibility and the inspiration of the stake president who holds the keys—not on age, seniority, personality, popularity, or as a reward for years of faithful service.

In the end, what will matter most isn’t whether our membership record says “elder” or “high priest.” What will matter is whether we loved the Lord, kept our covenants, and faithfully magnified every opportunity He gave us to serve.

That is the kind of discipleship the Savior honors, regardless of the office we hold.

Gramps

Hi Gramps,

I had a question as to the possibility of bad spirits in the temple.  I have now had conversations with 2 different ladies who have had paralyzing dark experiences while attending a temple session.  Both of these ladies still love the temple and go frequently.  But can dark spirits exist inside the House of the Lord?

Ben

Answer

Ben,

According to the doctrine of The Church of Jesus Christ of Latter-day Saints, the answer is reassuring. The temple is the Lord’s house. It is dedicated to Him, protected by His power, and intended to be a place where His Spirit dwells. At the same time, we know from scripture that Satan opposes the work of God and seeks to discourage those who are striving to come unto Christ. Understanding that distinction helps us approach experiences like these with both faith and compassion.

The scriptures leave no doubt that Satan is real. The Apostle Peter warned:

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” (1 Peter 5:8)

His purpose is to deceive, discourage, and distract us from following Jesus Christ. That opposition continues throughout our lives. However, the existence of an adversary does not diminish the holiness of the Lord’s house.

Before a temple is opened for sacred ordinances, it is dedicated by priesthood authority as the House of the Lord. In the dedicatory prayer of the Kirtland Temple, the Prophet Joseph Smith prayed that the Lord’s glory would rest upon the temple and that it would remain holy.

One verse in that prayer is especially meaningful:

“That no unclean thing shall be permitted to come into thy house to pollute it.” (Doctrine and Covenants 109:20)

The Lord also declared concerning His holy house:

“Yea, and my presence shall be there, for I will come into it.” (Doctrine and Covenants 97:16)

These scriptures teach that the temple belongs to the Lord. His presence sanctifies it. LDS doctrine does not teach that evil spirits dwell in or possess dedicated temples. Rather, the temple is repeatedly described as a place where the Lord’s presence rests, where His angels watch over His covenant people, and where His power is manifest.

President Russell M. Nelson emphasized the central purpose of the temple when he taught:

“The temple lies at the center of strengthening our faith and spiritual fortitude because the Savior and His doctrine are the very heart of the temple. Everything taught in the temple, through instruction and through the Spirit, increases our understanding of Jesus Christ.” (The Temple and Your Spiritual Foundation)

If the temple is centered on Jesus Christ, then its atmosphere is one of light, truth, and holiness—not darkness.

So how do we explain reports of frightening experiences?

The first thing to remember is that not every frightening experience has the same cause. Faithful people can experience anxiety, panic attacks, medical conditions, emotional distress, or even sleep paralysis that feels intensely real. Sleep paralysis, for example, often involves a temporary inability to move accompanied by a frightening sensation that someone or something is present. While such experiences are very real to the individual, they do not automatically indicate the presence of evil spirits.

The restored gospel encourages us to seek both spiritual and medical understanding. The Lord has blessed us with priesthood blessings, prayer, and revelation, but He has also blessed us with knowledge through medicine and science. There is no conflict in seeking help from both.

At the same time, we should not ignore the reality of spiritual opposition. Satan does not want people drawing closer to Jesus Christ, and few places bring us closer to the Savior than the temple. It should not surprise us that the adversary may intensify his efforts to discourage someone before, during, or after temple worship.

That, however, is very different from saying that evil spirits inhabit the temple itself.

President Russell M. Nelson offered this comforting promise:

“Every sincere seeker of Jesus Christ will find Him in the temple. You will feel His mercy. You will find answers to your most vexing questions.”

That promise reflects what countless faithful members have experienced. The temple is a place of peace, revelation, and spiritual strength.

President Ezra Taft Benson also testified of the blessings found there:

“Temples are places of personal revelation. When I have been weighed down by a problem or a difficulty, I have gone to the House of the Lord with a prayer in my heart for answers. The answers have come in clear and unmistakable ways.”

That is exactly what we would expect from the Lord’s house—a place where answers come, not where evil reigns.

Elder David B. Haight likewise taught:

“A temple is a place in which those whom He has chosen are endowed with power from on high—a power which enables us to use our gifts and capabilities—to bring to pass our Heavenly Father’s purposes in our own lives and the lives of those we love.”

Notice the emphasis on power. Temple worship brings divine power into our lives through Jesus Christ. That power is greater than any influence Satan can exert.

When someone shares a frightening experience in the temple, our first response should be kindness rather than skepticism. We don’t need to dismiss what they felt, nor should we immediately conclude that evil spirits were freely roaming the temple. Often, we simply do not know everything that contributed to the experience.

Instead, we can lovingly affirm two truths. First, the person’s experience was real to them and deserves compassion. Second, the revealed doctrine about the temple remains unchanged. The temple is holy because it belongs to the Lord.

If someone continues to experience frightening episodes, it may be wise to seek priesthood blessings, continue praying, speak with trusted Church leaders if needed, and consult qualified medical professionals to rule out physical or emotional causes. Seeking medical care is not a lack of faith; it is often one of the ways the Lord blesses His children.

Ultimately, the restored gospel gives us every reason to approach the temple with confidence rather than fear. The Lord’s house is a refuge from the world. It is a place where sacred covenants are made, where families are sealed for eternity, and where the Savior’s power is felt in remarkable ways.

While Satan continues to oppose God’s work, he does not overcome it. The light of Jesus Christ is greater than the powers of darkness. The scriptures and the words of modern prophets consistently teach that the temple is a place of holiness, protection, revelation, and peace.

So, can dark spirits exist in the House of the Lord? LDS doctrine gives us every reason to trust that dedicated temples remain holy sanctuaries under the Lord’s care. Individuals may experience fear, opposition, or circumstances we do not fully understand, but those experiences should never cause us to doubt the sanctity of the Lord’s house. Instead, they remind us to place our trust in Jesus Christ, whose power is always greater than the adversary’s.

Gramps

Gramps,

As a faithful disciple of Jesus Christ and a covenant member of The Church of Jesus Christ of Latter-day Saints, how should I navigate the tension between preserving family relationships and remaining true to revealed doctrine when deciding whether to attend my brother’s same-sex wedding?

Jericho

Answer

Jericho,

As members of The Church of Jesus Christ of Latter-day Saints, we sometimes face situations where two righteous desires seem to pull us in different directions. We want to remain faithful to Jesus Christ and His restored gospel, while also showing genuine love to family members whose choices differ from our beliefs. One question that occasionally arises is whether to attend the same-sex wedding of a close family member, such as a brother or sister.

This is not a question with a one-size-fits-all answer. The Church has not established a policy that requires members to attend or not attend a same-sex wedding. Instead, faithful members are encouraged to seek personal revelation, carefully consider gospel principles, and make a decision they can feel at peace about before the Lord.

The first principle to remember is that discipleship begins with Jesus Christ. When we made sacred covenants at baptism and in the temple, we promised to follow Him above all else. Our loyalty to the Savior and His teachings is the foundation of every decision we make.

The Church continues to teach that marriage between one man and one woman is God’s eternal pattern. The Family: A Proclamation to the World states:

“Marriage between a man and a woman is ordained of God and…the family is central to the Creator’s plan for the eternal destiny of His children.”

