Gramps,

What is happening in 2 Nephi 14:1 and what does it mean?

Sally

Answer

Sally,

To fully understand the meaning of 2 Nephi 14:1, it is essential to consider the context in which it was written. The verse is part of a larger discourse that Nephi, a prophet in the Book of Mormon, attributes to Isaiah. This discourse reflects the challenges faced by the people of Israel during a time of great upheaval and moral decline. In the chapters leading up to 2 Nephi 14, Nephi quotes Isaiah’s prophecies concerning the fate of Jerusalem and the surrounding nations, emphasizing themes of judgment, destruction, and eventual restoration.

The historical background of Isaiah’s prophecies is critical to understanding the significance of 2 Nephi 14:1. During Isaiah’s time, the Kingdom of Judah was facing threats from powerful empires, including Assyria. The social fabric of society was fraying, and many men were falling in battle, leading to a demographic imbalance. Isaiah 3:25 states, “Thy men shall fall by the sword, and thy mighty in the war” [1]. This context sets the stage for the imagery used in 2 Nephi 14:1, where the scarcity of men leads to a desperate situation for women.

The phrase “in that day” in 2 Nephi 14:1 refers to a future time of great distress and upheaval, often interpreted as a period of judgment and tribulation. This prophetic day is characterized by societal chaos, where traditional roles and norms are upended. The imagery of seven women clinging to one man symbolizes the desperation of women in a society where men are scarce, highlighting the breakdown of social order and the need for stability and protection.

The phrase “seven women shall take hold of one man” is rich in symbolism and meaning. It reflects not only the dire circumstances of the time but also the cultural and societal implications of such a scenario.

So many men will be killed in the destruction and wars that accompany the Second Coming that there will be an incredible difference in the number of living males and females. The culture of Isaiah, understandably, is reflected in his prophecies in the statement, ‘only let us be called by thy name to take away our reproach.’ Anciently, a woman who could have no children was described with the unflattering adjective, “barren.” This was because great emphasis was placed on marriage and a woman’s ability to have children.

“…’seven women’ (meaning simply a lot of women) will request a man’s hand in marriage.  Economic problems will be such that these women will be willing to provide their own food and clothing, contrary to the usual marriage customs.  According to the Hebrew scriptures (Exodus 21:10), a man was required to provide a wife with food and clothing; but in this case Isaiah observes that the women are willing to waive that right.  Having a good knowledge of the importance of marriage, they request a man to take away their reproach.  In Isaiah’s day and, indeed, in many parts of the Near East today, it was and is a disgrace to remain unmarried.” (Book of Mormon compendium, by Sidney Sperry, chapter 11, 2 Nephi14)

President Wilford Woodruff also had this to say regarding this:

I had been reading the revelations…[when] a strange stupor came over me and I recognized that I was in the Tabernacle at Ogden. I arose to speak and said…I will answer you right here what is coming to pass shortly….I then looked in all directions…and I found the same mourning in every place throughout the Land. It seemed as though I was above the earth, looking down to it as I passed along on my way east and I saw the roads full of people principally women with just what they could carry in bundles on their backs…It was remarkable to me that there were so few men among them…Wherever I went I saw…scenes of horror and desolation rapine and death…death and destruction everywhere. I cannot paint in words the horror that seemed to encompass me around. It was beyond description or thought of man to conceive. I supposed that this was the End but I was here given to understand, that the same horrors were being enacted all over the country…Then a voice said ‘Now shall come to pass that which was spoken by Isaiah the Prophet That seven women shall take hold of one man…'(Journal of Wilford Woodruff, June 15, 1878 as taken from Isaiah: Prophet, Seer, and Poet, by Victor L. Ludlow, p. 109)

In times of crisis, traditional gender roles can shift dramatically. The verse illustrates a scenario where women, typically seen as dependent on men for protection and provision, are forced to take on a more assertive role. They express a willingness to provide for themselves, stating, “We will eat our own bread and wear our own apparel.” This shift can be interpreted as a commentary on the resilience and adaptability of women in the face of adversity.

However, it also raises questions about the nature of relationships and societal expectations. The desire of the women to be called by the man’s name indicates a longing for social legitimacy and protection, even as they assert their independence. This reflects the complexities of gender dynamics, particularly in times of societal upheaval.

From a theological perspective, the verse serves as a reminder of the fragility of human society and the need for divine intervention. The scarcity of men and the ensuing desperation of women can be seen as a metaphor for spiritual desolation. In the face of such turmoil, the hope for restoration is found in the subsequent verses of Isaiah, which speak of the “branch of the Lord” and the promise of a holy remnant. This hope is crucial for understanding the overall message of Isaiah and, by extension, 2 Nephi 14:1.

While 2 Nephi 14:1 paints a bleak picture of societal collapse, it is essential to recognize the hope that follows in the prophetic narrative. Immediately after this verse, Isaiah speaks of a future restoration, where those who remain in Zion will be called holy and will experience the blessings of the Lord. This theme of hope amidst despair is a recurring motif in the scriptures, reminding readers that even in the darkest times, there is a promise of redemption and renewal.

Zion, in the context of Isaiah’s prophecies, represents a place of safety, peace, and divine favor. The call to “stay close to the Stakes of Zion” serves as a reminder for individuals to seek refuge in their faith and community during turbulent times.

Gramps

Gramps,

I know I’m not perfect, but I do my best to live a righteous life and make good choices.  So when I hear that we’re supposed to repent daily, I’m not sure what that even means, and how to do this?

Jamie

Answer

Jamie,

Repentance is not merely a checklist of actions to be completed; it is a heartfelt change of mind and spirit. As President Ezra Taft Benson stated, “Repentance is a change of heart and mind,” This change is rooted in recognizing our shortcomings and turning our hearts back to God. It is a process that requires humility, faith, and a sincere desire to improve.

