Mormon teachings/Clarifying Mormon Teachings

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Clarifying Mormon Teachings

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• Question: How do Latter-day Saints understand the concept of love?
• Question: How should we collectively view the concept of judgement?
• Question: How should we collectively view the concept of harm?
• Question: What is the significance of the temple garment worn by members of The Church of Jesus Christ of Latter-day Saints and what is the appropriate way to wear them?

Question: How do Latter-day Saints understand the concept of love?

Introduction to Question

Many members of The Church of Jesus Christ of Latter-day Saints have been confused about the meaning of love from a Gospel point of view. This article seeks to outline principles of love that will affect the attitudes and behavior of the Saints towards commandments, their views about their identity, and so on.

This reflects the best efforts of the author to define love from the scriptural canon of the Church. Others are free to disagree with this if they have better scriptural exegesis and/or better philosophical considerations. The author has tried to follow the principles and procedures for reading and interpreting scripture outlined in this article.

Response to Question

Definition of Love

The scriptures of The Church of Jesus Christ of Latter-day Saints contain many mentions of love. In fact, there are over 600 occurrences of the words “charity,” “charitable,” “love,” “loved,” “loves,” “lovest,” “loving,” “loving kindness,” and “loving kindnesses” in the entire canon. Readers are encouraged to either search out these words on the Gospel Library app or purchase concordances for the scriptures and explore each use.

Love is the cardinal virtue one can master as a Latter-day Saint. The prophet Alma compares those that don't possess it to the worthlessness of the dross of metal. The prophet Moroni likewise says we are nothing without charity. The Savior bases his entire ethic on the law of love.

After the author’s own review of the scriptures, the following definition of love can be derived:

Freely, rationally, selflessly, and non-grudgingly acting without the expectation of reciprocity (and even in the absence of reciprocity) so as to recognize and respect the intrinsic, absolute worth of all humans and introduce, reinforce, ensure, and/or restore telic flourishing, survival, comfort, and/or happiness—both temporal and spiritual—to all creatures (including God) so that ultimately all exist in a relationship marked by unity of both heart and mind.

As can be seen immediately, Latter-day Saint scripture makes love a concept pregnant with meaning. As will be demonstrated, that’s the point.

Let’s break down each part.

Freely

A person must act freely when entering a loving relationship. Love can neither be coerced nor determined. This necessitates that there exist some ability in humans for genuinely free action. The locus classicus for the Latter-day Saint belief in free action is found in 2 Nephi 2:27:

27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

Rationally

It requires a rational enough mind to give the moral law content. A person who has significant enough mental impairments cannot construct if/then statements like are required for morality. Some are not capable of thinking something like “if I murder a person, then I’m doing something wrong." Thus, one needs to have a rational enough mind to formulate moral sentences and evaluate their truthfulness.

Those who can’t form moral sentences rationally such as infants and the cognitively impaired are not of any less worth than others. All humans, as will be explained below, are of infinite, intrinsic moral worth.

Selflessly

Love is an act that seeks the good of the Other (the Other being everyone). It is not one that seeks the good of oneself. As The Book of Mormon tells us, “charity...seeketh not her own." The Savior taught us that "[h]e that findeth his life shall lose it: and he that loseth his life for my sake shall find it." He also taught that we should love our neighbors and God with all we have: heart, might, mind, and strength. However, selflessness counterintuitively doesn’t imply that we are completely bereft of self love and don’t seek to help ourselves at least on occasion. It is important to love ourselves since, if we don’t, we won’t be able to love others. We can’t love others if we’re emaciated from hunger and thus too tired to help others. We can’t help others when facing crippling depression. Sometimes other people can’t be there to love us and help us and we need to provide things for ourselves. Thus, we should love ourselves. King Benjamin taught us that "it is not requisite that a man [or woman] run faster than he [or she] has strength." We should seek to love ourselves not as an end in and of itself, but always as a means to the end of loving others.

