A recent news article told the story of a couple in Oregon who was prosecuted for and eventually pled guilty to second-degree murder of their newborn child. Due to their religious beliefs, this couple had chosen to have their child born in a bedroom, with no medical assistance. To everyone’s surprise, twins were born. The parents didn’t have any sonograms, nor did they visit a doctor during the pregnancy. Neither of them could have known the mother was carrying twins. Even still, at the time of the birth, and with the life of their little girl on the line, they chose not to forego their religious beliefs by seeking medical help. Because of that, the child died, just hours after her birth, leaving her twin in critical condition.

This couple was fifth generational members of the Church of Christ. They believe that God is the master healer. Many others share this belief as well. However, the difference between common belief and the Church of Christ is that they believe He is the master healer 100% from every angle. Meaning that if it’s God’s will, He will heal the person—no additional medical assistance necessary.

In 1998, Oregon stated that the number of children’s deaths, in the Church of Christ, between then and 1955, was 78. They concluded that 21 of those deaths could have been avoided by seeking medical assistance.

As Mormons we, too, understand that God is the master healer. However, we believe that He would expect us to seek medical help as part of that healing process. God is the master healer because He is the master of everything. He heals us but He has also provided us with tools to seek the best learning.

Modern Medicine and Prophets

Many of the prophets and apostles in the Mormon church have been successful in the medical field. Current prophet, Russell M. Nelson, is a world renowned heart surgeon and medical researcher. In April 1972 he was called to perform a very risky heart surgery on President Spencer W. Kimball. Kimball was then a member of the twelve apostles and at the age of 77. Nelson had never performed this specific surgery on a man of his age group. It was decided he would go through with the surgery, anyway, as President Harold B. Lee, then the president of the quorum of the 12 apostles, insisted that President Kimball was to be prophet someday.

On the day of the surgery, there were many that were fasting and praying for it to go well. President Nelson received a blessing from the first presidency that he would be able to efficiently perform the operation. All of those, combined with a lifelong study of medicine and surgery, helped President Nelson to operate on President Kimball’s heart perfectly. He then went on to live another phenomenal thirteen years.

This can all be found in President Nelson’s biography, Father, Surgeon, Apostle.

Priesthood blessings can be a vital part of healing for people in the Church. Christ came to Earth and, as part of His earthly ministry, healed the sick. His priesthood remains on the earth today and is exercised through righteous men who have received it through the laying on of hands.

Faith and sacred Priesthood power can help us heal. But God also expects us to seek help and take action by getting the best medical help available. He takes care of us and meets our needs through many different avenues.

Jesus’ response to that was, “Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him.”

This meant that in order for the Savior to be completely perfect and fulfill His father’s plan, He had to be baptized. But how could that be when we are baptized to be forgiven of our sins?

Jesus taught that baptism isn’t just a washing away of our sins but an entrance—a gateway that opens a pathway back to the Father.

This can be confusing because there is a common belief that God is both the Father and the Son. But this event tells us that not only was Christ baptized by water, but the Father, the Son, and the Holy Ghost are three separate beings. We call that the Godhead.

“And Jesus, when he was baptized, went straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

“And lo a voice from heaven, saying, This is my beloved son, in whom I am well pleased.”

We have Jesus, who was just baptized by John the Baptist in His temporal, mortal body; we have the Holy Ghost, which descended in the form of a dove on Jesus’ shoulder; and we have the voice of Heavenly Father. Three separate beings, but all with the same purpose. And that purpose is to help us make it back to them someday.

The act of being baptized by full water is symbolic. It represents our willingness to follow Jesus Christ, strip ourselves of our old selves and come out of the water, clean again. It’s a symbolic death and rebirth. It’s also essential to our salvation, including the Savior’s. Even though He is God, because He chose to come to Earth in a mortal body and suffer for us, part of that deal included baptism.

To reiterate Christ’s words, “For thus it becometh us to fulfill all righteousness. Then he suffered him.” A common belief among Christians is thanks to Christ, by grace we are saved. Many believe that as long as we accept Christ into our hearts and believe on His name, we will be saved. Mormons believe very similarly. We believe that when we are baptized, we promise to take His name upon us.

We covenant, or make a promise with God, that we will do all that we can to keep the commandments and live as Christlike as we can. That’s what we do when we follow the Savior’s words, “For thus it becometh us to fulfill all righteousness.” This means we help each other in times of need and we give ourselves through service whenever and wherever we can. He meant that justice is a real thing and that we need to fulfill that law. We need to do all that we can do to follow Him, just as He did all that He could to follow the Father. Then, after we do all we can, by grace we are saved.

“Then he suffered him,” can be interpreted to mean that the law will suffer us. As long as we try our best and be baptized, then we are able to repent and be forgiven of our sins all throughout our lives.

Baptism was part of the law that Jesus had to fulfill. It was a symbolic message to us that because He was baptized, so must we be, by full immersion in water. It’s that first step to entering the Kingdom of God.

In one video, a couple talks about how family prayer can be rewarding for parents, and another video points out that family prayer is more than just a time to pray together as a family. Mormon couples talk about how prayer has strengthened their family and helped their children become more confident, humble and mindful of others.

In another video, a Mormon mom talks about her struggles with parenting and how she remembers to follow the example of the way God interacts with his children. “I’m so grateful that God gives me second chances and that he says, ‘It’s OK you messed up. You can try over again’ and I do that with my kids and we’re in this never-ending cycle of loving, teaching, forgiving and starting over again,” she said.

In other videos in the one-minute series, members of the Church answer questions like, “Do Mormons really believe in Jesus?” and “Do Mormons believe in the Bible?” Also, in one of the videos, Latter-day Saints of diverse backgrounds and cultures describe what Mormons believe in three words or less.

These videos can be a great resource to introduce the basic beliefs of members of The Church of Jesus Christ of Latter-day Saints to those who are investigating the Church or to answer general questions that people might have about the Church. The videos can also be used as a refresher for members who are striving to live their daily lives in accordance with the teachings of the Church.

One of the more straightforward ways to characterize what a spiritual gift is has been defined by Lane Johnson in the article, How To Receive Spiritual Gifts. Johnson says, “Any increase in light that an individual experiences may be regarded as a spiritual gift–or a gift or free offering of the Spirit.”

