Older youth who choose to raise the child may benefit from being welcomed into the elders quorum as prospective elders or into Relief Society.

If the youth participates in youth classes and activities, the child should not accompany him or her.

In making this decision, youth, parents, and leaders consider the following:

An unwed young woman under age 18 who is going to become a mother may participate in Young Women or in Relief Society. This decision is left to the prayerful discretion of the young woman, her parents, and the bishop.

An unwed young man under age 18 who is going to become a father may participate in his Aaronic Priesthood quorum or in the elders quorum. This decision is left to the prayerful discretion of the young man, his parents, and the bishop.

Faithful members whose circumstances do not allow them to receive the blessings of eternal marriage and parenthood in this life will receive all promised blessings in the eternities, provided they keep the covenants they have made with God (see Mosiah 2:41) .

All members, even if they have never married or are without family in the Church, should strive for the ideal of living in an eternal family. This means preparing to be sealed as a worthy husband or wife and to become a loving father or mother. For some, these blessings will not be fulfilled until the next life, but the ultimate goal is the same for all.

Temples are holy places of worship in which essential ordinances are received and sacred covenants are made. To members of the Church, temples are houses of God. Because of this sacredness and the covenants made, only members of the Church with a current temple recommend may attend the temple. Members may receive a temple recommend when they faithfully keep the required commandments and live the gospel of Jesus Christ.

A minor child age 8 or older may be baptized with the permission of his or her custodial parent(s) or legal guardian(s). The custodial parent(s) or legal guardian(s) should understand the Church doctrine their child will be taught and support the child in making and keeping the baptismal covenant.

Membership in The Church of Jesus Christ of Latter-day Saints is available to people who “come forth with broken hearts and contrite spirits,” “are willing to take upon them the name of Jesus Christ,” and desire to make and keep sacred baptismal covenants ( Doctrine and Covenants 20:37) .

Church meetinghouses remain private property subject to Church policies. Persons unwilling to follow these guidelines will be asked in a respectful way not to attend Church meetings and events.

If there is inappropriate behavior, the bishop or stake president gives private counsel in a spirit of love. He encourages those whose behavior is improper for the occasion to focus on helping maintain a sacred space for everyone present with a special emphasis on worshipping Heavenly Father and the Savior.

Those who attend should avoid disruptions or distractions contrary to worship or other purposes of the meeting. All age and behavior requirements of different Church meetings and events should be respected. That requires refraining from overt romantic behavior and from dress or grooming that causes distraction. It also precludes making political statements or speaking of sexual orientation or other personal characteristics in a way that detracts from meetings focused on the Savior.

All are welcome to attend sacrament meeting, other Sunday meetings, and social events of The Church of Jesus Christ of Latter-day Saints. The presiding officer is responsible to ensure that all who attend are respectful of the sacred setting.

The Savior taught that His disciples should love their neighbors (see Matthew 22:39 ). Paul invited new converts to “no more be strangers and foreigners, but fellowcitizens with the saints” ( Ephesians 2:19) . The Savior also taught that Church members are not to “cast any one out from … public meetings, which are held before the world” ( Doctrine and Covenants 46:3) .

Church leaders and members are often asked who can attend meetings of The Church of Jesus Christ of Latter-day Saints, who can become Church members, and who can attend a temple.

Our Father in Heaven loves all His children. “All are alike unto God,” and He invites all “to come unto him and partake of his goodness” ( 2 Nephi 26:33 ).

Interviewed by the bishop or an assigned counselor; ordained under the direction of the bishop

Interviewed by the bishop; ordained under the direction of the bishop

A General Authority or Area Seventy, or the stake president with written approval from the First Presidency

Interviewed by the bishop and by the stake president or an assigned counselor; ordained under the direction of the stake president

Interviewed by the bishop and by the stake president or an assigned counselor; ordained under the direction of the stake president

A member of the First Presidency or Twelve, or the stake president with written approval from the Quorum of the Twelve

If the request is approved, the stake president informs the recipient and the patriarch before approving the Patriarchal Blessing Recommendation in the Patriarchal Blessing System. The stake president also informs the recipient that the original blessing will be replaced by the second blessing. The patriarch may then give a second patriarchal blessing.

In very rare circumstances, a member may request a second patriarchal blessing. However, this is generally not encouraged, and the request may not be approved. If a worthy member has an important reason for such a request, he or she discusses it with the bishop. If the bishop feels that a second blessing is necessary, he prepares a Patriarchal Blessing Recommend and submits it through the Patriarchal Blessing System on ChurchofJesusChrist.org. The stake president then interviews the member and reads the original blessing with him or her. If he feels that a second blessing is necessary, the stake president contacts the Office of the Quorum of the Twelve.

If a member requires interpretation by sign language to understand the blessing as it is being pronounced, it is his or her responsibility to find a trusted and worthy member of the Church who can provide the interpretation.

A stake president may request a braille transcription of a patriarchal blessing by contacting the Office of the Quorum of the Twelve.

The Church does not provide translations of the text of patriarchal blessings. Nor are members encouraged to translate patriarchal blessings, since it is difficult to convey the inspired depth of meaning and feeling of a blessing. Nevertheless, if a member does not understand the language of the patriarch and desires to have a blessing translated into another language after it has been received, it is his or her responsibility to find a trusted and worthy member of the Church who can provide the translation. The translator should be carefully selected, skilled in the language, and capable of understanding the spiritual nature and confidentiality of the blessing. Translated copies of blessings are not filed at Church headquarters.

If it is not possible for a member to receive a patriarchal blessing before leaving, he or she can receive it from a patriarch where the temporary duty station is located. The stake president of the temporary duty station contacts a member of the home ward bishopric. The stake president then conducts an interview and submits a recommend through the Patriarchal Blessing System. The stake patriarch where the member is stationed then gives the patriarchal blessing. For more information, the stake president or other presiding priesthood leader where the member is stationed contacts the Office of the Quorum of the Twelve at Q12Patriarchs@ChurchofJesusChrist.org .

When a worthy member enters military service, priesthood leaders encourage him or her to receive a patriarchal blessing before reporting for active duty.

A member who speaks a language that is different from the language of the stake patriarch may go to a patriarch in a nearby stake to receive a blessing in his or her own language. A member of the bishopric conducts an interview and submits a recommend through the Patriarchal Blessing System. A member of both stake presidencies must approve the recommend through the system.

A member who lives in a district may go to a patriarch in a nearby stake. The branch president conducts an interview and submits a recommend through the Patriarchal Blessing System. A member of the mission presidency and the nearby patriarch’s stake presidency must approve the recommend through the system.

A member who lives in a stake that does not have a functioning patriarch may go to a patriarch in a nearby stake. A member of the bishopric conducts an interview and submits a recommend through the Patriarchal Blessing System. A member of both stake presidencies must approve the recommend through the system.

A patriarch may give patriarchal blessings to his lineal descendants (children, grandchildren, and great-grandchildren) regardless of where they live. A member of the bishopric conducts an interview and submits a recommend through the Patriarchal Blessing System on ChurchofJesusChrist.org. If the recipient lives in a different stake than the patriarch, a member of both stake presidencies must approve the recommend through the Patriarchal Blessing System.

A stake patriarch normally gives patriarchal blessings only to members in his stake. However, he may give blessings to members outside of his stake in the following circumstances:

If a missionary arrives in the mission field without having received a patriarchal blessing, the mission president is authorized to interview him or her, prepare a Patriarchal Blessing Recommend, and submit it through the Patriarchal Blessing System. The mission president ensures that the missionary can receive the blessing in his or her native language. If this is not possible, the missionary may need to wait until returning home to receive a patriarchal blessing.

The missionary will return home to an area that does not have a patriarch.

The missionary will serve in a mission where no patriarch is able to give a blessing in the missionary’s native language.

The missionary comes from an area where no patriarch is able to give a blessing in the missionary’s native language.

When possible, a missionary should receive a patriarchal blessing before beginning missionary service. A missionary who is in residence at a missionary training center may receive a patriarchal blessing only when all of the following apply:

If a baptized member has an intellectual disability, the bishop may issue a recommend only when, in consultation with the parents, he believes there is a sufficient level of understanding. Members should keep in mind that a patriarchal blessing is for the recipient and not for the parents.

A new convert should understand the basic doctrine of the gospel before receiving a patriarchal blessing.

