To understand the role of a prophet, one must first understand how the highest levels of the Mormon church is organized. At the head of the church is the prophet. He is assisted by two counselors (advisors) who share the workload and are chosen by the prophet himself. No one seeks for the position or campaigns for it. The prophet alone makes the choice through prayer and inspiration. These three, known as the First Presidency, oversee the workings of the worldwide church.

The next level of leadership is the Quorum of the Twelve Apostles. They, like the First Presidency, are seen as prophets and they also have an intense workload in helping to lead the church. They are organized by seniority based on how long they’ve been an apostle.

One way in which the Catholics and Mormons differ is in how their highest leader is chosen. For the Mormons, there is no suspense, no voting, and no ceremony. While Catholics watch for smoke to let them know a choice has been made, Mormons already know who will lead them the moment the previous president dies. The process follows an established pattern and offers no surprises.

The first presidency is dissolved at the moment the president of the church dies, and the apostles are then officially leading the church as a body. At this moment, there are generally fourteen apostles, not twelve, since the two counselors are apostles as well, and they return to their place in the quorum. The highest ranking apostle, known as the president of the Quorum of the Twelve, leads the apostles. A meeting is held among the apostles, in which they discuss two options. One is to reorganize the First Presidency immediately. The other is to wait, and allow the apostles to continue leading for a time.

Once the decision is made to reorganize, the new prophet is selected in a unanimous decision by the apostles. The new prophet has always, from the beginnings of the church, been the longest serving apostle, which is why there is no surprise. Everyone knows who to expect, long before the need arises. The prophet chooses his new counselors and the First Presidency is organized and the apostle who has served the longest after the prophet is the new head of the Quorum of the Twelve. If that person was chosen as a counselor, the longest serving apostle not in the First presidency becomes the acting president of the Quorum of the Twelve Apostles. Later, the new prophet will select a new apostle to fill the vacancy in the Quorum.

Prophets have been authorized to speak for God from the earliest days of the Earth. Through Noah, Moses, Elijah, and others, God has communicated the teachings and requirements of His gospel through those chosen by Him.

Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. (Amos 3:7, King James version of the Holy Bible)

When the Church was restored, it naturally required a prophet, and there has been one leading the church continuously since its restoration in modern times.

The prophet is the only person who can receive revelation for the entire church. Each person in the world can, if he or she is worthy, receive personal revelation for his own life and anything he is responsible for, but the prophet alone is given the right to receive it for the church as a whole.

Although the prophets and apostles carry out various administrative duties, their primary purpose is to testify of the Savior. Just as Jesus’ apostles served as special witnesses to Him when He lived on earth, apostles today, and in every generation before and since, are instructed to testify of the divinity of Christ and to teach the people of His mission and His atonement.

Joseph F. Smith, a former prophet, said:

These twelve disciples of Christ are supposed to be eye and ear witnesses of the divine mission of Jesus Christ. It is not permissible for them to say, I believe, simply; I have accepted it simply because I believe it. Read the revelation, the Lord informs us they must know, they must get the knowledge for themselves. It must be with them as though they had seen with their eyes and heard with their ears and they know the truth. That is their mission, to testify of Jesus Christ and Him crucified and risen from the dead and clothed now with almighty power at the right hand of God, the Savior of the world. That is their mission, and their duty, and that is the doctrine and the truth that it is their duty to preach to the world and see that it is preached to the world.” (In Conference Report, Apr. 1916, p. 6; or Gospel Doctrine, p. 178.)

The president of The Church of Jesus Christ of Latter-day Saints is a prophet, seer, and revelator. Each of these terms has a specific meaning attached to it.

Although anyone who is worthy may receive personal revelation, the prophet of the church must be specifically called of God to hold that position. Bruce R. McConkie said:

“Bruce R. McConkie said:

A true prophet is one who has the testimony of Jesus; one who knows by personal revelation that Jesus Christ is the Son of the living God, and that he was to be—or has been—crucified for the sins of the world; one to whom God speaks and who recognizes the still small voice of the Spirit. A true prophet is one who holds the holy priesthood; who is a legal administrator; who has power and authority from God to represent him on earth. A true prophet is a teacher of righteousness to whom the truths of the gospel have been revealed and who presents them to his fellowmen so they can become heirs of salvation in the highest heaven. A true prophet is a witness, a living witness, one who knows, and one who testifies. Such a one, if need be, foretells the future and reveals to men what the Lord reveals to him.” (The Mortal Messiah, 2:169.)

A seer is a higher gift than the gift of prophecy. He is one who sees things we can’t see with our natural eyes. This describes Moses when he saw God, for instance. It describes prophets who have seen visions.

A revelator helps people to know of something that wasn’t known before. When a prophet explains a doctrine the people hadn’t previously heard of, he is being a revelator. When Joseph interpreted the dreams of the pharaoh.