The scriptures specifically list several different spiritual gifts:

• Faith (Moroni 10:11, 1 Corinthians 12:9)
• Personal Revelation (Matthew 7:7)
• Testimony (Knowledge) of Jesus Christ (Doctrine and Covenants 46:13)
• Believing on the Words of Others (Doctrine and Covenants 46:14)
• Teaching by the Spirit (Moroni 10:10)
• Judgment (Wise Application of Knowledge, or Word of Wisdom) (Doctrine and Covenants 47:17, Doctrine and Covenants 6:7, Moroni 10:9, 1 Corinthians 12:8, James 1:5-7)
• Speaking in many Languages (Doctrine and Covenants 46:24, Moroni 10:15, 1 Corinthians 12:10)
• Interpretation of many Languages (Doctrine and Covenants 46:25, Moroni 10:16, 1 Corinthians 12:10)
• Translation (Doctrine and Covenants 5:4)
• Faith to Heal (Doctrine and Covenants 46:20, Moroni 10:11, 1 Corinthians 12:9)
• Faith to be Healed (Doctrine and Covenants 46:19)
• Working of Miracles (Doctrine and Covenants 46:21, Moroni 10:12, 1 Corinthians 12:10)
• Beholding of Angels and Ministering Spirits (Moroni 10:14)
• Prophecy (Doctrine and Covenants 46:22, Moroni 10:13)
  • The gift of prophecy can be given to all so that they can receive guidance for themselves, as well as come to understand the Lord and his purposes. However, don’t confuse this gift with a prophetic office. There is a difference between a prophet unto themselves, born through the gift of prophecy, and the prophet.
• Power of Discernment (Doctrine and Covenants 46:23)
• Knowledge (Doctrine and Covenants 46:18, Doctrine and Covenants 121:26)

What Is The Purpose Of Our Spiritual Gifts?

Photo by Aaron Burden on Unsplash

The purpose of spiritual gifts can be compared to a tree.  The underlying purpose of all spiritual gifts, or the tree trunk, is to strengthen us each spiritually and to help us serve, and bless the lives of those around us.  Spiritual gifts are for everyone’s benefit.

The more specific purposes, or the branches of our spiritual gift tree, can be things like:

• Teaching the gospel more effectively
• Feeling comfort in times of trials
• Amplifying our talents and abilities to help others
• Helping us to connect spiritually, socially, and emotionally to others
• Helping us to understand complex situations
• Coming closer to God

Robert D. Hales has taught us in this regard, “God has given us the gifts of the Spirit to allow us to be drawn more closely into His circle of love … As we do, our faith in Him will increase, and our true destiny will be fulfilled, ultimately to return to His presence.”

Who Can Receive Spiritual Gifts?

Preparatory Spiritual Gifts

To be gifted with a spiritual gift, you must follow God’s commandments, and live your life in line with the teachings of the gospel. Through the Holy Ghost, everyone can endeavor to develop a spiritual gift (Moroni 10:17). For example, the spiritual gift of having faith is a gift that can be given to anyone when they develop and nourish a desire to believe in spiritual truths (Alma 32:26-43).

When the time is right, and the individual is ready, they will feel the Spirit, which will testify to them of the truth of the gospel. Spiritual gifts of this nature, as in gifts that can be used by everyone, are better defined as preparatory gifts.

Complex Spiritual Gifts

Members of the Church who have received (and are worthy of) their gift of the Holy Ghost can be given more complex spiritual gifts. Having the gift of the Holy Ghost is different from experiencing a manifestation of the Holy Ghost.

Having the gift of the Holy Ghost means being able to always have the companionship of the Holy Ghost with you. You can think of it like always having a little shoulder angel to help you, lift you up, and encourage you.

A manifestation of the Holy Ghost is a temporary enlightenment. This would be more like having a really great school teacher who makes you want to be better, but when you’re away from them, you may either forget or push aside their positive influence.

All spiritual gifts, whether preparatory or otherwise, are obtained through the Holy Ghost. And all spiritual gifts are given only to those who are faithful to Jesus Christ (Doctrine and Covenants 46:9).

How Do We Get Spiritual Gifts?

As I mentioned above, all spiritual gifts come through the Holy Ghost. However, this does not mean that you will automatically, by default, have a spiritual gift when you have the gift of the Holy Ghost. Joesph Smith clarified this by teaching that these gifts are “not visible to the natural vision, or understanding of man … [and it] require[s] time and circumstances to call these gifts into operation.” For example, developing the gift of tongues, or learning languages, requires intense study and hard work. But once you’ve done what you can, a spiritual gift can amplify your abilities to meet a need.

After showing faithfulness and obedience to God, there is a process in which spiritual gifts come to us.

First, we need to determine a need that can be helped with a spiritual gift.  After finding something that needs to be fixed, or someone that needs to be helped, or some other situation, we must do all that we can to assist in fulfilling the need.  When we are doing all that we can, it would then be appropriate to ask God for help.

George Q. Cannon taught:

If any of us are imperfect, it is our duty to pray for the gift that will make us perfect … No man out to say, ‘Oh, I cannot help this; it is my nature.’ He is not justified in it, for the reason that God has promised to give strength to correct these things, and to give gifts that will eradicate them. If a man lacks wisdom, it is his duty to ask God for wisdom. The same with everything else … [God] gives these gifts, and bestows them upon those who seek after them, in order that they may be a perfect people upon the face of the earth.

With the exception of preparatory gifts, spiritual gifts are not to be used as a way of convincing someone who doesn’t have faith in spiritual truths. These gifts are sacred. It would not be appropriate to flaunt them or perform impossible feats just to impress someone. Attempting to use a spiritual gift in this way would send the Holy Ghost away, and since spiritual gifts operate through the Holy Ghost, the gift would be removed.

Fake Spiritual Gifts

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It can happen that Satan will try to deceive people through the use of pseudo-spiritual gifts and miracles. In fact, the scriptures warn us about this. In Matthew 24:24, it states, “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.” Satan can give an ordinary person extraordinary abilities; however, he does this only to so that “all men might be miserable like unto himself” (2 Nephi 2:27). Satan would love nothing more than if he could lead someone astray under the guise of Christ.

There is hope though! The spiritual gift of discernment can help one to know when they are really seeing the work of God. However, like all gifts, this gift must be deserved. Those who are genuinely seeking the truth, and studying and pondering the gospel of Jesus Christ will be given the right to spiritual truths. Just like someone will need to put in thousands of hours to develop skills that allow them to be given the gift of tongues, one must also put in their fair share of work to have the gift of discernment.

Faith

As I’ve already mentioned, spiritual gifts are given to those who have faith. In the Church’s Gospel Principles handbook, it teaches that spiritual gifts “are not given to satisfy our curiosity or to prove anything to us because we lack faith.”

Moroni has addressed those who deny the existence of spiritual gifts (Mormon 9:7-8,20-21):

7 And again I speak unto you who deny the revelations of God, and say that they are done away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues;

8 Behold I say unto you, he that denieth these things knoweth not the gospel of Christ; yea, he has not read the scriptures; if so, he does not understand them.