Non-Grudgingly

We shouldn’t be hesitant with our love. Love should also not be given out of duty. If given out of duty, then it is not love. Moroni tells us that we shouldn’t give gifts grudgingly. The Lord told the Saints that they should be equal in temporal things, "and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld."

Acting

As the late Baptist minister and professor of New Testament exegesis and theology at Fuller Theological Seminary George Ladd wrote in his seminal work on New Testament theology, on the New Testament's view "[l]ove is a matter of will and action." Love is not merely being. You can say that you love someone until you’re blue in the face but it doesn’t mean anything until you actually do something to show it. The Lord told us that “if ye love me, keep my commandments." The author of 1 John tells us to "not love in word, neither in tongue; but in deed and in truth." To really be loving, you have to do things.

This is a crucial point that many don’t understand. In protest to certain Church standards, people will often say that we should just “focus on the heart” and “not judge others” by certain standards. The point deemphasizes the fact that love is and always will be a principle of action and God reserves the right to judge people by how well they act in accordance with Church standards.

Without the Expectation of Reciprocity

Love should be given without the expectation of reciprocity. To give care to someone's needs with the expectation of reciprocity is to treat someone of merely instrumental and not intrinsic worth. Love is when we care for someone's needs because of their intrinsic worth. An action can be called loving merely by someone not having the expectation that the other will care for their own needs. It does not necessarily need to be the case that there is no chance for reciprocity when trying to act lovingly towards others.

And Even in the Absence of Reciprocity

Love is not something that is given only when the Other cares about us. It is something that we give even when the Other doesn’t care for us in return. It is given even when the Other maligns us, tries our patience, abuses us, and makes us uncomfortable.

The Sermon on the Mount records the Savior’s teachings that support this.

[R]esist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain…Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven…For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

So as to Recognize and Respect the Intrinsic, Absolute Value of all Humans

Latter-day Saint theology holds that all human beings are of infinite, intrinsic (and not merely instrumental) worth. This because it is believed that they have 1) always existed and 2) with human like intelligence. All humans are believed to be sons or daughters of Heavenly Parents and thus have a potential to become divinized like them and hold dominion over the universe. Thus, along with being of infinite, intrinsic worth, humans are also believed to always of absolute worth. Nothing conditions their worth because they are, inherently, of the highest worth being gods in embryo. Humans are also the only creatures capable of having dominion over the earth and replenishing it. They have the power to access other ecosystems and bring balance to them. A human can enter an ocean and bring balance to the habitat of fishes. A fish can't enter the habitat of a human and bring balance to it. They don't (and indeed can't without some form of miraculous technological intervention perhaps) have that type of intelligence.

Humans should thus never be treated as mere means to an end. They are persons and should never be treated as anything less than a person. Such would dehumanize them. If we love human beings, then we will never treat them as merely a means to an end.

The recognition of a person as having infinite, intrinsic, and absolute value should accompany every act we perform in relation to another. It will be demonstrated by both the attentiveness and tenderness we lend to people’s wants and needs.

Any loving relationship requires a lover and a beloved. Without one or the other, the relationship cannot exist.

And Provide Survival

It’s intuitive that love should have particular effects. The effects are what we use to discern what we value so much about love. Of course, whether or not your act actually produces these effects does not necessarily determine whether or not your act can be considered loving. Most important is that you intend to produce these effects and that you make efforts to produce them. Your intentions are subjective but they are reflected in your objective speech and action and in the effects that those actions produce. There is also a way in which we need to inflict pain in order to bring about a greater good. Getting a shot and the pain of working out are moral goods that involve pain but bring about a greater good. The scriptures themselves teach that God scourges and chastens his children in order to bring about their future, greater happiness. Love can involve the infliction of pain.

Among these effects that we want to provide, making people feel that they have absolute value (as discussed above) is a good effect. Survival is also a good effect. We are commanded to feed the hungry, clothe the naked, and administer to the relief of the sick. We are commanded to not kill (in the sense of murdering someone. Not killing in self-defense, for example) nor do anything like unto it in the Doctrine & Covenants.