That doctrine has not changed. President Russell M. Nelson has repeatedly taught that revealed doctrine comes from God and cannot be altered by changing cultural views. As disciples, we strive to sustain what the Lord has revealed, even when it is unpopular or difficult.

At the same time, the Savior consistently demonstrated remarkable love and compassion toward every person He encountered. He associated with people from every background while never compromising the truth. His perfect example teaches us that love and conviction are not opposites. We do not have to abandon one to practice the other.

President Dallin H. Oaks has emphasized this balance many times. He taught:

“We should love all people, be good listeners, and show concern for their sincere beliefs. Though we may disagree, we should not be disagreeable.” (Loving Others and Living With Differences)

That counsel applies beautifully to family relationships. A brother or sister should never wonder whether they are loved simply because we hold different beliefs.

So how does that apply to attending a same-sex wedding?

The Church leaves this decision to the individual member. Attending a wedding is not the same as changing your personal beliefs or rejecting Church doctrine. Likewise, choosing not to attend does not automatically mean you are unloving or judgmental. Faithful Latter-day Saints have prayerfully reached different conclusions in similar situations.

For some members, attending is an expression of love for a family member rather than an endorsement of every aspect of the ceremony. They may feel impressed by the Holy Ghost to maintain the relationship, so they can continue to be a positive influence in their loved one’s life. They may feel that Christ would have them be present to demonstrate kindness while remaining clear about their own beliefs.

Others may sincerely feel that attending would communicate support for something that conflicts with revealed doctrine. After thoughtful prayer, they may conclude that they should lovingly decline the invitation while expressing their deep affection in other ways. They may visit before or after the wedding, send a thoughtful gift, write a heartfelt letter, or continue strengthening the relationship in meaningful ways.

Neither approach should be judged lightly. What matters is whether the decision is made prayerfully, honestly, and with a sincere desire to follow Jesus Christ.

The General Handbook offers helpful principles about interacting with others. It teaches:

The Church encourages families and members to reach out with sensitivity, love, and respect to persons who are attracted to others of the same sex.

It also affirms that the Church’s doctrinal position on marriage remains unchanged.

That combination is important. Love is not conditional upon agreement, and disagreement does not excuse us from showing Christlike love.

When making this decision, it may help to ask yourself a few sincere questions in prayer.

• Can I attend while remaining completely faithful to my covenants and testimony of the doctrine of eternal marriage?
• Would my attendance strengthen my relationship with my brother in a Christlike way?
• Would attending leave me feeling at peace before the Lord, or would it trouble my conscience?
• If I choose not to attend, how can I clearly communicate that my decision comes from devotion to God rather than rejection of my brother?

Asking questions like these invites the Holy Ghost into the decision-making process.

James taught:

“If any of you lack wisdom, let him ask of God.” (James 1:5)

President Russell M. Nelson has repeatedly encouraged members to seek personal revelation for important decisions. He said:

“Nothing opens the heavens quite like the combination of increased purity, exact obedience, earnest seeking, daily feasting on the words of Christ… and regular time committed to temple and family history work.” (Revelation for the Church, Revelation for Our Lives)

While that counsel is broad, it reminds us that significant personal decisions should be taken to the Lord rather than decided solely by emotion or social pressure.

It’s also wise to avoid making a decision based on fear. Some fear that attending means abandoning doctrine. Others fear that declining will permanently destroy the family relationship. Neither outcome is inevitable. Honest conversations filled with kindness and respect often preserve relationships far better than assumptions or silence.

If your brother knows that your love for him has never changed, even if your beliefs have not, that can become a powerful witness to Christian discipleship.

Ultimately, this decision is deeply personal. The restored gospel provides doctrine but also teaches the importance of individual revelation. The Lord knows your family, your relationship with your brother, your heart, and your circumstances; no one else fully understands.

As covenant disciples of Jesus Christ, we should never compromise revealed doctrine. At the same time, we should never stop loving people the way the Savior loves them. Those two principles are not enemies—they are companions. The challenge is learning, through the guidance of the Holy Ghost, how to honor both in our individual circumstances.

If we sincerely seek the Lord’s will, study His word, counsel with trusted priesthood leaders if needed, and act in faith, we can move forward with confidence. Whether we ultimately attend or respectfully decline, our goal should always be the same: to remain true to Jesus Christ while extending genuine love, respect, and compassion to every member of our family.

Gramps

]]> https://askgramps.org/can-i-remain-true-to-my-beliefs-if-i-attend-a-same-sex-wedding-of-a-family-member/feed/ 0 https://askgramps.org/what-resurrection-for-one-who-accepts-baptism-after-death-and-ordinances-done/ https://askgramps.org/what-resurrection-for-one-who-accepts-baptism-after-death-and-ordinances-done/#respond Mon, 03 Aug 2026 14:01:07 +0000 https://askgramps.org/?p=75004 Question

Gramps,

If a person dies without knowledge of the Gospel and, as we are told, accepts it in the spirit world, and accepts the proxy work that is done for them, what resurrection will they come forth in, with what type of resurrected body? Will there be a “class” of spirits currently in the Spirit World, having accepted the Gospel there, that, having their work done during the Millennium, will receive a Celestial body during the Millennium?

Darryl

Answer

Darryl,

One of the beautiful doctrines of The Church of Jesus Christ of Latter-day Saints is that Heavenly Father provides every one of His children a fair opportunity to receive the gospel of Jesus Christ. Because billions of people have lived and died without hearing the restored gospel, many members naturally wonder what happens to those individuals after death.

While not every detail has been revealed, LDS doctrine gives us several important principles that help answer these questions.

The starting point is understanding that the preaching of the gospel continues after death.

The Apostle Peter taught that Christ ministered to the spirits in the spirit world:

“For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” (1 Peter 4:6)

The Lord revealed much more about this work through President Joseph F. Smith in the vision now recorded as Doctrine and Covenants 138. He saw that righteous spirits continue preaching the gospel to those who died without knowledge of the truth.

“The dead who repent will be redeemed, through obedience to the ordinances of the house of God.” (Doctrine and Covenants 138:58)

This doctrine teaches that those who never received a fair opportunity in mortality are not condemned because of circumstances beyond their control.

One of the clearest revelations on this subject came when Joseph Smith saw his deceased brother Alvin in the celestial kingdom, even though Alvin had died before baptism was available to him.

The Lord explained:

“All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God.” (Doctrine and Covenants 137:7)

This is a remarkable statement. It tells us that those who would have accepted the gospel in mortality are not disadvantaged because they happened to live in a different time or place.

President Dallin H. Oaks has reminded members that we should be cautious about claiming knowledge beyond what has been revealed concerning the spirit world. He taught:

“Beyond these basics, our canon of scripture contains very little about the spirit world that follows death and precedes the Final Judgment.” (Trust in the Lord)

That caution is important. We should distinguish between what has been revealed and what we reasonably infer from revealed doctrine.

So what kind of resurrection will faithful individuals who accept the gospel in the spirit world receive?

The scriptures teach that there are different degrees of glory and corresponding resurrections.

Paul wrote:

“There is one glory of the sun, and another glory of the moon, and another glory of the stars.” (1 Corinthians 15:41)

The Lord expanded on this doctrine in Doctrine and Covenants 76 and 88, explaining the celestial, terrestrial, and telestial kingdoms.

