California in Tension: June 2025
These past days in California—Los Angeles especially—have been heavy with unrest. ICE raids stirred fear and resistance in immigrant communities, while protests quickly flared into riots. Freeways blocked, rocks thrown, tear gas fired. National Guard and Marines deployed by presidential order. California’s governor objecting in court.
It’s strange to watch this unfold—not far-off news, but real streets, real people, real decisions. The word “compassion” is everywhere, but its meaning seems stretched thin. Some shout for mercy, others demand order. Both claim to care.
A Gospel View: Law and Mercy Woven Together
The teachings of The Church of Jesus Christ of Latter-day Saints don’t fit neatly into either side. The scriptures speak of law:
“We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law” (Articles of Faith 1:12).
But also of love and gentleness:
“Thou shalt love thy neighbour as thyself” (Matthew 22:39).
And peace, not confusion:
“For God is not the author of confusion, but of peace” (1 Corinthians 14:33).
It’s not simple. The gospel seems to invite both: respect for law and care for people, even when they are here without papers.
Years ago, the Church quietly supported the Utah Compact—a gentle statement reminding lawmakers to seek solutions that keep families together, that balance enforcement with mercy, that honor both the law and the dignity of the soul.
When Compassion Becomes Politics
But watching these protests and riots, another thought stirs. Compassion—when used as a political weapon—loses its shape. It stops being Christlike and becomes a slogan. Laws are ignored in the name of kindness, and soon chaos follows. On the other side, law can harden into cruelty, unbending and blind to faces and families.
Neither path feels whole.
Some nations seem clearer in this: firm laws, expected borders, consequences—but without the shouting match. Less compassion on billboards, perhaps, but less disorder on the streets.
In America—especially in California—it feels as if the pendulum swings wildly. Compassion shouted from one side, order barked from the other. But neither voice sounds peaceful anymore.
A Quiet Middle
Perhaps there is a quieter middle. One that honors law without crushing the stranger. One that shows compassion without pretending laws don’t matter.
The scriptures and teachings of the Church seem to lean in this direction: steady, slow, thoughtful. Not rushed by outrage. Not manipulated by politics. A way that values both responsibility and mercy.
Maybe this is why the gospel says so little about modern borders and so much about hearts. Maybe because every time people grab one side too hard—compassion or law—something breaks.
Conclusion
There are no easy lines here. Only tensions that must be carried with care. Real families. Real laws. Real risks.
As these days in California unfold, it feels less like a fight to pick a side—and more like a quiet warning: when either law or mercy are used as weapons, the result is suffering. But when they are woven together, patiently, something closer to peace appears.
While both identifying as Christian, The Church of Jesus Christ of Latter-day Saints and the Catholic Church have fundamentally different doctrines and practices. These distinctions largely stem from their differing views on the nature of God, the Bible’s role, priesthood authority, and the ongoing revelation from God.
Here’s a more detailed breakdown of the key differences:
Doctrines
1. The Godhead/Trinity:
- Catholic Church: Adheres to the doctrine of the Holy Trinity, positing one God in three co-equal, co-eternal, and co-substantial Persons: God the Father, God the Son (Jesus Christ), and God the Holy Spirit. These three are distinct persons but share one divine essence. This doctrine is foundational, emphasizing the inseparable unity and yet distinct personhoods within the Godhead.
- The Church of Jesus Christ of Latter-day Saints: Believes in the Godhead as three separate, distinct personages: God the Eternal Father, His Son Jesus Christ, and the Holy Ghost. The Father and the Son are understood to have tangible bodies of flesh and bone, glorified and perfected, while the Holy Ghost is a personage of spirit. While distinct, they are perfectly united in purpose, will, and doctrine. This understanding allows for a more personal and approachable relationship with each member of the Godhead. The Church of Jesus Christ also teaches of a Heavenly Mother, the divine consort of God the Father, expanding the concept of divine parenthood.
2. Nature of Jesus Christ:
- Catholic Church: Jesus is the Incarnate Son of God, truly God and truly man, conceived by the Holy Spirit and born of the Virgin Mary. His sacrificial Atonement on the cross provides salvific grace for humanity, and his death and resurrection are the central, unrepeatable saving events in human history, allowing for redemption from sin.
- The Church of Jesus Christ: Jesus is the Only Begotten Son of the Father in the flesh, the Firstborn of the Father in the spirit. He is distinct from the Father in nature and substance, though one with Him in spirit, purpose, and mind. His Atonement encompassed not only suffering for the sins of all mankind but also overcoming both physical death (through his resurrection) and spiritual death (by allowing all to return to God’s presence through repentance). He is seen as the central figure in God’s plan of salvation, providing the means for all to overcome the effects of the Fall.
3. Scripture and Revelation:
- Catholic Church: Holds the Old and New Testaments as the complete and authoritative Word of God, revealed through divine inspiration. The Church teaches that public revelation ceased with the death of the last apostle. While there can be private revelations, they do not add to the deposit of faith. Tradition, passed down through apostolic succession, is also considered an integral part of God’s revelation.
- The Church of Jesus Christ: Accepts the Bible as the word of God “as far as it is translated correctly,” acknowledging that some plain and precious truths may have been lost over time. Critically, the Church of Jesus Christ believes that the canon of scripture remains open and that God continues to reveal His will to mankind through living prophets. They accept additional books of scripture, including the Book of Mormon (another testament of Jesus Christ), the Doctrine and Covenants (a collection of modern revelations), and the Pearl of Great Price (including ancient writings and modern revelations), as divinely inspired and complementary to the Bible, restoring truths believed to have been lost after the apostles’ deaths.
4. Apostasy and Restoration:
- Catholic Church: Believes in an unbroken line of apostolic succession from Saint Peter, whom Catholics believe was given the keys of the kingdom by Christ and was the first Pope. This succession is seen as guaranteeing the Church’s authority, preserving the integrity of truth, and ensuring the valid administration of sacraments throughout history.
- The Church of Jesus Christ: Teaches that following the death of Jesus Christ and His original apostles, a “Great Apostasy” occurred. During this period, crucial doctrines were corrupted, priesthood authority was lost, and many essential practices of the early Christian church ceased to exist on the earth. They believe that Joseph Smith was chosen by God in the 19th century to restore the original Church of Jesus Christ, complete with its full authority, organization, and teachings, including all necessary ordinances and covenants.
President Russell M. Nelson of the Church of Jesus Christ shaking hands with Pope Francis
5. Salvation and Grace:
- Catholic Church: Salvation is viewed as a free gift from God, granted through His grace, received by faith in Jesus Christ and through participation in the sacraments. It is a lifelong journey of ongoing conversion, repentance, and cooperation with God’s grace, culminating in eternal life in heaven. Good works are seen as a fruit of faith and grace, not a means to earn salvation independently.
- The Church of Jesus Christ: Salvation is made possible through the infinite Atonement of Jesus Christ. It is a gift of grace that requires faith in Christ, repentance, baptism by immersion for the remission of sins, receiving the gift of the Holy Ghost, enduring to the end in faithfulness, and obedience to God’s commandments and sacred ordinances. They teach a comprehensive “plan of salvation” that encompasses a premortal existence as spirit children of God, a mortal life on earth as a time of testing and growth, and eternal progression back into God’s presence.
6. Human Nature and Potential:
- Catholic Church: Humanity is considered fallen due to original sin, inherited from Adam and Eve. While baptism removes original sin, its effects (concupiscence, or the inclination to sin) remain. Salvation comes through God’s grace to overcome sin and achieve holiness, allowing for a closer relationship with God.
- The Church of Jesus Christ: Believes in a premortal existence where all humans lived as spirit children of Heavenly Parents. The Fall of Adam and Eve is understood as a planned and necessary step in God’s plan, allowing for agency, growth, and the opportunity for spirits to gain a physical body and experience mortality. This perspective emphasizes humanity’s divine parentage and potential for eternal progression. A well-known teaching, often attributed to Lorenzo Snow, states: “As man now is, God once was: As God now is, man may be,” implying a potential for faithful and obedient individuals to progress to become like God (exaltation), inheriting all that the Father has.
Practices
1. Priesthood Authority:
- Catholic Church: Possesses a highly structured, hierarchical priesthood with ordained clergy (deacons, priests, bishops, cardinals, and the Pope) who derive their authority through an unbroken line of apostolic succession, tracing back to Peter. Only baptized men can be ordained to the priesthood. Celibacy is generally required for priests in the Latin Rite.
- The Church of Jesus Christ: Operates with a lay priesthood, meaning worthy male members, from a young age (typically 12 for the Aaronic Priesthood and 18 for the Melchizedek Priesthood), can receive priesthood authority and serve in various capacities. This priesthood allows them to perform sacred ordinances and lead the Church. There is no paid clergy; leaders serve voluntarily in their callings. Marriage and family are highly encouraged for all members, including those holding leadership positions.
2. Sacraments/Ordinances:
- Catholic Church: Recognizes seven sacraments as necessary means of grace: Baptism, Confirmation, Eucharist (Holy Communion), Penance (Reconciliation or Confession), Anointing of the Sick, Holy Orders, and Matrimony. The Eucharist is central, where Catholics believe in transubstantiation—the bread and wine literally transform into the body and blood of Christ.
- The Church of Jesus Christ: Refers to sacred acts as “ordinances” rather than sacraments. Essential ordinances for salvation include baptism by immersion for the remission of sins, confirmation (receiving the gift of the Holy Ghost by the laying on of hands), priesthood ordination for worthy men, temple endowment (sacred covenants and instruction), and celestial marriage (eternal marriage in a temple). They partake of the Sacrament (bread and water) weekly in remembrance of Christ’s sacrifice, but do not believe in transubstantiation; rather, it is a symbolic covenant to remember Christ.