The president of the Mormons is all of these things, as well as a witness of Christ and the president of the Church. The prophet isn’t considered holy or divine in any way and he is not worshipped. He is honored and respected, but only God and Jesus Christ are worshipped.

Mormons (the nickname for members of The Church of Jesus Christ of Latter-day Saints) do not follow this process. The term saint is used in the official name of the church and denotes, as used in the Bible, a community of people who followed God. The Encyclopedia of Mormonism states that Paul used the term to refer to baptized members of Christ’s church, utilizing the Greek word hagios, which can also mean set apart or holy. Paul uses this term in Philippians 1:1

Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

The term saints, as used by Mormons, mean that we are members of Jesus Christ’s own church. We are baptized in His name and have taken His name on ourselves. As Saints, we have a

special responsibility to live according to His teachings and to represent Him well.

Quentin L. Cook, a high-ranking church official said:

What does it mean to be a Saint? In the Lord’s Church, the members are Latter-day Saints, and they attempt to emulate the Savior, follow His teachings, and receive saving ordinances in order to live in the celestial kingdom with God the Father and our Savior Jesus Christ. The Savior said, “This is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do.

It is not easy to be a Latter-day Saint. It was not meant to be easy. The ultimate goal of living in the presence of God the Father and His Son, Jesus Christ, is a privilege almost beyond comprehension.

Quentin L. Cook, “Are You a Saint?,” Liahona, Nov 2003, 95-96

For Mormons, being a Saint is not something reserved for a few, but something every church member can and should do. Everyone has the same opportunity to serve God and to return to Him someday through the gift of the atonement of Christ. What does this mean in terms of everyday life?

Church leaders have counseled members to be in the world, but not of it. Mormons no longer need to live in separate communities in order to protect their lives, and so they live out in the world. Although they live in the world, working, going to school, and playing, they need not emulate the world. They know the standards God holds them to and they work hard to live them even when it means sacrifice. For a teenager, it means dressing fashionably, but modestly, holding herself or himself to a high moral standard while dating, and foregoing parties that might involve inappropriate behavior. For a child, it might be having the courage to tell a teacher she can’t participate in the tea party at school during Japanese Culture Day, because she doesn’t drink tea. For an adult, it might mean telling the boss he is sorry, but he can’t do what he was assigned to do because it is illegal-even though it might mean the loss of a job or promotion, and even if everyone else is doing it.

Church leaders have also counseled members to avoid worshipping any other God. Today, that generally means to avoid making anything more important than God and Jesus Christ, including fame, money, or popularity. For many in today’s world, the focus is on gaining material things. People spend tremendous hours not just earning what they need to have a reasonably nice life, but to have an expensive home, the latest fashions, and the most prestigious car. To do this, many of them must sacrifice other things, such as church attendance or integrity. To do this is to put the god of wealth before the only true God and Jesus Christ, their Savior. Wealth is often the “golden calf” of today’s world.

Another way members of God’s church honor Him and live up to their title of Saints is to respect and care for their families. Today, family life is often treated as a secondary activity in life. Mormons consider families to be God’s gift to them and to be a critical part of eternity, since Mormons also believe family life continues into the eternities. When your family will continue into death, it is well worth the sacrifices necessary to build a wonderful family. Mormons are taught to spend time with their spouses and children in meaningful ways. Some of this family time is outlined by the church-family scripture study and prayer, Family Home Evening, and Family Councils. Others are created by parents who work hard to find ways to strengthen their families and influence their children. These include setting aside time each day to talk, memorable outings, and shared volunteer work.

Mormons stay focused on God and Jesus Christ by attending church every Sunday. They attend as a family and even babies and small children attend the basic worship service, known as Sacrament Meeting, with their families. After that, they separate into groups for classes. This church attendance takes three hours. However, Mormons, unlike people in many other religions, consider the commandment to keep the Sabbath Day holy to be a literal one. The entire day is required to be devoted to spiritual pursuits. Once church ends, members return home and do only those tasks which are essential, including simple meal preparations and care of young children. On Saturday, they make preparations by cleaning the house, shopping, and preparing whatever needs to be done to keep the Sabbath Day focused on God. They read scriptures, work on church assignments, write in their journals, and find other ways to draw close to God. This time of spiritual focus each week allows them to face another week in the world with strength to withstand the worldly temptations and challenges and builds their relationship with the Savior.

Mormons don’t designate certain people as having attained Sainthood. Instead, each person works hard to be a true Saint-a follower of the Savior.

Although Mormons don’t participate in a formal ceremony, they do teach the principle behind it. As Pope John Paul II said, we must stand beside the Savior.