President Russell M. Nelson reaffirmed that the kind of resurrected body a person receives is connected to the laws he or she chooses to live:

“Your choices today will determine three things: where you will live throughout all eternity, the kind of body with which you will be resurrected, and those with whom you will live forever.” (Think Celestial!)

Later in the same address, President Nelson taught:

“Thus, if we unwisely choose to live telestial laws now, we are choosing to be resurrected with a telestial body.”

These statements reinforce the doctrine taught in Doctrine and Covenants 76 and 88 that there are different degrees of glory and corresponding resurrected bodies. The resurrected body a person receives corresponds to the kingdom of glory he or she is prepared to inherit.

It is also important to understand that accepting the gospel in the spirit world does not automatically place a person into either the celestial or terrestrial kingdom. The final inheritance depends on how that individual responds to the light and opportunities God gives.

Doctrine and Covenants 76 teaches that some inherit the terrestrial kingdom because they were not valiant in the testimony of Jesus:

“These are they who are honorable men of the earth, who were blinded by the craftiness of men.” (Doctrine and Covenants 76:75)

and

“These are they who are not valiant in the testimony of Jesus.” (Doctrine and Covenants 76:79)

At the same time, Doctrine and Covenants 137 teaches that those who would have accepted the gospel had they been given the opportunity in mortality can inherit the celestial kingdom.

“All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God.” (Doctrine and Covenants 137:7)

Therefore, LDS doctrine does not teach that accepting the gospel in the spirit world automatically results in a terrestrial inheritance. Rather, the determining factor is the individual’s faithfulness, desires, and willingness to accept and live according to the gospel of Jesus Christ.

If an individual accepts the gospel in the spirit world, receives and accepts proxy ordinances, and ultimately qualifies for celestial glory through the grace of Jesus Christ, that person would receive a celestial resurrected body.

The next question concerns timing. Will there be people currently in the spirit world who have accepted the gospel and who will receive celestial bodies during the Millennium? The scriptures indicate that the answer is very likely yes. The resurrection of the just begins with Christ’s coming and continues during the Millennium.

The Doctrine and Covenants teaches:

“They are Christ’s, the first fruits, they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him.” (Doctrine and Covenants 88:98)

Church leaders have taught that righteous spirits who accept the gospel beyond the veil continue to look forward to the completion of ordinances performed on their behalf.

President Dallin H. Oaks explained:

“The spirit-world bondage that applies to righteous converted souls is their need to await—and perhaps even be allowed to prompt—the performance of their proxy ordinances on earth so they can be baptized and enjoy the blessings of the Holy Ghost.” (Trust in the Lord)

This statement is particularly significant because it confirms that righteous spirits have accepted the gospel and are awaiting the completion of ordinances performed in temples on earth. It harmonizes beautifully with Doctrine and Covenants 138, which teaches that missionary work continues among the dead and that those who repent may be redeemed through the ordinances of the house of God.

Doctrine and Covenants 128 also teaches:

“For we without them cannot be made perfect; neither can they without us be made perfect.” (Doctrine and Covenants 128:18)

Putting these doctrines together, many Latter-day Saints understand that there are undoubtedly spirits today who have accepted the gospel in the spirit world and are awaiting the completion of ordinances on their behalf. As temple work accelerates during the Millennium, many of these individuals may participate in the ongoing First Resurrection and receive glorified celestial bodies.

However, exactly when specific individuals will be resurrected has not been revealed. President Oaks cautioned that while we know certain fundamental truths about the spirit world and the Resurrection, many details remain unrevealed.

What we do know is profoundly reassuring. Every child of God will receive a fair opportunity. Those who have never heard the gospel are not eternally disadvantaged. Through missionary work in the spirit world, temple ordinances performed by proxy, the Atonement of Jesus Christ, and the Resurrection, every person will have the opportunity to receive all that he or she is willing to accept.

According to revealed LDS doctrine, a person who dies without knowledge of the gospel, accepts it in the spirit world, receives and accepts proxy ordinances, and remains faithful to those covenants may inherit the celestial kingdom. If they inherit celestial glory, they will receive a celestial resurrected body. It is also consistent with revealed doctrine that many such individuals will come forth in the resurrection of the just during the Millennium as the great work of redemption for the dead continues on both sides of the veil.

Gramps

Gramps,

What does Leviticus 18:22 mean? Does this pertain to gay and lesbianism?

Jarel

Answer

Jarel,

Leviticus 18:22 is one of the most discussed verses in the Old Testament. It reads:

“Thou shalt not lie with mankind, as with womankind: it is abomination.”

Because of today’s conversations about sexual orientation and same-sex relationships, many people naturally wonder whether this verse is talking about homosexuality, and if so, how members of The Church of Jesus Christ of Latter-day Saints should understand it.

The short answer is yes. According to the doctrine of The Church of Jesus Christ of Latter-day Saints, Leviticus 18:22 prohibits sexual relations between two men. While the verse specifically mentions men, the Church’s broader teachings on the law of chastity also apply equally to sexual relations between women. However, understanding what this verse means also requires considering God’s larger plan and remembering that every person is a beloved child of Heavenly Parents.

Leviticus 18 is part of the Law of Moses, which the Lord gave to ancient Israel after delivering them from Egypt. The chapter outlines God’s standards for sexual morality, prohibiting incest, adultery, bestiality, and same-sex sexual relations. These commandments were intended to help Israel remain spiritually clean and distinct from the immoral practices of the surrounding nations.

The Hebrew word translated as “abomination” can sound especially harsh to modern ears. In the Old Testament, however, the word often described actions that violated God’s covenant or His holy law. It is important to recognize that the verse condemns behavior, not an individual’s worth. Throughout scripture, God consistently teaches that every person is His child and possesses infinite value.

Latter-day Saints also recognize that while the Law of Moses was fulfilled through Jesus Christ (see Matthew 5:17 and 3 Nephi 15:4-8), not every moral principle found in that law disappeared. Animal sacrifices ended, dietary restrictions were no longer required, and many ceremonial practices ceased. However, God’s moral standards regarding sexual purity continued to be taught by the Savior and His Apostles.

For example, the Apostle Paul reaffirmed the sacred nature of sexual morality in Romans 1:26-27 and reminded the Saints that their bodies are “the temple of the Holy Ghost” (1 Corinthians 6:19–20). The restored gospel continues to teach that sexual intimacy is a sacred gift from God, reserved for marriage between a man and a woman.

One question that naturally follows is whether this means a person who experiences same-sex attraction is sinning simply because of those feelings.

The answer, according to the Church, is no.

The Church has consistently taught that experiencing same-sex attraction is not, by itself, a sin. Temptations, feelings, and attractions are not the same as actions. Every person faces different challenges and temptations in mortality. The gospel invites all of us to exercise faith in Jesus Christ and strive to keep His commandments, regardless of the particular trials we experience.

This distinction is one of the most important aspects of current Church teaching. A person’s worth is never determined by his or her temptations or attractions. Our worth comes from being sons and daughters of Heavenly Parents.

That truth changes the conversation. Rather than defining ourselves by our struggles, the restored gospel teaches us to define ourselves by our divine identity and our relationship with Jesus Christ.

Some people wonder why God established this standard in the first place.

