Gramps,

Can you tell me what the Assistant to the Quorum of the Twelve Apostles calling was like and some of the history behind it?

Samuel

Answer

Samuel,

For many years in the Church, there was a calling that most younger Latter-day Saints have never heard of: Assistant to the Quorum of the Twelve Apostles. Although the position no longer exists today, it played an important role during a period of rapid Church growth. In fact, many well-known Church leaders—including Presidents Gordon B. Hinckley and James E. Faust, as well as Apostles Boyd K. Packer, Neal A. Maxwell, and Robert D. Hales—served in this calling before later becoming Apostles.

The calling existed for only 35 years, from 1941 until 1976. It was never intended to replace the Seventy or create another quorum of Apostles. Instead, it was an inspired solution to meet the needs of a rapidly growing Church.

By the late 1930s and early 1940s, the Church was expanding much faster than the Quorum of the Twelve Apostles could personally oversee. Stakes and missions were multiplying, missionary work was accelerating, and the Twelve simply could not be everywhere they needed to be. Church leaders recognized they needed trusted General Authorities who could represent the Twelve worldwide.

During the April 1941 General Conference, the First Presidency announced the creation of the new calling. The reason was explained very simply:

“The First Presidency and Twelve feel that to meet adequately their great responsibilities and to carry on efficiently this service for the Lord, they should have some help.”

The announcement went on to explain that men would be called as Assistants to the Twelve, serving under the direction of the Quorum of the Twelve Apostles in whatever assignments they received.

Five men were initially called, and over the following decades, additional Assistants were added as the Church continued to expand worldwide.

One interesting thing about the calling is that it was not a priesthood office. Unlike an Apostle or a Seventy, “Assistant to the Twelve” was simply a calling. Those who served remained High Priests but were sustained as General Authorities and assigned to assist the Quorum of the Twelve Apostles. They acted under the direction of the Twelve rather than as members of a separate governing quorum.

Their work would sound very familiar to members of the Church today. They traveled throughout the world representing the Twelve wherever they were assigned. They organized stakes, presided at stake conferences, reorganized stake presidencies, visited missions, trained local priesthood leaders, spoke at conferences, and helped supervise missionary work. In many respects, they performed duties that are now carried out by General Authority Seventies.

Many members came to know these brethren well because there were relatively few General Authorities during that era. When an Assistant to the Twelve visited a stake conference, it was a significant event for local members.

Another fascinating aspect of the calling is how many future Apostles served in it. Of the 38 men who were called as Assistants to the Twelve, 13 later became members of the Quorum of the Twelve Apostles. Among them were Gordon B. Hinckley, Boyd K. Packer, Marvin J. Ashton, L. Tom Perry, David B. Haight, James E. Faust, Neal A. Maxwell, Robert D. Hales, and Joseph B. Wirthlin. Several also later served in the First Presidency.

This has caused some people to think the calling was intended as a training ground for future Apostles. While the experience undoubtedly prepared many of these men for future service, there is no indication that this was the purpose of the calling. Most Assistants to the Twelve never became Apostles. They simply served faithfully wherever the Lord needed them.

As the Church entered the 1970s, leaders began placing renewed emphasis on organizing the Church according to the pattern outlined in Doctrine and Covenants section 107. That revelation describes the Seventy as serving alongside the Twelve in helping administer the work of the Church.

Church historian Richard O. Cowan explains:

“The reactivation of the First Quorum of the Seventy and the discontinuance of the position of Assistant to the Twelve brought Church government more closely into harmony with the priesthood organization revealed in the Doctrine and Covenants.”

Under the direction of President Spencer W. Kimball, the First Quorum of the Seventy was reorganized in 1975. Then, during the October 1976 General Conference, N. Eldon Tanner announced:

“The office of Assistant to the Twelve will be discontinued. The brethren serving as Assistants to the Twelve will be ordained Seventies and become members of the First Quorum of the Seventy.”  (President N. Eldon Tanner, Presentation of the General Authorities, October 1976 General Conference (following President Spencer W. Kimball’s announcement of the reorganization).

Twenty-two men who were then serving as Assistants to the Twelve were ordained to the office of Seventy and became members of the First Quorum of the Seventy. This change aligned the Church organization more closely with the pattern established by revelation while still providing the worldwide leadership support that the growing Church required.

Today, General Authority Seventies perform many of the same responsibilities once handled by the Assistants to the Twelve. They travel throughout the world, organize stakes, train leaders, preside at conferences, oversee areas of the Church, and represent the First Presidency and Quorum of the Twelve in countless assignments. The biggest difference is that today’s General Authority Seventies serve in the priesthood office of Seventy rather than in a separate administrative calling.

The Church History Department summarizes the position by noting that the calling existed from April 6, 1941, until October 2, 1976, after which it was discontinued as part of the reorganization of the First Quorum of the Seventy.

Looking back, the calling of Assistant to the Quorum of the Twelve Apostles demonstrates how the Lord guides His Church according to its needs. As membership expanded dramatically worldwide, inspired leaders answered a temporary call to help carry the growing workload. When the time was right, they reorganized the Church once again to more closely follow the pattern revealed in modern scripture.

Although the calling no longer exists, its legacy remains. Many beloved prophets and apostles once served as Assistants to the Twelve, and the work they performed continues today through the General Authority Seventies. It’s another example of how the Church’s organization can adapt to meet changing needs while remaining firmly rooted in the principles revealed by the Lord.

Gramps

]]> https://askgramps.org/what-was-the-calling-assistant-to-the-quorum-of-the-twelve-apostles-like-and-consist-of/feed/ 0 https://askgramps.org/can-god-do-anything-he-wants/ https://askgramps.org/can-god-do-anything-he-wants/#respond Sun, 19 Jul 2026 13:01:31 +0000 https://askgramps.org/?p=75291 Question

Gramps,

I’ve heard a lot of people say god can do anything He wants. I truly know He has the power to do all. But does he do what He wants or is He bound by laws or rules as we are?

Mel

Answer

Mel,

One of the most common statements you’ll hear is, “God can do anything He wants.”

In one sense, that’s absolutely true. God possesses all power. He created worlds without number, commands the elements, knows the end from the beginning, and has power over life and death. There is nothing beyond His ability.

But according to the doctrine of The Church of Jesus Christ of Latter-day Saints, there’s an important distinction between having unlimited power and using that power however He pleases.

The restored gospel teaches that God is not arbitrary. He doesn’t simply make up the rules as He goes. Instead, He governs the universe according to eternal laws, perfect justice, and absolute truth. That may sound limiting at first, but it’s actually one of the greatest reasons we can trust Him.

The scriptures repeatedly teach that God possesses all power, but they also emphasize that His character never changes. Moroni testified that God is “unchangeable from all eternity to all eternity” (Moroni 8:18), while the Apostle Paul declared that God “cannot lie” (Titus 1:2). Those passages don’t suggest that God lacks power. Rather, they teach that He is so perfectly righteous that He will never act contrary to His own divine nature. His inability to lie isn’t a weakness—it is evidence of His perfection.