In the April 2009 General Conference of the Church of Jesus Christ of Latter-day Saints , whose members are often called Mormons, Jeffrey R. Holland gave a powerful talk on this subject, called “None Were With Him.” He spoke of how the Savior was abandoned during much of the challenging last days. He spoke of the abuse and denial not just of those who did not personally know and love Him, but also of the treatment from those within His personal circle, beginning with Judas, who knew Him, traveled with Him and taught the gospel. Peter, James, and John slept while the Savior atoned for the sins of everyone who ever had and ever would live, including those who slept outside the Garden after being asked to stay awake. In the final moments, Elder Holland wrote:

“Thus, of divine necessity, the supporting circle around Jesus gets smaller and smaller and smaller, giving significance to Matthew’s words: “All the disciples [left] him, and fled.”¹⁵ Peter stayed near enough to be recognized and confronted. John stood at the foot of the cross with Jesus’s mother. Especially and always the blessed women in the Savior’s life stayed as close to Him as they could. But essentially His lonely journey back to His Father continued without comfort or companionship.”

There was a spiritual purpose to this loneliness, as Jesus came to understand completely how it felt to be alone amidst suffering. However, Elder Holland offered this plea to Christians everywhere:

“Brothers and sisters, one of the great consolations of this Easter season is that because Jesus walked such a long, lonely path utterly alone, we do not have to do so. His solitary journey brought great company for our little version of that path-the merciful care of our Father in Heaven, the unfailing companionship of this Beloved Son, the consummate gift of the Holy Ghost, angels in heaven, family members on both sides of the veil, prophets and apostles, teachers, leaders, friends. All of these and more have been given as companions for our mortal journey because of the Atonement of Jesus Christ and the Restoration of His gospel. Trumpeted from the summit of Calvary is the truth that we will never be left alone nor unaided, even if sometimes we may feel that we are. Truly the Redeemer of us all said, “I will not leave you comfortless. [My Father and] I will come to you [and abide with you].”²⁰

My other plea at Easter time is that these scenes of Christ’s lonely sacrifice, laced with moments of denial and abandonment and, at least once, outright betrayal, must never be reenacted by us. He has walked alone once. Now, may I ask that never again will He have to confront sin without our aid and assistance, that never again will He find only unresponsive onlookers when He sees you and me along His Via Dolorosa in our present day. As we approach this holy week-Passover Thursday with its Paschal Lamb, atoning Friday with its cross, Resurrection Sunday with its empty tomb-may we declare ourselves to be more fully disciples of the Lord Jesus Christ, not in word only and not only in the flush of comfortable times but in deed and in courage and in faith, including when the path is lonely and when our cross is difficult to bear. This Easter week and always, may we stand by Jesus Christ “at all times and in all things, and in all places that [we] may be in, even until death,”²¹ for surely that is how He stood by us when it was unto death and when He had to stand entirely and utterly alone. In the name of Jesus Christ, amen.”

It could be said then, that Mormons carry out the Stations of the Cross every moment of every day, standing by the Savior, defending Him, serving as witnesses of Him, and making sure they give meaning to the Atonement of Jesus Christ. Their leaders teach them that ours is not a religion that can be lived only on Sundays for a few hours. It must be lived at all times in order to be meaningful.

One way Mormons stand by Jesus Christ is to set an example of Him. When we’re baptized we take on His name, and even young children, who can be baptized at age eight, are taught that this is a sacred responsibility. When we take on His name, we have a responsibility to represent what He believes as much as possible, and to make the word Christian a meaningful and positive word. We try our best never to degrade His sacred name. While no one but the Savior was ever perfect all the time, we have a responsibility beyond that of others when we call ourselves Christians.

The Lord does most of His work through other people. When someone needs to be fed, He points them out to a person who has food. When a child of God needs a home, it’s provided through inspired service of another human being. When Jesus makes us aware of another person in need, it is our responsibility to pay attention. If we look the other way, make excuses, or waste time analyzing whose responsibility it really is, we leave the Savior alone. When we study the commandments on Sunday, but forget them on Monday, we leave Him alone. When we falter and choose not to repent, we leave Him alone.

Stations of the Cross is a lovely way to remember the sacrifices Jesus made for us, strengthening their ability to do so all year. While Mormons don’t participate in this ritual, they have a sacred obligation to remember those sacrifices every day of the year, even without the reminder of ceremony.

Adam and Eve were created by Heavenly Father and placed into a peaceful place to begin their lives. We can think of this as replacing the protected childhood of most people. Here they had everything they could want and only one request to obey. This allowed them time to settle into their marriage and the unfamiliar world in which they were placed, and they could have chosen to stay there forever, had they wanted to do so. However, their progress would be very limited if they did so. They would not have children or progress through a normal lifespan. This would also mean they could not fulfill the purposes for which they were sent.