The person who issues a Patriarchal Blessing Recommend ensures that the member is of sufficient age and maturity to understand the significance and sacred nature of the blessing. Ideally the member should be young enough that many important decisions in life are still ahead, though older adults are also encouraged to receive their patriarchal blessings. Priesthood leaders should not establish a minimum age for a member to receive a patriarchal blessing.

Every worthy, baptized member is entitled to receive a patriarchal blessing, which provides inspired direction from Heavenly Father. Parents and Church leaders encourage members to prepare spiritually to obtain their patriarchal blessings. The bishop or an assigned counselor interviews members who desire to receive a patriarchal blessing. If a member is worthy, the interviewer prepares a Patriarchal Blessing Recommend. He submits it through the Patriarchal Blessing System on ChurchofJesusChrist.org. If the blessing will be given by a patriarch who lives outside the person’s stake, a member of both stake presidencies must also approve the recommend through the Patriarchal Blessing System. Such authorization may be given only as outlined in 38.2.12.2 .

Information about patriarchal blessings is provided in the following paragraphs and in these additional sources:

A male Church member who experiences gender incongruence, but who does not pursue medical, surgical, or social transition to the opposite gender of his birth sex and is worthy, may receive and exercise the priesthood.

Members Who Identify as Transgender. A member who has received elective medical or surgical intervention for the purpose of attempting to transition to the opposite gender of his or her birth sex (“sex reassignment”), or who has socially transitioned to the opposite gender of his or her birth sex, may not receive or exercise the priesthood. Area Presidencies will help local leaders sensitively address individual situations (see 38.6.22 ).

Those Who Have Been Readmitted by Baptism and Confirmation. For instructions about ordaining those who have been readmitted by baptism and confirmation after withdrawal or resignation of membership, see 32.17 .

Those Who Have Intellectual Disabilities. Priesthood leaders decide whether those who have intellectual disabilities should receive the priesthood. If the member lives with his parents, priesthood leaders consult with them. To be ordained, a member who has an intellectual disability should first demonstrate an appropriate degree of accountability and an understanding of responsibility. Priesthood holders who have such disabilities should be assisted so they can participate as fully as possible.

For ordination to Aaronic Priesthood offices, the presiding officer may authorize the group leader or a Latter-day Saint chaplain to interview the person and oversee the ordination. For ordination to the office of elder, the stake or mission president may authorize a Latter-day Saint chaplain to interview the person and oversee the ordination. All ordinations should be sustained or ratified as explained in 38.2.5.1 and 38.2.5.2 .

Military Servicemen in War Zones or Isolated Areas. A military serviceman is normally interviewed and ordained in the ward that has his membership record. However, this may not be feasible if the serviceman is at sea for an extended time or is serving in a war zone or isolated area. In such cases, the serviceman meets with his service member group leader. If the group leader feels that the serviceman is ready to be ordained, he makes a written recommendation to the presiding officer of the Church unit that oversees the service member group. That presiding officer contacts the bishop of the serviceman’s home ward to determine if he has any concerns about worthiness.

Those in Young Single Adult Wards and Single Adult Wards. Worthy men ages 18 and older in young single adult wards and single adult wards should be ordained elders. Those who are not ordained elders are affiliated with the elders quorum as prospective elders.

If a person is ordained while he is living away from home temporarily and if his membership record is still in his home ward, the bishop of the ward where he is ordained advises the bishop of the home ward so the membership record can be updated. The ordination certificate is prepared in the ward where the ordination is performed.

Those Who Have Not Lived in the Same Ward for at Least One Year. If a man has not lived in the same ward continuously for at least one year, the bishop contacts the prior bishop to certify the man’s worthiness before approving him for Aaronic Priesthood ordination or recommending him for Melchizedek Priesthood ordination.

The bishop interviews prospective elders regularly and works closely with other priesthood leaders in the ward to prepare them to receive the Melchizedek Priesthood. If a prospective elder is not already a priest, he should be ordained a priest as soon as he is worthy. He does not need to be ordained a deacon or teacher first. He may be ordained an elder when he has developed sufficient understanding of the gospel and demonstrated his worthiness.

A prospective elder is a male Church member age 19 or older who does not hold the Melchizedek Priesthood. Married brethren who are younger than 19 and do not hold the Melchizedek Priesthood are also prospective elders.

Baptisms of family members should not be delayed so the father can receive the priesthood and perform the baptisms himself.

Because brethren who have been recently baptized and confirmed need to be interviewed by the bishop and sustained by a vote of ward members before they are ordained to an Aaronic Priesthood office, they are not ordained on the day they are baptized or confirmed.

Those Who Have Been Recently Baptized and Confirmed. Brethren who have recently been baptized and confirmed should receive the Aaronic Priesthood if they are at least age 11 and turning 12 during the year and should be ordained to the appropriate office soon after their confirmation, normally within a week. Before receiving the priesthood, they must be interviewed for worthiness and presented in sacrament meeting for a sustaining vote. They are typically ordained to the following offices when they are the following ages:

Young Men Whose Parents Are Divorced. A young man whose parents are divorced may be ordained to Aaronic Priesthood offices only with the permission of the parent(s) with legal custody. If the mother has custody and has remarried and if the young man is not formally adopted but has assumed the surname of the stepfather, he may be ordained in the name by which he is known. However, the young man’s legal name, as defined by local law or custom, should be recorded on the ordination certificate.

After the sustaining vote, the ordination is performed by or under the direction of the bishop according to the instructions in 18.10 .

If a member is found worthy in an interview, the person who conducts the interview completes the Aaronic Priesthood Ordination Record. The bishop or one of his counselors presents the member in sacrament meeting for the sustaining vote of members (see Doctrine and Covenants 20:65 ). This should follow the pattern for presenting men for Melchizedek Priesthood ordination (see 38.2.5.1 ). If a member in good standing gives a dissenting vote, a member of the bishopric confers with him or her privately after the meeting.

The bishop or an assigned counselor interviews those who are to be ordained deacons or teachers to determine if they are worthy. The bishop interviews those who are to be ordained priests. Before interviewing a young man for priesthood ordination, a member of the bishopric obtains permission from the young man’s parents or guardians.

Bishop’s Responsibility. The bishop holds the priesthood keys for conferring the Aaronic Priesthood and ordaining to the offices of deacon, teacher, and priest. Worthy brethren are typically ordained to these offices at the following ages, but not earlier:

Only high priests may stand in the circle when ordaining a man to the office of high priest.

High Priests. Men are ordained high priests when they are called to a stake presidency, high council, or bishopric or when otherwise recommended by the bishop and approved by the stake president. As an exception, bishops’ counselors in wards that are in young single adult stakes do not need to be ordained high priests (see in 37.3.2 ). When such counselors are elders, they are not members of the high priests quorum.

Recently baptized men ages 18 and older are ordained elders after they have served as priests, developed sufficient understanding of the gospel, and demonstrated their worthiness. No specific time as a member is required.

Elders. Worthy brethren may receive the Melchizedek Priesthood and be ordained elders when they are 18 years old or older. Based on individual circumstances, such as a young man’s testimony and maturity, school graduation, desire to continue with peers, and college attendance, the bishop determines whether a young man should be ordained an elder soon after his 18th birthday or remain with the priests quorum longer. In making this decision, the bishop consults first with the young man and his parents. By age 19 or prior to leaving home to attend college, serve in the military, or accept full-time employment, all worthy men should be ordained elders.

When the necessary interviews and approvals are completed, the ordination is performed according to the instructions in 18.10 .

Some brethren may need to be ordained before they can be presented in a general stake meeting. When this occurs, they are presented in their ward sacrament meetings for a sustaining vote. Their names are then presented in the next stake conference or stake general priesthood meeting to ratify the ordination.

If a member in good standing gives a dissenting vote, a member of the stake presidency confers with him or her privately after the meeting. The officer determines whether the dissenting vote was based on knowledge that the person is guilty of conduct that should disqualify him from being ordained to the priesthood office.

The person who is being presented should participate in the sustaining vote. If more than one person is being presented, they usually may be sustained as a group.

“We propose that [name] receive the Melchizedek Priesthood and be ordained an elder [or we propose that (name) be ordained a high priest]. Those in favor may manifest it by the uplifted hand. [Pause briefly for the sustaining vote.] Those opposed, if any, may manifest it. [Pause briefly to allow for a dissenting vote, if any.]”