3. Temple Worship:
- Catholic Church: While churches are places of worship and Mass, and cathedrals hold particular significance as the seat of a bishop, the Catholic Church does not have structures akin to the temples of the Church of Jesus Christ for exclusive, higher ordinances.
- The Church of Jesus Christ: Has distinct temples, separate from regular meetinghouses. Temples are considered the most sacred houses of the Lord on earth, where higher ordinances and covenants are performed for both the living and the dead. These include endowments (receiving instruction and making sacred covenants), sealings (performing eternal marriages for couples and sealing families together for eternity), and proxy baptisms for the dead. Only members in good standing who hold a “temple recommend” can enter temples.
4. Veneration of Saints and Mary:
- Catholic Church: Practices the veneration of saints, including the Virgin Mary, believing them to be examples of faith and intercessors with God. Catholics offer prayers to saints, asking for their intercession with God on behalf of the faithful. Mary is particularly honored with specific doctrines like the Immaculate Conception, her perpetual virginity, and her bodily Assumption into heaven.
- The Church of Jesus Christ: Honors Mary as the revered mother of Jesus but does not adhere to specific Catholic doctrines concerning her (e.g., Immaculate Conception, perpetual virginity, or bodily assumption) nor do they venerate saints or pray to them. Worship is directed solely to God the Father, in the name of Jesus Christ.
5. Dietary and Lifestyle Restrictions:
- Catholic Church: Has historical and current practices such as fasting (e.g., limiting meals) and abstinence (e.g., abstaining from meat on Fridays during Lent), particularly during penitential seasons.
- The Church of Jesus Christ: Adheres to the “Word of Wisdom,” a modern revelation providing a code of health and well-being. This includes prohibitions against alcohol, tobacco, coffee, and tea, and emphasizes healthful eating and living. Additionally, the Church encourages modest dress, strict adherence to the law of chastity (no sexual activity outside of legal, heterosexual marriage), and discourages pornography, gambling, and excessive debt.
6. Church Structure and Authority:
- Catholic Church: Governed centrally by the Pope, who is considered the successor of Saint Peter, the Vicar of Christ on Earth, and the spiritual head of the worldwide Church. The Church has a highly centralized and defined hierarchy.
- The Church of Jesus Christ: Led by a President (who is sustained by members as a prophet, seer, and revelator) and two counselors, forming the First Presidency, along with the Quorum of the Twelve Apostles. This governing body is supported by a global hierarchy of lay leaders (bishops, stake presidents, mission presidents, etc.) who serve voluntarily and are called through revelation. Decisions are made by unanimous consent among the senior leadership.
In essence, while both the Catholic Church and The Church of Jesus Christ share a common foundation in Christianity and reverence for Jesus Christ, their divergence in understanding God’s nature, the continuity of revelation, the interpretation of scripture, and the authority to administer sacred ordinances leads to significantly distinct doctrinal beliefs and worship practices.
The Church of the Holy Sepulchre in the Christian Quarter of the Old City of Jerusalem, a holy place of Christianity
Protestantism, one of the three major branches of Christianity (alongside Roman Catholicism and Eastern Orthodoxy), began in the early 16th century as a movement to reform the Roman Catholic Church. The Protestant Reformation, initiated by figures such as Martin Luther, John Calvin, and Ulrich Zwingli, emphasized a return to Scripture, salvation by grace through faith, and the rejection of certain Church traditions and hierarchies.
Over time, Protestantism diversified into many distinct movements, each with unique theological emphases, forms of worship, and church structures. Here’s a broad overview of the nine main branches of Protestant Christianity, along with their key beliefs and global influence.
1. Lutheranism
Martin Luther
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Founder: Martin Luther (Germany, 1517)
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Key Beliefs:
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Justification by faith alone (sola fide)
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Authority of Scripture (sola scriptura)
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The priesthood of all believers
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Worship Style: Liturgical and sacramental, similar in structure to Catholicism but reformed in doctrine.
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Global Adherents: 70–80 million
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Notable Churches:
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Evangelical Lutheran Church in America (ELCA)
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Lutheran Church–Missouri Synod (LCMS)
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Church of Sweden
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German regional churches
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2. Reformed (Calvinist) Tradition
John Calvin
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Key Leaders: John Calvin, Ulrich Zwingli
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Key Beliefs:
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Sovereignty of God
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Predestination and divine election
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Covenant theology
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Worship Style: Emphasizes simplicity and Scripture; minimizes ritual and imagery.
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Global Adherents: 75–80 million
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Major Branches:
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Presbyterianism (Scotland, U.S., Korea)
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Congregationalism (England, New England)
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Dutch Reformed Churches (Netherlands, South Africa, U.S.)
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3. Anglicanism (or Episcopalianism in the U.S.)
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Origin: English Reformation under King Henry VIII (1534)
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Key Beliefs:
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Via media (“middle way”) between Catholicism and Protestantism
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Emphasis on tradition, reason, and Scripture
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Worship Style: Highly liturgical; uses the Book of Common Prayer
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Global Adherents: ~85 million
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Key Churches:
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Church of England
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Episcopal Church (USA)
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Anglican churches in Africa (e.g., Nigeria, Uganda, Kenya)
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4. Anabaptists
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Key Leaders: Conrad Grebel, Menno Simons
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Key Beliefs:
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Believer’s baptism (no infant baptism)
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Separation from worldly powers
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Nonviolence and pacifism
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Worship Style: Simple, communal, with no professional clergy
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Global Adherents: 4–5 million
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Groups:
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Mennonites
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Amish
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Hutterites
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5. Baptists
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Origin: Early 17th century, England
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Key Beliefs:
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Baptism by immersion of believers only
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Congregational (local church) autonomy
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Religious liberty and separation of church and state
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Worship Style: Sermon-centered, Scripture-based
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Global Adherents: ~100 million
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Key Denominations:
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Southern Baptist Convention (USA)
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National Baptist Convention
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Baptist World Alliance
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6. Methodism
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Founders: John and Charles Wesley (18th century, England)
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Key Beliefs:
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Sanctification and personal holiness
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Free will and prevenient grace
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Social concern and outreach
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Worship Style: Varies—can be revivalist or more formal
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Global Adherents: 60–80 million
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Major Churches:
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United Methodist Church (U.S.)
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Methodist Church of Great Britain
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African Methodist Episcopal Church (AME)
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7. Pentecostalism
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Began With: Azusa Street Revival (Los Angeles, 1906)
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Key Beliefs:
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Baptism in the Holy Spirit
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Speaking in tongues
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Gifts of the Spirit (healing, prophecy, etc.)
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Worship Style: Charismatic, energetic, spontaneous
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Global Adherents: 300–400 million
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Prominent Churches:
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Assemblies of God
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Church of God in Christ (COGIC)
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Foursquare Church
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Independent Pentecostal congregations
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8. Evangelicalism (Cross-Denominational Movement)
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Not a denomination but a movement across multiple churches
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Key Features:
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Personal conversion (“born again” experience)
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Biblical inerrancy or authority
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Evangelism and missionary work
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Worship Style: Wide-ranging—from traditional to highly contemporary
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Global Adherents: ~600 million (Note: overlaps with other traditions like Baptists and Pentecostals)
9. Non-Denominational Churches
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Rise: Rapid growth in the late 20th and early 21st centuries
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Key Features:
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Often Evangelical or Pentecostal in theology
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Reject formal denominational structures
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Focus on personal faith, innovation, and cultural relevance
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Worship Style: Contemporary, casual, media-driven
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Global Adherents: Estimated 40–60 million, especially strong in the U.S., Africa, and Latin America
Summary Table: Global Protestant Numbers
| Branch | Estimated Global Adherents |
|---|---|
| Lutheranism | 70–80 million |
| Reformed (Calvinist) | 75–80 million |
| Anglicanism | ~85 million |
| Anabaptists | 4–5 million |
| Baptists | ~100 million |
| Methodism | 60–80 million |
| Pentecostalism | 300–400 million |
| Evangelicalism (cross-cutting) | ~600 million (overlapping) |
| Non-denominational | 40–60 million (estimate) |
Conclusion
Protestantism today is a rich tapestry of theological traditions, worship styles, and cultural expressions. From the historical churches of Europe to the fast-growing movements of Africa, Asia, and the Americas, these nine major divisions highlight the global scope and ongoing dynamism of Protestant Christianity. Understanding these traditions helps foster deeper dialogue, mutual respect, and a clearer grasp of how the Protestant world shapes the broader Christian landscape.
President Russell M. Nelson, President Dallin H. Oaks, and President Henry B. Eyring during the Sunday afternoon session of the 194th Annual General Conference on April 7, 2024.
In The Church of Jesus Christ of Latter-day Saints, the process of choosing a new prophet is both divinely inspired and carefully established. As President Russell M. Nelson continues his leadership, it’s comforting to know that the Church is guided by a clear and sacred system of succession. The next president of the Church will be chosen in accordance with this divine order, and it is understood that President Dallin H. Oaks, as the current senior apostle, would succeed President Nelson, unless unforeseen circumstances occur. This practice ensures that the Church remains under the guidance of a prophet at all times, providing stability and continuity for its members.
A Process of Order, Not Politics
Unlike the papal conclave, which gathers cardinals from around the world to vote (and often generates media buzz and betting markets), the leadership transition in The Church of Jesus Christ of Latter-day Saints is not a political process and involves no campaigning.
“There is no mystery about the new President of the Church. There is no electioneering, no canvassing for position, no intrigue. There is no great shock or surprise.”