One of the beautiful truths restored through Joseph Smith is that eternal laws are real and unchanging. Rather than teaching that blessings are handed out arbitrarily, the Lord revealed:

“There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated.”

He then explains that whenever we receive a blessing from God, it comes “by obedience to that law upon which it is predicated” (Doctrine and Covenants 130:20–21).

That tells us something important about God’s character. He doesn’t bless or withhold blessings based on changing emotions or favoritism. He governs according to eternal principles that are perfectly just and perfectly reliable.

Perhaps the clearest explanation of this principle comes from Alma. While teaching about the Atonement, he twice states that if justice were destroyed—or if mercy robbed justice—”God would cease to be God” (Alma 42:13, 25).

Those are remarkable words.

Sometimes people wonder why Heavenly Father couldn’t simply forgive everyone without requiring the Atonement of Jesus Christ. Alma explains that justice is an eternal reality. Rather than setting justice aside, Heavenly Father provided a Savior who could satisfy the demands of justice while extending mercy to all who repent. God’s plan works because both justice and mercy are perfectly honored.

This principle also helps us understand why God values our agency so highly. Certainly, He has the power to force obedience, eliminate temptation, or prevent every wrong choice. But doing so would undermine the very purpose of mortality.

Our time on earth is meant to be a time of learning, growth, and choosing good over evil. If God removed our ability to choose, we could never truly become like Him. Although He sometimes intervenes through miracles, inspiration, or protection, He generally allows us to exercise our agency because that agency is an essential part of His eternal plan.

President Dallin H. Oaks expressed this principle beautifully:

“God’s love is so perfect that He lovingly requires us to obey His commandments because He knows that only through obedience to His laws can we become perfected as He is. (Love and Law)

That statement reminds us that God’s laws are not arbitrary restrictions. They are expressions of His love. Every commandment He gives is intended to help us become more like Him and prepare us for eternal life.

The Bible reinforces this same truth when the Lord declares, “I am the Lord, I change not” (Malachi 3:6). Because His character never changes, we know exactly what kind of Being He is. He is perfectly loving, perfectly truthful, perfectly merciful, and perfectly just. His standards don’t shift with changing circumstances or popular opinion.

Some people ask whether this means God is somehow limited by laws that are greater than He is. Latter-day Saints generally see it differently. God isn’t subject to arbitrary rules imposed by someone else. Rather, eternal law is perfectly consistent with His own divine nature. He always chooses what is eternally true because He is perfectly true. He always acts justly because He is perfectly just. He always acts lovingly because He is perfectly loving.

That doesn’t diminish His power—it magnifies His perfection.

Understanding this changes the way we view Heavenly Father. When life seems unfair, we can trust that He isn’t making random decisions. When blessings don’t come as quickly as we hope, we can remember that He governs according to eternal laws we may not yet fully understand. And when He asks us to obey His commandments, we can know they are given out of perfect love rather than arbitrary authority.

The restored gospel teaches that God truly is all-powerful. Nothing can frustrate His ultimate purposes, and His knowledge and power are beyond our comprehension. Yet His power is always exercised in perfect harmony with truth, justice, mercy, agency, and love.

Perhaps that’s one of the most comforting doctrines of all. We worship a God whose power is infinite, whose character is perfect, and whose promises never fail. He doesn’t simply do whatever He wants. He always does what is right. And because His nature never changes, we can place complete confidence in Him, knowing that everything He does is motivated by perfect wisdom, perfect justice, and perfect love.

Gramps

Gramps,

How can Adam be the archangel Michael, be married, and continue in the millennium as an Angel serving Heavenly Father?

Shamala

Answer

Shamala

The answer lies in understanding how the restored gospel uses the word angel. In many Christian traditions, angels are viewed as a separate class of heavenly beings created solely to serve God. In Latter-day Saint doctrine, however, an angel is usually identified by a role rather than by a permanent status. Simply put, an angel is a messenger or servant sent by God. That means an exalted being can also serve as an angel whenever Heavenly Father assigns that role.

Modern revelation clearly teaches that Michael and Adam are one and the same. Doctrine and Covenants 107 recounts the gathering of Adam and his righteous posterity in the Valley of Adam-ondi-Ahman shortly before Adam’s death. There, the Lord identifies Adam as “Michael, the prince, the archangel” (Doctrine and Covenants 107:53–57). This tells us that Michael is not a different person from Adam but another title describing his heavenly stewardship.

Long before he came to earth, Adam held a position of great leadership among God’s spirit children. After living his mortal life and receiving a glorious resurrection, he continues to serve under the direction of Jesus Christ. His title as “archangel” simply reflects one of the responsibilities he continues to carry.

The word archangel literally means “chief angel” or “principal messenger.” Rather than describing a level of glory, it describes a position of leadership. Elder Mark E. Petersen emphasized this principle when he taught:

“What a marvelous calling for Adam, or Michael. But note that even in this assignment, which is yet future, he still will be an angel—the archangel, but an angel nevertheless.” (Adam, the Archangel)

Elder Petersen’s statement reminds us that being called an archangel describes Adam’s continuing service to God rather than diminishing his exalted status.

The scriptures also show that Adam’s work as Michael is not confined to the past. Speaking of events surrounding the Second Coming, the Lord declared, “Michael, mine archangel, shall sound his trump” (Doctrine and Covenants 29:26). Later, Doctrine and Covenants 88:111-112 also describes Michael gathering the hosts of heaven in preparation for the Savior’s return. These prophecies demonstrate that Adam continues to serve under Jesus Christ and will play an important role during the Millennium.

The scriptures give many examples of exalted individuals serving as angels. Moroni appeared to Joseph Smith as a resurrected being to instruct him concerning the Book of Mormon. Peter, James, and John appeared to restore priesthood authority. Moses and Elijah likewise appeared in glory to perform sacred assignments. None of these individuals ceased being resurrected, glorified beings because they served as angels. They were simply acting as God’s messengers.

The same principle applies to Adam. His service as Michael does not replace his eternal identity. It simply describes one of the many responsibilities he fulfills in Heavenly Father’s kingdom.

This also answers the question about Adam’s marriage. Nothing in scripture suggests that Adam and Eve cease being husband and wife because Adam serves as Michael. Eternal marriage is one of the defining blessings of exaltation. In fact, the Lord promises faithful couples that if they keep their covenants, “they shall pass by the angels, and the gods… and shall inherit thrones, kingdoms, principalities, and powers” (Doctrine and Covenants 132:19). He further declares that they “shall be gods… and shall have a continuation of the seeds forever and ever” (Doctrine and Covenants 132:20). Adam and Eve remain an exalted, eternal couple while Adam continues to fulfill his sacred calling as Michael.

President Russell M. Nelson beautifully summarized the relationship between exaltation and eternal families when he taught, “Salvation is an individual matter; exaltation is a family matter.” That simple statement helps explain why Adam’s role as Michael does not conflict with his eternal marriage to Eve. Adam and Eve remain the great patriarch and matriarch of the human family while continuing to serve Heavenly Father in their divine stewardships. Adam’s calling as the archangel Michael is one of those stewardships, not a replacement for his eternal family relationship.

