Top Ten Common Criticisms of the LDS Faith from Evangelical and Protestant Apologists

 

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Understanding Evangelical Criticisms: An LDS Perspective on Faith, Debates, and Mutual Respect

The relationship between Evangelicals and Latter-day Saints is rich with shared hopes and honest differences, yet it's often clouded by misunderstanding. Criticisms aimed at LDS beliefs can, at times, feel personal or even dismissive, but they’re also an opportunity for meaningful dialogue. By approaching these moments with both faith and respect, we can better address concerns without compromising kindness. For Latter-day Saints, understanding the roots of these critiques—and responding with clarity and empathy—can strengthen our own spiritual foundation while fostering genuine conversations about the Restored Gospel.

The Ongoing Debate: Are Latter-day Saints Christians?

The question of whether Latter-day Saints (LDS) are Christians has sparked decades of debate, particularly between members of The Church of Jesus Christ of Latter-day Saints and Evangelical Christians. At its core, the disagreement revolves around differing interpretations of theology, scripture, and historical Christian identity. Despite the clarity offered by LDS theology on its belief in Jesus Christ, the conversation persists due to both theological and cultural differences.

Defining Christianity: The Role of Creeds and Scripture

When Evangelicals discuss Christianity, they often rely on historical creeds such as the Nicene Creed, which serves as a formal declaration of Christian doctrine. These creeds were developed centuries after Christ to unify beliefs about the nature of God and Jesus Christ, particularly focusing on the Trinity. To many Evangelicals, affirming these creeds is essential to being considered a Christian.

Latter-day Saints, however, approach the concept of Christianity differently. They do not recite or endorse these creeds, as they believe early post-apostolic councils marked a departure from the original teachings of Christ. Instead, they emphasize their unique canon of scripture—including the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price—alongside the Bible, as a restored continuation of Jesus's gospel. This distinction often leads to disagreements, as critics argue that rejecting traditional creeds equates to rejecting Christianity itself.

Yet, from another perspective, Christianity is not solely defined by ancient councils or creeds but by a commitment to follow Christ. By this broader definition, Latter-day Saints openly identify as Christians because they worship Jesus Christ as the Savior of humanity and make His teachings the foundation of their faith. This theological divergence shows that "Christianity" can mean different things to different groups.

The LDS Perspective on Jesus Christ

For members of The Church of Jesus Christ of Latter-day Saints, Jesus Christ is the central figure of their theology. They believe He is the Son of God, the promised Messiah, and the Redeemer of the world. LDS doctrine affirms the divinity and mission of Jesus, emphasizing both His premortal role in creating the earth and His atoning sacrifice as the cornerstone of salvation.

Here's how Latter-day Saints describe their relationship with Christ:

• The Atonement: Central to LDS belief, the Atonement of Jesus Christ covers both physical death and personal sin. They teach that His suffering in Gethsemane, crucifixion, and resurrection made eternal life possible for all.
• Christ’s Authority: Latter-day Saints believe Christ restored His church through Joseph Smith, ensuring it carries His divine authority. This restoration reinforces their connection to Him as the head of their faith.
• Personal Relationship: Members frequently testify of a personal, direct relationship with Jesus Christ, achieved through prayer, repentance, and striving to live His teachings.

Despite these teachings, critics point to differences in how LDS theology frames the relationship among God the Father, Jesus Christ, and the Holy Spirit. Unlike the Trinity as defined in historical creeds, Latter-day Saints teach that these three beings are separate individuals united in purpose. This distinction is sometimes seen by others as a deviation from Christian orthodoxy, even though LDS doctrine remains centered on Jesus.

Why This Debate Persists

So, why does this debate linger? The reasons are layered, encompassing both theological concerns and cultural dynamics.

1. Definitional Disputes: Many Evangelical Christians hold that adherence to specific doctrines, such as the Triune God as defined in the Nicene Creed, is non-negotiable for Christian identity. Latter-day Saints, however, interpret scriptures differently and reject the need for post-biblical creeds, favoring ongoing revelation. This clash of definitions creates an ongoing impasse.
2. Cultural Disconnects: Beyond theology, cultural undercurrents fuel this debate. LDS practices, such as their missionary efforts, temple worship, and emphasis on modern prophets, are often unfamiliar to Evangelicals. This unfamiliarity can lead to perceptions of Mormonism as "other" rather than a branch of Christianity.
3. Competition for Souls: Both groups emphasize missionary work, which unavoidably leads to tension. Some Evangelicals may view the LDS Church as a rival religion in the effort to bring people to Christ. Similarly, Latter-day Saints may feel unfairly targeted when their intentions and faith are questioned.
4. Historical Context: The roots of this debate stretch back centuries. Evangelical critiques often stem from longstanding concerns over LDS doctrine, while Latter-day Saints see their faith as a restoration of Christ’s original teachings. This dynamic keeps the conversation alive, even as LDS members assert their place within the broader Christian community.

In short, this debate endures because of fundamental differences in how each group views God, scripture, and authority. But beneath these differences lies an opportunity for mutual understanding and respectful dialogue—if both sides are willing to listen.

The Nature of God: One God or Many?

When it comes to understanding the nature of God, Evangelicals and Latter-day Saints (LDS) diverge on foundational theology. At the center of this discussion is the question: is God a singular being in three persons, or three distinct beings united in purpose? This section explores both perspectives while addressing common criticisms about the Latter-day Saint view of the Godhead.

The Evangelical View of the Trinity

Evangelical Christians believe in the doctrine of the Trinity, which states that God is one in essence but exists as three co-eternal, co-equal persons—God the Father, God the Son (Jesus Christ), and God the Holy Spirit. While distinct in their relational roles, they are of the same divine substance. This teaching is deeply rooted in historical Christian creeds, such as the Nicene Creed, which formalized this understanding in the fourth century.

For Evangelicals, the Trinity is seen as a mystery that transcends human comprehension but is supported by scripture. For example:

• Matthew 28:19 refers to baptizing in the name of the Father, Son, and Holy Spirit.
• John 10:30 emphasizes Jesus stating, "I and the Father are one."
• 2 Corinthians 13:14 highlights the triune nature in Paul’s epistle.

Evangelicals often emphasize that the Trinity preserves strict monotheism, rejecting any interpretation that suggests polytheism or tritheism. They see God as one being but manifesting eternally in three persons who are inseparable in their existence and work.

LDS Belief in the Godhead

In contrast, Latter-day Saints hold a different view of the Godhead. While they also recognize God the Father, Jesus Christ, and the Holy Ghost as divine figures, they reject the notion of a singular essence shared by three persons. Instead, they believe these entities are three distinct beings united in purpose, will, and love. Each member has unique attributes and roles, working together harmoniously in perfect unity.

Latter-day Saints often point to scriptural examples that demonstrate the separateness of the Godhead:

• Jesus’ Baptism (Matthew 3:16-17): The Father’s voice, the Son’s physical presence, and the Holy Ghost descending as a dove clearly depict three separate beings.
• Acts 7:55-56: Stephen sees Jesus standing at the right hand of the Father, reinforcing their distinctness.
• John 17:11, 22: Jesus prays for His disciples to be "one" as He and the Father are one, highlighting unity of purpose rather than essence.

Unlike traditional Christianity, LDS theology teaches that God the Father and Jesus Christ have glorified physical bodies, while the Holy Ghost is a spirit. Critics often label this perspective as polytheistic, but Latter-day Saints argue that the Godhead’s complete unity makes them "one God" in a functional and relational sense.

Historical and Scriptural Arguments for the LDS View

Latter-day Saints turn to both scripture and historical insight to defend their belief in the Godhead. Early Christian writings and biblical accounts provide a foundation for this interpretation.

1. Biblical Evidence of Distinction:
   • Genesis 1:26: "Let us make man in our image" suggests a conversation among divine beings.
   • Psalm 82:6: "Ye are gods," interpreted by Latter-day Saints to support the plurality of divine beings.
2. Post-Apostolic Shifts: LDS scholars argue that after the deaths of the apostles, a gradual blending of Hellenistic philosophy with Christian teachings led to the development of doctrines like the Trinity. Terms such as "ousia" (essence) used in the Nicene Creed are seen as reflecting Greek metaphysical concepts rather than biblical theology.
3. Restoration of Truth: Joseph Smith’s First Vision plays a pivotal role in LDS apologetics. In this vision, God the Father and Jesus Christ appeared as separate, glorified beings, affirming the Latter-day Saint understanding. Modern revelations, such as those found in the Doctrine and Covenants, expand on this restored doctrine of the Godhead.
4. Historical Christian Writings: Early Christian theologians, like Justin Martyr and Origin, made statements that some interpret as aligning more closely with the LDS perspective. For instance, Justin spoke of the Father as the supreme God and the Son as subordinate, a view that differs from the co-equal framework of the Trinity.

Latter-day Saints also challenge the doctrine of "creation ex nihilo" (creation out of nothing), which became central to Trinitarian theology. Instead, they teach "creation from existing material," emphasizing that God organizes pre-existing matter. This aligns with their understanding of God as a relational and knowable being.

By drawing on scripture and historical shifts in Christian thought, Latter-day Saints aim to show that their concept of the Godhead restores original biblical teachings. Critics who dismiss it as polytheistic may misunderstand its emphasis on unity rather than singularity. LDS theology asserts that these differences do not contradict faith in Jesus Christ but reflect a broader, restored view of His divine mission.

Scriptural Additions: The Book of Mormon and Open Canon

The discussion surrounding scripture often highlights a significant divide between Evangelicals and Latter-day Saints (LDS). Evangelicals generally hold firm to the concept of a "closed canon," whereas Latter-day Saints embrace the idea of an "open canon" that includes modern revelations. This contrast goes beyond just theological disagreement—it reflects differing views on how God speaks to His children. Let’s dive into this topic and break it down.

Evangelical Concerns Over Adding to the Bible

For many Evangelicals, the idea of adding to scripture goes against their understanding of biblical authority. They frequently cite verses such as Revelation 22:18-19, which warns against adding to or taking away from the "words of the prophecy of this book." While this passage specifically refers to the Book of Revelation, Evangelicals often interpret it as a warning against any further revelation beyond the Bible as a whole.

The basis of these concerns lies in the belief that the Bible represents God's complete and final word to humanity. After the apostolic era, they argue, authoritative revelation ceased, leaving the Bible as the singular guide for faith and salvation. This theological framework is deeply tied to the historical development of Christianity, particularly during the formation of the biblical canon.

Here’s how these concerns often manifest:

• Finality of Revelation: Evangelicals view the Bible as sufficient for all doctrine and guidance. Any new revelation is considered unnecessary or even heretical.
• Authority of Apostles: They see the apostles as uniquely qualified to deliver divine teaching. Since the apostolic age ended, no one else holds the authority to contribute to scripture.
• Misuse of Authority: There’s a worry that additional scripture opens the door to doctrinal errors or human manipulation of sacred texts.