LDS doctrine teaches that marriage between a man and a woman is central to Heavenly Father’s eternal plan. “The Family: A Proclamation to the World” declares:

“Marriage between a man and a woman is ordained of God and… the family is central to the Creator’s plan for the eternal destiny of His children.”

This doctrine forms the foundation for the Church’s teachings on sexual morality. It is not based on changing cultural values but on God’s revealed plan of salvation.

Because of that doctrine, the law of chastity applies equally to every member of the Church.

The Lord’s law of chastity is a universal commandment, not one directed at only one group of people. Heterosexual members are expected to remain sexually pure before marriage and faithful to their spouse after marriage, just as members who experience same-sex attraction are expected to live the same law of chastity. In the restored gospel, God’s commandments are given equally to all of His children. Every disciple of Jesus Christ is invited to exercise faith, repent, and strive to follow the Savior, relying on His grace when the path is difficult.

That perspective helps us avoid unfairly singling out one particular sin while overlooking others. Scripture repeatedly teaches that all people “have sinned, and come short of the glory of God” (Romans 3:23). Every one of us depends completely upon the grace and mercy of Jesus Christ.

At the same time, the Savior expects His disciples to love and respect every individual.

Jesus consistently reached out to people who were often rejected by society. He ate with publicans and sinners, spoke kindly with the Samaritan woman, forgave the woman taken in adultery, and ministered to all who came unto Him. His example teaches us that compassion never requires compromising truth, and truth should never be taught without compassion.

Members of The Church of Jesus Christ of Latter-day Saints are encouraged to treat everyone—including those who identify as gay or lesbian—with kindness, dignity, friendship, and Christlike love. Disagreement about moral standards should never become an excuse for unkindness or disrespect. Every individual deserves to feel loved as a child of God.

Ultimately, Leviticus 18:22 does refer to same-sex sexual relations between men, and the restored gospel teaches that God’s law of chastity continues to reserve sexual intimacy for marriage between a man and a woman. Although Leviticus specifically mentions men, the same law of chastity applies to lesbian relationships as well.

Perhaps the most important lesson is that God’s commandments and God’s love are never in conflict. The Lord invites every one of His children to come unto Him. Regardless of our individual temptations or challenges, each person has infinite worth, is loved by Heavenly Father, and can receive strength, forgiveness, peace, and hope through the Atonement of Jesus Christ.

As disciples of Jesus Christ, we strive to follow both of the Savior’s great invitations: to “love one another” (John 13:34) and to “keep my commandments” (John 14:15). Holding firmly to revealed truth while extending Christlike love to every person is not a contradiction—it is the very pattern the Savior Himself established. As we follow Him, we can speak the truth in love, minister with compassion, and trust that God’s perfect wisdom and mercy will ultimately bless all of His children.

Gramps

Gramps,

If it’s said Jesus was resurrected on Sunday, then on what weekday could He have been born?

Samuel

Answer

Samuel,

It’s one of those questions that makes you stop and think for a moment. The New Testament clearly teaches that Jesus Christ was resurrected on the first day of the week—Sunday. Since we know that with certainty, it’s natural to wonder whether we can also determine what day of the week He was born.

The simple answer is that we can’t.

The scriptures never reveal the day of the week on which Jesus was born. In fact, they never explicitly give us His calendar birth date. While there are faithful opinions about when He was born, there is no revealed answer to the question of what weekday His birth occurred.

What the Lord has revealed is far more important than the day itself.

In The Living Christ: The Testimony of the Apostles, the First Presidency and Quorum of the Twelve Apostles begin with this powerful testimony:

“As we commemorate the birth of Jesus Christ two millennia ago, we offer our testimony of the reality of His matchless life and the infinite virtue of His great atoning sacrifice. None other has had so profound an influence upon all who have lived and will yet live upon the earth.”

What we do know with certainty is that Jesus rose from the dead on the first day of the week. All four Gospel writers record this sacred event. Matthew says that “in the end of the sabbath, as it began to dawn toward the first day of the week,” faithful women came to the tomb and found it empty (Matthew 28:1). Mark writes that they arrived “very early in the morning the first day of the week” (Mark 16:2). Luke and John record the same witness (Luke 24:1; John 20:1).

Because of the Savior’s Resurrection, the early Christians began gathering for worship on the first day of the week. Members of The Church of Jesus Christ of Latter-day Saints continue that pattern today by observing the Sabbath on Sunday in remembrance of the risen Lord.

The Resurrection stands at the heart of the gospel. It is the assurance that death has been conquered and that every person who has ever lived will one day be resurrected because of Jesus Christ.

When we turn to the Savior’s birth, however, the scriptures become much less specific.

The Bible tells us that Jesus was born in Bethlehem. It tells us about Mary and Joseph, the shepherds, the heavenly host, and later the visit of the Wise Men. The Book of Mormon adds another remarkable witness by describing the miraculous night when there was no darkness at the time of Christ’s birth (see 3 Nephi 1:15-21).

Yet nowhere do the scriptures tell us the day of the week on which Jesus was born.

In fact, they don’t explicitly give us the calendar date either.

Latter-day Saints are familiar with Doctrine and Covenants 20:1, which states that the Church was organized “one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh.”

Because the Church was organized on April 6, 1830, many faithful members have understood this verse to suggest that Jesus was born on April 6. Elder James E. Talmage accepted that interpretation in Jesus the Christ, and several later Church leaders also referred to April 6 as the anniversary of the Savior’s birth.

At the same time, faithful Latter-day Saint scholars have noted that Doctrine and Covenants 20:1 may simply identify the year in which the Church was organized rather than reveal Christ’s exact birthday. Because of this, the Church has not issued an official doctrinal statement requiring members to accept a specific calendar date for the Savior’s birth. As with many historical questions, faithful members have reached different conclusions while remaining united in their testimony of Jesus Christ.

Even if we somehow knew that Jesus was born on April 6, we still could not confidently determine the day of the week.

Why?

First, historians are not certain of the exact year of Christ’s birth. Most place it several years before the death of Herod the Great, likely between 6 and 4 B.C. Second, the modern Gregorian calendar did not exist in New Testament times. The Jews followed their own calendar, while the Roman Empire used the Julian calendar. Converting dates between ancient calendars and our modern calendar introduces uncertainties that simply cannot be resolved with complete confidence.

In other words, there is no reliable way to calculate whether Jesus was born on a Monday, Wednesday, Friday, or any other weekday.

That may seem a little disappointing, but perhaps it teaches us something important.

The Lord has revealed everything we need to know for our salvation. We know that Jesus Christ is the Only Begotten Son of the Father in the flesh. We know He lived a perfect, sinless life. We know He suffered for our sins in Gethsemane, gave His life on the cross, and rose again on the third day. We know that because He lives, every son and daughter of God will also live again.

Questions like this can actually strengthen our scripture study. They remind us to distinguish between revealed doctrine, thoughtful scholarship, and sincere speculation. There is nothing wrong with asking questions. The Lord encourages us to “seek learning, even by study and also by faith” (Doctrine and Covenants 88:118). But He has also chosen not to reveal every historical detail.

So if someone asks, “If Jesus was resurrected on Sunday, then what day of the week was He born?” the most accurate answer is also the simplest:

We don’t know.

The Bible doesn’t tell us. Modern revelation doesn’t specify it. History cannot determine it with certainty.

