Mosiah 3:10 - how does Christ coming to the earth and performing the atonement lead to a “righteous judgment” of the whole earth?

I've studied a lot recently about what the atonement really means, and how through the atonement Christ is able to judge us righteously. What does that even mean??

In a recent discussion with family members, we tried to understand why Christ's suffering was necessary for us to be saved. I realized that any time I am struggling with something, I naturally turn to others who have gone through something similar, and that enables me to overcome that trial. Without suffering every specific pain, sickness, and sin, Christ would have no way of understanding us, and he could not judge our situations appropriately.


In a recent General Conference talk given by James R. Rasband, he said, "To ensure a righteous judgment, the Savior’s atoning sacrifice will clear away the underbrush of ignorance and the painful thorns of hurt caused by others." He explains that Christ's righteous judgment is a fair judgment. Christ promises that our mistakes will not doom others—others we hurt can be healed through Christ when we cannot heal them ourselves. Like Alma the younger who led so many astray—he was promised that not only would he be forgiven, but all those who were led astray would be led back to the truth. There is no way for us to completely fix the harm we have caused to others.

In the Book of Mormon, Alma the Younger went about seeking “to destroy the church" (see Mosiah 27:8-10). In fact, Alma told his son Helaman that he was “tormented with the pains of hell” because he had effectively “murdered many of [God’s] children” by leading “them away unto destruction.” (Alma 36:13-14)

Elder Rasband says that "Alma explained to Helaman that peace finally came to him when his 'mind caught hold' on his father’s teaching 'concerning the coming of … Jesus Christ … to atone for the sins of the world.' (Alma 36:17-18) A penitent Alma pleaded for Christ’s mercy and then felt joy and relief when he realized that Christ had atoned for his sins and paid all that justice required. Again, what would justice have required of Alma? As Alma himself later taught, 'No unclean thing can inherit the kingdom of God.' (Alma 40:26) Thus, part of Alma’s relief must have been that unless mercy interceded, justice would have prevented him from returning to live with Heavenly Father."

Mosiah 3:15 says that "the law of Moses availeth nothing except it were through the atonement of his blood." We are given laws to follow, but our salvation is not based on us obeying the law perfectly, our salvation is based off of Christ's mercy that comes through his atonement. Our salvation comes through turning to him, accepting we are imperfect, and allowing him to judge our hearts.

Verse 17 goes on to say, “And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent.“

I’ve always looked at this verse in the sense that we have to “do” certain things and only those things to be saved. But I’m realizing more now that this means that no matter what we do, Christ is the only one who provides an opportunity for salvation. It’s important for us to learn of him and obey what he asks us to do, but there is also room for grace and allowing us to figure it out, and not think we have to “save ourselves” all on our own!

Verse 18 emphasizes that “he judgeth” and “his judgment is just.” It’s HIS judgment, not ours!


Alma 7:11-13 states:
"And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people.

"And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.

"Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me."


Because of all that Christ experienced, He does not judge with a condemning heart but with a tolerant heart. He lets us fail and try again and again. He performed the atonement that he might be able to judge us righteously.

John 12:25 - What does this verse mean?

John 12:25 reads: "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal."

The footnotes in the King James version of the Bible bring us to these verses:

"For whosoever will save his life, must be willing to lose it for my sake; and whosoever will be willing to lose his life for my sake, the same shall lose it. For what doth it profit a man if he gain the whole world, and yet he receive him not whom God hath ordained, and he lose his own soul, and he himself be a castaway?" (JST, Luke 9:24-25)

I think that is the ultimate goal of this life, to figure out how to "lose our lives" in the service of God. The gospel teaches us that ultimate joy is found when we conduct our lives according to God's will, and that will bring the ultimate blessings in the world to come.

I've been studying Fowler's 6 Stages of Faith, and I think the person who lives this scripture to its fullest would be a Level 6 person: one who has reached a state of universal faith and who lives only to benefit others and please God. This is a rare stage to achieve, but I think John 12:25 is ideal in helping us understand our goal in working towards that highest stage of faith.

These articles answered this question best for me:

https://faithalone.org/grace-in-focus-articles/hating-your-life-to-keep-it-for-eternal-life-john-1225/
https://biblehub.com/commentaries/john/12-25.htm

Simply put, "The person who 'loves his life [psyche]' is one who is living for the now. He is contradicting Jesus’ command, 'Don’t lay up treasure on earth' (Matt 6:19). He is failing to serve Jesus: 'If anyone serves Me, him My Father will honor,' (John 12:26).

"The person who 'hates his life [psyche]' is one who is living for the life to come. He is obeying Jesus’ command, 'Lay up treasure in heaven' (Matt 6:20). He is following Jesus and serving Him and will one day be honored by God (John 12:26)."

"Losing your life" requires a longterm perspective--it requires patience, faith, trust, and a desire to follow God no matter what happens. 

"What He is calling for is self denial. Followers of Jesus are to deny themselves any pleasures that stand in the path of glorifying and obeying God."


We assume that when Jesus says we should “deny” ourselves, he is talking only about sinful things. But he is really talking about the whole world of external attachment! In the context of properly “counting the cost” of becoming his disciple, Jesus states: “. . . Whoever of you does not forsake all that he has cannot be my disciple” (Luke 14:33, NKJV). When Jesus says, “Whoever desires to save his life will lose it, and whoever loses his life . . . will find it,” what is he referring to? When you meet someone new and ask questions to learn about their lives, how do they respond? They list their particular collection of attachments to people, things, places, and situations. A Yogic interpretation of this phrase would be “whoever desires to save his collection of attachments will lose his core spiritual nature, and whoever loses his collection of attachments will find his core spiritual nature.” (https://www.sunstonemagazine.com/pdf/146_30-45.pdf)

What is the difference between blessings and grace?

I listened to a podcast that changed the way I now think about blessings. (Podcast can be found here: Podcast #15: Let's Talk About Blessings July 16, 2019)

Susan Hinckley speaks about a lesson she taught in Sunday School based on Elder Dale G. Renlund's talk, "Abound with Blessings," given in April 2019.

***It is important to first of all recognize the definition of what it means to be "blessed." To be blessed is to be "made holy; consecrated."***

This definition is much different than our cultural definition of being blessed! We typically think of physical blessings, or things that are easy to see from the outside. But a blessing is not an event. It is independent of circumstance - it is an internal state, not an external one. We hear so much about "blessings" and tie those with circumstances or events--but God's blessings come when we learn to surrender control and feel an internal change through God's grace. We are made holy.

When we do specific actions to follow God's will, we often expect that He will bless us with safety. But life is so unpredictable and trials will happen that don't make sense and that leave us feeling confused and unsure and unstable--we sense that God has abandoned us!

To truly understand blessings, we realize we have to let go of the control aspect of receiving our blessings. We realize we really are not in control, and we don't have to do everything perfectly to receive blessings. We simply have to allow room for vulnerability and growth and unsurety.

In Elder Renlund's talk, he gave two lines that Sis. Hinckley really struggled to understand as she prepared for her lesson:

"Restored truth reveals that blessings are never earned, but faith-inspired actions on our part, both initial and ongoing, are essential."