Serving as an angel is no different than serving in any other divine calling. Just as a man today can simultaneously be a husband, a father, and a bishop, Adam can be an exalted husband while also serving as Michael, the archangel.

The Millennium will not change that. Latter-day Saints believe Adam has several important responsibilities associated with the Savior’s Second Coming. He will preside at the great meeting at Adam-ondi-Ahman, where priesthood keys will be returned to Jesus Christ before the Savior’s reign begins. Throughout the Millennium, he will continue serving under Christ’s direction. These responsibilities demonstrate the tremendous trust Heavenly Father places in Adam, not a lower order of glory.

Sometimes people become confused because they think the word ‘angel’ describes what someone is rather than what someone does. In the scriptures, an angel is simply a messenger sent by God. Those messengers can be spirits awaiting resurrection, translated beings, or resurrected and glorified individuals. Even Jesus Christ is referred to in several Old Testament passages as “the Angel of the Lord.” That title does not mean He was merely an angel in the ordinary sense. Rather, it emphasizes His role as the Father’s divine messenger. Likewise, Adam serves as Michael because he has been appointed to that sacred work.

In fact, exaltation itself includes continuing service. The restored gospel does not portray eternal life as a state of endless rest but as one of everlasting growth, responsibility, and joyful labor. Doctrine and Covenants 132 teaches that those who receive exaltation become heirs of all that the Father has. With those blessings come greater opportunities to bless and serve others. Adam’s role as Michael is simply one example of that eternal principle.

When we understand that an angel is a calling rather than a separate order of being, the apparent contradiction disappears. Adam is Michael the archangel, the father of the human family, an exalted and resurrected man, the eternal husband of Eve, and one of the Savior’s trusted servants. None of these roles conflicts with one another. Instead, they beautifully illustrate the restored gospel’s vision of heaven—a place where eternal families continue together, priesthood responsibilities continue, and faithful sons and daughters of God joyfully serve Him forever.

Gramps

Gramps,

What is the difference between being raised from the dead by priesthood authority and being resurrected? Why does the body remain mortal after being brought back to life, while the resurrection is immortal?

Scott

Answer

Scott,

It’s a great question because the scriptures describe two very different miracles that can sound almost identical at first. Several people in the Bible and the Book of Mormon were brought back from the dead through the power of God and priesthood authority, yet they eventually died again. Jesus Christ, however, was resurrected, and because of His Resurrection, every person who has ever lived will one day receive an immortal body that can never die again.

Understanding the difference helps us appreciate why the Resurrection of Jesus Christ is one of the greatest miracles in Heavenly Father’s plan.

Throughout the scriptures, we read about faithful servants of God raising people from the dead. Elijah restored the widow’s son to life (1 Kings 17). Elisha raised the Shunammite woman’s son (2 Kings 4). Jesus raised Jairus’s daughter, the widow’s son at Nain, and Lazarus. Peter raised Tabitha, and Paul restored Eutychus to life after he fell from a window.

At first glance, these events might seem like resurrections, but according to Latter-day Saint doctrine, they were not. Instead, these individuals were restored to mortal life.

Their spirits returned to their mortal bodies, and those bodies resumed living just as they had before death. They could still become sick, grow old, suffer injury, and eventually die again.

A resurrection is something entirely different.

When a person is resurrected, the spirit and body are reunited forever. The body is no longer mortal but immortal. It will never again die or be separated from the spirit.

The Book of Mormon explains:

“Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body.” (Alma 11:44)

Jesus Christ was the first person ever to be resurrected. The Apostle Paul taught:

“But now is Christ risen from the dead, and become the firstfruits of them that slept.

 

For since by man came death, by man came also the resurrection of the dead.

 

For as in Adam all die, even so in Christ shall all be made alive.” (1 Corinthians 15:20–22)

Because Christ overcame death, every one of God’s children will eventually be resurrected. One question naturally follows: if resurrection had not yet happened, how could prophets raise people from the dead? The answer is that these miracles were temporary restorations to mortal life through God’s power. Priesthood authority did not transform those individuals into immortal beings. God simply allowed their spirits to return to their mortal bodies so they could continue their mortal lives for a time.

Eventually, every one of them died again.

Lazarus is perhaps the best-known example. Jesus called him from the tomb after he had been dead for four days, but Lazarus was not resurrected. He returned to his mortal life and eventually experienced physical death once again.

The Church teaches this plainly:

“No one was resurrected before Jesus Christ was resurrected.” (Doctrines of the Gospel Student Manual, Chapter 32)

Everything changed on the morning of Christ’s Resurrection. Jesus was not simply brought back to mortal life. He rose with a glorified, perfected, immortal body. He could eat, walk, speak, and invite His disciples to touch Him, but His body had become immortal and would never die again.

The Book of Mormon explains what resurrection means:

“The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time… and we shall be brought to stand before God.”  (Alma 11:43–44)

Then Alma adds one of the clearest descriptions of resurrection found anywhere in scripture:

“They can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal.”  (Alma 11:45)

That simple phrase—”never to be divided”—captures the essential difference between being raised from the dead and being resurrected.

Someone might wonder, “If priesthood authority can restore life, why can’t it also make someone immortal?” The answer is that priesthood authority always operates according to God’s laws and timing. Resurrection is not simply another priesthood miracle. It is one of the direct results of the infinite Atonement and Resurrection of Jesus Christ.

Before Christ broke the bands of death, immortality was not yet available. Even after His Resurrection, individuals do not choose when they are resurrected. Resurrection comes according to God’s appointed order because it is made possible only through the Savior’s victory over death.

The Doctrine and Covenants gives another beautiful definition of resurrection:

“The spirit and the body are the soul of man.

 

And the resurrection from the dead is the redemption of the soul.” (Doctrine and Covenants 88:15–16)

Latter-day Saints believe every person who has ever lived will eventually receive this gift. Every spirit will be reunited with its body forever. The resurrected body will never again age, become sick, or experience death. While people will inherit varying degrees of glory based on their faithfulness and acceptance of the gospel, every resurrected person will receive an immortal body through Jesus Christ.

The miracles of restoring someone to mortal life served several important purposes. They demonstrated God’s power over death, strengthened faith in His prophets, and pointed forward to the greater miracle yet to come. Every time someone was restored to mortal life, it served as a preview of the day when Christ would conquer death forever.

Elder Dallin H. Oaks beautifully summarized the importance of this doctrine:

“The assurance of immortality is fundamental to our faith.” (Resurrection)

The distinction between being raised from the dead and being resurrected teaches us something profound about Jesus Christ. A prophet may, through God’s power, restore someone to mortal life for a season. But only the Savior could break the bands of death forever. Because Jesus Christ was resurrected, every cemetery is only temporary. Every faithful reunion is possible. Every goodbye has an ending.

As the Savior promised:

“Because I live, ye shall live also.” (John 14:19)

Those who were raised from the dead eventually faced death again. Those who are resurrected never will. Their spirits and bodies are reunited forever, never to be separated again. Because of Jesus Christ, death is not the end of our story—it is simply the doorway to a glorious resurrection and eternal life.