One of the key components of true repentance is experiencing godly sorrow. This type of sorrow is distinct from mere regret or self-pity. President Benson described godly sorrow as “a gift of the Spirit,” a deep realization that our actions have offended our Heavenly Father and caused suffering to our Savior, Jesus Christ. This awareness leads us to a genuine desire to change and seek forgiveness.

When we feel sorrow for our sins, we must ask ourselves: Is this sorrow leading me to repentance, or is it leading me to despair? If our sorrow motivates us to turn away from sin and seek God’s grace, it is likely godly sorrow. However, if it leads to hopelessness, we must remember that God’s love and mercy are always available to us.

Repentance is often described in several steps, which can vary in presentation but generally include recognition, remorse, confession, restitution, and forsaking the sin. Elder Neal A. Maxwell emphasized that true repentance involves not just a mechanical checklist but a genuine change of heart.

Recognition: The first step is recognizing that we have sinned. This requires self-reflection and honesty about our actions and their consequences.

Remorse: Feeling genuine sorrow for our actions is crucial. This sorrow should lead us to a desire to change.

Confession: Confessing our sins to God is essential. For serious sins, it may also involve confessing to a bishop, who acts as a representative of the Lord.

Restitution: Where possible, we should seek to make amends for the harm we have caused. This may involve apologizing to those we have wronged or taking steps to rectify our actions.

Forsaking the Sin: True repentance requires us to turn away from our sins entirely. This does not mean we will never struggle with them again, but it does mean we are committed to overcoming them.

At the heart of repentance is the Atonement of Jesus Christ. His sacrifice allows us to be forgiven and cleansed from our sins. As we strive to repent, we must remember that we are not alone in this journey. Christ stands ready to help us, offering His grace and strength to overcome our weaknesses.

Elder Jeffrey R. Holland beautifully articulated this concept, stating, “However many chances you think you have missed, however many mistakes you feel you have made… you have not traveled beyond the reach of divine love.” This assurance is vital for anyone struggling with the weight of sin and the desire to repent.

Despite its importance, many misconceptions about repentance persist. Understanding these can help clarify the process and alleviate some of the burdens associated with it.

Myth 1: Repentance is a One-Time Event

Many people view repentance as a singular event that occurs only when they commit a significant sin. In reality, repentance is an ongoing process. President Benson emphasized that most repentance is a “step-by-step, steady, and consistent movement toward godliness.” It is a lifestyle of continual improvement and striving to align our lives with God’s will.

Myth 2: I Must Be Perfect Before I Can Repent

Some individuals believe they must achieve a certain level of perfection before they can approach God for forgiveness. This belief can lead to feelings of inadequacy and despair. However, the truth is that we come to Christ as we are, with all our imperfections. The Atonement is designed for those who recognize their need for help and are willing to change.

Myth 3: God Will Not Forgive Me for Repeated Sins

Another common misconception is that if we repeatedly commit the same sin, God will eventually stop forgiving us. However, the scriptures teach that as long as we sincerely repent and strive to improve, God’s grace is sufficient to cover our shortcomings. In Mosiah 26:30, we read, “Yea, and as often as my people repent will I forgive them their trespasses against me.” This promise is a testament to God’s infinite love and mercy.

Repentance is not merely about seeking forgiveness; it is about transformation. It is a process that allows us to become more like Christ and to develop a deeper relationship with our Heavenly Father. As we engage in sincere repentance, we can experience a mighty change of heart, leading us to a life filled with peace, joy, and purpose.

Incorporating repentance into our daily lives can help us maintain a close relationship with God. This practice allows us to reflect on our actions, seek forgiveness, and recommit to living according to His will. Daily repentance does not mean we are morally weak; rather, it demonstrates our humility and desire to grow spiritually.

One of the most comforting aspects of repentance is the assurance of forgiveness. When we sincerely repent, we can trust that God will remember our sins no more (Doctrine & Covenants 58:42-43). This promise allows us to move forward without the burden of guilt, enabling us to embrace the future with hope and faith.

Gramps

Gramps,

Did Lehi and his family ever live in Egypt?

Cheri

Answer

Cheri,

While no records exist of Lehi and his family ever living in Egypt, we do know Lehi’s economic activities reveal significant ties to Egypt. The Book of Mormon describes Lehi as a wealthy man, possessing “gold, silver, and all manner of riches” (1 Nephi 3:16). This wealth was likely accumulated through trade, particularly with Egypt, which was a hub of commerce. The caravan trade routes connecting Egypt and Palestine were well-established, enabling the exchange of goods and ideas.

Archaeological evidence supports the notion that trade between these regions was robust. For instance, inscriptions and records from ancient Egypt indicate that merchants from Palestine frequently traveled to Egypt, bringing goods such as textiles, spices, and precious metals. Lehi’s business dealings would have involved navigating these trade routes, which were fraught with challenges but also rich with opportunities.

The Book of Mormon’s mention of Sidon, a significant trading city, points to the importance of these economic ties. Sidon served as a critical meeting point for traders from various cultures, including the Egyptians and the Israelites. The name Sidon appears in both its Semitic and Egyptian forms, indicating its prominence in the trade networks of the time.

City of Sidon in ancient times.

Lehi’s prophetic mission unfolded against a backdrop of political turmoil in Jerusalem. The city was rife with corruption and moral decay, leading to a schism among its inhabitants. Lehi’s warnings about the impending destruction of Jerusalem were met with hostility, particularly from those who benefited from the status quo. His opposition to the pro-Egyptian faction in Jerusalem, as noted in 1 Nephi 7:14, highlights the complexity of politics and culture during this period.

The political landscape was further complicated by the presence of various factions within Jerusalem, each vying for power and influence. Lehi’s family dynamics mirrored this turmoil, as his sons were divided in their loyalties—some siding with their father and others with the prevailing political order. This internal conflict reflects the broader societal tensions of the time, where allegiance to family, culture, and nation often clashed.

Language played a crucial role in shaping the identities of Lehi and his descendants. The Book of Mormon notes that certain plates were written “in the language of the Egyptians” (Mosiah 1:4), emphasizing the importance of preserving this language among Lehi’s people. This preservation was not merely a matter of communication; it was a means of maintaining cultural identity in a new land.