Telic Flourishing

Telic flourishing is also a good effect. A telos is a particular purpose or design that a thing has. The philosopher Aristotle posited that a thing flourishes when it acts or is used in accordance with its design. A basketball flourishes when it is bounced, passed, and shot through a hoop. Latter-day Saint theology teaches something similar. One thing that Latter-day Saint theology explicitly indicates is part of the human design is that of being united sexually after marriage. A man is designed to be united with a woman and a woman is designed to be with a man. Thus, homosexual behavior (including same-sex marriage), pornography, most cases of masturbation, adultery, and other sexual behavior outside the confines of marriage, since they can and do lead men and women away from fulfilling their telos, are not acceptable under Latter-day Saint moral standards.

Another human telos that Latter-day Saint scripture recognizes is “keep[ing God’s] commandments and glorify[ing] him forever.” All commandments help us to love God and love our neighbor as ourself according to Jesus. Thus, part of the human telos is to love. One reason to adhere to this telos is that others flourish. Doing anything that would prevent others from adhering to this telos would be immoral. Helping people to live in accordance with this telos is moral and encouraged.

Latter-day Saints who have gone through and done initiatory ordinances in the temple may, from a blessing they receive during those ordinances, know the telos of many parts of the human body.

An understanding of the human telos will not only ground a Latter-day Saint sexual ethic, but it may also ground a Latter-day Saint understanding of health. Latter-day Saint scientists and other medical professionals might look at the way we understand the telos of the human body given what we know from the temple and scriptures and ask "how can I restore this body to its original order?" They can recognize how the body has fallen from its original order—thus becoming disordered—and seek to restore that order to the body. We typically define health in terms of presence of comfort and happiness, absence of pain, parity with like creatures, and longevity. Latter-day Saints and others who believe in the concept of a telos—a certain purpose created in the mind of a creator and reflected in the design of the creation—can understand health in terms of restoring the body to that order.

An understanding of the human telos may also ground gender roles for Latter-day Saints. The Family: A Proclamation to the World states that men's primary role in the family is to preside over, provide for, and protect his family. A woman's primary role is to nurture her children. A Latter-day Saint can have an understanding of self-love that includes making decisions that help one adhere to their telos. How can a man better prepare to protect his family? Could that include building his body or purchasing a firearm and understanding its use? How can a woman better prepare to nurture her children? These may be good questions to ask and in a spirit of prayer.

Happiness

Another thing that is likely a part of the human telos for Latter-day Saints is joy. We find our greatest joy in committed, loving relationships. This is part of why the Savior commands that we love. Joy comes as we survive, flourish according to our telos, and have other things helped. For instance, a person with bad eyesight is loved by helping them regain it. True enough that a person with poor eyesight can be happy, but there are times when providing eyesight back can make them more joyful. We all want joy. Love given in this way can bring it. There is also a difference between temporal joy and spiritual joy. Temporal joy is getting a cool treat at the store from your parents. Spiritual joy is more enduring and primarily comes when we are acting in accordance with the thing that will bring us the most lasting joy like cultivating an abiding, intimate relationship with God. Temporal joy isn't necessarily bad, it's just not as valuable as spiritual joy. This may be why we're commanded to be "spiritually minded."

Some may wonder here why we have separated these effects. The reason is that it's the author's belief that a person can have one or two of these things provided to them without the others. One can survive without being comfortable or happy. One can survive and be comfortable without being happy or experiencing telic flourishing.

To All Creatures

These effects should be brought to all creatures and not just humans. All creatures want to survive, to flourish according to their telos, and to be happy. Latter-day Saint scripture tells us that animals have spirits. They also apparently have a telos. Doctrine & Covenants 59:16-19 explains this telos of animals and plants:

16 Verily I say, that inasmuch as ye do this, the fulness of the earth is yours, the beasts of the field and the fowls of the air, and that which climbeth upon the trees and walketh upon the earth;

17 Yea, and the herb, and the good things which come of the earth, whether for food or for raiment, or for houses, or for barns, or for orchards, or for gardens, or for vineyards;

18 Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart;

19 Yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul.

However, verse 20 of the same section provides this injunction:

20 And it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.

This same caution against the use of animals in excess is repeated in Doctrine & Covenants 49:21. Another revelation in the Doctrine & Covenants clarifies that the Lord ordained the consumption of animals for times of winter, cold, famine, and excess of hunger.

