essay on heavenly mother

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What Do the Scriptures Say About Our Heavenly Mother?

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One of the most unique and beautiful doctrines of the Restoration is the truth that we have a Mother in Heaven. Although we don’t yet know as much as we would like to know about her, we are blessed to have a knowledge of her existence and a basic understanding of her divine nature and essential role in the Plan of Salvation. As we faithfully study what has been revealed about her, the Spirit will confirm to each of us the knowledge we sing about in our hymn, that in heaven “I’ve a mother there” (Hymn 292).

In October 2015, The Church of Jesus Christ of Latter-day Saints published an official essay surveying the history and summarizing the doctrine regarding our Mother in Heaven. This was exciting because, although it was a doctrine that had been believed and discussed since the days of Joseph Smith, it had never been summarized in an official statement before. This essay showed that it was not a speculative or fringe doctrine that we should avoid but a doctrine meant to be understood and believed by the mainstream of the Church. While the official essay chronicles many of the key statements by church leaders, the purpose of this article is to show what the scriptures say on this important doctrinal topic.

One scriptural source we can turn to for information about our Heavenly Mother is the book of Abraham. Critics of that book try to attack its divine origin by questioning Joseph Smith’s inspired translation , but as Jesus Christ explained “ye shall know them by their fruits” (Matt. 7:16). What this means for the Book of Abraham is that the greatest evidence that it is an inspired book of scripture is not found in arguments about its historical origins, but in the many divine truths it reveals. Among these many truths is the beautiful and inspired doctrine of our Heavenly Mother.

The book of Abraham adds to our understanding of our Heavenly Mother by revealing her role in the creation. In the book of Genesis, our knowledge of who participated in the creation is limited to the classic introductory verse: “In the beginning God created the heavens and the earth” (Gen. 1:1). The book of Moses adds to this by revealing that God sent His Only Begotten Son, Jesus Christ to perform the work of creation (Moses 2:1).

But the book of Abraham reveals even more by explaining that Jesus Christ did not work alone, but was assisted by “the Gods” (Abr. 4:1). In the previous chapter, “the Gods” are identified as “the noble and great ones” (Abr. 3:22), whom Jesus Christ invited to assist him in the creation. “We will go down,” said Jesus to these valiant pre-mortal spirit children of God, “for there is space there, and we will take of these materials, and we will make an earth whereon these [spirit children of God] may dwell” (Abr. 3:24). Presumably they are called “Gods” because they have inherited that title as the children of God.

Jesus Christ and these noble and great spirits were sent by our Heavenly Father to create the earth and everything on it. Everything, that is, except man. As Elder Bruce R. McConkie has explained, Heavenly Father “used the Son and others to perform many of the creative acts, delegating to them his creative powers … But there are two creative events that are his and his alone. First, he is the Father of all spirits, Christ’s included; none were fathered or created by anyone else. Second, he is the Creator of the physical body of man. Though Jehovah and Michael and many of the noble and great ones played their assigned roles in the various creative events, yet when it came time to place man on earth, the Lord God himself performed the creative acts” (A New Witness for the Articles of Faith p. 63).

Interestingly however, when the book of Abraham describes the creation of man it states that “ the Gods went down to organize man in their own image, in the image of the Gods to form they him, male and female to form they them” (Abr 4:27, emphasis added). If Jesus Christ and the noble and great ones did not assist Heavenly Father in the creation of man, then why does it say “the Gods” rather than simply God? Who was the other God that created us with our Heavenly Father? When we understand the doctrine of Heavenly Parents, the answer is clear. This verse is one of the few scriptural references of our Heavenly Mother and it shows that she, along with our Heavenly Father, is our creator. Our Heavenly Father and Heavenly Mother, “the Gods” as they are called in this verse, joined together to create all of us as spirits, and again to create the physical bodies of Adam and Eve.

This interpretation is confirmed by an official statement by the First Presidency, which states that “all men and women are in the similitude of the universal Father and Mother, and are literally the sons and daughters of Deity. ‘God created man in His own image.’ This is just as true of the spirit as it is of the body” (The Origin of Man, 1909 republished in February 2002 Ensign). This is also supported by the Family Proclamation, which states that, “All human beings—male and female—are created in the image of God. Each is a spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny” (The Family: A Proclamation to the World, republished in Nov. 2010 Ensign).

Understanding that mankind was created as the literal children of Heavenly Parents helps us understand an important verse in the next chapter of Abraham that also refers to our Heavenly Mother. Like the accounts of creation found in Genesis and Moses, the book of Abraham first gives a general overview of the creative periods followed by a more detailed explanation of these events in the following chapter. It is in this inspired scriptural commentary that we read that “the Gods” (still referring our Heavenly Father and Mother) not only created the bodies of Adam and Eve, but later sealed them in eternal marriage (Abr. 5:7,14; Joseph Fielding Smith, Doctrines of Salvation 2:71). It was after being sealed to Eve that Adam observed that “a man [shall] leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh” (Abr. 5:18).

Leave his father and his mother! How can Adam leave his father and mother unless he has and knows both his father and his mother? It is apparent in the book of Abraham that this is a direct quote from Adam and is therefore a clear reference to our Heavenly Father and Heavenly Mother who raised Adam as his earthly parents as well as his Heavenly Parents. It was from observing Their perfect marriage relationship that Adam learned that husbands are to cleave to their wives and together they are to be united as one.

The application of this unity between husband and wife is illustrated after Adam and Eve leave the Garden of Eden. There we read that Adam and Eve worked together, raised their children together, prayed together, received revelation together, worshipped together, and sacrificed together (Moses 5:1-4).  This classic example of what it means to work together as “equal partners” in marriage is a pattern for all of us, but it is a pattern that Adam and Eve must have learned by watching our Heavenly Parents work together in their own divine labors.

The implication of this is that the work of our Heavenly Father is also the work of our Heavenly Mother. It is Their “work and glory, to bring to pass the immortality and eternal life of man (Moses 1:39). As Elder M. Russell Ballard has taught, “We are part of a divine plan designed by our Heavenly Parents who love us” (When Thou Art Converted: Continuing Our Search for Happiness, p. 62).

As the work of our Heavenly Father is also the work of our Heavenly Mother, so the divine attributes of our Heavenly Father are the divine attributes of our Heavenly Mother. The book of Abraham refers to them both as “Gods,” implying that they are both glorified and perfected beings. This would mean that the divine attributes spoken of our Heavenly Father would also apply to our Heavenly Mother as she is at his side, “enthroned with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fulness, from everlasting to everlasting” (D&C 109:77).

Although we direct our worship to our Heavenly Father and do not pray to our Heavenly Mother, both are Gods worthy of our emulation. As Elder Dallin H. Oaks has taught, “Our theology begins with heavenly parents. Our highest aspiration is to be like them” (Ensign, May 1995). Speaking of those couples who become like our Heavenly Parents through eternal marriage, the scriptures declare: “Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting … [and] they have all power” (DC 132:20, italics added). This gives us insight into our own potential future exaltation and the exaltation of both our Heavenly Father and our Heavenly Mother. They are Gods, together . As a result, everything we know about our Heavenly Father helps us understand our Heavenly Mother.

Some wonder why we do not know more about our Mother in Heaven. I have heard well-intentioned Church members offer their own reasons for why they think this is, suggesting that it is to protect her. But this is speculation and there is a danger in speculation. As Elder Dallin H. Oaks has explained, “If you read the scriptures with this question in mind, ‘Why did the Lord command this or why did he command that,’ you find that in less than one in a hundred commands was any reason given. It’s not the pattern of the Lord to give reasons. We [mortals] can put reasons to … commandments. When we do, we’re on our own. Some people put reasons to [some questions of the past], and they turned out to be spectacularly wrong” (Life’s Lessons Learned, p. 68-69).

It is wise to “wait upon the Lord” and let him answer the unanswered questions in his own time. Meanwhile, we should continue to trust in Him, recognizing that as he has told us “my thoughts are not your thoughts, neither are your ways my ways” (Isaiah 55:8).

Although we do not know everything about our Heavenly Parents, we know enough for now. We know that we are their children, created in their image, and that they love us. We know that they are Gods, with all the divine attributes of Gods. We know that if we follow their plan in faith we can grow up to become like them. Instead of being critical that we do not know more about our Heavenly Mother, we should be grateful for the knowledge that we have, for who else on earth knows this?

A few years ago, I was preparing a lesson on our unique view of the Godhead and how it differs from the doctrines of other Christian churches (see Elder Jeffrey R. Holland, Ensign Nov. 2007). As I was doing some research, I found a website sponsored by another church which described their doctrine about God. In describing the creation, this website explained why they believed mankind could not literally be created in the image of God. Their reasoning for this I found very interesting. Paraphrasing it as well as I can remember, they explained that “being created in the image of God must be interpreted as being figurative, not literal. We cannot literally look like God, because the Bible says that God created male and female in his image. The only way for men and women to both be in the image of God is if there were both a male and female God who created them and that is just heresy.” I was impressed by the line of reasoning but saddened by the ultimate conclusion.

We are the children of Heavenly Parents and we are created in their image. We can one day return to them and even become like them. While some might call this heresy, we consider it to be among the most sacred and beautiful doctrines ever revealed. “In the heavens are parents single? No the thought makes reason stare, Truth is reason, truth eternal tells me I’ve a mother there” (Hymn 292).

Dann Flesher November 30, 2016

Today's mankind should be very comforted by the fact that we do not presently know the name of our Heavenly Mother. I have only SLAPPED one of my three children, and just once. That one time happened almost instantly when that child bad-mouthed their mother, and my wife. Suppose, just for a moment, that someone would start to write Her Holy name on a bathroom wall.... I hate to think of the consequences.

Hal Bateman November 26, 2016

I agree with division of work. Mother in heaven is 'at home,' in the premortal existence teaching all her and Heavenly Father'S spirit children while Heavenly Faather is 'At work' creating worlds. In the same way I take our oldest son with me when I install a sprinkler system for a homeowner, the FAther took his oldest Son with him to organize Adam and Eve on this earth. This pattern is continued in the FIrst Vision to Joseph Smith. Just as I love to watch our son dig all the trenches (the hard work) while I lay the pipe in the trench (easy work) HEavenly FAther loves to watch his Son organize new worlds while He watches and approves his work. They just love working together on BIG construction projects in the same way I love to work with our son on really tiny construction projects. By hdb

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A Faith Matters Gathering      Sep 5-7     Salt Lake City

A Faith Matters Gathering

Salt Lake City

Faith Matters

The Gospel Topics essay titled “Mother in Heaven” states “The doctrine of a Heavenly Mother is a cherished and distinctive belief among Latter-day Saints.”

It’s with this in mind that three Latter-day Saint women — McArthur Krishna, Ashli Carnicelli, and Trina Caudle, have curated a new collection of writing, poetry, and art called Cherish: The Joy of Our Mother in Heaven .

We were lucky enough to bring McArthur on, along with another one of the book’s contributors, Michal Thomas. We thought that those two women were the perfect pair to come on and speak with us.

Among the subjects we discussed was Elder Dale G. Renlund’s April 2022 General Conference address on the subject of Heavenly Mother — McArthur described the joy she felt when she heard Elder Renlund address the topic in General Conference, in her mind, effectively ending the speculative taboo that Church members shouldn’t even talk about Heavenly Mother. Of course, Elder Renlund did call for an end to “speculation” about Heavenly Mother, and McArthur and Michal fully endorse that idea. As McArthur explains in the episode, it appears that it was unfounded “speculation” by a seminary teacher that led to the half-century-plus “sacred silence” around Heavenly Mother.

These two emphasize that there is so much we can do with our existing beautiful doctrine; everyone should be able to see deity in their own image, and women, in particular, can better understand their own nature by understanding the nature of a Mother in Heaven. And because Heavenly Mother is infinite, there are infinite ways to connect with Her. McArthur and Michal explore that in this conversation, and of course, this new book is a great example of how many are doing it.

We’re really grateful to McArthur and Michal for coming on and having this discussion with us. You can find this new book, Cherish , on Amazon.

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Mother in Heaven: The Quotes Behind the Essay

On the Saturday evening session of General conference, Elder Renlund stated that: “Very little has been revealed about mother in heaven but what we do know is summarized in a Gospel Topic found in our Gospel Library application. Once you have read what is there, you will know everything that I know about the subject.” While there were cautions he offered that have raised concerns in some sectors of the Church , there is also a strong affirmation for the Gospel Topics essay on the subject . In that light, I felt that it was appropriate to collect and present all of the quotes about Heavenly Mother that were referenced in that article to make them more easily accessible. (With the caveat that the Paulson and Pulido BYU article that is referenced is extensive enough that the quotes referenced in that essay will be presented in a separate post .)

Susa Gates on a Zina D. Young recollection from 1839:

An interesting sidelight is given to this time through a possible glimpse of the thought-kernel which grew into such fragrant bloom in the full-voiced poem of Sister Snow [“O My Father”].  It was told by Aunt Zina D. Young to the writer [Susa Young Gates] as to many others during her life.  Father Huntington lost his wife under the most trying circumstances.  Her children were left desolate.  One day, when her daughter Zina was speaking with the Prophet Joseph Smith concerning the loss of her mother and her intense grief, she asked the question:

“Will I know my mother as my mother when I get over on the Other Side?”

“Certainly you will,” was the instant reply of the Prophet. “More than that, you will meet and become acquainted with your eternal Mother, the wife of your Father in Heaven.”

“And have I then a Mother in Heaven?” exclaimed the astonished girl.

“You assuredly have.  How could a Father claim His title unless there were also a Mother to share that parenthood?” [1]

William W. Phelps (1844):

A VOICE FROM THE PROPHET. “COME TO ME.” BY W. W. PHELPS, ESQ. –TUNE — “Indian Hunter.” —

Come to me, will ye come to the saints that have died,

To the next better world, where the.

Come to me where the truth and the virtues prevail;

Where the union is one, and the years never fail;

Where a heart can’t conceive, nor a nat’ral eye see,

What the Lord has prepar’d for the just: Come to me.

Come to me where there is no destruction or war;

Neither tyrants, or mobbers, or nations ajar;

Where the system is perfect, and happiness free,

And the life is eternal with God: Come to me.

Come to me, will ye come to the mansions above,

Where the bliss and the knowledge, the light, and the love,

Death, the wages of sin, is not here: Come to me.

Come to me, here are Adam and Eve at the head

Of a multitude, quicken’d and rais’d from the dead:

Here’s the knowledge that was, or that is, or will be

In the gen’ral assembly of worlds: Come to me.

Come to me; here’s the myst’ry that man hath not seen:

Here’s our Father in heaven, and Mother, the Queen,

Here are worlds that have been, and the worlds yet to be:

Here’s eternity, — endless; amen: Come to me.

Come to me all ye faithful and blest of Nauvoo:

Come ye Twelve, and ye High Priests, and Seventies, too;

Come ye Elders, and all of the great company;

When you’ve finish’d your work on the earth: Come to me.

Come to me; here’s the future, the present and past:

Here is Alpha, Omega, the first and the last;

Here’s the fountain, the “river of life,” and the Tree:

Here’s your Prophet & Seer, JOSEPH SMITH: Come to me. [2]

Eliza R. Snow (1845):

POETRY, For the Times and Seasons. MY FATHER IN HEAVEN; By Miss Eliza R. Snow

O my Father, thou that dwellest

In the high and glorious place;

When shall I regain thy presence,

And again behold thy face?

In thy holy habitation

Did my spirit once reside?

In my (first) primeval childhood

Was I nurtur’d near thy side?

For a wise and glorious purpose

Thou hast plac’d me here on earth,

And withheld the recollection

Of my former friends and birth:

Yet oft times a secret something

Whispered you’re a stranger here;

And I felt that I had wandered

From a more exalted sphere.

I had learn’d to call thee father

Through thy spirit from on high;

But until the key of knowledge

Was restor’d, I knew not why.

In the heav’ns are parents single?

No, the thought makes reason state;

Truth is reason — truth eternal

Tells me I’ve a mother here.

When I leave this frail existence-

When I lay this mortal by,

Father, mother, may I meet you

In your royal court on high?

Then, at length, when I’ve completed

All you sent me forth to do,

With your mutual approbation

Let me come and dwell with you.