"God has revealed that “there is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated—and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.” That being said, you do not earn a blessing—that notion is false—but you do have to qualify for it."

So what is the difference between "earning" and "qualifying"?
We initially think we must do everything exactly right to get blessings from God. But to live for God's blessings doesn't mean to be perfect, it means to live with constant hope. Trusting, moving forward, allowing His grace to work in our lives, despite our imperfections. We let go of control and we open ourselves up to His grace. We seek more and ask more, instead of living such a pre-made structured life. We let go of all the ways we set up our lives to be and we allow room for growth and change and development.

Asking is for us, not for God. We ask so we are constantly seeking, so we are never comfortable.

So why are blessings usually synonymous with a "good/righteous life"?
So often we tie things that happen in our lives to "because I said my morning prayers" or "because I read my scriptures." This is a faulty expectation of how blessings really come. This is not to say doing those things does lead to good consequences, but we cannot tie all our actions to specific results, because we don't always know what God intends to bless us with.

It is easy to look at people who have a lot physically as "very blessed." Typically, though, those physical blessings that are so easy to look at are "as the world giveth." To really understand real blessings, we have to see past blessings "as the world giveth," but see them "as God giveth." As we accept the trials and imperfections of our lives, we see how God is sanctifying us and making us holy through that process. Blessings are not what we see, they go much deeper.

We have to be careful how we talk about blessings because they are intensely personal. A "blessing" that one person might receive is one that another person will not! We have to stop talking about them as external events and bring them internal!

There will always be things in our lives that we just don't know what to do with. Was God there, was He not there, where was He, why did He help this person find their car keys and then let my husband die from cancer, when were blessings tied to my actions and when did He simply give me grace despite my actions? This is where the question of grace comes in.

Probably one of the best ways I’ve heard grace described was this: “We do not earn grace... Its fruits are expressed in our righteousness.” (From The Temple by Ed J. Pinegar p. 57). 

Ed J. Pinegar's book The Temple explains grace as a power that comes from God to enable us to do good works. Acts 10:38 explains "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." Bro. Pinegar explains that “these scriptures surely demonstrate that our works follow our faith and conversion to Christ and that the good we do comes from God and the power He puts into us.” (p. 57) He continues, “Instead of being a checkoff list of things to do, the commandments become a joyful expression of the love of God, the empowerment of the atonement, and the grace of God in our lives. ... We not only obtain a hope in Christ, but Christ empowers us, perfects us, and becomes our strength, too, ‘for in his strength [we] can do all things’ (Alma 26:12).” (p. 58)

Sometimes we need a little extra push to even have a desire to do good. Philippians 2:13 says that “it is God which worketh in you both TO WILL and TO DO his good pleasure.” He works in us to give us even a desire to do good works--that is his grace! But we cannot recognize or be open to that grace if we never act in faith to draw ourselves closer to Him.

Bro. Pinegar discusses in his book how worshipping God endows us with His power to do good (see p. 55). We are enabled and empowered when we worship! Sometimes we need that power outside ourselves, even just to go out and serve. God's grace helps us WANT to do good.

Finally, an important reminder in the scriptures: "Nevertheless, the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things." (Jacob 4:7)


As I've studied, this is how I have come to understand Grace versus Blessings:

• Grace is unconditional and applicable to existence and the world a whole. Blessings are typically much more personal and specific.
• When we're really struggling, we feel a need for more control and we feel like we need to "do" our way out of the situation. But the real answer is that we need to simply "OFFER IT UP." Sit still, be open, receive whatever it is we're supposed to be receiving, GIVE AWAY CONTROL, and allow grace. That is when the real blessings come.
• Things falling apart are really a form of testing and even healing. We think we are supposed to get through it and have more control, but we need to allow room for grief, misery, healing, joy, growth. That is the essence of blessings. ***That is when you are really living for your blessings--not doing more, but allowing more.***
• Allowing grace is not about DOING, it is about BEING. 

I often connect blessings with actions and think that I will only receive good things from God if I "do" all the right things. Dallin H. Oaks spoke in 2009 about "love versus law," and I think this quote beautifully captures the essence of the relationship between actions and obedience: "The love of God is so universal that His perfect plan bestows many gifts on all of His children, even those who disobey His laws. Mortality is one such gift, bestowed on all who qualified in the War in Heaven. Another unconditional gift is the universal resurrection: 'For as in Adam all die, even so in Christ shall all be made alive' (1 Corinthians 15:22). Many other mortal gifts are not tied to our personal obedience to law. As Jesus taught, our Heavenly Father 'maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust' (Matthew 5:45).

"If only we will listen, we can know of God’s love and feel it, even when we are disobedient. A woman recently returned to Church activity gave this description in a sacrament meeting talk: 'He has always been there for me, even when I rejected Him. He has always guided me and comforted me with His tender mercies all around me, but I [was] too angry to see and accept incidents and feelings as such.'"

He continues to clarify:

"God’s choicest blessings are clearly contingent upon obedience to God’s laws and commandments. The key teaching is from modern revelation:

"There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated—And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated” (D&C 130:20–21).

"This great principle helps us understand the why of many things, like justice and mercy balanced by the Atonement. It also explains why God will not forestall the exercise of agency by His children. Agency—our power to choose—is fundamental to the gospel plan that brings us to earth. God does not intervene to forestall the consequences of some persons’ choices in order to protect the well-being of other persons—even when they kill, injure, or oppress one another—for this would destroy His plan for our eternal progress. He will bless us to endure the consequences of others’ choices, but He will not prevent those choices."


I am sometimes internally guilted into doing good things because I feel like I will be "punished" otherwise, but my good works should simply be a reflection of my gratitude for God. He is really in charge, and without His grace we could do or be nothing. As I start focusing on ALLOWING more rather than DOING more I will naturally surrender my will to God's and recognize His hand more in my life. What a beautiful lesson!

How can I use technology appropriately?

During the last several general conferences of the LDS Church, leaders have warned about the dangers of innapropriate use of technology. In our culture today, we can access literally any topic at the click of a button or the touch of a screen. Of course, this has incredible advantanges and allows for improved communication, warnings, and connection with others. The world is literally at our fingertips. I don't believe technology is inherently bad, but there is a fine line between appropriate use and use that can become addictive, destroy relationships, or simply interact with others meaningfully.

President Kimball in an address delivered at a Regional Representatives Seminar on April 3, 1975, said, "I believe that the telephone and telegraph and other such conveniences were permitted by the Lord to be developed for the express purpose of building the kingdom. Others may use them for business, professional or other purposes, but basically they are to build the kingdom."

Elder Gary E. Stevenson of the Quorum of the Twelve Apostles warned, "All of the virtues and appropriate use of these technologies notwithstanding, there are risks associated with them that, when drawn too close, can put us in a spiritual eclipse and potentially block the brightness and warmth of the gospel."