20 And the reason why he [God] ceaseth to do miracles among the children of men is because that they dwindle in unbelief, and depart from the right way, and know not the God in whom they should trust.

21 Behold, I say unto you that whoso believeth in Christ, doubting nothing, whatsoever he shall ask the Father in the name of Christ it shall be granted him; and this promise is unto all, even unto the ends of the earth.

Learn More:

3 Nephi 29:6-7 (For those who deny the gifts)

1 Corinthians 12 (Spiritual Gifts in the ancient Church of Jesus Christ)

Doctrine and Covenants 46:9-26 (Spiritual Gifts in The Church of Jesus Christ of Latter-day Saints)

How to Receive Spiritual Gifts by Lane Johnson

Recognize and Develop Your Spiritual Gifts, Elder Hales Counsels

Spiritual Gifts by Dallin H. Oaks

The Gifts of the Spirit: Chapter 22 of the Gospel Principles handbook

Who Can Receive A Patriarchal Blessing

Anyone who is a member of the Church can get a patriarchal blessing as long as they are baptized, and worthy. To be worthy, a member will need to be following the commandments, and also continue to keep their baptismal covenants.

Members generally wait until they are either teenagers or adults to request to receive their patriarchal blessing. However, as long as the member in question has a recommend from their bishop (which is required for all members, regardless of age or status), they may receive their patriarchal blessing.

To get a patriarchal blessing, a member of the Church will put in a request with either their bishop or branch president. After being interviewed and found ready and worthy, their bishop or branch president will give the member a recommendation. Then the member can schedule a meeting with the patriarch.

Who Can Give A Patriarchal Blessing

Patriarchal blessings have to be performed by a very specific person: a patriarch.  However, in the scriptures, there are three different types of patriarchs mentioned. The three types are fathers of families, ancient prophets, and stake patriarchs. Only stake patriarchs bestow patriarchal blessings. A stake is an organized group of congregations, like a diocese in Catholicism.

Stake patriarchs are members of the Church, who are very spiritual, knowledgeable servants of God. The office of patriarch is very special in that patriarchs are ordained, not set apart.  This means that patriarchs are patriarchs for life.  This office is a permanent calling (unless the patriarch behaves in a way that would make them unworthy).

What Do Patriarchal Blessings Talk About

Lineage

One of the most important parts of every patriarchal blessing is a declaration of lineage. There are 12 tribes of Israel, and a person will learn which tribe they belong to through their blessing. Depending on which tribe you are declaired to be descended from (either literally, or adopted in), you will have special tasks and responsibilities.

Being adopted into a tribe does not exactly involve an adoption process like when someone adopts a child. Joseph Fielding Smith said the following about this matter in his book, Doctrines of Salvation:

Every person who embraces the gospel becomes of the house of Israel. In other words, they become members of the chosen lineage … The great majority of those who become members of the Church are literal descendants of Abraham … Those who are not literal descendants of Abraham and Israel must become such, and when they are baptized and confirmed they are grafted into the tree and are entitled to all the rights and privileges as heirs.

So those who are not literal descendants are automatically adopted in when they are baptized and confirmed a member of the Church.

There are 12 tribes of Israel. As I said above, when you receive your patriarchal blessing, you will learn which tribe you belong to. Many people today belong to the tribe of Ephraim, and they have a responsibility to spread the gospel and to be leaders and teachers in the Church. It has been suggested that because of the nature of Ephraim’s task, it makes sense for members of his tribe to be made known first in these latter days of the earth.

As for the other 11 tribes, there isn’t as much knowledge about their specific responsibilities. We can make some guesses based on the scriptures, especially from the blessings Jacob gave to his sons, but fewer members of those tribes have been recognized in these modern times than of the tribe of Ephraim, and secondly, Manasseh.

Personal Counsel and Warnings

Your patriarchal blessing can be thought of as scripture specifically for you. In other words, your blessing has counsel and warnings from God that is just for you. Every blessing is different. Some blessings may go into great detail, while others have hardly any mention of personal counsel. Many blessings may address, to some extent, your education, profession, spouse, children, and/or other future blessings (or current blessings depending on when you receive your blessing). Depending on how detailed your blessing is, you may be able to get a pretty good idea of what your life can be like if you are righteous and align your will with God’s will.

Another part of this council can be personal warnings. These warnings may be about future trials. The warnings may be about current trials. Your warning counsel can be blunt, or vague.

Gifts and Talents

The Mormon Tabernacle Choir

A patriarchal blessing may address spiritual gifts and talents you possess, or ones you will be given opportunities in the future to possess. Spiritual gifts include traits like being receptive to truth, being able to teach with the spirit, or having the gift of tongues. In contrast, an example of spiritual talent is the Mormon Tabernacle Choir, who have all been blessed with beautiful voices that they use to spread the gospel all over the world.

Your patriarchal blessing may describe ways in which you can use these gifts and talents to build up the kingdom of God. Just like with personal counsel found in your blessing, spiritual gifts and talents can be stated directly, or elusively.

Promises and Blessings

Patriarchal blessings may address blessings and promises you have been given by God. This part of a patriarchal blessing can be confusing because these blessings and promises are predicated on our faithfulness. If we don’t uphold our own promises, our Heavenly Father is no longer bound to hold up His.

Many blessings that are mentioned may only be able to come through our faithfulness. For example, by following the word of wisdom, we will be blessed with good health and good judgment. This example is pretty straightforward, but not all blessings and promises are.

As I mentioned, this can be a confusing area for members because they are told about blessings and promises in their blessing, yet they don’t see them clearly in their life. However, it’s important to remember that patriarchal blessings are linked to an eternal timeline, not an earthly one. Here’s an example I’ve made up to show this idea: Someone is promised in their blessing that all their family members will accept the gospel. However, they are very confused when a particular family member dies without accepting. But our blessings and promises extend to the next life, and they can be fulfilled in the next life.

Things Not Mentioned

Our Patriarchal blessings can be likened to a roadmap. But just like actual road maps, they won’t tell you when you’re going to run out of gas, or when a rock will fly up and crack the windshield. Your patriarchal blessing will not give you a play-by-play transcript of your life. Your patriarchal blessing will not tell you every blessing, promise, talent, or word of advice that you’ll need or come by in your life. Many people may be confused or even afraid if their patriarchal blessing doesn’t mention something in particular, like say marriage. But patriarchal blessings are not all-inclusive, nor are they meant to be.