The use of the Egyptian language and script in the Book of Mormon serves as a testament to the cultural heritage that Lehi brought with him. It reflects a conscious effort to retain connections to their ancestral roots while navigating the challenges of a new environment. The ability to read and write in Egyptian would have been a valuable skill, facilitating trade and communication with other cultures.

Lehi’s story also illustrates the intermingling of cultures in the ancient Near East. As a man of three cultures—Egyptian, Israelite, and Bedouin—Lehi embodied the complexities of identity in a region characterized by diversity. His experiences highlight the fluidity of cultural boundaries, where individuals often navigate multiple identities.

Many names found in the Book of Mormon text have roots in Egyptian, Hebrew, and even Hittite cultures, suggesting a rich tapestry of influences. For instance, names like Manti and Gadiandi exhibit characteristics of both Egyptian and Hittite origins, indicating that Lehi’s people were not isolated but rather part of a broader cultural exchange.

Gramps

Gramps,

I recently had a mole above my upper lip removed, and it left a scar that is a constant reminder of regret. I wish I had left it alone because it was who I was, now I feel strange without it. I was wondering if, when we die, our bodies are restored to not to have scars? I was told they are glorified to our liking. I also wanted to know if the area that has been scarred from the surgery will return to normal, with the skin like nothing had happened? I also have a friend whose mother recently lost her leg and fell into a depression. Will she one day have it back again?

MC

Answer

MC,

One of the most reassuring aspects of the resurrection is the promise that our bodies will be restored to a “perfect frame.” This belief is rooted in scripture, particularly in the Book of Alma, which states,

“The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame” (Alma 40:23) [1].

This scripture emphasizes that any physical deformities or imperfections we experienced in life will be done away with, allowing us to be resurrected in a state of perfection.

Elder Dallin H. Oaks, a member of the Quorum of the Twelve Apostles at the time, has also said:

Many living witnesses can testify to the literal fulfillment of these scriptural assurances of the resurrection. Many, including some in my own extended family, have seen a departed loved one in vision or personal appearance and have witnessed their restoration in “proper and perfect frame” in the prime of life. Whether these were manifestations of persons already resurrected or of righteous spirits awaiting an assured resurrection, the reality and nature of the resurrection of mortals is evident. What a comfort to know that all who have been disadvantaged in life from birth defects, from mortal injuries, from disease, or from the natural deterioration of old age will be resurrected in “proper and perfect frame.”

A common question regarding resurrection is the age at which individuals will be resurrected. The teachings of the Church suggest that we will be resurrected in our prime, which is often interpreted as the age of physical maturity. President Joseph F. Smith explained that while infants will be resurrected as children, they will grow to the full stature of their spirits after the resurrection. This means that those who died as children will not remain in that state but will eventually reach their full potential.

Conversely, individuals who died in old age will be resurrected as they were at the time of death but will quickly rejuvenate to their prime state. This idea is supported by the teachings of Joseph Fielding Smith who stated:

There is no reason for any person to be concerned as to the appearance of individuals in the resurrection. Death is a purifying process as far as the body is concerned. We have reason to believe that the appearance of old age will disappear and the body will be restored with the full vigor of manhood and womanhood. Children will arise as children, for there is no growth in the grave. Children will continue to grow until they reach the full stature of their spirits. Anything contrary to this would be inconsistent. When our bodies are restored, they will appear to be in the full vigor of manhood and womanhood, for the condition of physical weakness will all be left behind in the grave” (Joseph Fielding Smith, Answers to Gospel Questions, Vol.4, p.185).

Thus, the resurrection is not just a return to life but a transformative experience that allows for growth and development beyond what was possible in mortality.

The Law of Restitution plays a crucial role in understanding the resurrection. This principle suggests that while we will be resurrected as we were laid to rest, the process of becoming perfected will continue after resurrection. President Joseph F. Smith articulated this concept stating:

The doctrine of the Church in this respect was very clearly set forth by the late President Joseph F. Smith in an editorial in The Improvement Era, June 1904, wherein he stated, ‘The body will come forth as it is laid to rest, for there is no growth or development in the grave. As it is laid down, so will it arise, and changes to perfection will come by the law of restitution. But the spirit will continue to expand and develop, to the full stature of man (David O. McKay, Gospel Ideals, p.75).

This means that while our resurrected bodies will initially reflect our mortal state, they will undergo a process of growth and development toward perfection.

This principle is particularly comforting for those who may have experienced significant physical challenges or disabilities in life. The resurrection offers the promise of a body free from the limitations and imperfections that may have hindered them during their mortal existence. As Elder Oaks noted, all individuals, regardless of their life circumstances, will be physically perfected in the hereafter.

A significant aspect of the resurrection is the ability to recognize and interact with loved ones. The teachings of the Church affirm that our spirits have a form similar to our physical bodies, allowing for recognition in the spirit world. When we die, we will return to the spirit world, where we will recognize the spirits of those we knew in mortality. This continuity of relationships is a source of comfort and hope for many, as it suggests that our connections with loved ones will persist beyond death.

Moreover, the resurrection will not erase our identities. As we are restored to our perfect forms, we will retain our individuality and the relationships we cultivated during our mortal lives. This idea is reinforced by the belief that our spirits existed as mature beings before entering mortality, and they will emerge in a similar state after death. Thus, the resurrection is not merely a physical restoration but a reaffirmation of our identities and relationships.

Gramps

Gramps,

What did Jesus do from the time He was 12 until He began His ministry at 30?

Bernie

Answer

Bernie,

The Gospels of Matthew, Mark, Luke, and John provide the primary accounts of Jesus’ life, but they offer very little detail about His early years. The most notable event from His childhood is found in the Gospel of Luke, which recounts His visit to the temple at the age of 12. During this visit, Jesus engages with the teachers of the law, astonishing them with His understanding and answers (Luke 2:41-52). This moment is significant as it hints at His early awareness of His divine mission. However, after this event, the Gospels remain silent about His life until He begins His ministry at around 30 years of age.