Overuse of technology can affect the simplest day-to-day interactions. Sister Bonnie L. Oscarson, Young Women General President of the LDS Church, said, "We live in a culture where more and more we are focused on the small, little screen in our hands than we are on the people around us. We have substituted texting and tweeting for actually looking someone in the eye and smiling or, even rarer, having a face-to-face conversation. We are often more concerned with how many followers and likes we have than with putting an arm around a friend and showing love, concern, and tangible interest. As amazing as modern technology can be for spreading the message of the gospel of Jesus Christ and helping us stay connected to family and friends, if we are not vigilant in how we use our personal devices, we too can begin to turn inward and forget that the essence of living the gospel is service."

It's difficult to see when it's happening, but inappopriate use of technology can ultimately destroy relationships and marriages. Elder Stevenson continued to say, "The use of social media, mobile apps, and games can be inordinately time-consuming and can reduce face-to-face interaction. This loss of personal conversation can affect marriages, take the place of valuable spiritual practices, and stifle the development of social skills, especially among youth."

Another risk of technology is using social media to idealize reality and compare your life to someone else's. Elder Stevonson said, "Many (if not most) of the pictures posted on social media tend to portray life at its very best—often unrealistically. We have all seen beautiful images of home decor, wonderful vacation spots, smiling selfies, elaborate food preparation, and seemingly unattainable body images. . . . Comparing our own seemingly average existence with others’ well-edited, perfectly crafted lives as represented on social media may leave us with feelings of discouragement, envy, and even failure."

In the April 2014 general conference, Brother Randall L. Ridd, second counselor in the Young Men general presidency, said, “Every day the world seeks to influence your desires, enticing you to buy something, click on something, play something, read or watch something.”

Our desires determine our agency. And our agency determines who we become. Brother Ridd said, “Ultimately, the choice is yours. You have agency. Each choice takes you closer to or further from what you are meant to become; each click has meaning. Always ask yourself, ‘Where will this choice lead?’ Develop the ability to see beyond the moment.”

Brother Ridd talks about four principles that can help guide our decision-making regarding use of technology, as well as other everyday decisions:
1. Know who you really are (a child of God)
2. Plug in to the source of power (spiritually)
3. Owning a smartphone does not make you smart, but using it wisely can
4. Remember that the Lord provides technology to accomplish His purposes

If we focus on the principles of the gospel, we can learn to use technology appropriately. A couple years ago, I started to fill my Facebook feed with quotes from LDS groups and pages, and I now only follow friends who post uplifting things. I never get caught up in political arguments or excessive posts from friends. My purpose of having a Facebook account is to stay in touch with specific friends, be aware of upcoming events, and post uplifting thoughts.

Elder Stevenson went on to say, "As Sister Bonnie L. Oscarson reminded us this morning, success in life doesn’t come down to how many likes we get or how many social media friends or followers we have. It does, however, have something to do with meaningfully connecting with others and adding light to their lives."

The wonderful thing about the gospel of Jesus Christ is that if we are doing our best to follow Jesus Christ we can keep the Spirit with us, and He can warn us when we start to misuse the incredible technology we have today. ("The Spirit of Christ is given to every man, that he may know good from evil.” (Moroni 7:16)) When we remember that one of the main purposes of the gospel is to uplift and serve others, we can use that principle to guide us in our use of technology. A text might be a perfect way to remind someone that we love them or to send an invitation, but we should not limit our service to just that. Technology should enhance the way we serve, not replace face-to-face interactions and actually physically walking out our door to serve someone.

Elder David A. Bednar, in a devotional given to BYU students, said, "Please be careful of becoming so immersed and engrossed in pixels, texting, earbuds, twittering, online social networking, and potentially addictive uses of media and the Internet that you fail to recognize the importance of your physical body and miss the richness of person-to-person communication. Beware of digital displays and data in many forms of computer-mediated interaction that can displace the full range of physical capacity and experience."

He continues, "Initially the investment of time may seem relatively harmless, rationalized as a few minutes of needed relief from the demands of a hectic daily schedule. But important opportunities are missed for developing and improving interpersonal skills, for laughing and crying together, and for creating a rich and enduring bond of emotional intimacy. Progressively, seemingly innocent entertainment can become a form of pernicious enslavement."

I love the saying "Be where you are when you are there." I think too often we find ourselves thinking about those we need to text when really we should be thinking about those we need to be physically present with. Phone use can wait, if it becomes a replacement for respectful social interaction.

Below are some ideas I have seen work effectively for me, my family, or friends to help monitor use of technology:
- Have a phone basket during dinner for everbody to put their phones in, so we are all present around the dinner table
- "Be where you are when you are there"
- Every time I use my phone ask myself "Is what I'm doing right now helping to grow the kingdom of God?
- Don't let technology "act upon" me. Be proactive in the way I use it--always have a plan and don't get lost in it by scrolling until I forget what I was doing in the first place
- Always invite the spirit before I use technology
- Think of other activities to do right before bed instead of scrolling through Facebook
     - Read a book
     - Plug the phone in in a different room, write in a gratitude journal, do relaxing activities to put yourself to bed
     - Yoga
     - Find islands on Google Maps, then learn about their culture, language, people, and whatever else you find interesting (or countries)
     - Write thank you cards


This last quote wraps up this post well:

"With so many appropriate and inspired uses of technology, let us use it to teach, inspire, and lift ourselves and to encourage others to become their finest—rather than to portray our idealized virtual selves. Let us also teach and demonstrate the righteous use of technology to the rising generation and warn against the associated hazards and destructive use of it. Viewing social media through the lens of the gospel can prevent it from becoming a spiritual eclipse in our lives."

What is the difference between wickedness vs righteousness? What does it mean to be "damned"?

The main goal of the Church of Jesus Christ of Latter-day Saints is to help people find Christ so He can "bring to pass the immortality and eternal life of man" (Moses 1:39). There is no lower standard taught. Lately I've been thinking a lot about how there are so many levels of "righteousness," and not everybody will choose to make it to the highest degree of celestial glory after this life. But I have met so many good people of different faiths who live better lives than some people of my own Christian faith, so how does that all play out in the end? If there are so many "levels," why do the scriptures sound so black and white when it comes to wickedness verses righteousness? What does this look like in the Final Judgment?

I do want to begin with a disclaimer that I do not in any way feel any right or ability to "judge" anyone else's place in the kingdom of God. All of my study has been purely for my own understanding, without making assumptions about the judgment of anybody's life. I am purely curious and wanting to gain more understanding in order to improve my own life. I love the counsel given in Romans 14:10-14 that says:

"But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
"For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

"So then every one of us shall give account of himself to God.

"Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way." 

It is with these scriptures in mind that I approach this study.



In the "Guide to the Scriptures," damnation is defined this way:

• The state of being stopped in one’s progress and denied access to the presence of God and His glory. Damnation exists in varying degrees. All who do not obtain the fulness of celestial exaltation will to some degree be limited in their progress and privileges, and they will be damned to that extent. (See Mark 16:16; John 5:29; 2 Ne. 9:24; Morm. 9:4, Ether 4:18; 3 Ne. 26:5; D&C 68:9, 84:74.