Sharing Your Patriarchal Blessing

Patriarchal blessings are extremely personal in nature, as well as being tremendously spiritual. So attempting to gain personal revelation from another person’s blessing is nonsensical. There can be times, however, when a person may feel prompted by the spirit to share a very, very small part of their blessing with others. But even in these circumstances, most people still tend to be quite vague.

Generally, though, patriarchal blessings are things kept close to our chest, so to speak. It would not be wise for people to compare and contrast their blessing with another’s blessing. The spiritual nature of the blessing deems it not appropriate to share one’s blessing with others. I’d like to note, however, that members have been told that it can be appropriate to allow immediate family members and your spouse to read your blessing if you so desire. 

The takeaway from this section is that your blessing will contain personal revelation to you from God. I imagine it may be quite offensive to our Heavenly Father when people overshare without feeling a spiritual prompting to do so.

In conclusion, Thomas S. Monson made this statement about patriarchal blessings in a session of the October 1986 General Conference:

Your patriarchal blessing is yours and yours alone. It may be brief or lengthy, simple or profound…Your blessing is not to be folded neatly and tucked away. It is not to be framed or published. Rather it is to be read. It is to be loved. It is to be followed. Your patriarchal blessing will see you through the darkest night. It will guide you through life’s dangers.

Learn More:

Of the House of Israel by Daniel H Ludlow

The Stake Patriarch by Boyd K. Packer

The Lord Blesses His Children through Patriarchal Blessings by Richard D. Allred

The Godhead

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Members of The Church of Jesus Christ of Latter-day Saints believe that there are three beings that make up the Godhead in heaven. These beings are God, Jesus Christ, and the Holy Ghost. These three members of the Godhead are united perfectly together in bringing about the Plan of Salvation.

God, who is also referred to as ‘Heavenly Father,’ is the Creator of the Plan of Salvation. God is also the focus of worship for members of the Church.

Members of The Church of Jesus Christ believe that Jesus Christ is the Savior and Redeemer for all of God’s creations. All living creatures that have ever lived, or ever will live upon the earth are God’s creations. All things were created through Christ at the command of Heavenly Father.

The last member of the Godhead is the Holy Ghost, and He acts as a messenger. The Holy Ghost is different from our Heavenly Father, and Jesus Christ, as the Holy Spirit does not yet have a body of flesh and blood. However, this spiritual state is necessary, as the Holy Spirit would not be able to perform all his sacred duties with a physical body (Doctrine and Covenants 130: 22).

Each member of the Godhead is their own entity in and unto Himself. They are separate beings. However, they are united as one in their overall purpose and objective. This belief tends to cause some confusion, because the Godhead is often seen as one substance, or essence, by many other Christian religions.

Responsibilities Of The Holy Ghost

Messenger

The Spirit can give us many different types of messages. In times of temptation, He will warn us of the dangers of sin. When we are devastated by the loss of a loved one, the Holy Ghost will comfort us and remind us that we will see them again. There may be times that someone near us needs help, and the Spirit can guide us to him or her. There is really an infinite number of ways that the Spirit can act as a messenger for us.

One of the very important messages that the Spirit carries is a confirmation of gospel truths (Moroni 10:4-5). This is why so many members of the Church can tell you that they know the Church is true, even though they don’t have clear scientific data.

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Protector

In addition to being a messenger, the Holy Ghost is a protector. Whether we are guided away from danger, or given help to overcome it, the Spirit will, essentially, have our backs. Many members of the Church have stories about a time they were prompted to do something, or not do something. Then they later realized that by following the prompting, they avoided very serious danger–even life-threatening danger. You yourself may even have a story like that.

Sanctifier

The Holy Ghost is also a sanctifier. It is through the power of the Spirit that we can receive heavenly blessings. The Spirit can prompt us to do righteous things that will enlighten us. Through sanctification, we can become free from temptations and addictions. Orson Pratt taught, “Without the aid of the Holy Ghost, a person … would have but very little power to change his mind.” To return back to our Father in heaven, we needed the atonement to pay the price for our sins. But we also needed the Spirit, who can help us learn from our mistakes (Mosiah 5:2).

You may have heard the term the “light of Christ” before. But be careful not to confuse the light of Christ with the Holy Ghost. The light of Christ is given to everyone, and it encompasses our ability to know right from wrong. That knowledge is the light of Christ. The desire to choose the right, and the ability to change, comes from the Holy Ghost.

Teacher

The Holy Spirit can be our teacher (John 14:26).  Through Him, we can learn how to do what our Heavenly Father desires for us (2 Nephi 32:5).  If we listen to Him, He can teach us how to make better choices, and live up to our eternal potential.

The Holy Ghost can also help us to understand difficult concepts (1 Corinthians 2: 9-12).  I personally had an experience with this.  There was a particular doctrine of the Church that I really struggled with: understanding why a certain behavior was wrong.  It was especially difficult to understand because I didn’t struggle with this specific behavior personally.  It didn’t seem wrong to me. So I couldn’t use my confusion as a rationalization for my behavior.

I understood the reasoning logically, but emotionally, it didn’t make sense.  So I studied this topic.  I read what the leaders of the Church had to say about it.  I asked for understanding, and I received an answer.  It wasn’t an answer that would satisfy many people—probably even most people.  But it was exactly what I needed to hear to understand.  Something confusing that had the power to turn me away from the gospel became a subject that now brings me peace.

The Holy Ghost vs. The Gift Of The Holy Ghost

The Holy Ghost can speak to all people. You don’t need to be a certain age, race, or gender to feel the Spirit. You don’t have to have a particular religious or political affiliation to feel the Spirit. There would be no way for the Holy Ghost to confirm the truth of the gospel of Jesus Christ if He could not communicate with the vast majority of the people on earth.

However, not everyone has the constant companionship of the Holy Ghost (Doctrine and Covenants 130:23). Those who have the gift of the Holy Ghost are blessed to always have his spirit to be with them. By having the gift of the Holy Ghost, we can constantly be spiritually improved. A person may hear the gospel and have the Spirit confirm the truth of it; but without the constant companionship of the Holy Ghost, they will, unfortunately, inevitably lose that testimony.

Receiving The Gift Of The Holy Ghost

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The Gift of the Holy Ghost is a privilege that is only allowed under certain conditions. After someone has been baptized into The Church of Jesus Christ of Latter-day Saints, they will be given a blessing. Members of the Church who have the Melchizedek Priesthood perform this blessing by placing their hands upon the head of the person being blessed. This action is referred to as the laying on of hands (Doctrine and Covenants 33:15). Then, through the Spirit, the priesthood members will bestow a blessing that will gift the constant companionship of the Holy Ghost to the person being blessed (Acts 2:38).