The story of Adam and Eve really begins long before their birth. Prior to the creation of the world, God createdspirits. These spirits had the form of the people who live on earth today, but did not have bodies. They did, however, have personality, talents, and the right to make choices. Each developed in his own way, becoming something of the person he would be on earth.

When life is too comfortable, progress is limited. God, wanting us to progress further, told us He would create for us a world. We would be able, when we came there, to have a body and a family. We would have a figurative veil drawn over us so we would be unable to remember our time in God’s presence. However, the Spirit of Christ and the Holy Ghost would testify to us quietly when we learned truth, if we were sincerely seeking truth. In this way, we’d be able to find our way back.

In order for this life to have meaning, we had to face trials, tribulation, hard work, and choices. In the Garden of Eden, none of that was possible. Adam and Eve understood they faced two conflicting set of instructions-to avoid the fruit of the tree and to go forth and multiply. Today, we often face conflicting instructions from God. For instance, a child is commanded to honor and obey his parents, but then might face a situation in which a parent instructs him to break another commandment. The child must then choose which commandment to obey. One of the challenges of mortal life is to use our agency and our wisdom to decide which commandment is the better part for that particular situation.

Adam and Eve would not raise a family in the shelter of the garden. Had they selfishly chosen to remain, we could not have come to earth. Eve chose the better part when she chose motherhood and made a decision to leave the garden, even though it meant hardship, suffering, and death, not just for her, but for all of us. It was the only way life on earth could have meaning and purpose.

Lehi, the first prophet of the Book of Mormon, explained it this way:

If Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end.

And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin.

But behold, all things have been done in the wisdom of him who knoweth all things.

And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall.” (2 Nephi 2:22-26)

These verses help us to understand that the ranges of emotion are essential to our learning in this mortal life. We can’t recognize or appreciate joy until we’ve experienced heartache. We couldn’t appreciate the pleasure of making good choices until we knew how sin affected our spirits. To experience all of this, we had to be in the world, not in the garden.

Mormons do not believe in original sin. The church has a statement of thirteen articles of faith, written by Joseph Smith. The second says, “We believe that men will be punished for their own sins, and not for Adam’s transgression.” While there are certainly consequences for our own lives in their choice, including that of death, the atonement protects us from being directly held responsible for another person’s choice.

Jesus Christ, in that same pre-mortal life, offered to serve as our redeemer. He alone would live a sinless life and then would atone for our sins in the Garden of Gethsemane, and following that, die for us on the cross. This made it possible for us to repent and be forgiven for our sins, and to live again after death. Because He atoned for our sins, we are not accountable for the choices made by Adam and Eve. We are accountable for only our own sins, and can repent only for those sins we ourselves committed.

We don’t have a very complete record of Adam and Eve’s time on earth, and so we don’t know a great deal about the thought process that went on. We do know that God’s plan for us was carried out.

Dallin H. Oaks, an apostle, helps us to understand the nature of the choice made by Adam and Eve, and explains how Mormons view them:

It was Eve who first transgressed the limits of Eden in order to initiate the conditions of mortality. Her act, whatever its nature, was formally a transgression but eternally a glorious necessity to open the doorway toward eternal life. Adam showed his wisdom by doing the same. And thus Eve and “Adam fell that men might be” (2 Ne. 2:25).

Some Christians condemn Eve for her act, concluding that she and her daughters are somehow flawed by it. Not the Latter-day Saints! Informed by revelation, we celebrate Eve’s act and honor her wisdom and courage in the great episode called the Fall (see Bruce R. McConkie, “Eve and the Fall,” Woman, Salt Lake City: Deseret Book Co., 1979, pp. 67-68). Joseph Smith taught that it was not a “sin,” because God had decreed it (see The Words of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook, Provo, Utah: Religious Studies Center, Brigham Young University, 1980, p. 63). Brigham Young declared, “We should never blame Mother Eve, not the least” (in Journal of Discourses, 13:145). Elder Joseph Fielding Smith said: “I never speak of the part Eve took in this fall as a sin, nor do I accuse Adam of a sin. … This was a transgression of the law, but not a sin … for it was something that Adam and Eve had to do!” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., Salt Lake City: Bookcraft, 1954-56, 1:114-15).