Gramps

Gramps,

From your understanding, what is the history of the temple of the Community of Christ (formerly the Reorganized Church of Jesus Christ of Latter Day Saints in Independence, Missouri, and what happens inside?

Samuel

Answer

Samuel,

Many members of The Church of Jesus Christ of Latter-day Saints who visit Independence, Missouri, are surprised to discover a large temple there that does not belong to the Church. Instead, it belongs to the Community of Christ, formerly known as the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS).

Because both churches trace their roots to Joseph Smith and the early Restoration, many people wonder why the temple was built, what its purpose is, and what actually happens inside.

The story begins in 1831.

According to revelations received by Joseph Smith, Independence was designated as the “center place” of Zion, and a temple was to be built there in the future. Joseph Smith and other Church leaders traveled to Missouri and dedicated land for that purpose. Community of Christ notes that Joseph Smith and other leaders dedicated the area in 1831 and that the dream of building a temple there has been part of their heritage ever since.

Latter-day Saints recognize the importance of this location as well. The Church teaches that Joseph Smith dedicated a temple site in Independence and that the Saints hoped to build a temple there before persecution forced them from Jackson County.

After Joseph Smith’s death in 1844, the Latter Day Saint movement divided into several groups. The largest group followed Brigham Young to the West and eventually became The Church of Jesus Christ of Latter-day Saints. Another group later reorganized under Joseph Smith III, the Prophet’s son, and became known as the RLDS Church.

Throughout the nineteenth and twentieth centuries, the RLDS Church maintained a strong presence in Independence. Although it did not gain ownership of the small parcel known today as the Temple Lot itself, it acquired much of the surrounding original temple property and eventually established its world headquarters there.

In 1984, RLDS President Wallace B. Smith announced that the church would build a temple in Independence. Unlike LDS temples, however, this temple would not be used primarily for sacred ordinances. Instead, it would be dedicated to peace, reconciliation, worship, and spiritual ministry. Construction began in 1990, and the temple was formally dedicated on April 17, 1994.

The temple’s design is one of its most recognizable features. The stainless-steel spiral tower rises roughly 300 feet above Independence and is inspired by the shape of a nautilus shell. It has become one of the city’s most recognizable landmarks.

One of the biggest differences between the Independence Temple and an LDS temple is accessibility. The Community of Christ temple is open to the public. Visitors may tour the building, attend worship services, participate in educational programs, and visit areas devoted to prayer and meditation. Community of Christ describes the temple as a place of worship, education, community building, discipleship preparation, and church administration.

Inside the building is a large sanctuary used for worship services, conferences, devotionals, musical performances, and church gatherings. The temple also contains offices, classrooms, meeting rooms, and administrative facilities that support the church’s worldwide ministry.

Perhaps the most distinctive activity that occurs in the temple is the Daily Prayer for Peace. Every day, a worship service is held to pray for peace in a specific nation or region of the world. This ministry has become one of the defining characteristics of the temple and reflects the Community of Christ’s emphasis on peace and reconciliation.

Community of Christ states that the temple is “dedicated to the pursuit of peace” and serves as a witness of Christ’s call for peace, justice, and healing.

From an LDS perspective, there are both similarities and significant differences.

The similarities arise from a shared Restoration heritage. Both faiths look back to Joseph Smith, both recognize the importance of Independence in early Church history, and both consider temples to be sacred places dedicated to God.

The differences, however, are substantial. Community of Christ does not perform the ordinances that Latter-day Saints associate with temples. There are no endowment sessions, baptisms for the dead, sealings, initiatories, or temple recommends. The temple functions more as a center of worship, prayer, peace ministry, education, and church administration than as a place where saving ordinances are performed.

Latter-day Saints would therefore not regard the Independence Temple as a temple operating under the priesthood authority recognized by The Church of Jesus Christ of Latter-day Saints. Likewise, ordinances performed in LDS temples are unique to LDS beliefs and practices.

Nevertheless, many Latter-day Saints who visit Independence choose to tour the Community of Christ Temple because it stands on land closely connected with the earliest Restoration history. Along with the nearby Temple Lot, owned by the Church of Christ (Temple Lot), and the Independence Visitors’ Center, operated by The Church of Jesus Christ of Latter-day Saints, the temple helps visitors better understand the complex history of the Restoration movement.

In the end, the Community of Christ Temple represents a different understanding of what a temple should be. For Community of Christ members, it symbolizes peace, worship, and reconciliation. For Latter-day Saints, it is an interesting reminder of a shared historical beginning and of the different paths taken by Restoration churches after the death of Joseph Smith.

Gramps

Dear Gramps,

In Jacob 6, “the world shall be burned with fire” is mentioned in several verses.  Currently, there are many wildfires around the world.  Is this what Jacob 6 is speaking of?  Or is there going to be some other type of burning?

Christi

Answer

Christi,

With news reports of devastating wildfires across North America, Europe, Australia, and other parts of the world, it’s understandable why some Latter-day Saints wonder whether these fires are the fulfillment of Jacob’s prophecy that “the world shall be burned with fire.”

Jacob certainly speaks about fire in strong terms. In Jacob 6, he warns people to repent before it is too late:

“For behold, after that ye have been nourished by the good word of God all the day long, will ye bring forth evil fruit, that ye must be hewn down and cast into the fire?” (Jacob 6:7)

Later, he adds:

“O then, my beloved brethren, repent ye, and enter in at the strait gate… until the time cometh that ye shall be burned with unquenchable fire.” (Jacob 6:10)

So, is Jacob talking about the kinds of wildfires we see today? According to the scriptures and teachings of The Church of Jesus Christ of Latter-day Saints, the answer is no.

Jacob is referring to a future event connected with the Second Coming of Jesus Christ—a worldwide cleansing by divine power, not simply a series of natural disasters.

Throughout the scriptures, prophets consistently teach that before the Millennium begins, the earth will undergo a great cleansing. Fire is one of the symbols—and also one of the means—God will use to remove wickedness from the earth.

The Savior Himself taught:

“For after today cometh the burning—this is speaking after the manner of the Lord—for verily I say, tomorrow all the proud and they that do wickedly shall be as stubble; and I will burn them up.” (Doctrine and Covenants 64:24)

Notice that the Lord isn’t describing ordinary forest fires. He’s speaking about a specific future judgment upon the wicked.

The prophet Malachi gave the same prophecy hundreds of years earlier:

“For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble.” (Malachi 4:1)

The Savior repeated Malachi’s prophecy almost word-for-word when He visited the Nephites (see 3 Nephi 25:1), showing that it applies to His future Second Coming.

Modern revelation gives even more detail. Doctrine and Covenants 101 describes the events surrounding Christ’s return:

“Every corruptible thing… shall be consumed; and also that of element shall melt with fervent heat.” (Doctrine and Covenants 101:24–25)

The Apostle Peter also described this future event:

“The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also… shall be burned up.” (2 Peter 3:10)

These scriptures point to something far greater than localized wildfires. They describe a worldwide cleansing that prepares the earth for the reign of Jesus Christ.

That doesn’t mean today’s disasters have no significance.