Elder David A. Bednar taught in a recent General Conference talk the following about "damnation":

"Satan does not have a body, and his eternal progress has been halted. Just as water flowing in a riverbed is stopped by a dam, so the adversary’s eternal progress is thwarted because he does not have a physical body. Because of his rebellion, Lucifer has denied himself all of the mortal blessings and experiences made possible through a tabernacle of flesh and bones. One of the potent scriptural meanings of the word damned is illustrated in his inability to continue progressing and becoming like our Heavenly Father.

"Because a physical body is so central to the Father’s plan of happiness and our spiritual development, Lucifer seeks to frustrate our progression by tempting us to use our bodies improperly. President Russell M. Nelson has taught that spiritual safety ultimately lies in “‘never taking the first enticing step toward going where you should not go and doing what you should not do.’ … As human beings we all have [physical] appetites necessary for our survival. ‘These appetites are absolutely essential for the perpetuation of life. So, what does the adversary do? … He attacks us through our appetites. He tempts us to eat things we should not eat, to drink things we should not drink, and to love as we should not love!’”

"One of the ultimate ironies of eternity is that the adversary, who is miserable precisely because he has no physical body, invites and entices us to share in his misery through the improper use of our bodies. The very tool he does not have and cannot use is thus the primary target of his attempts to lure us to physical and spiritual destruction."


The scriptures teach that there are many tools given to us that are meant to keep our eternal progress moving forward so our progress is not stopped by the devil and his followers:

“And you that will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb of God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day” (2 Nephi 33:14).

In 2 Nephi 9, we are told that those who do not have the law of the gospel taught to them are immune to the "demands of justice" (vs. 26). But "wo unto him that has the law given, yea, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state!" (vs. 27).

We are warned not to trust in our own knowledge without also relying on the counsel of God (see 2 Nephi 9:28-29). If our hearts our closed and unwilling, God will not open up to us (see 2 Nephi 9:40, 42).

2 Nephi 28 discusses how easy it can be to be "lulled away" by Satan if we fail to receive God's guidance and direction and commit our lives to Him:

19 For the kingdom of the devil must shake, and they which belong to it must needs be stirred up unto repentance, or the devil will grasp them with his everlasting chains, and they be stirred up to anger, and perish;

20 For behold, at that day shall he rage in the hearts of the children of men, and stir them up to anger against that which is good.

21 And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell.

22 And behold, others he flattereth away, and telleth them there is no hell; and he saith unto them: I am no devil, for there is none—and thus he whispereth in their ears, until he grasps them with his awful chains, from whence there is no deliverance.

23 Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment.

24 Therefore, wo be unto him that is at ease in Zion!

25 Wo be unto him that crieth: All is well!

26 Yea, wo be unto him that hearkeneth unto the precepts of men, and denieth the power of God, and the gift of the Holy Ghost!

27 Yea, wo be unto him that saith: We have received, and we need no more!

28 And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, he that is built upon the rock receiveth it with gladness; and he that is built upon a sandy foundation trembleth lest he shall fall.

29 Wo be unto him that shall say: We have received the word of God, and we need no more of the word of God, for we have enough!

30 For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have.

31 Cursed is he that putteth his trust in man, or maketh flesh his arm, or shall hearken unto the precepts of men, save their precepts shall be given by the power of the Holy Ghost.
2 Nephi 33:14 says, "And you that will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb of God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day."


The words in the scriptures to me sound very depressing and harsh and they make me worry about anyone who might choose anything other than God's path for them. I found some comfort in these words taught by some well known Church leaders:

D&C 19:4–12. Great Additional Truths Concerning God’s Punishments

"These verses provide one of the most important insights into the Judgment found anywhere in scripture. Elder James E. Talmage stated: “During this hundred years [of Church history] many other great truths not known before, have been declared to the people, and one of the greatest is that to hell there is an exit as well as an entrance. Hell is no place to which a vindictive judge sends prisoners to suffer and to be punished principally for his glory; but it is a place prepared for the teaching, the disciplining of those who failed to learn here upon the earth what they should have learned. True, we read of everlasting punishment, unending suffering, eternal damnation. That is a direful expression; but in his mercy the Lord has made plain what those words mean. ‘Eternal punishment,’ he says, is God’s punishment, for he is eternal; and that condition or state or possibility will ever exist for the sinner who deserves and really needs such condemnation; but this does not mean that the individual sufferer or sinner is to be eternally and everlastingly made to endure and suffer. No man will be kept in hell longer than is necessary to bring him to a fitness for something better. When he reaches that stage the prison doors will open and there will be rejoicing among the hosts who welcome him into a better state. The Lord has not abated in the least what he has said in earlier dispensations concerning the operation of his law and his gospel, but he has made clear unto us his goodness and mercy through it all, for it is his glory and his work to bring about the immortality and eternal life of man.” (In Conference Report, Apr. 1930, p. 97.)

D&C 19:7. Is There a Difference between Eternal Punishment and Eternal Damnation? 

Elder Bruce R. McConkie explained the difference between these two terms:

“Eternal damnation is the opposite of eternal life, and all those who do not gain eternal life, or exaltation in the highest heaven within the celestial kingdom, are partakers of eternal damnation. Their eternal condemnation is to have limitations imposed upon them so that they cannot progress to the state of godhood and gain a fulness of all things.

“They ‘remain separately and singly, without exaltation, … to all eternity; and from henceforth are not gods, but are angels of God forever and ever.’ (D. & C. 132:17.) Their kingdom or progress has an ‘end,’ and they ‘cannot have an increase.’ (D. & C. 131:4.) Spirit children are denied to them to all eternity, and they inherit ‘the deaths,’ meaning an absence of posterity in the resurrection. (D. & C. 132:16–25.)

“They are never redeemed from their spiritual fall and taken back into the full presence and glory of God. Only the obedient are ‘raised in immortality unto eternal life.’ The disobedient, ‘they that believe not,’ are raised in immortality ‘unto eternal damnation; for they cannot be redeemed from their spiritual fall, because they repent not.’ (D. & C. 29:42–44.)” (Mormon Doctrine, p. 234.)



When I wonder about the fairness of the afterlife, if one "sin" is worse than another "sin," and how judgment will work out in the end, I remember these words:

"My promise to you is one that a member of the Quorum of the Twelve Apostles once made to me. I had said to him that because of choices some in our extended family had made, I doubted that we could be together in the world to come. He said, as well as I can remember, 'You are worrying about the wrong problem. You just live worthy of the celestial kingdom, and the family arrangements will be more wonderful than you can imagine.'” (Pres. Eyring, GC April 2019)


Sometimes people will look at the Church and see it as restrictive, narrow-minded, and limiting, because it claims to provide the "one way" to receive eternal life. Because there are so many beliefs and ideas of truth in the world, God has provided a pathway in his mercy to offer a consistent and reliable way for all people to return to Him. It is not to restrict, it is to free and enable and clarify. I found this passage in Richard Millet's The Doctrine of Merit that discusses Christ's role in our salvation because of the Fall:

"The Fall and the Atonement are a package deal; one brings the other into existence, and I am not aware of any discussion of the Atonement in the Book of Mormon that is not accompanied, either directly or by implication, with a discussion of the Fall. We do not appreciate and treasure the medicine until we appreciate the seriousness of the malady. One cannot look earnestly and longingly to the Redeemer if he or she does not sense the need for redemption. Jesus came to earth to do more than offer sage advice. He is not merely a benevolent consultant, a spiritual adviser. He came to save us."

"Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer" (1 Nephi 10:4-6; compare Alma 42:6). I am fascinated with the two words so descriptive of mortals—lost and fallen. Truly, as Isaiah declared (and as Abinadi quoted), "All we, like sheep, have gone astray; we have turned every one to his own way" (Mosiah 14:6; compare Isaiah 53:6). The Good Shepherd thus comes on a search and rescue mission for all of His lost sheep. He who never took a moral detour or a backward step thus reaches out and reaches down to lift us up. We are lost in the sense that we do not know our way home without a guide, in the sense that we are alienated from God and separated from things of righteousness. We are fallen in the sense that we have chosen, like our Exemplar, to condescend and enter a telestial tenement; in the sense that our eternal spirit has taken up its temporary abode in a tabernacle of clay; in the sense that we must be lifted up, quickened, and resuscitated spiritually if we are to return to the divine presence."
(pgs. 112-113.)

Millet discusses the "natural man" that is within all of us that we are meant to overcome in order to align our will with God's:

"The natural man is an enemy to God in that he (or she) is operating on another agenda than God's, is doing everything in his or her power to bring to pass their own whims and wishes, and in general has placed his or her will above that of the Captain of our souls. President Brigham Young taught that "the natural man is at enmity with God. That fallen nature in every one is naturally opposed, inherently, through the fall, to God and to His Kingdom, and wants nothing to do with them." Such persons are thereby operating at cross-purposes to the Father's plan for the salvation and redemption of His children and thus prove to be their own worst enemy. "All men that are in a state of nature," Alma observed, "or I would say, in a carnal state, are in the gall of bitterness and in the bonds of iniquity; they are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness" (Alma 42:11)." (pg. 115)
...
"By means of the Atonement, the finite is reconciled to the Infinite, the incomplete to the Complete, the unfinished to the Finished, the imperfect to the Perfect. . . . The plan of salvation is not just a program bent on making bad men good and good men better, though it certainly does that; rather, it is a system of salvation that seeks to renovate society and transform the whole of humankind." (pg. 116)

So how do we access the Atonement in order to overcome the natural man? How are we "transformed" by God's plan of salvation and Christ's atonement?

"The Book of Mormon teaches that we are saved by merit, but not by our own merit. "Since man had fallen," Aaron explained to the father of Lamoni, "he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth" (Alma 22:14; emphasis added). This requires a bit of explanation. Of course, we are expected to receive the ordinances of salvation, work faithfully in the kingdom, perform acts of Christian service, and endure faithfully to the end. Of course, we are required to do the works of righteousness. These things are necessary—they evidence our covenant with Christ to follow Him and keep His commandments. They are necessary, but they are not sufficient.

"Through the Church, we receive the ordinances of salvation. Through the Church, we sing and preach and rejoice. Through the Church, we learn to love and serve one another, to contribute to the edification and growth of the "body of Christ" (Ephesians 4:12), to officiate in a system of organized sacrifice. But our hope for salvation is not in a system, not in an organization, not in a program, inspired and God-ordained though it may be. Our hope is in Christ, the Person. In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a "more excellent hope" (Ether 12:32). What Jesus Christ has done speaks volumes concerning what He can do and what He will do for us." (pgs. 116-17)
..,
"It is only through exercising faith in the name of Jesus Christ—meaning His power or authority, His atoning mission and work—that salvation comes to the children of men (see Acts 4:12; 2 Nephi 9:24; Mosiah 3:17; 26:22; Alma 22:13; Helaman 14:13)." (pg. 118)
...
"This strength, this enlivening influence, this spiritual change about which we have been speaking, does not come to us just because we work harder or longer hours. It comes as a result of working smarter, working in conjunction with the Lord God Omnipotent. Elder Gene R. Cook pointed out that "if we can obtain the grace of the Lord Jesus Christ, that divine enabling power to assist us, we will triumph in this life and be exalted in the life to come. . . . I bear witness that if we will seek the grace of God, He will come to our aid and the aid of our loved ones in times of need." President Brigham Young likewise testified: "My faith is, when we have done all we can, then the Lord is under obligation, and will not disappoint the faithful; He will perform the rest." (pg. 124-125)
...
So on the one hand, Latter-day Saint scripture and prophetic teachings establish the essential truth that salvation is free and that it comes by grace, through God's unmerited favor. On the other hand, ancient and modern prophets set forth the equally vital point that works are a necessary though insufficient condition for salvation. We will be judged according to our works, not according to the merits of our works, but to the extent that our works manifest to God who and what we have become. (pg. 127)
...
C. S. Lewis explained: "Christians have often disputed as to whether what leads the Christian home is good actions, or Faith in Christ. . . . You see, we are now trying to understand, and to separate into water-tight compartments, what exactly God does and what man does when God and man are working together." (pg. 128)
..,
What does it mean, therefore, to "work out our own salvation"? (Philippians 2:12). Certainly not to attempt to do it by ourselves, for the divine word is sure and clear—such is impossible. Certainly not to accept Christ and His gospel and then live however we choose, utterly disregarding the standards of Christian discipleship—such is an offense to God, and we will answer for the same on the day of judgment. No, it means to pray and trust in the Lord God as though everything depended upon Him, and also to work and labor as though everything depended upon Him! If I rely wholly upon the merits of Christ (see 2 Nephi 31:19), how much do I rely upon myself to be saved? If I rely alone upon the merits of Christ (see Moroni 6:4), how much do I rely upon myself to be saved? The answer to both questions is a resounding "NONE." This is not a matter of self-confidence; it is a matter of confidence in Christ. I have a role in my own salvation, but peace and assurance and hope come because of what Jesus the Redeemer has done and will do to qualify me for life with Him one day. Thus, the grace of God, provided through the intercession of the Savior, is free yet expensive; it is costly grace, "costly because it costs a man his life, and it is grace because it gives a man the only true life. . . . Above all, it is costly because it cost God the life of his Son, . . . and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us." (pgs. 128-129)
...
"Because we are human—because we are weak and mortal and tired—we will probably never reach the point in this life when we have done "all we can do." Too many of us misread 2 Nephi 25:23 and conclude that the Lord can assist us only after, meaning following the time that, we have done "all we can do." In fact, the Lord can and does help us all along the way. I think Nephi is trying to emphasize that no matter how much we do, it simply will not be enough to guarantee salvation without Christ's intervention. Restating Nephi, "Above and beyond all we can do, notwithstanding all we can do, it is by the grace of Christ that we are saved." And what is true of our ultimate salvation is true of our daily walk and talk, of our personality and our passions. Above and beyond all efforts at self-control, behavior modification, or reducing our sins to manageable categories, "everything which really needs to be done in our souls can only be done by God." (pg. 130)

...