This suggested contrast between a sin and a transgression reminds us of the careful wording in the second article of faith: “We believe that men will be punished for their own sins, and not for Adam’s transgression” (emphasis added). It also echoes a familiar distinction in the law. Some acts, like murder, are crimes because they are inherently wrong. Other acts, like operating without a license, are crimes only because they are legally prohibited. Under these distinctions, the act that produced the Fall was not a sin-inherently wrong-but a transgression-wrong because it was formally prohibited. These words are not always used to denote something different, but this distinction seems meaningful in the circumstances of the Fall.” (Dallin H. Oaks, “‘The Great Plan of Happiness‘,” Ensign, Nov 1993, 72)

Local congregations, known as wards, are led by a bishop. The bishop is a man who holds the priesthood. The bishop has a family and a career, unless he’s retired, and so he is doing this work during his “free” time. This calling, which typically lasts five years, is a gift he gives to God, and is very demanding, since he does nearly everything a full-time pastor might do. He oversees the financial, temporal, and spiritual well-being of the ward, visits the sick, meets with those in need to determine how the church can help, counsels those who are having problems, and leads the program for teenage young men.

He has not been through a formal seminary program to learn how to do this job, although training is provided once he’s been chosen for the callings. His real training, however, comes through his day to day life. From the time he becomes a member of the church, he, like all church members, learns his duties to God and works to live them through the best of his ability. He studies the gospel, prays, and builds his relationship with God.

Because a Mormon bishop is living in the world, he understands the challenges those in his congregation are facing. As he raises his own family, and learns how to do this according to God’s plan, he is better able to guide those who come to him for counsel. As he goes to work each day and faces the challenges of working ethically in an unethical world, he finds ways to help others do the same. He learns to balance a busy life, and when others come to him because they’re struggling with this, he has first-hand experiences to offer them.

The church offers extensive opportunities for its members to learn how to lead, as well as to learn the gospel. Classes begin at eighteen months in the nursery, which is not a babysitting service, but an actual class. After attending the basic service, called Sacrament Meeting, with their parents, they go to the nursery for about an hour and a half while their parents attend or teach classes. During this time, they have a brief age-appropriate lesson on the Savior and His church, a spiritual music lesson, and other educational activities.

Children ages three to twelve attend Primary after the service. Here they meet in a larger mixed age group for music and a participatory lesson. Then they go to an age-based class to study the scriptures. Three-year-olds, called Sunbeams, learn about all the scriptures throughout the year. Children ages four to eight, called CTRs (Choose the Right), have a two year rotation, with the Bible taught one year, and the Book of Mormon and Church history taught the next. When they return to a previous lesson book, it is taught at a higher level because they are older. The remaining children, called Valients, have a four year rotation that mirrors that of the teenagers and adults, but is taught at their level. They learn the same portion of scripture as older family members in a given week, so they can discuss it as a family. This rotation includes a year each of Old Testament, New Testament, Book of Mormon, and Church history.

Children eight to eleven also have a weekday program. Boys participate in Cub Scouts, and girls have their own program, called Activity Days. In areas where Boy Scouting is not approved by the church, the boys use the activity day program as well. This program allows children to take what they’ve learned on Sundays and apply it in real life. They learn service, practical life skills, and religion in a hands-on way.

Teenagers have their own programs. On Sundays, they attend Sunday School, using the four year rotation described above. These classes combine boys and girls, but in a congregation with enough teenagers, they are in classes containing two ages (twelve and thirteen year olds are in one class, for example.) Then they divide by gender and age, and attend either Young Mens or Young Womens. Here they learn how to apply the teachings of the Savior to real life.

During the week, teenagers have a weekly evening activity night where, like the Activity Days program, they learn real life skills. Girls work on a program called Personal Progress. Boys continue with the Scouting program, or, if Scouting is not approved for their area, use the Personal Progress program. Each class, consisting of two age groups, has a youth leadership team, consisting of the class president and two counselors. They work under the direction of their adult leaders to create and carry out their own program, and through this, begin to prepare for adult leadership. Youth plan and conduct their meetings, and take responsibility, as far as they’re able, for the well-being of their classmates. Adult leaders use shadow leadership to teach them how to lead.

Teenagers also attend a daily religion class, called Seminary, during the school year. This is either held during the school day, or in areas with fewer church members, early in the morning before school. This is an in-depth and academic study of religion and the scriptures. It also follows a four year scripture study rotation, although they study each book a different year than it is studied on Sundays.

Adults lead each of the auxiliary programs of the church, and learn valuable leadership skills that serve them both in the world and in the church. By the time a man might be called to be a bishop, it is likely he has held many positions in the church, giving him a good understanding of how the church operates and how to be a good leader.

However, because no one is formally trained, and because leadership positions are given to help us learn and grow, members understand their leaders are ordinary people, learning and growing as they do. They aren’t chosen for their resumes, but because God needed them in that position for His own purposes. This knowledge helps Mormons to be patient and loving with their leaders. They learn to love, respect, and pray for their leaders, and to trust God’s choices.

There are several aspects of Mormon beliefs that must be understood before this question can be answered. The first is that Mormon beliefs do not include the trinity. While they believe in God, Jesus, and in the Holy Ghost, they do not teach that they are the same being. They are three very distinct beings, wholly unified in purpose. For more on this, please read:

How Could Jesus Pray to Himself?