Jesus taught that earthquakes, famines, pestilences, and other calamities would increase before His return (see Matthew 24; Doctrine and Covenants 45). These events are often called “the signs of the times.” They remind us that His coming is drawing nearer.

President Russell M. Nelson has taught that although the last days will become increasingly difficult, our focus should be on spiritual preparation rather than fear. He said:

“During these perilous times of which the Apostle Paul prophesied, Satan is no longer even trying to hide his attacks on God’s plan. Emboldened evil abounds. Therefore, the only way to survive spiritually is to be determined to let God prevail in our lives, to learn to hear His voice, and to use our energy to help gather Israel.”

President Nelson’s counsel reminds us that, while natural disasters may increase, the Lord wants His disciples to prepare spiritually rather than be consumed by fear or speculation.

The earth itself is also described in scripture as needing to be renewed.

Just as people are baptized by water and later receive the baptism of fire through the Holy Ghost, the earth follows a similar pattern. After being cleansed by the Flood in the days of Noah, the earth will someday be cleansed by fire before entering its millennial glory.

President Joseph Fielding Smith explained:

“Christ will come in the day of wickedness, when the earth is ripe in iniquity and prepared for the cleansing, and as the cleanser and purifier he will come, and all the wicked will be as stubble and will be consumed.”

His statement echoes the prophecies of Malachi, Peter, and modern revelation that the future burning is a divine cleansing of the earth in preparation for the Millennium.

Another important point is that many references to fire in scripture are both symbolic and literal.

Fire often represents God’s judgment, His holiness, His presence, and purification. When Jacob warns of being “cast into the fire,” he calls people to repentance before the final judgment. His primary concern isn’t explaining the mechanics of the future destruction but urging people to choose Christ while there is still time.

That message remains just as relevant today.

Whether someone lives near a wildfire or halfway around the world, Jacob’s invitation is the same: repent, come unto Christ, and remain faithful.

It’s also worth remembering that the righteous need not live in fear of these prophecies.

Doctrine and Covenants 38:30 contains one of the Lord’s most comforting promises:

“If ye are prepared ye shall not fear.”

The purpose of prophecy isn’t to frighten us. It’s to help us prepare. The Lord repeatedly reveals future events so His people can hope rather than fear.

So, are today’s wildfires the fulfillment of Jacob 6?

Not according to LDS doctrine.

Wildfires are tragic natural disasters that can remind us we are living in a fallen world and that the signs of the times continue to unfold. But Jacob’s prophecy points to a future, divinely directed cleansing of the entire earth associated with the Second Coming of Jesus Christ and the beginning of the Millennium.

Rather than trying to identify every fire, earthquake, or storm as the fulfillment of a specific prophecy, the scriptures invite us to focus on something much more important: our own discipleship.

Jacob closes his sermon with a loving invitation that still speaks to us today:

“Repent ye, and come with full purpose of heart, and cleave unto God as he cleaveth unto you.” (Jacob 6:5)

That is ultimately the message of Jacob 6. The coming burning of the Earth is real, but it is not meant to cause panic. It is meant to encourage repentance, strengthen faith, and remind us that Jesus Christ is preparing the earth—and His people—for a glorious new beginning when He returns to reign.

Gramps

Gramps,

I had a miscarriage at about two months. It wasn’t formed at all, but it looked like a giant liver. I don’t know if it had a heartbeat, but it was growing, so I don’t know what that actually means. What the heck? Question. If it was growing, that means it was alive. It’s an aborted fetus. Maybe if so, will I see it in the next life?

Joyce

Answer

Joyce.

For many people, a miscarriage brings not only grief but also uncertainty. There is often a deep longing to know what happened to that child and whether the relationship will continue beyond this life.

According to the teachings of The Church of Jesus Christ of Latter-day Saints, there is reason for hope, even though not every detail has been revealed.

Latter-day Saints believe that every person is a beloved spirit child of Heavenly Father. Before coming to earth, we lived with Him as spirits. Mortality is only one step in our eternal journey. Because of this belief, many members find comfort in knowing that a child lost through miscarriage is not lost to God.

At the same time, the Church has not received a revelation that answers every question about miscarriage. The Lord has not revealed exactly when a spirit enters a developing body or how every circumstance surrounding miscarriage will be resolved. However, He has revealed enough for us to trust in His love and mercy.

One important gospel truth is that little children are precious in the sight of God and are redeemed through Jesus Christ.

The Book of Mormon teaches:

“Little children are alive in Christ.” (Moroni 8:22)

Abinadi similarly declared:

“Little children also have eternal life.” (Mosiah 15:25)

These scriptures provide assurance that children who die before reaching accountability are safe in Christ and recipients of His grace.

The Prophet Joseph Smith taught a remarkable doctrine concerning children who die before reaching maturity. President Joseph F. Smith later recounted:

“Joseph Smith taught the doctrine that the infant child that was laid away in death would come up in the resurrection as a child; and, pointing to the mother of a lifeless child, he said to her: ‘You will have the joy, the pleasure, and satisfaction of nurturing this child, after its resurrection, until it reaches the full stature of its spirit.’” (The Salvation of LIttle Children)

While this statement specifically addresses infants and young children rather than miscarriage, many parents have found comfort in the principle that family relationships continue and that opportunities lost in mortality may be restored through the Lord’s plan.

President Joseph F. Smith, who buried several of his own children, taught:

“With little children who are taken away in infancy and innocence before they have reached the years of accountability … they are redeemed by the blood of Christ.” (The Salvation of Little Children)

His teachings emphasize that children who die before accountability are completely covered by the Atonement of Jesus Christ.

When discussing stillborn children, President Joseph Fielding Smith acknowledged that revelation has not provided all the answers. However, he offered a hopeful personal opinion:

“There is no information given by revelation in regard to the status of stillborn children. However, I will express my personal opinion that we should have hope that these little ones will receive a resurrection and then belong to us. I cannot help feeling that this will be the case.” (Our Stillborn Baby)

Although President Smith carefully identified this as his personal opinion rather than revealed doctrine, many Latter-day Saints find comfort in his hopeful perspective.

The Church has also published an article discussing what is known and unknown regarding children who die very young. It notes that President Joseph F. Smith found comfort in the doctrine that children who die young will be resurrected and raised by their righteous parents after the Resurrection. “The Salvation of Little Children Who Die: What We Do and Don’t Know)

Perhaps one of the most comforting teachings from the Prophet Joseph Smith is his promise that faithful Saints will ultimately recover every righteous loss:

“All your losses will be made up to you in the resurrection, provided you continue faithful. By the vision of the Almighty I have seen it.” (The Joseph Smith Papers)

That promise does not explain exactly how every situation will unfold, but it does testify that Heavenly Father is aware of every sorrow and has the power to restore what mortality takes away.

The foundation of that hope is Jesus Christ. Because of His Resurrection, death is not permanent. Families can continue beyond the grave. Through His Atonement, every injustice can be corrected, every wound healed, and every righteous blessing fulfilled.

Will you see a child in the next life that you miscarried?