(City of Joseph, Oct. 1845.) [3]

Orson F. Whitney / First Presidency (1909):

All men and women are in the similitude of the universal Father and Mother, and are literally the sons and daughters of Deity. [4]

Rudger Clawson (1910):

It does seem strange, indeed, that sensible, reasoning, liberal and high-thinking people should have overlooked the Motherhood of God. It is stranger still that when the fact is brought to their attention they should fail to rejoice, and even will frown down the thought. …

And what is there in the natural man or woman that revolts at the idea of a Heavenly Mother? The sublime attributes which are ascribe to Deity, are just those which have immortalized the name of mother. Fatherhood and motherhood are co-equal in sacred office on earth, but childhood wants mother. That’s why babes delight to hear of the Heavenly Mother. …

An unknown author has said, “Not only from the mouths of babes and sucklings has the cry gone forth for a Mother in heaven. Men, strong and brave, have yearned to adore her. The heart of man craves this faith and has from time immemorial demanded the deification of woman.” It doesn’t take from our worship of the Eternal Father, to adore our Eternal Mother, any more than it diminishes the love we bear our earthly fathers, to include our earthly mothers in our affections, in fact, the love of one is a complement of our love for the other. We honor woman when we acknowledge Godhood in her eternal Prototype. And, man may never hope to reach the high destiny marked out for him by the Savior in these encouraging words: “Be ye perfect, even as your Father which is in heaven is perfect,” without woman by his side; for “neither is the man without the woman, neither the woman without the man, in the Lord.” [6]

Susa Young Gates (1920):

That wonderful appearance in the Gove, at Palmyra, held in its heart, like the half-opened calyx of a rose, all the promises of future development for woman, foreshadowed by that revelation given to Moses concerning the creation when he saw “man” created in the express image of his Maker, “male and female created he them.”  There was to be no bond and free in Christ Jesus, but all were to be free.  Therefore, the Vision held the bright promise of equality and freedom for women.  The divine Mother, side by side with the divine Father, the equal sharing of equal rights, privileges and responsibilities, in heaven and on earth, all this was foreshadowed in that startling announcement of the Son: “They were all wrong!  They draw near to me with their lips, but their hearts are far from me!”  In an age-long darkness and apostasy, woman had been shackled because of her very virtue, tender sympathy, and patient desire for peace.” [5]

Harold B. Lee (1964):

We forget that we have a Heavenly Father and a Heavenly Mother who are even more concerned, probably, than our earthly father and mother, and that influences from beyond are constantly working to try to help us when we do all we can. [7]

Gordon B. Hinkley (1991):

I speak of those who advocate the offering of prayers to our Mother in Heaven. I quote from that earlier address:

“This [practice] began in private prayer and is beginning to spread to prayers offered in some of our meetings.

“It was Eliza R. Snow who wrote the words: ‘Truth is reason; truth eternal / Tells me I’ve a mother there.’ ( Hymns,  1985, no. 292.)

“It has been said that the Prophet Joseph Smith made no correction to what Sister Snow had written. Therefore, we have a Mother in Heaven. Therefore, [some assume] that we may appropriately pray to her.

“Logic and reason would certainly suggest that if we have a Father in Heaven, we have a Mother in Heaven. That doctrine rests well with me.

“However, in light of the instruction we have received from the Lord Himself, I regard it as inappropriate for anyone in the Church to pray to our Mother in Heaven.

“The Lord Jesus Christ set the pattern for our prayers. In the Sermon on the Mount, He declared:

‘After this manner therefore pray ye: Our  Father  which art in heaven, Hallowed be thy name.’ ( Matt. 6:9 ; italics added here and in following references.)

“When the resurrected Lord appeared to the Nephites and taught them, He said: ‘After this manner therefore pray ye: Our  Father  who art in heaven, hallowed be thy name.’ ( 3 Ne. 13:9 .)

“While He was among them, He further taught them by example and precept concerning this practice. The record states that ‘He himself also knelt upon the earth; and behold he prayed unto the  Father,  and the things which he prayed cannot be written, and the multitude did bear record who heard him.’ ( 3 Ne. 17:15 .)

“Furthermore, He said: ‘Pray in your families unto the  Father,  always in my name, that your wives and your children may be blessed.’ ( 3 Ne. 18:21 .)

“On another occasion, ‘Jesus departed out of the midst of them, and went a little way off from them and bowed himself to the earth, and he said:

“‘ Father,  I thank thee that thou hast given the Holy Ghost unto these whom I have chosen; and it is because of their belief in me that I have chosen them out of the world.

“‘ Father,  I pray thee that thou wilt give the Holy Ghost unto all them that shall believe in their words.’ ( 3 Ne. 19:19–21 .)

“And so I might continue with other specific instances from the scripture. Search as I have, I find nowhere in the standard works an account where Jesus prayed other than to His Father in Heaven or where He instructed the people to pray other than to His Father in Heaven.

“I have looked in vain for any instance where any President of the Church, from Joseph Smith to Ezra Taft Benson, has offered a prayer to ‘our Mother in Heaven.’

“I suppose those … who use this expression and who try to further its use are well-meaning, but they are misguided. The fact that we do not pray to our Mother in Heaven in no way belittles or denigrates her.”

That is the end of the quotation from the talk I gave earlier, to which I may add that none of us can add to or diminish the glory of her of whom we have no revealed knowledge. [8]

Elain Anderson Cannon (1992):

Latter-day Saints infer from authoritative sources of scripture and modern prophecy that there is a Heavenly Mother as well as a Heavenly Father.

The Church of Jesus Christ of Latter-day Saints rejects the idea found in some religions that the spirits or souls of individual human beings are created ex nihilo. Rather it accepts literally the vital scriptural teaching as worded by Paul: “The Spirit itself beareth witness with our spirit, that we are the children of God.” This and other scriptures underscore not only spiritual sibling relationships but heirship with God, and a destiny of joint heirship with Christ ( Rom. 8:16-18 ; cf.  Mal. 2:10 ).

Latter-day Saints believe that all the people of earth who lived or will live are actual spiritual offspring of God the Eternal Father ( Num. 16:22 ;  Heb. 12:9 ). In this perspective, parenthood requires both father and mother, whether for the creation of spirits in the premortal life or of physical tabernacles on earth. A Heavenly Mother shares parenthood with the Heavenly Father. This concept leads Latter-day Saints to believe that she is like him in glory, perfection, compassion, wisdom, and holiness.

Elohim, the name-title for God, suggests the plural of the Caananite  El  or the Hebrew  Eloah . It is used in various Hebrew combinations to describe the highest God. It is the majestic title of the ultimate deity.  Genesis 1:27 reads, “So God created man in his own image, in the image of God created he him,  male and female  created he them” (emphasis added), which may be read to mean that “God” is plural.

For Latter-day Saints, the concept of eternal family is more than a firm belief; it governs their way of life. It is the eternal plan of life, stretching from life before through life beyond mortality.

As early as 1839 the Prophet Joseph Smith taught the concept of an eternal mother, as reported in several accounts from that period. Out of his teaching came a hymn that Latter-day Saints learn, sing, quote, and cherish, “O My Father,” by Eliza R. Snow. President Wilford Woodruff called it a revelation. [9]

In the heav’ns are parents single? No, the thought makes reason stare! Truth is reason; truth eternal Tells me I’ve a mother there. When I leave this frail existence, When I lay this mortal by, Father, Mother, may I meet you In your royal courts on high? [Hymn no. 292]

In 1909 the First Presidency, under Joseph F. Smith, issued a statement on the origin of man that teaches that “man, as a spirit, was begotten and born of heavenly parents, and reared to maturity in the eternal mansions of the Father,” as an “offspring of celestial parentage,” and further teaches that “all men and women are in the similitude of the universal Father and Mother, and are literally the sons and daughters of Deity”.

Belief that there is a Mother in Heaven who is a partner with God in creation and procreation is not the same as the heavy emphasis on Mariology in the Roman tradition.

Today the belief in a living Mother in Heaven is implicit in Latter-day Saint thought. Though the scriptures contain only hints, statements from presidents of the church over the years indicate that human beings have a Heavenly Mother as well as a Heavenly Father. [10]

Dallin H. Oaks (1995):

The purpose of The Church of Jesus Christ of Latter-day Saints is to help all of the children of God understand their potential and achieve their highest destiny. This church exists to provide the sons and daughters of God with the means of entrance into and exaltation in the celestial kingdom. This is a family-centered church in doctrine and practices. Our understanding of the nature and purpose of God the Eternal Father explains our destiny and our relationship in his eternal family. Our theology begins with heavenly parents. Our highest aspiration is to be like them. Under the merciful plan of the Father, all of this is possible through the atonement of the Only Begotten of the Father, our Lord and Savior, Jesus Christ. As earthly parents we participate in the gospel plan by providing mortal bodies for the spirit children of God. The fulness of eternal salvation is a family matter. [11]

First Presidency and Quorum of the Twelve (1995):

All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny. [12]

M. Russell Ballard (2001):

We are part of a divine plan designed by Heavenly Parents who love us. [13]

[1] Susa Young Gates, History of the Young Ladies’ Mutual Improvement Association of the Church of Jesus Christ of Latter-Day Saints [Salt Lake City: Deseret News, 1911], 16.

[2] W. W. Phelps, “Come to Me,” in “Poetry, for the Times and Seasons,” Times and Seasons 6 (Jan. 15, 1845): 783.

[3] “My Father in Heaven,” in “Poetry, for the Times and Seasons,” Times and Seasons 6 (Nov. 15, 1845): 1039.

[4] “The Origin of Man,” Improvement Era 13, no. 1 (Nov. 1909): 78.

[5] Susa Young Gates, “The Vision Beautiful,”  Improvement Era , 23 no. 6 (April 1920), 542-543,  https://archive.bookofmormoncentral.org/content/improvement-era-volume-23-no-6-april-1920 .

[6] “Our Mother in Heaven,” Latter-day Saints’ Millennial Star 72, no. 39 (Sept. 29, 1910): 620, https://prophetsseersandrevelators.wordpress.com/2022/01/05/our-mother-in-heaven/ .

[7] Harold B. Lee, “The Influence and Responsibility of Women,” Relief Society Magazine 51, no. 2 (Feb. 1964): 85.

[8] Gordon B. Hinckley, “ Daughters of God ,” Ensign, Nov. 1991, 100.

[9] “With regard to our position before we came here, I will say that we dwelt with the Father and with the Son, as expressed in the hymn, ‘O My Father,’ that has been sung here.  That hymn is a revelation, though it was given unto us by a woman—Sister Eliza R. Snow.  There are a great many sisters who have the spirit of revelation.  There is no reason why they should not be inspired as well as men.” (Wilford Woodruff, The Discourses of Wilford Woodruff , ed. G. Homer Durham [Salt Lake City: Bookcraft, 1969], 61-62.)

[10] Elaine Anderson Cannon, “ Mother in Heaven ,” in Encyclopedia of Mormonism, ed. Daniel H. Ludlow, 5 vols. (New York: Macmillan, 1992), 2:961. https://contentdm.lib.byu.edu/digital/collection/EoM/id/3962

[11] Dallin H. Oaks, “ Apostasy and Restoration ,” Ensign, May 1995, 84.

[12] “The Family, A Proclamation to the World,” Conference Report, October 1995, https://www.churchofjesuschrist.org/study/ensign/1995/11/the-family-a-proclamation-to-the-world?lang=eng

[13] M. Russell Ballard, When Thou Art Converted: Continuing Our Search for Happiness (Salt Lake City: Deseret Book, 2001), 62.

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8 comments for “ mother in heaven: the quotes behind the essay ”.

Thank you for taking the time to collect and provide these lovely references. I especially enjoyed the one by Susa Young Gates. I will bookmark this for the future. I am not one who anxiously seeks the feminine divine, although I have always assumed She was there and equal to Heavenly Father, despite the scant modern evidence for Her in the church. I certainly respect and honor the right of others to seek Her and find Her through personal revelation. This revelation is as valid as any the leaders of the church may provide.

I do think praying to Heavenly Mother is misguided, however well intentioned. I love that we have this doctrine. I wish we had more. I don’t think it’s ever wrong to ask for more light and knowledge and that it’s perfectly fine to ask for a revelation about what we can and cannot know about her. But I also understand if the answer to that request is, not at this time.

I do know that some of those behind wanting to expand on this doctrine are hoping to expand priesthood authority explicitly to women. I certainly understand why someone might want to do that and I have my sympathies with that point of view in that regard, but I think that very sentiment might be a roadblock as to why we are not able to learn more, sadly. I wish we had more insight on why priesthood is the way it is, why JS suggested that the RS would be a kingdom of priests, etc, but to me if we are to know, that seems that it needs to be a request for a separate revelatory response to the more broad doctrine of heavenly parents.

“On the Saturday evening session of General conference, Elder Renlund stated that: “Very little has been revealed about mother in heaven but what we do know is summarized in a Gospel Topic found in our Gospel Library application. Once you have read what is there, you will know everything that I know about the subject.”

A few notes on the Divine Feminine:

First, “she” might be plural. So we might be dealing with heavenly mothers, emphasis on plural. Second, the heavenly mother archetype may not be the sweet mother many LDS women hope to manufacture in personalized worship: Mother Earth begs to be cleansed of her children in Moses 7, (amounting to their destruction). Eve casts Cain out from her presence, cursing him. Sarah casts Ishmael out into the desert. Esau was manipulated by his mother. In the birthright-purity biblical motif, the mother is a powerful gatekeeper.

The task is to recognize her divine image–Sophia, El Shaddai, Shekinah, Lady Zion–in a construct of sovereignty and strength. The literature is there, if folks would only read it. Jewish women have a healthy relationship to the feminine aspect of diety because they are informed by a deeper body of literature (mother-in-heaven isn’t a new concept for Jews). LDS may draw deeply from Jewish literature and sociality in this respect.

The study of Divine Feminine is important to LDS eschatology because temples are fundamentally feminine. The wellspring, the tree (menorah), the cistern (cup), the weaving of the veil, and the altar–all are feminine representations. LDS theology is incomplete without formal recognition of the personification of “woman” as the central temple archetype.

Some texts for LDS leadership and scholars:

The Hebrew Goddess, Raphael Patai? The Great Mother, Erich Neumann? The Mother of the Lord, Margaret Barker? Sophia: Wisdom of God, Sergei Bulgakov The Two Babylons, Alexander Hislop? The Privileged Divine Feminine, Moshe Idel Men and Women, Gender, Judaism and Democracy, Rachel Elior Zion and Jerusalem as Lady Wisdom, Samuel Zinner

Texts are important because many LDS adopt the mother-in-heaven fad, without really understanding the fuller archetype she represents. Some appropriate their own images upon Her–they claim to know Her, but their knowledge is based on who they hope her to be–-as if to “wish” an image or a god into existence. When our gods are manufactured by palatability and preference, they are false images, false gods. Those LDS fashioning the mother-goddess create an image for themselves. This is eschatological golden calf stuff, quite serious.

The Brethren are right to pushback on LDS activist attitudes, whose end-plan is to weaponize a mother-goddess image in order to confront the patriarchal covenant and diminish the eternal template for family. The intersection of mother-goddess activism and LGBTQ activism is run by the same crossing-guard.

The LDS leadership and the CES have neglected their responsibility to study these things: if they know anything about temples, they should know everything about the Divine Feminine.

Thank you for your perspective.

Chad, this is a treasure. Thank you!

Travis, I’d echo some of Elisa’s sentiments in the “Wheat and Tares thread” (where you posted essentially the same comment), and just say: you have some good insight, and I value your comments, but you’re coming off as the authority of who She is, when there’s been little to no binding revelation—nothing in the LDS tradition (that I’ve read)—that compels us to accept traditions of the Divine Feminine from any of those authors you list as “right” or “correct” when describing Heavenly Mother. I don’t doubt they’d be good to read—I would treat them like the Lord recommends treating the apocrypha (see D&C 91), with some insight for the discerning!—but none of them are in our canon or pre-requisite, I believe, to receiving revelation of our Heavenly Mother.

And given the lack of revealed insight, calling vague, unnamed speculators “golden calf worshippers” seems ridiculous hyperbole of the highest order. Besides not naming specific speculators or specific speculations—always dodgy in an argument—there’s this mistake: the golden calf episode was so bad because it came AFTER major revelations of God’s character, will, expectations, and law, and AFTER God had commanded His people to worship only Him. There is no equivalent revelation for Heavenly Mother to condemn us, and certainly not enough to make anyone (you and me included!) worshippers of a golden calf. Nature abhors a vacuum, and we can’t HELP but make Heavenly Mother in our image, you and I and all of us, given the vacuum of revelation.