Including God

Love is not just a virtue that should be shown towards other animals and other humans. It should also be shown towards God. Jesus teaches that the first great commandment is to love God with all your heart, might, mind, and strength by keeping his commandments.

There are commandments in scripture that clearly show God trying to get us to be in a totally unified, loving relationship with him (or, at least, can be interpreted as such). For instance, God commands us that we set aside the entire day of Sunday as a day to rest from labors and pay our devotions to him. We spend most of our weeks not thinking about God. Isn't it intuitive that God would ask for one day for himself? Additionally, God expressly condemns witchcraft, sorceries, soothsayers, and idolatry since these types of people/behaviors can lead us to believe in other powers besides his. Engaging in these things becomes an affront to his omnipotence and total majesty. Idolatry is linked to adultery throughout scripture and God is depicted as the betrayed lover.

Jesus sets up a perfect triangle of love distribution between us, others, and God in Matthew 22:33–40. He commands us to love both God and our neighbor. The purpose of this life is to discern how to create a totally unified, loving relationship between God, us, the rest of the human family, and all of God's creation.

So that Ultimately All Exist in a Relationship Marked by Unity of Both Heart and Mind

Love ultimately brings about unity. This unity should be a unity of both heart and mind. Love is the "bond of perfectness." The Doctrine & Covenants exhorts us to be clothed in the bond of charity and calls it a bond of perfectness and peace.

Unity of heart is being 1) willing to continue providing for the needs of the person you are in a relationship with and 2) having trust that they feel the same for you. What should our universal purpose be as creatures? Love. Particularly, loving in the right way at the right time. By loving in the right way at the right time, we all grow into understanding of the principle of love.

Unity of mind is being agreed in and knowing all things including purpose, morality, science, and so forth. Unity of mind can thus happen now, but it can also grow further into the eternities. Scripture tells us to "be likeminded, having the same love, being of one accord, of one mind."

At the very root of the Latter-day Saint hope for the world is to create a relationship "of one heart and one mind" with everyone dwelling in righteousness and no poor among us. It is by this relationship that Latter-day Saints and indeed the entire human family can take on the very nature of God and become love personified.

If everyone were to face their attention outward and focus on the needs of others, eventually, no one's needs would need to be met. This is why the Savior wants us to lose our lives and begin to love others: so that we can eventually save ours and everyone else's life. If everyone is loving someone, no one will need love. If everyone has love, then we will all experience the greatest amount of joy that is possible to experience. This is the concept of Zion elucidated by Latter-day Saint scripture.

Conclusion

Thus, the Latter-day Saint philosophy of love would be something of a synthesis of the union, robust concern, appraisal, and emotion complex models in the philosophy of love. Love, for Latter-day Saints, is both an attitudinal and active virtue.

Continued reflection may yield additional understanding on this vital theme. Readers are encouraged to seek it.

Appendix: Bible Project Word Studies - Love

The Bible Project has produced two excellent videos exploring the meaning of the word "love" in both the Old and New Testaments exegetically. These videos are on YouTube and are linked here for a scholarly but accessible way of understanding love from a scriptural perspective.

Question: How should we collectively view the concept of judgement?

Introduction to Question

The concept of judgement is misunderstood by most of the world. What can we learn from the scriptures about it?

The concept of judgement is probably one of the most frequently misunderstood facets of Christian ethics and religious life in general in today’s world.

Frequently, the concept is brought up in discussions where one person is attempting to give correction to another in light of Christian/Latter-day Saint moral values. The person who rejects correction will usually cite the scripture where Jesus tells his followers “judge not that ye be not judged.”

This article will correct a few misconceptions surrounding this concept.