The most accurate answer according to LDS doctrine is that we do not have a specific revelation that fully answers that question. However, we do have powerful truths that point toward hope. We know your child is known and loved by Heavenly Father. We know little children are alive in Christ. We know families are central to God’s eternal plan. We know that every righteous blessing will be restored. And we know that Jesus Christ has overcome death.

For that reason, many faithful Latter-day Saints look forward with hope to a future day when unanswered questions will be resolved and losses will be healed. While mortality leaves some uncertainty, the gospel invites us to trust in a loving Heavenly Father who remembers every child and every parent.

Until that day, we can rest in the promise that nothing precious is forgotten by God and that through Jesus Christ, every faithful hope can ultimately be fulfilled.

Gramps

Gramps,

Why do Latter-day Saints perform baptisms for the dead?

Caleb

Answer

Caleb,

For Latter-day Saints, the answer comes down to two simple beliefs: God loves all His children, and He wants everyone to have a fair opportunity to accept the gospel of Jesus Christ.

Latter-day Saints believe that baptism is an essential ordinance taught by Jesus Christ. After His resurrection, Jesus taught that baptism was necessary to enter God’s kingdom. In John 3:5, Jesus declared:

“Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”

Throughout the New Testament, baptism is presented as an important step in following Christ.

But that raises an important question. What about the billions of people who lived and died without ever hearing about Jesus Christ or having the opportunity to be baptized? Would a loving and just God condemn them simply because they were born in a different place or time?

Latter-day Saints believe the answer is no.

The doctrine of baptisms for the dead is based on the belief that God provides a way for all His children to receive the blessings of the gospel, whether they are living or deceased.

One of the clearest biblical references to this practice is found in the writings of the Apostle Paul. While teaching about the Resurrection, he asked:

“Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?” (1 Corinthians 15:29)

Paul referred to baptisms for the dead as a practice already known among some early Christians. Latter-day Saints see this verse as evidence that proxy ordinances for the deceased existed in the early Church.

Latter-day Saints also believe that God has always intended families to be connected across generations. The prophet Malachi foretold:

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord:

 

And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers.” (Malachi 4:5-6)

Members of the Church believe this prophecy was fulfilled when Elijah appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple on April 3, 1836, restoring priesthood keys related to family history and temple work.

An important thing to understand is that Latter-day Saints do not believe baptisms for the dead automatically make someone a member of the Church after death. Agency—the God-given ability to choose—is a central doctrine of the gospel.

When a living person is baptized on behalf of a deceased individual in a temple, the ordinance is performed by proxy. The deceased person is not forced to accept it. Rather, Latter-day Saints believe the ordinance becomes available to that person in the spirit world, where he or she remains free to accept or reject it.

This belief is closely connected to the doctrine that the gospel is preached after death. The Apostle Peter taught that Christ visited and preached to spirits in the spirit world. (1 Peter 3:18-20)

Peter also wrote:

“For for this cause was the gospel preached also to them that are dead.” (1 Peter 4:6)

Latter-day Saints believe these scriptures teach that people who did not receive the gospel during mortality still have an opportunity to learn about Jesus Christ after death.

President Joseph F. Smith received a vision of the spirit world, now recorded in Doctrine and Covenants 138. Speaking of those who accept the gospel there, he declared:

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

Because of this doctrine, family history becomes much more than an interesting hobby for Latter-day Saints. It becomes a sacred responsibility.

Church members spend countless hours researching family lines, preserving records, and identifying ancestors so temple ordinances can be performed on their behalf. Many members feel a deep spiritual connection to their ancestors as they participate in this work.

President Russell M. Nelson emphasized the eternal significance of temple and family history work when he taught:

“Any time we do anything that helps anyone—on either side of the veil—to make and keep their covenants with God, we are helping to gather Israel.” (Let God Prevail)

For Latter-day Saints, helping ancestors receive temple ordinances is part of God’s work of gathering His children and preparing them for eternal blessings.

Some people wonder whether baptisms for the dead are disrespectful to those who have passed away. Latter-day Saints generally see them as an act of love and service. Since the deceased person remains free to choose whether to accept the ordinance, no one’s agency is violated.

This principle was explained by Elder D. Todd Christofferson when he taught:

“God will not act to make us something we do not choose by our actions to become.” (Free Forever, To act For Themselves)

The doctrine of baptisms for the dead reflects the Latter-day Saint belief that God is perfectly loving, just, and merciful. Rather than denying blessings to those who never had the opportunity to receive them during mortality, He provides a way for every person to hear the gospel, exercise agency, and receive the ordinances He has established.

Ultimately, baptisms for the dead are not about forcing conversion after death. They are about extending opportunity. They testify that Jesus Christ’s Atonement reaches beyond the grave, that families can be connected eternally, and that every child of God will have a fair chance to accept or reject the gospel.

That is why Latter-day Saints perform baptisms for the dead: because they believe a loving Heavenly Father desires all His children—living and dead—to have access to the blessings of salvation through Jesus Christ.

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/why-were-the-samaritans-outcasts/ https://askgramps.org/why-were-the-samaritans-outcasts/#respond Sun, 05 Jul 2026 13:19:05 +0000 https://askgramps.org/?p=74994 Question

Gramps,

Why were the Samaritans outcasts?

Ruth

Answer

Ruth,

When we read the New Testament, it can be surprising to see how often there was tension between the Jews and the Samaritans. We see this in stories such as the woman at the well, the parable of the Good Samaritan, and the account of Jesus healing ten lepers. The hostility was so deep that many Jews and Samaritans avoided each other whenever possible.

Why were the Samaritans considered outcasts? According to the Bible and Latter-day Saint understanding, the answer involves history, religion, and centuries of division.

The roots of the conflict go back to the Old Testament. After the death of King Solomon, the kingdom of Israel was divided into two nations. The northern kingdom retained the name Israel, while the southern kingdom became known as Judah. The capital of the northern kingdom eventually became Samaria.

In approximately 722 B.C., the Assyrian Empire conquered the northern kingdom. Many Israelites were taken captive, and foreign peoples were settled in the land. Over time, some of these groups intermarried with the remaining Israelites. Because of this history, many Jews later viewed the Samaritans as having lost the purity of their Israelite heritage.

However, the disagreement went beyond ancestry. Religion became an even greater source of division.

The Samaritans accepted the books of Moses but rejected much of the rest of the Old Testament. They also believed that Mount Gerizim was the proper place to worship God rather than Jerusalem. The Jews considered the temple in Jerusalem to be the divinely appointed center of worship. As centuries passed, political conflicts, cultural differences, and religious disagreements deepened the hostility between the two groups.

By the time Jesus was born, these divisions had existed for hundreds of years.

Understanding this background helps us appreciate one of the Savior’s most remarkable encounters. In John chapter 4, Jesus met a Samaritan woman at Jacob’s well and asked her for a drink. Surprised, she responded:

“How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria?” (John 4:9).

John then explains:

“For the Jews have no dealings with the Samaritans.” (See John 4:5-42)

This brief statement reveals just how unusual the conversation was. Yet Jesus treated the woman with kindness, dignity, and respect. He saw beyond the prejudices of His day and ministered to her as a daughter of God.