I’m reminded of Thomas Merton’s quote: “Our idea of God tells us more about ourselves than about Him.” It’s a divisive quote, but in the case of Heavenly Mother, it certainly applies, and I wouldn’t mind a Heavenly Mother who is both strong and kind, sovereign and merciful. (And if She’s against patriarchy, well, so much the better.) I really hope, like 0t, that we ask and receive.

Several thoughts, which, unfortunately, I don’t have time to organize coherently.

1. Renlund states that everything we know about Heavenly Mother is in the Gospel Topics Essay and “reason cannot replace revelation.” But in reading Chad’s compilation of quotes from the Essay, I see many references to reason and none to any affirmative revelation. If reason was good enough in the absence of revelation then (especially when engaged in by women–specifically Eliza Snow), it should be good enough now.

2. We are told it is “arrogant” to demand revelation. Fine–let’s skip the demands and settle for the urgency expressed in 1978 when announcing the end of the Priesthood/temple ban: “We have pleaded long and earnestly in behalf of these, our faithful brethren, spending many hours in the upper room of the Temple supplicating the Lord for divine guidance.” The days of Rudger Clawson in which “[m]en, strong and brave, have yearned to adore her” seem to have past.

3. In response to Travis. Both science and religion affirm that we are all descended from a single earthly mother. In light of that, the possibility that we are descended from different heavenly mothers “makes reason stare.” God may or may not have multiple wives, but only one of them is our Mother in Heaven.

4. When you strip out all of the references to Jehovah, whom the Church teaches is the pre-mortal Jesus, there is remarkably little information that has been revealed about our Father in Heaven. He introduces his Son on occasion and we are instructed to pray to him. What else?

I’ve always wondered why HM didn’t appear at the First Vision or ever for that matter. I would think she could.

The idea of Heavenly Mother(s) is precious to some Latter-day Saints, but we know that one member’s doctrine is another member’s folklore. Certainly, the idea is one of the many and varied threads in the great tapestry of Latter-day thought.

But inasmuch as there is zero revelation or scripture on the matter, and to avoid re-creating God in our own image, I do not endorse the idea as doctrine and I prefer for the idea not to have place in our common worship assemblies. I am satisfied to look to our Savior, and Him alone. I do not separately look for the Father, for in seeing the Son I am also seeing the Father. I do not want to look beyond the mark. But I am just one Latter-day Saint, and I speak only for myself.

Comments are closed.

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Our Heavenly Mother: Silence or Reverence?

Keeping silent about Heavenly Mother often leads to incorrect assumptions, proving more problematic than protective. 

Photo by Brooke Lark

We’ve all heard explanations about why we don’t discuss Heavenly Mother. Some say that we don’t talk about her for fear of sullying her name, like the world has done to Heavenly Father and Jesus Christ. Because of explanations such as this, many members of the Church believe that we should maintain a sacred silence about Heavenly Mother.

However, David A. Paulsen and Martin Pulido explain in their article “ ‘A Mother There’: A Survey of Historical Teachings about Mother in Heaven ” that keeping something  sacred does not mean maintaining  silence  but, rather,  reverence . The authors compiled more than 600 sources referencing Heavenly Mother, with the earliest dating back to 1844 and many coming from LDS leaders who have talked openly of Heavenly Mother. These references answer questions like  Who is Heavenly Mother? How do I develop a relationship with her? What is her role?  Following is a sample of the references in this article:

• Elder Erastus Snow taught that “there can be no God except he is composed of the man and woman united, and there is not in all the eternities that exist, or ever will be a God in any other way.”
• According to Sister Susa Young Gates, “The divine Mother, side by side with the divine Father, [has] the equal sharing of equal rights, privileges and responsibilities.”
• President Gordon B. Hinckley stated: “I regard it as inappropriate for anyone in the Church to pray to our Mother in Heaven.”
• Elder Glenn L. Pace declared: “I testify that when you stand in front of your heavenly parents in those royal courts on high and you look into Her eyes and behold Her countenance, any question you ever had about the role of women in the kingdom will evaporate into the rich celestial air, because at the moment you will see . . . your divine nature and destiny.”

Paulsen and Pulido conclude, “As Latter-day Saints should be deeply reverent when speaking about any sacred subject, Church leaders may well caution an individual to be respectful of and to avoid teaching unorthodox views about Heavenly Mother.”

When we understand the doctrine, we won’t get confused and conclude it’s wrong to think and speak of our Heavenly Mother. As we come to know our Heavenly Parents—relying upon the Savior as our advocate with God and listening to the Holy Ghost as our testifier of truth—we will come to know our Mother in Heaven and feel that she and our Father in Heaven love us deeply, positively influence our lives, and are always very near.

Read David A. Paulsen and Martin Pulido’s full article: “ ‘A Mother There’: A Survey of Historical Teachings about Mother in Heaven .”

Source: BYU Studies

—Natalie Cherie Campbell, Mormon Insights

feature image by a fox

Find more insights

Discover doctrine about our Heavenly Mother in this  LDS.org gospel topics essay .

Read more about Heavenly Mother in the Mormon Insights article “ We Have a Mother in Heaven ,” by Sarah Martin.

Watch this video for more doctrinal understanding about our heavenly parents.

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Heavenly Mother Should Be Joyful, Not Another Cultural Battle

• Gospel Fare
• September 6, 2022

The doctrine of a Heavenly Mother is not unique to Latter-day Saints, with every world religion pointing in some way to the divine feminine. Even so, this is one element of our teaching that does differentiate us from other Christian faiths. As summarized in an official essay , “The Church of Jesus Christ of Latter-day Saints teaches that all human beings, male and female, are beloved spirit children of heavenly parents, a Heavenly Father and a Heavenly Mother.” 

It’s that essay that has bounded the work of McArthur Krishna and Bethany Brady Spalding, authors of the bestselling series “ Girls Who Choose God ” (Deseret Book, 2014), and Our Heavenly Family, Our Earthly Families (Deseret Book, 2016). More recently, McArthur and Bethany collaborated on a two-part children’s book, “ A Girl’s Guide to Heavenly Mother ” and “ A Boy’s Guide to Heavenly Mother .”  

Having spent several hours with Bethany and McArthur recently, our editor Jacob was struck by not only their love for the gospel and the Church of Jesus Christ—but also by the tangible peace and joy you feel in their presence. Most of us on the Public Square team admittedly felt reservations about their work initially, based on experiences with others on the topic. This can be a difficult topic to know how to discuss in a faithful way. But we’ve been consistently struck by how intently these two women have been seeking to respect the line that Elder Dale Renlund underscored in his recent address: relishing revealed truth without getting drawn away by other potentially distracting possibilities.   

In short, we’ve sensed Bethany and McArthur represent a welcome departure from some of the anger witnessed in online discourse about this sacred subject, along with some of the recent media treatments about what this doctrine means for Latter-day Saint women. We wanted to know more about their experiences and how they would respond to some of the concerns lingering for people who are witnessing the acrimony online. 

This conversation has been edited for clarity.  

Jacob Hess: What is it that has motivated you to do so much on this topic?  

Bethany Brady Spalding: McArthur and I have both found tremendous joy, meaning, and purpose in The Church of Jesus Christ of Latter-day Saints. The restored gospel is bursting with truths that empower women, including the knowledge of a Heavenly Mother that reinforces for girls and women a clearer vision of their potential and eternal destiny. McArthur and I are each now raising girls, and we want to share with our daughters—and all daughters of God—these truths that have illuminated our lives.  

From the beginning of our writing career almost a decade ago, McArthur and I have been very deliberate about creating books that are faith-affirming and in alignment with current church teachings and doctrine. And that firm commitment has enabled all of our book s to be published by or carried by Deseret Book. We want to be known as women who draw upon the restored gospel to inspire and celebrate women. 

We’ve been focusing our writing on the revealed truths about Heavenly Mother for a few different reasons. When the Young Women’s theme was changed in 2019 to include the phrase, “I am a beloved daughter of Heavenly Parents,” we felt that it was an exciting time to help young women learn more about what prophets, apostles, and female church leaders have taught about Heavenly Mother.  

But we want to be clear that this emphasis in our work on Heavenly Mother is not meant to elevate her or this doctrine above Heavenly Father or any other gospel truth. We are simply striving to shine more light on this “ cherished and distinctive belief ” that has still been in the shadows for some. When something has been neglected or disregarded, or misunderstood for a period, it is often necessary to pay additional attention to it to restore balance. And that’s the aim of our work, to help others celebrate the partnership of our Heavenly Parents who “ work together for the salvation of the human family .”

McArthur Krishna: Isn’t that a particularly joyous idea? It’s joy that honestly got me interested in writing about Heavenly Mother. I’ve learned in my own life how the gospel is a message of joy — in all its many aspects. And the knowledge of Heavenly Mother has so much potential to reinforce and accentuate that joy. 

And yet, I’ve been struck by the distinct lack of joy — both among Instagram advocates of Heavenly Mother and among some others who have concerns around this teaching. The advocates online are not always joyful because they think they need to fight for Heavenly Mother and sometimes fear judgment for doing so. It is hard to celebrate when you worry about being attacked and feel the need to defend. The concerned side also can worry excessively that any additional focus on this doctrine is going to entice women out of the church … so much so that they may end up missing the joy this truth might add.  

The reality is that a Mother in Heaven is joyous! And yes, both sides seem to risk missing out on that blessing. We hope to uplift hearts with both of these concerns (or wherever else on the spectrum of belief you might be).

We sometimes hear, more often than you might think, something along the lines of “It’s great we have a doctrine of Heavenly Mother; we just don’t need to talk about it.” That’s simply not what the prophets have taught. Heavenly Mother matters. If we want to talk about premortal life, being born to this world, eternal families, divine progression, exaltation — they all need Heavenly Mother. 

For anyone who was taught she was too sacred to talk about and that doing so is somehow disrespectful, again, that is not doctrine (see footnote #2 of the Church’s Gospel Topics Essay and the article it references, A Mother There ). All this is good news! Knowing we have a Mother in Heaven is expansive, magnificent, and inspiring. Families are the fullness of our doctrine. And Heavenly Mother represents the divine destiny for women on the covenant path … to me, all of that adds up to a respectful gospel conversation we can be excited about and not fearfully avoid.  

JH: What has the response to your books been — especially among active members of the Church? Is there anything that stood out to you about that response?   

BBS: We’ve honestly been humbly blown away by the response to our Girl’s and Boy’s Guides to Heavenly Mother . There has been such an outpouring of joy, elation, celebration, awe, and gratitude — thanking us for compiling the teachings of prophets, apostles, and female church leaders about Heavenly Mother and sharing them in a faith-affirming and accessible way. Over and over, young women have told us how valuable our book has been for them as they recite the new Young Women theme and desire to know more about being a beloved daughter of Heavenly Parents. And many parents have expressed appreciation for giving them another tool to teach their children about this extraordinary Latter-day Saint doctrine. Youth leaders have also commented on how helpful our books have been in lessons, class discussions, camps, and activities. 

MK: Bethany’s right — the response has been overwhelmingly encouraging. Our books have sold out twice; I think that clearly speaks to the yearning desire there is to know of this doctrine. But, we should be clear, this landscape is not about us or our books. We offer our talents, but the point is this joyous gospel truth (that we don’t always treasure), and the reaction to THAT has been amazing.

In the Gospel Topics Essay , Elder Oaks says, “Our theology begins with Heavenly Parents. Our highest aspiration is to be like them.” In sharing this with so many women around the world, we’ve watched them light up with joy when they learn more about the Mother they will be like — it is literally awe-inspiring. 

JH: You’ve spoken about women in other countries appreciating this reminder due to some of the intense cultural challenges some of them face. Can you say a little more about that? 

MK: Both Bethany and I have lived and traveled extensively abroad. I lived in India for eight years. And these experiences have reinforced for both of us that there are many intense issues that women face around the world that can be solved, or at least helped, by a deeper appreciation for the revolutionary message that Jesus Christ taught, summarized by Nephi , that “ all are alike unto God .”

The reality is that some cultures teach that women are less than men. Some cultures accept domestic violence. Some cultures don’t encourage men and women to be united and work together to support their families. The knowledge outlined in that Gospel Topics Essay about Heavenly Mother can help eradicate harmful cultural perspectives and open hearts even more to the truth that women and men are equally-valued children of God.

BBS:  Yes, I was recently chatting with a dear friend of mine from South Africa, who serves as the Relief Society President in her Cape Town ward, and is the Executor Director of an organization that empowers female survivors of domestic violence.  Witnessing up-close on a daily basis the abuse of women, my friend commented on how much an understanding of Heavenly Mother like we have in the Church — a divine being, working harmoniously side-by-side with Heavenly Father — could change lives in her community. 

MK : In the process of translating our Girls Guide to Heavenly Mother book into Spanish, however, our translator told us that very few people in her country of Ecuador even knew that we have the doctrine of a Mother in Heaven. Before Elder Renlund’s talk in General Conference, many simply had no idea. For us, this seemed tragic. We have the doctrine … so we don’t want people to go through life without this knowledge. 

So we felt inspired to make a short video to celebrate the doctrine in the Gospel Topics Essay . The Church has shown how powerfully uplifting videos can be. They also can be spread more easily than books, be translated into more languages much more easily than a book, and be watched for free. 

BBS: Another reason we felt compelled to create a video was that we were troubled by the tone of the news coverage and social media after Elder Renlund’s talk. We wanted to shift the conversation from one of gloom and doom to one of joy, as McArthur emphasized earlier.

If you listen to the people who speak in that video, you can see they are faithful Latter-day Saints who love the gospel of Jesus Christ and who have been blessed by this additional understanding of Heavenly Mother — much like many other gospel doctrines bless our lives when we embrace them more. Simply applying the rich teaching within that essay could do so much good across cultures.

Both McArthur and I have had countless meaningful missionary experiences where people outside of our faith have found the concept of Heavenly Mother within the restored gospel of Christ to be exhilarating and delicious. Many had felt a void in their own lives and faith traditions that the centrality of family and equal partnerships in marriage — reflected in the valued place of Heavenly Mother — helped to fill.

JH: I’m understanding this awareness you’re wanting to celebrate as part of the gospel panorama and something you hope will strengthen people on the covenant path rather than providing some kind of alternative enlightenment. I also don’t hear you advocating for any particulars of what this looks like in practice, or even claiming to know. We can trust prophet leaders to continue to lead out on this. C an you say a little more about how exactly you’ve seen an appreciation of this gospel teaching strengthen people’s faith — perhaps especially the women?  

MK: President Monson used to encourage us to “look up” when we need encouragement — something President Nelson has also emphasized, once stating : 

Trees reach up for the light and grow in the process. So do we as sons and daughters of heavenly parents. Facing upward provides a loftier perspective than facing right or facing left. Looking up in search of holiness builds strength and dignity as disciples of Deity.

When invited to speak at firesides, we only quote from the Gospel Topics Essay . One of my favorite lines says that Heavenly Mother is the “eternal prototype” for wom en. Especially in our world today, looking up to this model can expand women’s richness of purpose and dignity of spirit.

When women get reminded of the truths our gospel teaches — the bold and beautiful idea that their destiny is Godhood, that they are made in their Mother’s image, that this earth life is time to practice our embryonic divinity, that they are to create and work as partners with men —they have even more reason to rise up in faith and power. I’m consistently surprised at how enlivening these doctrinal discussions are with members. The Spirit is so strong. 

We often get notes of follow-up from people sharing how this doctrine helped them embrace the call from President Nelson to “step forward” and “take your rightful and needful place in your home, in your community, and in the kingdom of God—more than you ever have before.”

I’ve also seen how this model of Heavenly Mother reminds women that their souls need investment … that it’s not wrong to want that (something we sometimes forget as mothers). While there is beauty and growth in sacrifice and service, it’s possible to overdo it. One friend of mine said that while her mothering muscles were super strong, it sometimes feels like she has shelved her other god-given talents for the last twenty years. But if we are truly on the developmental trajectory to become like our Mother, then our own souls need investment too. 