The second important point of Mormon doctrine is that we lived with God before we were born. God created our spirits and we lived with Him for a time before coming to earth.

These two teachings are important because they explain why we don’t feel we need to pray to Mary in order to get God’s attention. It is sometimes explained that if we’re in a noisy room, we will notice, despite the din, the voice of someone we know and love. This is why some people pray to Mary-because when billions are praying, Jesus will hear His mother’s voice. However, Mormons believe God can hear their voice anyway, because we are very literally His children and He loves us and knows us.

Toddlers are taught, in their very first church class, this little rhyme:

Heavenly Father knows me
And what I like to do.
He knows my name and where I live.
I know He loves me, too.

Mormons believe this, and believe God knows them and loves them enough to recognize and notice their voices, and that He can hear and answer every prayer, no matter how many are coming through at any one time. This is a part of His divinity.

Mormons pray to God through Jesus Christ. Jesus was given the role of Intercessor by God. When Jesus Christ offered the Intercessory Prayer, we saw how He was able to pray on our behalf to the Father.

Several scriptures in the Bible promote Jesus’ role as our advocate or intercessor, including Timothy’s explanation that there is only one mediator:

5 For thereis one God, and one mediator between God and men, the man Christ Jesus; (1 Timothy 2)

Mary is very important in Mormon theology. prior to her birth, and that her mission was foretold by prophets. Isaiah said, “14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” Isaiah 7:14

The Book of Mormon also foretells Mary. Both Lehi and his son Nephi, the first two Book of Mormon prophets, saw Mary in visions and knew she would be the mother of God’s only begotten Son.

“As there is only one Christ, so there is only one Mary. And as the Father chose the most noble and righteous of all his spirit sons to come into mortality as his Only Begotten in the flesh, so we may confidently conclude that he selected the most worthy and spiritually talented of all his spirit daughters to be the mortal mother of his Eternal Son.” (Bruce R. McConkie, Doctrinal New Testament Commentary, Bookcraft, Inc., 1965, vol. 1, p. 85.)

We know that Mary had lived a highly moral life in order to be allowed to carry out this great assignment. We can presume she was intelligent and her responses to her calling tell us she knew the scriptures well.

Jesus came to earth as a baby, not a grown man. He did not begin with a full knowledge of who He was or a complete memory of His life prior to His birth. It would have been Mary’s role to train Him in the ways of life and to help Him become the type of person who could and would carry out His eternally significant mission. We can, therefore, presume she was a wise and capable parent, and that she never lost sight of her role in God’s plan for the earth.

For these reasons, and because of the tremendous sacrifices she made and the suffering she endured as she witnessed the treatment and death of her firstborn Son, Mormons honor Mary.

She is often used as an example of a woman of faith, sacrifice, and obedience. In lessons on motherhood, she is usually the first example offered. Mormons look to her to show them the way to live their own lives, but their relationship with God is a direct one. Mormons pray to God, through Jesus. They don’t feel the need to ask someone else to intervene on their behalf, because they believe God loves them enough to hear them. While they might ask friends to pray for them, this does not replace praying to God themselves. Being prayed for by others helps us to connect to one another, but even if only one person prayed for himself, that pray would be heard and answered.

Some have asked if we have statues of Mary. Mormon chapels do not have artwork of any kind in the actual chapel where the service is held. The chapels are extremely simple and free of any decoration except for occasional flowers. However, the buildings-hallways, offices, and classrooms– do have paintings, and some have statues. The statues serve only as decoration and are not used in any way in the worship services. They serve only as teaching aids or reminders of important aspects of gospel teaching.

Art plays an important part in Mormon life as a tool for teaching. Teachers are encouraged to use it to help emphasize aspects of the story or principle being taught, to hold attention, or to invoke important thoughts or feelings. Mormons do not pray to statues or make use of them as part of their services, however. They are simply decorations or teaching tools. Statues of Mary are most often shown in context with her mission on earth as Jesus’ mother.

Mormons do not abstain from meat, but there are other ways in which they too and focus on seeking forgiveness of and abandonment of their sins.

One such method is the weekly taking of the Sacrament. Mormons are baptized for the remission of their sins at age eight, which Mormons consider the age of accountability. Thereafter, sins are repented of as they occur. Each week, during the Sacrament Service (the basic worship service), Mormons partake of the Sacrament of bread and water, in remembrance of the death of the Savior. At that time they renew the covenants they’ve made with him. While they needn’t be perfect to partake, they are expected to prepare themselves for the taking of the Sacrament by having examined their lives and repented of their sins.