But perhaps that’s exactly as the Lord intended. The scriptures focus our attention not on the weekday of His birth, but on who He is and what He accomplished.

As The Living Christ: The Testimony of the Apostles concludes:

“His way is the path that leads to happiness in this life and eternal life in the world to come.”

In the end, whether Jesus was born on a Monday, Thursday, or any other day of the week is an interesting question—but it isn’t a saving truth. The saving truths are that He was born into the world as the promised Messiah, lived a perfect life, performed the infinite Atonement, died for our sins, and rose triumphantly from the tomb on the first day of the week. Because He lives, death is not the end, hope has replaced despair, and all mankind will one day be resurrected.

That is the message the scriptures proclaim. And that is a truth worth celebrating every day of the week.

Gramps

Gramps,

I tried a new energy drink the other day without reading the ingredients and really enjoyed it. Just for kicks and giggles, I looked at the ingredients and noticed that the caffeine is sourced from coffee beans. Is drinking caffeine sourced from coffee beans the same as drinking coffee itself when it comes to the word of wisdom?

Ryan

Answer

Ryan,

The honest answer is that the Church has never specifically addressed this exact situation. Because of that, it’s important to distinguish between what the Church has officially taught and what members may conclude on their own.

The Word of Wisdom is found in Doctrine and Covenants 89. The revelation instructs the Saints to avoid “wine or strong drink,” tobacco, and “hot drinks” (see Doctrine and Covenants 89:5-9). For many years, Church leaders have consistently taught that “hot drinks” refers specifically to coffee and tea, regardless of whether they are served hot or cold.

The Church History Topic on the Word of Wisdom explains:

“Sources make clear that many early Latter-day Saints understood ‘hot drinks’ to refer to coffee and tea.”

That understanding goes all the way back to Hyrum Smith, who explained the revelation in 1842:

“And again ‘hot drinks are not for the body or belly;’ there are many who wonder what this can mean… I say it does refer to tea and coffee.”

Notice what those statements focus on. They identify coffee and tea as the prohibited beverages. They do not discuss every individual chemical compound or ingredient that might come from those plants.

That brings us to caffeine.

For many years, people—both inside and outside the Church—have assumed that caffeine itself is forbidden. However, the Church has repeatedly clarified that this is not the case.

In an official Newsroom statement correcting media misunderstandings, the Church wrote:

“The Church revelation spelling out health practices (Doctrine and Covenants 89) does not mention the use of caffeine. The Church’s health guidelines prohibit alcoholic drinks, smoking or chewing of tobacco, and ‘hot drinks’—taught by Church leaders to refer specifically to tea and coffee.”

That statement is significant because it makes two things very clear.

First, coffee is prohibited.

Second, the Word of Wisdom itself does not prohibit caffeine.

The Church History Topic adds another important principle. It explains that the revelation “did not anticipate or specifically address many substances that have since become common.” It goes on to say that over time, Church leaders have emphasized the principles behind the revelation and, in some cases, have given additional guidance, such as prohibiting recreational drugs while allowing the proper use of prescription medications.

That historical perspective is helpful because energy drinks, caffeine extraction, and many modern food-processing methods simply did not exist in 1833.

President Boyd K. Packer also reminded members that the Word of Wisdom is more than just a checklist.

He taught:

“The Word of Wisdom was ‘given for a principle with promise.'”

He further observed that there are:

“…many habit-forming, addictive things… not mentioned in the revelation.”

His point was that faithful disciples should not merely ask, “Is this specifically on the forbidden list?” They should also consider whether a product is wise, healthy, or potentially addictive.

That principle applies well to many modern energy drinks. Even if a particular beverage does not violate the Word of Wisdom, it may still contain extremely high amounts of caffeine, sugar, or other stimulants. Each member should exercise good judgment and moderation.

So what about caffeine extracted from coffee beans? This is where we should be careful not to go beyond what the Church has actually said. The Church has never issued an official statement stating that purified caffeine extracted from coffee beans violates the Word of Wisdom. Likewise, the Church has never issued an official statement declaring that it is completely acceptable. In other words, there is no official doctrine on that specific question.

Instead, we know these facts:

• Coffee is prohibited.
• Tea is prohibited.
• The Word of Wisdom does not mention caffeine.
• The Church has not taught that every ingredient originating from a coffee bean is automatically equivalent to drinking coffee.
• The Church has not specifically addressed purified caffeine extracted from coffee beans.

Because of that, faithful members may arrive at different personal conclusions.

Some may decide that if an ingredient originated with the coffee plant, they would rather avoid it entirely. Others may conclude that purified caffeine is not the same thing as drinking coffee because the prohibited beverage itself is absent.

Both individuals can sincerely desire to obey the Lord.

Unless the First Presidency or the Quorum of the Twelve Apostles provides additional guidance in the future, it would be unwise for members to declare either position as official Church doctrine.

Perhaps the best approach is to remember the purpose of the Word of Wisdom itself. The Lord didn’t simply give a list of rules; He gave “a principle with promise” (Doctrine and Covenants 89:3). Those who strive to obey it are promised health, wisdom, knowledge, and spiritual blessings (see Doctrine and Covenants 89:18-21).

So if you accidentally drank an energy drink before realizing its caffeine came from coffee beans, there is no reason to panic. You did not intentionally drink coffee, and the Church has never taught that isolated caffeine derived from coffee beans is equivalent to drinking coffee.

If learning where the caffeine comes from makes you uncomfortable, you can certainly choose another product in the future. If, after studying the issue and prayerfully considering the official teachings of the Church, you feel comfortable using such a product, that remains a matter of personal judgment because the Church has not spoken on the issue.

In the end, discipleship is often about resisting the temptation to add rules that the Lord has not given while also seeking the guidance of the Holy Ghost in areas where the Lord has left room for personal judgment. By following the clear teachings of the Word of Wisdom and exercising wisdom in our choices, we can honor both the letter and the spirit of the Lord’s law.

Gramps

Gramps,

Why don’t either the Church website or its Gospel Library app have archives of pre-Ensign magazines like Improvement Era and Millennial Star? Surely those could also be helpful resources when about to give a talk in sacrament meeting, stake conference, and other Church functions.

Samuel

Answer

Gramps,

It’s a fair question, and one that doesn’t have a simple official answer.

The Church has never published a detailed explanation for why these older magazines aren’t part of the Gospel Library app or the main Church website’s standard library. However, several reasonable explanations help make sense of the decision.

One of the biggest reasons is the purpose of the Gospel Library itself. The app isn’t intended to be a complete historical archive of everything the Church has ever published. Instead, it’s intended to serve as the Church’s current study library. Its primary purpose is to provide members with the scriptures, General Conference messages, current Church magazines, handbooks, manuals, and other approved teaching resources that support worship, personal study, family study, missionary work, and Church callings.

If every Church publication from the past 190 years were included, the library would become enormous. Thousands of issues of magazines, journals, and newsletters would make it much more difficult for members to quickly find the resources they use every week. By limiting the collection to current, correlated materials, Gospel Library remains simple, organized, and easy to navigate.

Another important consideration is the nature of many of those older publications.