And, let’s be clear, while women can certainly grow up to be like our Father in Heaven, I will not be a Father in Heaven. That’s why a clear awareness of Heavenly Mother helps me learn about my eternal destiny and divine development as a woman. 

None of this replaces Jesus, who, as the Savior of the World, is playing a role no one else can. But in our experience, women wrestling with mental health, personal worth, feeling overwhelmed, feeling consumed by their many demanding roles, feeling alienated — all have told us how much this additional truth has helped them receive even more of the purpose and power available in the gospel of Christ. 

JH: This makes sense for women especially. Would you say the same is true for boys and men too? 

BBS: Last year, I was invited by the Branch President of a Spanish-speaking branch to come and speak to the youth about Heavenly Mother. While discussing quotes from the Gospel Topics Essay about how “the divine Mother, [is] side by side with the divine Father,” the young men instantly made the connection that machismo — a prevalent sentiment in many of their traditional cultures that encourages men’s dominance over women — is not aligned with the restored gospel and our enlightened understanding of men and women working as equal partners. 

More recently, I met a father who had been on a backpacking trip with his college-age sons, and they had been using our Guides to Heavenly Mother to discuss what qualities they hope to find in the women they want to date and eventually marry. My own 80-year-old father, who tragically lost his own mother when he was only six years old, has found deep comfort in the teaching from Harold B. Lee that he has a Heavenly Mother who is “even more concerned, probably, than our earthly father and mother, and that influences from beyond are constantly working to try to help us when we do all we can.” He has hung artwork of Heavenly Mother from our book in his home. I honestly marvel at the profound meaning young men and men in the Church find in this gospel teaching. 

MK: I’ve been struck by how often men express confusion on this point, asking something like, “Why does this doctrine of Heavenly Mother matter to me?” My response is usually to point out that the Gospel Topics Essay teaches that our Heavenly Parents are the “divine pattern” — “work[ing] together” and “side-by-side” for the salvation of their children. If we’re not recognizing half the pattern, then how can we build families, faith communities, and even the world?  Applying this principle of divine equality in our relationships is vital. And the doctrine of Heavenly Mother gives men and boys the clear injunction that working together unitedly with women is the model we need to practice. In our sexualized and objectifying world, that’s something boys in every country need, including in the USA.  

JH: Despite these heartening benefits, there remains some honest concern among some about how this might potentially disrupt people’s faith and discipleship. For instance, we hear of concerns about an overdone focus on Heavenly Mother interfering with our faith in Heavenly Father and Jesus Christ. What do you think about that? 

MK: I have not met anyone who has become more aware of Heavenly Mother who somehow thinks that she replaces Christ in His role of the Atonement. I have not met anyone who thinks Heavenly Mother negates Heavenly Father. Instead, they seem to appreciate better how united they are in working together for our salvation. As President Nelson has said recently , “My dear brothers and sisters, Jesus Christ invites us to take the covenant path back home to our Heavenly Parents and be with those we love.”

My experience is that reminding people of our doctrine regarding Heavenly Mother actually reinforces their commitment to why following Christ matters. In the Gospel Topics Essay , Elder Oaks says, “Our theology begins with Heavenly Parents. Our highest aspiration is to be like them.” The reason Christ’s Atonement matters is because it is the bridge that gets us back to be like and be with our Heavenly Parents. 

The path to Christ ultimately returns us to the presence of our Parents in one united path. I am not saying that people’s paths look all the same. I am saying that we are all trying to get home. I love these recent words by Elder M. Russell Ballard : 

I testify there is no greater goal in mortality than to live eternally with our Heavenly Parents and our beloved Savior, the Lord Jesus Christ. But it is more than just our goal—it is also Their goal. They have a perfect love for us, more powerful than we can even begin to comprehend. They are totally, completely, [and] eternally aligned with us. We are Their work. Our glory is Their glory. More than anything else, They want us to come home—to return and receive eternal happiness in Their presence.” 

We are Their work and Their glory — isn’t that stunning? They all want us to grow, develop, and become like Them. 

And no, a divine Mother takes nothing away from our Father in Heaven or Jesus Christ. The Gospel Essay quotes Elder Clawson as saying: “We honor woman when we acknowledge Godhood in her eternal prototype.” In that same talk, he says, “It doesn’t take from our worship of the Eternal Father, to adore our Eternal Mother, any more than it diminishes the love we bear our earthly fathers, to include our earthly mothers in our affections.” 

So, while there is no competition among Deity, what we do see is women anxious to understand better how this unity and inclusion can work. So in that sense, a reminder of this larger divine pattern of working together is a really good thing.  

JH: I lost my mother a few years ago, and like anyone who’s lost their Mom, know how much you feel her absence. Even though I can’t have a direct relationship with her right now, it has felt important to stay aware of her and cherish her memory. That’s kind of what I’m hearing from you both here — encouraging this kind of sweet awareness while respecting lines we’ve been encouraged to respect (e.g., not praying to Heavenly Mother). 

BSS: Absolutely yes. People can be humbly aware and appreciative of the presence of the Father and the Son in their lives and still long for a sense of a Mother too. That’s partly because of what we know in The Family Proclamation  about gender as “an essential characteristic of individual premortal, mortal, and eternal identity and purpose.” That means mothers are different from fathers and have unique traits that reach and bless their children in different ways. 

About five years ago, my own mother started experiencing dementia and now is officially diagnosed with Alzheimer’s — and is no longer able to connect and communicate with me in meaningful ways.  Although I still have my father and brothers in my life, I have a great sense of loss and a profound longing for a vibrant relationship with my mother.

MK: Even when we feel the love of others around us, we all recognize the love of a mother as unique. Like a beautiful story of a Marine who shared in sacrament meeting about his earthly mother dying when he was young — and always feeling that lack. Learning more about his Heavenly Mother brought him comfort. With all of the other family who loved him, he still felt the need for his mothers. 

We often hear of people with complicated relationships with a childhood father finding healing in finally appreciating the reality of a Father who loves them. For people who have complicated relationships with their earthly mothers or even their own mothering, Heavenly Mother can be a way to still celebrate the glory of motherhood without angst. And no, that doesn’t have to cross any lines we’ve been encouraged to respect.

JH: Thank you. Just to be clear, it sounds like you don’t have major concerns that discussions about Heavenly Mother have the potential to distract and pull people away from the plain and simple gospel truths that build faith day-to-day? 

BBS: What could be more plain and simple than a Mother’s love?! Young Women are taught in lesson after lesson that earthly mothers are essential for their children’s spiritual and physical well-being. Can we use the Gospel Topics Essay to illuminate the truth that Heavenly Mother is essential for her children too? She’s not a distraction!

I also find it a bit ironic that all during my growing up years (and still today), I’ve been admonished by church leaders to not adopt the ways of the world … to not set my hearts on the fleeting glimmer of worldly glory… to set our sights higher than the latest magazine model, pop singer, or movie star.  But now that we’re appreciating more our Heavenly Mother as an eternal prototype for women, that’s dangerous too?

It’s valuable to remind people of Sister Patricia Holland’s charge:

I have heard it said by some that the reason women in the Church struggle to know themselves is because they don’t have a divine female role model. But we do. We believe we have a mother in heaven. … Furthermore, I believe we know much more about our eternal nature than we think we do; and it is our sacred obligation to express our knowledge, to teach it to our young sisters  and daughters.

If Sister Holland feels that we have a sacred obligation to discuss what we know about our Heavenly Mother, then I don’t think we should automatically put those conversations in the camp of dangerous distractions.

All that being said, through conversations with some impressive women in the Public Square community, I am beginning to understand their worry that too much focus on Heavenly Mother can create imbalance or bitterness. I can see that. And my response is, let’s focus on balance (embracing Heavenly Parents together) and gratitude for the truths that have already been revealed about Heavenly Mother. Those two approaches––balance and gratitude — really ground me in my faith and discipleship as a member of The Church of Jesus Christ of Latter-day Saints.  

MK: We do understand the concern people have for how this is being talked about online. That concern has prompted us to just launch a new Instagram page called “cherished doctrine” (referencing a line from the Gospel Topics Essay that calls Heavenly Mother a cherished doctrine). Originally just a place to keep people updated about our books, we looked around and saw the need for a welcoming online space on this topic that is aligned with the Church. 

We hope this page can cross boundaries of concern and help us all grow in knowledge. We know there are people who want to learn more after the Young Women Theme changed to include Heavenly Mother or after Elder Renlund’s General Conference talk but who are worried about doing it respectfully. And we really don’t want to draw lines between Heavenly Mother and the Church. Like our other efforts, we hope this can become a church-focused landing place for those who want to appreciate this aspect of the beautiful restored gospel and how it connects to the full picture of God’s plan for us.  

JH: That’s great that you’re modeling another kind of conversation online. I think some of this social media drama may be what leads to the kind of fatigue you hear from some faithful members when they come across encouragement to pay more attention to this topic. It’s like, “this again? You really think we need to talk about this more…like right now ?”

When you’re used to seeing so much hostility online and watching loved ones step away, this may be an understandable weariness and wariness. But from what you’ve said, it strikes me that maybe it’s precisely because of how difficult things have become around us that this discussion you’re encouraging (done the right way, with the right spirit) could be a timely blessing for heavy hearts out there, and another tender mercy to help bolster spirits.  

MK: Oh yes, I am not weary-ing of talking of my “divine destiny” as a woman. To me, that is not heavy, but lifting!

It’s honestly the opposite concern I have compared with many people. My concern is that without celebrating the doctrine we have about Heavenly Mother, we will miss out on this gospel truth that could strengthen and bless women while also missing out on the fullest understanding of what it means to build towards the eternities with one another.

Our goals are healthy women, thriving couples, and strong families. And ultimately, I think the best way to judge something is by its fruits. The fact is that many women are reporting that the fruits of their experience of becoming more aware and appreciative of the doctrine of Heavenly Mother are rich and good. They are more invested in their families and feel more joy, energy, and hope for their own future.  

In a church where over half the membership of the Church is female, I hope we could see more talk of our divine destiny not as a distraction but as a motivation. Let’s not forget that The Proclamation on the Family states, “Each [person] is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny.” 

Once again, the doctrine of Heavenly Mother reinforces for women a more expansive vision of who they can be in the eternities. As then Elder Nelson once said , “As begotten children of heavenly parents, we are endowed with the potential to become like them, just as mortal children may become like their mortal parents.”

If we are to become like Them , we must learn of both of them — while appreciating how our Savior makes all of this possible.  Jesus is The Way … our Parents are the goal.

All this helps explain why I believe a deeper appreciation of this doctrine of Heavenly Mother can actually help nurture and expand faith in the Church … because it highlights such an expansive, magnificent place for women.  

BBS: That’s the kind of positive spiritual momentum we hope to encourage. I so desperately want my girls to hear in church that as they follow Christ on a journey home towards heaven that there is a Mother there side by side with the Father to welcome and embrace them. That my girls can see themselves in God—a perfected man and woman sealed together. 

That’s why I don’t feel like we should fear members of the Church coming to understand more about Heavenly Mother. I’m also drawn to the scripture in the New Testament that states , “There is no fear in love; but perfect love casteth out fear.” Our Heavenly Parents embody perfect love. Knowing about them should cast out fear, not create fear.  

JH: Thanks for these answers. I know we’re really digging into this, but it’s helpful because of the legitimate reasons for concern. We’re all familiar with the Book of Mormon warning against “looking beyond the mark” — which Elder Quentin Cook explained is “when we elevate any one principle, no matter how worthwhile it may be, to a prominence that lessens our commitment to other equally important principles or when we take a position that is contrary to the teachings of the Brethren.” In that same discussion, Elder Cook cautioned against focusing on “certain gospel principles” or pursuit of “’gospel hobbies’ with excess zeal” — adding “Almost any virtue taken to excess can become a vice.”  

I know you’re working hard to shape a conversation that avoids these extremes, and precisely for that reason, I’d like to ask you to speak and elaborate on how we can bring meaningful attention to Heavenly Mother without falling into these other traps.  

MK: You bet, Jacob, we can go too far on anything—food storage, word of wisdom, the last days’ signs from the book of Revelation. That’s something we all need to be personally and individually watchful of. At the same time, we might also examine the situation more closely. Are there any unmet needs in the women who are being “swept away” by a seeming hyper-focus on Heavenly Mother? Instead of being quick to assume an emphasis on this doctrine is largely to blame, I wish we could look more deeply at these many needs. 

I don’t believe the doctrine around our Mother in Heaven is to blame for people leaving the Church. Is there any fear in me of people going off the rails? Not even close to the amount of fear I have of members of the Church not gaining the blessings that are possible.

So, while we can talk about the dangers of going too far … I think we also need to acknowledge a very real danger of not even being aware of our doctri ne at all, much less applying it! 

BBS: I certainly see the wisdom in Elder Cook’s counsel not to approach gospel principles with excess zeal. I have witnessed up close the detrimental outcomes of doing so in lots of different areas.  So overzealousness is real. And it’s fair to say there’s been some overzealousness on both sides of the Heavenly Mother conversation. Some people may have gone too far in their explorations of Heavenly Mother, and at the same time, some bishops and stake presidents have been overzealous by telling members of their wards and stakes that they aren’t allowed to even talk about a Heavenly Mother. One ward I know of here in Virginia decided that their members were allowed to speak of Heavenly Mother only at home and not at church. And that kind of overzealousness can also be dangerous.

We feel that the best way to address overzealousness (on both sides of the spectrum) is to create more balance. And that is what Elder Renlund did with his April 2022 General Conference. He affirmed that the balance can be found by sticking to the doctrine taught about Heavenly Mother in the Gospel Topics Essay . 

Not everyone has enjoyed that same balance in the past — and not even today. That’s why it’s been wonderful to see more references to Heavenly Parents in General Conference and why more discussion about Heavenly Mother could bless us too. To be clear, we’re not demanding more doctrine (like Elder Renlund warned against); we’re hoping for more discussion and application of the truths found in the Gospel Topics Essay , so we can find that beautiful balance! 

If some people have arrived at a place of estrangement or frustration with this doctrine, we recognize how that can be influenced by the kinds of hostility that arises online. But let’s also recognize that some may sincerely feel discouraged that we have such a cherished and distinctive doctrine of Heavenly Mother but don’ t often perhaps apply that doctrine as fully as we could. A nd that disconnect can be disheartening—including to me.  

JH: Since meeting you both and learning more of your work and writing, I confess that I find myself almost inadvertently inclined to edit out direct references in our communications together to “Him” — our Lord Jesus — or to “Father,” as in Heavenly Father. I don’t like that. And I don’t think that’s the kind of thing you’re hoping for, right — a hesitancy to ever refer to the Father and Son alone, or the generalizing of our language to Heavenly Parents exclusively? 

BBS: We certainly do not want to eliminate or discourage the use of the titles Father and Christ — or our profound appreciation for their distinct roles.  We simply want to encourage more space for the title of Mother to be appreciated in our sacred language. 

To me, spiritual growth comes as we change our thoughts, words, and actions to more fully align with gospel truths.  If the restored gospel teaches us that God is not just Heavenly Father but also a Heavenly Mother, then I feel that it is important to shift my language to reflect that knowledge.  Martin Pulido, one of the scholars that wrote the BYU Studies article, A Mother There (a text the Gospel Topics Essay cites), encouraged Latter-day Saints to develop a “mother tongue”… the ability to speak of Heavenly Mother comfortably and naturally wherever and whenever it is doctrinally accurate. 

As I have studied and learned about the “divine pattern” set by our Heavenly Parents and how Heavenly Father works together in perfect partnership with Heavenly Mother for the salvation of the human family, my admiration and appreciation for Heavenly Father has deepened in important ways. And a s a mother myself—who would do absolutely anything to protect and care for my children—I have a new and heightened awareness of the sacrifice Heavenly Mother made as well to give the gift of her Son to the world. This adds to my understanding of how vital Jesus Christ’s life, mission, and example was and is to the human family. So I would say that my faith in Heavenly Father and in the Savior has been strengthened through my study of Heavenly Mother.

MK: No need to police your language in talking with us, Jacob! Our concern is more that our thinking and language can expand where it makes sense. J esus’ divine mission to overcome sin and death so that the entire human family has the opportunity to become at one with God again is even richer to me, knowing that reuniting and reunion includes a Heavenly Mother.  It reminds me of a quote we have in our book by Elder Glenn L. Pace: 

Sisters, I testify that when you stand in front of your heavenly parents in those royal courts on high, and you look into her eyes and behold her countenance, any question you ever had about the role of women in the kingdom will evaporate into the rich celestial air because at that moment you will see standing directly in front of you, your divine nature and destiny.