Another way Mormons sacrifice for God is through a monthly fast. The first Sunday of each month they abstain from all food and drink for twenty-four hours, which involves skipping two meals. For instance, they might start their fast immediately following a late lunch on Saturday afternoon, and resume with a late lunch on Sunday afternoon. They arrive at a special church service having fasted nearly the entire twenty-four hour period. They donate the money saved by doing so to a special fund, called a fast offering, to meet the needs of the poor. During the course of the fast, they’re expected to spend their time in spiritual pursuits as far as possible, studying, praying, and reflecting. This is, like the Catholic penance, a time to grow closer to God and to reflect on our spiritual progress. It’s also a time to pray for any exceptional needs we might have, or that others we care about might have.

Mormons are taught to spend time contemplating the great sacrifices the Savior made on our behalf, both in Calvary, where He took our sins upon himself, and on the cross, when He died for us.

The picture we often see of the Savior kneeling in the Garden of Gethsemane can’t begin to help us understand what the Savior, Jesus Christ, endured that day for us, the day He took on our sins and began the process of becoming our redeemer. He endured a pain greater than any of us can imagine, and He did it alone. His friends were asleep. His earthly family wasn’t there. His Father in Heaven withdrew and did not-could not for our sakes-intercede. This was something the Savior had to do alone, just for us, without help, and He did. He could have stopped it. He could have turned away from the pain and suffering, and gone back out into the world, but He didn’t. He stayed and gave us the redemption from our sins.

Gordon B. Hinckley, the former Mormon prophet, said:

“He lives, the Savior and Redeemer of all mankind, whose Atonement came as an act of grace for the entire world. … He has done for us what we could not do for ourselves. He has brought meaning to our mortal existence. He has given us the gift of eternal life. … God be thanked for the gift of His Son, the Redeemer of the world, the Savior of mankind, the Prince of Life and Peace, the Holy One” (“A Testimony of the Son of God,” Liahona and Ensign, Dec. 2002, 4-5).

The confirmation is a very simple procedure. The person being confirmed sits in a chair, with arms folded for the prayer that is about to begin. Men who hold the proper level of Mormon priesthood and who have been invited by the person being confirmed, gather around the seated person. They each place one hand on the child’s head, and one on the shoulder of the man next to them. The child will have previously decided who will confirm her. Since all worthy male members of the church of the proper age can hold the priesthood, this is usually the child’s father. If the father doesn’t hold the priesthood or isn’t living, any other priesthood holder can be selected.

The confirmation is done formally, with the priesthood holder simply confirming the child a member of the church in selected language, and then telling the child to receive the gift of the Holy Ghost. The child does not publicly respond to this, but does so in her own heart. Then a special blessing is bestowed on the child. There is not a prescribed method for this. The priesthood holder offers the blessing in whatever words are given to him by God. Often these include words of advice from God or a bit of information about God’s plan for that person. The confirmation concludes in the name of Jesus Christ. Then the child (or anyone being confirmed) stands and shakes hands with the men who participated, and usually hugs the family members.

After everyone has returned to their seats, a church leader invites the new member to stand and he or she is presented to the congregation as the newest member of that congregation. Members are invited to raise their right hand to demonstrate their welcome and their commitment to supporting the new member in her church membership.

Confirmation is most often done in church the Sunday following the baptism, but is occasionally done right after the baptism.

A convert (anyone who joins the church after his ninth birthday) prepares for this moment by meeting with missionaries to learn about the church. They are expected to make an informed decision. While they won’t know everything at baptism, they need to know how to pray to learn God’s will concerning this choice, and they need to have a basic understanding of the church’s teachings. They are taught about God, Jesus Christ, the scriptures, and a few basic principles of the religion. They must also attend church several times to find out what it is like.

A child who joins will have been preparing for this moment from birth, or since his parents became members of the church. They learn gradually more complex gospel principles in formal church instruction on Sundays beginning at the age of eighteen months. They are also taught at home. Families are encouraged to hold a family home evening each Monday, in which family members teach each other their religion. They also have family prayer and daily scripture study together. By the time the child is ready to be baptized, he has a firm foundation in his religion and knows how to pray.

Even at the age of eight, children are expected to pray and to ask God if they should join the church. They, like adult converts, must demonstrate a basic understanding of their religion and to have a testimony of their own.

Mormons have a similar celebration, called the Sacrament. It is offered during a weekly Sacrament Meeting, which is the primary worship service. There are differences between the Catholic and Mormon service, however.

Mormons use bread and water in the Sacrament. Although wine was used when Christ held the first Sacrament, Mormons teach that the bread and water only represent the blood and body of the Savior, rather than being transformed into the actual blood and body, and therefore, it is not important that water is used instead.

Joseph Smith received the following revelation from God:

2 For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory-remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins.