After the interview, the stake presidency asks the high council to sustain the decision to ordain the person. A member of the stake presidency then presents the person for a sustaining vote in the general session of stake conference or in a stake general priesthood meeting (see Doctrine and Covenants 20:65, 67 ). The person should stand while the congregation gives a sustaining vote. The member of the stake presidency may say:

After the bishop interviews the member, the stake president or one of his counselors conducts a thorough, searching interview as instructed on the Melchizedek Priesthood Ordination Record. He also makes sure the member understands the oath and covenant of the priesthood and agrees to live by it (see Doctrine and Covenants 84:33–44 ).

With the approval of the stake presidency, the bishop interviews the member as instructed on the Melchizedek Priesthood Ordination Record. Before doing so, he carefully reviews the person’s membership record to verify that it does not include an annotation, an ordinance restriction, or a Church membership restriction.

Stake President’s and Bishop’s Responsibilities. The stake president holds the priesthood keys for conferring the Melchizedek Priesthood and ordaining to the offices of elder and high priest. However, the bishop usually initiates recommendations for these ordinations.

Baptism and confirmation of a person who has completed sex reassignment through elective medical or surgical intervention requires the approval of the First Presidency. The mission president may request this approval if he has interviewed the person, found him or her to be otherwise worthy, and can recommend baptism. However, the person will be restricted from receiving or exercising the priesthood, receiving or using a temple recommend, and receiving some Church callings.

A person who is considering elective medical or surgical intervention for the purpose of attempting to transition to the opposite gender of his or her birth sex (“sex reassignment”) may not be baptized or confirmed.

A person who has been convicted of murder or who has confessed to it, even in private confessions to a priesthood leader, may not be baptized and confirmed unless the First Presidency gives permission. The request for permission must include all pertinent details as determined during a personal interview by the mission president (if the person is seeking baptism for the first time) or the bishop or stake president (if a former member is seeking readmission). As used here, murder does not include police or military action in the line of duty. Abortion is not defined as murder for this purpose.

Full-time missionaries are not to teach people who are in prison or jail.

Persons who have been convicted of crimes and seek baptism for the first time or baptism for readmission into the Church may not be baptized and confirmed until they complete their terms of imprisonment. Those who have been convicted of felonies or any crimes of immoral character may not be baptized and confirmed until they have also completed their terms of parole or probation resulting from their convictions (unless the First Presidency has granted an exception). They are encouraged to work closely with local priesthood leaders and to do everything they can to become worthy of baptism and confirmation.

Persons whose Church membership has been withdrawn or who resigned membership may be readmitted into the Church by baptism and confirmation. Instructions are provided in 32.16 .

A baptismal candidate who has been cohabiting out of wedlock with a person of the opposite gender must either marry the person or cease living with the person before he or she can be baptized.

A married person must have the consent of his or her spouse before being baptized.

An adult who has previously encouraged, taught, or been involved in the practice of plural marriage must receive approval from the First Presidency before he or she may be baptized and confirmed. The mission president may request this approval from the Office of the First Presidency. The request should provide information about the person’s past involvement in plural marriage and his or her subsequent repentance and current family situation.

A child whose parents are divorced may be baptized and confirmed only with the permission of the parent(s) with legal custody. If the mother has custody and has remarried and if the child is not formally adopted but has assumed the surname of the stepfather, the child may be baptized and confirmed in the name by which he or she is known. However, the child’s legal name, as defined by local law or custom, should be recorded on the membership record and the baptism and confirmation certificate.

The person who conducts the interview discerns that there is clear evidence that the child understands the baptismal covenant and will make every effort to keep it through obeying the commandments, including faithfully attending Church meetings.

Permission has been given by the custodial parent(s) or legal guardian(s). They should understand the Church doctrine their child will be taught and support the child in making the baptismal covenant. The person who conducts the baptism and confirmation interview should ask for this permission to be in writing if he feels it will help prevent misunderstandings.

A minor child, as defined by local laws, may be baptized and confirmed only when both of the following conditions are met:

For additional guidelines, see 38.2.1.8 . For information about the membership records of persons who may not be accountable, see 33.6.10 .

If a person later demonstrates an understanding of repentance and an appropriate degree of accountability and desire, he or she may be baptized and confirmed. If a person was baptized but later becomes intellectually disabled, the baptism and confirmation are still valid.

Persons who have intellectual disabilities and cannot knowingly repent may be considered by the bishop as not accountable. These persons do not need to be baptized and confirmed, regardless of their age (see 38.2.1.8 ).

After determining that a candidate is prepared for baptism, the interviewer fills out the Baptism and Confirmation Record according to instructions with the form. After a person is confirmed, the bishop and ward clerk ensure that the confirmation information is complete and correct. For more information about the Baptism and Confirmation Record, see 18.8.3 .

When you are baptized, you covenant with God that you are willing to take upon yourself the name of Christ and keep His commandments throughout your life. Are you ready to make this covenant and strive to be faithful to it?

Keeping the Sabbath day holy, including partaking of the sacrament weekly and rendering service to others

The law of chastity, which prohibits any sexual relations outside the bonds of a legal marriage between a man and a woman

You have been taught that membership in The Church of Jesus Christ of Latter-day Saints includes living gospel standards. What do you understand about the following standards? Are you willing to obey them?

Have you ever committed a serious crime? If so, are you now on probation or parole? (For instructions if the person answers affirmatively, see 38.2.3.13 .) Have you ever participated in an abortion? Have you ever committed a same-sex sin?

What does it mean to you to repent? Do you feel that you have repented of your past sins?

Do you believe that the Church and gospel of Jesus Christ have been restored through the Prophet Joseph Smith? Do you believe that [current Church President] is a prophet of God? What does this mean to you?

Do you believe that God is our Eternal Father? Do you believe that Jesus Christ is the Son of God and the Savior and Redeemer of the world?

Convert Baptism Interviews. The person who conducts a convert baptism and confirmation interview uses the following questions, with the guidance of the Spirit, to determine whether the candidate meets the qualifications described in Doctrine and Covenants 20:37 (see also Mosiah 18:8–10 ; Moroni 6:1–4 ). These questions should be adapted to the person’s age and maturity.

Has completed transition to the opposite gender of his or her birth sex (see 38.2.3.14 ).

Has been involved in the practice of plural marriage (see 38.2.3.8 ).

The mission president must conduct an interview and receive approval from the First Presidency before a prospective convert may be baptized and confirmed if the person:

If necessary, the mission president may authorize one of his counselors to conduct the interview. Each interview must be authorized separately. The counselor who conducts it reports to the mission president, who may then authorize or deny the baptism and confirmation.

Authorization from the mission president is required before a prospective convert may be baptized and confirmed if the person has ever committed a serious crime, participated in an abortion, or committed a same-sex sin. In these instances, the mission president conducts a searching interview and issues a Baptism and Confirmation Record if he determines that the person has repented and is worthy.

Each prospective convert should meet with the bishop before baptism and confirmation. However, the bishop does not interview such candidates for baptism, nor does he determine their worthiness.

Converts. The full-time missionary district leader normally interviews convert baptism candidates (as defined in 38.2.3.2 ). The zone leader conducts the interview if the person was taught by the district leader. Missionaries are authorized to conduct these interviews by delegation of authority from the mission president.

A bishopric member who interviews a child for baptism ensures that he or she understands the purposes of baptism. He also ensures that each child understands the baptismal covenant and is committed to live by it. As guided by the Spirit, he could ask questions similar to the first two that are asked in convert baptism interviews (see “ Convert Baptism Interviews ” later in this section). In asking other questions, the interviewer should bear in mind that children are accounted as sinless before God until the age of 8.

The full-time missionaries teach and interview 8-year-old children whose parents are not members and children who will be 9 years old or older at the time of baptism.

Children age 8 who are not members of record but have at least one parent or guardian who is a member.

Eight-Year-Old Children. The bishop or an assigned counselor conducts interviews for the baptism and confirmation of:

An authorized priesthood leader or missionary interviews each person before baptism and confirmation as outlined in this section.

Former members who are readmitted by baptism and confirmation after withdrawal or resignation of membership are not considered converts. Missionaries may not interview them for baptism. For information about readmitting former members by baptism and confirmation, see 32.16 .