— President Gordon B. Hinckley, Ensign, March 1995
Since the days following the death of the Prophet Joseph Smith, the Lord has guided His Church through a clear line of priesthood authority. The current system of apostolic seniority was solidified during the succession crisis and has been followed ever since.
Why It Matters
The Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, including Elder Patrick Kearon, photographed on February 6, 2024.
This peaceful, predictable transition brings continuity and stability to the Church. It reassures members that the Lord is at the helm and that leadership changes are guided by divine order, not human politics.
President Oaks, now 92, has served faithfully for decades and acts as First Counselor in the First Presidency. He brings a unique background as a former Utah Supreme Court justice, legal scholar, and spiritual leader.
“The Lord Himself selects His prophet. I testify that the Lord is actively directing His Church through a living prophet.”
— President Russell M. Nelson, General Conference, April 2018
For most Church members, the idea that President Oaks would succeed President Nelson isn’t controversial or surprising—it’s simply the natural unfolding of the Lord’s plan.
Revelation Still Matters
Although the succession is orderly, it’s still a spiritual process. When the President of the Church passes, the First Presidency is dissolved, and the Quorum of the Twelve meets in prayer and fasting. They confirm that the most senior Apostle should be sustained as the next prophet. It is a moment of revelation, not routine.
“The Church is never without a President. Revelation from the Lord to the senior Apostle governs succession.”
— Elder David B. Haight, Ensign, November 1986
A Quiet Confidence
In a world of political uncertainty and leadership turmoil, it’s deeply reassuring to know how prophetic succession works in The Church of Jesus Christ of Latter-day Saints. When the time comes, there will be no smoke-filled rooms, no speculation, no guessing games.
There will be a solemn assembly. We will raise our hands to sustain the next prophet—most likely President Dallin H. Oaks.
And we’ll do so not with surprise, but with reverence and faith.
Leadership succession is one of the most significant moments in any faith tradition. In two of the world’s largest Christian communities—the Roman Catholic Church and The Church of Jesus Christ of Latter-day Saints—the process of choosing a new leader is deeply rooted in doctrine, tradition, and the belief in divine guidance. Yet the way each church selects its leader is remarkably different.
Let’s take a closer look at how a new pope is chosen in the Catholic Church and how a new prophet is called in The Church of Jesus Christ of Latter-day Saints.
How the Catholic Church Chooses a New Pope
When a pope dies—or, in rare instances like Pope Benedict XVI, resigns—the Catholic Church follows a centuries-old process called the papal conclave.
Step 1: The Sede Vacante Period
The moment the papacy becomes vacant (sede vacante, Latin for “the seat being vacant”), governance of the Catholic Church temporarily shifts to the College of Cardinals. During this time, the cardinals oversee basic operations but cannot make major decisions.
Step 2: Gathering the Cardinals
All cardinals under the age of 80 are called to Rome. These cardinals are the ones who will vote in the conclave. Typically, around 120 cardinals participate.
Step 3: The Papal Conclave
The cardinals enter a closed-door conclave, usually held in the Sistine Chapel. They take strict oaths of secrecy and are physically isolated to avoid outside influence.
Balloting begins, with each cardinal writing his choice for pope on a secret ballot. A candidate must receive a two-thirds majority to be elected. If no candidate receives enough votes, the ballots are burned with a chemical that produces black smoke—signaling to the world that no decision has been made. White smoke is released once a pope is elected.
Step 4: Acceptance and Announcement
Once a cardinal accepts the role, he chooses a new papal name. The Senior Cardinal Deacon then steps onto the balcony of St. Peter’s Basilica and proclaims, “Habemus Papam” (“We have a pope!”), introducing the new leader to the world.
How The Church of Jesus Christ of Latter-day Saints Chooses a New Prophet
In contrast, the process of choosing a new President and Prophet in The Church of Jesus Christ of Latter-day Saints is much quieter, faster, and rooted in clear principles of seniority.
Step 1: Death of the Prophet
When the President of the Church passes away, the First Presidency (the Prophet and his two counselors) is automatically dissolved. The highest governing authority of the Church then becomes the Quorum of the Twelve Apostles.
Step 2: Leadership by the Twelve Apostles
The Quorum of the Twelve Apostles leads the Church temporarily, with the senior apostle (based on length of continuous service, not age) presiding over the quorum and over the Church as a whole during this interim period.
Step 3: Formal Meeting and Reorganization
Usually within a few days to a couple of weeks, the Twelve Apostles gather in a sacred, prayerful meeting in the Salt Lake Temple.
Following divine direction and precedent established since the death of Joseph Smith in 1844, the senior apostle is proposed to become the new President of the Church. The decision must be unanimous among the Twelve.
The new President then selects two counselors, forming a new First Presidency.
Step 4: Public Sustaining
At the next General Conference of the Church—held semiannually—the new President is formally presented to the worldwide membership for a sustaining vote. This sustaining vote is important, but the new Prophet is already serving before this public affirmation.
Key Differences Between the Catholic and Latter-day Saint Succession Processes
| Aspect | Catholic Church | The Church of Jesus Christ of Latter-day Saints |
|---|---|---|
| Leadership Title | Pope | President (Prophet) |
| Selection Method | Election by cardinals (under 80) in a conclave | Seniority among the Twelve Apostles |
| Voting Body | College of Cardinals | Quorum of the Twelve Apostles |
| Public Ceremony | Yes (white/black smoke, public announcement) | No public selection ceremony |
| Timeline | Several days to weeks | Typically within a few days |
| Role of Tradition | Conclave process since 13th century | Seniority principle since 1844 |
| Belief About Divine Guidance | Chosen through inspiration via group voting | Succession seen as divinely directed through seniority and unanimous confirmation |
Why Is There No Campaigning in The Church of Jesus Christ of Latter-day Saints?
One of the unique features of leadership succession in The Church of Jesus Christ of Latter-day Saints is that there is no campaigning, lobbying, or electioneering.
Because the principle of seniority governs succession, there is no contest or competition for the prophetic calling. Members believe this order reflects God’s will and minimizes division and uncertainty at a pivotal time.
Why Is the Papal Conclave So Secretive?
The secrecy of the conclave in the Catholic Church is designed to protect the integrity of the election. By isolating the cardinals from external pressures and influences, the Church seeks to ensure that the choice is made prayerfully and free from political or worldly concerns. The ritual of black and white smoke provides the outside world a simple visual update without intruding on the solemn proceedings inside.
Conclusion: Different Traditions, Shared Reverence
Both the Catholic Church and The Church of Jesus Christ of Latter-day Saints treat the selection of a new spiritual leader with profound reverence.
Both see the process as one of divine inspiration—though the Catholic Church uses a collective election, while The Church of Jesus Christ of Latter-day Saints follows a clear seniority line and unanimous confirmation.
Despite their differences, both churches view their new leaders not merely as administrators, but as divinely chosen shepherds entrusted with guiding their worldwide flocks through the challenges and blessings of modern life.
We all carry within us the infinite creative power of life—strength, wisdom, and joy—though it is hidden deep within, making life a challenge. Hinduism’s quest is to bring this infinite power to light and live from it. Seeking truth is not just for knowledge, but to transform one’s nature and access this divine power.
Yoga, which means union and discipline, is the method to achieve this transformation. While physical yoga has gained Western attention, the focus here is on spiritual yoga, designed to unite the spirit with the hidden divine. This practical path aims to help one become identified with Brahman, or God, and live a divine life on Earth.
Hinduism recognizes that there are multiple paths to God, as people approach the goal from different directions. The four primary spiritual personality types—reflective, emotional, active, and experimental—each have their own suitable yoga practice. These paths are not rigid, as everyone possesses all types to some degree, but one path is generally more suited to each person’s strengths.
All four yogas begin with moral principles to cleanse the self, as a solid moral foundation is essential for spiritual growth. Once purified, each yoga offers distinct practices tailored to different spiritual inclinations, leading toward the common goal of union with the divine.
Jnana Yoga: The Way to God Through Knowledge
Jnana yoga is the path for those drawn to reflection and inner inquiry, aiming for union with the divine through transformative insight. This knowledge—like the Greeks’ gnosis or sophia—is not factual but intuitive, shifting the seeker’s identity toward the infinite Self.
Such aspirants are thinkers for whom ideas feel alive. Though mocked as having their heads in the clouds, they’re reaching for Plato’s Sun—seeking truth that animates life. Hinduism offers these seekers practices to show that their true nature transcends the finite self.
The journey unfolds in three stages:
- Learning: Listening to teachers and texts, the seeker is introduced to the idea that her essence is divine.
- Thinking: Through reflection, concepts become realization. Language itself offers clues: saying “my body” or “my mind” implies a Self that owns but is not those things. Even as the body and personality change, something constant endures.
- Being: With insight, the seeker begins identifying with that deeper Self—acting in the world while remaining rooted in Spirit.
Metaphors illuminate this journey: The Self is like an actor behind a mask, or a chess player unshaken by wins or losses. In the Upanishads, the body is a chariot, the senses the horses, the mind the reins, and the true Self the silent, observing rider.
Eventually, the yogi cultivates detachment from her ego and begins to witness life from a distance—referring to herself in the third person, recognizing, “I am the Witness.” This shift helps dissolve false identifications. Knowledge becomes being, and she awakens to her eternal nature: That thou art.
Bhakti Yoga: The Path of Love and Devotion
While the yoga of knowledge (jnana yoga) is considered the shortest route to divine realization, it is also the most demanding. It calls for a rare combination of intellectual clarity and spiritual insight—qualities few people possess in equal measure. Most human beings, however, are not led primarily by reason but by emotion—especially by the powerful and universal force of love. Bhakti yoga, the path of devotion, channels this emotional energy toward the divine, making it one of the most accessible and beloved spiritual paths in Hinduism.