3 Wherefore, a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies; (Doctrine and Covenants 27)

Mormons do not drink alcohol. They follow a health code that prohibits it. In addition, water is easily obtained and requires no special purchase. Because Mormons consider the sacrament to be in remembrance of the Savior, they are focused on the meaning, rather than the specific items taken. However, the Sacrament does follow a carefully prescribed format and has one of the few specific prayers used in the church. In most cases, Mormon prayers are personalized by the giver, but the Sacrament prayers must be given exactly.

The Sacrament is prepared by priesthood holders. Boys who are at least sixteen may serve as priests, which is not the same as a priest in the Catholic Church. It is merely one office in the priesthood. The priests tear the bread into small pieces and then bless it (say a prayer.) They give the trays to the deacons, who go out among the congregation, distributing it. Boys ages twelve and thirteen may serve as deacons. The congregation remains seated throughout the Sacrament.

The bread is broken into small pieces by two priests, representing the way Christ’s body was broken on the cross.

The water represents the blood that was shed for us. It is placed in small disposable cups and is prayed over by the second priest.

The prayers are given to us in modern revelation, and outlines both the purpose of the Sacrament and how the church members are to approach it.  Note that the prayers were outlined prior to the change from wine to water.

75 It is expedient that the church meet together often to partake of bread and wine in the remembrance of the Lord Jesus;

76 And the elder or priest shall administer it; and after this manner shall he administer it-he shall kneel with the church and call upon the Father in solemn prayer, saying:

77 O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them; that they may always have his Spirit to be with them. Amen.

78 The manner of administering the wine-he shall take the cup also, and say:

79 O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen. (Doctrine and Covenants 20)

Mormons are taught to prepare carefully for the Sacrament. During the week, they evaluate their lives and repent of any sins they may have committed. They try to arrive at the meeting feeling spiritual. As the bread and water are being passed, the room is silent (except for babies and small children) and members are encouraged to read scriptures or think about the Savior, Jesus Christ. It’s a time to reflect on Him and on the wonders of the Atonement in our lives.

Although Mormons and Catholics might approach the Sacrament a bit differently, the purpose is the same: To show love and honor to the Savior.

The process of repentance involves several steps. The first step is to have faith in God. Without faith, repentance is not possible, because the entire process is based on our faith in God. If a person who has sinned lacks faith, then strengthening that faith is part of the repentance process.

The next step is to feel sorrow for the sin. Repentance is meaningless is one is just going through the motions. Sorrow comes not from being caught, or from having to cope with the consequences of sin, but from having disobeyed God. When we love God, we want to please Him and to live the way He has asked us to. Repentance, then, is an act of love, not fear.

The second step is to ask forgiveness. This is where confession enters in. The sinner must confess his sin to those involved or hurt by it and then ask their forgiveness. Smaller sins may be handled without ecclesiastical intervention. The person who has transgressed can simply go to the people involved and apologize.

For example, if a parent has lost her temper with her children, she would apologize to both her children and to God. Someone who broke an important piece of equipment at work would need to confess to his employer and to God. Someone who gave a speech that harmed their company would need to apologize to anyone who might have heard the speech, as well as God. The more public the sin, the more public the repentance process must be.

Sins which can affect a person’s church membership, such as violations to the law of chastity, or intentionally working to harm God’s church, require the assistance of a church leader, beginning with the bishop. A Mormon bishop is similar to a pastor or minister. The church leader cannot forgive your sins. Only God can do that. The church leader’s role is to guide the process. The sin and the repentance process are kept private unless the sinner himself chooses to violate that privacy and misrepresents what the church has done during the repentance process. In that case, it may be decided that the church can clarify the information, since the sinner himself first spoke publicly of the situation.

Finally, the person is required to forsake the sin forever. This is, of course, the most challenging step, but it is proof that the repentance was sincere and complete. Mormons are taught they can’t simply sin with a plan to follow up with repentance. This is not sincere repentance and mocks the atonement, which makes repentance possible.

Mormon beliefs teach that if the Savior had not been willing to do what He did for us, we would have been unable to return to God’s presence. No one but the Savior could live a sinless life or carry out the atonement. In the Garden of Gethsemane, the Jesus Christ took on Himself each sin that had been committed previously and every sin that would be committed in the future. He atoned for each one, and for each of us individually. He then sealed that atonement with His voluntary death on the cross. It would not have been possible for His enemies to kill Him had He chosen not to die. That He did choose both the very painful atoning process, and the death on the cross, is His greatest gift to us. That God sent Jesus, knowing what would happen, and didn’t stop the process, even though it must have been painful to allow it to happen, is God’s greatest gift to us.

To the Mormons then, confession is one stage of a longer repentance process, and how it is done depends on the nature of the sin and who is affected.