Response to Question

Scripture Holistically

It will be best to cite the relevant scriptural data in full so as to get a better understanding of this. In the scriptural canon there are over 1300 combined uses of the words “judge,” “judged,” “judges,” “judgest,” “judgeth,” “judging,” “judgement,” “judgements,” “judgement-hall,” “judgement-seat,” and “judgement- seats.” A sizeable number of these have to do with God as our Eternal Judge, sitting on his judgement-seat, ready to enact judgement against those who have sinned without repentance at the last day.

There are upwards of 15 different Greek and Hebrew words that the canon uses to translate the above 11 words. Readers are encouraged to purchase a concordance for the scriptures or search these terms using the search function in the Gospel Library App and explore each use.

What can we learn from this data? One thing we can learn is that judgement is not an inherently bad thing. Indeed, if it were, God would be sinning and, as a religious truism, God is perfect.

The real problem, then, can’t be judgement itself, but perhaps who is doing the judging. But even this has some problems as will be demonstrated.

Scripture in Context

Let’s take the most important scripture of this debate and reproduce it in full for analysis.

Matthew 7:1-5

1 Judge not, that ye be not judged.

2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?

4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

What are some of the lessons that we can draw from these verses? The first thing we might learn is that Jesus’ condemnation of judgement does not have to do with judgement itself. It is the way and time at which judgement is used. Jesus condemns hypocrisy, pettiness, and presumptuousness with judgement. Indeed, Jesus even commands his followers to judge righteous judgement (John 7:24)! How could we even do missionary work or invite anyone to repent (Doctrine and Covenants 88:81) if we cannot recognize weaknesses or other sins in others and help them address them?

But what are some of the ways in which we judge unrighteously? Jesus has some things to say about this as well. In this scripture, it is heavily implied that we often have a greater weakness than our brother. Indeed, Jesus makes this clear by making a contrast between a mote (like a speck of dust) and a beam (a large piece of wood). So, we should examine ourselves and see if we have that same weakness. If we do, then we will be judged by our brother and, likely, God too. We should repent if we have that weakness. If we have fully repented, then we will have the opportunity to see the mote in our brother’s eye more clearly and be able to help him or her address it. When we do, we should do it in a spirit of meekness, humility, lowliness of heart, and love unfeigned. We should not seek to gain a sense of spiritual superiority by our helping others with their weaknesses. Indeed, we are all ultimately fallen men and women (Mosiah 3:19). This is what really upsets the person receiving correction: not judgement itself, but the way in which others judge. Does a person’s judgement lead them to help the other person receiving correction to only feel shame that produces self-loathing? Or does it inspire the other to see greater blessings in keeping the commandments?

Another way we judge unrighteously is by overlooking important details when judging someone's moral character (John 7:24).

In other articles we will explore the concepts of shame and harm and see how these might round out discussion of this important concept.

The best ways to encourage people to live by a standard are to live the standard yourself and show how one is happier as they live it or advocate for the standard in a way that doesn’t feel as direct and confrontational such as giving a sacrament meeting talk or Sunday School lesson on the issue. Direct, face to face confrontation is perhaps the least effective way for guiding social harmony and for changing people’s behavior.

One Scripture That May Contradict the Viewpoint of This Article

There is one scripture that may contradict the view of this article.

The Lord told the Saints headquartered in Kirtland to make friends with their non-Latter-day Saint neighbors.

Doctrine and Covenants 82:22-23 states:

22 And now, verily I say unto you, and this is wisdom, make unto yourselves friends with the mammon of unrighteousness, and they will not destroy you.

23 Leave judgment alone with me, for it is mine and I will repay. Peace be with you; my blessings continue with you.

Some may use this scripture to say that we shouldn't judge anyone at all. Though this scripture more intuitively refers to merely pettiness in judgement. It cannot be used to invalidate the main point of this article: that unrighteous and righteous judgement both exist.