Bhakti yoga invites the heart to awaken fully, redirecting the love we so often lavish on the world—on people, possessions, or success—toward God. In this path, the divine is not an abstract essence to be merged with, but a personal being to be adored with deep affection. Just as in Christianity, God is seen here as the Beloved—distinct from the self, yet intimately present and responsive. The purpose of bhakti is to cultivate a pure, selfless love for God, to love not for reward or fear, but for love’s own sake. As this love grows, the attachments and distractions of the world begin to loosen their grip, and the heart becomes centered on the Eternal.
This transformation is beautifully illustrated in stories like that of Tulsidas, a poet-saint whose intense love for his wife eventually evolved into unwavering devotion to Lord Rama. Through longing, heartbreak, and inner awakening, he came to see in his wife the divine he truly sought. His tale reflects the central theme of bhakti: the redirection of worldly love toward the divine source behind all that we cherish.
To nurture this devotion, Hinduism employs a rich tradition of myths, symbols, and rituals. These are not empty traditions, but living tools designed to help the devotee remember God and grow closer to Him. They stir the emotions, awaken the imagination, and keep the divine always present in the heart and mind.
Among the most central practices is japam, the repetition of God’s name. Repeating names like “Rama,” “Krishna,” or “Jesus” throughout the day anchors the mind in the presence of God. It’s a way of calling the Beloved, of constantly inviting God into our awareness and affections.
Bhakti also embraces different modes of love—each reflecting a different kind of relationship the soul might have with God. Some approach God as a child would a parent, full of trust and dependence. Others see God as a friend, confidant, or even as a lover. Still others serve God like a devoted servant to a master. Each mode reflects a unique spiritual temperament and offers a deeply personal connection to the divine.
Central to this relationship is the ishta devata—the chosen form of God. Devotees often select a specific manifestation of the divine, such as Rama, Krishna, Shiva, or the Divine Mother, to focus their love and worship. For some, Christ may serve this role. These divine forms are not seen as separate gods, but as windows into the One Reality, shaped in a way the heart can grasp and embrace.
Through prayer, song, storytelling, ritual, and daily remembrance, bhakti yoga transforms the seeker’s relationship to life itself. The world becomes a reflection of the divine, and every act of love becomes an act of worship. The ultimate aim is union with God—not by dissolving the self into a formless absolute, but by surrendering the self entirely in love.
Karma Yoga: The Way to God through Work
Karma yoga, the path to God through work, suits those inclined to action. The human body is built for activity—our organs, systems, and energy all converge on motion. Work is not just a necessity for survival; it fulfills a deep psychological need. People grow irritable without it and wither in forced idleness. Hinduism embraces this reality, teaching that one need not retreat from the world to find God—divine realization can be found in the heart of daily life.
The secret lies in transforming work into a spiritual path. This can be done in two ways, depending on one’s nature: emotionally, through bhakti (devoted service), or intellectually, through jnana (knowledge). Both aim to transcend the self. Every action changes us—if selfish, it reinforces the ego; if selfless, it erodes egoism and brings us closer to God.
Those with emotional leanings dedicate their work to God, detaching from personal outcomes. They see themselves as instruments, acting out of love and surrender. Each task becomes a sacred offering. The Bhagavad-Gita urges: “Whatever you do… do it as an offering to Me.” Devotion replaces ambition, and humility lightens the soul.
Those with a reflective nature take a different tack. They detach from the ego by identifying with their eternal Self, not the finite self that acts. The Gita advises: “You have the right to work, but not to the fruits thereof.” Work is done for its own sake, without clinging to results. In doing so, the ego weakens, and the true Self begins to shine through.
The story of the yogi and the scorpion captures this spirit: the yogi helps the creature again and again, despite being stung—because helping is his nature. Karma yogis, too, focus on the task at hand, calmly and fully, then release it without attachment. Success or failure, praise or blame—they remain steady.
Ultimately, whether through love or knowledge, the karma yogi aims to starve the ego. The bhakta seeks union with the Beloved; the jnani seeks to unveil the eternal witness within. Both paths lead to the same truth: that beneath our surface identities lies a deeper self, serene and unchanging, waiting to be known.
Raja Yoga: The Way to God through Psychophysical Exercises
Raja yoga, known in India as the “royal road to reintegration,” is a path to God through structured psychophysical experimentation. It appeals especially to those with a scientific mindset, offering a method to explore spiritual truths through direct, repeatable practice.
Unlike the West, which often distrusts personal experience in spiritual matters, India encourages an empirical approach to the inner world. Raja yoga begins with the hypothesis that our true selves are deeper and more layered than we typically realize. It invites those with enough drive to test this through disciplined steps, similar to a scientific experiment—if the steps fail to produce results, the hypothesis is rejected for that individual; but the claim is that, properly followed, they lead to transformative insight.
The self is viewed as composed of four layers: the body, the conscious mind, the individual subconscious shaped by past experiences, and finally, a fourth, deepest layer—pure Being, infinite and eternal. This final layer is what raja yoga aims to uncover.
This inward journey requires withdrawal from external distractions and calls for a total commitment to inner exploration. The yogi seeks not just answers to personal problems, but a connection to the universal source of renewal and truth.
Raja yoga proceeds through eight steps:
- Moral Preliminaries (Part 1 – Abstentions / Yamas):
To quiet bodily and mental disturbances, practitioners adopt five abstentions: from harm, lying, stealing, sensuality, and greed. - Moral Preliminaries (Part 2 – Observances / Niyamas):
They also cultivate five observances: cleanliness, contentment, self-control, study, and devotion. These practices prepare the spirit for deeper work. - Postures (Asanas): The body must be stable and quiet, free from discomfort or drowsiness. A balanced posture, especially the lotus position, supports stillness and alertness needed for meditation.
- Breath Control (Pranayama): Untrained breathing disrupts concentration. Raja yoga teaches control over breath to reduce these disturbances, aiming for stillness and even breath patterns that calm the mind.
- Sense Withdrawal (Pratyahara): The yogi must turn attention away from the senses. Like someone so focused they don’t hear a spoken word, the practitioner learns to close the “doors of perception” to turn fully inward.
- Concentration (Dharana): Now free from external distractions, the yogi focuses the mind on a single object. But the mind resists—racing with thoughts, daydreams, and memories. Concentration teaches the mind to stay fixed like a steady flame, increasing its power and clarity.
- Meditation (Dhyana): Concentration deepens into meditation, where the mind flows uninterrupted toward its object. The sense of separateness between subject and object begins to dissolve.
- Absorption (Samadhi): Finally, meditation culminates in full union—the merging of self and object. In this state, duality disappears and the yogi experiences pure Being directly.
Done rightly and with guidance, raja yoga promises not only deep insight into the self, but the transformation of the self—awakening a universal, perfected spirit within.
Hinduism, one of the world’s oldest and most complex religions, is remarkably broad and inclusive. At its core, according to Huston Smith’s interpretation, it is built on a fundamental principle: You can have what you want. This idea is not a vague promise but a structured understanding of human aspirations and the paths people take in search of fulfillment. The question then arises—what do people truly want?
Hindu thought recognizes that human desires generally evolve through different stages, and it categorizes these aspirations into four primary goals of life, known as the Purusharthas: Kama (pleasure), Artha (success), Dharma (duty), and Moksha (liberation). The first two—pleasure and success—belong to what is called the Path of Desire, while the latter two belong to the Path of Renunciation, where one seeks fulfillment beyond the material world.
The Path of Desire: Pleasure and Success
The first and most immediate goal in life is pleasure (Kama). Hinduism does not deny or condemn the human desire for pleasure. On the contrary, it acknowledges that pleasure is a natural and legitimate pursuit. Whether in the form of sensory enjoyment, love, art, music, or companionship, pleasure is something that people seek instinctively.
Hinduism even provides guidance on how to experience pleasure wisely, emphasizing refinement and balance. However, over time, individuals may come to see that pleasure alone is not fully satisfying. It is fleeting, temporary, and often self-centered. No matter how much pleasure one experiences, it is never enough to provide lasting fulfillment. Eventually, many people find themselves yearning for something more.
This leads to the second great pursuit: worldly success (Artha). Success takes many forms—wealth, power, and social recognition. Unlike pleasure, which is primarily personal, success is more outward-facing. It grants influence, security, and a sense of achievement. Hinduism does not discourage this pursuit either. In fact, it acknowledges the importance of stability, prosperity, and responsibility in society.
However, as with pleasure, success has its limitations. First, it is competitive—one person’s gain often comes at another’s loss. Second, it is insatiable—there is always more to achieve, and the satisfaction of success is often short-lived. Lastly, it is temporary—wealth, power, and fame do not last beyond one’s lifetime. A person who has achieved great success may still feel a deeper longing, sensing that there must be something beyond material accomplishments.
At this point, an individual may begin to question: Is there something greater than pleasure and success? Hinduism teaches that when a person reaches this stage of understanding, they are ready to move beyond the Path of Desire.
The Path of Renunciation: Duty and Liberation
For those who seek something beyond personal pleasure and success, the next stage is Dharma (duty and righteousness). Dharma represents living in accordance with moral principles, responsibilities, and a sense of greater purpose. It involves serving others, upholding justice, and fulfilling one’s role in society. While it may require sacrifice, many people find deep satisfaction in dedicating themselves to a cause, a family, or a community.
Dharma is considered a higher pursuit than pleasure or success because it shifts the focus away from self-centered desires toward the well-being of others. A person following Dharma is no longer just thinking about what they can gain but about what they can give. However, even Dharma is not the ultimate goal. Though it provides a sense of meaning, it still belongs to the world of temporary experiences.