Converts are typically confirmed in any sacrament meeting in the ward where they live, preferably on the Sunday after their baptism. The bishop may grant exceptions for a convert to be confirmed at the baptismal service, for example if the number of confirmations would require too much time in sacrament meeting or to accommodate personal or family needs of the new convert.

The full-time missionaries coordinate closely with the ward mission leader (if one is called) or the member of the elders quorum presidency who leads missionary work in the ward. Under the direction of the bishopric, this person plans and conducts baptismal services.

The mission president holds the priesthood keys for baptizing converts in a mission (see the definition of converts in 18.7.1 ). Under his direction, a full-time missionary conducts a baptism and confirmation interview for each candidate and authorizes the ordinances to take place. The mission president also oversees the recording of the ordinances by the mission staff so that a membership record can be created.

He or the ward missionaries will visit them and propose that the child be baptized when he or she reaches age 8.

When one or both of a child’s custodial parents or legal guardians are not members of the Church and request that a child be blessed, the bishop should obtain verbal permission from both persons before the blessing. He explains that a membership record will be prepared for the child after the blessing. He also tells them:

If a newborn infant is critically ill, a Melchizedek Priesthood holder may perform the naming and blessing in the hospital or at home without previous authorization from the bishop. A person who does this notifies the bishop promptly so necessary records can be made.

Children who were born out of wedlock may be blessed in a sacrament meeting, usually a fast and testimony meeting. If a family prefers, the bishop may authorize Melchizedek Priesthood holders to bless the child in the home, with a member of the bishopric presiding.

The following policies apply to naming and blessing children in special circumstances. See 18.6 for instructions on naming and blessing children.

Records of Ordinances That Were Performed Again. If an ordinance was performed again to become valid, a clerk records the date it was performed again on the membership record even if it will appear out of sequence with the dates of other ordinances on the record.

Ordinances That Were Performed before the Appropriate Age. An ordinance is not valid if it was performed before the appropriate age. For example, a baptism is not valid if it was performed before the person was 8 years old. If no other ordinances have been received based on the invalid ordinance, it should be performed again. If other ordinances, such as priesthood ordination, have been received based on the invalid ordinance, those ordinances and the invalid ordinance must be ratified by the First Presidency to be valid. To request ratification, the stake president sends a letter to the Office of the First Presidency.

Ordinances That Were Received out of Sequence. An ordinance is not valid if a person received it out of sequence. For example, the endowment of a man is not valid if he received it before receiving the Melchizedek Priesthood. However, the First Presidency may ratify such an ordinance. To request ratification, the stake president sends a letter to the Office of the First Presidency.

If the member has received other ordinances after having received an invalid ordinance, they must be ratified by the First Presidency to be considered valid. To request ratification, the stake president sends a letter to the Office of the First Presidency.

If the ordinance is not verified by an original certificate, a search of Church records, or the testimony of witnesses, it must be performed again to be considered valid.

If this testimony is obtained, the bishop may authorize a clerk to record or correct the date on the membership record. The written testimony may then be discarded.

Sign their written testimony in the presence of a member of the bishopric or a higher Church authority.

Give their testimony in writing, stating either (1) the complete date the ordinance was performed or (2) the year it was performed and the person who performed it.

Be Church members of record at the time they give their testimony.

Have been 10 years of age or older when the ordinance was performed.

If the information cannot be found in Church records, the bishop or clerk may try to verify the ordinance by obtaining the testimony of two witnesses. The two witnesses should:

Ordinances for Which There Is No Valid Record. For record-keeping purposes, an ordinance is not considered valid unless at least the correct year it was performed is recorded on the membership record. If the date is missing or incorrect, the ordinance can be validated by the member showing the bishop the original certificate that was issued when the ordinance was performed. The bishop then asks a clerk to record this information on the membership record.

Persons who are deaf or hearing impaired may communicate through sign language when performing or receiving an ordinance or blessing. A priesthood leader who oversees an ordinance ensures that the recipient can understand it through an interpreter or by other means (see 38.2.1.2 ).

Persons who have physical disabilities, such as the loss of one or both arms, paraplegia, quadriplegia, deafness, or a hearing impairment, may perform and receive ordinances and blessings. Leaders make the necessary arrangements for these persons to participate in ways that their disabilities allow. If leaders have questions they cannot resolve, the stake president refers the questions to the Office of the First Presidency.

Information about individual ordinances for persons who have intellectual disabilities is provided as follows:

If leaders determine that a person should receive an ordinance, they help him or her understand and prepare for it.

A bishop consults with his stake president if he has questions about specific persons. The stake president may direct questions to the Office of the First Presidency if necessary.

The ordinances of salvation and exaltation are not performed for persons who have intellectual disabilities that make them not accountable and unable to make covenants with God. Nor are these ordinances performed for children who die before age eight. These persons are “saved in the celestial kingdom of heaven” ( Doctrine and Covenants 137:10 ; see also Moroni 8:8–12 ).

When considering whether to perform ordinances for a person who has an intellectual disability, priesthood leaders and parents prayerfully consider the person’s wishes and degree of understanding. Ordinances should not be withheld if the person is worthy, wants to receive them, and shows an appropriate degree of responsibility and accountability.

For information about the sealing of adopted or foster children, see 38.5.2.4 .

After a legal adoption is final, adopted children receive ordinances in the surname of their adoptive parents. An older child who is adopted after baptism is not baptized again. A clerk changes the membership record to conform to the decree of adoption.

No one should take photographs or video recordings of priesthood ordinances or blessings or of baptismal services.

Patriarchal blessings are recorded and transcribed. The exact wording of other ordinances and blessings is not recorded in writing or by recording device. However, a family may record father’s blessings.

For information about a priesthood holder acting as voice when performing an ordinance outside his home ward, see the instructions in chapter 18 for each ordinance and blessing.

The complete date that the following ordinances were performed should be recorded on a person’s membership record: baptism, confirmation, priesthood ordinations, temple endowment, sealing to parents, and temple sealing. For Melchizedek Priesthood ordinations, the name of the person who performed each ordination should also be recorded.

Ensures that this information is recorded on the person’s membership record and on the certificate.

When a person receives a saving ordinance or a priesthood ordination, a clerk from the ward where the person’s membership record is held:

For information about translation and sign language interpretation of patriarchal blessings, see 38.2.12.4 and 38.2.12.5 .

A presiding officer may also ask a priesthood holder to interpret an ordinance or blessing if the recipient is deaf or hearing impaired. If a priesthood holder is not available, a presiding officer may ask a capable man or woman to do the interpretation.

If necessary, a presiding officer may ask a priesthood holder to translate or interpret orally an ordinance or blessing into a language that the recipient understands. If a priesthood holder is not available, a presiding officer may ask a capable man or woman to do the translation.

For information about who may perform or participate in an ordinance or blessing, see the instructions in chapter 18 for each ordinance and blessing.

Policies that pertain to temple ordinances are outlined in chapters 27 and 28 of this handbook.

Instructions for performing ordinances and blessings are outlined in the following publications:

The invitation to kiss each other as husband and wife is optional, based on the cultural norms of the couple being married.

“May God bless your union with joy in your posterity and a long life of happiness together, and may He bless you to keep sacred the vows you have made. These blessings I invoke upon you in the name of the Lord Jesus Christ, amen.”

[Alternate wording for a chaplain not serving as a presiding Church officer: “By virtue of the legal authority vested in me as a chaplain in the [branch of military or civilian organization], I pronounce you, [bridegroom’s name] and [bride’s name], husband and wife, legally and lawfully wedded for the period of your mortal lives.”]

The Church officer then addresses the couple and says: “By virtue of the legal authority vested in me as an elder of The Church of Jesus Christ of Latter-day Saints, I pronounce you, [bridegroom’s name] and [bride’s name], husband and wife, legally and lawfully wedded for the period of your mortal lives.”

The Church officer then addresses the bride and asks, “[Bride’s full name], do you receive [bridegroom’s full name] as your lawfully wedded husband, and do you of your own free will and choice solemnly promise as his companion and lawfully wedded wife that you will cleave unto him and none else; that you will observe all the laws, responsibilities, and obligations pertaining to the holy state of matrimony; and that you will love, honor, and cherish him as long as you both shall live?”