While these arguments are heartfelt, they stem from a fundamentally different understanding of scripture when compared to that of Latter-day Saints.

The LDS Defense of the Book of Mormon

For members of The Church of Jesus Christ of Latter-day Saints, the Book of Mormon is not an addition to the Bible—it’s a companion to it. They view it as "Another Testament of Jesus Christ," intended to clarify and reinforce God’s teachings. Latter-day Saints argue that God’s ability to speak to His children didn’t end with the apostles or with the Bible’s canonization.

Here’s why the Book of Mormon and an open canon are central to LDS theology:

• God’s Continuing Communication: Latter-day Saints affirm that God communicates with people today just as He did in biblical times. Prophets, like those in ancient Israel, reveal His will in every age.
• Restoration of Lost Truths: The Book of Mormon is seen as restoring plain and precious truths that were lost or distorted through centuries of translation and interpretation of the Bible.
• Unity of Scripture: LDS teachings emphasize that the Book of Mormon complements the Bible. Far from diminishing it, they believe it enriches one’s understanding of Christ’s mission and the plan of salvation.

Consider examples from the Book of Mormon that underscore its spiritual significance:

• The Sermon at the Temple in 3 Nephi mirrors Christ’s Sermon on the Mount, offering additional context and guidance.
• Passages in 2 Nephi expand on the doctrine of grace, repentance, and the purpose of mortality in ways that resonate with biblical teachings.
• Through the testimony of ancient prophets like Nephi and Alma, readers gain another perspective on universal themes of faith, redemption, and God’s enduring love.

For Latter-day Saints, modern revelation—including the Book of Mormon—testifies that God’s work is ongoing. To shut the door on further divine communication would be to limit God in their minds.

Why This Debate Remains Unresolved

The disagreement over additional scripture remains a significant barrier between Evangelicals and Latter-day Saints. At its core, the debate revolves around two fundamentally different questions: What is scripture, and who has the authority to declare it?

From the Evangelical perspective:

• Scriptural Authority is Closed: They see scripture as unchanging and complete. Modern revelations—or claims to them—are viewed as undermining the sufficiency of the Bible.
• Guarding Against Heresy: Caution is emphasized to protect the integrity of biblical teachings, which Evangelicals believe have already been divinely established and preserved.

From the LDS perspective:

• Scriptural Authority is Open: They believe God’s work continues in every dispensation. Just as He revealed His will through prophets in ancient times, He continues to do so through modern prophets today.
• A Living Church: Latter-day Saints consider ongoing revelation as evidence of God’s active role in guiding His Church. Without it, they believe the Church would lose its divine direction.

This disagreement is also tied to broader historical and cultural factors:

1. Varying Canons Historically: Early Christianity lacked a fully agreed-upon canon. While the 66 books of the Protestant Bible are standard for most Evangelicals, Latter-day Saints often point to variations in Catholic and Orthodox canons as proof that “closed canon” claims are subjective.
2. Interpretive Differences: Evangelicals focus on certain biblical warnings, like the one in Revelation, to argue against additions. Latter-day Saints counter that these warnings refer to specific contexts, not the Bible as a whole.
3. Faith in Modern Prophets: Evangelicals see modern prophetic claims as dangerously self-serving, while Latter-day Saints view them as central to God’s plan for guiding humanity.

Ultimately, this debate reflects a deeper divergence in the way each faith approaches the questions of authority, revelation, and tradition. While agreement may feel out of reach, the conversation offers an opportunity for both groups to explain their beliefs and grow in mutual understanding.

Salvation: Faith, Grace, and Works

The doctrine of salvation is a cornerstone of Christian belief, and it’s also at the heart of some of the most persistent criticisms aimed at The Church of Jesus Christ of Latter-day Saints. Evangelical Christians often argue that LDS teachings place more emphasis on works than grace, leading to charges of doctrinal error. But is this criticism fair, and how do Latter-day Saints explain the interplay of faith, grace, and works? Let’s break it down.

Evangelical Criticism: Works vs. Grace

One of the most common doctrinal criticisms from Evangelical Christians centers on the belief that salvation comes by grace alone through faith alone, a cornerstone of Protestant theology stemming from the Reformation. Key scriptural references like Ephesians 2:8-9 declare, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast." For many Evangelicals, this underscores the idea that human actions—or works—play no role in securing salvation.

From this perspective, LDS teachings, which emphasize ordinances, commandments, and covenants, are often misunderstood as a belief that salvation must be "earned." Evangelicals may see these requirements as conflicting with the "free gift" of grace described in the New Testament. They worry that Latter-day Saints dilute Christ’s atonement by attaching conditions to it, turning salvation into a reward for obedience rather than an unmerited act of divine love.

However, this critique often stems from a misunderstanding of LDS theology rather than a clear examination of its teachings. Evangelicals tend to categorize any emphasis on works as a rejection of grace, but this oversimplifies the nuanced LDS view.

LDS Teachings on Grace and Works

In the Latter-day Saint understanding, grace is central to salvation—so much so that without Christ’s Atonement, no one could be saved. LDS doctrine teaches that grace is a gift freely given by God. It is not earned, bought, or deserved; it’s the enabling power that helps us overcome sin and death. But here’s where a key distinction comes in: while grace opens the door to salvation, individuals must choose to walk through it.

Here’s how Latter-day Saints explain the relationship between faith, grace, and works:

• Faith in Christ provides access to grace. Belief in Jesus Christ as the Redeemer is the foundation. Without faith, there can be no access to the saving power of His Atonement.
• Grace empowers righteous action. Far from being an "either-or" equation, works are seen as an outgrowth of faith. James 2:17 puts it plainly: "Faith, if it hath not works, is dead, being alone."
• Works demonstrate covenantal commitment. Commandments, ordinances, and good deeds don’t earn salvation, but they signify a willing heart and a desire to follow Christ. Think of it as a contract: God offers grace, but we show our commitment to Him through action.

A helpful analogy often used in LDS teachings is that of a pair of scissors. Grace is one blade, and works are the other. Both are essential to accomplishing the end result. Grace makes eternal life possible, while works reflect the choices we make to grow spiritually and honor the covenants we’ve made with God.

Key teachings, such as 2 Nephi 25:23 from the Book of Mormon, underscore this balance: “For we know that it is by grace that we are saved, after all we can do.” Critics often misinterpret this to mean that salvation depends entirely on personal effort. In reality, it reflects the understanding that Christ’s grace enables our efforts, and that He makes up for what we cannot achieve on our own.

Persistent Misunderstandings

Why do misconceptions about LDS teachings on grace and works persist? A lot of it comes down to selective readings of scripture and differing definitions of salvation.

Critics often focus exclusively on statements about works in LDS theology while glossing over the extensive emphasis on grace. For example:

• Out-of-context scripture quotes: Citing "after all we can do" from 2 Nephi 25:23 without acknowledging that “all we can do” often includes repentance, faith, and a reliance on Christ’s grace leads to misinterpretation.
• Works misunderstood as "self-reliance": Some Evangelicals assume that LDS teachings on works imply that members believe they can "earn" God’s favor. This couldn’t be further from the truth. The LDS view is more in line with a partnership—God provides grace, and we do our part through obedience and faith.

Additionally, theological differences in defining salvation create confusion. Evangelicals often interpret salvation as the singular event of being "born again" or accepting Christ, leading to eternal life. Latter-day Saints, on the other hand, see salvation as a process, involving both an initial redemption (made freely available to all through Christ) and ongoing sanctification. For LDS members, the ultimate goal isn’t merely salvation—it’s exaltation, which involves becoming more like God through Christ’s enabling power.

Misunderstandings are also fueled by cultural differences between the two groups. LDS practice, with its heavy emphasis on service, missionary work, and strict commandments, can appear to outsiders as works-centric. However, for members, these actions aren’t about earning grace but expressing gratitude for it.

So how do we navigate these criticisms? By focusing on clarity and dialogue. Conversations about salvation don’t have to be adversarial—they can instead be opportunities to build bridges. Latter-day Saints can affirm their reliance on Christ’s grace while explaining the integral role of works as evidence of faith. Both grace and works are essential; together, they form the complete picture of living and growing in Christ.

The Great Apostasy and Restoration

The concept of the Great Apostasy and subsequent Restoration lies at the heart of Latter-day Saint theology. It frames their understanding of the Church’s history, divine authority, and the purpose of modern revelation. However, this doctrine is also one of the most questioned and criticized by those outside of the faith, particularly Evangelicals. To understand why this debate matters, let’s break it down.

The Evangelical View of Church Continuity

Evangelicals generally believe in the unbroken continuity of Christ’s church throughout history. This conviction rests on passages like Matthew 16:18, where Christ promises, “the gates of hell shall not prevail against it.” For many Evangelicals, this verse guarantees the endurance of the Christian church from its founding moments in the New Testament to the present day.

Their argument often emphasizes:

• The Role of the Holy Spirit: Evangelicals believe that the Holy Spirit has guided individuals and institutions within the Church, preventing complete doctrinal corruption or loss of authority.
• Faithful Christians Through the Ages: Despite challenges like persecution, political interference, and doctrinal disputes, Evangelicals argue that faithful believers have always existed in some form. Church councils, theological debates, and reform movements are viewed as evidence of God's sustaining hand.
• Preservation of the Gospel: Evangelicals hold that the essential truths of Christianity—salvation through faith in Jesus Christ, the authority of scripture, and the work of the Holy Spirit—have been preserved without interruption. While human leaders have failed, God’s hand has ensured that His Church has not.

This view directly counters the Latter-day Saint teaching of a complete apostasy. To Evangelicals, suggesting that the Church fell into wholesale darkness contradicts Christ’s promises and diminishes the work of the Holy Spirit.

The LDS Doctrine of Apostasy and Restoration

For Latter-day Saints, belief in a Great Apostasy is foundational to their understanding of why a Restoration was necessary. They teach that deviations from Christ’s original teachings, combined with the loss of divine authority, occurred after the deaths of the apostles. This departure, often referred to as an "apostasy," created the need for God to step in and restore the truth.

Key aspects of the LDS perspective include:

1. Biblical Prophecy: Latter-day Saints cite scriptures like Amos 8:11-12, which warns of a "famine" of hearing the words of the Lord, and 2 Thessalonians 2:3, which speaks of a "falling away" before Christ’s second coming. They interpret these passages as evidence of a prophesied apostasy.
2. Corruption of Doctrine: LDS theology teaches that after the apostles’ deaths, unauthorized changes were made to Christ’s teachings and ordinances. Examples include the adoption of Greek philosophical ideas, which they believe influenced doctrines like the Trinity and altered the simplicity of the gospel.
3. The Need for Priesthood Authority: The LDS Church emphasizes the loss of priesthood authority during the apostasy. Without this authority, they argue, no individual or institution had the divine right to perform saving ordinances like baptism.
4. Joseph Smith’s First Vision: According to Joseph Smith, Christ told him that existing Christian churches had strayed from the truth and lacked divine authority. This experience marked the beginning of the Restoration, where truths were reestablished and the priesthood was restored.