The highest and final goal, according to Hinduism, is Moksha (liberation). Moksha is the ultimate freedom—the release from the cycle of birth and rebirth (samsara). It is the realization of one’s true nature, which is beyond worldly attachments and limitations. In Hindu philosophy, this is the stage where one understands that they are not just an individual self (Atman) but part of a greater, infinite reality (Brahman). Achieving Moksha means reaching a state of deep inner peace, wisdom, and spiritual enlightenment.
A Gradual Awakening
Hinduism teaches that people do not need to rush toward renunciation or force themselves to give up pleasure and success prematurely. Each stage of life has its purpose, and desires should not be suppressed but understood and experienced fully. The natural progression from seeking pleasure, to achieving success, to embracing duty, and finally to seeking liberation is part of life’s journey.
Not everyone reaches the final stage in a single lifetime, and that is okay. Hinduism recognizes that people move at different paces and that all desires are valid as long as they are pursued with awareness and responsibility. The key is to recognize when a desire has been fulfilled and when it is time to move toward something greater.
Ultimately, Hinduism does not impose a single path but offers a framework for understanding human aspirations. It gently guides individuals toward self-discovery, allowing them to seek what they want—until they are ready to seek what they truly need.
I was curious to learn what chatgpt 4 would say about the plague of Lucusts in the Book of Revelation, chapter 9:1-12. This is what I got initially:
Revelation 9 is a chapter in the Bible that describes two of the seven trumpet judgments, which are part of the apocalyptic visions revealed to the Apostle John. The chapter is vivid and symbolic, depicting the unleashing of destructive forces upon the earth. Here’s a summary of the main points:
1. The Fifth Trumpet: The Plague of Locusts (Revelation 9:1-12)
- The Fallen Star: The chapter begins with a star that had fallen from heaven to earth. This star is often interpreted as a fallen angel, possibly Satan or a powerful demon. The star is given the key to the Abyss (a bottomless pit), symbolizing a release of evil forces.
- The Abyss Opens: When the Abyss is opened, smoke rises, darkening the sky, and out of the smoke come locusts with the power to torment people. These locusts are not ordinary insects; they are symbolic creatures with features resembling horses, human faces, women’s hair, lions’ teeth, and tails like scorpions.
- The Torment: The locusts are commanded not to harm the earth’s vegetation but only the people who do not have the seal of God on their foreheads. The torment they inflict is so intense that people will seek death but will not find it. The torment lasts for five months.
- The King of the Locusts: The leader of these locusts is named Abaddon in Hebrew and Apollyon in Greek, both meaning “destroyer.” This figure is associated with destruction and chaos.
I then asked about the main interpretations found on the internet:
The fifth trumpet in Revelation 9, which describes the release of locust-like creatures from the Abyss, has been interpreted in various ways throughout Christian history. These interpretations generally fall into four broad categories: historical, futurist, preterist, and spiritual/symbolic. Here’s a summary of each approach:
1. Historical Interpretation
- Explanation: This view sees the events described as symbolic of historical events that have already occurred or were occurring at the time of the interpretation.
- Application to the Fifth Trumpet:
- The “fallen star” is often interpreted as a significant historical figure, such as a military leader, religious figure, or even Satan himself, symbolizing the release of destructive forces in history.
- The “locusts” are sometimes seen as representing invading armies or political entities that brought widespread suffering and destruction. For example, some interpreters from the Reformation period viewed the locusts as representing the rise of Islam or specific invasions by groups like the Saracens.
- The five-month period is sometimes interpreted as a specific historical duration of intense suffering or a period of persecution by a particular regime.
2. Futurist Interpretation
- Explanation: Futurists believe that the events described in Revelation, including the fifth trumpet, will occur in the future, particularly during a seven-year period known as the Great Tribulation.
- Application to the Fifth Trumpet:
- The “fallen star” is often identified with Satan or a high-ranking demonic being who will be given the authority to release demons from the Abyss in the end times.
- The “locusts” are viewed as demonic beings that will literally torment people during the Great Tribulation. Their bizarre appearance is often taken literally, though some see it as representing their terrifying and supernatural nature.
- The torment inflicted by these locusts, which causes people to wish for death but not find it, is seen as a future judgment on those who have rejected God.
3. Preterist Interpretation
- Explanation: The preterist approach interprets Revelation as describing events that took place in the first century, particularly the destruction of Jerusalem in 70 AD and the persecution of early Christians.
- Application to the Fifth Trumpet:
- The “fallen star” might be seen as a symbol of a specific Roman or Jewish leader who played a role in the events leading up to the destruction of Jerusalem.
- The “locusts” could symbolize the Roman armies or other forces that brought devastation to Judea, particularly in the siege of Jerusalem. Their torment of those without the “seal of God” might refer to the suffering of the Jewish people who did not accept Christ.
- The five months could correspond to a specific period during the siege or another historical event relevant to that time.
4. Spiritual/Symbolic Interpretation
- Explanation: This interpretation sees the events in Revelation, including the fifth trumpet, as symbolic of ongoing spiritual realities rather than specific historical events.
- Application to the Fifth Trumpet:
- The “fallen star” could represent the fall of a spiritual leader or an angelic being, symbolizing a release of evil influences in the world.
- The “locusts” are seen as representations of spiritual or psychological torment, symbolizing the inner anguish and despair that come from separation from God. This torment might be seen as part of the ongoing struggle between good and evil in the human soul.
- The five-month period could symbolize a limited but intense period of spiritual trial or temptation that believers or humanity as a whole must endure.
Additional Interpretations:
- Catholic Interpretation: Catholic interpretations often align with the symbolic or historical perspectives, emphasizing the role of the Church and the spiritual battle against evil forces. The locusts could be seen as symbolic of heresies or destructive ideologies that torment the soul.
- Dispensational Interpretation: In dispensationalist thought, which is a specific branch of futurism, the events are seen as part of a literal, future tribulation period. The locusts might be understood as actual demonic entities or even as a metaphor for modern warfare technology, like helicopters, depending on the interpreter.
- Moral/Allegorical Interpretation: Some interpret the passage allegorically, seeing the locusts as representing sins, vices, or false teachings that torment those who are not protected by the “seal of God,” which could represent faith or righteousness.
Each interpretation offers a different lens through which to understand the vivid and disturbing imagery of the fifth trumpet in Revelation 9, reflecting broader theological perspectives and historical contexts.
More details about the Dispensational interpretation:
The dispensational interpretation of Revelation 9, particularly the fifth trumpet, is a specific type of futurist interpretation commonly associated with dispensationalist theology. Dispensationalism is a framework for interpreting the Bible that sees history as divided into different periods or “dispensations” in which God interacts with humanity in distinct ways. Here’s a detailed look at how dispensationalists interpret the fifth trumpet:
Overview of Dispensationalism
- Distinct Dispensations: Dispensationalism views history as divided into several dispensations, each with a specific way that God relates to humanity. The current dispensation is often seen as the “Church Age,” and the events described in Revelation are believed to occur during the final dispensation, often called the “Tribulation.”
- Literal Interpretation: Dispensationalists tend to interpret biblical prophecies, including the Book of Revelation, in a more literal manner. This means that they often view the events described as actual future occurrences rather than purely symbolic or allegorical.
Interpretation of the Fifth Trumpet (Revelation 9:1-12)
- The Fallen Star:
- Literal Being: The fallen star is usually identified as a literal being, often believed to be Satan or a high-ranking demon. This being has been given authority by God to open the Abyss, releasing the forces of evil upon the earth. This interpretation aligns with the dispensationalist view that the Tribulation is a time of increased demonic activity.
- Satan’s Role: Some dispensationalists specifically link the fallen star to a moment when Satan is cast down from heaven, as described in other parts of Revelation (e.g., Revelation 12:7-9). This event marks the beginning of Satan’s intensified assault on humanity during the Tribulation.
- The Abyss and the Locusts:
- Literal Demonic Creatures: The locusts are seen as actual demonic entities that will be released during the Tribulation. These creatures are not considered symbolic but are interpreted as real, malevolent beings with supernatural characteristics. Their strange appearance—resembling horses, with faces like humans, crowns of gold, hair like women, teeth like lions, and tails like scorpions—is often taken at face value, emphasizing their terrifying nature.
- Demonic Torment: These demonic locusts are given the power to torment people who do not have the “seal of God” on their foreheads. In dispensational thought, the “seal of God” could represent those who have come to faith during the Tribulation, possibly a specific group of believers who are protected from this particular judgment.
- Advanced Technology Interpretation: Some dispensationalists, especially those influenced by modern technological developments, have speculated that the description of the locusts might be a metaphor for advanced military technology. For example, they might suggest that the locusts are a prophetic vision of attack helicopters or other war machines that John, with his first-century perspective, described using the imagery familiar to him.
- The Five Months of Torment:
- Literal Time Period: Dispensationalists typically interpret the five months as a literal time period during the Tribulation when these demonic creatures will inflict torment on humanity. This period is characterized by intense suffering, where people will seek death but will be unable to die. The inability to die may be seen as a supernatural restraint imposed by God to prolong the suffering as part of His judgment.
- Psychological and Physical Suffering: The torment is often interpreted as both psychological and physical, inflicted directly by these demonic beings. This aligns with the dispensationalist view that the Tribulation will be a time of unprecedented suffering and chaos on earth.
- The King of the Locusts: Abaddon/Apollyon:
- Literal Demonic Leader: Abaddon (Hebrew) or Apollyon (Greek), meaning “Destroyer,” is viewed as the literal leader of these demonic forces. He is often identified as a powerful demon or even Satan himself, who leads the locusts in their mission of destruction.
- Personification of Destruction: In dispensationalist thought, this figure represents the personification of destruction and is a central agent in carrying out the judgments of God during the Tribulation.