There is a catch though. Like I mentioned earlier, the gift of the Holy Ghost is a privilege. You have to be worthy to have the Holy Ghost to be with you. There are locations and environments where it is difficult to feel the Spirit. One should strive to avoid those places.

In addition to physically being in a place where the Holy Spirit can dwell, members of the Church must also remember Jesus Christ always, genuinely repent of our sins, and partake of the Sacrament worthily. If a person who has the Gift of the Holy Ghost defiles his or her body through serious sin, the Holy Ghost may depart.

How Does The Presence Of The Holy Ghost Feel

There are about as many ways to feel the Spirit as there are people. Sometimes the Spirit can be felt very strongly. In these moments, people can be overcome with joy and even start crying in happiness.

Usually, though, the Holy Ghost is a very subtle companion (Helaman 5:30). There are many times in my own life where I’ll look back on an experience and realize I had been prompted to do something, however in the moment, I didn’t recognize the prompting as a message from the Holy Spirit.

Learning to recognize the influence of the Holy Ghost in your life is a skill that will need to be acquired through practice. It will take time to understand how the Spirit communicates with you specifically. Many members of the Church pray for guidance to learn His unique way of talking to them. Even though I grew up in the Church, I was in college when I really understood how the Holy Ghost communicates with me personally.

The Spirit doesn’t always feel positive. The guilt we feel when we do something wrong comes from the Spirit. That is his way of trying to teach us to make righteous decisions. Even though feeling guilty sucks, we should be glad to feel it. We are on very spiritually dangerous ground when we no longer feel guilty for making unrighteous choices.

At the end of the day, gaining a belief in, and love of the Holy Ghost is up to you. He’s there. He wants to help you, and He can. But the Holy Ghost is like the sun, and you can stand in the light, or you can stand in the shadows.

Learn more:

The First Presidency via lds.org © intellectual reserve

Who are the Apostles?

The term apostle comes from Greek, and is translated to mean, “One sent forth.” The Church uses the title ‘apostle’ to signify a person who’s chosen to be a special witness of Jesus Christ.

Scripture dictates that there are to be 15 apostles appointed within the Church (Doctrine and Covenants 107:22-24).

Three of the apostles make up the First Presidency of the Church (Doctrine and Covenants 107:22). This includes the president of the Church, who is also referred to as the prophet. The other two members of the First Presidency include the first counselor and the second counselor.

The remaining 12 apostles create the Quorum of the Twelve Apostles. Along with the First Presidency, the Quorum of the Twelve Apostles is tasked with representing Christ to all people, in all nations.

The Quorum of the Twelve Apostles via lds.org © intellectual reserve

Who can be a New Apostle?

To be an appointed as an apostle in The Church of Jesus Christ, you will, of course, need to be a member of the Church. Often times, the new apostle is a member of the Quorum of the Seventy when they are sustained. However, the Church has announced that any person who is part of the general membership of the Church, and who holds the priesthood, can be called to be an apostle.

How are New Apostles Chosen?

Once an apostle is called, and he accepts that call, it is understood to be a lifetime calling. Inevitably each apostle will pass away. Recently, Elder Robert D. Hales, who was a member of the Quorum of the Twelve Apostles, passed away. The loss of an apostle can be very upsetting to members of the Church, as the apostles are very beloved. However, these times can also be exciting, as there will be a new apostle called.

When a new apostle is needed, the president of the Church will be inspired by God to know who the right person is. At this point, the president will meet with the chosen person to interview him. If the chosen person accepts and is willing to become a new apostle, he will need to be sustained by the members of the Church. After being sustained, the (almost) new apostle will be ordained, or appointed, by the First Presidency and the Quorum of the Twelve Apostles. This is done through a priesthood blessing, where those who are performing the blessing will lay their hands upon the head of the person being blessed.

Apostles are a very important part of the Church.  They are able to receive inspiration for the members of the Church, and they travel the world in an effort to share this inspiration and spread the gospel.  Go to the Church website to read the words of all the apostles.

It has been a volatile and emotional few days since the leak of new Church policies regarding same-sex marriage and children being raised in such marriages. We have discussed those matters already, and Elder D. Todd Christofferson of the Twelve has explained some of their rationale as well. The First Presidency also recently released further details.

Many are understandably emotional, and their compassion and concern reflects well upon them. Some questions will probably be addressed only on a case-by-case basis by the First Presidency.

Many “sound bite” or “bumper sticker” complaints on this topic have appeared on social media and elsewhere. Many of these reflect serious misunderstandings or distortions of LDS scriptures and doctrine. Few answers can come if we begin from inaccurate starting-points or assumptions.

We here review and correct a few of the most common.

The Second Article of Faith

“We believe that men will be punished for their own sins, and not for Adam’s transgression.” (2^nd Article of Faith).

Some have claimed that the new policy violates this doctrine. This is mistaken, on at least three points:

First, the second Article of Faith is a rejection of the doctrine of “original sin” from creedal Christianity, which held that all mankind remained under condemnation for Adam’s sin. LDS doctrine, by contrast, teaches that Christ unconditionally atoned for this original sin, which is thus no longer operative (Moses 6:54). This Article of Faith has nothing to do with issues such as those presently under consideration.

Second, as Elder Christofferson has explained, the new policy is intended to protect children and their relationships and experiences from the consequences of others’ decisions. Unless one wishes to argue that the leaders of the Church are lying, there is no punishment being affixed at all, and none intended.

Third, Church doctrine nowhere teaches that children or others cannot be adversely affected by the choices of others. In fact, part of the tragedy of sin is that the negative effects of our actions may spill onto others. The Book of Mormon treats this matter repeatedly—the descendants of Laman and Lemuel were deprived, for a time, of gospel truths and ordinances because of the choices of their parents. The Lord made ample provision, however, for them to receive all possible blessings even if they had to wait.

We should instead “minister” to the children of same-sex marriages

Some have claimed that these children need to be “ministered” to—which is certainly true. The unstated presumption is that the Church and its members will not do so, or will be unable to do so, because of these policies.

In the Book of Mormon, the risen Lord spoke of those who are not yet eligible for baptism:

Nevertheless, ye shall not cast him out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them (3 Nephi 18:32).

Clearly, then, being a member of the Church—or even at present being eligible for Church membership—is not a prerequisite for being “ministered to.” Arguably, Church members are under even greater obligation toward such souls who are not at present full covenant members of the Church.

The policies announced will, to be sure, mark off minor children of same-sex marriages as somewhat distinct. This can have the effect, however, of focusing leaders’ and members’ attention upon them because of their unique situation. Approached with the proper attitude, the policy can thus emphasize and remind shepherds of the particular and unique needs of these members of the flock.