The Restoration is viewed as a divine reset, similar to biblical patterns where God called prophets to correct deviations from His plan. Latter-day Saints see their faith as a continuation of Christ’s original church, restored in its fullness.

Why This Issue Is Central to LDS Theology

Without the doctrine of apostasy, there is no need for a restoration. This teaching is not just a historical claim—it’s the very reason The Church of Jesus Christ of Latter-day Saints exists.

Here’s why it matters:

• Defines the Church’s Identity: Latter-day Saints believe their faith is not simply another Christian denomination. Instead, they see it as the restored Church of Jesus Christ, complete with the priesthood, ordinances, and revelation necessary for salvation.
• Validates Modern Revelation: The concept of an apostasy underscores the need for living prophets and ongoing revelation. It answers the question, “Why would God speak again today?” Latter-day Saints argue that the Restoration brings clarity and authority lost during the apostasy.
• Explains Theological Differences: Key differences between LDS and Evangelical beliefs—such as the nature of God, the role of works in salvation, and the necessity of temple ordinances—all tie back to the claim that crucial elements of Christ’s gospel were lost and later restored.
• Shapes the Missionary Effort: The belief in apostasy and restoration motivates the LDS commitment to missionary work. If the fullness of the gospel has been restored, then sharing it with the world becomes a divine mandate.

Critics often dismiss the LDS perspective as unnecessary or historically unfounded, but for Latter-day Saints, it answers big questions about divine authority, the role of scripture, and how God leads His people. Without the Great Apostasy, the entire premise of the Restored Gospel collapses.

The debate between unbroken continuity and restoration isn’t just about history—it’s about how each faith views God’s involvement in His church, and what it means to truly follow Christ today.

Temple Practices and Misconceptions

Discussions about Latter-day Saint (LDS) temples often spark curiosity, confusion, or even outright criticism among those unfamiliar with these sacred practices. For Evangelicals, in particular, LDS temple worship can feel shrouded in mystery, leading to misconceptions about the ceremonies and their spiritual intent. By unpacking these concerns and highlighting parallels with other religious traditions, we can foster greater understanding while addressing misunderstandings.

Evangelical Concerns About Secrecy: How Evangelicals perceive temple practices as secretive or cultic

One of the most common critiques raised by Evangelicals is the perception that LDS temple practices are excessively secretive, and in some cases, even cult-like. Viral videos of ceremonies, recorded without authorization, have added fuel to this fire, often leaving viewers to imagine the worst about what happens within the temple's walls. But where does this concern stem from?

There are three primary reasons behind this critique:

1. Lack of public familiarity with rituals: The average Evangelical Christian is likely familiar with public worship services—sermons, hymns, and prayers—accessible to all. In contrast, LDS temple rituals are reserved for members in good standing, requiring a temple recommend to enter. This exclusivity can appear exclusionary or secretive to outsiders.
2. Symbolic acts can seem unfamiliar: Without context, certain symbolic gestures within LDS endowment ceremonies, such as specific clothing or covenant-making, can seem unusual or even alarming to someone from a different Christian tradition. Misinterpretations often morph these symbols into accusations of alignment with unbiblical or occult practices.
3. Historical misconceptions: Critics, particularly during the early days of LDS history, painted temple worship as mysterious or even sinister. These attitudes have carried forward, bolstered by misinformation rather than genuine engagement with LDS beliefs.

However, to label these practices as "secretive" misses the deeper truth. LDS members view the temple as a sanctified space where they step away from the noise of the world to draw closer to God. The choice to not publicly disclose specific details isn't about secrecy but rather about protecting their sacred nature.

The Sacredness of Temple Worship in LDS Faith: Spiritual significance of temple ceremonies while dispelling misconceptions

For Latter-day Saints, the temple represents God's house—a place unlike any other in its purpose and sanctity. Within its walls, members perform sacred ordinances that connect them to their ancestors and deepen their relationship with Jesus Christ. These ceremonies are not “hidden” out of fear or secrecy; they’re treated with reverence, much like personal prayer or sacred scripture that one wouldn’t casually share in casual settings.

Temple worship is rooted in deep spiritual significance:

• Holy covenants: In the temple, members make commitments to live righteous lives, follow Christ, and serve their fellow humans. These covenants are seen as binding promises, made with God, to strive for greater discipleship.
• Eternal connections: Through ordinances such as sealing ceremonies, families are united forever, reflecting a belief in the eternal nature of relationships.
• A focus on Christ: Above all, the temple points members toward Jesus Christ. Every ordinance testifies of His role as Savior and Redeemer, emphasizing His grace and love.

What about the misunderstanding that members worship Joseph Smith or believe in non-Christian doctrines? These misconceptions are deeply flawed. The temple focuses squarely on God the Father and His Son, Jesus Christ. Members gather there not for idolatry but to recommit themselves to higher spiritual ideals, much like other Christians engage in acts of devotion, such as communion or baptism.

By framing the temple as an essential venue for spiritual growth, LDS members can help others see its sacredness rather than assuming secrecy implies fear or shame.

Parallels to Other Religious Practices: Similarities between LDS temples and sacred rituals in other faiths, like Catholicism and Judaism

Sacred spaces and rituals aren’t unique to The Church of Jesus Christ of Latter-day Saints. In fact, they echo across many religious traditions, highlighting the universal human desire for connection with the divine. Considering these parallels provides context and might reduce misunderstanding.

Let’s compare LDS temple practices with those from Catholicism and Judaism:

1. Catholic tradition: Catholic churches—especially cathedrals—feature areas that are set apart for specific purposes, like altars used for the Eucharist. Moreover, certain Catholic rites, such as the Sacrament of Holy Orders, often occur in closed settings, allowing only ordained participants. These practices emphasize reverence, much like temple ordinances for Latter-day Saints.
2. Jewish roots: In biblical times, the temple in Jerusalem was revered as a holy site where only certain rites could take place, such as sacrifices performed by Levitical priests. Access to the Holy of Holies was highly restricted, similar to the way LDS temples are reserved for sacred occasions. The use of ceremonial clothing in both traditions also highlights the shared emphasis on symbolism and devotion.
3. Other global faiths: Look at Hinduism and Buddhism, which feature temples as places for specific, often intimate, religious ceremonies. These spaces are designed to serve the needs of the soul, not the curiosity of the public.

A common theme in all these examples is the interplay of sacred spaces and deeper spiritual meaning. If we can respect the sanctity of a Catholic mass or the Yom Kippur rites in a synagogue, there’s no reason the same respect shouldn’t extend to LDS temple ceremonies.

By drawing these connections to more widely accepted practices, members can help others see that LDS temple worship is part of a broader human tapestry—one where sacredness is honored, not hidden.

Historical Criticisms: Polygamy and Doctrinal Changes

The history of The Church of Jesus Christ of Latter-day Saints (LDS Church) is filled with moments of profound faith, but it has also faced complex historical issues that invite scrutiny. Among the most persistent criticisms are those surrounding the church's historical practice of polygamy and the perception of doctrinal fluidity. These topics, often misunderstood or oversimplified, remain focal points for many critics of the LDS faith.

The Legacy of Polygamy

Polygamy is one of the most controversial aspects of LDS Church history. During the 19th century, plural marriage was introduced among church members under the leadership of Joseph Smith and later practiced more widely under Brigham Young. However, what many critics fail to recognize is the context in which these decisions were made and the Church’s current position.

The practice of plural marriage, referred to by members as "celestial marriage," arose as what leaders believed to be a divine mandate. While not every member participated, it was seen as a test of faith for those who did. Yet, this practice was highly controversial, facing intense opposition from the U.S. government. By 1890, under threat of legal penalties and political consequences, President Wilford Woodruff issued the Manifesto, instructing members to comply with anti-polygamy laws. This marked a turning point for the Church, as it began to shift away from the practice.

Today, the Church unequivocally disassociates itself from polygamy. Any Latter-day Saint engaging in polygamous relationships faces excommunication, a strict policy designed to emphasize the Church's alignment with modern laws and its rejection of the practice. It is critical to note that small, independent groups that still practice polygamy, such as the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS), have no affiliation with the LDS Church. These groups often use the term "Mormon," leading to public confusion despite the Church's clear disavowal.

Understanding this history requires nuance. While plural marriage was once part of the Church's practice, it no longer defines its doctrine or identity. Instead, the LDS faith today focuses on traditional family values, monogamy, and Christ-centered teachings, distancing itself from this complex chapter of its past.

Doctrinal Revelations vs. Instability

Critics often challenge the LDS Church by pointing to perceived inconsistencies in its doctrine, asking why certain teachings have changed over time. For members of the Church, however, such shifts aren’t seen as instability—they are viewed as evidence of ongoing revelation.

One of the defining beliefs of the LDS faith is that God continues to reveal His will to prophets today, just as He did in biblical times. This principle stems from the idea that truth unfolds "line upon line," as described in scripture (Isaiah 28:10). Sometimes, this process involves clarifications or adjustments to adapt to changing circumstances.

For example, plural marriage was introduced during a specific period and was later discontinued through divine guidance. Similarly, the 1978 revelation on the priesthood, in which all worthy male members were granted the ability to hold the priesthood regardless of race, is another example of the Church responding to questions of policy through revealed answers. Critics may see these as reversals; Latter-day Saints interpret them as God's guidance for His people at different times and places.

Comparing this to other faith traditions, changes in doctrine or practice are not unheard of. Christianity itself evolved significantly from its early days to include councils, creeds, and altered theological interpretations. The LDS Church embraces its living prophets who seek divine inspiration to lead the Church in an ever-changing world—a practice Latter-day Saints see not as inconsistency but as a mark of divine adaptability.

This approach, though misunderstood, aligns closely with the biblical narrative of God guiding His people through changing circumstances. Without modern revelation, the Church would risk stagnation in a dynamic world, and for Latter-day Saints, that willingness to change reflects spiritual direction, not instability.

Why Historical Criticisms Persist

Despite efforts to clarify its positions, the LDS Church’s past practices and evolving doctrines continue to draw criticism. Why do these issues remain so central to its critics? A few factors contribute to this persistence.