Significance in Dispensational Theology
- Judgment and the End Times: The fifth trumpet is seen as one of a series of escalating judgments that God pours out during the Tribulation, leading up to the Second Coming of Christ. Dispensationalists believe that these judgments are literal events that will unfold in the future.
- Separation of the Church and Israel: Dispensationalism often emphasizes a distinction between the Church (believers in Christ during the Church Age) and Israel (the Jewish people and those who come to faith during the Tribulation). The locusts’ torment might be seen as targeting those who are not part of the Church (which some dispensationalists believe will be raptured before the Tribulation) and who do not bear the seal of God.
- Encouragement for Believers: While dispensationalists believe that the Tribulation will be a time of great suffering, they also see these events as ultimately leading to the return of Christ and the establishment of His millennial kingdom. This future hope provides encouragement for believers to remain faithful.
Modern Dispensational Interpretations
- Popular Culture Influence: Some modern dispensationalist interpretations have been popularized through books, films, and other media, such as the “Left Behind” series. These interpretations often dramatize the events of Revelation, including the fifth trumpet, with an emphasis on their literal fulfillment in the near future.
- Prophetic Speculation: Dispensationalists sometimes engage in prophetic speculation, trying to identify current events or technological developments that might relate to the events described in Revelation. The imagery of the fifth trumpet, with its bizarre and terrifying locusts, often serves as a focal point for such speculation.
In summary, the dispensational interpretation of the fifth trumpet in Revelation 9 is characterized by a literal understanding of the text, viewing the locusts as actual demonic beings or possibly modern military technology that will be unleashed during a future period of intense judgment known as the Tribulation. This interpretation fits within the broader dispensational framework, which sees the Book of Revelation as a roadmap for future events leading to the end of the age and the return of Christ.
And finally what Latter-day Saints authors and prophets have said about it:
Latter-day Saints (LDS), or members of The Church of Jesus Christ of Latter-day Saints, have their own perspectives on the Book of Revelation, including Revelation 9. The teachings and interpretations provided by LDS leaders and scholars often emphasize symbolic meanings, spiritual preparation, and the fulfillment of prophecies within the context of the restoration of the gospel. While there isn’t an exhaustive doctrinal stance on every detail in Revelation 9, certain key themes have been addressed by LDS leaders and authors.
General LDS Perspective on Revelation
- Prophecy and Symbolism: LDS teachings generally regard the Book of Revelation as highly symbolic, with its prophecies relating to the last days and the Second Coming of Jesus Christ. The events described are seen as both literal and symbolic, with a strong emphasis on spiritual preparedness.
- Revelation as a Sealed Book: LDS theology, informed by the Book of Mormon and other modern revelations, sometimes speaks of the Book of Revelation as a “sealed” book, meaning its full understanding may be revealed progressively as the end times approach.
Interpretations of Revelation 9
- The Fifth Trumpet and the Locusts:
- Symbolic Representation of Evil: LDS commentators and leaders often interpret the locusts in Revelation 9 as symbolic representations of evil influences and demonic forces that will be unleashed in the last days. The locusts’ power to torment those without the “seal of God” is seen as indicative of spiritual and moral challenges that will afflict those who are not spiritually protected.
- Warnings for the Last Days: The torment described in Revelation 9 is often understood as a warning for those living in the latter days to be spiritually vigilant. This includes staying true to the covenants made with God, remaining righteous, and being prepared for the trials that will precede the Second Coming.
- The Fallen Star:
- Satan or a Fallen Angel: Similar to other Christian interpretations, LDS teachings often view the fallen star as representing Satan or a powerful fallen angel who is given temporary power to unleash destructive forces. This aligns with broader LDS teachings about the war in heaven, where Satan and his followers were cast out, and their ongoing opposition to God’s plan.
- The Abyss and the Role of Evil:
- The Release of Evil: The opening of the Abyss and the release of the locusts are seen as symbolic of the unleashing of evil in the world as part of the last days. LDS teachings emphasize that God permits this as part of the testing and purification of humanity, allowing evil to have its moment before being ultimately defeated.
- Spiritual Protection: The “seal of God” mentioned in Revelation 9 is interpreted by LDS leaders as symbolic of those who are spiritually protected through their faithfulness to God’s commandments. This protection is particularly relevant in LDS teachings about the latter days, where remaining true to the faith is seen as essential for withstanding the challenges ahead.
- Modern Prophetic Teachings:
- Warnings from LDS Prophets: Modern LDS prophets have often used the imagery of Revelation, including the fifth trumpet, to emphasize the importance of spiritual readiness and the reality of Satan’s influence in the world. While they may not provide detailed interpretations of every symbol in Revelation 9, they often refer to the need to be vigilant against spiritual dangers.
- Emphasis on Preparation: LDS teachings stress the importance of preparing for the Second Coming of Christ, which includes being aware of the signs of the times. The locusts’ torment is often cited as a reminder of the suffering that comes from spiritual unpreparedness and the need to remain steadfast in the faith.
Additional Context from LDS Scripture
- Doctrine and Covenants: In LDS theology, additional revelations found in the Doctrine and Covenants (D&C) provide further insight into the last days. For example, D&C 88 discusses the sequence of events leading up to the Second Coming, including the sounding of trumpets by angels, which parallels the trumpet judgments in Revelation.
- The Role of Satan in the Last Days: LDS teachings about the latter days often emphasize the role of Satan and his followers in trying to disrupt God’s plan. The imagery in Revelation 9 of demonic forces tormenting humanity is seen as symbolic of the increasing spiritual warfare that will occur as the world moves closer to Christ’s return.
LDS Authors and Scholars
- Commentaries and Publications: LDS authors and scholars, such as Bruce R. McConkie, have written extensively on the Book of Revelation. In his work “Doctrinal New Testament Commentary”, McConkie interprets the fifth trumpet as representing the unleashing of evil in the last days and emphasizes the need for the faithful to endure.
- Educational Materials: LDS educational materials, such as the “Institute Manual for the New Testament”, also provide interpretations of Revelation, often focusing on the broader themes of spiritual warfare, the triumph of good over evil, and the ultimate victory of Christ.
Conclusion
The LDS interpretation of Revelation 9 and the fifth trumpet is characterized by a focus on the symbolic nature of the events described. The imagery of the locusts, the fallen star, and the torment of humanity is understood as part of the broader narrative of the last days, emphasizing the need for spiritual readiness, adherence to God’s commandments, and the protection that comes from being “sealed” by God. LDS teachings encourage members to see these prophecies as both warnings and promises, highlighting the importance of faithfulness in the face of coming trials.
Book of Mormon Videos are a series of videos that dramatize and depict parts of The Book of Mormon: Another Testament of Jesus Christ. The videos are intended to help people learn from the book and are available for both children and adults. Some videos include stories such as “Captain Moroni”, “Helaman’s faithful stripling warriors”, and “The Lord Delivers the People of Limhi and Alma”. Others cover topics such as prophecies, teachings, and testimonies about Jesus Christ, and the Savior’s appearance to the Nephites.
The videos are available in multiple languages, including as many as 60 for the 2024 series. Some examples of videos in the series include:
- 2 Nephi — Enos: Focuses on the prophets Nephi, Jacob, and Enos
- Mosiah — Alma: Covers more than 200 pages of content from the book
- Special episodes: Includes a video that connects the end of the Book of Mormon with its discovery hundreds of years later.
This series of will take you on their journey into the wilderness, across the ocean to a new promised land, and through the subsequent events of a thousand years of growth, cultural development and decay, political and military campaigns, and above all, the personal ministry of the resurrected Lord Jesus Christ.
Top 20 Quotes from “The Infinite Atonement”
“Elder Neal A. Maxwell suggests that the prime reason the Savior personally acts as the gatekeeper of the celestial kingdom is not to exclude people, but to personally welcome and embrace those who have made it back home.” ―
“We become like those things we habitually love and admire. And thus, as we study Christ’s life and live his teachings, we become more like him.” ―
“Every temptation proves a crossroad where we must choose between the high road and the low road. On some occasions it is a trial of agonizing frustration. On other occasions, it is a mere annoyance, a nuisance of minor proportions. but in each case there is some element tot uneasiness, anxiety, and spiritual tugging–ultimately a choosing that forces us to take sides. Neutrality is a nonexistent condition in this life. We are always choosing, always taking sides. That is part of the human experience–facing temptations on a daily, almost moment-by-moment basis–facing them not only on the good days but on the days we are down, the days we are tired, rejected, discouraged, or sick. Every day of our lives we battle temptation–and so did the Savior. It is an integral part of the human experience, faced not only by us but also by him. He drank from the same cup.” ―
“Satan has been successful in diverting much of the Christian world’s attention from the one doctrine that can save us, the Atonement of Jesus Christ, to the ancillary doctrines that have meaning only because they draw their sustenance from this redeeming event. Like a skilled magician, Satan’s every move is to divert our attention and dilute our focus from the primary object at hand, namely Christ’s atoning sacrifice, in hopes we will turn exclusively to doctrines of secondary and far lesser import” ―
“The Atonement of Jesus Christ outweighs, surpasses, and transcends every other mortal event, every new discovery, and every acquisition of knowledge, for without the Atonement all else in life is meaningless.” ―
“The powers of the Atonement do not lie dormant until one sins and then suddenly spring forth to satisfy the needs of the repentant person. Rather, like the forces of gravity, they are everywhere present, exerting their unseen but powerful influence.”