"There is a very real sense in which "all we can do" is come before the Lord in reverent humility, confess our weakness, and plead for His forgiveness, for His mercy and grace. It occurred to me recently that life is repentance, that progression and improvement and growth and maturity and refinement are all forms of repentance, and that the God-fearing live in a constant state of repentance." (pg. 131)


In a 1995 Conference Address, Pres. Ballard discussed the importance of agency in this life:

Critical to our knowledge of the plan of happiness is an understanding of the great governing principle of agency. A person does not have to spend much time in the schoolroom of mortality to realize that Heavenly Father’s plan does not provide for blissful happiness at every step along our mortal journey. Life is filled with harsh realities that tug at the heart and tear away at the soul.

We tend to think of agency as a personal matter. If we ask someone to define “moral agency,” the answer will probably be something like this: “Moral agency means I am free to make choices for myself.” Often overlooked is the fact that choices have consequences; we forget also that agency offers the same privilege of choice to others. At times we will be affected adversely by the way other people choose to exercise their agency. Our Heavenly Father feels so strongly about protecting our agency that he allows his children to exercise it, either for good or for evil.

We mortals have a limited view of life from the eternal perspective. But if we know and understand Heavenly Father’s plan, we realize that dealing with adversity is one of the chief ways we are tested. Our faith in our Heavenly Father and his beloved Son, Jesus Christ, is the source of inner strength. Through faith we can find peace, comfort, and the courage to endure. As we trust in God and his plan for our happiness with all our hearts and lean not unto our own understanding (see Prov. 3:5), hope is born. Hope grows out of faith and gives meaning and purpose to all we do. It can give us comfort in the face of adversity, strength in times of trial, and peace when we have reason for doubt or anguish.

By focusing on and living the principles of Heavenly Father’s plan for our eternal happiness, we can separate ourselves from the wickedness of the world. If we are anchored to the correct understanding of who we are, why we are here on this earth, and where we can go after this mortal life, Satan cannot threaten our happiness through any form of temptation. If we are determined to live by Heavenly Father’s plan, we will use our God-given moral agency to make decisions based on revealed truth, not on the opinions of others or on the current thinking of the world.

Those who live according to Heavenly Father’s eternal plan will not want to absorb any information that is illicit or untoward, nor will they destroy their spiritual sensitivity through immoral acts or the consumption of any harmful substances. Neither will they search for doctrinal loopholes to find reasons to challenge the ordained leadership of the Church nor tamper with the simple truths of the gospel. They will not attempt to justify any lifestyle that is contrary to the plan of happiness. If they do any of these things, they will never find the inner peace and joy that living the gospel brings. All of our Father’s children can seek prayerfully to know who they are and can find real happiness if they obey God’s commandments and endure to the end. President Howard W. Hunter said:

"There is nothing sad or gloomy about a person who accepts the truths of the gospel and incorporates these principles in his daily living. God wants all of his children to be joyous and glad, and we can have this blessing if we are willing to keep his commandments and live by his word in all that we do” (in Conference Report, Sept./Oct. 1961, p. 108).

When I find myself worrying about another person's happiness or where they might end up in the afterlife according to the poor choices they are making in this life, I try to remember these words from Pres. Eyring's conference talk in 2019:

“You are worried about the wrong things. You should be worried about whether you will get to those places. Concentrate on that. If you get there, all of it will be more wonderful than you can imagine.”

“When we ask ourselves what we know about the spirit world from the standard works, the answer is ‘not as much as we often think.’”

Of course, we know from the scriptures that after our bodies die we continue to live as spirits in the spirit world. The scriptures also teach that this spirit world is divided between those who have been “righteous” or “just” during life and those who have been wicked. They also describe how some faithful spirits teach the gospel to those who have been wicked or rebellious (see 1 Peter 3:19; Doctrine and Covenants 138:19–20, 29, 32, 37). Most important, modern revelation reveals that the work of salvation goes forward in the spirit world (see Doctrine and Covenants 138:30–34, 58), and although we are urged not to procrastinate our repentance during mortality (see Alma 13:27), we are taught that some repentance is possible there (see Doctrine and Covenants 138:58).

The gospel is preached to the ignorant, the unrepentant, and the rebellious so they can be freed from their bondage and go forward to the blessings a loving Heavenly Father has in store for them.
(I appreciate Eyring's specification here of who the gospel is preached to in the spirit world, because it helps define for me what "wickedness" really means. All people will sin and make mistakes at some point in this life, but it is those who refuse to change or repent who will not receive the ultimate blessings of the gospel.)

The spirit-world bondage that applies to righteous converted souls is their need to await—and perhaps even be allowed to prompt—the performance of their proxy ordinances on earth so they can be baptized and enjoy the blessings of the Holy Ghost (see Doctrine and Covenants 138:30–37, 57–58).2 These mortal proxy ordinances also empower them to go forward under priesthood authority to enlarge the hosts of the righteous who can preach the gospel to the spirits in prison.

Beyond these basics, our canon of scripture contains very little about the spirit world that follows death and precedes the Final Judgment. So what else do we know about the spirit world?

... For all questions about the spirit world, I suggest two answers. First, remember that God loves His children and will surely do what is best for each of us. Second, remember this familiar Bible teaching, which has been most helpful to me on a multitude of unanswered questions:

“Trust in the Lord with all thine heart; and lean not unto thine own understanding.
“In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:5–6).

What is the significance of the temple? How can we better appreciate it?

In the LDS Church, we are encouraged to attend the temple regularly. Inside the temple we are given gospel instruction and teachings that are meant to empower us and commit our lives more to God. I have always lived just minutes away from an LDS temple, and I recently found myself disengaged from the beauty and meaning of the temple. I decided to study why the temple is so essential, and why it is important in my life specifically.

I am a very disciplined person, and I like consistency. I have always been a weekly temple-goer, but recently it started to become monotonous and inconvenient. My sister, knowing that I live by a strict schedule, encouraged me to choose one activity I regularly do each week, and replace that with the temple. I decided to replace one of my gym days with the temple--doing this has helped me to make temple attendance a regular and expected part of my week, when I know exactly what day and time it will happen.


Why do we build temples?

LDS.org tells us: "From the days of the Old Testament, the Lord has commanded His people to build temples-sacred structures where He could teach, guide, and bless them. For example, the Lord told the Israelites to build a portable tabernacle that would be their temple while they traveled in the wilderness (see Exodus 26-27; 40:35). Additional Old Testament references to temples are found in 2 Chronicles 5:1-14; 7:1-2 (Temple of Solomon) and Ezra 3:1-13; 6:3 (Temple of Zerubbabel).

"When Jesus Christ was on the earth, the only existing temple was known as the Temple of Herod. Jesus was often found in this temple (see, for example, Luke 2:40-49; Matthew 21:10-14).

"After the rejection and deaths of Jesus's Apostles, there were no temples on the earth for many centuries. When the gospel of Jesus Christ was restored in the early 1800s, the Lord again commanded His people to build temples (see D&C 88:119; see also section 95). The earliest temples of the restored Church were built in Ohio, Illinois, and eventually in Utah. Today, the Church has 150 operating temples around the world. Regardless of the place or time period, temples are the most sacred place on earth--a place where earth and heaven meet and where we feel close to our Heavenly Father and Jesus Christ.