It is very clear to me that the doctrine of Heavenly Mother draws me closer to Christ and the gospel. When I have a vision for who I can become, then I feel like rejoicing! I can GLORY in the gospel plan—because it includes me. 

Now, I know people will say I was included before coming to such awareness. In a sense, they’re right. But let me give a tangible example of what we sometimes miss. When I searched the term Godhood on the Church’s website, this is what came up: “Godhood See Eternal Life ; Exaltation ; Man, Men—Man, potential to become like Heavenly Fathe r.”  

As you can see, women are not explicitly included in that reference to a very basic — but absolutely vital — theological question. Yes, I can become like Heavenly Father, but I will not become a father in the heavens. If I reach my highest potential, I will become a mother in the heavens . It is important to be reminded of this “ divine destiny .”

None of this, to be clear, means we are demanding to go beyond what has been revealed. People often say we don’t know enough to teach or that very little has been revealed. But we have already received in prophetic teaching incredibly rich doctrines that can — and should! — inspire and guide our life choices. Elder Holland has said, “I want you to … know who you truly are. You are literally a spirit daughter of heavenly parents with a divine nature and eternal destiny. That surpassing truth should be fixed deep in your soul and be fundamental to every decision you make as you grow into mature womanhood.” This knowledge makes me rejoice in my membership in the Church.  

BBS: Well said, McArthur. A s I have witnessed how empowering the doctrine of Heavenly Mother is for girls and women—members of the Church and beyond—I am increasingly grateful for the restoration of the gospel of Jesus Christ that has given us this profound, life-changing knowledge that is not known to so, so many. And it makes me want to shout for joy!

JH: As a final question, if you could say one thing to the women who have been frustrated about this conversation —or who want more understanding about Heavenly Mother—what would that be?  

MK: First of all, while not policing you or anyone else, I would remind us that sticking strictly with the Gospel Topics Essay offers us plenty of information to teach about Heavenly Mother: We know She loves us. She is concerned about us. She and Heavenly Father designed the plan for our lives. We know Heavenly Mother “works together” with Heavenly Father for the salvation of Their family. We know Heavenly Father and Heavenly Mother would not be exalted beings without each other. And that’s just a few tidbits — there’s more! 

Beyond that, someone told me recently that the most common word i n the scriptures is “ask.” I don’t know if that is true … but we certainly have the model of Joseph Smith asking. So, I would tell them to “ask.” If a person is feeling frustrated about this in any way and wants to better understand the truth of this doctrine or why it matters, or how to apply it, I would ask God — the ultimate source of all truth and wisdom.

  And I would also say my personal philosophy is to work. Jesus taught a lot of analogies about working in the vineyard. In a faith community, everything takes work. If we believe in the gospel doctrine of having a Heavenly Mother, then we work to enact that truth in our faith community. If you are frustrated about this topic (or any other), find a way to bless others’ lives in that arena.

BBS: I would say what I said to the Salt Lake Tribune:

Even if we focused only on what is taught in the Gospel Topics Essay on Heavenly Mother, it would be revolutionary for girls and women.  The essay affirms these truths: our understanding of Heavenly Mother is rooted in scripture; She stands side by side with Heavenly Father; She helped design the Plan of Salvation and works together with Heavenly Father for the salvation of the human family; Heavenly Mother is concerned about her children, can influence us, and is constantly trying to help us. Those are big, beautiful, bold truths that can transform the way women see themselves now and in the eternities.

Help us usher in the ongoing restoration … good things are sure to come. In a recent interview with Latter-day Saint scholars, Harvard professor of law and religion Noah Feldman said that the reality of a Heavenly Mother is one of the greatest gems Latter-day Saints can give to the wider world.  I want to be a part of that!

JH: I’ve appreciated how responsive you’ve both been to the questions and concerns our community and team have raised. I’ve personally found this exchange with you edifying and encouraging. Is there anything else you’d like to share?  

BBS: Girls, Young Women, and Women need to know that their eternal progression leads to a designing, creating, loving, involved, influencing c o-equal partner God!  This is all doctrine from the Gospel Topics Essay . Heavenly Mother is not an invisible, secondary sidekick . This knowledge, this vision is essential, and it is beautiful.

I also just have to say how much we’ve both learned from our ongoing dialogue with the Public Square community over the past few months.  We’ve gained more empathy for some of the concerns people have and created some mutual respect and bonds of affection.   

MK: Agreed! We have learned a lot and have been able to incorporate those learnings into future work. It feels like a lot of the concerns are about going “too far.” And, I guess that makes sense in our agitated American society prone to polarizing. H owever, I would also like to offer a re-framing of the situation. 

This doctrine is JOYOUS! In addition to a Father and a Brother—we have a Mother! 

If you don’t feel that yet, pause … get still. Tune in. How do you feel? Doesn’t that reality just make your heart dance? Ok, I’m a dancer, so maybe that’s just me. But doesn’t the truth of Heavenly Mother make your heart sing or glory or at least swell!?!

I want to be sure that in all the concerns, we don’t take away the sheer joy of a Mother in Heaven.

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Bethany Brady Spalding

McArthur Krishna

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Gospel Topic Essays: 007: Mother In Heaven

• December 7, 2019 December 7, 2019

We continue our tour of the Gospel Topics Essays and with the essay Mother In Heaven .  The Goal- To share the LDS Church’s Gospel Topic Essays and help the both the believing member and the non-believer get a sense of the why these essays were written, who the intended audience is, whether these essays resolve the concerns of the faithful and non-believer and why they perhaps these essays even add to the disbelief of those who skeptical of the issues they find in Mormon History.

RESOURCES: https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/mother-in-heaven?lang=eng

https://www.sunstonemagazine.com/pdf/081-49-51.pdf

http://scottwoodward.org/Heavenly_Mother.html

https://eom.byu.edu/index.php/Mother_in_Heaven

https://en.wikipedia.org/wiki/Heavenly_Mother_(Mormonism)

http://www.ldsliving.com/11-Powerful-Truths-About-Heavenly-Mother-from-Prophets-and-Apostles/s/85272

http://www.mormonthink.com/essays-mother-in-heaven.htm

https://www.fairmormon.org/conference/august-2015/the-mother-in-heaven-and-her-children

http://squaretwo.org/Sq2ArticleLarsenHeavenlyMother.html

https://archive.sltrib.com/article.php?id=56282764&itype=cmsid

A Hymn written about Mother In Heaven ( “Our Mother in Heaven.” Originally written in 1893 by William C. Harrison, this companion hymn to “O My Father” was circulated in LDS periodicals, such as the Juvenile Instructor and the Millennial Star. The text has been revised and placed to a new tune.)

Co-Hosts of this episode

Blaire Ostler is a philosopher specialized in queer studies, and is a leading voice at the intersection of queer, Mormon, and transhumanist thought. She is an author publishing her first book, “Queer Mormon Theology: An Introduction.” She is a board member of the Mormon Transhumanist Association, the Christian Transhumanist Association, and Sunstone. Blaire is also an artist and poet, and spends her spare time hiking, painting, writing, and bickering with her friends about almost any topic imaginable. Blaire and husband Drew reside in Utah with their three children.

Jana Spangler is an Integral Professional Life Coach with Symmetry Solutions who specializes in working with individuals who are experiencing shifts in their faith, those affected by a loved one’s shifting faith, and mixed-faith couples. She attended The Living School – a wisdom school run by the Center for Action & Contemplation under the direction of Fr. Richard Rohr – where she studied Contemplative Christianity and Wisdom Traditions and how they can support the transforming work of Love in ourselves, our communities, and the world. She is a frequent speaker at conferences, workshops, firesides, retreats, and on podcasts and is a guest lecturer at BYU on issues of faith and development.

Anthony Miller is an entrepreneur and education enthusiast in Billings, Montana, with Masters degrees in Business Administration and in Financial Services. After a lifetime of faithful membership in the church, he experienced a faith transition after he stumbled across the Gospel Topics Essays and similar materials in 2016, while he was searching for resources to support his adult gay son. Anthony blogs at UnpackingAmbiguity.com and is a frequent contributor to post and progressive Mormon support communities.

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7 thoughts on “Gospel Topic Essays: 007: Mother In Heaven”

Where can I find the music (song) at the beginning of the recording? Who is singing it? It’s very beautiful.

https://api.soundcloud.com/tracks/582405075/download?client_id=LBCcHmRB8XSStWL6wKH2HPACspQlXg2P

Pingback:  Podcast Episode on the Gospel Topic Essay: Mother in Heaven – Unpacking Ambiguity

Regarding the teaching that the Lord’s Prayer teaches us NOT to address Mother in Heaven, another point I would have loved to hear you address is the context of that passage. Taken in context, I don’t think it’s even justifiable to use that passage to teach ANYTHING about Heavenly Mother.

The high points of that passage are that we should pray privately, in a simple way, to our deity. It is specifically pointing out that we should not use prayer to improve our image in the eyes of others. We should not repeat things vainly. We should not use lots of words when praying. We should not ask the Lord for the many things that we need, as He is already aware of our needs.

He is specifically criticizing the Pharisees in this passage and contrasting that with the way He wants His disciples to address their deity.

The context matters.

https://www.thechurchnews.com/leaders-and-ministry/2019-10-05/general-conference-october-2019-lds-mormon-young-women-theme-163132

What about this though?

I am a beloved daughter of heavenly parents, with a divine nature and eternal destiny…

I think the leaders need to speak for the church as a whole, and invite us to have our own personalized views. It’s hard to create an LGBTQ inclusive theology, but perhaps we can one day having something more complete… but would having such theology attract or repel more coverts to the church?

Excellent! No kidding, a pantheon of gods created in our own images. Thank goodness for Pharisees to reveal/dictate which version(s) are correct.

Is there anyone else’s out there who believes the possibility that The Holy Ghost is Heavenly Mother? This just makes sense to be. But I feel alone in this idea.

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Latter-day Saints are talking more about Heavenly Mother, and that’s where the debates and divisions begin

She remains a god of mystery. some believers want to keep her that way. others crave more answers. meanwhile, lgbtq and single members ask: where do we fit.

(Francisco Kjolseth | The Salt Lake Tribune) Malachi Wilson, curatorial assistant at Writ & Vision bookstore and fine art store, hangs a new exhibit titled "Visions of Heavenly Mother" in gallery space along Center Street in Provo on Tuesday, May 4, 2021.

Mormonism’s Heavenly Mother has gone mainstream.

She is the topic of a number of books on sale at Deseret Book, which is owned and operated by The Church of Jesus Christ of Latter-day Saints. She has spawned essays (including an official one from the faith), poetry , a one-woman play , hymns , art shows , even academic debates .

She has been embraced as part of the church’s Young Women theme , which was updated in 2019 to say: “I am a beloved daughter of Heavenly Parents, with a divine nature and eternal destiny.”

There is a tidal wave of interest in this divine feminine among Latter-day Saints, observers say. It has become almost a movement.

Yet, with this tsunami has come pushback from critics on the right and left in the church, who argue proponents read too much or too little into the religious record.

In some quarters, she has become domesticated as God the Father’s wife, with no identity beyond birthing spirit children, or as a “heavenly housewife,” they complain. She may be seen as too white, too middle class, too Victorian for an eternal realm. Her marriage status leaves out singles and LGBTQ members.

She should be more mysterious, some say. Others want less ambiguity. However, attempts to define her more broadly or speculate about a possible identity — is she the Holy Ghost? — can be seen as going beyond, or against, church authority.

Just as this weekend’s Mother’s Day is fraught with tensions, “Heavenly Mother never is home free,” says Mormon scholar Margaret Toscano, who was excommunicated from the church decades ago in part for her writings about God the Mother. “She never gets a break.”

The invisible Mrs. God

(Francisco Kjolseth | The Salt Lake Tribune) Malachi Wilson, curatorial assistant at Writ & Vision in Provo, hangs a new exhibit titled "Visions of Heavenly Mother" in gallery space along Center Street on Tuesday, May 4, 2021. Pictured in foreground is “Crafting the Universe,” by Lisa Aerin Collett.

Talk of a Mother God emerged in Mormonism’s 19th-century beginnings, when church founder Joseph Smith declared that God is a literal father of Jesus and all human spirits. It made sense to Smith and subsequent church leaders that Heavenly Father must have a wife.

“In the heavens are parents single? No, the thought makes reason stare! Truth is reason; truth eternal, tells me I’ve a mother there,” early Mormon women’s leader Eliza Snow penned in the poem “ Invocation, or the Eternal Father and Mother ,” which became the hymn “O My Father.”

In 2011, Brigham Young University professor David L. Paulsen and his student Martin Pulido found some 600 references to Heavenly Mother in Latter-day Saint and academic discourse since 1844.

She is depicted, they write in their BYU Studies article, “‘ A Mother There’: A Survey of Historical Teachings About Mother in Heaven ,” as “procreator and parent, as a divine person, as co-creator of worlds, as co-framer of the plan of salvation with the Father, and as a concerned and loving parent involved in our mortal probation.”

These days, the church’s view of Mother God has become most frequently entwined with the earthly roles for women spelled out in the faith’s family proclamation , with men as presiders and women as nurturers.

That leaves women like Kerry Spencer Pray feeling alienated.

“I’m a mother and a queer Mormon, married to a woman,” says Pray, who taught writing at BYU for 15 years. “For me, the rhetoric about Heavenly Mother is a little bit tricky because she has a husband and children. My life doesn’t fit.”

Trying to live the church’s “traditional” model of husband and wife “brought nothing but pain and a lot of anguish,” she says, so why would she want to embrace that in deity?

Besides, Heavenly Mother “doesn’t talk to us, and we don’t talk to her [as members are instructed ],” says Pray, who now teaches at Stevenson University in Maryland . “In that sense, it feels like how the women in the church are supposed to be — to let their husbands preside over the family.”

Toscano fully understands the dilemma for LGBTQ members but believes the problem is the narrow definition, not with the divine feminine herself.

Embodiment is key

(Francisco Kjolseth | The Salt Lake Tribune) “Mother Divine,” by Courtney Vander Veur Matz, is part of a new exhibit at Writ & Vision in Provo titled "Visions of Heavenly Mother" on Tuesday, May 4, 2021.

Though the existence of Mother in Heaven “has achieved legitimacy in Mormon theology and culture, she is still absent in worship and everyday practice,” argues Toscano, who teaches world languages and cultures at the University of Utah , “and mostly referenced not as an individual deity but as one of the Heavenly Parents, a vague designation that subsumes her into a divine patriarchal family.”

Heavenly Mother is better viewed as a much grander and more multifaceted figure than that, the professor writes in an unpublished essay, “In Defense of the Heavenly Mother.” “Her many roles suggest a polymorphous divinity that makes room for non-gender-conforming individuals.”

Toscano understands the impulse to “eliminate any trace of an embodied, gendered God with physical characteristics such as skin color or sex on grounds that those who share those specifics with God are privileged over those who do not.”

But believing that God was “totally other, totally transcendent, totally beyond human attributes,” Toscano writes, “resulted in the denigration of the physical realm, including the earth, the human body, especially the female body.”

A new art exhibit, titled “Visions of Heavenly Mother,” is on display at Writ & Vision, 274 W. Center St., Provo, throughout May by appointment only.

Smith’s insight was to “put the physical creation on an equal footing with the spiritual, to see body and spirit, matter and mind,” she writes, “as inextricably connected and equally necessary for a fullness of joy.”

Thus, key to Mormon theology is that Mother God is “embodied,” the scholar insists in an interview. Latter-day Saints “can’t reject the mothering part of Mother in Heaven. We need more images, not fewer.”

If you throw out an embodied Heavenly Mother because of bad definitions, she says, “you are left with only a male God.”

And that is “not going to help LGBTQ people — it will just hurt women more.”

A nurturing counterpart

(Francisco Kjolseth | The Salt Lake Tribune) A new art exhibit goes up in the gallery space at Writ & Vision in Provo titled "Visions of Heavenly Mother" on Tuesday, May 4, 2021.