The officer then addresses the bridegroom and asks, “[Bridegroom’s full name], do you receive [bride’s full name] as your lawfully wedded wife, and do you of your own free will and choice solemnly promise as her companion and lawfully wedded husband that you will cleave unto her and none else; that you will observe all the laws, responsibilities, and obligations pertaining to the holy state of matrimony; and that you will love, honor, and cherish her as long as you both shall live?”

To perform a civil marriage, a Church officer addresses the couple and says, “Please take each other by the right hand.” He then says, “[Bridegroom’s full name and bride’s full name], you have taken one another by the right hand in token of the vows you will now enter into in the presence of God and these witnesses.” (The couple may choose or nominate these witnesses.)

Before performing a civil marriage, a Church officer may counsel the couple on the sacred nature of the marriage vows and may add other counsel as the Spirit directs.

A civil marriage performed by a Church officer should be simple and dignified. For example, there should be no extravagance in the decorations or proceedings. When a wedding ceremony is held in a Church building, a wedding march is inappropriate. Video recorders and cameras may not be used if the ceremony is performed in the chapel (see 35.4.15 ).

Some areas require that a marriage ceremony be performed by a public official. Some require that the ceremony be performed in a public building or another public place. In these cases, an authorized priesthood officer may conduct a brief religious gathering after the civil marriage, where he provides counsel to the couple and Church acknowledgment of their marriage. When the couple is to be sealed in the temple, the sealing follows the civil marriage as soon as practical.

Civil marriages are preferably performed in the home of a family member or in a Church building. Marriages in a Church building may be performed in the chapel, the cultural hall, or another suitable room. If the marriage will be performed by a priesthood leader but not in a home or a Church building, the priesthood leader approves the location after consulting with the couple. See 35.4.22 for policies on using Church buildings for weddings.

Church officers may not perform marriages for Church members when neither marriage partner belongs to the Church unit over which the officer presides. An exception is made for Latter-day Saint chaplains. Any other exceptions require the approval of the First Presidency in each case.

Church officers and chaplains who perform civil marriages for members of the Church should provide the necessary marriage information to the ward or branch clerk. The clerk will then update the membership records.

Church officers and Latter-day Saint chaplains are not to use their ecclesiastical authority to perform marriages between two people of the same sex.

Latter-day Saint chaplains are not considered presiding Church officers unless they are serving as a stake president, bishop, or branch president. When a chaplain who is not a presiding Church officer performs a civil marriage, he or she functions as an agent of the government or civilian organization he or she serves. Thus, the wording of the civil marriage ceremony is changed slightly for these chaplains (see 38.3.6 ).

Those who perform marriages acting in their callings as Church leaders or endorsed chaplains should use the guidelines in this section and follow all legal requirements.

Retired chaplains are not authorized to perform civil marriages in their capacity as chaplains.

Nonmilitary chaplains who serve in hospitals, hospice organizations, assisted living centers, prisons, border patrol, or police or fire departments must receive prior approval from the Church’s Military Relations and Chaplain Services Division to perform a civil marriage.

Latter-day Saint chaplains on active military duty may perform civil marriages without prior approval. Chaplains who are assigned to Reserve or National Guard units must receive prior approval from the Church’s Military Relations and Chaplain Services Division to perform a civil marriage.

When permitted by local law, the following currently serving Church leaders may act in their calling to perform a civil marriage ceremony: stake president, mission president, district president, bishop, or branch president.

A bishop should consult with his stake president if he has questions about civil marriage that are not answered in this section. The stake president may direct questions to the Office of the First Presidency.

Civil marriages and related religious ceremonies should not be performed on the Sabbath or at unusual hours.

Civil marriages should be performed in accordance with the laws of the place where the marriage is performed.

This section provides instructions for leaders about performing civil marriages. A civil marriage is valid for as long as a couple lives. It does not endure beyond mortal life.

Church leaders encourage members to qualify for temple marriage and be married and sealed in a temple. Where temple marriages are not legally recognized, leaders can perform civil marriages that are followed by a temple sealing. This process may also be followed when a temple marriage would cause parents or immediate family members to feel excluded.

Members receive temple recommends based on their own worthiness. Some members have parents or other close relatives who belong to apostate groups. Such affiliations of close relatives do not affect a member’s temple worthiness. However, to be issued a temple recommend, these members must confirm that they do not agree with the teachings of apostate groups.

A member who does not pursue medical, surgical, or social transition to the opposite gender and is worthy may receive a temple recommend and temple ordinances.

A member who has received elective medical or surgical intervention for the purpose of attempting to transition to the opposite gender of his or her birth sex (“sex reassignment”), or who has socially transitioned to the opposite gender of his or her birth sex, may not receive a temple recommend. Area Presidencies will help local leaders sensitively address individual situations (see 38.6.22 ).

A member who has committed a serious sin may not receive a temple recommend until he or she has repented. The waiting period between the sin and the issuing of a recommend is left to the bishop’s discretion. It should be sufficient to determine that the person has genuinely repented.

Members Who Were Previously Endowed. These members may not be issued recommends, including limited-use recommends, until their temple blessings are restored through the ordinance of restoration of blessings (see 32.17.2 ).

These members may not be issued recommends to receive their own endowment until one full year after the date of their readmission to the Church by baptism and confirmation.

Members Who Were Not Previously Endowed. After baptism and confirmation, these members may be issued limited-use recommends to do baptisms and confirmations for the dead as outlined in 26.4.2 ﻿—usually within a week of being confirmed. Brethren must be ordained to an office in the priesthood before they may be issued limited-use recommends.

A bishop should consult with his stake president if he has questions about issuing temple recommends that are not answered in this section. The stake president may direct questions to the Office of the First Presidency.

Children who are born in the covenant or sealed to parents remain so even if the sealing of the parents is later (1) canceled or (2) revoked by the withdrawal or resignation of Church membership of either parent. Children who are born after their parents’ sealing is canceled or revoked are not born in the covenant. These children need to be sealed to their parents after their parents’ blessings are restored (if applicable) and any other obstacles are removed.

If a child was born to a surrogate mother, the stake president refers the matter to the Office of the First Presidency.

Children conceived by artificial insemination or in vitro fertilization are born in the covenant if their parents are already sealed. If the children are born before their parents are sealed, they may be sealed to their parents after their parents are sealed to each other.

A living endowed member who is married or who is 21 or older and was not born in the covenant and has not been sealed to parents may be sealed to one natural parent and a stepparent.

If the other natural parent cannot be located and thorough efforts to find him or her have failed, no consent is required. In this case, the bishop or stake president writes a letter indicating that thorough efforts to locate the missing parent have failed. This letter should be given to the temple before the sealing.

If the other natural parent is deceased or if his or her parental rights have been fully terminated by legal process, no consent is required.

The other natural parent has given a signed letter of consent. A court decree granting legal custody is not sufficient clearance for a sealing. The letter of consent should use wording similar to the following: “I, [name of natural parent], give permission for [name of child or children] to be sealed in the temple to [name of parents]. I understand that the sealing is a religious ceremony and does not have legal implications.” The letter should be presented at the temple before the sealing.

The natural parent to whom the child is being sealed has legal custody of the child and physical custody of the child the majority of the time.

A living unmarried child under 21 who was not born in the covenant or sealed previously and who has not been adopted may be sealed to one natural parent and a stepparent if both of the following conditions exist:

A deceased foster child is usually sealed to his or her natural parents.

A deceased adopted person is usually sealed to his or her adoptive parents.

First Presidency approval is necessary for a living member to be sealed to foster parents. This requirement applies even if the natural parents of the foster child are unknown and cannot be identified by reasonable effort. Such requests are made by the stake president.

Living children who are legally adopted and were neither born in the covenant nor sealed to former parents may be sealed to their adoptive parents after the adoption is final. A copy of the final adoption decree should be presented at the temple; a court decree granting legal custody is not sufficient clearance for a sealing. There is no obligation to identify the natural parents of these children.

Living children who are born in the covenant or have been sealed to parents cannot be sealed to any other parents unless the First Presidency gives approval.

Members who are married or are 21 or older must be endowed to observe such sealings.

To observe the sealing of living siblings, stepsiblings, or half siblings to their parents, children under the age of 21 must be born in the covenant or sealed to their parents. In addition, children ages 8 and older must be baptized and confirmed, and males who are at least 11 and turning 12 during the year of the ordinance must hold the priesthood and be ordained to the office appropriate to their age.