The Gospels’ silence regarding Jesus’ early life can be attributed to several factors. First, the authors of the Gospels were primarily focused on His ministry, teachings, crucifixion, and resurrection, which they deemed most relevant to their audiences. The early Christian community was more concerned with the implications of Jesus’ teachings and His role as the Messiah than with the details of His childhood. As noted in the writings of Elder James E. Talmage, “the silence with which the early period of the life of Jesus is treated by the inspired historians is impressive.”

Moreover, the cultural context of the time may have influenced the narrative choices of the Gospel writers. In ancient Jewish culture, the focus was often on the adult life and accomplishments of individuals, particularly those who were seen as leaders or prophets. The lack of emphasis on Jesus’ childhood reflects this cultural norm, as the Gospels prioritize His teachings and miracles over personal anecdotes from His youth.

While the Gospels provide limited information, various theories and apocryphal texts have emerged over the centuries, attempting to fill the gaps in Jesus’ early life. These accounts often blend historical elements with legend, leading to a variety of interpretations.

Several apocryphal texts, known as the Infancy Gospels, claim to provide insights into Jesus’ childhood. These texts, such as the Infancy Gospel of Thomas and the Protoevangelium of James, contain miraculous stories about Jesus as a child, often portraying Him as a supernaturally gifted boy who performs miracles and demonstrates divine knowledge. For instance, the Infancy Gospel of Thomas describes Jesus creating birds from clay and bringing them to life, as well as cursing a boy who injures Him, leading to the boy’s death.

While these stories are captivating, they are not considered canonical by The Church of Jesus Christ of Latter-day Saints or most Christian denominations. The Church teaches that these accounts are often filled with “fictitious detail” and should be approached with caution. Elder Talmage cautions against the “puerile inconsistency” found in many of these narratives, emphasizing that they do not align with the reverent silence maintained by the Gospel writers regarding Jesus’ early years.

The silence surrounding Jesus’ early life has significant theological implications. It invites believers to reflect on the nature of His divine mission and the preparation He underwent before beginning His public ministry. According to the Joseph Smith Translation of the Bible, Jesus “grew up with his brethren, and waxed strong, and waited upon the Lord for the time of his ministry to come.” This suggests that Jesus was not only aware of His divine identity but was also in a process of spiritual growth and preparation.

The idea that Jesus may have known of His mission as early as age 12 is a compelling theory. It aligns with the notion that He was divinely appointed and prepared for His role as the Savior of humanity. This perspective encourages believers to consider the importance of personal growth and preparation in their own lives, drawing parallels between Jesus’ silent years and their own journeys of faith.

Another factor contributing to the scarcity of information about Jesus’ early life is the reliance on oral tradition in the early Christian community. Before the Gospels were written, stories about Jesus were passed down orally, often focusing on His teachings and miracles rather than His childhood. This oral tradition may have prioritized the aspects of Jesus’ life that were most relevant to the faith and teachings of the early Church.

As the early Christian community grew, the need for written accounts became apparent. However, by this time, the focus had shifted to the events surrounding Jesus’ ministry, crucifixion, and resurrection. The early Church was more concerned with establishing its beliefs and practices than with documenting the details of Jesus’ childhood. This shift in focus further contributed to the silence surrounding His early years.

Gramps

Gramps,

I was requested by a neighbor one night because his wife had a concern, and she seemed to me was possessed by an evil spirit. I didn’t know what to do and what to say, so I just put my hands upon her head and pronounced a blessing. My question is: Is there a proper way to handle an individual who was possessed by an evil spirit? Is there a standard prayer or words to say in the Church?

Meo

Answer

Meo,

The belief in demonic possession is deeply rooted in the scriptures. The New Testament recounts numerous instances where Jesus cast out evil spirits, demonstrating His authority over them. For example, in the Gospel of Matthew, we read about Jesus casting out demons from two men in the country of the Gergesenes, who begged Him to allow them to enter a herd of swine rather than be cast out entirely (Matthew 8:31-32). This account illustrates not only the reality of demonic possession but also the power of Christ to command these spirits.

Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints, also had experiences with demonic possession. One notable account involves Newell Knight, who was possessed by an evil spirit. Joseph Smith commanded the spirit to depart, and Knight reported seeing the spirit leave him, resulting in immediate relief (History of the Church, vol. 1, ch. 9). Such accounts affirm the belief that demonic possession is not merely a relic of ancient times but a reality that can manifest in modern life.

Evil spirits, often referred to as demons, are believed to be fallen angels who followed Lucifer in his rebellion against God. According to Church teachings, these spirits seek to influence and possess individuals, leading them away from righteousness and toward sin. The Church teaches that these spirits are real and can have a profound impact on individuals’ lives, often manifesting as mental or emotional disturbances that may be misdiagnosed as psychological disorders.

The academic world, including the medical profession, often struggles to address spiritual phenomena, leading to a disconnect between spiritual beliefs and medical explanations. I noted in a previous response to a question about multiple personalities, the medical field is not equipped to consider theological matters, which can leave individuals and families grappling with the implications of such diagnoses without a spiritual framework to understand them.

The influence of evil spirits can manifest in various ways, including feelings of despair, confusion, and even physical ailments. The Church teaches that individuals who engage in sinful behavior or who open themselves to spiritual influences through practices such as witchcraft or occult rituals may become more susceptible to demonic possession. This susceptibility is not limited to extreme cases; even seemingly minor transgressions can create openings for evil spirits to exert influence.

In a modern context, many individuals may experience feelings of being overwhelmed or controlled by forces beyond their understanding. This can lead to questions about the nature of their struggles and whether they are experiencing demonic influence. The Church encourages individuals to seek spiritual guidance and support through prayer, scripture study, and priesthood blessings to combat these influences.