President Gordon B. Hinckley, former president of the LDS Church, taught, "Temples of The Church of Jesus Christ of Latter-day Saints are sacred structures in which eternal questions are answered."

In temples we most often talk about the work we do for the dead, but what about the living who attend? What are the benefits of attending the temple regularly?

In 1993, Elder Dean L. Larsen of the presidency of the Quorum of the 70 taught, "There is [an] aspect of temple activity that has great importance for living members. I refer not only to the ordinances performed for the living but as well to the spiritually uplifting, strengthening influence in individual lives that results from regular temple attendance.

"In a world that is ripening in iniquity (see D&C 18:6), members of the Church face the challenge of sustaining a pattern of obedience to gospel principles that will result in their being increasingly different from the general behavioral trends of the world. This will require all of the spiritual reinforcement that can be drawn upon. Prayer, scripture study, participation in worship services, and the giving of service will become increasingly essential. The influence of the temple will be important as a part of this spiritual undergirding. . . .

"President Ezra Taft Benson has affirmed: 'Many parents, in and out of the Church, are concerned about protection against a cascading avalanche of wickedness which threatens to engulf [the world]. … There is a power associated with ordinances of heaven—even the power of godliness—which can and will thwart the forces of evil if we will but be worthy of those sacred [covenants made in the temple of the Lord]. … Our families will be protected, our children will be safeguarded as we live the gospel, visit the temple, and live close to the Lord.” (Atlanta Georgia Temple Cornerstone Laying, 1 June 1983.)

"Elder Boyd K. Packer has said, 'Our labors in the temple cover us with a shield and a protection, both individually and as a people.' (Boyd K. Packer, The Holy Temple, Salt Lake City: Bookcraft, 1980, p. 265.) He has also added: 'The Lord will bless us as we attend to the sacred ordinance work of the temples. Blessings there will not be limited to our temple service. We will be blessed in all of our affairs. We will be eligible to have the Lord take an interest in our affairs both spiritual and temporal.' (Ibid., p. 182.)

"In an address to the regional representatives of the Church on 6 April 1984, President Gordon B. Hinckley said, 'I am satisfied that if our people would attend the temple more, there would be less of selfishness in their lives. There would be less of absence of love in their relationships. There would be more of fidelity on the part of husbands and wives. There would be more of love and peace and happiness in the homes of our people.' (Regional Representatives’ Seminar, 6 Apr. 1984.)

"These are remarkable promises made by the Lord’s chosen servants to his people. Those who attend the temple regularly can attest to their validity. There is a definite connection between qualifying for the protecting and preserving powers of the Lord and regular temple attendance. The reverse is also true. When one does not go to the temple regularly, he is more susceptible to the world’s influence.

"As we contemplate the challenge of living faithful, happy, fulfilling lives in the 'perilous times' spoken of by the Apostle Paul (see 2 Tim. 3:1), we must draw upon all of the spiritual powers available to us. The temple is a principal source for the renewal of these powers.

"Heavenly Father will not fail in his promises to us if we do all that we can do to keep open the conduit of spiritual strength that is available to us. The temple will play an increasingly important role in this regard.

"In performing temple work, we not only provide an essential service for those who have passed on without opportunity to receive the ordinances of celestial life, but we also expose ourselves regularly to a spiritually refining influence that counteracts the growing forces of evil so commonly encountered in the world today. This is not the least of the blessings that come from regular temple activity."

So spiritual upliftment, strength, protection, power, love, and peace are but part of the blessings we receive from attending the temple. That sounds pretty good to me.

Another incredible blessing of attending the temple is that in there we are taught the most pure, natural doctrines of marriage and family. In a world that is quickly becoming confused about the order of the family, temple ordinances "reorient us to the natural order of the universe." Hugh Nibley taught, "'The earth temple [is] in the middle of everything, … around which all heavenly motions revolve, the knot that ties earth and heaven together.' Thus, the temple has the power to etch God’s natural laws of marriage and family life into our hearts" (Elder Bruce C. Hafen, "Temples and the Natural Order of Marriage").


So why should the temple be important for me?

I've read in the scriptures that God has commanded His people to worship in temples since ancient times. When the Lord restored His Church through the Prophet Joseph Smith, He directed that temples once again be built. I was blessed to born into the Church, so I have felt the presence of God as I've attended the temple. Having temples on the earth is a witness of God’s love for me and all His children.

Everything in the temple testifies that God is my Father and that Jesus Christ is His Son and the Savior of the world. This knowledge is the foundation for my life.

For me, the temple is sacred. It is a peaceful place where I can go to worship God. It is unique from all other places in the world, a refuge. It is centered around the family unit so it reminds me that my family can be united forever and that we can be blessed through sacred gospel ordinances. It is also a place where I can feel closer to Heavenly Father and Jesus Christ and a place to seek direction concerning life’s challenges.

The temple gives me an opportunity to serve. In addition to receiving my own temple ordinances, I can receive ordinances on behalf of my ancestors and others who have died without the opportunity to receive them. (Baptism, confirmation, and every other ordinance necessary for salvation.)

The temple helps me to access the atonement. It can help me during times of trial, if I'm really striving to turn to God. All the things we're commanded to do in the temple enable us to better access the atonement.

In order to even qualify to enter the temple we must live up to a very high standard. My desire to go to the temple pushes me to live a more righteous life outside the temple.

The temple teaches me things that remind me of the true order of marriage and family, so I will not get confused about false teachings of the world. I will have a stronger marriage: I'll be a better wife, mother, sister, and daughter.


In April 2016 Elder Gary E. Stevenson of the Twelve Apostles taught about the keys of the priesthood. He emphasized temple attendance as an important way to "find the keys." The keys of the priesthood were restored by the prophet Elijah, and these keys "enable ordinances to take place in holy temples. Ordinances performed in these temples enable individuals and families to return to the presence of our heavenly parents."

An important part of going to the temple is researching our ancestors and findng names of those who never received temple ordinances. We have the opportunity to act as proxy in behalf of those who have died, to give them the chance to accept all the ordinances of the gospel and receive the full blessings of the priesthood. These keys allow families to be sealed together for eternity.

The temple is a place for us to receive knowledge and divine instruction from God. A temple dedicatory prayer in D&C 109 tells us:

13 And that all people who shall enter upon the threshold of the Lord’s house may feel thy power, and feel constrained to acknowledge that thou hast sanctified it, and that it is thy house, a place of thy holiness . . .

14 And do thou grant, Holy Father, that all those who shall worship in this house may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said;

15 And that they may grow up in thee, and receive a fulness of the Holy Ghost, and be organized according to thy laws, and be prepared to obtain every needful thing;

16 And that this house may be a house of prayer, a house of fasting, a house of faith, a house of glory and of God, even thy house;

17 That all the incomings of thy people, into this house, may be in the name of the Lord;

18 That all their outgoings from this house may be in the name of the Lord;

19 And that all their salutations may be in the name of the Lord, with holy hands, uplifted to the Most High;

20 And that no unclean thing shall be permitted to come into thy house to pollute it;

21 And when thy people transgress, any of them, they may speedily repent and return unto thee, and find favor in thy sight, and be restored to the blessings which thou hast ordained to be poured out upon those who shall reverence thee in thy house.