The feminine divine is “a beautiful concept,” says Kimberly Applewhite Teitter, a psychologist in Salt Lake City. “Sometimes I feel disconnected from the way it is presented in the Latter-day Saint tradition, because either Heavenly Mother is a throwaway reference in a talk for appeasement without the satisfaction of elaboration, or she has been wielded as the model for white feminists in the church, who sometimes do not validate and see me as perfectly as a heavenly being would.”

Teitter likes the idea of “a nurturing counterpart to a divine provider, where I could emulate the archetypal forms of my divine heritage to be the best I can be,” she writes in an email. “I wish that we saw more of her. I wish we did not have to strain to hear her influence. But when I feel myself connecting to something higher than myself, I can see her there.”

So much of the discussion around Heavenly Mother is “dictated by a white feminist elite,” says Teitter, who is a Black Latter-day Saint. “Even the common complaint that the concept of Heavenly Mother is too gender binary (which I agree with) feels too much like a white feminists’ argument for me to fully co-opt it.”

(Photo courtesy of Kimberly Applewhite Teitter) Kimberly Applewhite Teitter

For her part, Teitter doesn’t need the church “to create multicultural images of Heavenly Mother, especially if they’re manufactured,” she says. “I don’t think I need an image of God to worship. I understand Jesus to be a person who lived on this Earth and has a bodily form of this Earth, but I actually prefer the image of my Heavenly Parents to remain abstract. It makes it less likely for worldly concepts of who we want God to be to interfere with who they are.”

But the psychologist does yearn for more connection to the female deity.

When the faith’s message for earthly mothers is to stay as close to their children as possible, Teitter says, “I have never liked the notion that Heavenly Mother is too sacred to know.”

Too much speculation, though, can carry consequences.

A pillar of light

(Chris Detrick | The Salt Lake Tribune) Latter-day Saint authors Fiona and Terryl Givens, shown in 2012. After giving a fireside address about Heavenly Mother, Fiona Givens is no longer employed by BYU's Maxwell Institute for Religious Studies.

In March, Fiona Givens, co-author with husband Terryl of “The God Who Weeps: How Mormonism Makes Sense of Life,” was invited to give a fireside address to members in a Latter-day Saint young single adult ward in Harlem.

More than 200 people signed on to Givens’ Zoom presentation, according to Delaney Plant, who was among them.

Givens shared her studies and research into Heavenly Mother, including multiple biblical accounts in which she believes a female deity is depicted as a pillar of light, Plant reports in an email. “She then made the connection that during the ‘ First Vision ,’ when Joseph Smith was visited by God the Father and Jesus Christ, he first mentions seeing a pillar of light.”

That shows that “Heavenly Mother was also present during the First Vision,” Plant says Givens concluded.

In answer to a question, Givens discussed whether the Mother God might be synonymous with the Holy Spirit. In the past, the writer has addressed this possibility.

“Is she part of the Godhead? One assumes she is,” Givens told The Salt Lake Tribune in 2013 . “So, is she the Holy Spirit? The [scriptural] record is silent on this and so much else that we fall into the sticky quagmire of speculation.”

After her recent remarks, several attendees complained and now Givens is no longer employed by BYU’s Maxwell Institute for Religious Scholarship, and is turning down invitations to all speaking engagements.

Givens initially declined to comment on the fireside or its aftermath, and, though BYU spokeswoman Carri Jenkins confirmed Givens’ departure, she would not detail reasons why, citing personnel policies.

Still, Plant wants answers.

“I find the whole situation quite confusing and upsetting,” she writes. “I feel that BYU is now silencing a very important voice in regards to a doctrinal topic that is not wrong to speak on.”

On Sunday, in the wake of this story’s original publication, Givens wrote on Facebook that “after almost two years of employment, I voluntarily made the decision to leave the Maxwell Institute to focus on my own study, writing and other personal endeavors. I maintain the highest regard and warmest relations with the Maxwell Institute and its wonderful faculty.”

As I have been asked for details surrounding recent events, I would like simply to share the following. After almost... Posted by Fiona Givens on  Sunday, May 9, 2021

Too much definition?

(Trent Nelson | The Salt Lake Tribune) Rachel Hunt Steenblik, shown in 2018, has written books of poems about Heavenly Mother.

Some feminists don’t want to be handed Heavenly Mother from church leaders but would prefer to have members, mostly women, “find her ourselves,” says Rachel Hunt Steenblik , author of several books of verse on the topic. “They’re really nervous that if she becomes more canonized or taught more explicitly about in places like [General] Conference, then the only thing that will be emphasized is her motherhood, not her Godhood, power, influence or other creations. This doesn’t resonate with what they need or what they believe.”

Likewise, some feel that progressive members “are not any better at including single people or people without children in these types of conversations,” the poet says, “and feel that they also highly privileged women who are married and have children.”

One woman on Twitter said that she “gravitates more towards thinking of Heavenly Mother as the broader divine feminine from older traditions rather than the often more-narrow conception of her as mother,” Steenblik says. “Many agreed.”

These are conversations that female members should be having, says Latter-day Saint historian and theologian Maxine Hanks, instead of waiting for the church’s male leaders to offer the last word on Heavenly Mother.

Smith “didn’t articulate much about female orders or offices or theology of the Mother, because he left those tasks to the women themselves,” Hanks states in Dialogue: A Journal of Mormon Thought. “Joseph turned the key of revelation over to female leaders to receive their own direction from God.”

It might be “the ultimate patriarchal act,” she says, “if men claimed revelation from the Mother to define female theology.”

It shows “great wisdom,” Hanks says, that they have not done that.

The next generation

(Courtesy photo) Bethany Brady Spalding

Bethany Brady Spalding and McArthur Krishna, authors of a “ A Girl’s Guide to Heavenly Mother ” and a “ A Boy’s Guide to Heavenly Mother ” (the latter with Martin Pulido), are among those delighted to discuss the divine feminine.

The idea that Mother God is “too sacred to talk about” is, they say, cultural bunk.

“Prophets and apostles have never advised this, not to speak of Heavenly Mother,” Spalding says on The Salt Lake Tribune’s “Mormon Land” podcast .

Spalding has lived around the world and when anyone asks her why she is a Latter-day Saint, she says that “Heavenly Mother is one of the top [reasons].”

It is this “fabulous, gorgeous truth that we have, that God is not just male but is also female,” she says. “And this is a revolutionary, expansive idea that just resonates deeply with me.”

The writers wrote their guides for youngsters because they wanted “to invest our energies in creating a new generation of Mormons to embrace these truths,” Spalding says. “These are just integrated and interweaved into their faith. And we just think it’s exciting to write for children and for young people.”

Both Spalding and Krishna have three daughters.

(Courtesy photo) McArthur Krishna.

Heavenly Parents “sent us Christ so we could have a model to know how to follow,” Krishna says on the podcast. “Not to take away anything from Heavenly Father or Christ, but girls are wondering how they fit.”

More than 90% of the quotes in their books come from church leaders and figures, she says. “When you’re teaching your children about Heavenly Mother, it is nice to know that this is a place that you can go to with these trusted sources.”

They also insisted that the books’ depictions of Mother God be “as expansive as possible,” Krishna says. “We wanted to make sure that people all over the world can see Heavenly Mother and be able to relate to her.”

They hope this divine feminine will become increasingly part of Latter-day Saint preaching and practice.

“We Mormons speak so much about the fullness of the gospel. But to me, it really feels like we’re wrestling with just half,” Spalding says in a forthcoming Dialogue interview. “The splendid poet Carol Lynn Pearson comments that we can’t have holiness without wholeness. And to me, wholeness is only found as we embrace Heavenly Mother and welcome her into our collective and personal worship and spiritual lives.”

What if girls knew that Mother God had breasts and hips and curves, Spalding asks, and that she was part of the creative process and a powerhouse worker?

Instead of a “heavenly hush” surrounding Heavenly Mother, the writer wonders, what if there were a “heavenly hallelujah”?

Editor’s note • May 9, 4:40 p.m.: This story has been updated with a statement from Fiona Givens about her exit from the Maxwell Institute.

(Image courtesy of McArthur Krishna) An image from one of McArthur Krishna and Bethany Brady Spalding's children's books about Heavenly Mother.

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Partner with us, heavenly mother: “a cherished and distinctive belief among latter-day saints”.

by Sharon Lindbloom 17 May 2021

This belief is rather vaguely explained in a Gospel Topics essay (“ Mother in Heaven ”) which says in part,

“The Church of Jesus Christ of Latter-day Saints teaches that all human beings, male and female, are beloved spirit children of heavenly parents , a Heavenly Father and a Heavenly Mother. This understanding is rooted in scriptural and prophetic teachings about the nature of God, our relationship to Deity, and the godly potential of men and women. The doctrine of a Heavenly Mother is a cherished and distinctive belief among Latter-day Saints.”

The Gospel Topics essay refers to Heavenly Mother as “divine,” but goes no farther than that. The Salt Lake Tribune  article supposes that Mormonism’s Heavenly Mother is “a God of mystery,” and “the invisible Mrs. God.” Such ideas, while not official Mormon doctrine, do reflect authoritative LDS teachings.

Ten years ago Brigham Young University Studies Journal (BYU Studies 50, no. 1, 2011) published a paper on the topic of Heavenly Mother by scholars David Paulsen and Martin Pulido. In “ ‘A Mother There’: A Survey of Historical Teachings about Mother in Heaven ” the authors presented statements spanning 165 years of LDS history that portray Mormonism’s Heavenly Mother as: a divine person; a procreator with Heavenly Father; Heavenly Father’s wife; a parent concerned with and involved in our pre-mortal, mortal, and post-mortal probations; a co-creator of worlds; and a co-framer of the plan of salvation. They wrote,

“Several Church leaders have affirmed that Heavenly Mother is a fully divine person and have used reverential titles such as ‘Mother God,’ ‘God Mother,’ ‘God the Mother,’ ‘God their Eternal Mother,’ and ‘Eternal Mother’ in referring to her. Elder John A. Widtsoe (Quorum of the Twelve, March 17, 1921–November 29, 1952) wrote: ‘The glorious vision of life hereafter… is given radiant warmth by the thought that… [we have] a mother who possesses the attributes of Godhood.’ This is echoed by Elder James E. Talmage (Quorum of the Twelve, December 8, 1911–July 27, 1933): ‘We… [are] literally the sons and daughters of divine parents, the spiritual progeny of God our Eternal Father, and of our God Mother.’ Furthermore, President Brigham Young (President of the Church, December 27, 1947–August 29, 1877) taught that ‘we were created . . . in the image of our father and our mother, the image of our God,’ indicating that calling Heavenly Mother ‘God’ is consistent with the biblical account of the creation of both ‘male and female’ being in ‘the image of God’ (Gen. 1:26–27).”

These are not correlated Mormon doctrines, of course, but they are the doctrinal teachings of LDS prophets and apostles–those who Mormonism says have been chosen and equipped to speak for God in doctrinal matters. These prophets and apostles have clearly and forthrightly identified Heavenly Mother as a God.

The Mormon church’s Bible Dictionary says, “there are three separate persons in the Godhead,”:

“When one speaks of God, it is generally the Father who is referred to…the Son, known as Jesus Christ…is also a God…The Holy Ghost is also a God…” (“ God ”)

And, according to LDS prophets and apostles, Heavenly Mother is also a God. Considering authoritative LDS teachings on Heavenly Mother, Mormonism’s Godhead must be comprised of at least four Gods: Heavenly Father, Heavenly Mother, Jesus Christ, and the Holy Ghost.

I say “at least” because an early LDS apostle, Orson Pratt, also taught that “If none but Gods will be permitted to multiply immortal children, it follows that each God must have one or more wives” ( The Seer , 158).

“We have now clearly shown that God the Father had a plurality of wives, one or more being in eternity, by whom He begat our spirits as well as the spirit of Jesus His First Born, and another being upon the earth by whom He begat the tabernacle of Jesus, as His Only Begotten in this world. We have also proved most clearly that the Son followed the example of his Father… We have also proved that both God the Father and our Lord Jesus Christ inherit their wives in eternity as well as in time; and that God the Father has already begotten many thousand millions of sons and daughters and sent them into this world to take tabernacles…” ( The Seer , 172)

Certainly Orson Pratt’s teaching is controversial, yet since he was an apostle, Mormonism claims he was a prophet, seer, and revelator called by God to speak God’s truth. If that’s the case, then we cannot know how many divine persons – how many Gods — are in Mormonism’s Godhead.

You will find no Heavenly Mother (or Heavenly Mothers) in the Bible. Nor are there three, four, or an uncountable number of Gods. The Bible does not say that the Father is a God, that Jesus Christ is a God, and/or that the Holy Ghost is a God; it says that there is only one true God . Christian theologian James White explains,

“God has been pleased to reveal to us that He exists as Father, Son, and Holy Spirit…the Bible, taken in its completeness, accepted as a self-consistent revelation of God, teaches that there is one Being of God that is shared fully by three divine persons, the Father, the Son, and the Holy Spirit.” ( The Forgotten Trinity , 14, 29. For more information please see “ What is the Trinity? ” by Eric Johnson)

This is so important.

The first and greatest commandment that God has laid upon us is this: “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deuteronomy 6:4-5; see also Mark 12:28-30). Furthermore, “…these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (Deuteronomy 6:6-7). Regarding this Old Testament passage, an article at Ligonier Ministries concludes, “Only believing in the right God grants us access to heaven.” For as Jesus Himself said as He prayed for His people, “And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent” (John 17:3). Hear God’s own testimony of Himself –

• “Before me no god was formed, nor shall there be any after me.” Isaiah 43:10
• “I am the first and I am the last; besides me there is no god.” Isaiah 44:6
• “Is there a God besides me? There is no Rock; I know not any.” Isaiah 44:8
• “For I am God, and there is no other.” Isaiah 45:22

Mormonism’s doctrine of a plurality of true Gods opposes God’s own testimony, His self-revelation. If we listen to God there is no question of how many Gods are in the Godhead; we know there is only One.

“To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” -1 Timothy 1:17-

Find more about the Christian doctrine of the Trinity here .

To see Sharon’s other news articles, click here .

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Mother in Heaven - Response to LDS.org

An essay on Heavenly Mother was added on 23 Oct 2015 to the Topical Guide of the LDS.org website. It is found here: Mother in Heaven

The Mother in Heaven doctrinal belief is not generally criticized by knowledgeable critics or former members. Evangelical, or mainstream Christians may take exception to the belief, but it is still a somewhat obscure doctrine that generally escapes scrutiny. Also, unlike some of the other essays by the Church, this essay doesn't share anything new to the average LDS member. Although rarely formally discussed, the doctrine was not "hidden" from the average member like polyandry or the Book of Mormon translation process .

Not only is this essay short, only six paragraphs long, it is relevant to note the complete lack of historical support for the concept of a Heavenly Mother even being doctrine. Additionally, the essay completely neglects to mention anything about how there must be multiple Mothers in Heaven because of the statements made by Church leaders that our Heavenly Father has multiple wives. A MormonThink editor responds to the essay below.

Scriptural Support

The first paragraph indicates that this understanding is rooted in scripture. However, the scriptures footnoted (even the unique LDS scriptures) say nothing about a female deity. ( Genesis 1:26–27 ;  Moses 3:4–7 ;  Romans 8:16–17 ;  Psalm 82:6 ;  Doctrine and Covenants 132:19–20 .)

The first two of those scriptures reference the creation of man, which LDS doctrine teaches was carried out only by males, particularly God the Father and Jesus Christ. See the following references:

• "And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our likeness; and it was so." ( Moses 2:26 .)
• "Jesus makes the Earth, it was time to make the Earth. Heavenly Father chose Jesus Christ to make it. He told Jesus how to make it.…Then Jesus made a man. He was the first man on Earth. His name was Adam. Adam looked like Jesus and Heavenly Father." ( "Chapter 2: Jesus Makes the Earth," Old Testament Stories, LDS Media Library.)
• "God and Jesus made a man. He was the first man on earth. His name was Adam." ( "Chapter 2: Jesus Makes the Earth," Old Testament Stories, (1980), 9-14.)
• The temple endowment depicts three beings speaking in heaven about the creation of man upon the earth. Those three beings are Elohim (God the Father), Jehovah (Jesus Christ) and Michael (Adam). Elohim says to Jesus and Adam: "Jehovah, Michael, let us go down and form man in our own likeness and in our own image, male and female, and put into them their spirits, and let us give them dominion over all things on the face of the earth." The film then depicts Elohim and Jehovah on the earth with Elohim saying to Jehovah: "Jehovah, see the earth that we have formed. There is no man to till and take care of it. We are here to form man in our own likeness and in our own image." Jehovah then says, " We will do so, Elohim." The endowment goes on to say that both Elohim and Jehovah put the breath of life into Adam and then they both create Eve.