Conclusion

It is clear that there is something to learn for everyone regarding judgement. If others have better scriptural exegesis or philosophical considerations, they are welcome to send some of those disagreements to FAIR volunteers so that this article might improve if necessary. Continued meditation on this theme will almost certainly bring greater understanding to it.

Moving forward, it will be best to distinguish between unrighteous judgement (such as judgement that is petty, hypocritical, and/or presumptuous) and righteous judgment (such as judgement that helps us know what associations are going to lead us to always keep God's commandments).

Question: How should we collectively view the concept of harm?

Introduction to Question

The concept of harm is often misunderstood from a Gospel perspective. What can we learn about harm from the scriptures?

Response to Question

Harms that Bring about a Greater Good are Often Okay

One of the first things we can learn from the behavior of God and Jesus is that not all harms are bad. Indeed, it seems that if a harm brings about a greater good, then the harm may be justified.

Why would Jesus harshly criticize Peter (Luke 4:8)? Why would he rebuke unclean spirits (Luke 9:42)? Why would we be under the obligation to reprove our fellowmen with sharpness at times (Doctrine and Covenants 121:43)? It seems that not all harm is bad.

Harms that Do Not Bring about a Greater Good are not Okay

Only when harm treats others as if their lives were expendable or when a harm otherwise does not bring about a greater good should a harm be viewed as bad. That is one purpose of the whole moral ecosystem we know as the law of love laid out in scripture: to do away entirely with unnecessary harm and to allow us to know when it is appropriate to enact necessary harm.

Conclusion

It seems, then, that the task of any discussion of harm is to determine whether a particular action done by God or someone else does or does not bring about a greater good.

Continued meditation on this theme may reveal other important insights into this important concept. Readers are encouraged to seek it and send any thoughts to FAIR volunteers at this link so that we might consider it and add it to the article.

Question: What is the significance of the temple garment worn by members of The Church of Jesus Christ of Latter-day Saints and what is the appropriate way to wear them?

Garments worn by male members of The Church of Jesus Christ of Latter-day Saints.

Introduction to Questions

Members of The Church of Jesus Christ of Latter-day Saints perform several sacred ordinances or ceremonies for individuals that they believe are necessary for individual exaltation. A few of these ceremonies are performed in temples: holy places dedicated to serving God.

In the initiatory portion of the endowment, "the member is authorized to wear the temple garment. The garment represents his or her personal relationship with God and the commitment to obey covenants made in the temple.".

Members of the Church who go through these ceremonies and put on these sacred garments are sometimes confused as to two things:

1. Whether or not they make a covenant to wear the garment
2. When it might be appropriate to remove or modify the garment

This article seeks to answer these questions given what we know from official Church sources.

Response to Questions

1. Do Latter-day Saints covenant to wear the garment?

According to the official leadership handbook of the Church, “[m]embers who receive the endowment make a covenant to wear the temple garment throughout their lives.” Among the questions asked to candidates for temple recommends is "[d]o you keep the covenants that you made in the temple, including wearing the temple garment as instructed in the endowment?" A "covenant" is defined by the Church (and, indeed, by most dictionaries) as “a sacred agreement between God and a person or group of people. God sets specific conditions, and He promises to bless us as we obey those conditions.”

Another way to argue that it is a covenant to wear the garment is to recognize that there is no substantive distinction between an instruction from God and a commandment. "Members who receive the endowment make a covenant to wear the temple garment throughout their lives." We covenant, both at baptism (Mosiah 18:8–10; Moroni 4:3; Doctrine & Covenants 20:37) and in the temple, to keep all of God’s commandments. Thus it is at least part of a covenant to wear our garments.

2. When might it be appropriate to remove or modify the temple garment?

The official leadership handbook section on wearing the garment states that “[t]he garment should not be removed for activities that can reasonably be done while wearing the garment. It should not be modified to accommodate different styles of clothing. The garment is sacred and should be treated with respect. Endowed members should seek the guidance of the Holy Spirit to answer personal questions about wearing the garment.”

What are those activities where it might be unreasonable to wear the garment? Examples might include exercise or water activity.