22 And we ask thee, Holy Father, that thy servants may go forth from this house armed with thy power, and that thy name may be upon them, and thy glory be round about them, and thine angels have charge over them;

23 And from this place they may bear exceedingly great and glorious tidings, in truth, unto the ends of the earth, that they may know that this is thy work, and that thou hast put forth thy hand, to fulfil that which thou hast spoken by the mouths of the prophets, concerning the last days.

24 We ask thee, Holy Father, to establish the people that shall worship, and honorably hold a name and standing in this thy house, to all generations and for eternity;

25 That no weapon formed against them shall prosper; that he who diggeth a pit for them shall fall into the same himself;

26 That no combination of wickedness shall have power to rise up and prevail over thy people upon whom thy name shall be put in this house;

. . . 5 That the Son of Man might have a place to manifest himself to his people.


My closing thoughts...

Two verses that I think capture a significant lesson relating to the temple come from the story of Nephi building a ship in the Book of Mormon:

"Now I, Nephi, did not work the timbers after the manner which was learned by men, neither did I build the ship after the manner of men; but I did build it after the manner which the Lord had shown unto me; wherefore, it was not after the manner of men.

"And I, Nephi, did go into the mount oft, and I did pray oft unto the Lord; wherefore the Lord showed unto me great things" (1 Nephi 18:2-3).

To me, these verses are symbolic of the way we should live our lives in order to be worthy of the temple and receive divine revelation from the Lord. As we "work the timbers" or live our lives in the manner of the Lord, He will direct us in ways different than the "manner of men." Oftentimes in the scriptures the "mount" represents the temple--many prophets have gone to the mountains to pray and be with God, and they have come back changed or with new direction. As we go "into the mount" or into the temple oft, and "pray oft unto the Lord," He will show unto us "great things."

In 1992 April general conference, President Gordon B. Hinckley referenced Paul's description of Latter-day Saints as "a peculiar people." He said, "If the world continues its present trend, and if you walk in obedience to the doctrines and principles of this church, you may become even more peculiar in the eyes of others." Members of the Church are taught divine values based on the teachings of Jesus Christ, and these teachings constitute "a code of ethics, a code of values, a code of divine doctrine" which Latter-day Saints are expected to live by. Pres. Hinckley promised, "If you will shape your lives according to their pattern, I do not hesitate to promise that you will know much of peace and happiness, of growth and achievement. . . . I challenge you to rise above the sordid elements of the world about you."

The temple is a refuge that allows us to "rise above" the world. As we live the values we are taught, we prepare ourselves to enter the house of the Lord where we are instructed further. And, most importantly of all, temples all around the world are preparing the world for the Second Coming of our Savior Jesus Christ: "And even so I have sent mine everlasting covenant into the world, to be a light to the world, and to be a standard for my people, and for the Gentiles to seek to it, and to be a messenger before my face to prepare the way before me" (D&C 45:9).

What is the holy order of matrimony that is referred to when we enter into the marriage covenant?

This phrase, "holy order of matrimony," has come up many times in my study of the covenant of marriage. A simple definition of matrimony is "the state or ceremony of being married; marriage."

The Catholic Church Code of Canon Law (Canon 1055) says, "The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring." The root matr- comes from the Latin word mater which means "mother," and the suffix -mony refers to "a state of being, a function, or a role." The full word matrimony describes the state that makes a woman a mother, highlighting the central role of reproduction and childbearing in marriage. (See https://www.thoughtco.com/what-is-matrimony-542851)

In the LDS Church, the covenant of marriage includes more that just the relationship between the man and the woman. The focal point of marriage is the Atonement of Jesus Christ, as illustrated in the story of Adam and Eve. Elder Bruce C. Hafen, a former member of the Quorum of the 70, explained it this way: "The temple’s primal story is quite consciously the story of a married couple who help one another face continuous mortal opposition. For only in confronting that sometimes-miserable opposition could they learn to comprehend true joy. . . . Because of the Atonement, we can learn from our experiences without being condemned by them. And receiving the Atonement, as Adam and Eve did, is not just a doctrine about erasing black marks; it is the core doctrine that allows human development. Thus, Christ’s sacrifice didn’t just return them to an Eden of innocence. That would be a story with no plot and no character growth. Rather, they left the garden holding on to each other and moving forward, together, into the world in which we now live."

So this holy order of matrimony includes a covenant with our Savior Jesus Christ so that we can utilize his atonement to magnify the husband-wife relationship and receive the strength of the Lord. The beauty of the temple of the Lord is that it reorients us to the truth, or "the natural order of the universe, including the natural order of marriage. Like the ancient mariner, we look to the heavens to get our bearings--and we do that through the temple."

When we enter into the marriage covenant, we are also promised that we will receive the same blessings promised to the prophet Abraham. Elder Bruce R. McConkie stated, "This is the occasion when the promises of eternal increase are made, and it is then specified that those who keep the covenants made there shall be inheritors of all the blessings of Abraham, Isaac, and Jacob." (A New Witness for the Articles of Faith (1985), 508–509.)

I initially became curious about the "holy order of matrimony" because the same promise is given to those that are dead when their ordinances are performed in modern LDS temples. Those who did not have a chance to be sealed in the covenant of marriage in this life can be sealed vicariously in temples. Elder McConkie said, "The promises are the provisions of the Abrahamic covenant whereby the seed of the ancient patriarchs are entitled to receive the priesthood, the gospel, and eternal life (including celestial marriage). We are the children, and after we receive these blessings for ourselves, our attention turns almost by instinct to the well-being of our ancestors who died without a knowledge of the gospel. We are Abraham's seed, and they were Abraham's seed . . . through Jacob, and through the house of Israel. It thus becomes our privilege, on the basis of salvation for the dead, to search out our ancestors--to whom the same blessings have been promised as have come to us--and to make these blessings available to them through the vicarious ordinances of the house of the Lord." (A New Witness, 508–509.)

To summarize, in the beautiful words of Elder McConkie, "As the crowning cause for wonderment, that God who is no respecter of persons has given a like promise [to that of Abraham and Joseph Smith] to every [member] in the kingdom who has gone to the holy temple and entered into the blessed order of matrimony there performed. Every person married in the temple for time and for all eternity has sealed upon him, conditioned upon his faithfulness, all of the blessings of the ancient patriarchs, including the crowning promise and assurance of eternal increase, which means, literally, a posterity as numerous as the dust particles of the earth.” (The Millennial Messiah (1982), 264.)

The ordinances we receive in the temples of the Lord provide purpose and perspective for all the other gospel principles and ordinances. The sealing power and holy order of matrimony connect us with all of the Saints (past, present, and future), and ensure the continuation of all the blessings of Abraham, Isaac, and Jacob.