The Church of Jesus Christ of Latter-day Saints teaches that priesthood holders have the authority to cast out evil spirits. This practice is not common but is invoked when necessary. The procedure typically involves laying hands on the afflicted individual and commanding the spirit to depart in the name of Jesus Christ. This authority is believed to be derived from the same power that Jesus exercised during His earthly ministry.

Elder Bruce R. McConkie emphasized that the power of the priesthood is essential in these situations, stating that it is through faith and righteousness that one can effectively command evil spirits to leave. The Church maintains that such experiences, while not frequently discussed, are part of the broader understanding of the priesthood’s role in combating evil.

The effectiveness of casting out evil spirits is closely tied to the faith and righteousness of the priesthood holder. In Matthew 17:21, Jesus explains that certain spirits can only be cast out through prayer and fasting, indicating that a higher level of spiritual preparedness is required for such acts. This principle displays the importance of living a life following gospel teachings to wield the power of the priesthood effectively.

Moreover, the Church teaches that individuals seeking relief from demonic influence should also engage in personal righteousness. This includes repentance, prayer, and seeking the companionship of the Holy Ghost. By doing so, individuals can fortify themselves against the influence of evil spirits and invite divine assistance into their lives.

Many members of the Church have shared personal experiences related to demonic possession and the power of priesthood blessings. These testimonies often highlight the transformative impact of faith and the priesthood in overcoming spiritual challenges. For instance, individuals who have received blessings report feelings of peace and relief, reinforcing the belief that priesthood authority can effectively combat evil influences.

As far as the Church’ stance on exorcisms, such practices are not widely publicized, they are still performed when necessary. He emphasized that the priesthood is a tool for allowing the power of Christ to operate among God’s children, and that casting out evil spirits is a legitimate exercise of that authority.

Gramps

Gramps,

We often discuss living in the dispensation of the fullness of times, and according to the scriptures, each of the seven seals represents 1,000 years. What still needs to happen before the 7th seal is opened?

Alex

Answer

Alex,

According to Latter-day Saint doctrine, the seven seals correspond to seven thousand years of the earth’s history, with each seal representing a distinct period. The first six seals have already been opened, while the seventh seal is yet to come. Each seal unveils a series of events and conditions that reflect the spiritual and temporal state of humanity during that time. The sixth seal, in particular, is significant as it encompasses the current era, which many believe is drawing to a close.

The Doctrine and Covenants, a key scripture in Latter-day Saint theology, provides insight into the nature of these seals. It states, “For behold, the field is white already to harvest; and it is the eleventh hour, and the last time that I shall call laborers into my vineyard” (Doctrine and Covenants 33:3). This verse suggests that we are in the “eleventh hour” of the sixth seal, indicating that the time for preparation and gathering is limited.

As we examine the current state of the world, many Latter-day Saints see parallels with the prophecies outlined in the Book of Revelation. The sixth seal is characterized by significant upheaval, including natural disasters, wars, and societal turmoil. These events are often interpreted as signs of the times, indicating that the return of Jesus Christ is imminent.

Elder Orson F. Whitney, a prominent leader in the Church, described the sixth seal as a time of preparation for the coming of the Lord. He stated, “The time in which we live is compared to the eleventh hour… we who labor in this hour will be rewarded if we are faithful” (Church History and Modern Revelation, 1:153). This perspective emphasizes the importance of being spiritually prepared for the events that will unfold as we approach the opening of the seventh seal.

The transition from the sixth to the seventh seal is marked by significant events described in the Book of Revelation. One of the most notable signs is the silence in heaven for about half an hour (Revelation 8:1). This moment of silence is often interpreted as a precursor to the dramatic events that will follow, including the sounding of the trumpets and the final judgments.

The seventh seal is expected to usher in a period of great tribulation, as well as the second coming of Jesus Christ. The Doctrine and Covenants further elaborates on this, stating that the trumpets will sound after the testimony of the voice of thunderings, lightnings, and tempests (Doctrine and Covenants 88:90-91). These events will culminate in the first resurrection and the final judgment, marking the completion of God’s plan for humanity.

Latter-day Saints believe that modern revelation plays a crucial role in understanding the events of the last days. The teachings of contemporary prophets and apostles provide guidance and insight into the unfolding of these prophetic events. As members of the Church study the scriptures alongside modern revelations, they gain a clearer understanding of their place in the timeline of the last days.

In a previous Q&A, I emphasized the importance of living as though Christ has already come. He advises, “Let us be ready, by living the gospel principles today, so that when the seventh seal does open we are not caught unprepared.” This call to preparedness underscores the urgency of the times and the need for individuals to align their lives with gospel principles.

The signs of the times are a recurring theme in Latter-day Saint teachings. These signs, which include wars, natural disasters, and societal upheaval, serve as indicators of the approaching second coming of Christ. The Book of Mormon and the Doctrine and Covenants also provide additional insights into these signs, emphasizing the need for vigilance and preparedness.

Elder Jeffrey R. Holland, a member of the Quorum of the Twelve Apostles, has spoken about the importance of recognizing these signs. He stated, “We are not to be afraid of the future, but we are to be prepared for it.” This perspective encourages members of the Church to remain hopeful and proactive in their spiritual lives, even amidst uncertainty.

While it is difficult to predict the exact timeline for the fulfillment of all prophetic signs, Latter-day Saints believe that many of these events are contingent upon human agency and divine timing. In a previous article, I noted that some signs depend on the actions of individuals, while others are determined by God’s schedule. He emphasizes that “ultimately we are on Heavenly Father’s schedule, and he’s the only one that really knows anything about it for sure.”

This understanding fosters a sense of patience and faith among members of the Church, as they navigate the complexities of the last days. Rather than becoming anxious about the future, they are encouraged to focus on their personal spiritual growth and preparation.

Gramps

Gramps,

My wife and I have accepted callings as Ordinance Workers in Manti. I’m confused why children who have died before the age of accountability need no baptism, confirmation, initiatories, or endowments.

Matthew

Answer

Matthew,

According to the teachings of The Church of Jesus Christ of Latter-day Saints, the age of accountability is set at eight years old. This is based on the scripture found in Doctrine and Covenants 68:27, which states,

And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands.