These sealings may be done even if a deceased child is already sealed to his or her birth or adoptive parents. First Presidency approval is not necessary. Sealings to nonbiological or nonadoptive parents in circumstances other than those listed above require First Presidency approval.

A couple who intended to adopt the child but could not complete the adoption before the child died.

A deceased person is usually sealed to his or her birth or adoptive parents. However, a deceased child may also be sealed to:

Males who are at least 11 and turning 12 during the year of the ordinance must hold the priesthood and be ordained to the office appropriate to their age before they may be sealed to their parents. Members who are married or are 21 or older may not be sealed to their parents unless they are endowed.

A child may be sealed only to two parents﻿—a husband and wife﻿—and not to one parent only.

Children who are not born in the covenant can become part of an eternal family by being sealed to their natural or adoptive parents. These children receive the same right to blessings as if they had been born in the covenant.

If a woman who has been sealed to a former husband remarries, the children of her later marriage are born in the covenant of the first sealing unless they were born after the sealing was canceled or after it was revoked due to withdrawal or resignation of Church membership.

Children who are born after their mother has been sealed to a husband in a temple are born in the covenant of that sealing. They do not need to receive the ordinance of sealing to parents. Being born in the covenant entitles children to an eternal parentage, depending on their faithfulness.

Children who are born to a couple after one or the other has had Church membership withdrawn or has resigned membership are not born in the covenant. See 38.5.2.8 .

After a husband and wife have been sealed in a temple, if Church membership is withdrawn from one of them or if one of them has resigned membership, his or her temple blessings are revoked. However, personal blessings of the sealing for the spouse and children remain in force if they remain worthy.

Deceased Couples Who Were Divorced. Deceased couples who were divorced may be sealed by proxy. These sealings often provide the only way for children of such couples to be sealed to parents. See 28.3.8 for a restriction if either the husband or wife had Church membership withdrawn or had resigned membership at the time of death. First Presidency approval is required for the sealing of a deceased couple who obtained a cancellation of their sealing in life.

Deceased Men. A deceased man may have sealed to him all women to whom he was legally married during his life if they are deceased or if they are living and are not sealed to another man.

Deceased Women. A deceased woman may be sealed to all men to whom she was legally married during her life. However, if she was sealed to a husband during her life, all her husbands must be deceased before a deceased woman may be sealed to other men to whom she was married. This includes former husbands from whom she was divorced.

Couples who are married in a temple for time only are not usually sealed at a later time. For such a sealing to occur, the woman must first receive from the First Presidency a cancellation of her previous sealing. Such requests are considered only in exceptional circumstances. If a bishop and stake president feel that a cancellation may be justified, they may submit an application to the First Presidency using LCR.

A couple who desires to have a sealing restriction removed may seek interviews with their bishop and stake president. If these leaders feel to recommend removal of the restriction, they may write letters to the First Presidency summarizing their recommendations and commenting on the applicants’ temple worthiness and the stability of their marriage for at least five years. The couple should also write a letter of request to the First Presidency. The stake president submits all of these letters to the First Presidency.

If a person commits adultery while married to a spouse to whom he or she has been sealed, he or she may not be sealed to the partner in the adultery unless the sealing is authorized by the President of the Church. Such authorization may be requested after the couple have been married for at least five years. The request may be submitted with an application for cancellation of sealing or sealing clearance.

If a member has requested a cancellation of sealing or a sealing clearance, he or she may not schedule an appointment for a temple marriage or sealing until receiving a letter from the First Presidency giving notice that the cancellation or clearance has been granted. The person presents this letter at the temple.

Before submitting the application, the stake president makes sure that the divorce is final. He also makes sure that the applicant is current in all legal requirements for child and spousal support related to the divorce.

When the bishop and stake president recommend that a cancellation of sealing or a sealing clearance be granted, they submit an application to the First Presidency using Leader and Clerk Resources (LCR). Leaders who do not have access to LCR may obtain an Application to the First Presidency form by contacting the Confidential Records Office at Church headquarters. Leaders should not contact the Office of the First Presidency to obtain a copy. Instructions are on the form.

A woman who has previously been sealed must receive a cancellation of that sealing from the First Presidency before she may be sealed to another man in her lifetime. A man who has been divorced from a woman who was sealed to him must receive a sealing clearance from the First Presidency before another woman may be sealed to him (see 38.5.1.2 ).

Before a living spouse can be sealed to a deceased spouse, he or she must receive signed consent from the deceased spouse’s widow or widower (if there is one).

Men. If a husband and wife have been sealed and the wife dies, the man may have another woman sealed to him if she is not already sealed to another man. In this circumstance, the man does not need a sealing clearance from the First Presidency unless he was divorced from his previous wife before she died (see 38.5.1.2 for the policy in cases of divorce).

Women. After a living woman has been sealed to a husband in the temple, she may not be sealed again unless she receives a cancellation of the first sealing.

A sealing clearance is needed if a man is divorced from the woman who was most recently sealed to him. For example, if a man received a sealing clearance to be sealed to a second wife after a divorce and his second wife dies, he would not need a sealing clearance to be sealed again.

Men. If a husband and wife have been sealed and later divorced, the man must receive a sealing clearance from the First Presidency before another woman may be sealed to him (see 38.5.1.4 ). A sealing clearance is necessary even if (1) the previous sealing has been canceled or (2) the divorced wife is now deceased.

A living woman who is not currently married may be sealed to a deceased husband, even if they were divorced in life. A living woman who is currently married may not be sealed to a deceased husband without First Presidency approval.

Women. A living woman may be sealed to only one husband. If she is sealed to a husband and later divorces him, she must receive a cancellation of that sealing from the First Presidency before she may be sealed to another man in her lifetime (see 38.5.1.4 ).

When issuing recommends for a couple to be sealed, priesthood leaders make sure the marriage is legally valid.

A man and woman who were married outside a temple and have been members of the Church for one year may be sealed in the temple when they are prepared and worthy of a temple recommend. They do not need to wait a year after a civil marriage and can be sealed as soon as circumstances permit.

A bishop should consult with his stake president if he has questions about sealing policies that are not answered in this section. Stake presidents contact the Office of the First Presidency or the temple in their temple district for guidance in special circumstances related to sealings that are not covered in these instructions.

Once a cancellation of sealing has been approved by the First Presidency, individual blessings pertaining to that sealing are no longer in force. Priesthood leaders counsel with members seeking a cancellation of a sealing to help them understand these principles. However, priesthood leaders should honor the agency of the member in these decisions.

Members who are divorced but still sealed to the former spouse are often troubled by the thought of that sealing. The sealing will not be compulsory in the postmortal life for either a man or a woman. If temple covenants are broken and no repentance is made, the sealing between the husband and wife is revoked. However, those who keep their covenants will retain the individual blessings provided by the sealing. This is the case even if the spouse has broken the covenants or withdrawn from the marriage.

Members who have concerns about the eternal nature of the sealing ordinance and their associated family and spousal relationships can find peace in the knowledge that Heavenly Father is loving and just. Faithful children who are sealed to parents or born in the covenant retain the blessing of eternal parentage. This is so even if their parents cancel their marriage sealing, have their Church membership withdrawn, or resign their membership.

Sealing ordinances include covenants that can bind families together for eternity. These ordinances include (1) sealing of a husband and wife and (2) sealing of children to parents.

For further information on understanding and supporting transgender individuals, see “ Transgender ” on ChurchofJesusChrist.org.

Circumstances vary greatly from unit to unit and person to person. Members and leaders counsel together and with the Lord. Area Presidencies will help local leaders sensitively address individual situations. Bishops counsel with the stake president. Stake presidents and mission presidents must seek counsel from the Area Presidency (see 32.6.3 and 32.6.3.1 ).

If a member decides to change his or her preferred name or pronouns of address, the name preference may be noted in the preferred name field on the membership record. The person may be addressed by the preferred name in the ward.

Some children, youth, and adults are prescribed hormone therapy by a licensed medical professional to ease gender dysphoria or reduce suicidal thoughts. Before a person begins such therapy, it is important that he or she (and the parents of a minor) understands the potential risks and benefits. If these members are not attempting to transition to the opposite gender and are worthy, they may receive Church callings, temple recommends, and temple ordinances.

Transgender individuals who do not pursue medical, surgical, or social transition to the opposite gender and are worthy may receive Church callings, temple recommends, and temple ordinances.