Origin of the Doctrine

The essay readily admits there is no historical evidence to support that Joseph Smith ever taught a Heavenly Mother doctrine. The essay relies on a third-hand account to give credence that maybe Joseph Smith mentioned it. In other words, the teaching is based on hearsay. The second paragraph states:

While there is no record of a formal revelation to Joseph Smith on this doctrine, some early Latter-day Saint women recalled that he personally taught them about a Mother in Heaven.

The use of the word "some" seems to stretch things a bit because the footnote references only one woman's one recollection to support this:

Zina Diantha Huntington Young recalled that when her mother died in 1839, Joseph Smith consoled her by telling her that in heaven she would see her own mother again and become acquainted with her eternal Mother.

The statement that "Zina Diantha Huntington Young recalled," is inaccurate based on the footnote source they give: History of the Young Ladies' Mutual Improvement Association of the Church of Jesus Christ of Latter-Day Saints. The way the essay's footnote is worded sounds like it is Zina herself providing the information that she "recalled." However, what the source actually says, is:

It [the story about Zina being told about an Eternal Mother] was told by Aunt Zina D. Young to the writer as to many others during her life.

Susa Young Gates, History of the Young Ladies' Mutual Improvement Association of the Church of Jesus Christ of Latter-Day Saints [Salt Lake City: Deseret News, 1911], p. 16.

So what we have is an unspecified author (mostly attributed to Susa Young, but there were multiple contributors to the book) who heard Zina tell her about the incident. At the time the book was written (1911), it had been about ten years since Zina herself had died (1901), so the author is relying on her memory of something that Zina told her at least ten years previously. The event of Joseph Smith supposedly telling Zina was 72 years previous to the publication and had been given second-hand. It sounds like it should at least be taken with a grain of salt.

The earliest published references to the doctrine appeared shortly after Joseph Smith's death in 1844, in documents written by his close associates.

This is why it is important to read the essay footnotes, as using the term "documents" in Church essays generally conjures up the image of a revelation recorded by a scribe, or some draft of the Doctrine & Covenants, or something more substantial rather than just a simple poem or hymn.

The footnote references W. W. Phelps' poem published in the Times and Seasons on January 15, 1845, "Come to Me." This poem was written for the dedication of the new Seventies Hall in Nauvoo and was performed at that dedication in December 1844. The sixth stanza:

Come to me; here's the myst'ry that man hath not seen; Here's our Father in heaven, and Mother, the Queen; Here are worlds that have been, and the worlds yet to be; Here's eternity,—endless; amen: Come to me.

W. W. Phelps, "Come to Me," in "Poetry, for the Times and Seasons," Times and Seasons 6 (Jan. 15, 1845), p. 783.

W W Phelps was a writer, poet and editor. Although he worked closely with Joseph Smith, he was not an apostle or prophet.

Eleven months after W W Phelps introduced his poem to the Saints at the dedication, and ten months after its publication in the Times and Seasons , Eliza Snow's poem appeared in the November Times and Seasons as "My Father In Heaven." .

The essay does not specifically state that Eliza Snow also received this teaching by Joseph Smith, but the essay seems to imply this:

The most notable expression of the idea is found in a poem by Eliza R. Snow, entitled "My Father in Heaven" and now known as the hymn "O My Father."

Although teachings concerning Heavenly Mother can't be traced directly to Joseph Smith, the fact that we have one of his plural wives ( Eliza R. Snow ) writing a poem that is sung today as a hymn, is enough to imply by the Church that the doctrine may be attributable to the possibility that Eliza received this teaching from her husband? A recollection of one of Joseph's plural wives is a weak basis to use to issue doctrine. For that matter, Joseph may have simply said something consoling to her and not something he received via revelation.

Wilford Woodruff, a confidant of Joseph Smith, an apostle, and while Prophet of the Church, said:

With regard to our position before we came here, I will say that we dwelt with the Father and with the Son, as expressed in the hymn, "O my Father," that has been sung here. That hymn is a revelation, though it was given unto us by a woman—Sister Snow. There are a great many sisters have the spirit of revelation. There is no reason why they should not be inspired as well as men.

"Discourse by President Wilford Woodruff, October 8, 1893," Millennial Star 56 (April 9, 1894), p. 229.

President Woodruff, the prophet, said that the hymn was a revelation, but only acknowledges that we lived with the Father and the Son, not a Mother.

Joseph F. Smith, Woodruff's Second Counselor in the First Presidency, 16 months after Woodruff said the hymn was a revelation, said:

Our Heavenly Father has never yet to my knowledge revealed to this Church any great principle through a woman. Now, sisters, do not cast me off nor deny the faith, because I tell you that god has never revealed any great and essential truth for the guidance of the Latter-day Saints through any woman. "Oh! but," says one, "what about Eliza Snow's beautiful hymn, 'O my Father, Thou that dwellest,' etc? Did not the Lord reveal through her that great and glorious principle that we have a mother as well as a father in heaven? No. God revealed that principle to Joseph Smith; Joseph Smith revealed it to Eliza Snow Smith, his wife; and Eliza Snow was inspired, being a poet, to put it into verse. If we give anybody on earth credit for that, we give it to the Prophet Joseph Smith. But first of all we give it to God, who revealed it to His servant the Prophet. God reveals Himself and His truths through the channels of the Priesthood.

Joseph F. Smith, "Discourse Delivered at the Oneida Stake Conference, Franklin, Idaho, Sunday Afternoon, January 20th, 1895," as reported in The Deseret Evening News (February 9, 1895). Republished in The Deseret Weekly, No. 9, Vol. L. (February 16, 1895), p. 259 .

Two men serving in the same presidency couldn't decide where the idea came from. In this case, does the prophet's words trump his counselor's words?

It is most likely that one poet, Eliza Snow, was inspired by a previous poet, W W Phelps. Regardless, if the Church were to base all of it's doctrine on second-hand accounts, the words of a poet, or the wives of prophets, they may need to revise all of their doctrine.

This doesn't appear to be a rock-solid foundation in which to build doctrine. Since Joseph never recorded anything about this doctrine, nor was it written about in the Doctrine & Covenants, it appears that the Mother in Heaven belief basically came into existence by future prophets relying on the ideas of regular members as they tried to reconcile the belief that men & women can become gods but how can that be if we only have a single, male God? The belief in a Heavenly Mother solves that dilemma. If the belief is true that men (and women) can become gods, then it is logical to assume that this process has been going on for some time so God must have some sort of female companion.

Prophets after Joseph

Decades after the poem and hymn were written, subsequent prophets more formally announced the Mother in Heaven belief as doctrine although generally preferring to use the term 'Heavenly Parents'. So regardless of the origins of the belief, it has become known as doctrine since at least 1909.

Multiple Mothers in Heaven

The concept of a Heavenly Mother can be a bit strange for some people to accept, but the idea of Heavenly Mothers (plural) is very unnerving. The prophets and early leaders of the Church have long taught that Heavenly Father does indeed have multiple wives. A few examples:

When our father Adam came into the garden of Eden, he came into it with a celestial body, and brought Eve, one of his wives, with him. He helped to make and organize this world.

"Self-Government—Mysteries—Recreation and Amusements, not in Themselves Sinful—Tithing—Adam, Our Father and Our God," Brigham Young,  Journal of Discourses , Vol. 1, p. 50.

We have now clearly shown that God the Father had a plurality of wives, one or more being in eternity, by whom He begat our spirits as well as the spirit of Jesus His first Born, and another being upon the earth by whom He begat the tabernacle of Jesus (Mary - ed.), as his only begotten in the world. We have also probed most clearly that the Son followed the example of his Father, and became the great Bridegroom to whom kings' daughters and many honorable wives were to be married. We have also proved that both God the Father and our Lord Jesus Christ inherit their wives in eternity as well as in time … If you do not want your morals corrupted, and your delicate ears shocked and your pious modesty put to the blush by the society of polygamists and their wives, do not venture near the New Earth; for polygamists will be honored there, and will be among the chief rulers in that Kingdom.

LDS Apostle Orson Pratt, The Seer , Vol. 1, No. 11 (November 1853), p. 172 .

If none but Gods will be permitted to multiply immortal children, it follows that each God must have one or more wives.

LDS Apostle Orson Pratt,  The Seer , Vol. 1, No. 10 (October 1853), p. 158 .

Logically, if God has multiple wives ( as taught by many early LDS leaders ) then although everyone has the same Father-in-Heaven, most people would have different 'Mothers-in-Heaven'. Perhaps that's one reason we're told not to pray to our Mother-in-Heaven as we wouldn't know which one.

Although unsavory speculation about God the Father being polygamously connected to multiple Mother-gods is not specifically refuted, it is also not raised, and is generally inconsistent with the way the idea is presented – note language like “our Mother” or “we have a Mother.” If it said “each of us has a Mother,” it would allow room for multiple Mothers, but “we have a Mother” does not. Similarly, “Just as we have a Father” implies a one-to-one correspondence, not many-to-one.

A Woman's Perspective

It should come as no surprise that women in the Church want to know more about Heavenly Mother and many were very disappointed in this six paragraph essay. Some excerpts from comments we've received are listed below:

—Our theology begins with heavenly parents. Our highest aspiration is to be like them. So what is a heavenly mother like? Cannot the prophet ask for us?

—It's a fine essay…if you're a man!

—100 years ago the definition of a heavenly mother would have been short and not at all complicated. Today they certainly take the easy way out by saying, 'We don't know right now, but trust us, it's great!'

—What if you're a woman? What, exactly, are you working toward? You are told in the LDS church that you need to prepare yourself here for exaltation in the world to come. And, to show women what that means, you have... nothing but men. The men will tell you what to do. You don't need to know about the Mother in Heaven, to know how to become like her. You just need to listen to the men.

—As a woman, I like the idea of a Mother in Heaven. I think she should be talked about more often. I think only a female deity can really understand the issues in my life. However, I feel somewhat betrayed that I cannot pray to her and the Brethren have not provided a really good reason why I can't do so.

—Over a long period of time I have come to expect much less than what I at one time hoped to receive. That is true. At least in the sense that I expect some kind of earth shattering answer to every question/concern I have. But I don't expect "nothing". I expect something. And that 'something' comes line upon line, here a little and there a little. And there have been times where it's been more than just a little...but not very often. So, yes, I suppose that expectations do play a part in how we perceive/understand what the success or failure rate is in regards to our "knocking" for answers and receiving. I would guess that church leaders at all levels struggle with this reality also. Just how much and how often and what should we expect when we "knock" with the hope that all things will be made known to us? Is it all at once? Is it a bit here and a bit there? Clearly this essay provided me with no more knowledge than I had before, except perhaps the lack of historical support that this is really doctrine.

—So did JS just not have time to record any knowledge about Heavenly Mother, co-creator of all humans that live and have ever lived on earth ? JS wrote about many mundane things like telling people to avoid 'hot drinks', eat meat sparingly and developing code names for church members for the United Order (D&C 104 ). So why couldn't he take a few minutes to enlighten the members about the other half of our Heavenly Parents?

—President Gordon B. Hinckley said, “The fact that we do not pray to our Mother in Heaven in no way belittles or denigrates her.” 12 However, there is nothing listed to back up this unsupported remark. The fact that she is never discussed, is not worshipped, and is not prayed to automatically infers that she is not as important as her male counterpart. There is the claim which members are taught their whole lives that Heavenly Mother is “too sacred” to be talked about or prayed to. But then why do members not even learn about her and worship her in the sacred temples even after all the pre-screening and conditions one meets to be able to get in there? Wouldn't that be the perfect place? And if we are allowed to pray to male-God, does that mean that God himself is not sacred? He commands us to worship him, so if it is important to him to be worshipped for some reason, why would he not wish this for his lovely female partner?

—How does our heavenly mother feel about being cut off? Does she even have a choice? Does this mean to women that we get bossed around and told what we can and can’t do even in heaven?

—Orson Pratt taught that God and Jesus inherit multiple wives. It doesn’t sound like wives have much choice. It’s SO degrading as a female to feel like you will be thrown into a group of women to be “inherited” by a man as another number in their harem. This doesn't make it sound like they will be equal partners in a heavenly parents arrangement in the next life.

 Lack of Knowledge by the Prophets

The last paragraph of the essay states what has clearly been the theme of all of the Church essays:

As with many other truths of the gospel, our present knowledge about a Mother in Heaven is limited. 

"Present Knowledge"? Are they implying that the Church leaders will gain knowledge on this subject in the future? This seems to be another "you'll find out when you die" kind of answer.

The prophets and apostles are reportedly able to receive revelation from an omniscient being. Yet there is no evidence that they are. In fact, the statement in question openly admits that on a very critical doctrinal question, they cannot tell us why they don't know more. It is the same thing we find in all of the Church essays. A prophet who cannot even tell us why he does not know something is indistinguishable from any other person with an opinion about that same issue or question. See MormonThink's section Prophets after Joseph as well as our piece "As if they were speaking for God."

In the past, LDS leaders have chided the Catholic Church for not really knowing the nature of God. Yet, the LDS leaders cannot really say anything about this unique belief of a Heavenly Mother other than it apparently came from an inspired hymn based on what one of Joseph's polygamous wives said Joseph told her.

We just think it's remarkably odd that a church claiming to be lead by prophets, seers, and revelators don't know much about their own unique beliefs. From our perspective, an LDS Church without prophets, seers, and revelators would be indistinguishable from the LDS Church with prophets, seers, and revelators.

This essay appears to be written by a historian and not by the prophet or apostles so the expectations of anything of any real substance and new enlightenment coming from this essay again falls short of many members' desires. The members who have written to MormonThink would like several things answered about this doctrine that the essay did not provide. Many expressed to know why Joseph did not record this in the D&C or why was no formal revelation recorded by Joseph's scribes? The true nature of God is perhaps the single most important thing a religion can answer, yet 99% of the basis for the Heavenly Mother belief comes from a hymn written after Joseph's death? To quote from this same hymn, "the thought makes reason stare!"

References & Other Responses:

Wheat & Tares - Will the Real Heavenly Mother Please Stand Up?

keepapitchinin

Mormonstories 580: Reviewing the Mother in Heaven LDS Essay

Mother in Heaven

See Heavenly Parents and Mother in Heaven (Gospel Topics Essay)

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What Do the Scriptures Say About Our Heavenly Mother?

What part did our Heavenly Mother have in our creation? What relationship did She have with Adam and Eve? What is She like? All of these questions can be answered if we turn to the scriptures.

One of the most unique and beautiful doctrines of the Restoration is the truth that we have a Mother in Heaven. Although we don’t yet know as much as we would like to know about her, we are blessed to have a knowledge of her existence and a basic understanding of her divine nature and essential role in the Plan of Salvation. As we faithfully study what has been revealed about her, the Spirit will confirm to each of us the knowledge we sing about in our hymn, that in heaven “I’ve a mother there” (Hymn 292).

In October 2015, The Church of Jesus Christ of Latter-day Saints published an official essay surveying the history and summarizing the doctrine regarding our Mother in Heaven. This was exciting because, although it was a doctrine that had been believed and discussed since the days of Joseph Smith, it had never been summarized in an official statement before. This essay showed that it was not a speculative or fringe doctrine that we should avoid but a doctrine meant to be understood and believed by the mainstream of the Church. While the official essay chronicles many of the key statements by church leaders, the purpose of this article is to show what the scriptures say on this important doctrinal topic.

One scriptural source we can turn to for information about our Heavenly Mother is the book of Abraham. Critics of that book try to attack its divine origin by questioning Joseph Smith’s inspired translation, but as Jesus Christ explained “ye shall know them by their fruits” (Matt. 7:16). What this means for the Book of Abraham is that the greatest evidence that it is an inspired book of scripture is not found in arguments about its historical origins, but in the many divine truths it reveals. Among these many truths is the beautiful and inspired doctrine of our Heavenly Mother.