To “minister” is to serve. It is almost a truism to point out that we are commanded to serve everyone, regardless of their baptismal status, or even interest in joining the Church. There are many examples of ministering to those who are not members, only to have them later join the Church (e.g., Alma 22:23).

All can and should be “ministered” to—in and out of the Church, regardless of baptism. To insist or imply otherwise reflects either a deep confusion or sophistry.

“Suffer the Little Children to Come Unto Me”

In all three synoptic gospels (Matthew, Mark, and Luke), the disciples attempt to prevent parents from bringing small children to Jesus. Jesus rebukes the disciples, saying “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God” (Mark 10:14).

Some imply that this means that Jesus would insist that all children be permitted to be baptized immediately. While a surface reading might lead some to that conclusion, an examination of the scripture’s context and other LDS doctrines demonstrates otherwise.

We will consider five areas that should be considered.

First, Luke’s account makes it clear that the “little children” were “infants,” and that the parents desired that Jesus “would touch them” (one presumes to bless them—Luke 18:15). The parents were not seeking baptism or membership in the covenant for the children; they were seeking a blessing or contact with Jesus.

Second, pay attention to what happens immediately after Jesus makes his pronouncement: “He took them up in his arms, put his hands upon them, and blessed them,” says Mark, and “he laid his hands on them, and departed thence” recounts Matthew. Jesus did not baptize these children, or urge them to repentance as he did everyone else. Instead, he simply invoked God’s blessing upon them. (As discussed further below, such blessings are explicitly available under the new policy.)

Third, Jesus held out the little children as examples: “of such is the kingdom of heaven.” He did not, then, see these infants or young children as requiring baptism or repentance—they were already in a pure, saved state as they were.

Fourth, the Joseph Smith Translation teaches that the disciples tried to forbid the parents from bringing such children because they (the apostles) understood that such children were already saved. They therefore sought to spare Jesus’ time or attention for others that needed his saving ministry: “The disciples rebuked [the parents] saying, There is no need, for Jesus hath said, Such shall be saved” (JST Matthew 19:13, click footnote b).

Fifth, the Book of Mormon is clear that to claim that “little children” require baptism is to grossly misunderstand the gospel and the doctrine of Christ (Moroni 8; compare 3 Nephi 17). Mormon instructs Moroni to focus instead on “teach[ing] parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children” (Moroni 8:10, emphasis added).

This meme thus misstates the context and teaching of the New Testament, Joseph Smith’s commentary upon the text, and the Book of Mormon’s clear instruction regarding baptism and “little children.”

Such children can already come to Christ and are already accepted by him without the need for any ordinances. Elder Christofferson emphasized that minor children affected by the policy can still have precisely what Jesus wanted to offer the children brought to him in the New Testament: 

When we are talking about blessings, priesthood blessings, given to those who are ill or want a blessing of comfort or guidance, that’s open to all. We would expect that to be done throughout their lifetime, from infancy on as long as that’s the desire of the parents and of the child. That’s something we are anxious to provide…. Where there is any kind of need for blessing, for counsel, for help of whatever kind, that can be offered; we want to do that.

The policy explicitly permits, then, the provision of precisely what Jesus provided when he said, “Suffer the little children to come unto me.” The policy does not contradict these scriptures, it follows them precisely.

“Such children will be denied the gift of the Holy Ghost”

Church members understand that the influence of the Holy Ghost can be felt by anyone. However, they regard the “gift of the Holy Ghost” as a blessing which accompanies baptism and confirmation. As Joseph Smith taught:

There is a difference between the Holy Ghost and the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was baptized, which was the convincing power of God unto him of the truth of the Gospel, but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not taken this sign or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him.[1]

Thus, this concern has perhaps the most superficial plausibility of the issues we’ve considered here.

It omits, however, a crucial factor. We must not be so legalistic as to think that God is hamstrung or restricted until an ordinance is performed. An ordinance and the covenant that accompanies it is not a magic ceremony of some sort. It is, instead, a physical symbol and public expression of our inner commitment to God. The associated covenant is ratified by the necessity of God’s priesthood power and supervising priesthood keys performing and authorizing it. But, God may bestow his gifts and blessings upon whomever he chooses, especially if they are at present unable to participate in the ordinance that is usually required.

In Joseph Smith’s example, Cornelius would not have had the Holy Ghost to continue with him had he refused baptism, since he would be making a choice to reject the ordinance which God commanded him to undergo.

If, however, Cornelius had his experience prior to Jesus’ resurrection, he could not (yet) have been baptized, since Jesus instructed his disciples to only approach the House of Israel (Matthew 10:6, 15:24). Would we really expect, however, that Cornelius would have then lost the spirit of God in his life simply because he could not be baptized, through no fault of his own? Of course not.

God simply does not operate with such capriciousness. If a non-member is invited to be baptized, has the means and opportunity, and refuses, then she cannot expect the Holy Ghost to continue with her. She has refused to obey, and refused to make a covenant. However, if a non-member is unable—for whatever reason—to be baptized, God will not condemn or penalize her for an opportunity she does not have. There are many throughout Church history who have not been able to be baptized for many years, due to political or other reasons.

One well-known example is Italian Latter-day Saint Vincenzo Di Francesca, who discovered the Book of Mormon in 1910, but did not know to what church it belonged.[2] He was censured by his own Christian denomination for preaching from it, and only learned the identity of The Church of Jesus Christ of Latter-Day Saints in 1930. An apostle came to baptize him in 1932, but was prevented by political strife. Other attempts were made, but these likewise failed. From 1940–49, no contact with the Church was possible. Vincenzo was finally baptized in 1951. He had thus desired baptism for over forty years.

We do not believe, however, that God would not or did not bless such a faithful believer abundantly, despite a lack of baptism through no fault of his own. (A Church video— How Rare a Possession— has dramatized the story of Vincenzo, and can be viewed on-line.)

The Doctrine and Covenants teaches that when righteous people are prevented from fulfilling a commandment of God through the actions of others, God does not require that commandment to be fulfilled. He also does not punish those who do their best. (See D&C 124:49.)

Latter-day Saints ought to understand this concept better than almost anyone, since our doctrine of vicarious ordinances for the dead makes it clear that God does not punish his children for that which they have not yet had the opportunity to receive.