Restrictions include receiving or exercising the priesthood, receiving or using a temple recommend, and receiving some Church callings. Although some privileges of Church membership are restricted, other Church participation is welcomed.

Leaders also counsel against social transitioning. A social transition includes changing dress or grooming, or changing a name or pronouns, to present oneself as other than his or her birth sex. Leaders advise that those who socially transition will experience some Church membership restrictions for the duration of this transition.

Church leaders counsel against elective medical or surgical intervention for the purpose of attempting to transition to the opposite gender of a person’s birth sex (“sex reassignment”). Leaders advise that taking these actions will be cause for Church membership restrictions.

Most Church participation and some priesthood ordinances are gender neutral. Transgender persons may be baptized and confirmed as outlined in 38.2.3.14 . They may also partake of the sacrament and receive priesthood blessings. However, priesthood ordination and temple ordinances are received according to birth sex.

Gender is an essential characteristic of Heavenly Father’s plan of happiness. The intended meaning of gender in the family proclamation is biological sex at birth. Some people experience feelings of incongruence between their biological sex and their gender identity. As a result, they may identify as transgender. The Church does not take a position on the causes of people identifying themselves as transgender.

Transgender individuals face complex challenges. Members and nonmembers who identify as transgender﻿—and their family and friends﻿—should be treated with sensitivity, kindness, compassion, and an abundance of Christlike love. All are welcome to attend sacrament meeting, other Sunday meetings, and social events of the Church (see 38.1.1 ).

Children who are born to a surrogate mother are not born in the covenant. Following their birth, they may be sealed to parents only with the approval of the First Presidency (see 38.5.2.7 ).

The pattern of a husband and wife providing bodies for God’s spirit children is divinely appointed (see 2.1.3 ). For this reason, the Church discourages surrogate motherhood. However, this is a personal matter that is ultimately left to the judgment and prayerful consideration of the husband and wife.

Those who have lost a loved one to suicide can find hope and healing in Jesus Christ and His Atonement.

The family, in consultation with the bishop, determines the place and nature of a funeral service for the person. The family may choose to use Church facilities. If the person had received the temple endowment, he or she may be buried in temple clothing.

It is not right for a person to take his or her own life. However, only God is able to judge the person’s thoughts, actions, and level of accountability (see 1 Samuel 16:7 ; Doctrine and Covenants 137:9 ).

Despite the best efforts of loved ones, leaders, and professionals, suicide is not always preventable. It leaves behind deep heartbreak, emotional upheaval, and unanswered questions for loved ones and others. Leaders should counsel and console the family. They provide nurturing and support. The family may also need professional support and counseling.

The bishop provides ecclesiastical support if a member is considering suicide or has attempted it. He also immediately helps the member obtain professional help. He encourages those close to the person to seek professional help as needed.

Most people who have thought about suicide want to find relief from physical, mental, emotional, or spiritual pain. Such individuals need love, help, and support from family, Church leaders, and qualified professionals.

Mortal life is a precious gift from God﻿—a gift that should be valued and protected. The Church strongly supports the prevention of suicide. For information about how to help someone who is suicidal or someone who has been affected by suicide, see suicide.ChurchofJesusChrist.org .

No bishop’s referral is needed for this service. There is no charge.

Church members who are single and pregnant are encouraged to meet with their bishop. Family Services is available for:

Victims of sexual abuse often suffer serious trauma and feelings of guilt. These victims are not guilty of sin. Leaders should be sensitive to them and give caring counsel and support to help them overcome the destructive effects of abuse. Leaders also give assurances of God’s love.

If membership restrictions result from a membership council that is held for sexual abuse, a person’s records are annotated.

To address other forms of sexual abuse, leaders seek the Spirit’s guidance about whether personal counseling or a membership council is the most appropriate setting (see 32.6.2.2 and 32.8 ). In severe cases a council is required. Leaders may counsel with their direct priesthood leader about the setting.

A membership council is required if a member committed a rape or is convicted of sexual assault (see 32.6.1.1 ). A council must also be held for sexual activity with a vulnerable adult. As used here, a vulnerable adult is a person who, because of physical or mental limitations, either cannot consent to the activity or cannot understand the nature of it.

If a bishop or stake president learns of sexual abuse, he calls the Church’s abuse help line in countries where it is available (see 38.6.2.1 ). In other countries, the stake president seeks guidance from the area legal counsel at the area office.

If leaders and members become aware of sexual abuse, they take action to protect victims and others as soon as possible. This includes alerting the bishop or stake president.

Sexual abuse covers a broad range of actions, from harassment to assault. It can occur physically, verbally, and in other ways.

The Church condemns sexual abuse. As used here, sexual abuse is defined as imposing any unwanted sexual activity on another person. Sexual activity with a person who cannot give legal consent is considered sexual abuse. Sexual abuse can also occur with a spouse. For information about sexual abuse of a child or youth, see 38.6.2.3 .

As part of their responsibility to teach their children, parents should be aware of and appropriately seek to influence the sex education taught at school. Parents teach correct principles and support school instruction that is consistent with the gospel.

Address the dangers of pornography, the need to avoid it, and how to respond when they encounter it.

Help children prepare for happiness in marriage and follow the law of chastity (see 2.1.2 ).

Be appropriate to the age and maturity of the child.

Parents have primary responsibility for the sex education of their children. Parents should have honest, clear, and ongoing conversations with their children about healthy, righteous sexuality. These conversations should:

Only a man and a woman who are legally and lawfully wedded as husband and wife should have sexual relations. Any other sexual relations, including those between persons of the same sex, are sinful and undermine the divinely created institution of the family.

As a doctrinal principle, based on the scriptures, the Church affirms that marriage between a man and a woman is essential to the Creator’s plan for the eternal destiny of His children. The Church also affirms that God’s law defines marriage as the legal and lawful union between a man and a woman.

In addition to the inspired help of Church leaders, members may benefit from professional counseling. Leaders may contact Family Services for assistance. See 38.6.2.2 for contact information.

The circumstances of some faithful members do not allow them to receive the blessings of eternal marriage and parenthood in this life. They will receive all promised blessings in the eternities, provided they keep the covenants they have made with God (see Mosiah 2:41 ).

If members feel same-sex attraction and are striving to live the law of chastity, leaders support and encourage them in their resolve. These members may receive Church callings, hold temple recommends, and receive temple ordinances if they are worthy. Male Church members may receive and exercise the priesthood.

God’s commandments forbid all unchaste behavior, either same-sex or heterosexual. Church leaders counsel members who have violated the law of chastity. Leaders help them have a clear understanding of faith in Jesus Christ and His Atonement, the process of repentance, and the purpose of life on earth. Behavior that is inconsistent with the law of chastity may be cause for holding a Church membership council (see 38.6.5 ). It can be forgiven through sincere repentance.

The Church encourages families and members to reach out with sensitivity, love, and respect to persons who are attracted to others of the same sex. The Church also promotes understanding in society at large that reflects its teachings about kindness, inclusiveness, love for others, and respect for all human beings. The Church does not take a position on the causes of same-sex attraction.

Personal counseling and informal membership restrictions are usually sufficient when helping a person repent of using pornography (see 32.8 ). Membership councils are not usually held. However, a council may be necessary for intensive and compulsive use of pornography that has caused significant harm to a member’s marriage or family (see 38.6.5 ). A council is required if a member makes, shares, possesses, or repeatedly views pornographic images of children (see 38.6.6 ).

Church leaders should realize that use of pornography can be a compulsion or an addiction. In addition to the inspired help of these leaders, some members may need professional counseling. Leaders may contact Family Services for assistance. See 38.6.2.2 for contact information for Family Services.

The Church provides the following resources to help people whose lives are affected by pornography:

The Church condemns pornography in any form. Pornography use of any kind damages individual lives, families, and society. It also drives away the Spirit of the Lord. Church members should avoid all forms of pornographic material and oppose its production, dissemination, and use.

Church members should not engage in any form of Satan worship or participate in any way with the occult. They should not focus on such darkness in conversations or in Church meetings.

The occult includes Satan worship. It also includes mystical activities that are not in harmony with the gospel of Jesus Christ. Such activities include (but are not limited to) fortune-telling, curses, and healing practices that are imitations of the priesthood power of God (see Moroni 7:11–17 ).

“That which is of God is light” ( Doctrine and Covenants 50:24 ). The occult focuses on darkness and leads to deception. It destroys faith in Christ.