Before this age, children are considered innocent and incapable of sinning. This belief is further supported by Moroni 8:10-12, which emphasizes that little children need no repentance or baptism, as they are alive in Christ and are saved through His grace.

The Church teaches that children under the age of accountability are pure and innocent, and thus, they are received into the Celestial Kingdom without the need for baptism or other ordinances. This doctrine provides solace to parents who have lost children, assuring them that their little ones are safe and secure in the arms of a loving Heavenly Father.

Mortality is viewed as a critical period for testing and growth for those who reach the age of accountability. As Bruce R. McConkie explained,

Mortality is fully upon us when we first breathe the breath of life.

This implies that those who are accountable must undergo trials and challenges to develop their character and faith. However, for children who die before this age, the need for such testing is not applicable. They are seen as having already achieved a state of purity that allows them to bypass the trials of mortality.

Bruce R. McConkie has also said on the subject:

Accountability does not burst full-bloom upon a child at any given moment in his life. Children become accountable gradually, over a number of years. Becoming accountable is a process. … There comes a time, however, when accountability is real and actual and sin is attributed in the lives of those who develop normally. It is eight years of age, the age of baptism.

The Prophet Joseph Smith touched on this subject himself. He lost many to death during his lifetime, including six children:

The Lord takes many away, even in infancy, that they may escape the envy of man, and the sorrows and evils of this present world; they were too pure, too lovely, to live on earth.

This perspective emphasizes that the death of a child is not a tragedy in the same way it is for adults; rather, it is a merciful act that allows them to avoid the hardships of a fallen world.

Joseph F. Smith also taught that children who die in infancy will be resurrected and will continue to grow and develop in the afterlife. He stated,

It matters not whether these tabernacles mature in this world, or have to wait and mature in the world to come.

This assurance provides hope to grieving parents, as it suggests that they will have the opportunity to nurture and raise their children in the eternities.

The doctrine of salvation for children under eight is rooted in the belief that they are inherently innocent and free from sin. Moroni 8:12 states,

But little children are alive in Christ, even from the foundation of the world.

This scripture emphasizes the idea that children are covered by the Atonement of Jesus Christ, and their salvation is assured. The Church teaches that they do not require baptism or other ordinances because they are not accountable for their actions.

This belief is further reinforced by the understanding that the Atonement of Christ is all-encompassing. As Elder Melvin J. Ballard noted,

You mothers worry about your little children [who have died]. We do not perform sealings for them… Do not worry over it. They are safe; they are all right. (Bryant S. Hinckley, Sermons and Missionary Services of Melvin J. Ballard, Deseret Book Company, 1949, p. 260.)

This message of reassurance is vital for parents who may struggle with the loss of a child, as it emphasizes the eternal safety and happiness of their little ones.

Given the Church’s teachings on the age of accountability, it follows that children who die before reaching this age do not require endowments. The natural order of ordinances in the Church begins with baptism, followed by confirmation, and then endowments. Since children under eight are not baptized, they do not progress to the point of needing endowments. As stated in Doctrine and Covenants 137:10,

And all children who die before they arrive at the years of accountability are saved in the celestial kingdom of heaven.

This reinforces the idea that their eternal destiny is secure without the need for additional ordinances.

For parents who have lost children, the doctrine of accountability offers a unique perspective on their role in the afterlife. While they may not have the opportunity to raise their children in this life, they can find comfort in the belief that they will be reunited with them in the eternities. Joseph F. Smith’s teachings suggest that parents will have the chance to nurture their children as they grow into their full potential in the afterlife. This belief can provide solace and hope to grieving parents, allowing them to focus on the eternal nature of their relationships.

Gramps

Gramps,

How public will the final judgment be?

Diane

Answer

Diane,

In Latter-day Saint theology, judgment is not merely a moment of reckoning but a critical component of eternal progression. According to the Doctrine and Covenants, all individuals will stand before God to be judged according to their works and the intents of their hearts (D&C 137:9). This judgment is not solely punitive; it is also redemptive, offering individuals the opportunity to learn from their mistakes and grow spiritually.

The Church teaches that judgment will be administered by Jesus Christ, who understands the struggles and challenges faced by each individual. This understanding is rooted in His Atonement, which provides a pathway for repentance and forgiveness. As believers navigate their personal trials, they can find solace in the knowledge that Christ will judge them with mercy and compassion, taking into account their circumstances and efforts to improve.

A common concern among members of The Church is whether they will learn of their spouses’ sins during the final judgment. The teachings of the Church suggest that all actions, both good and bad, will be made known. As stated in the scriptures, “the rebellious shall be pierced with much sorrow; for their iniquities shall be spoken upon the housetops, and their secret acts shall be revealed” (D&C 1:3). This revelation serves a dual purpose: it holds individuals accountable for their actions while also providing an opportunity for repentance and healing.

For those who have experienced betrayal, such as infidelity, the prospect of knowing the truth can be both a source of anxiety and a potential path to closure. The Church emphasizes the importance of forgiveness and the need to focus on one’s own spiritual journey rather than seeking retribution or dwelling on the sins of others. This perspective encourages individuals to cultivate a spirit of love and understanding, even in the face of personal pain.

In the context of judgment, personal reflection is crucial. The Church teaches that individuals will be judged not only for their actions but also for their thoughts and intentions. This principle shows the importance of self-examination and the need to align one’s life with the teachings of Christ. As members of The Church strive to live according to these principles, they are encouraged to seek personal growth and improvement.

For those grappling with feelings of betrayal, it is essential to focus on one’s own spiritual health. Engaging in prayer, studying the scriptures, and seeking guidance from Church leaders can provide clarity and comfort. The teachings of the Church emphasize that while individuals may face trials and challenges, they can find strength in their faith and the support of their community.

Gramps

Gramps,

For a few years now, I’ve had a problem with cutting myself. Sometimes to have some control over my feelings, sometimes to ‘punish’ myself for making a mistake. I haven’t been able to find any church advice on this topic anywhere. I would love to hear your thoughts on this subject and where the Church stands.