As President Joseph F. Smith taught:

The presentation or “gift” of the Holy Ghost simply confers upon a man the right to receive at any time, when he is worthy of it and desires it, the power and light of truth of the Holy Ghost, although he may often be left to his own spirit and judgment.[3]

The “gift of the Holy Ghost” is thus a blessing of the covenant; it gives “the right” to this blessing if we are faithful. But this does not preclude God bestowing such a blessing on others who are worthy, according to his own mind and merciful purposes. As President Harold B. Lee observed, “The bestowal of the gift [of the Holy Ghost] is actually, then, a command to so live that when we need and desire it, we may have the accompaniment of the power of the Holy Ghost.”[4]

Any believer who is unbaptized through no fault of his or her own can keep this commandment, and reap the promised blessings as well. When asked what would happen to those who believed, and yet were prevented from obeying a commandment, President Joseph F. Smith said: “I reply that every man and woman will receive all that they are worthy of, and something thrown in perhaps on the score of the boundless charity of God.”[5]

Conclusion

It is understandable that good and faithful people may have questions about how this new policy will be administered. We encourage any with questions to study the scriptures, reflect  upon what apostles and prophets have to say on the matter,  ponder and pray, exercise patience, and look deeper than the slogans, memes, and sound-bites.

[1] Joseph Smith, cited in “For the Times and Seasons. SABBATH SCENE IN NAUVOO; March 20th 1842,” Times and Seasons 3/12 (15 April 1842): 752; see also History of the Church 4:555.

[2] See “I Will Not Burn the Book,” Ensign (January 1988), https://www.lds.org/ensign/1988/01/i-will-not-burn-the-book?lang=eng.

[3] Joseph F. Smith, Gospel Doctrine (Salt Lake City, UT: Deseret Book Co., 1959), 60–61.

[4] Teachings of Harold B. Lee (Salt Lake City, UT: Deseret Book Co, 1996), 96.

[5] Joseph F. Smith, Journal of Discourses, 20:30–31 (7 July 1878).

It is believed that the Prophet, Joseph Smith, Jr., became acquainted with the practices of freemasonry at an early age as his older brother and possibly his father were Freemasons while the family lived in Palmyra, New York. By March 1842, Smith and several prominent Mormons had become Freemasons and founded a lodge in Nauvoo, Illinois. Smith remained a Freemason until his death. Church history also records that on Tuesday, 15 March 1842, Smith became a Master Mason.

Tuesday, [March] 15. — I officiated as grand chaplain at the installation of the Nauvoo Lodge of Free Masons, at the Grove near the Temple. Grand Master Jonas, of Columbus, being present, a large number of people assembled on the occasion. The day was exceedingly fine; all things were done in order, and universal satisfaction was manifested. In the evening I received the first degree in Freemasonry in the Nauvoo Lodge, assembled in my general business office. History of the Church (Joseph Smith)|History of the Church, by Joseph Smith, Deseret Book, 1978, Vol.4, Ch.32, p.550-1)

Church history also records that on Wednesday, 16 March 1842 Joseph Smith was raised to the third degree of master mason “on sight” by Grand Master Jonas of the Grand Lodge of Illinois.

Wednesday, March 16. — I was with the Masonic Lodge and rose to the sublime degree. (History of the Church, Vol.4, Ch.32, p.552)

In his book titled The Mormon Church and Freemasonry (2001), Terry Chateau wrote:

[The Joseph Smith family] was a Masonic family which lived by and practiced the estimable and admirable tenets of Freemasonry. The father, Joseph Smith, Sr., was a documented member in upstate New York. He was raised to the degree of Master Mason on May 7, 1818 in Ontario Lodge No. 23 of Canandaigua, New York. An older son, Hyrum Smith, was a member of Mount Moriah Lodge No. 112, Palmyra New York.

Thus, it is apparent that the Prophet and his family were familiar with masonic symbols and rituals. The question under discussion is how the symbolism and rituals of Masonry compare with Mormon Temple worship. In answering the question it is important to keep in mind that Masonry is a fraternal order, and there are no religious covenants that are made by its members, whereas in the temple, sacred covenants are made. Also, the symbols used in Masonry are symbols of brotherhood, while in the temple, they are symbolic of eternal covenants with God.

The Origins of Freemasonry

The common belief, and the one which the Saints of Joseph Smith’s era readily accepted about the origins of Masonry, is that it evolved from Solomon’s Temple.  A description of Solomon’s temple can be found in the Old Testament of the Bible in 1 Kings 6 and 2 Chronicles 3. There are a few Masons today who still hold to this view. Thus, Church leaders such as Brigham Young and Heber C. Kimball understood Masonry to be “a corrupted form of a pristine ancient temple rite.” It should be noted that this ideology was solely based on opinion, but there is no historical evidence to substantiate its claim. To understand the relationship between Mormonism and the fraternal order known as Freemasonry, it proves necessary to acknowledge and understand the perspective expressed by nineteenth century Latter-day Saints.

Early Church Leaders Views of Freemasonry

During the Nauvoo period, Joseph Fielding Smith wrote:

Many have joined the Masonic institution. This seems to have been a stepping stone or preparation for something else, the true origin of Masonry. This I have also seen and rejoice in it…. I have evidence enough that Joseph is not fallen. I have seen him after giving, as I before said, the origin of Masonry (Andrew F. Ehat, “‘They Might Have Known That He Was Not a Fallen Prophet’—The Nauvoo Journal of Joseph Fielding,” Brigham Young University Studies 19 no. 2 (1979), 145, 147).

In referencing the Mormon temple endowment, Heber C. Kimball wrote:

We have received some precious things through the Prophet on the Priesthood which would cause your soul to rejoice. I cannot give them to you on paper for they are not to be written so you must come and get them for yourself…There is a similarity of Priesthood in Masonry. Brother Joseph says Masonry was taken from Priesthood but has become degenerated. But many things are perfect (Heber C. Kimball to Parley P. Pratt, 17 June 1842, Parley P. Pratt Papers, LDS Church Archives, Salt Lake City, Utah).

Thus, the contemporaries of the Prophet Joseph Smith believed that there was much more to the Mormon temple endowment than an adaptation of Freemasonry rituals to suit his own purposes. They were keenly aware of the common elements between the masonic rituals and the temple endowment, but they also firmly understood that Joseph had restored something “that was both ritually and theologically ancient and God-given.” Well-known scholar, Dr. Hugh W. Nibley, also commented on this subject:

Did Joseph Smith reinvent the temple by putting all the fragments — Jewish, Orthodox, Masonic, Gnostic, Hindu, Egyptian, and so forth — together again? No, that is not how it is done. Very few of the fragments were available in his day, and the job of putting them together was begun, as we have seen, only in the latter half of the nineteenth century. Even when they are available, those poor fragments do not come together of themselves to make a whole; to this day the scholars who collect them do not know what to make of them. The temple is not to be derived from them, but the other way around. . . . That anything of such fullness, consistency, ingenuity, and perfection could have been brought forth at a single time and place — overnight, as it were — is quite adequate proof of a special dispensation.” (Ensign, “Why Symbols?” February 2007).