1. Public Confusion: Polygamy remains a defining stereotype for many outside the LDS faith, partly because of its historical significance and media portrayal. Ongoing confusion between the Church and splinter polygamous groups exacerbates this misunderstanding, leaving many unfairly associating the mainstream Church with practices it abandoned over a century ago.
2. Doctrinal Flexibility Misinterpreted: From an Evangelical perspective, which often emphasizes scriptural inerrancy and theological consistency, the concept of "ongoing revelation" can seem foreign. Changes like the end of plural marriage or the priesthood revelation are interpreted as doctrinal inconsistency rather than spiritual progression.
3. Emotional Resonance: Topics like polygamy and race carry significant emotional weight, and understandably so. Historical events tied to these subjects—whether misunderstood or otherwise—leave a lasting impression, making them focal points for debate. Conversations about these issues are often charged with personal and cultural sensitivities that make them difficult to reconcile.
4. Confirmation Bias: Critics who are predisposed to doubt the Church may seek out historical controversies as evidence to reinforce their skepticism. Instead of approaching subjects like polygamy or doctrinal changes with an open mind, these skeptics may focus on isolated events without the broader context.

Even with these challenges, the Church has taken significant strides to address its history openly. Resources like the "Gospel Topics Essays" provide detailed discussions about controversial issues, ensuring that members and interested outsiders can explore them with a foundation of factual, transparent information.

Ultimately, historical criticisms persist because they touch on deep theological questions about the nature of revelation, the role of religion in society, and how faith communities evolve over time. While these issues may never fully fade from public discourse, they also provide Latter-day Saints a unique opportunity to share their perspectives—and to emphasize how their faith remains rooted in Christ amidst changing circumstances.

Responding to Criticism with Understanding and Respect

Religious conversations have a unique emotional depth. Topics of faith and belief touch the very core of who we are. When dialogue turns critical, it can feel deeply personal, especially when our beliefs are challenged. For Latter-day Saints engaging with Evangelicals, navigating these critiques with grace requires a thoughtful and considerate approach. By focusing on understanding and respect, we can build bridges instead of barriers.

The Importance of Interfaith Dialogue

Creating safe spaces for honest, respectful conversations between Evangelicals and Latter-day Saints is essential. Both groups share a love for Christ, which provides a powerful foundation for meaningful dialogue. Recognizing this shared faith can help foster mutual understanding and defuse tension.

Interfaith dialogue thrives on common ground. For instance, both Evangelicals and Latter-day Saints value scripture, families, and missionary work. These shared values act as stepping stones to better understanding one another, even when significant theological differences exist. By framing discussions around mutual principles, we create an opportunity to strengthen relationships while clarifying beliefs.

In these discussions, I’ve found that humility is a bridge-builder. Asking questions and genuinely engaging with the other person’s perspective shows that you respect not only their beliefs but also their journey. Statements like, “Help me understand where you’re coming from,” can soften hearts and encourage open dialogue. It’s not about avoiding differences but handling them with care.

Addressing Misinformation Effectively

One common challenge Latter-day Saints face in conversations with Evangelicals is correcting misinformation. Whether it’s misconceptions about scripture, doctrines, or practices, misinformation can create frustration. However, addressing it effectively requires calm confidence, not defensiveness.

When someone misrepresents LDS beliefs, consider these strategies:

• Clarify without confrontation. Avoid reactive responses like, “That’s not true!” Instead, try, “I see why that might be confusing—can I explain how we see this?”
• Focus on accurate definitions. Many misunderstandings stem from a vocabulary gap. Words like "grace," "salvation," or "scripture" can mean different things to different people. A simple explanation of definitions often clears up miscommunication.
• Provide credible sources. Pointing critics to reliable resources like the Gospel Topics section of the Church’s website ensures that accurate information is accessible.

It’s also wise to recognize when criticism isn’t rooted in a desire for dialogue but in an attempt to provoke. In these cases, responding calmly—or not at all—can redirect the conversation’s tone. Not every critique deserves a full rebuttal; sometimes your demeanor speaks louder than your words.

Fostering Mutual Respect in Religious Discussions

Respect is the foundation for every productive conversation. This can be especially challenging when facing sharp or repetitive criticisms. Nevertheless, treating others with respect reflects Christ’s teachings and sets the tone for constructive dialogue.

Here’s how I stay grounded in respect during tougher conversations:

1. Remember the Golden Rule. It may sound simple, but asking yourself, "How would I want someone to approach me with these concerns?" changes how you respond. Leading with kindness often diffuses defensiveness on both sides.
2. Acknowledge their intent. Most people aren’t trying to offend; they’re sharing what they believe to be true. Acknowledging their sincerity—“I can tell your faith means a lot to you”—shows respect, even as you share your differing views.
3. Model Christlike humility. In conversations, humility isn’t about withholding an opinion—it’s about offering it with love. Even when beliefs clash, focusing on the person rather than winning the argument builds mutual respect.

It’s also important to approach critics as people first, not opposition. Picture these conversations like stepping into a neighbor’s home—you may not agree with their decor, but you still treat their space with care. Respect communicates that, even when we disagree, their beliefs deserve dignity.

By fostering mutual respect, addressing misconceptions with patience, and building dialogue on shared values, we can respond to criticism with understanding. In doing so, we mirror the principles of the gospel while strengthening our faith through meaningful connections with others.

Conclusion

Building bridges between Evangelicals and Latter-day Saints is more than just addressing theological differences—it's about fostering unity through understanding. Respectful dialogue allows both groups to celebrate shared faith in Christ while seeking clarity amid disagreement.

Criticism, when approached with openness and kindness, can become a tool for strengthening mutual respect. By confidently sharing our beliefs, coupled with empathy, we demonstrate that faith thrives not in silos but in respectful engagement.

Our faith calls us to emphasize shared principles over division. By cultivating compassion and curiosity, we create opportunities for deeper connections, leaving behind a legacy of trust and mutual growth—not confrontation. Let us choose unity over discord, guided by Christ's love in every interaction.

Unveiling the Truth: LDS Beliefs on Polygamy, Exaltation, and Jesus Christ Explained

This is a thorough Latter-day Saint apologetic response addressing the post titled "No Mormon Polygamy Means No Salvation" by Michelle Grim of Life After Ministry. The response focuses on clarifying misconceptions about Latter-day Saint (LDS) beliefs, providing scriptural and doctrinal commentary, and identifying logical fallacies present in the critique.

Polygamy in LDS History: Context and Misconceptions

Polygamy, or plural marriage, is often misunderstood and misrepresented in discussions about the LDS faith. Historically, the practice was introduced in the early 19th century as a commandment through the Prophet Joseph Smith. It was a specific practice for a time, rooted in divine instruction and covenant theology. Latter-day Saints believe that polygamy, like other ancient practices (e.g., animal sacrifice or specific dietary laws), was a situational commandment given by God for His purposes and was later discontinued under divine direction in 1890.

Critics like Michelle Grim assert that salvation in Mormonism is dependent on polygamy, which is a false characterization. LDS doctrine emphasizes that salvation is achieved through faith in Jesus Christ, repentance, baptism, receiving the Holy Ghost, and enduring to the end (see 2 Nephi 31:20). 

At some point the LDS Church will fall to their knees to either worship or acknowledge He’s exalted. For now, ask a Mormon to define exaltation. Also ask why the Mormon Jesus was exalted if He wasn’t practicing polygamy. If they say He was a polygamist ask for verification, i.e. biblical proof.

You’ll notice in their version of exaltation there’s no mention of Jesus at all. Exaltation is synonymous with true salvation in Mormonism and there is no true salvation without polygamy.

While polygamy was practiced by some Latter-day Saints in the past, it is neither required nor practiced in the modern Church. As Bruce R. McConkie stated in Mormon Doctrine, exaltation is synonymous with eternal life and is made possible through the Atonement of Jesus Christ, not through the practice of polygamy.

The claim that Jesus Christ practiced polygamy is also a misconception often attributed to early LDS cultural speculation but is not a doctrinal teaching of the Church. The focus of LDS Christology is on Jesus as the divine Savior who lived a sinless life and provided salvation for all humanity.

On the Term "Mormon Jesus"

The term "Mormon Jesus" is a pejorative phrase coined by counter-cult ministries to mock and deride LDS sacred beliefs about Jesus Christ. Latter-day Saints worship the true Christ as described in the Bible, whom they believe is the Son of God, the Savior, and the Redeemer. The title "Mormon Jesus" creates a false dichotomy and misrepresents Latter-day Saint beliefs.

The difference lies in theological interpretations. Latter-day Saints affirm the biblical teachings of Christ's divine sonship, premortal existence, role as Creator, and exaltation with the Father. However, the LDS understanding of Christ includes additional scripture (e.g., the Book of Mormon) and insights into His mission, but this does not equate to worshiping "another Jesus" (2 Corinthians 11:4).

Exegetical Commentary on Revelation 2–3: Seven Promises and Exaltation

Exaltation is also tied into the idea of eternal progression where we bring glory to God through ongoing sanctification and glorification. It is the highest form of salvation where we are invited to live with our Heavenly Father and partake in his divine nature. What this means is that through the restoration of the sealing power of the keys of the priesthood — families possess the opportunity to be exalted together. It is the aspect of where we understand the nature and meaning of the fulness of the Gospel. 

The Apostle John writes upon the nature of this in Revelation. Given to him by Christ himself: 

Him that overcometh will I make a pillar in the temple of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. he that hath an ear, let him hear what the Spirit hath saith unto the Churches. (Revelation 3:12–13, KJV).

What is interesting here is that John’s revelation begins as a command to write unto the Seven Churches. Christ, then, addresses each church individually. Within each of these, John records several times where Christ refers to individuals overcoming and receiving Glory. Dressed in garments of white linen, and even purchasing refined gold. 

• Writing to the Church in Ephesus: Christ ends with, “He that hath an ear, let him hear what the Spirit saith to unto the Churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
• Writing to the Church of Smyrna: Christ ends with, “He that hath an ear, let him hear what the Spirit saith unto the Churches; He that overcometh shall not be hurt of the second death
• Writing to the Church in Pergamos: Christ ends with, “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written which no man knoweth saving he that receiveth”
• Writing to the Church in Thyatira: Christ says this, “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the Churches.” 
• Writing to the Church in Sardis: Christ gives John this message, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the Churches”
• Writing unto the Church in Philadelphia: Christ says this to John the Revelator, “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches.” 
• Writing to the Church of the Laodiceans: John records Christ saying, “I counsel thee to buy of me gold tried in fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyeslave, that thou mayest see. AS many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the Seven Churches.”