―
“Part of the human experience is to confront temptation. No one escapes. It is omnipresent. It is both externally driven and internally prompted. It is like the enemy that attacks from all sides. It boldly assaults us in television shows, movies, billboards, and newspapers in the name of entertainment or free speech. It walks down our streets and sits in our offices in the name of fashion. It drives our roads in the name of style. It represents itself as political correctness or business necessity. It claims moral sanction under the guise of free choice. On occasion it roars like thunder; on others it whispers in subtle, soothing tones. With chameleon-like skill it camouflages its ever-present nature, but it is there–always there.” ―
“If the Atonement is the foundation of our faith (and it is), then no one should be content with a casual acquaintance of this doctrine. Instead, the Atonement should be paramount in our intellectual and spiritual pursuits.” ―
“The Savior was no ivory-tower observer, no behind-the-lines captain… The Savior was a participant, a player, who not only understood our plight intellectually, but who felt our wounds because they became his wounds.” ―
“The Atonement is our singular hope for a meaningful life.” ―
“President Gordon B. Hinckley spoke of its relationship to other events in world history: “When all is said and done, when all of history is examined, when the deepest depths of the human mind have been explored, there is nothing so wonderful, so majestic, so tremendous as this act of grace.” ―
“This is the exalting quality—to become so perfected in our lives that not only do we live with God, but we become like him. This is the ultimate oneness. Oneness is not only a matter of geography, but of identity. The issue is not just where we live, but what we become. To live with God does not assure us we will be like him. All who live in the celestial kingdom dwell with God, but only those who are exalted become as he is. The objective of the Atonement is not just to cleanse us, but to so transform our lives and our way of thinking and acting that we become like God.” ―
“There was something in the Savior’s descent that made possible man’s ascent.” ―
“A cathedral without windows, a face without eyes, a field without flowers, an alphabet without vowels, a continent without rivers, a night without stars, and a sky without a sun—these would not be so sad as a . . . soul without Christ.” ―
“If there had been no Atonement of Jesus Christ, there would have been a terrifying oneness—a negative atonement so to speak—a living with and becoming like the Evil One.” ―
“his heart ruptured or broke in response to infinite suffering, then the fact that it happened on the cross, not in the Garden, would suggest that the cross may indeed have been the climax of his universal suffering.” ―
“The Savior’s message was essential to our salvation, but his personal exposition of it was not. President J. Reuben Clark Jr. gave this caution: “Brethren, it is all right to speak of the Savior and the beauty of his doctrines, and the beauty of the truth. But remember, and this is the thing I wish you . . . [to] always carry with you, the Savior is to be looked at as the Messiah, the Redeemer of the world. His teachings were ancillary and auxiliary to that great fact.” ―
“C. S. Lewis: “No man knows how bad he is till he has tried very hard to be good. A silly idea is current that good people do not know what temptation means. This is an obvious lie. Only those who try to resist temptation know how strong it is. After all, you find out the strength of the German army by fighting it, not by giving in. You find out the strength of a wind by trying to walk against it, not by lying down. A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness. They have lived a sheltered life by always giving in. We never find out the strength of the evil impulse inside us until we try to fight it: and Christ, because He was the only man who never yielded to temptation, is also the only man who knows to the full what temptation means—the only complete realist” ―
“But how does the Atonement motivate, invite, and draw all men unto the Savior? What causes this gravitational pull– this spiritual tug? There is a certain compelling power that flows from righteous suffering– not indiscriminate suffering, not needless suffering, but righteous, voluntary suffering for another. Such suffering for another is the highest and purest form of motivation we can offer to those we love. Contemplate that for a moment: How does one change the attitude or the course of conduct of a loved one whose every step seems bent on destruction? If example fails to influence, words of kindness go unheeded, and the powers of logic are dismissed as chaff before the wind, then where does one turn…
In the words of the missionary evangelist, E. Stanley Jones, suffering has “an intense moral appeal.” Jones once asked Mahatma Gandhi as he sat on a cot in an open courtyard of Yervavda jail, “‘Isn’t your fasting a species of coercion?’ ‘Yes,’ he said very slowly, ‘the same kind of coercion which Jesus exercises upon you from the cross.'” As Jones reflected upon that sobering rejoinder, he said: “I was silent. It was so obviously true that I am silent again every time I think of it. He was profoundly right. The years have clarified it. And I now see it for what it is: a very morally potent and redemptive power if used rightly. But it has to be used rightly.” ―
“At some point the multitudinous sins of countless ages were heaped upon the Savior, but his submissiveness was much more than a cold response to the demands of justice. This was not a nameless, passionless atonement performed by some detached, stoic being. Rather, it was an offering driven by infinite love. This was a personalized, not a mass atonement. Somehow, it may be that the sins of every soul were individually (as well as cumulatively) accounted for, suffered for, and redeemed for, all with a love unknown to man. Christ tasted “death for every man” (Hebrews 2:9; emphasis added), perhaps meaning for each individual person. One reading of Isaiah suggests that Christ may have envisioned each of us as the atoning sacrifice took its toll—”when thou shalt make his soul an offering for sin, he shall see his seed” (Isaiah 53:10; emphasis added; see also Mosiah 15:10–11). Just as the Savior blessed the “little children, one by one” (3 Nephi 17:21); just as the Nephites felt his wounds “one by one” (3 Nephi 11:15); just as he listens to our prayers one by one; so, perhaps, he suffered for us, one by one. President Heber J. Grant spoke of this individual focus: “Not only did Jesus come as a universal gift, He came as an individual offering with a personal message to each one of us. For each one of us He died on Calvary and His blood will conditionally save us. Not as nations, communities or groups, but as individuals.”55 Similar feelings were shared by C. S. Lewis: “He [Christ] has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world.”56 Elder Merrill J. Bateman spoke not only of the Atonement’s infinite nature, but also of its intimate reach: “The Savior’s atonement in the garden and on the cross is intimate as well as infinite. Infinite in that it spans the eternities. Intimate in that the Savior felt each person’s pains, sufferings, and sicknesses.”57 Since the Savior, as a God, has the capacity to simultaneously entertain multiple thoughts, perhaps it was not impossible for the mortal Jesus to contemplate each of our names and transgressions in concomitant fashion as the Atonement progressed, without ever sacrificing personal attention for any of us. His suffering need never lose its personal nature. While such suffering had both macro and micro dimensions, the Atonement was ultimately offered for each one of us.” ―
#Ad The Infinite Atonement is probably the most comprehensive, yet understandable, treatment of the Atonement in our day. thoughtfully probes the infinite scope of this “great and last sacrifice,” describing its power and breadth and explaining how it redeems us all. It is an exploration of the Savior’s divinity and the depth of his love for mankind.
About the Author
Tad Richards Callister was the 21st Sunday School General President of the Church of Jesus Christ of Latter-day Saints from 2014 to 2019. He served previously in the church as a general authority from 2008 to 2014, including as a member of the Presidency of the Seventy from 2011 to 2014.
This brief video highlights the speech given recently at BYU by W. Bradford Wilcox where he discusses the necessity of adopting a marriage mindset in America. Wilcox, the director of the National Marriage Project, delivered this forum address on November 28, 2023.
Drawing inspiration from Greek mythology’s tale of King Midas, who, dissatisfied with his life, inadvertently turned his daughter into gold, Wilcox shared the story during a forum at Brigham Young University on November 28. He argued that contemporary society is plagued by a “Midas mindset,” where careers, education, and money take precedence over marriage and family.
Despite various articles advocating for freedom from family life as the key to happiness, Wilcox presented research indicating that married individuals tend to be happier than their single counterparts. Citing data from the General Social Survey, he emphasized that while education and satisfying jobs contribute to happiness, being married is a more potent predictor of happiness for ordinary Americans.
Wilcox highlighted additional benefits of marriage, such as married people in their 50s having ten times more financial assets than their single peers and happily married individuals experiencing longer lives. He asserted that the connections we form with others are more crucial to our well-being than material wealth, countering the priorities associated with the Midas mindset.
Despite the profound happiness that marriage brings, Wilcox expressed concern over a 65% drop in marriage rates since 1970, indicating that one in three young adults today may never marry. However, he identified four groups—Asian Americans, conservative people, religious people, and college-educated people—who consistently forge strong, happy marriages despite societal trends.
Wilcox outlined five key pillars for successful marriages: Communion (a “we before me” mindset), Children (recognizing their dependence on parental stability), Commitment (emphasizing fidelity and loyalty), Cash (acknowledging the practical importance of money), and Community (surrounding the couple with supportive relationships).
Contrary to popular opinions that frame tradition, especially religious tradition, as a hindrance to happiness, Wilcox presented survey findings showing that couples attending church together are almost 20 percentage points more likely to be very happy in their marriages. He urged the promotion of a “marriage mindset” in high schools, colleges, social media, churches, and homes to build a culture centered around the importance of love, rather than the illusory pursuit of gold.
About William Bradford Wilcox
William Bradford Wilcox is an American sociologist. He serves as director of the National Marriage Project and professor of sociology at the University of Virginia, senior fellow at the Institute for Family Studies, and a visiting scholar at the American Enterprise Institute.
Wilcox is the author of a forthcoming book “Get Married: Why Americans Must Defy the Elites, Forge Strong Families, and Save Civilization,” due to be published on February 13, 2024, by HarperCollins.[3] New York Times columnist David Brooks called the book “vitally important.” “As a culture, we could improve our national happiness levels by making sure people focus most on what is primary — marriage and intimate relationships — and not on what is important but secondary — their career,” Brooks writes (Wikipedia)
The world is in turmoil, with conflicts and wars erupting in various regions, leading some to ponder whether the impending Armageddon is on the horizon.
Throughout history, especially more recent history, there have been numerous instances where people believed the end was imminent, only to realize that it wasn’t, and it is likely to be a similar situation now.
Nonetheless, the path ahead appears to be discernible, and the scriptures provide insight into what we can anticipate in the near or distant future.