This pattern appears throughout the Savior’s ministry. One of the most famous examples is the parable of the Good Samaritan found in Luke 10:25–37.

To modern readers, the story may seem straightforward. A compassionate man helps someone in need. But to Jesus’s audience, making a Samaritan the hero of the story would have been startling. The priest and Levite passed by the injured man, while the Samaritan stopped, cared for him, and paid for his recovery.

The Savior’s message was powerful: true discipleship is measured by love and mercy rather than social status, ethnicity, or cultural identity.

President Thomas S. Monson taught this same principle when he said:

“Actually, love is the very essence of the gospel, and Jesus Christ is our Exemplar. His life was a legacy of love.”

President Monson’s words help us understand why Jesus consistently reached out to those whom society rejected. The Savior’s actions toward the Samaritans were expressions of pure Christlike love.

Another example appears in Luke 17:11-19.

Jesus healed ten lepers, yet only one returned to thank Him. Luke specifically records that the grateful man was a Samaritan. Once again, the Savior highlighted faith and gratitude in someone many people would have dismissed as an outsider.

From an LDS perspective, these stories teach a vital gospel truth: God does not judge people according to race, nationality, social standing, or cultural background. He judges the heart.

The Book of Mormon reinforces this principle:

“He inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him … and all are alike unto God.” (2 Nephi 26:33)

Modern prophets have emphasized this same doctrine. President Dallin H. Oaks stated:

“Racism is probably the most familiar source of prejudice today, and we are all called to repent of that.”

Similarly, President M. Russell Ballard taught:

“We need to embrace God’s children compassionately and eliminate any prejudice, including racism, sexism, and nationalism.”

These teachings echo the lesson Jesus taught through His interactions with the Samaritans. He repeatedly challenged His followers to look beyond labels and recognize the divine worth of every person.

The Church has also declared:

“Church leaders today unequivocally condemn all racism, past and present, in any form.”

Although the conflict between Jews and Samaritans was not exactly the same as modern racism, it was rooted in many of the same problems—prejudice, suspicion, and a belief that one group was somehow superior to another. Jesus directly confronted those attitudes through His example.

It is also important to remember that many Samaritans accepted Christ. Following His conversation with the woman at the well, many Samaritans believed in Him and testified to His divinity (John 4:39-42). Their faith demonstrated that God’s children can recognize truth regardless of their background or circumstances.

So why were the Samaritans outcasts? Historically, they were separated from the Jews by centuries of political conflict, mixed ancestry, religious differences, and cultural prejudice. These divisions became deeply entrenched and influenced everyday life throughout New Testament times.

Yet one of the most beautiful lessons of the gospel is that Jesus refused to let those divisions define people. He spoke with Samaritans, taught Samaritans, healed Samaritans, and used a Samaritan as the example of true neighborly love.

For Latter-day Saints, the story of the Samaritans ultimately teaches that every person is a child of God. While others saw outsiders, Jesus saw souls. While others focused on differences, He focused on divine worth. His example invites us to do the same—to look beyond labels, overcome prejudice, and extend Christlike love to all of God’s children.

Gramps

Gramps,

With everything going on in our nation and in the world today, where our rights are being threatened, what can we do to make sure that religious freedom is kept and sustained?

Jackson

Answer

Jackson,

Religious freedom is a topic that receives significant attention in The Church of Jesus Christ of Latter-day Saints. We often hear Church leaders speak about it, read statements from the Church encouraging it, and see efforts worldwide to protect it. But sometimes we may wonder: What can an ordinary member of the Church actually do to help?

The answer is that protecting religious freedom is not the responsibility of governments, courts, or Church leaders alone. It is something every disciple of Jesus Christ can support in simple and meaningful ways.

One reason religious freedom matters so much is that agency is central to Heavenly Father’s plan. The Lord allows His children to choose for themselves. Throughout scripture, God invites, persuades, teaches, and warns, but He does not force belief. Because agency is sacred, the freedom to worship—or not worship—according to one’s conscience is also sacred.

The Doctrine and Covenants teaches:

“We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege” (Article of Faith 11).

That final phrase is important. We do not simply claim religious liberty for ourselves. We support the same rights for everyone.

Elder Russell M. Nelson had this to say about the 11th Article of Faith:

“I marvel at the inspiration of the Prophet Joseph Smith when he penned the eleventh article of faith: ‘We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.'” (Teach Us Tolerance and Love)

Sometimes it is tempting to think that religious freedom matters only when our own beliefs are challenged. However, the restored gospel teaches something broader. If we want our rights protected, we should also defend the rights of our neighbors—even when they belong to a different faith or no faith at all.

Elder David A. Bednar taught:

“There is a paradox in religious freedom—if I want my religious freedom to be protected, then I must protect the religious freedom of those who believe in a basically different way from my own. This is our task. And it will be our ongoing challenge. Religious freedom is more than a right; it is a duty.” (Elder David A. Bednar, interfaith meeting in Brazil, March 2018.)

One of the simplest ways Latter-day Saints can help religious freedom is by showing genuine respect for people whose beliefs differ from ours.

Jesus taught us to love our neighbors. That includes neighbors who attend another church, mosque, synagogue, temple, or who have no religious affiliation. Respectful conversations, kindness, and friendship help create an environment where people can practice their beliefs without fear.

When we defend others’ rights, we strengthen the principles that protect everyone. Another way to support religious freedom is by learning about it. Many members know that religious freedom is important, but fewer understand why. Taking time to study what Church leaders have taught can be valuable. The Church’s official statements on religious liberty consistently emphasize that religious freedom is not merely a political issue. It is a moral and spiritual principle that allows individuals and families to live according to their deepest convictions.

Understanding these principles helps us discuss them intelligently and charitably when opportunities arise. We can also support religious freedom by being good examples of religious believers. Sometimes people develop concerns about religion after seeing believers act with anger, intolerance, or hypocrisy. One of the best defenses of religious liberty is a life that reflects Christlike behavior. When members of the Church are honest, compassionate, humble, and service-oriented, they help others see the positive role faith can play in society.

The Savior taught:

“Let your light so shine before men, that they may see your good works” (Matthew 5:16).

People are often more willing to support religious freedom when they see religious people blessing their communities.

Another important way to help is by participating in respectful civic engagement. The Church does not endorse political parties or candidates. However, it encourages members to be informed citizens and to participate in the political process. Voting, staying informed, communicating respectfully with elected officials, and supporting policies that protect freedom of conscience can all be appropriate ways to contribute.

The key is remembering that discipleship comes before politics. Church leaders have repeatedly encouraged members to engage with others respectfully, even when disagreements exist. Defending religious freedom should never become an excuse for hostility or contention.

President Dallin H. Oaks also taught:

“The right relationship between religious freedom and nondiscrimination is best achieved by respecting each other enough to negotiate in good faith and by caring for each other enough that the freedom and protection we seek is not for ourselves alone.” (Going Forward With Religious Freedom and Nondiscrimination)

Latter-day Saints can also build bridges with people of other faiths.