Elijah’s visitation to Joseph Smith and Oliver Cowdery involved the restoration of priesthood keys. These keys gave Joseph Smith the power and authority to bind heaven and earth through sacred temple ordinances. A fulfillment of biblical prophecy. Along with sacred temple ordinances pertaining to the salvation and exaltation of humanity. Through the restoration of these keys, members of the Church of Jesus Christ of Latter-day Saints receive:

• A New Name: “I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.” Echoes the sacred temple ritual where individuals receive a new name. This symbolizes a personal and sacred connection with God, known only to the Individual and God. It is binding covenants and blessings. We see this occur throughout the Old and New Testament. Jacob wrestled with God and when the Lord touched his hip — Jacob requested a blessing. God gave him a new name, Israel, and a blessing. Peter, when giving his confession as a response to the Saviors question, received a new name and a blessing to receive the keys of the kingdom of Heaven. 
• Temple Garments and Clothing: Revelation is rich with symbolism and one of those involves believers being “clothed in white raiment”. This clothing represents purity, holiness, and preparation for divine presence. White raiment also represents the need for spiritual cleanliness and worthiness to stand before God. 
• Exaltation: Partaking from the Tree of Life signifies eternal life and the presence of God. Along with this is the promise of “not being hurt by the second death”. An implication of protection from spiritual death — an idea central to the doctrine of exaltation. Matthew 28:10 is a good reminder where Christ taught that we are not to fear those who have the capability to kill the body. We are to fear God who has the power and authority to destroy both body and soul. 
• Kingship and Divinity: The symbolism of Power over notions and ruling “with a rod of iron” gives insight into divine authority. Kingship parallel’s priesthood power and authority. The blessing and promise here is to become like Christ. To share in his divine nature and authority as we are seated with him on his throne. A promise that the mother of the two sons of Zebedee requested of Christ. To which, Christ says: “…but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” (Matthew 20:20–23). 
• Power and Authority: Along with Kingship and Divinity, they symbolism of being made as a “pillar in the temple of my God” reflects priesthood authority and the sealing power associated with that. Meaning, individuals are not mere participants, they are integral and permanent aspects of fulfilling God’s will and purpose. It is this priesthood power and authority that further assists God in bringing to past the immortality and eternal life of humanity. In essence, priesthood power and authority are the divine structure of God’s kingdom here on earth. 
• Receiving the Morning Star: For me, this came as a shock as I sat down to study out this week’s come follow me. A significant and profound symbol. Revelation 22:16 identifies Jesus Christ as the Morning Star. Isaiah 14:12 — one reads about how Lucifer is the fallen Morning Star. Contextually, it is referring to a particular king. However, the Hebrew is helel and means “shining one” or “light-bearer”. Both Christ and the Adversary are referred to as “morning stars” and “Light bearers” or “shining ones”. Job gives further evidence that at the dawn of creation, the morning stars sang together with the Sons of God (Job 38:7). Morning Star symbolizes Christ’s preeminence, divinity, and glory. The promise that Christ will give those who overcome the “morning star” is profound in that Christ is saying that we will be rewarded by sharing in his glory. It is the ultimate blessing and gift of God where we receive divine light, guidance, and the promise of becoming like Christ — embodying all his attributes and qualities. 

Here is the clarity of the Morning Star. Since it symbolizes Christ’s divine nature and glory. His role as the light of the world (John 8:12). And his preeminence over all creation (Colossians 1:15-19). The blessing Christ imparts unto all those who overcome, as he overcame, this world refers to promise of sharing in his glory, divinity, and authority. A promise of becoming Christ-like. Because he is the light of the world, and we come to follow him — we partake in this light and participate in the eternal work of bring people unto Christ. It is the core essence of temple ordinances — to bring people into sacred covenantal relationship with God in order to become like Christ. To share in his divine nature and glory. To partake of his eternal life and light. 

• Recognition and Eternal Identity: The seventh blessed promise to those who overcome, as Christ has overcome the world, refers to eternal recognition, hope, and identity. Through the keys of the priesthood restored by Elijah — temple ordinances bind earth and heaven whereby our names are not blotted out. Instead, they are written in the Book of Life. Not only written in the book of life, God’s name and the name of the New Jerusalem is written upon us. This further signifies eternal identity and recognition. Temple ordinances and covenants essentially secure our eternal place in God’s kingdom and presence — only if we are faithful and obedient in maintaining worthiness and honoring our covenants before him. 

For me, these promises written to the seven churches, reflect God’s divine plan through the restored Gospel of Jesus Christ. Restoration of the keys of the priesthood regarding temple sealings and ordinances by Elijah gives hope and meaning. Helping each of us to realize the sacred significance of what temple rituals symbolize when it comes to our covenants, teachings, and symbolize when it comes to our covenants, teachings, and symbolic worship. All to unite us in sacred bonds for all eternity. 

Acts 7:55–56: Stephen's Theophany

In Acts 7:55–56, Stephen witnesses a profound vision of "the glory of God" and "Jesus standing on the right hand of God." This passage reinforces the LDS understanding of the Godhead as three distinct persons—God the Father, Jesus Christ, and the Holy Ghost—united in purpose but separate in identity. Stephen’s vision confirms Christ's exalted role and His continuing ministry as our advocate with the Father (1 John 2:1).

Exodus 15:2 and Isaiah 24:23: The Lord as Salvation and Glory

Exodus 15:2 declares, “The Lord is my strength and song, and he is become my salvation.” This verse reflects the foundational belief that God is the source of deliverance. Latter-day Saints affirm that salvation comes through Jesus Christ, who enables us to overcome sin and death.

Isaiah 24:23 describes YHWH’s glory in Zion, seated among His elders. This parallels Christ’s prayer in John 17:5, where He asks the Father to restore the glory He had before the world’s foundation. Latter-day Saints interpret this as Christ’s divine premortal status and His exaltation, which believers may also attain through Him.

Exaltation and Becoming New Creations in Christ

Paul teaches in 2 Corinthians 5:17 that those in Christ are new creations. This transformation involves sanctification and becoming like Christ. Latter-day Saints emphasize that exaltation is not self-granted but a gift through the grace of Jesus Christ, requiring faith, repentance, ordinances, and enduring discipleship. Scriptures like Philippians 2:9–11 and Hebrews 1:3 further affirm Christ’s exalted position and His role in bringing the faithful to glory.

Addressing Logical Fallacies in Grim’s Post

1. Strawman Argument: Grim misrepresents LDS beliefs by conflating polygamy with salvation and portraying Latter-day Saints as worshiping a different Jesus. These distortions divert from actual LDS teachings.

2. Ad Hominem Attacks: The term "Mormon Jesus" is a derogatory label intended to undermine LDS beliefs rather than engage with them respectfully.

3. False Equivalence: Equating historical polygamy with eternal salvation ignores the broader context of LDS doctrine, which prioritizes faith in Christ and covenant-keeping.

Conclusion

This response demonstrates that the LDS Church worships Jesus Christ as the Savior and Redeemer of the world, teaches exaltation through Him, and does not require polygamy for salvation. Critics like Grim often rely on distortions and inflammatory rhetoric that fail to represent LDS beliefs accurately. Latter-day Saints invite all to study these teachings in their fullness, through scripture, prayer, and personal revelation.

Discovering Your Purpose in God’s Work: Insights from Joseph Smith — History 1:27–33

 

Latter-day Saint Christians possess a unique role where the Gospel of Jesus Christ invites all people to come unto Christ and follow Him. Members of the Church are also invited to ponder how they are to participate in the divine work of salvation and exaltation. As part of our study of the Doctrine and Covenants and Church History, we are to ponder the life and mission of Joseph Smith. The challenge is for each of us to seek profound insights into how God works through individuals as a means to accomplish His divine purpose. Moses 1:39 succinctly identifies what God’s divine will and purpose is: For behold, this is my work and my glory — to bring to pass the immortality and eternal life of man. 

As members of the Restored Gospel of Jesus Christ, we not only admire the remarkable calling of Joseph Smith but also recognize God has work for each one of us to do. This week's Come Follow Me Study of the Doctrine and Covenants and Church history provides a powerful reminder of this truth. Let us be encouraged to seek out our own purpose within God’s divine plan pertaining to the Salvation and exaltation of humanity. 

Joseph Smith’s Call to a Divine Mission

Joseph Smith — History 1:27–33 provides insight regarding how a young farm boy had humble beginnings. The narrative also describes the divine encounter with the Angel Moroni. During three visits throughout the night, the angel revealed the existence of gold plates. These plates contained the record of ancient inhabitants of the Americas. Moroni’s divine visit and message to Joseph Smith marked the beginning of Joseph’s prophetic mission to restore the Savior’s gospel. Despite imperfections as a youth, Joseph’s willingness to seek guidance from God fostered his resolve and willingness to carry out the will of God. By fulfilling his divine purpose, Joseph Smith’s legacy has blessed countless lives through the restoration. 

Recognizing Your Role in God’s Work

Speaking at the October 2021 General Conference, Elder Gary E. Stevenson of the Quorum of the Twelve Apostles taught how simply beautiful the Restored Gospel is:

As we come to Christ and help others do the same, we participate in God’s work of salvation and exaltation, which focuses on divinely appointed responsibilities. … These responsibilities are simple, inspirational, motivating, and doable.

Elder Stevenson offers four aspects of how beautifully simple the Gospel message is when we take upon us our divinely appointed responsibilities. These four key areas are: 

1. Living the Gospel of Jesus Christ
2. Caring for those in need
3. Inviting all to receive the Gospel
4. Uniting Families for Eternity

Let’s explore, and consider, how each of these responsibilities align with Joseph Smith’s experiences and our own opportunities to be of service. 

Living the Gospel of Jesus Christ

What does it mean for each of us to live out the Gospel of Jesus Christ? For me, it comes down to a quote that is commonly attributed to St. Francis of Assisi. Although there does not appear to be any direct evidence of him saying this, it has inspired faithful Christians to live a life of meaning and purpose. 

Preach the Gospel at all times, and if necessary, use words. 

The emphasis here is to live out a life where the Gospel of Christ is manifested through a Christ-like attitude and lifestyle. This idea aligns well with Franciscan Spirituality. Core essence of this is to live a sacrificial life of service, humility, and charity as primary means to preach the Gospel. It is through this active living where the fruit of Christianity is testament to their beliefs. It is codifying the essence of Christ’s teaching by their fruits ye shall know them (Matthew 7:16–23). A living and vibrant Christian faith produce good fruits. 

The Apostle Paul writes that the fruits of the Spirit are: 

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control, against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires (Galatians 5:22–24, ESV). 

Living out a vibrant and genuine life based on the Gospel of Jesus Christ, we also receive and bear the gifts of the Spirit. Writing to the Corinthian Church, the Apostle Paul lists out nine specific gifts of the Spirit (1 Corinthians 12:1–11):

All of these gifts are bestowed upon individual believers by the Holy Spirit. Isaiah 11:2–3 also lists out seven different spiritual gifts. In his concluding remarks, Moroni writes on pondering and seeking the things contained within the Book of Mormon. To remember the grace and mercy God has bestowed upon the children of men, and to seek for confirmation regarding the truthfulness of the teachings and messages of the Book of Mormon (Moroni 10:4–5). 

