Question
Gramps,
In Moroni 7:31, Moroni’s father, Mormon, used a description, “…the office of their ministry…” regarding angels. I have pondered and searched for the meaning or simply why Mormon used these specific words and have found very little. Is being an Angel a priesthood office, at least in the life on the other side of the veil? Could it be an extension of their office held in their earthly life? Would our sisters, mothers, wives, participate in the Lord’s work as angels from the other side of the veil?
Mike
Answer
Mike,
In the Book of Mormon, the phrase found in Moroni 7:31—“…the office of their ministry…”—offers a rich and somewhat underexplored insight into how angels function within God’s work. Spoken by the prophet Mormon and recorded by his son Moroni, this expression invites thoughtful reflection on the nature of angels, priesthood authority, and the continuity of divine service beyond mortality.
At first glance, the wording suggests structure and order. The term “office” in Latter-day Saint theology is closely associated with priesthood organization. Offices such as deacon, teacher, priest, elder, and high priest denote not just responsibility but authority—specific roles within the framework of God’s kingdom. By pairing “office” with “ministry,” Mormon appears to describe angels as operating within an organized, divinely appointed system rather than acting as occasional, independent messengers.
This raises an important question: Is being an angel itself a priesthood office?
While Latter-day Saint doctrine does not explicitly define “angel” as a formal priesthood office like those held in mortality, it strongly supports the idea that angels act under priesthood authority. Doctrine and Covenants 129 and 130 teach that angels are either resurrected beings or spirits of the just made perfect—individuals who have lived (or will live) on earth and are part of God’s eternal family. Their ability to minister is not random; it is authorized. In this sense, their “office” may not be a separate priesthood office but rather an extension or function of priesthood authority already obtained.
Elder Dallin H. Oaks has taught that priesthood power is the power of God delegated to man, and that its purposes extend beyond mortality. If priesthood authority continues after death—and Latter-day Saints believe it does—then it follows that righteous individuals may continue to act within that authority as ministering angels. Mormons’ phrase may reflect this continuity: angels minister because they are authorized servants of God, operating within the same divine order that governs priesthood on earth.
Another possibility is that “the office of their ministry” refers less to a specific priesthood office and more to a divinely assigned role or stewardship. In this view, being an angel is not about holding a title but fulfilling a calling. Just as missionaries are set apart to preach the gospel on earth, angels may be commissioned to teach, protect, warn, or comfort according to God’s will. Their “office” is their assignment—the sphere in which they labor.
This interpretation aligns with numerous scriptural accounts. Angels appeared to Alma the Younger, to Nephi, to Joseph Smith, and to many others, always with purpose and direction. They do not act on personal initiative but are sent. Mormon himself clarifies in Moroni 7:29 that angels speak by the power of the Holy Ghost and declare the word of Christ. Their ministry is consistent, purposeful, and governed by divine authority.
A particularly meaningful aspect of this question involves the role of women. Would our sisters, mothers, and wives participate in the Lord’s work as angels?
Latter-day Saint theology offers a hopeful and inclusive answer. While priesthood offices in mortality are held by men, women are full participants in the work of salvation and are endowed with power and authority through temple covenants. President Russell M. Nelson has emphasized that women who are endowed in the temple receive priesthood power and are essential partners in God’s work.
There is no doctrinal basis to suggest that women are excluded from ministering as angels. In fact, many Latter-day Saints believe—and some have experienced—that deceased loved ones, including women, continue to watch over and assist family members. Though such experiences are often personal and not formally codified as doctrine, they are consistent with the broader understanding that God’s work involves all His children.
If angels are spirits of the just acting under divine direction, then faithful women would naturally be included among them. Their ministry may not be labeled with a priesthood office as defined in mortality, but it would still be real, powerful, and essential. In this light, “the office of their ministry” encompasses all who are called and authorized by God to serve, regardless of gender.
Ultimately, Mormon’s wording emphasizes order, authority, and purpose. Angels are not merely symbolic or occasional visitors; they are active participants in God’s ongoing work. Their ministry is structured, authorized, and continuous. Whether viewed as an extension of priesthood authority, a divine assignment, or both, their “office” reflects God’s pattern of organized service.
For Latter-day Saints, this understanding carries comforting implications. It suggests that death does not end our ability to serve. Those who are faithful in mortality may continue their labors in the spirit world, participating in the great work of redemption. It also reinforces the idea that heaven is not a place of passive rest but of active, meaningful engagement in God’s purposes.
So why did Mormon choose these specific words? Likely because he understood that angels are not random or undefined beings. They belong to a divine order. They have roles, responsibilities, and authority. By calling it “the office of their ministry,” he points us to a deeper truth: God’s work is organized, eternal, and inclusive—and those who are willing to serve Him may find that their opportunities to do so extend far beyond this life.
Gramps