Elder Quentin L. Cook said:

“My plea is that all religions work together to defend faith and religious freedom in a manner that protects people of diverse faith as well as those of no faith. We must not only protect our ability to profess our own religion, but also protect the right of each religion to administer its own doctrines and laws.” (Religious Freedom For All Faiths and People)

In many places, different religious groups face similar challenges. Rather than viewing other faith communities as competitors, we can see them as partners in preserving the freedom to worship.

President Russell M. Nelson has frequently encouraged cooperation and friendship among people of different faith traditions. Working together on humanitarian projects, community service, and civic initiatives often strengthens mutual understanding and respect.

Ironically, one of the strongest ways to protect our own religious freedom is to help protect someone else’s.

We should also remember that religious freedom includes responsibilities.

Sometimes discussions about religious liberty focus entirely on rights. Rights are important, but discipleship also involves responsibilities. As followers of Christ, we should exercise our freedoms with kindness, wisdom, and consideration for others.

The Apostle Paul taught that even when something is lawful, believers should seek what is beneficial and edifying. In other words, freedom should be used to bless others rather than simply to assert ourselves.

Religious freedom works best when people voluntarily treat one another with respect. Perhaps one of the most powerful things we can do is pray. The scriptures frequently encourage us to pray for leaders, governments, and nations. We can pray that hearts will be softened, that communities will be peaceful, and that people everywhere will enjoy the blessings of conscience and worship. Prayer may seem small compared to legal battles or public debates, but faithful Saints understand that the Lord can influence hearts and circumstances in ways we cannot.

Finally, we should remember that religious freedom is ultimately connected to the work of salvation. Missionary work, family worship, temple worship, scripture study, and gathering Israel all depend upon people having the freedom to seek God according to their conscience. The more religious liberty exists, the more opportunities people have to hear the gospel and choose for themselves whether to accept it.

Here is the Church’s official statement on religious freedom:

“Religious freedom protects the rights of all people to peacefully believe and act according to their conscience.” (Religious Freedom)

That does not mean everyone must agree with us. Agency requires a genuine choice. But it does mean that every person should have the opportunity to seek truth without coercion or interference.

As Latter-day Saints, we help the cause of religious freedom when we respect others, defend the rights of all people, participate responsibly in our communities, build friendships across faiths, live as disciples of Jesus Christ, and pray for the blessings of liberty.

In the end, religious freedom is not merely about protecting institutions or winning arguments. It is about honoring God’s gift of agency. It is about creating a society in which every individual can sincerely seek the truth and worship according to their conscience.

That is a cause worthy of every disciple of Jesus Christ.

Gramps

]]> https://askgramps.org/what-can-we-as-latter-day-saints-do-to-help-keep-religious-freedom/feed/ 0 https://askgramps.org/why-doesnt-my-patriarchal-blessing-mention-a-specific-tribe/ https://askgramps.org/why-doesnt-my-patriarchal-blessing-mention-a-specific-tribe/#respond Fri, 03 Jul 2026 14:21:29 +0000 https://askgramps.org/?p=74951 Question

Gramps,

My patriarchal blessing states,” Your lineage is of the House of Israel of Abraham, Isaac, and Jacob.” No specific lineage is mentioned. Do I need to get a blessing, or is it okay?

Thank you very much.

Richard

Answer

Richard,

A patriarchal blessing is a sacred revelation given by an ordained patriarch by inspiration. It is intended to provide guidance, comfort, promises, and insight into the Lord’s relationship with you. While lineage is often declared, the most important purpose of a patriarchal blessing is not genealogical identification but spiritual direction.

The Church teaches that a declaration of lineage identifies the tribe of Israel through which a person receives the blessings of the Abrahamic covenant. However, it is important to remember that all faithful members of the Church become heirs to those covenant blessings through Jesus Christ.

The Apostle Paul taught:

“And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29).

This principle is especially important in Latter-day Saint doctrine. Whether a person is a literal descendant of Israel or is adopted into the covenant family through baptism and faithfulness, the blessings of Abraham become available to them.

The Church explains:

“All Church members belong to the house of Israel, either by literal descent or by spiritual adoption.”

President Russell M. Nelson taught regarding the gathering of Israel:

“This gathering is all about giving every human soul the chance to accept the gospel of Jesus Christ.”

The focus of covenant lineage is ultimately not tribal identity but covenant responsibility and blessings.

Most patriarchal blessings identify a tribe because that information can provide insight into a person’s role in the gathering of Israel. However, the Lord is not required to reveal every detail in every blessing. Patriarchal blessings vary greatly because individuals vary greatly. Some blessings contain extensive promises, while others are brief. Some include detailed lineage declarations, while others are more general.

President James E. Faust taught:

“When moved upon by the Holy Spirit, the patriarch makes an inspired declaration of the lineage of the recipient.”

For that reason, if your blessing identifies you as being of the House of Israel but does not name a specific tribe, it is reasonable to conclude that the Lord intended the blessing to be given exactly as it was received.

The First Presidency in 1943 wrote:

“Patriarchal blessings contemplate an inspired declaration and statement of the lineage of the recipient.”

Notice that the emphasis is on an inspired declaration. The amount of detail revealed is determined by the Lord, not by our expectations.

Some members wonder whether they should seek another patriarchal blessing to obtain a more specific lineage declaration. The Church has consistently discouraged that practice except in unusual circumstances.

President James E. Faust taught:

“Generally, one patriarchal blessing is adequate, and second patriarchal blessings are not encouraged.”

For most members, the appropriate course is simply to treasure the blessing they have already received and seek understanding through prayer, scripture study, and faithful living.

There is another perspective that may be helpful.

Your blessing specifically states that you are of the House of Israel and connected to Abraham, Isaac, and Jacob. That declaration alone is significant. Those three patriarchs are the recipients of the great covenant through which all nations of the earth are blessed.

The Lord promised Abraham:

“In thy seed shall all the nations of the earth be blessed” (Genesis 22:18).

Through temple ordinances, covenant keeping, and discipleship, faithful Latter-day Saints participate in fulfilling that promise, regardless of whether a specific tribe is mentioned in their blessing.

In practical terms, your responsibilities remain the same. You are invited to help gather Israel, share the gospel, make and keep sacred covenants, serve others, and follow Jesus Christ. Knowing whether your lineage is Ephraim, Manasseh, Judah, or another tribe would not change those responsibilities.

So, do you need another blessing?

According to LDS doctrine and Church practice, the answer is almost certainly no. A lineage declaration that identifies you as part of the House of Israel is meaningful and complete. The absence of a specific tribal name does not indicate that anything is wrong with your blessing or that something was left unfinished.

Instead, it may be helpful to focus on what the blessing does say rather than what it does not say. The Lord has already declared that you belong to His covenant people. That truth carries with it extraordinary promises, opportunities, and responsibilities.

In the end, the most important question is not, “Which tribe am I from?” but rather, “Am I living as a covenant disciple of Jesus Christ?”

That is the purpose of patriarchal blessings—to help us come unto Christ and faithfully follow Him throughout our lives. If your blessing is doing that, then it is accomplishing exactly what the Lord intended.

Gramps