Moroni, further writes, that through the Holy Spirt we may know the truth of all things. He also admonishes that we do not deny the power or authority of God because he worketh by power, according to the faith of the children of men, the same today and tomorrow and forever. Along with this admonishment, Moroni continues to remind us not to deny the Gifts of God. And that these gifts vary in how they are administered — yet come from the same God who worketh all in all; and they are given by the manifestation of the Spirit of God unto all men, to profit them. What are these spiritual gifts given by faith? 

Moroni 10:4-20 provides us an understanding regarding how revelation works (vv. 4-5). These verses give a challenge and invitation for each of us to sincerely ponder and pray - having real intent and faith in Christ to know the truth. Such truth comes by the power and authority of the Holy Spirit. It is foundational and essential because spiritual gifts are accessed and understood through the Holy Spirit and personal revelation. 

The next two verses (vv. 6-7) give us the assurance regarding how God is unchangeable. Due to His unchangeable nature, the spiritual gifts have always existed and continue to be available. This also provides us with an assurance of faith in God concerning His willingness to bestow gifts as we faithfully seek after His will and righteousness. 

It is in vv. 8-17 where we discover the diverse nature of spiritual gifts: 

• Wisdom (v. 9): The ability to judge righteously, understand principles of truth, and apply them in decision-making. 
• Knowledge (v. 10): A deep understanding of spiritual truths, often accompanied by a strong testimony and conviction. 
• Great Faith (v. 11): An extraordinary ability to trust in God and His promises, even in adversity. 
• Healing (v. 11): The gift to heal others physically, emotionally, or spiritually through the power of God. 
• Working Miracles (v. 12): The ability to perform acts beyond mortal capacity, showing God's power. 
• Prophecy (v. 13): The capacity to receive revelations about future events or divine truths for guidance. 
• Discerning Spirits (v. 14): The ability to distinguish between good and evil, truth and deception, or divine and demonic influences. 
• Speaking in Tongues (v. 15): The gift of communicating in other languages as inspired by the Spirit. 
• Interpreting Tongues (v. 16): The ability to understand and interpret languages spoken under the influence of the Spirit.

Finally, Moroni 10:18-20 emphasizes how all these spiritual gifts are given for the benefit of God's children to edify, instruct, uplift, and encourage individuals to strengthen their faith. It is also to assist in building the kingdom of God here on earth. Such gifts are not for personal gain or glory - only to bless others. When faith and belief become stagnant, and lacking do they cease. 

Thus, when we live out the Gospel of Jesus Christ, our attitude and behavior serve as a living testimony. This living testimony is what Christ refers to as being a light unto the world (Matthew 5:14–16). The Apostle Paul provides another understanding in Romans 12:1–3 where we are to be transformed by the renewing of our mind on the things of God. He refers to this as our desire and willingness to present [ourselves] as living sacrifices, holy and acceptable to God, which is [our] spiritual worship. 

How do we witness through our action? Paul continues in Romans 12 regarding the marks of a true Christian: 

Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one for evil for evil, but give thought to do what is honorable int he sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. (Romans 12:9–21, ESV)

Witnessing through our actions echoes the sentiment often attributed to St. Fancis of Assisi. This encourages us to live the Gospel in a manner that testifies of who Christ and how we become the light unto others. Such ideals, and teachings, align perfectly with the teachings one finds in Matthew 7:16–23 and Galatians 5:22–24. 

Living the Gospel of Jesus Christ also invites us to cultivate spiritual gifts found in 1 Corinthians 12:1–11, Isaiah 11:12–13, and Moroni 10:4–20. These gifts are bestowed by faith through the gift and companion of the Holy Spirit. Not for personal gain or glory — they are gifts to uplift, edify, and assist in how we minister as participants in God’s plan to bring about the immortality and eternal life of all humanity.

Elder Marvin J. Ashton of the Quorum of the Twelve Apostles spoke on the remarkable truth of spiritual gifts at the October 1987 General Conference: 

God has given each of us one or more special talents. Socrates made the famous statement, “The unexamined life is not worth living” (“Apology,” The Dialogues of Plato, trans. Benjamin Jowett, Chicago: Encyclopaedia Britannica, 1952, p. 210). It is up to each of us to search for and build upon the gifts which God has given. We must remember that each of us is made in the image of God, that there are no unimportant persons. Everyone matters to God and to his fellowmen.

How many of us have questioned our unique role and place within the community and fellowship of the Restored Gospel? Questioned our sense of purpose and meaning where we may be able to be of service? How often have we overlooked the smaller — and quite honestly — the more mundane things we are able to do for the Gospel of Christ? 

Personally, I know there are many times I have felt displaced, felt like an outsider where I don’t know my own sense of purpose in serving and being part of the fellowship. Sometimes questioning how I may be of service to those within my ward, home, and community. 

Living the Gospel invites us to search our hearts and minds — because our Heavenly Father does. Speaking to his son, Solomon, King David reminds him — and it is a reminder for us all — to know God:

…know the God of your father and serve him with a whole heart and a willing mind, for Yahweh searches all hearts and understands every plan and all thoughts. If you seek him, he will be found by you, but if you abandon him, he will reject you forever. Look now, for Yahweh has chosen you to build a house for the sanctuary; be strong and do it!” (1 Chronicles 28:9, LEB)

Jesus Christ simply taught that eternal life is predicated upon two things: First, to come to know God, and second to come to know Christ whom the father has sent (John 17:3). Cultivating our spiritual gifts that are bestowed upon us by the Holy Spirit gives us the ability to minister effectively. And the only way to receive these spiritual gifts is to come with faith, humility, and seeking the will and desire of God. Sometimes it is a manner of being patient, a manner of exercising faith, and engaging in persistent prayer, scripture study, and serve whenever opportunities present themselves. In most cases — the gifts of the Spirit are bestowed upon us when we are truly converted and come unto Christ and receive redemption and forgiveness of sin. Through this, our Heavenly Father, through Christ and the atonement, turns our mess of a life into a message of hope and resilience. 

Finally, Joseph Smith acknowledged his shortcomings and imperfections. Yet, those shortcomings and imperfections did not disqualify him from serving and participating in God’s plan. As we take this time to reflect on Joseph Smith’s own personal journey, let us be reminded that our own imperfections and weaknesses do not disqualify us from participating in God’s work. 

What does Joseph Smith — History 1:28–29 teach us about God willing to work through us despite our mistakes and imperfections? How does his sincerity in seeking forgiveness and purpose, through sincere repentance, teach us about finding a sense of meaning within the Gospel of Christ? Do you feel that your own personal shortcomings, fears, or even doubts prevent you from finding a sense of meaning and purpose within the Gospel? Do they prevent you from a desire to serve when opportunities present themselves? Or have they kept you from fellowship and drawing close to others and prevented you from drawing closer to God through Christ? 

Caring for those in Need

One of the other aspects of Joseph Smith’s ministry is a legacy of service. He was filled with compassion and desire to see those who were suffering alleviated from their impoverished circumstances. He demonstrated the love of the Savior by providing temporal assistance to organizing the Relief Society. His example mirrored the ministry and example of Jesus Christ. How are we able to follow such examples when it comes to caring for those in need? Whether through ministering efforts, charitable donations, or simple acts of kindness — how can we become instruments in God’s hands?

Living out the Gospel of Jesus Christ involves our personal willingness and commitment to service. King Benjamin spoke eloquently when he said that when each of us are in the service of our fellow men, we are in service of our God (Mosiah 2:17). It is not solely about individual acts of kindness and meeting temporal needs. It is about how we interact and fellowship with one another. Showing love and charity in our speech and attitude. True discipleship embodies this principle when it is demonstrated through Godly love for one another. 

First, Christ gave the disciples a new commandment to love one another as he loved them (John 13:34–35). Second, Christ spoke to his disciples and said that if ye love me keep my commandments (John 14:15, KJV). Third, in the pastoral epistle of 1 John we are also reminded that if a person claims to love God, yet show contempt and hatred toward his brother, he is a liar (1 John 4:20). Finally, in the pastoral epistle of 1 Peter, the reminder is that we are to love each other deeply, because love covers a multitude of sins (1 Peter 4:8). All of this is founded upon the principle truth: We are to first love God with everything and to love others as we love ourselves (Matthew 22:37–40). 

The Apostle Paul also gives insight regarding the connection between the spiritual gifts, service, and love. He writes: 

If I speak human or angelic tongues but do not love, I am a noisy gong or a clanging cymbal. If I have the gift of prophecy and understand all mysteries and knowledge, and if I have all faith so that I can move mountains but do not have love, I am nothing. And if I give away all my possessions, and if I give over my body in order to boast but do not have love, I gain nothing. (1 Corinthians 13:1–3, CSB)

Paul continues with an outline of the fruits of love (which also may reflect the fruits of the Spirit that we bear as genuine disciples and Christians). He then concludes with how all these gifts do not matter if there is no love. All spiritual gifts are contingent on faith, hope, and love. Some translations use the term charity. The greatest of those is love. 

Without love for God and without love for others — we have no sense of meaning and purpose that possesses an eternal perspective. Certainly, one may show love and compassion for others — however, much of it is self-glorification and boasting. A true Christian does not boast in their works or bring attention to what they do. It all comes down to personal motivation and personal perspective and worldview. 

For those who hold no belief in God or do not have a defined belief in God typically are motivated to serve others based on humanistic values. Certainly, these values are inherent within Christian worldview and values of Christ’s teachings, however, there is some nuance in understanding. Personal empathy, sense of community, and ethics do not come by way of any divine principle or spiritual teaching. They see their actions as part of improving society, fulfilling human potential, or simply as a means of doing the right thing based on personal or societal values. 

Since such actions and motivations are not tied to any belief of God or spiritual gifts (due to faithful obedience); the focus may be on the present. Addressing pressing human well-being and attempt to alleviate human suffering. This perspective brings into question as to how a loving and merciful God allows suffering among humanity. It is also about a concern of leaving behind one’s personal legacy. It is this prevailing viewpoint that seems to be the core foundation of many social justice movements. Today, there are many within the Church and other Christian faiths where they hold to socially progressive views. These social justice warriors express politically correct standards and views toward alleviation of injustice, poverty, and rules. Typically holding to left wing, socially progressive views concerning feminism, civil rights, gender liberalization and rights, and multiculturalism. 

For the discerning Christian, their motivation comes by way of inspiration and example of the teachings and life of Christ. Emphasis on such teachings are love, humility, and service as a means to uplift, edify, and bring others unto Christ. Such perspective is seen as an expression of God’s love, faithful obedience to His commandments, and emulation of Christ’s life of service. Because of this, the Christian worldview on serving others is imbued with spiritual significance. It is not merely about the act of service itself — it is about bringing glory to God, potentially bringing others to faith. It is also about fulfilling divine purpose where spiritual rewards are stored up in heaven (Matthew 6:19–21). 