Magazines like the Improvement Era and Millennial Star are wonderful historical resources, but they were produced during a very different period in Church history. Before the Church’s correlation program was developed during the 1960s and 1970s, magazines often included articles by Church leaders, scholars, historians, and other contributors that expressed their understanding of gospel topics. While many of these articles remain inspiring and insightful, not every article represented official Church doctrine or policy.

In other words, the fact that something appeared in an official Church magazine decades ago doesn’t necessarily mean it was intended to become a binding doctrine for the Church. Some articles reflected personal opinions, interpretations, or scholarship that may have changed as additional revelation and understanding came through living prophets and apostles.

That doesn’t diminish the value of those magazines. It simply means they need to be read with an understanding of the historical context in which they were written.

Today’s Gospel Library focuses on resources that have been carefully reviewed and correlated to reflect current doctrine and current Church practices. That helps ensure members are studying materials that align with the teachings of the living prophets and apostles.

There are also practical reasons why these older magazines may not appear in Gospel Library.

Digitizing, proofreading, indexing, tagging, and maintaining well over a century of publications is a tremendous undertaking. Even after old magazines have been scanned, they often require extensive work to make them searchable and accurate. Maintaining such a massive archive within an app used by millions of members every day would require significant ongoing resources.

Fortunately, the Church has not hidden these publications.

Many older Church magazines are available through the Church History collections and other online historical archives. Researchers, historians, and interested members can still access much of this material when they want to study the development of Church history, learn about early missionary work, or read teachings from previous generations.

So, can these magazines still be useful today?

Absolutely.

If you’re preparing a sacrament meeting talk, teaching a class, or giving a presentation at another Church function, an older magazine article can provide interesting historical background or a thoughtful quotation. Sometimes these publications contain beautiful insights that are just as meaningful today as when they were first published.

However, it’s generally wise to use them as supplemental resources rather than primary sources.

The Church consistently encourages members to build lessons and talks primarily from the scriptures, recent General Conference addresses, current Church manuals, and the Liahona. These resources represent what the First Presidency and Quorum of the Twelve Apostles are emphasizing for the Church today.

This reflects an important principle of Latter-day Saint belief: we are led by living prophets. While we treasure the teachings of past prophets and leaders, we also recognize that continuing revelation means the Lord continues to guide His Church. Sometimes policies change. Sometimes emphasis changes. Occasionally, our understanding of a doctrine becomes clearer over time.

Because of that, when an older statement appears to differ from more recent teachings, members generally give greater weight to the scriptures and the current teachings of the living prophets and apostles.

This doesn’t mean older publications are unreliable or unimportant. Quite the opposite—they are valuable windows into the history of the Restoration. They help us understand how the Church grew, how members lived the gospel in earlier generations, and how the Lord has continued to guide His people over time.

In many ways, the difference comes down to purpose.

Historical magazines like the Improvement Era and Millennial Star serve as archives that preserve the Church’s rich history. Gospel Library, on the other hand, serves as the Church’s modern study library—a carefully selected collection of resources intended to help members live and teach the gospel today.

Both have great value, but they serve different needs.

So while it would certainly be convenient to have every historical Church publication available inside Gospel Library, the Church appears to have chosen a different approach. Members who want current, authoritative teaching have an organized library that reflects the Church’s present emphasis. Those who wish to explore the rich history of the Restoration can still access many historical publications through the Church’s archival resources.

In the end, the two collections complement one another. One helps us understand where we’ve been, while the other helps guide us where the Lord is leading His Church today.

Gramps

Gramps,

It says in Exodus 33:20 that no one can see God’s face and live.  This confuses me about how Joseph Smith saw God.

Colleen

Answer

Colleen,

One of the verses that often confuses people is Exodus 33:20. In that passage, the Lord tells Moses:

“Thou canst not see my face: for there shall no man see me, and live.”

At first glance, that seems pretty straightforward. If no one can see God’s face and survive, then how could Joseph Smith testify that he saw both Heavenly Father and Jesus Christ in the First Vision? Doesn’t that contradict the Bible?

According to Latter-day Saint doctrine, the answer is actually simpler than it may seem. The key is understanding the context of Exodus 33 and recognizing that God has, on several occasions, allowed mortals to see Him by His own power.

First, it’s worth noting something interesting about Moses himself. Just a few verses earlier in Exodus 33:11 we read:

“And the Lord spake unto Moses face to face, as a man speaketh unto his friend.”

That sounds very different from verse 20. If Moses had already spoken with God “face to face,” then verse 20 can’t mean that it is absolutely impossible for any mortal to ever see God under any circumstances.

So what is happening?

Latter-day Saints understand Exodus 33:20 to mean that fallen, mortal man cannot endure the full glory of God by his own natural strength. God’s glory is so overwhelming that mortal flesh cannot withstand it unless God Himself intervenes.

The very next chapter helps explain this idea. Exodus 34 describes Moses descending from Mount Sinai after being in the Lord’s presence. His own face shone so brightly that the Israelites were afraid to come near him. If merely being in God’s presence caused Moses’ face to radiate with glory, imagine the glory of God Himself.

The scriptures contain several examples of God strengthening individuals so they could endure His presence.

One of the clearest examples is Moses’ vision recorded in the Pearl of Great Price. There, we learn something that is not found in the King James Version of Exodus.

In Moses 1:2 we read:

“And he saw God face to face, and he talked with him, and the glory of God was upon Moses; therefore Moses could endure his presence.”

That last phrase is important: “the glory of God was upon Moses; therefore Moses could endure his presence.”

Moses did not survive God’s presence because he was naturally capable of doing so. He survived because God clothed him with divine glory and power.

Later, after the vision ended, Moses lost that heavenly strength and said:

“Now, for this cause I know that man is nothing, which thing I never had supposed.” (Moses 1:10)

This fits perfectly with the Latter-day Saint understanding of Exodus 33:20. Mortals cannot simply walk into God’s presence in their fallen condition. But God can prepare, strengthen, or transform a person so they can safely behold Him.

Joseph Smith’s First Vision follows that same pattern.

Joseph described praying in a grove of trees when he was overcome by a dark power. After calling upon God, he saw a pillar of light descend from heaven.

He wrote:

“When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air.”

Notice Joseph’s emphasis on their “brightness and glory.” This was no ordinary experience. It was a divine manifestation in which God revealed Himself to a prepared servant.

Latter-day Saints believe that Heavenly Father can reveal Himself whenever He chooses and can preserve the life of the person receiving that revelation. Joseph did not survive because God’s glory somehow became less glorious. He survived because God made it possible.

In fact, the scriptures contain many examples of people seeing God or divine beings.

Isaiah saw the Lord seated upon His throne (Isaiah 6).

Ezekiel saw a glorious heavenly vision (Ezekiel 1).

Stephen, just before his martyrdom, declared:

“Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” (Acts 7:56)

The Apostle John saw the Father and the Son in vision throughout the book of Revelation.

Even in the Old Testament, Jacob declared:

“I have seen God face to face, and my life is preserved.” (Genesis 32:30)

Notice Jacob’s wording. He specifically acknowledges that his life had been preserved. That idea harmonizes beautifully with the Latter-day Saint understanding that seeing God is only possible because God preserves the individual.

Some Bible scholars also point out that Exodus 33:20 may have been referring to seeing the fullness of God’s glory. Earlier in the chapter, Moses had asked, “I beseech thee, shew me thy glory” (Exodus 33:18). God’s response may have been explaining that no mortal could behold the complete fulness of His glory in their natural condition.