The book of Abraham adds to our understanding of our Heavenly Mother by revealing her role in the creation. In the book of Genesis, our knowledge of who participated in the creation is limited to the classic introductory verse: “In the beginning God created the heavens and the earth” (Gen. 1:1). The book of Moses adds to this by revealing that God sent His Only Begotten Son, Jesus Christ to perform the work of creation (Moses 2:1).

Lead image from Getty Images.

Dawning of a Brighter Day

Twenty-first century mormon literature, carnicelli, et al. “cherish: the joy of our mother in heaven” (reviewed by julie j. nichols).

Title: Cherish: The Joy of Our Mother in Heaven Authors: Over 140 contributors’ poems, short essays, art, and quotes, curated by Ashli Carnicelli, Trina Caudle, and McArthur Krishna Publisher: By Common Consent Press Genre : Religious Non Fiction Date: 2023 Pages:   492 (Contributors and Index begin on 478) Format: Paper ISBN: 978-1-948218-87-0 Cost (paperback): $20.23 (Amazon—search it under Krishna’s name)

Reviewed for the Association for Mormon Letters by Julie J. Nichols

In Episode #641 of Richard Ostler’s “Listen Learn and Love” podcast (May 6, 2023), Ostler interviews the three “curators” of this chunky little daybook to elicit from them its origin, purpose, and structure ( https://podcasts.apple.com/us/podcast/episode-641-ashli-carnicelli-trina-caudle-mcarthur/id1347971725?i=1000612016375 ). It’s well worth listening to the competent, mature, profoundly sincere voices of these disparate women. They are mothers of daughters (not one son among them!). One is an editor, one is trained as an opera singer, and one is the author of several Deseret Book publications introducing boys and girls to Heavenly Mother. Their individual and collective stories are worth hearing, full of tiny miracles.

Ashli Carnicelli seems to have been the originator of Cherish . Her first idea was to collect a book of poetry about Heavenly Mother. There are other such anthologies, notably Rachel Hunt Steenblik’s Mother’s Milk (also published by BCC Press, in 2017), Dayna Patterson’s If Mother Braids a Waterfall (Signature Books, 2020), and Carol Lynn Pearson’s Finding Mother God: Poems to Heal the World (Gibbs Smith, 2020). But when Carnicelli contacted McArthur Krishna, whose first Deseret Book titles were published as early as 2014, Krishna’s thought was that such a book should be a “sharing” book. She wanted to “democratize” the talk about Heavenly Mother, that is, to dispel the false notion that church authorities have forbidden members to speak of her. When Caudle was contacted, she offered to edit and organize the project, but as it turned out, the three of them together collected and arranged the selections. The result is something like a quote-a-day book, to dip into randomly for inspiration and comfort. But that’s only how it looks on the surface.

Both the podcast and the introductory “Explanation of Our Hearts” reveal that the volume is organized around the Gospel Topics essay “Mother in Heaven” ( https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/mother-in-heaven?lang=eng ). This document formed the foundation for the anthology since it’s sanctioned by the church; the book itself is meant to support the study of that essay and to direct readers to all the leaders, male and female, who have spoken about heavenly parents. The title itself comes from the first paragraph, which says that the doctrine of heavenly parents is “a cherished and distinctive doctrine,” although the three editors insist in the podcast that they mean the title word to be a verb, too, an injunction to cherish all experiences of the Mother.

“The Church is the ‘scaffolding’ to our faith, but we want to be clear that the vignettes are personal ,” they say in the introduction (p. xii, italics added). Most importantly, however, the book is meant to point readers to Christ. Carnicelli and Krishna say that when they separately took their ideas to the temple, they each received confirmation that they should go ahead with the project as long as they made sure to keep Christ as the center. The first section (not given a chapter number), “Following the Savior,” establishes that goal.

After that first, there are twelve numbered sections, each containing a heading (a word or phrase taken from the Gospel Topics essay), at least one quote from a General Authority, sometimes scriptures, and between 20 and 40 brief statements—poetic, prose, or visual—describing longings, feelings, images, and experiences connecting the artists’ hearts to their Heavenly Mother. Some of my favorites include the art: a photograph of Anne Gregerson’s beautiful sculpture “Reunion” (121), Megan Geilman’s stunning “Queen” (94) and “Pieta” (272), Rebecca Cromar’s sweet“A Mother for Me” (140), Natalie Cosby’s heartful “She Wept” (289), Arawn Billings’s smile-inducing “Goddess of Creation” (253), Michelle Gessell’s primitive “Heavenly Mother Bearing Gifts,” (307) and so many more. (I could wish that the media could have been attributed to all of them, instead of only for a few.)

And there is much tender, moving writing. Kirsten Beitler’s soft experience at age 14 of feeling Heavenly Mother’s kindness after an altercation with her parents, described and drawn in “She Came to Me First in a Rainbow” (376-8), makes me cry. So do two selections about the same tragedy, Channing Olivia Hyde’s “Miscarriage” (295) and Emily Roundy’s “With Me” (299). I’m intellectually and emotionally drawn to Olivia Flinders’s “Delivery Day” (266), in the section “Designers”:

She releases the birds one by one into the air where they can be seen and heard and loved.

She doesn’t think the birds belong in cages anymore where it is small.

She thinks the birds will carry Her song. She thinks we’ll hear them.

I resonated with another by Flinders entitled “Love Song,” in which she imagines Heavenly Father responding to questions about Heavenly Mother not with words but with symphonies,

But along with these and other such images, there are paragraphs that speak directly to the audience: “Take a few moments today to write a note to a young woman…to share with her the love of Heavenly Mother,” Rebecca Young enjoins us (81). A few pages later, retreat leader Christie Gardiner provides some writing prompts: “How can your unique life experiences be used to strengthen other women in becoming more like our Mother in Heaven?” (88).

One question Ostler doesn’t ask during the podcast is how the contributors were found. Also, there are no bionotes—just a list of names at the end. There are probably practical reasons for this, but I was curious to know more about who they were and how their offerings were solicited. I found only two people I know in the list among the many I’ve been acquainted with over the years who have sought (and found) Heavenly Mother. Surely there are scores more whose words could have been included—what were the parameters Carnicelli, Krishna, and Caudle used as they gathered these selections?

I’ve praised BCC Press before for its generous, inclusive dedication to “producing affordable, high-quality books that help define and shape the Latter-day Saint experience.” This little pocketbook-sized tome is a perfect example. Designed by Andrew Weiss, it’s easy to hold, easy to see (important for the eyes of aging readers), and easy to map. We need to acknowledge BCC as enthusiastically as we do Carnicelli, Krishna, and Caudle.

These three women conclude Ostler’s podcast by testifying that “Mother in Heaven is joy.” They express joy that Dale Renlund talked about Her openly in his April 2022 General Conference address to the women. In Cherish they make joyous inroads into the false taboos that have kept women and men from spontaneously communicating the entire spectrum of spiritual experiences they are, I believe, fully entitled to. Good job, curators! Cherish would make a sweet gift for almost anyone on your radar reaching toward more connection with God, female and otherwise. Best of all, there’s currently a call for a Volume 2 on Instagram @mcarthurkrishna_creates, taking submissions until September 30. Check it out and let your voice join the joyful throng.

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Heavenly Warnings & Earthly Tragedies: The Heartbreak of the Rwandan Genocide (The Drew Mariani Show)

🌌 A Divine Warning Ignored : Dive into the heart-wrenching narrative of the Rwandan Genocide, an appalling massacre where time seemed to race against humanity itself – 333 lives lost every hour, 5 lives every minute, 8,000 souls a day. A staggering reminder of human cruelty at its peak.

👼 A Heavenly Visitor in Rwanda : The Blessed Virgin Mary, under the title “Mother of the Word,” descended upon Rwanda in 1981, years before the genocide. She appeared to seven young visionaries, echoing her visits in Fatima and Champion, WI. bringing with her urgent messages for humanity.

🕊️ Messages of Urgency and Hope : Mary’s apparitions, approved by the Church, were not mere celestial visits but carried apocalyptic warnings wrapped in calls for repentance. The apparitions told of a future soaked in blood and violence, prefiguring the Rwandan Genocide’s horrors with uncanny accuracy.

🚨 The Prophecy of Kibeho : These messages, dismissed by many at the time, proved prophetic when in 1994, Rwanda descended into a dark vortex of violence following the president’s assassination. The Marian apparitions’ warnings, mirroring events leading to the genocide, show the importance of divine messages and the consequences of ignoring them.

🌍 A Call to the World : The Virgin’s messages, while foretelling Rwanda’s tragedy, were not limited to its borders but extended globally, emphasizing repentance, conversion, and a closer relationship with God. Amid the chaos, Mary’s messages remain a call to action for the entire world.

🙏 Prayer Power  Amidst the recounting of these harrowing events, Drew Mariani emphasized the power of prayer- the Rosary, the Chaplet of Divine Mercy, and the Seven Sorrows Rosary. 

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Understanding Childhood Trauma Can Help Us Be More Resilient

I n 2022, the World Health Organization estimated that 1 billion children were maltreated each year around the globe. Maltreatment such as neglect and abuse are types of adverse childhood experiences, or ACEs . But they often say little about how children respond, which can either be traumatic or resilient. Now, revolutionary new findings in the sciences help us understand how different dimensions of adversity can leave different signatures of trauma and how we can use this knowledge to help children recover and build resilience against future harms.

Consider Ethan and Kevin (their names are pseudonyms to protect their privacy), two children that I worked with as an educator and researcher of trauma in schools. Ethan was abandoned by his mother at birth and placed in an orphanage in Eastern Europe, his home for the next six years. He was deprived of the fundamental needs of safety, nutrition, and human contact. He had books, but there was no one to read to him. He had caretakers, but they rarely comforted him when he was upset.

Kevin, on the other hand, witnessed his father physically and emotionally abusing his mother for the first ten years of his life. Around his sixth birthday, Kevin directly experienced his father's abuse. For entertainment, and to teach him that life is tough, Dad put Kevin and his older sister Joani into the outdoor dog cage, threw food in, and forced them to compete for their nightly dinner. If they refused, he beat them until they entered the dinner arena.

Ethan and Kevin were both traumatized by their maltreatment, but that doesn't capture what was happening inside of them. Ethan had no motivation, was numb to rewards, struggled with school and couldn't maintain social relationships. Kevin was an emotional maelstrom, frightened, hypervigilant, running away from unfamiliar men and hurting himself when he heard noises. Ethan and Kevin presented different traumatic responses or “signatures”—unique identifiers of the mental distortions created by their adverse experiences. Identifying these traumatic signatures enables caretakers, teachers, doctors, and counselors to sculpt a path to resilience that is specific to the child's harms and needs and gives them the best hope for recovery, whether in childhood or later in life.

Read More: How Traumatized Children See the World, According to Their Drawings

The idea of traumatic signatures is only a few years old , but the scientific evidence leading to it is not. We have known for decades that different environmental experiences shape development, including how and when our emotions, thoughts, and actions mature. When the environment is harsh and unpredictable, threatening survival, the timing of development tends to speed up, leading to individuals who mature quickly—recognizing and responding appropriately to danger as youngsters. In contrast, when the environment is impoverished, with individuals deprived of essential experiences and resources, development tends to slow down, resulting in delays in the attainment of independence, dedicated social roles, and sexual behavior.

Ethan and Kevin, like millions of other children, experienced two of the core types of ACEs — deprivation and abuse, respectively — during different time periods of development. These differences in experience shaped their traumatic signatures.

Deprivation is typified by a delay in the development of the brain’s executive functions —attention, short-term working memory, self-regulation, and planning. The executive functions form the bedrock to all learning and decision-making, but they are also essential in supporting more specialized cognitive functions such as language, social thinking, math, music, and morality. Children with weak executive functions fare poorly in school, and are socially and physically unhealthy. Such was Ethan’s traumatic response.

Abuse is characterized by warp speed development of a nervous system that detects threats, accompanied by hypervigilance, emotional turbulence, and out of control behavior. The root cause is a hyperactive amygdala, a brain region that plays an essential role in emotional processing, and its connection to a frontal lobe region that controls our feelings, thoughts, and actions. This constellation of changes to the nervous system leaves the child in a heightened state of fear, either fleeing or fighting to cope with an unsafe world . Such was Kevin's traumatic response.

The signatures penned by these types of adversity are further modified by their timing. In studies of orphans living in austere, institutionalized settings — such as the orphanage that Ethan grew up in—those deprived of essential experiences for more than the first few years of life showed deficits in executive functioning, social relationships, and attachment. In contrast, orphans who were placed in foster care by their second birthday, largely recovered from their deprivation in the years that followed. Children who are abused earlier in life , typically before puberty—such as Kevin—show greater emotional dysregulation, weaker control over their thoughts and actions, and more rapid biological aging.

Read More: How Childhood Trauma Can Cause Premature Aging

Different types of adversity, including different combinations, pen different signatures. But ultimately, they also define how we help children recover and sculpt their resilience. Each child's genetic architecture positions them somewhere on a spectrum of responses to adversity that runs from vulnerable to resilient . Those who land on the resilient end are handed greater immunity to adversity because of stronger executive functions that tamp down emotions and maintain focused attention. Those who land on the vulnerable end are handed greater sensitivity to adversity, dominated by emotional turbulence and inflamed autoimmune systems that heighten illness . Environmental experiences can displace individuals onto different sections of this spectrum, either enhancing their resilience or magnifying their vulnerability.

At age six, Ethan's tenure of deprivation ended and a rich life of loving care started with Julie, his adoring adoptive mother. At age 10, Kevin's father was incarcerated and his parents divorced, thereby ending his tenure of exposure to abuse and starting a more promising life with his mother Kate who desperately tried to provide for him despite her own struggles with mental health. Ethan and Kevin were both on Individualized Education Plans (IEPs) that documented their disabilities and guided the work carried out in their schools. Both of their schools were trauma-informed, meaning that they adhered to the 4Rs : r ealizing that traumatic experiences are common, r ecognizing that traumatic experiences are associated with specific symptoms or signatures, r esponding to a child's trauma by integrating knowledge of what happened with what can be done to help, and r esisting re-traumatizing both students and staff. Both schools were also aware of Ethan's and Kevin's life experiences and recognized that they would require different approaches for aiding recovery and building resilience.

Ethan, like other children who have been deprived of essential experiences in the early years of their lives, required an approach that reassured him of receiving unwavering, predictable care while providing strategies to enhance his ability to learn and develop healthy relationships. His care included access to a visual schedule that showed the timing of activities, including when meals and snacks were provided. Predictable access to meals and snacks, both at home and in school, rapidly helped reduce his obsession and hoarding of food. The unwavering support provided by Julie as well as the school staff, eventually melted away Ethan's distrust of others, enabling healthy relationships to grow. The visual schedule helped reduce the load on his short- term working memory, while helping him prepare and plan for transitions between activities. Stubbornly resistant to change, however, was Ethan’s capacity to associate or link actions with consequences. For Ethan, as for other children who have been severely deprived of experiences early in life, associative learning was heavily compromised, awaiting the addition of new tools to the trauma-informed toolkit.

Kevin’s signature of abuse was initially treated by a psychiatrist with Tenex—a medication for aggression, impulsivity, and hyperactivity—along with cognitive behavioral therapy to help him find alternative ways of thinking about and coping with his trauma. His teachers intervened further, providing him with frequent breaks to manage his frustration and burn off some energy. These approaches reduced Kevin’s outbursts and violent attacks on peers and staff, but he was still highly impulsive and fidgety. Kevin’s team decided to start him on neurofeedback , a method that enabled him to consciously modify the pattern of brain activation, shifting toward greater calm, focus, and control over his emotions. Eventually, Kevin developed good friends, healthy relationships with teachers, and an after-school job where he was learning to be a car mechanic. He also learned to trust other men, including me, one of his teachers, who deeply cared about him and cheered on his successes.

Ethan and Kevin walked off their landscapes of harm and onto paths of hope, equipped with skills to manage future adversity. Both lucked out with relatively resilient genetic architectures that were joined by nurturing environments, ones filled with people who cared for them. Many other children, perhaps the majority of the 1 billion who are maltreated each year, are less fortunate, more vulnerable by nature and nurture. While it is highly unlikely that we will ever flatten the landscape of harm, we can do far more to nurture recovery and build resilience if we recognize how traumatic signatures unfold—and how to create action plans to work through them.

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