Granted, there may be similarity in practice regarding acts of service — volunteering, helping the sick, advocating for justice — and may even be indistinguishable. The nuance implications concern whether or not acts of service carry spiritual and theological weight. For those who do not believe in God, or hold to some form of spirituality, merely rest upon terms of human connection, societal benefit, and personal fulfilment where there is no divine approval or salvific efforts. Whereas, for Christians, service is seen as an act of worship, part of the sanctification process of growing in Christ unto spiritual perfection:

In a broader sense, coming unto Christ and being perfected in Him places perfection within the eternal journey of our spirit and body — in essence, the eternal journey of our soul (see D&C 88:15). Becoming perfect results from our journey through physical life, death, and resurrection, when all things are restored “to their proper and perfect frame” (Alma 40:23). It includes the process of spiritual birth, which brings “a mighty change” to our hearts and dispositions (Mosiah 5:2). It reflects our lifelong refinement through Christlike service and obedience to the Savior’s commandments and our covenants. And it recognizes the perfecting relationship between the living and the dead (see D&C 128:18). (Ensign, July 2014; Elder Gerrit W. Gong of the Seventy, “Becoming Perfect in Christ”)

This sanctification process is ongoing through faith, repentance, forgiveness, and living day-to-day where we are being molded into the image and likeness of Christ (Romans 8:29; 2 Corinthians 3:18; Ephesians 4:11–15). And part of this sanctification process is where service is viewed through the lens of divine (agape) love. One that is unconditional and sacrificial paralleling Christ’s love for humanity. Unlike someone who does not believe in God where they may express love through a humanistic love, compassion, or solidarity. 

The outward expression may look the same — what matters is the internal motivations and interpretations of those actions. And it is the broader life context of spiritual vs. secular or cultural where the difference is significant. Both approaches are commendable on their own merit. However, they come from different beliefs and expectations. Specifically, when it comes to how one’s act of service has significant impact and purpose regarding their actions. 

Inviting All to Receive the Gospel

Joseph Smith’s prophetic role was not merely to restore the Gospel of Jesus Christ. It was not to translate the Book of Mormon. Nor was it to receive the priesthood keys to minister in the Kingdom of God here on earth. His primary responsibility and prophetic mission were to proclaim the restored Gospel and commence the gathering of Israel. 

On Sunday, April 3, 1836, a week after Joseph Smith dedicated the Kirtland Temple, the Prophet recorded that after he administered the Lord’s Supper, “I retired to the pulpit, the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer. After rising from prayer, the following vision was opened to both of us” (D&C 110, section heading). This vision is recounted in section 110 of the Doctrine and Covenants. It begins with a description of the Savior, who appeared to Joseph and Oliver to accept the dedication of the temple. At his departure, three other angelic ministrants appeared. First came Moses, then came a prophet bearing the title Elias, and then came Elijah. Each of these heavenly ministrants laid their hands on Joseph and Oliver’s heads and bestowed upon them the particular keys each had held during their mortal ministries. (Joseph Fielding McConkie, “The Gathering of Israel,” Religious Educator 11, no. 1 (2010): 47–64

This is also emulated in the title page of the Book of Mormon — the last part of the plates Joseph Smith was tasked to translate: 

Which is to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever — And also to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations.

It is this basis where the Church of Jesus Christ of Latter-day Saints has its four-fold mission. And it is the focus of Elder Stevensons General Conference Address. A reminder of how we, as members of the Lord’s Church, play an integral role. Along with being an apostolic faith restored in this dispensation of fulness of times we are an apostolic missional faith. From Joseph Smith to our present day, we are a Gospel-driven faith where we practice the great commission of Jesus Christ in every aspect of ministry and life. 

Each of us are invited to take the Gospel and incarnate it within our specific cultural context. Meaning, we are taking the message of the Restoration in a manner whereby it is communicated and expressed in a way that resonates within a local culture, particular social norms, and maintaining particular social and cultural values. 

An example of this is found where the Apostle Paul engaged respectfully to particular cultures and social structures: 

In Acts 17, Paul provides a model for us in how to engage the culture respectfully. It begins with observation. Paul strolls the streets of Athens and observes the temple of the various gods he finds there. He reports that he “looked carefully” at the “objects of worship” he found there (Acts 17:22), which he notes were “formed by the art and imagination” of people (Acts 17:29). He read their literature, knew it well enough to quote, and treated it respectfully enough to incorporate it into his preaching about Christ. In fact, it even contains some of God’s truth, Paul says, for he quotes it as saying, “As even some of your own poets have said, ‘For we too are his offspring’” (Acts 17:28). A commitment to the radical transformation of society does not mean that Christians have to oppose everything about society. Society is not so much totally godless — “for in him we live and move and have our being” — as God-unaware. (Theology of Work; Engaging the Culture with Respect (Acts 17:16–34))

Inviting others to church, to hear the message of the Restored Gospel of Jesus Christ, and to come unto Christ is the core essence of our divine purpose. In his April 2003 General Conference address, Elder M. Russell Ballard of the Quorum of the Twelve Apostles reminds us that as the bar is raised for the missionaries serving the Lord — the bar is also raised for the expectations of members in fulfilling the duties of the missionaries: 

But as we raise the level of expectation for the performance of our missionaries, we must also raise the level of expectation for the performance of all of the members of the Church in fulfilling our missionary duties. We need your help, brothers and sisters, to support and assist our missionaries in finding and baptizing many more of our Heavenly Father’s children. We need you to watch over, protect, and inspire the missionaries, who are servants of the Lord. If the standard is to be raised, it is raised for all of us. We must be more faithful. We must be more spiritually in tune. We must prepare ourselves to assist the missionaries in finding those of our Heavenly Father’s children who will embrace the message of the Restoration.

Remember, brothers and sisters, we’re not marketing a product. We’re not selling anything. We’re not trying to impress anyone with our numbers or our growth. We are members of the restored Church of Jesus Christ, empowered and sent forth by the Lord Himself to find, nourish, and bring safely into His Church those who are seeking to know the truth.

Viewed from that eternal perspective, what we are to do seems so simple and clear, but I know that member missionary work can be challenging and sometimes frightening. Please allow me to suggest three simple things that we can do to assist in this divinely commissioned responsibility.

Elder Ballard shares how we are able to fulfill our duties and expectations in helping the missionaries. How each of us are able to invite others to come unto Christ and follow Him:

• Exercise faith and pray individually and as a family — seeking guidance in how to share the restored Gospel of Jesus Christ. 
• Counsel for Church leaders to be examples of missionary work and effort
• Exercise faith and trust — not on certain gimmicks or strategies — where love is central in sharing the message of the Restoration and hope that is found in Jesus Christ. 

And if it comes down to fear and doubt, Elder Ballard has this to say: 

Some members say, “I’m afraid to share the gospel because I might offend someone.” Experience has shown that people are not offended when the sharing is motivated by the spirit of love and concern. How could anyone be offended when we say something like this: “I love the way my church helps me” and then add whatever the Spirit directs. It’s when we appear only to be fulfilling an assignment and we fail to express real interest and love that we offend others. Don’t ever forget, brothers and sisters, that you and I have in our possession the very points of doctrine that will bring people to the Lord. The restored gospel of Jesus Christ has within it the power to bring deep and abiding happiness to the human soul — something that will be valued and cherished for the rest of time and for all eternity. We are not just trying to get people to join our Church; we are sharing with them the fulness of the restored gospel of Jesus Christ. But as powerful as our message is, it cannot be imposed or forced upon people. It can only be shared — heart to heart, soul to soul, spirit to spirit — by being good neighbors and by caring and showing love. We need to be watchful for one another and reach out to one another. And as we do so, we will radiate the gospel in our own lives, and it will radiate to the people the blessings the gospel has to offer.

As the Restored Gospel of Jesus Christ, with apostolic authority through the Priesthood keys, we are to preach the Gospel, to call all people unto repentance, and bring them into a faithful discipleship where they receive forgiveness of sin, enter into covenants through baptism and temple ordinances, and be sanctified through the atonement in living out the Gospel of Christ. It is this admonish of the Prophet Joseph Smith that we are to follow: 

“After all that has been said, [our] greatest and most important duty is to preach the Gospel” (History of the Church, 2:478).

Our faith and trust in Christ, and our Heavenly Father’s plan, rests upon how we may be able to fulfill the expectation of sharing the message of hope that is within us (1 Peter 3:15). The promise is that sometimes, we may not know what to say, or how to speak, because the Spirit will reveal such things unto us (Matthew 10:19). Regardless, each one of us is challenged to be mindful and seek opportunities where we may be able to share the Gospel. And when prompted by the Holy Spirit, step out in faith and share the Gospel of Jesus Christ. Sometimes it is simply praying with someone. Other times it is merely listening without judging them where they feel condemned and dismissed. Other times it is to present a reasonable testimony when challenged or criticized. Other times it is offering to help someone when they reach out. 

Living the Gospel of Jesus Christ involves consistency in personal conversion and bearing our testimony of the truthfulness of the Restoration. This comes by way of establishing and maintaining spiritual disciplines for the Christian life. It is not merely something we say, it is about how we live our lives according to the principle truths of the Restored Gospel of Jesus Christ. Especially when many of our critics consistently condemn us for not being “Christian” or following their concept of a “true” and “biblical” Christ. If we are striving to live out the gospel of Jesus Christ through honest and genuine conviction — we naturally become beacons of light and witness of Christ’s love for all. Our actions become the light of hope inviting all to come unto Christ and experience the infinite redeeming power of the atonement. 

Uniting Families for Eternity

Outside the atonement that is offered through Jesus Christ, the restoration of the Gospel of Christ in these last days, and the restoration of the keys of the Priesthood: The central theme is the importance of family. During the three visitations of the Angel Moroni to Joseph Smith on September 21, 1823, included the prophecy of Elijah’s coming where the hearts of the children shall be turned to their fathers. And it is the reason for sacred temple worship and ordinances. 

Elijah held the sealing keys — the power and authority to bind in heaven all ordinances performed on earth. These keys are those keys that Christ proclaimed to Peter, and the other disciples, in Matthew 16 where they will have power to bind on earth and heaven as well as loose on earth and heaven. These sealing keys included baptisms for the dead (Doctrine and Covenants 128:8–11). Sealing power whereby families are sealed for all time and eternity through sacred ordinances. And preparatory for the second coming of Jesus Christ. 