Whether understood that way or through latter-day revelation, the principle is the same: God’s glory is overwhelming to fallen mankind, but He can enable whom He chooses to endure His presence.

This understanding is one of the reasons Latter-day Saints do not see a contradiction between Exodus 33:20 and Joseph Smith’s First Vision. Instead, they see a consistent pattern throughout scripture.

Whenever God reveals Himself to mortals, He also gives them the strength, protection, or transformation necessary to survive the experience.

The First Vision wasn’t an exception to the rule—it was another example of it.

Ultimately, Exodus 33:20 teaches us something profound about God’s majesty. His glory is far beyond anything mortal beings can naturally withstand. But it also teaches us something equally comforting: when God desires to reveal Himself, He has the power to prepare His children to receive that blessing.

Joseph Smith’s testimony that he saw Heavenly Father and Jesus Christ fits naturally within that biblical pattern. The same God who strengthened Moses, preserved Jacob, and opened the heavens to Stephen also preserved a 14-year-old boy in a grove of trees, allowing him to witness the beginning of the Restoration.

Gramps

Gramps,

Do we know why Saul asked for 100 Philistine foreskins instead of some other body part?

MG

Answer

MG,

One of the more unusual requests in the Old Testament is found in 1 Samuel 18. After David defeated Goliath and became popular among the people, King Saul grew increasingly jealous of him. Hoping to get rid of David without appearing to murder him outright, Saul offered his daughter Michal in marriage—but with an unusual bride price. Instead of wealth or livestock, Saul demanded 100 Philistine foreskins.

At first glance, it seems like a strange and even disturbing request. Why foreskins? Why not heads, weapons, or some other proof that David had defeated 100 Philistines? While the Bible never gives a direct explanation, several reasons fit the historical setting and are consistent with Latter-day Saint understanding of the scriptures.

The first thing to understand is Saul’s true motive. The text makes it very clear that Saul wasn’t interested in collecting trophies. He wanted David dead.

The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king’s enemies. But Saul thought to make David fall by the hand of the Philistines. (1 Samuel 18:25)

Saul expected David to die trying. Sending one man into enemy territory to kill one hundred Philistine warriors was practically a suicide mission. If David died in battle, Saul could claim it was simply the cost of war rather than being blamed for murdering his most successful military leader.

But why ask specifically for foreskins?

One practical reason may have been identification.

The Philistines were uncircumcised, while Israelite males were circumcised as part of the covenant God established with Abraham (Genesis 17). Circumcision was a visible sign of belonging to the covenant people. Throughout the Old Testament, the Israelites frequently referred to their enemies as “the uncircumcised Philistines.”

If David had simply brought back heads, hands, or swords, there could have been questions about whether they actually belonged to Philistines. Saul wanted unmistakable proof that David had killed Israel’s covenant enemies—not Israelites or members of another nation. Since Philistine males were uncircumcised, the foreskins provided undeniable evidence.

While the Bible never explicitly states this was Saul’s reasoning, it makes good sense historically and fits with the way circumcision distinguished covenant Israel from neighboring nations.

There’s another possibility as well.

The request itself was deeply humiliating to the Philistines. In the ancient Near East, defeating an enemy wasn’t only about winning a battle. It often involved publicly shaming them. Removing and presenting the foreskins symbolized complete victory over Israel’s uncircumcised enemies. It emphasized not only military success but also Israel’s triumph over those outside God’s covenant.

This wasn’t because circumcision itself had magical significance. Rather, it pointed back to the covenant God had made with Abraham. Throughout the Old Testament, circumcision reminded Israel that they were a chosen people who had entered into a covenant relationship with the Lord.

From an Latter-day Saint perspective, covenants are central to God’s dealings with His children. Physical circumcision under the law of Moses eventually gave way to higher spiritual covenants through Jesus Christ. Today, baptism serves as the outward sign of entering into the covenant path rather than circumcision.

The Apostle Paul taught that what truly matters is not the outward ordinance but the condition of the heart. He wrote:

For he is not a Jew, which is one outwardly… But he is a Jew, which is one inwardly; and circumcision is that of the heart. (Romans 2:28-29)

Latter-day Saints understand this to mean that outward ordinances should reflect inward faithfulness. Just as circumcision symbolized Israel’s covenant relationship, baptism and temple covenants symbolize our commitment to Jesus Christ.

Ironically, Saul’s plan backfired in spectacular fashion. Rather than bringing back 100 Philistine foreskins, David doubled the number.

David…slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king. (1 Samuel 18:27)

David didn’t merely complete Saul’s impossible challenge—he exceeded it by one hundred additional victories. Saul had hoped David would be killed. Instead, David’s success only confirmed that the Lord was blessing him.

This became yet another piece of evidence that the Spirit of the Lord was with David rather than with Saul. The account also reveals an important principle that appears throughout scripture. Wicked people often believe they can manipulate circumstances to accomplish their own purposes, but the Lord can turn those very plans into blessings for the righteous.

Joseph was sold into Egypt by jealous brothers, yet God used that betrayal to preserve an entire nation during famine. Haman built gallows for Mordecai but ended up dying on them himself. Saul repeatedly tried to eliminate David, yet each attempt only strengthened David’s position as Israel’s future king.

Latter-day Saints often see the Lord’s hand working in similar ways today. While He doesn’t always prevent hardship, He has the power to use difficult circumstances to fulfill His purposes and bless those who remain faithful.

Another interesting point is that the Bible never praises Saul’s request. Scripture simply records it. Sometimes readers assume that because something appears in the Bible, God approved of it. That’s not necessarily true.

The Old Testament often reports events exactly as they happened without commenting on whether every action was righteous. Saul’s demand was motivated by jealousy, fear, and attempted murder. Those motives clearly conflicted with God’s will.

David’s willingness to complete the task demonstrated his loyalty to the king and his courage in battle, but the story’s focus isn’t the collection of gruesome trophies. The emphasis is on God’s protection of David despite Saul’s repeated attempts to destroy him.

So, do we know for certain why Saul requested 100 Philistine foreskins?

The honest answer is no. The scriptures don’t specifically explain his reasoning.

However, the most likely explanation is that they served as unmistakable proof that David had killed uncircumcised Philistine warriors. The request also would have been deeply humiliating to Israel’s enemies and reflected the distinction between covenant Israel and the uncircumcised Philistines.

From an LDS perspective, though, the larger lesson isn’t about the foreskins themselves. It’s about God’s ability to protect His servants and accomplish His purposes despite the schemes of wicked men. Saul intended the request to become David’s death sentence. Instead, it became another witness that the Lord was guiding David’s life.

Sometimes the strangest details in scripture point us toward much bigger truths. In this case, an unusual bride price reminds us that God can overturn the plans of the wicked, strengthen those who trust Him, and quietly advance His work—even amid circumstances that seem impossible from a human point of view.

Gramps

]]> https://askgramps.org/why-did-saul-request-100-foreskins-instead-of-another-body-part/feed/ 0 https://askgramps.org/how-can-i-be-sure-the-church-is-true/ https://askgramps.org/how-can-i-be-sure-the-church-is-true/#respond Wed, 22 Jul 2026 08:00:27 +0000 https://askgramps.org/?p=75375 Question

Gramps,

I was a member for 3 years and chose to leave after a bad temple endowment experience. I became Catholic last year, but I can’t leave the church behind, and I have tried for a long time. I have been going back and forth for about 4 years since I left and removed my records in late 2022.