Alicia

Answer

Alicia,

Self-harm, often referred to as self-injury, is a behavior where individuals intentionally inflict harm on themselves as a way to cope with emotional distress. The reasons behind self-harm are varied and can include feelings of sadness, anxiety, or a sense of being overwhelmed. For many, it serves as a temporary relief from emotional pain, but it can also lead to a cycle of guilt and shame, particularly within religious contexts where individuals may feel they are falling short of spiritual expectations.

Self-harm is often a maladaptive coping mechanism. Just as some people might turn to food, alcohol, or other substances to cope with stress, self-harm can be a way to express emotional pain or regain a sense of control. It is crucial to recognize that self-harm is not merely a cry for help; it is often a deeply ingrained response to trauma or mental health issues such as depression, anxiety, or post-traumatic stress disorder (PTSD).

Members of The Church of Jesus Christ of Latter-day Saints may feel an added layer of complexity regarding their worthiness to participate in sacred ordinances, such as entering the temple. The Church teaches that individuals are not defined by their struggles but by their efforts to overcome them. This perspective is essential for understanding how self-harm fits into the broader narrative of worthiness and repentance.

Mental health plays a significant role in the discussion of self-harm and worthiness. Many individuals who self-harm may be dealing with underlying mental health conditions that require professional intervention. The Church encourages its members to seek help from mental health professionals, recognizing that mental illness is a legitimate health concern that can affect anyone, regardless of their faith or spiritual standing.

Elder Jeffrey R. Holland, a member of the Quorum of the Twelve Apostles, has spoken extensively about mental health issues within the Church. In his talk “Like a Broken Vessel,” he emphasizes that individuals struggling with mental health challenges are not alone and that healing is possible. He reassures members that the Lord understands their pain and is there to support them through their struggles.

The question of worthiness to enter the temple is a significant concern for many Latter-day Saints. The temple is considered a sacred space where members can make covenants with God and receive spiritual guidance. However, the criteria for worthiness can sometimes feel daunting, especially for those who have engaged in self-harm.

In the context of self-harm, it is essential to differentiate between actions that require repentance and those that do not. Self-harm, while unhealthy, is not necessarily a sin in the eyes of the Church. It is often a manifestation of deeper emotional struggles rather than a deliberate choice to disobey God. Therefore, individuals who have self-harmed may not need to confess this behavior to their bishop unless it is accompanied by other actions that violate Church teachings.

For many, the process of repentance involves acknowledging one’s struggles and seeking help. This can include talking to a bishop, but it is not always necessary for every individual. The Church encourages members to focus on healing and growth rather than dwelling on past mistakes. The emphasis is on moving forward and finding healthier coping mechanisms, such as prayer, meditation, or therapy.

For those who are uncertain about their worthiness, seeking guidance from a bishop can be a helpful step. Bishops are trained to provide spiritual counsel and support, and they can help individuals navigate their feelings of guilt or shame. In many cases, bishops may ask if the individual is receiving professional help for their mental health struggles, which can be a crucial factor in determining worthiness.

It is important to remember that bishops are not there to judge but to help members find peace and healing. Many individuals have found that discussing their struggles with a bishop can lead to a sense of relief and clarity, allowing them to focus on their spiritual journey without the burden of past mistakes weighing them down.

The journey toward healing from self-harm is not linear, and it often requires a multifaceted approach. For members of The Church of Jesus Christ of Latter-day Saints, this journey can be supported through faith, community, and professional help.

Finding healthy coping mechanisms is essential for individuals who have engaged in self-harm. The Church encourages practices such as prayer, scripture study, and attending church services as ways to foster spiritual growth and emotional well-being. Additionally, engaging in physical activities, creative outlets, and building supportive relationships can provide alternative ways to cope with stress and emotional pain.

Community support plays a vital role in the healing process. The Church offers various programs and resources aimed at helping members navigate their struggles. Support groups, counseling services, and youth programs can provide a sense of belonging and understanding for those dealing with self-harm and mental health issues. Connecting with others who have faced similar challenges can foster a sense of hope and resilience.

Ultimately, healing from self-harm is a personal journey that requires patience and self-compassion. Individuals need to recognize that they are not defined by their past actions but by their commitment to growth and healing. The Church teaches that everyone is a child of God, deserving of love and support, regardless of their struggles.

As Elder Holland stated, “Broken minds can be healed just the way broken bones and broken hearts are healed.” This message of hope is a reminder that healing is possible, and individuals can find their way back to a place of peace and worthiness.

Gramps

Gramps,

The Church’s traditional culture (specifically in the US) has long been part of my family’s culture. I understand that customs aren’t doctrine and are subject to change. However, it’s still hard to listen to mission companions talk about how “it’s a good thing that we’re moving away from all that boring stuff,” and friends excitedly talking about how we can move on from the older hymns now. How can I better accept the cultural changes without feeling like we’re losing ourselves?

Erica

Answer

Dear Erica,

I have no way of knowing how you can best deal with these changes, but I have some ideas that might help, and perhaps through them, you will find what works best for you.

First, I must restate the obvious: Jesus Christ is the answer to every problem. The more intently you focus on Him and His doctrine, the less important other things and other people’s preferences will be. Through prayer, you can ask God to teach you and to soften your heart, so that you can view these changes through His eyes, or learn from Him how to rejoice in seeing the variety of ways that others enjoy the gospel. You can also express your love for our traditional culture and sorrow at the possibility of its loss. You can ask the Lord how to help others see beauty in the things you love, and to help you avoid letting these changes become a stumbling block for you or others.

Remember that losing ourselves is exactly what Christ has asked us to do.

Second, just because someone else doesn’t enjoy “If You Could Hie to Kolob” doesn’t mean you can’t continue to enjoy it to no end.  Yes, as things change, your shared experience will change, but your personal and family experiences can focus wherever you choose to focus them.