Armageddon is a name that has sparked literary and cinematic creations, along with endless commentary, evokes images of vast armies, suffering, and widespread destruction. Amid various speculations and non-scriptural embellishments, the question arises: What do we truly know about this pivotal event in world history, and how much can we trust the information we hear?
Prophets, both ancient and modern, have extensively addressed this final war ushering in the Millennium. Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah, John, Joseph Smith, and others have discussed this battle and its associated events. Joseph Fielding Smith, a Latter-day Saints prophet, emphasized the unanimity of these prophetic voices, stating that when the nations of the world gather against Jerusalem, the Lord will emerge from His hiding place.
Significance of the Name Armageddon
In southern Galilee, about 60 miles north of Jerusalem, lies the fertile Valley of Esdraelon, often called the “breadbasket of Israel.” Bounded by the Nazareth ridge to the north and Mount Carmel, Mount Gilboa, and Samaria’s hills to the south, this valley has a rich history of major battles.
The ancient Via Maris passed through this valley, with its fortified entrance guarded by the city of Megiddo, giving rise to the name “Armageddon” in the New Testament (Revelation 16:16).
Throughout history, the Valley of Armageddon has been the backdrop for significant conflicts, involving various armies, from Egyptian to Roman, Crusaders, Muslims, and modern Israeli and Arab forces.
Regarding the last great battle before the Savior’s return, John identified it as Armageddon in the book of Revelation. While the exact term “battle of Armageddon” is not found in scripture, it symbolizes the overarching war, mainly centered around Jerusalem, extending to Megiddo.
At the Second Coming, all nations will gather against Jerusalem in the Armageddon battle, culminating in Christ’s return and dramatic events. The Supper of the Great God and the war of Gog and Magog are related to this conflict.
President Joseph Fielding Smith emphasized that this great war will precede Christ’s return and lead to judgment, with the outcome at the siege of Jerusalem. These prophecies offer vital insights for those preparing for this significant world event.
Armageddon: The Setting
Prophetic scriptures outline crucial preconditions for the battle of Armageddon:
- The gathering of the house of Israel from among the Gentiles and their return to their homeland (Ezekiel 36:24; 37:21).
- The rebuilding and reoccupation of the land of Israel by the covenant people (Ezekiel 36:10–12, 33–36).
- The transformation of the land into a highly fertile and Eden-like region (Ezekiel 36:8, 29–30, 34–35).
- The reunification of Israel into one nation (Ezekiel 37:22).
- The reestablishment of Jerusalem as the capital city of the Israelites (Zechariah 1:16–17; 2:12; 12:6; 3 Nephi 20:46).
- The rise of Judah’s influence in politics and warfare (Isaiah 19:16–17; Zechariah 10:3, 5–6).
In the last days, a formidable alliance of Satan-serving organizations will emerge, identified by various names such as the “beast out of the sea” (Revelation 13:1), symbolizing earthly kingdoms, and the “great and abominable church,” “church of the devil,” “great whore,” and “mother of abominations” (Revelation 17:1, 5). Elder George Q. Morris of the Quorum of the Twelve Apostles noted that some totalitarian regimes in the 20th century were part of this coalition, bringing suffering and subjugation to a significant portion of the world’s population.
In essence, Armageddon’s stage is set by the fulfillment of these prophetic conditions and the emergence of these dark powers.
Armageddon: The Participants
Ezekiel and Jeremiah indicated key aspects of the Armageddon conflict:
- Ezekiel identified Gog of Magog, along with an alliance of Persia, Ethiopia, Libya, Gomer, and Togarmah, as those who would target Israel in the last days. These are symbolic names, so identifying modern nations isn’t straightforward.
- The prophets agreed that all nations would have some involvement in this alliance, with Israel being the primary target.
The army of Gog, described figuratively by the prophets, is portrayed as massive and formidable:
- Ezekiel depicted it as well-armed and numerous, like a storm covering the land.
- Daniel referred to the “king of the north” with an overwhelming, unstoppable army.
- Joel foresaw the largest army in history, disciplined, and virtually invincible.
- John the Revelator used imagery of locusts with lion-like teeth, iron breastplates, and advanced weaponry. The army was vast, with fire and smoke weapons.
False religious leaders performing miracles will play a role in gathering people into this unholy alliance. These miracles will deceive many, and the kings of the earth will be led to Armageddon by these false signs.
In summary, the Armageddon conflict is prophesied to involve several nations targeting Israel, with a formidable and technologically advanced army. Deceptive miracles will contribute to the gathering of the unholy alliance in the valley of Armageddon.
Gog Will Be Thwarted by the Power of Two Witnesses
A pressing question in the study of prophecy is how a small nation like modern Israel could stand against the world’s combined armies. The answer lies in the role of two crucial participants, often referred to as the “two witnesses,” “two olive trees,” and “two candlesticks” (Revelation 11:3–4).
Latter-day revelation clarifies that these are “two prophets” raised up for the Jewish nation after their gathering and Jerusalem’s construction (D&C 77:15). Elder Bruce R. McConkie suggested they might be high-ranking Church leaders and would have a prophetic ministry of similar length to the Savior’s.
These prophets will possess the power to pronounce significant judgments upon the earth (Revelation 11:5–6), similar to Elijah’s fire-calling abilities and Moses’ capacity to bring plagues.
Their miraculous powers appear to thwart Gog and his army from annihilating Israel. This force keeps the city and temple safe from total destruction during the Gentiles’ forty-two-month tread (Revelation 11:2).
Isaiah referred to these prophets as “two sons,” emphasizing their role as Israel’s sole hope of deliverance, being filled with the Lord’s divine fury (JST, Isaiah 51:19–20).
Armageddon: The Final Extremity
John’s vision reveals that the two prophets will eventually be captured and killed by the opposing army, and their bodies will be left in the streets of Jerusalem for “three days and a half.” The wicked forces will openly celebrate their deaths, signifying their deep spiritual corruption. Such a state of iniquity, akin to the Jaredites and Nephites, makes them ripe for destruction and cleansing when Jesus descends with His fiery chariots (Revelation 11:7–10).
During these “three days and a half,” the army will wreak havoc upon Jerusalem and the remaining Israelite population. Zechariah predicts that only one-third of Israel will survive this devastating event, with the city being taken, houses looted, and women subjected to violence, while half the city’s inhabitants are taken captive (Zechariah 14:1; 13:8–9; 14:2).
Armageddon: The Deliverance
In a pivotal moment for Israel, when it seems their annihilation is imminent, the Lord’s fury will be unleashed upon the world’s kingdoms (Ezekiel 38:18), and He will personally engage in battle against those nations (Zechariah 14:3).
The two prophets, who lay dead in Jerusalem’s streets, will be resurrected before the people’s eyes after “three days and a half.” A heavenly voice will call them up to heaven in a cloud, in full view of their enemies (Revelation 11:11–12). This resurrection, marked by a significant earthquake, will be a cataclysmic event, reshaping the world’s geography and resulting in the unification of land masses, a leveling of terrains, and the most massive earthquake ever witnessed (Revelation 16:17–21; Ezekiel 38:19–20; Haggai 2:6–7).
This earthquake will create a vast spring in Jerusalem, generating a new river flowing westward to the Mediterranean Sea and eastward to the Dead Sea, healing the latter’s waters and transforming it into a flourishing lake (Zechariah 14:8–9; Joel 3:18; Ezekiel 47:1–5).
Jerusalem’s hilly landscape will be smoothed into a plain, and the Mount of Olives will split, providing an escape route for the house of Israel (Zechariah 14:4–5).
During this time, the Lord’s fury will manifest through various judgments beyond the great earthquake:
- Gog’s army will turn on itself, possibly due to the panic and confusion of the earthquake (Ezekiel 38:21; Zechariah 14:13).
- A torrential rain of fire and hail, with hailstones weighing approximately 75.6 pounds, will rain down upon the army (Ezekiel 38:22; D&C 29:21; Revelation 16:21).
- A plague will afflict the army, causing widespread disease and calamity (Zechariah 14:12; D&C 29:18–20).
- As a result, only one-sixth of the invading army will survive the Lord’s judgments (Ezekiel 39:2), and their military power will be utterly destroyed. Within Jerusalem, 7,000 people will be slain, and one-tenth of the city will be demolished (Revelation 11:13).
The devastation will be so immense that for seven years, Israel will sustain itself from the spoils of war left behind. Burying the dead will take seven months, with teams searching for remaining bodies to cleanse the land (Ezekiel 39:8–16). The earth will be significantly affected, and Jeremiah prophesied of the Lord’s vengeance being poured out across the globe (Jeremiah 25:31, 33; Isaiah 34:2–3).
These events are collectively known as the great day of the Lord’s “sacrifice,” “controversy with the nations,” “supper of the great God,” and “the great winepress of the wrath of God.” Elder Charles W. Penrose summarized the sequence of events, highlighting Christ’s triumphant arrival as the mighty Deliverer, revealing His wounds to the worshipping Jews, and their conversion as they recognize Him as Jesus of Nazareth (Millennial Star, 10 Sept. 1859).
Armageddon: The End or the Beginning?
Armageddon marks the world’s end, signifying the “destruction of the wicked” (JS—M 1:4), but it paves the way for Christ’s millennial reign and an era of lasting peace lasting a thousand years. During this time, humanity will experience a period of righteousness, well-being, learning, prosperity, and safety (Isaiah 65:17–25; Zechariah 14:9, 16–20; D&C 84:98–102; 101:23–24; 133:52–56).
While the concept of Armageddon is unsettling, it is a necessary step due to the world’s wickedness and plays a crucial role in the Lord’s plan for global redemption.
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