My question is, how can I know if the back and forth is my emotions, God, or Satan trying to deceive me into going back? “Just because something feels good doesn’t mean it comes from a good place.”

Jacob

Answer

Jacob,

Leaving a religion is rarely just an intellectual decision. It’s deeply personal, emotional, and spiritual. That is especially true if your decision was influenced by a painful experience in the temple. If you’ve spent years going back and forth, removed your records in 2022, became Catholic, and yet still can’t seem to leave The Church of Jesus Christ of Latter-day Saints behind, it’s understandable to wonder what’s happening inside your heart.

Those are sincere questions, and according to Latter-day Saint doctrine, God has provided a way for us to know the difference.

You mentioned a statement people often make, “Just because something feels good doesn’t mean it comes from a good place.” There is wisdom in that. Our emotions alone aren’t a reliable guide to truth. We can become emotionally attached to people, traditions, or experiences that aren’t necessarily right, and we can also feel uncomfortable when God is asking us to grow. If our feelings were all that mattered, it would be difficult to know what was truly from God. Thankfully, the scriptures teach that revelation is much more than emotion.

When the Lord instructed Oliver Cowdery, He explained,

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost. (Doctrine and Covenants 8:2)

That simple verse teaches an important principle: revelation comes through both our intellect and our spirit. The Holy Ghost doesn’t simply make us feel good. He teaches truth to both our understanding and our hearts. Sometimes that witness comes as peace, other times as clarity, quiet confidence, or a growing assurance that something is true.

President Russell M. Nelson emphasized the importance of personal revelation when he taught,

The privilege of receiving revelation is one of the greatest gifts of God to His children. (Revelation for the Church, Revelation for Our Lives)

Heavenly Father wants each of His children to receive personal guidance as they sincerely seek Him rather than relying solely on emotion.

Latter-day Saints believe Satan can imitate emotions. He can stir up fear, resentment, discouragement, confusion, or even counterfeit spiritual experiences. What he cannot do is provide the confirming witness of the Holy Ghost. Elder Boyd K. Packer explained this beautifully when he said,

The Holy Ghost speaks with a voice that you feel more than you hear. (Personal Revelation: The Gift, the Test, and the Promise)

He wasn’t describing ordinary emotions but a spiritual witness that reaches deeper than feelings alone. It enlightens the mind while softening the heart, bringing light instead of confusion.

That raises another important question. If you once believed the Church was true but later left because of a difficult temple experience, what should you make of the fact that you still feel drawn back after all these years?

From a Latter-day Saint perspective, the answer isn’t necessarily found by focusing on the temple first. The temple is one of the most sacred parts of the restored gospel, but it is also one of the most symbolic and unfamiliar. Many faithful members have admitted that their first temple endowment was confusing or even overwhelming. That’s not because there is something wrong with the ordinances, but because they teach eternal truths through symbolism that often takes time to understand.

Instead, the Church would encourage someone in your situation to return to the foundation of their testimony. Ask yourself the same questions the missionaries invite investigators to consider. Is God truly your Father in Heaven? Is Jesus Christ your Savior? Did Joseph Smith really see the Father and the Son? Is the Book of Mormon what it claims to be? Was priesthood authority restored?

Moroni extended a remarkable promise to every sincere seeker:

By the power of the Holy Ghost ye may know the truth of all things. (Moroni 10:5)

Notice he doesn’t promise that we’ll simply feel something pleasant. He promises that, through the Holy Ghost, we can know the truth. If those foundational truths are true, then the temple deserves another look, even if your first experience there was difficult.

Sometimes we want absolute certainty before we’re willing to investigate again, but God often asks us to seek first and promises that understanding will follow. The Savior taught,

If any man will do his will, he shall know of the doctrine, whether it be of God. (John 7:17)

Often, spiritual knowledge comes after we’re willing to sincerely act in faith.

It’s also fair to ask whether your feelings are simply nostalgia. Perhaps you miss the friendships, the familiar routines, or meaningful experiences you had as a member. Those are reasonable possibilities. Missing something from your past doesn’t automatically mean it is true. At the same time, if you’ve sincerely tried for four years to move on but keep finding yourself returning to the same questions, it may be worth asking why.

Throughout the scriptures, God often works through repeated invitations rather than dramatic signs. Again and again, He patiently calls His children back to Him. That doesn’t mean every recurring thought comes from God, but invitations to seek Christ, pray, repent, forgive, and draw closer to Him are consistent with the way the Holy Ghost works. Satan’s influence tends to move people in the opposite direction, encouraging bitterness, hopelessness, pride, confusion, or endless distraction from spiritual things.

Jesus gave us a simple way to evaluate spiritual impressions when He taught,

By their fruits ye shall know them. (Matthew 7:20)

 

Paul described those fruits as “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Galatians 5:22–23).

As you evaluate your recurring thoughts, ask yourself what they produce. Do they draw you closer to Jesus Christ? Do they increase your desire to pray, study the scriptures, forgive others, and become a better disciple? Or do they leave you feeling trapped by fear, anger, or despair? The fruit often reveals the source more clearly than the feeling itself.

It’s also important to remember that God respects your agency. If He is inviting you back, He isn’t manipulating you or forcing your hand. The Lord persuades, invites, and patiently waits for us to respond. Church leaders have consistently taught that testimony is something we continue to build throughout our lives. Even lifelong members continue to pray, study, and seek confirmation from the Holy Ghost.

So how can you know whether the Church is true? According to Latter-day Saint doctrine, there is ultimately only one answer. Study the evidence. Read the Book of Mormon again with an open heart. Pray honestly—not asking whether you simply miss the Church, but asking God whether it is actually His restored Church. Don’t seek an emotional experience alone. Seek truth, and be willing to accept whatever answer God gives, even if it comes gradually instead of all at once.

Moroni’s invitation remains one of the greatest promises in scripture. He invited readers to ask God “with a sincere heart, with real intent, having faith in Christ,” and promised that God “will manifest the truth of it unto you, by the power of the Holy Ghost” (Moroni 10:4). Latter-day Saints believe that promise extends beyond the Book of Mormon itself. As we sincerely seek God, He can confirm truth through the quiet witness of the Holy Ghost.

President Russell M. Nelson reminded us that;

“The privilege of receiving revelation is one of the greatest gifts of God to His children.” (Revelation for the Church, Revelation for Our Lives)

That promise is available to every sincere seeker, regardless of where they are in their spiritual journey.

Finally, don’t assume that one painful temple experience has to define the rest of your relationship with God. If the Church is true, then one difficult experience—even one that hurt deeply—doesn’t change that truth. And if it isn’t true, then sincere investigation has nothing to fear. The Restoration itself began because a young man was willing to ask honest questions and trust that God would answer.

Perhaps that’s the most important lesson of all. Don’t let your last experience determine your next decision. Let God determine it. If you sincerely seek Him with humility, patience, and a willingness to follow wherever He leads, Latter-day Saints believe He will answer—not merely through passing emotions, but through the quiet, unmistakable witness of the Holy Ghost to both your mind and your heart. That testimony can become strong enough to withstand confusion, disappointment, painful memories, and even years of uncertainty.

Gramps