Mormon Temple Endowment and Freemasonry

The Fair Mormon website in answering the question, “Why would Joseph Smith use a non-religious vehicle for presenting a temple ordinance?” points out that the Mormon temple endowment is not a Masonic ritual. It is further stated that, “Freemasonry has no actual relationship to Solomon’s temple, and has no actual religious elements. No one ever became a Mason in an LDS Temple and no one has ever been endowed in a Masonic Lodge. However, rituals have proven pedagogical value.”

Masonic ritual forms were found to be valuable teaching tools particularly in 1840’s Nauvoo where many members of the Church could not read. The first census to gather data on literacy rates in Illinois was the 1850 census which indicated that approximately 11% of all white adults, 20 years of age and older, could not read or write. The literacy rates proved to be higher in the East, albeit women often had a noticeably lower literacy rate than men. Contrast this to the literacy rate among women on the western frontier, where some affidavits from women in Nauvoo were signed with an X. In 1870, twenty four years after the exodus from Nauvoo, Illinois, it was still noted that only 11.5% of the total white population of the United States over the age of 14 was functionally literate. The literacy rates of the Saints who emigrated from other countries had to also be factored into the overall equation. Thus, the participatory method of teaching temple concepts proved to be most meaningful for all members.

The Fair Mormon website in answering the question, “Why do we continue to use such a participatory style of teaching in the 21st century?” states:

Temple teaching mechanisms through participation are far superior to simple reading regardless of whether one is literate or not. In addition, layered meanings through enactment and participation enable multiple levels of understanding that is much harder to achieve from simple written texts. The temple is more symbolic than literal by design: even to the extent that early 19th century Illinois was “literate,” that might not have meant much by present day standards. Many of those on the frontier who were literate had no schooling beyond early teen years; the majority definitely weren’t what we would call “bookish.”

The participatory method is still used today because it is a proven fact that “we learn more and deeper truths through participatory symbolism and the layered meanings we find in the temple dramas.”

The ritual and tokens are to show our fidelity to covenants, a central point of both the endowment and the Masonic rituals. God does not need them, we need them, or more precisely, we need the covenants that they represent. They help us learn to be faithful to what we want to be. It is the keeping of covenants that leads to salvation, not the ritual or tokens themselves.

John Taylor, the third President of The Church of Jesus Christ of Latter-day Saints, commented, “We build temples. What for? To administer the ordinances of God. What ordinances? Those that God has revealed, and those that the world know nothing about” (President John Taylor, Journal of Discourses, 21: — 2 January 1881.) Joseph F. Smith, the sixth President of the Church taught that ““the pattern of endowment garments was revealed from heaven” (Joseph F. Smith, Messages of the First Presidency, 5:–, 1918.) And John A. Widtsoe, a member of the Quorum of the Twelve Apostles from 1921until his death on 29 November 1952 taught, “The temple ritual as revealed to Joseph Smith and communicated by him to his brethren is essentially symbolic. Its ordinances are not only ancient but also represent profound truths” (John A. Widtsoe, Joseph Smith – Seeker after Truth (Salt Lake City: Bookcraft, 1951), –.)

Historical Background of the Wearing of Special Garments

Throughout the course of history, people of diverse religious convictions and backgrounds have worn special clothing that serve as reminders of their sacred beliefs and commitments that they have made. Members of The Church of Jesus Christ are no different in that regard.

The Holy Bible contains many references of people wearing special garments. In the Old Testament, for example, the Israelites are specifically instructed to turn their garments into personal reminders of their covenants with God. In Numbers 15:37-41 we read:

And the Lord spake unto Moses, saying, speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: that ye may remember, and do all my commandments, and be holy unto your God. I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God.

The Mormon Temple Garment

The underclothing, or as derided by some non-Mormons, the “magic underwear”, that some people have questions about is called a temple garment.

The garment is sacred and is revered and not spoken of in casual conversations. The garment is simple white clothing comprised of two pieces – a top piece that is similar to a t-shirt and a bottom piece that is similar to shorts. The garment may also consist of one complete piece. The garment is worn by adult members of The Church of Jesus Christ who have received their endowment. The endowment is something that is personal and is only given in the House of the Lord – the Holy Temple.

In keeping with the basic dictionary definition of an endowment being a gift given by a higher power, the endowment that a person receives is a gift of knowledge consisting of a series of instructions and covenants that enable him to leave the House of the Lord and return to live in the world, but not be of the world, with the Holy Spirit as his constant protection and guide, and an increase in spiritual strength and direction.

The Mormon Temple Garment is a Symbol

Endowed members of The Church of Jesus Christ wear their temple garment as a symbol of the covenants that they have made with the Lord. The temple garment serves as an outward reminder to Latter-day Saints of their commitment to love, worship, and follow Jesus Christ.

The garment is worn under regular clothing, both night and day. The garment should not be removed, either entirely or partially, to do yard work or to wash the car, for example, or to participate in any other activities that can reasonably be done with the garment worn properly beneath the clothing. In the same vein, the garment should not be removed to lounge around the home in swimwear or any type of immodest clothing. In the event that the garment must be removed, such as for swimming, it should be put back on as soon as possible. Also, if the garment consists of two pieces, both pieces must always be worn together.

The temple garment is “an outward expression of an inward covenant and symbolizes Christ-like attributes in one’s mission in life. The white garment symbolizes purity and helps assure modesty and respect for the attributes of God” (What are Latter-day Saint Garments? LDS FAQs, BYU Studies). The garment can also be seen as a symbol by referencing the Apostle Paul’s teaching to take upon us the whole armor of God (See Ephesians 6:13 and Doctrine and Covenants 27:15.)

Wearing the Mormon Temple Garment Bring About Great Blessings

Wearing the temple garments bring about great blessings to those who worthily and faithfully keep the sacred covenants that they have made in the temple.

Once people are endowed, they have the blessing of wearing the temple garment throughout their lives. They are obligated to wear it according to the instructions given in the endowment. Those who have been endowed in the temple must remember that the blessings that are related to this sacred privilege depend on their worthiness and their faithfulness in keeping temple covenants.

The garment provides a constant reminder of the covenants made in the temple. The garment should be treated with respect at all times. It should not be exposed to the view of those who do not understand its significance, and it should not be adjusted to accommodate different styles of clothing. When worn properly, the garment provides protection against temptation and evil. Wearing the garment is an outward expression of an inward commitment to follow the Savior. (“Gospel Topic: Temples,” Wearing the Temple Garment, LDS.org.)

 

Additional Resources:

Some Basic Mormon Beliefs

Develop Faith in Jesus Christ