Third, share your passion. Some have speculated that the new hymns, for example, are to help converts feel more “at home” through hymns they recognize. Perhaps you can befriend a convert and share with each other which hymns you enjoy, and why, so that both are edified.  I have a friend who believes that changes in the presentation of the endowment are to help young members and converts, who grew up without symbolism as a common language, learn faster and better how and why to live their covenants – to discover sooner the deeper meanings to be found in the temple. If you have an understanding of those symbols, through your family culture, perhaps you can go to the temple with a friend and help them to see the beauty in the symbols there.

Can you speak passionately about how thrilling “all that boring stuff” actually is? If so, share your passion with your friends, and celebrate their passion for the new, even if you can’t feel excited about it yourself.  At the end of the day, you have a choice: mourn alone, or celebrate together. Choose to celebrate together! Everything that brings anyone to Christ is a good thing.  You don’t have to love the new hymns, but if a new hymn or a policy change or some other new thing is what it takes to bring even one soul to Jesus Christ, should we not welcome it and rejoice?

Fourth, have you ever wondered how Latter-day Saints in Peru, or Russia, or Vietnam, or Samoa, or Zambia perceive our hymns and traditions? What you are experiencing may help you to have compassion for others in similar situations. Spending time “in their shoes” – together with a prayer to ask the Lord to help you – might give you the sort of perspective that will help you to welcome additions to our culture.

Fifth, perhaps additions are exactly what they are. The addition of new doesn’t always require the removal of old, even if the frequency changes.  Once again, going to the Lord may help you to see how the Lord would have you change.

Finally, changes to something you love “as-is” are hard. Yet the gospel of Jesus Christ is all about change. As the Lord’s coming draws closer, we will all have to change faster than ever before, and sadly, wickedness will increase at an accelerating pace as well. Perhaps changes in music and policy are to help us learn to better adapt to change. Didn’t the Come, Follow Me program and “2-hour Sunday meetings” changes help us adapt to the impact of COVID-19? Trust that the Lord knows what He’s doing. Trust that these changes are for good reason. Go to Him in prayer, testify of your trust, and ask Him what He would have you do to help you make the most of these changes. Then get up and do whatever He instructs – whether it’s to shore up your firm foundation, or to let your light shine, or whatever else.

I trust that the Lord is in charge. I testify that He and His gospel are what matters, and that learning to be guided by the Holy Ghost is essential. Focus your efforts here, Erica!  Stay true, and the Lord will see you through whatever changes may come.

Gramps

Gramps,

Does being Christ-like mean being perfect?

Bryan

Answer

Bryan,

One of the most cited scriptures regarding perfection comes from the New Testament, where Jesus instructs His followers to “be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48). This command can be daunting, leading many to question its feasibility. However, understanding the context and the original language can shed light on its true meaning.

The Greek word translated as “perfect” in this scripture is “teleios,” which means “complete” or “fully developed” rather than “flawless” or “without error.” This distinction is crucial; it suggests that perfection is more about growth and maturity in faith than about achieving an unattainable standard of behavior.

The call to perfection is not limited to the New Testament. In the Old Testament, God commands Abraham to “be thou perfect” (Genesis 17:1) and instructs the Israelites to “be perfect with the Lord thy God” (Deuteronomy 18:13). These scriptures reinforce the idea that perfection is a divine expectation. Yet, they also imply that it is a journey rather than a destination.

A key tenet in the doctrine of The Church of Jesus Christ of Latter-day Saints is the belief that while individuals are commanded to strive for perfection, it is ultimately through the grace of Jesus Christ that they can achieve it. The Book of Mormon states, “for we know that it is by grace that we are saved, after all we can do” (2 Nephi 25:23). This scripture highlights the balance between faith and works, emphasizing that while individuals must strive to do good, it is Christ’s grace that enables them to overcome their shortcomings.

While the Church teaches that grace is essential for salvation, it also emphasizes the importance of good works. Members are encouraged to engage in acts of service, follow commandments, and strive to live Christlike lives. This is not to earn salvation but to demonstrate their faith and commitment to God. Elder Dallin H. Oaks, a member of the Church’s leadership, has spoken about the necessity of works in the context of faith, stating that “faith without works is dead” (James 2:26).

Many members of the Church struggle with the concept of perfectionism, often feeling overwhelmed by the expectation to be perfect. This can lead to feelings of inadequacy and shame. However, Church leaders have consistently reminded members that perfection is not about being flawless but about striving to improve and grow. Elder Jeffrey R. Holland has emphasized that God does not expect perfection from us in this life; rather, He desires our sincere efforts and willingness to repent.

At the heart of the Church’s teachings on perfection is the Atonement of Jesus Christ. It is through His sacrifice that individuals can be forgiven and made whole. The Church teaches that everyone will make mistakes and fall short of perfection, but through repentance and reliance on Christ, they can be transformed. This process of becoming “perfect in Christ” (Moroni 10:32) is a lifelong journey that requires humility, faith, and a willingness to change.

Understanding that perfection is a process rather than a destination allows members of the Church to embrace their imperfections. This perspective encourages individuals to view their mistakes as opportunities for growth rather than as failures. The Church teaches that everyone is on a unique path, and comparing oneself to others can lead to discouragement. Instead, members are encouraged to focus on their personal relationship with God and their individual progress.

In striving for perfection, it is essential to set realistic and attainable goals. The Church encourages members to make incremental changes in their lives, focusing on specific areas where they can improve. This approach aligns with the idea of becoming “complete” or “whole” rather than achieving an unattainable standard of flawlessness. By setting achievable goals, individuals can experience a sense of accomplishment and motivation to continue their journey.

The Church emphasizes the importance of community and support in the journey toward perfection. Members are encouraged to uplift and help one another, recognizing that everyone is striving to improve. This sense of community fosters an environment where individuals can share their struggles and successes, creating a culture of compassion and understanding.

Gramps

Related articles:

Is it possible for a person to become perfect?

Since no one is perfect anyway, what is the purpose of worthiness?