As the quote states, the garment should not be removed nor modified to accommodate different styles of clothing. One of the purposes of the garment is to encourage modesty in how we dress. The garment as currently designed indicates what parts of the body should be clothed in order to meet a more objective/specific standard of modesty in how we dress.

Several concerns have arisen because of various health and practical considerations. The garment, as currently designed, can potentially assuage some of those concerns. If concerns persist, these might be directed to God in prayer.

1. Some have been concerned about having to be in extreme heat when wearing the garment. When to remove the garment in heat is a personal choice. Members may also benefit from understanding the different fabric types designed for different climates. The chart above lists the different fabric types.
2. Some have been concerned about the flaring of hemorrhoids when wearing the garment. Wearing loose-fitting clothing and cotton underwear may help avoid excessive moisture and friction which may aggravate the hemmorroid.
3. Some women have been concerned about the garment causing yeast infections and/or urinary tract infections. It should be noted that all garment styles for women "have a 100% cotton bottom panel for breathability and hygiene, as recommended by OBGYNs." A few of the fabrics are either 95% or 100% cotton.
4. Some have been concerned about the potential for the garment to aggravate psoriasis when contracted. Those who suffer with psoriasis may be encouraged to avoid clothing and bedding that touches the affected area that is made of wool and other synthetic materials, are made with dyes, or have tight waistbands.
5. Some have been concerned about potential skin allergies that garments might cause. As noted above, there are several different styles of fabric that one can choose from in order to avoid allergies.
6. Some have been concerned about the itchiness of certain fabrics. The chart above gives ratings for how soft and comfortable each fabric style is. Consumers can pick what works best for their circumstances.
7. Some have been concerned with the garment's potential to aggravate ingrown hairs. The medical counsel for this is to wear loose clothing that surrounds the area to avoid excessive friction.
8. Special styles of garments exist for women who are pregnant and/or nursing and for those that are terminally ill and/or bedridden for an extended period of time.
9. Some women have concerns about how the garment can hold menstrual pads. If another piece of underclothing works well for this, it may be used in addition to the garment. "It is a matter of personal preference whether other undergarments are worn over or under the temple garment."
10. Some complain about uncomfortable waistbands. This might be solved by keeping the garment top tucked into the garment bottom, or buying garment bottoms with a larger waist size.
11. Some assert that they don't want to wear the garment because it imposes an arbitrary notion of modesty. They assert that the garment style has changed a lot over the years that fit with different cultural definitions of modesty. It is true that the garment has changed over the years and that it likely reflects a response to changing societal standards of modesty and what is considered fashionable. As directed by the First Presidency, any necessary modifications to the garment will be made in the future.

Fundamentally, garments should not be removed when we have the reasonable opportunity to wear them and that, generally speaking, we should be seeking for opportunities to wear them rather than not wear them. Why would there be so many fabrics and styles that one can choose from if the Church didn't expect us to wear them as much as possible? We should be intuitive about our garment wearing and be in the communication with the Spirit to know when it may be necessary to remove them.

Conclusion

Wearing the garment is a sacred privilege. They are expressly not "just like any other underwear." Wearing the garment communicates love for God by keeping our promises to him and love for others by giving them an example to follow that leads them to Jesus Christ. We often want so much to conform our garment-wearing to the world rather than help the world conform to garment-wearing. We shouldn’t be afraid to be different from others. The Lord has told us that, as Christians, we should “[l]et [our] light so shine before men [and women], that they may see [our] good works, and glorify [our] Father which is in heaven.” He wants us to be "a peculiar people, zealous of good works." Being different by wearing our garments and treating them with sacredness is an excellent way that we can humbly follow the Lord and, by so doing, be peculiar and interesting to other people. This interest may lead them to explore the teachings of the Church of Jesus Christ and be converted to it. Thus, by wearing the garment we can fulfill the Lord’s commandments. As Latter-day Saints, we should be model disciples of Jesus Christ. Wearing the garment is one way that we can do that and it brings tremendous spiritual blessings.

Notes