The purpose, and role, of Elijah restoring the sealing power and authority of the Priesthood keys focuses on the following: 

Restoration of the Sealing Power

1. Eternal Families: This is the primary purpose of the restoration of the Gospel and sealing power of the Priesthood keys. Sealing of families in this life and throughout eternity sanctifies the eternal nature and purpose of divine covenantal marriage. This goes back to the Garden of Eden where Adam and Eve were brought into a covenantal marriage by God. It also extends to children where they receive the covenantal promise and blessings of such sealings. 
2. Baptism for the Dead: Priesthood sealing power and authority also restored the sacredness of vicarious baptism for the dead and other sacred ordinances. This allows those who may not have had an opportunity to hear the gospel message to receive these sacred ordinances. It is an act of love, devotion, and faith — bringing glory to God in fulfilling the divine purpose and will to bring about the immortality and eternal life of humanity. 
3. Binding on Earth and Heaven: The keys of the Kingdom that Christ bestowed upon the apostles of the first century came with the authority to bind and loose on earth and heaven. These keys are crucial for temple ordinances where there is salvific and eternal significance attached to those covenants. 

The restoration of these keys helps us understand the purpose of salvation and exaltation. Within our own faith — salvation has diverse understandings. The sealing power, through proper priesthood keys, ensures that each individual has an opportunity to receive all necessary ordinances. Regarding exaltation, the sealing power of the keys of the priesthood ensures individuals of the opportunity to receive the fulness of their inheritance through Christ. The Apostle Paul teaches that we are heirs and joint heirs with Christ (Romans 8:17). 

Exaltation is also tied into the idea of eternal progression where we bring glory to God through ongoing sanctification and glorification. It is the highest form of salvation where we are invited to live with our Heavenly Father and partake in his divine nature. What this means is that through the restoration of the sealing power of the keys of the priesthood — families possess the opportunity to be exalted together. It is the aspect of where we understand the nature and meaning of the fulness of the Gospel. 

The Apostle John writes upon the nature of this in Revelation. Given to him by Christ himself: 

Him that overcometh will I make a pillar in the temple of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. he that hath an ear, let him hear what the Spirit hath saith unto the Churches. (Revelation 3:12–13, KJV).

What is interesting here is that John’s revelation begins as a command to write unto the Seven Churches. Christ, then, addresses each church individually. Within each of these, John records several times where Christ refers to individuals overcoming and receiving Glory. Dressed in garments of white linen, and even purchasing refined gold. 

• Writing to the Church in Ephesus: Christ ends with, “He that hath an ear, let him hear what the Spirit saith to unto the Churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
• Writing to the Church of Smyrna: Christ ends with, “He that hath an ear, let him hear what the Spirit saith unto the Churches; He that overcometh shall not be hurt of the second death
• Writing to the Church in Pergamos: Christ ends with, “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written which no man knoweth saving he that receiveth”
• Writing to the Church in Thyatira: Christ says this, “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the Churches.” 
• Writing to the Church in Sardis: Christ gives John this message, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the Churches”
• Writing unto the Church in Philadelphia: Christ says this to John the Revelator, “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches.” 
• Writing to the Church of the Laodiceans: John records Christ saying, “I counsel thee to buy of me gold tried in fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyeslave, that thou mayest see. AS many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the Seven Churches.”

Elijah’s visitation to Joseph Smith and Oliver Cowdery involved the restoration of priesthood keys. These keys gave Joseph Smith the power and authority to bind heaven and earth through sacred temple ordinances. A fulfillment of biblical prophecy. Along with sacred temple ordinances pertaining to the salvation and exaltation of humanity. Through the restoration of these keys, members of the Church of Jesus Christ of Latter-day Saints receive:

• A New Name: “I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.” Echoes the sacred temple ritual where individuals receive a new name. This symbolizes a personal and sacred connection with God, known only to the Individual and God. It is binding covenants and blessings. We see this occur throughout the Old and New Testament. Jacob wrestled with God and when the Lord touched his hip — Jacob requested a blessing. God gave him a new name, Israel, and a blessing. Peter, when giving his confession as a response to the Saviors question, received a new name and a blessing to receive the keys of the kingdom of Heaven. 
• Temple Garments and Clothing: Revelation is rich with symbolism and one of those involves believers being “clothed in white raiment”. This clothing represents purity, holiness, and preparation for divine presence. White raiment also represents the need for spiritual cleanliness and worthiness to stand before God. 
• Exaltation: Partaking from the Tree of Life signifies eternal life and the presence of God. Along with this is the promise of “not being hurt by the second death”. An implication of protection from spiritual death — an idea central to the doctrine of exaltation. Matthew 28:10 is a good reminder where Christ taught that we are not to fear those who have the capability to kill the body. We are to fear God who has the power and authority to destroy both body and soul. 
• Kingship and Divinity: The symbolism of Power over notions and ruling “with a rod of iron” gives insight into divine authority. Kingship parallel’s priesthood power and authority. The blessing and promise here is to become like Christ. To share in his divine nature and authority as we are seated with him on his throne. A promise that the mother of the two sons of Zebedee requested of Christ. To which, Christ says: “…but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” (Matthew 20:20–23). 
• Power and Authority: Along with Kingship and Divinity, they symbolism of being made as a “pillar in the temple of my God” reflects priesthood authority and the sealing power associated with that. Meaning, individuals are not mere participants, they are integral and permanent aspects of fulfilling God’s will and purpose. It is this priesthood power and authority that further assists God in bringing to past the immortality and eternal life of humanity. In essence, priesthood power and authority are the divine structure of God’s kingdom here on earth. 
• Receiving the Morning Star: For me, this came as a shock as I sat down to study out this week’s come follow me. A significant and profound symbol. Revelation 22:16 identifies Jesus Christ as the Morning Star. Isaiah 14:12 — one reads about how Lucifer is the fallen Morning Star. Contextually, it is referring to a particular king. However, the Hebrew is helel and means “shining one” or “light-bearer”. Both Christ and the Adversary are referred to as “morning stars” and “Light bearers” or “shining ones”. Job gives further evidence that at the dawn of creation, the morning stars sang together with the Sons of God (Job 38:7). Morning Star symbolizes Christ’s preeminence, divinity, and glory. The promise that Christ will give those who overcome the “morning star” is profound in that Christ is saying that we will be rewarded by sharing in his glory. It is the ultimate blessing and gift of God where we receive divine light, guidance, and the promise of becoming like Christ — embodying all his attributes and qualities. 

Here is the clarity of the Morning Star. Since it symbolizes Christ’s divine nature and glory. His role as the light of the world (John 8:12). And his preeminence over all creation (Colossians 1:15-19). The blessing Christ imparts unto all those who overcome, as he overcame, this world refers to promise of sharing in his glory, divinity, and authority. A promise of becoming Christ-like. Because he is the light of the world, and we come to follow him — we partake in this light and participate in the eternal work of bring people unto Christ. It is the core essence of temple ordinances — to bring people into sacred covenantal relationship with God in order to become like Christ. To share in his divine nature and glory. To partake of his eternal life and light. 

• Recognition and Eternal Identity: The seventh blessed promise to those who overcome, as Christ has overcome the world, refers to eternal recognition, hope, and identity. Through the keys of the priesthood restored by Elijah — temple ordinances bind earth and heaven whereby our names are not blotted out. Instead, they are written in the Book of Life. Not only written in the book of life, God’s name and the name of the New Jerusalem is written upon us. This further signifies eternal identity and recognition. Temple ordinances and covenants essentially secure our eternal place in God’s kingdom and presence — only if we are faithful and obedient in maintaining worthiness and honoring our covenants before him. 

For me, these promises written to the seven churches, reflect God’s divine plan through the restored Gospel of Jesus Christ. Restoration of the keys of the priesthood regarding temple sealings and ordinances by Elijah gives hope and meaning. Helping each of us to realize the sacred significance of what temple rituals symbolize when it comes to our covenants, teachings, and symbolic worship. All to unite us in sacred bonds for all eternity. 

Overcoming Feelings of Inadequacy

Many times, in my own life I have felt quite inadequate, unworthy, and lacking. Maybe you are feeling the same. Feeling unworthy or incapable of fulfilling God’s purposes. As I studied Joseph Smith — History 1:28–29, I am reminded of how powerfully sufficient God’s grace is. Specifically, for all who seek after him through humility and faith. Joseph felt unworthy and sought after God to receive forgiveness of his shortcomings. His faith reminded him that God will answer his prayer as his desire was to not only seek forgiveness — his desire focused on knowing where he stood with God and what God’s purpose and plan was regarding him. 

How does this help you strengthen your faith in God? Have you pondered where you stand with Him? Desired to know what purpose He has for you? What personal experiences have helped you know the presence of the Spirit guided you in your life? Have you considered ways to better align your goals and actions with His divine purpose? And what steps are you taking where you are able to overcome any fears, doubts, or anxieties regarding a sense of unworthiness and inadequacy? Are you willing, and committed, to put your trust and faith in God’s divine will and plan for your own personal life? 

Moving Forward with Faith

Another aspect of Joseph Smith’s life, and legacy, is how it demonstrates to each of us regarding our unique and vital role in God’s plan. As diligently pursue our salvation with reverence — (Philippians 2:12) — striving towards perfection in Christ (Moroni 10:32–33) — we should endeavor to care for others, invite everyone to come unto Christ and follow His example, and uphold our sacred commitments through temple worship. Our active participation in the ongoing restoration of the Saviors Gospel is key to fulfilling the expectations of the four-fold mission of the Church. This is what Elder Gary E. Stevenson’s teachings focuses on. It is our dutiful responsibility that is simple, inspirational, and within our own capabilities. 

As you take this time to study through this week’s Come Follow Me — ponder the significance of Joseph Smith — History 1:27–33. Ponder what God’s work looks like in your own life. Seek inspiration through prayer and scripture study. Be open and attentive in listening for those promptings of the Spirit to guide you. The promise is that when we do these beautiful and simple things, each of us may discover greater sense of meaning and purpose for our lives. A sense of meaning and purpose where we experience the Joy of Christ while drawing all to come unto Christ and experience the blessings and promises of the Restoration of the Gospel. 

God’s will and work is ongoing. It is inclusive. As we come to know Joseph Smith, his experiences help us understand how we are able to fulfill the expectations and will of God. Each of us are being challenged and invited to participate in building up the Kingdom of God. Through living the gospel, serving others, sharing the message of salvation, and strengthening our families, we are fulfilling our divine potential. In doing so, we are contributing to the welfare of our souls and eternal happiness. Along with contributing to the welfare and eternal happiness of others. 

What steps are you willing to commit in order to embrace your role in God’s work? Knowing that as you move forward in faith, determination, courage, and confidence — you will discover a sense of meaning and purpose that brings eternal joy and fulfillment. Knowing where you stand before God and feel his love and confidence in your salvation and exaltation.