Victims of incest often suffer serious trauma and feelings of guilt. These victims are not guilty of sin. Leaders should be sensitive to them and give caring counsel and support to help them overcome the destructive effects of incest. Leaders also give assurances of God’s love.

If a minor commits incest, the stake president contacts the Office of the First Presidency for direction.

A Church membership council and record annotation are required if a member commits incest (see 32.6.1.2 and 32.14.5 ). Incest almost always requires the Church to withdraw a person’s membership.

When a minor is a victim of incest, the bishop or stake president calls the Church’s abuse help line in countries where it is available (see 38.6.2.1 ). In other countries, the stake president seeks guidance from the area legal counsel at the area office.

As used here, child, grandchild, siblings, niece, and nephew include biological, adopted, step, or foster relationships. Incest can occur between two minors, an adult and a minor, or two adults.

The Church condemns any form of incest. As used here, incest is sexual relations between:

The Church discourages artificial insemination or in vitro fertilization using sperm from anyone but the husband or an egg from anyone but the wife. However, this is a personal matter that is ultimately left to the judgment and prayerful consideration of a lawfully married man and woman.

The pattern of a husband and wife providing bodies for God’s spirit children is divinely appointed (see 2.1.3 ). When needed, reproductive technology can assist a married woman and man in their righteous desire to have children. This technology includes artificial insemination and in vitro fertilization.

The pattern of a husband and wife providing bodies for God’s spirit children is divinely appointed (see 2.1.3 ). For this reason, the Church discourages donating sperm or eggs. However, this is a personal matter that is ultimately left to the judgment and prayerful consideration of the potential donor. See 38.6.9 . The Church also discourages selling sperm or eggs.

A Church membership council and record annotation are required if a member makes, shares, possesses, or repeatedly views pornographic images of children (see 32.6.1.2 and 32.14.5 ). This guideline generally does not apply to children or youth of approximately the same age who share sexual pictures of themselves or others. Personal counseling and informal membership restrictions may be appropriate in those situations.

The Church condemns child pornography in any form. If a bishop or stake president learns that a member is involved with child pornography, he promptly follows the instructions in 38.6.2.1 .

The decision about whether to hold a membership council in these situations depends on many circumstances. These are outlined in 32.7 . For example, violating temple covenants increases the likelihood of a council being necessary to help a person repent. In some cases, personal counseling and informal membership restrictions may be sufficient (see 32.8 ).

Is in a form of marriage or partnership that is not authorized by God’s law, such as cohabitation, civil unions and partnerships, and same-sex marriage.

Has sexual relations outside of a marital relationship authorized by God’s law, such as adultery, fornication, and same-sex relations (see 32.6.2 ).

Only a man and a woman who are legally and lawfully wedded as husband and wife should have sexual relations. In God’s sight, moral cleanliness is very important. Violations of the law of chastity are very serious (see Exodus 20:14 ; Matthew 5:28 ; Alma 39:5 ). Those involved misuse the sacred power God has given to create life.

Physical intimacy between husband and wife is intended to be beautiful and sacred. It is ordained of God for the creation of children and for the expression of love between husband and wife.

Abstinence from sexual relations outside of a marriage between a man and a woman according to God’s law.

Surgical sterilization is sometimes needed for medical reasons. Members may benefit from counseling with medical professionals.

The Church discourages surgical sterilization as an elective form of birth control. Surgical sterilization includes procedures such as vasectomies and tubal ligations. However, this decision is a personal matter that is ultimately left to the judgment and prayerful consideration of the husband and wife. Couples should counsel together in unity and seek the confirmation of the Spirit in making this decision.

It is the privilege of married couples who are able to bear children to provide mortal bodies for the spirit children of God, whom they are then responsible to nurture and rear (see 2.1.3 ). The decision about how many children to have and when to have them is extremely personal and private. It should be left between the couple and the Lord. Church members should not judge one another in this matter.

Physical intimacy between husband and wife is intended to be beautiful and sacred. It is ordained of God for the creation of children and for the expression of love between husband and wife (see 2.1.2 ).

Church leaders and members should fulfill all legal obligations to report abuse to civil authorities. In some locations, leaders and teachers who work with children and youth are considered “mandated reporters” and must report abuse to legal authorities. Similarly, in many locations, any person who learns of abuse is required to report it to legal authorities. Bishops and stake presidents should call the help line for details about mandated reporters and other legal requirements for reporting abuse. The Church’s policy is to obey the law.

If a member’s abusive activities have violated applicable law, the bishop or stake president should urge the member to report these activities to law enforcement personnel or other appropriate government authorities. The bishop or stake president can obtain information about local reporting requirements through the Church’s help line (see 38.6.2.1 ). If members have questions about reporting requirements, he encourages them to secure qualified legal advice.

Council members should take and discuss the course “ Protecting Children and Youth .” Council members are also to complete children and youth protection training (see 38.6.2 ).

In stake and ward council meetings, stake presidencies and bishoprics regularly review Church policies and guidelines on preventing and responding to abuse. They teach the key messages in “ Preventing and Responding to Abuse ,” an enclosure to the First Presidency letter dated March 26, 2018. They invite discussion from council members. Leaders and council members seek the guidance of the Spirit as they teach and discuss this sensitive subject.

If a person abused a child or youth sexually or seriously abused a child or youth emotionally or physically, his or her membership record will be annotated. He or she must not be given any calling or assignment involving children or youth. This includes not being given a ministering assignment to a family with youth or children in the home. It also includes not having a youth as a ministering companion. These restrictions should remain in place unless the First Presidency authorizes removal of the annotation. See 32.14.5 for information about annotations.

Members who have abused others should not be given Church callings and may not have a temple recommend until they have repented and Church membership restrictions have been removed.

Financial abuse: Taking advantage of someone financially. This may include the illegal or unauthorized use of a person’s property, money, or other valuables. It may also include fraudulently obtaining financial power over someone. It could include using financial power to coerce behavior. See also 32.6.1.3 .

Emotional abuse: Using actions and words to seriously damage a person’s sense of self-respect or self-worth. This usually involves repeated and continuing insults, manipulations, and criticisms that humiliate and belittle.

Physical abuse: Inflicting serious bodily harm by physical violence. Some harm may not be visible.

Leaders seek the direction of the Spirit to determine whether personal counseling or a membership council is the most appropriate setting to address abuse. They may also counsel with their direct priesthood leader about the setting. However, any abuse of a spouse or another adult that rises to the levels described below requires holding a membership council.

If a bishop or stake president learns of abuse of a spouse or another adult, he promptly follows the instructions in 38.6.2.1 . He also takes action to help protect against further abuse.

Often there is not a single definition of abuse that can be applied in all situations. Instead, there is a spectrum of severity in abusive behavior. This spectrum ranges from occasionally using sharp words to inflicting serious harm.

Abuse of a spouse or another adult can occur in many ways. These include physical, sexual, emotional, and financial abuse. Adults who are elderly, vulnerable, or disabled are sometimes at high risk for abuse.

Physical or emotional bullying between children or youth of a similar age should be addressed by ward leaders. A membership council is not held.

If a minor abuses a child, the stake president contacts the Office of the First Presidency for direction.

A Church membership council and record annotation are required if an adult member abuses a child or youth as described in this section. See also 32.6.1.1 and 38.6.2.5 .

If a bishop or stake president learns of or suspects child or youth abuse, he promptly follows the instructions in 38.6.2.1 . He also takes action to help protect against further abuse.

Emotional abuse: Using actions and words to seriously damage a child or youth’s sense of self-respect or self-worth. This usually involves repeated and continuing insults, manipulations, and criticisms that humiliate and belittle. It may also include gross neglect.

Sexual abuse or exploitation: Having any sexual activity with a child or youth or intentionally allowing or helping others to have such activity. As used here, sexual abuse does not include consensual sexual activity between two minors who are close in age.

Physical abuse: Inflicting serious bodily harm by physical violence. Some harm may not be visible.

Abuse of a child or youth is an especially serious sin (see Luke 17:2 ). As used here, child or youth abuse includes the following:

For information about what bishops and stake presidents should do when they learn of any type of abuse, see 38.6.2.1 .

In other areas, leaders can contact the Family Services specialist or the welfare and self-reliance manager through the area office.

Leaders in the United States and Canada can find information about the nearest Family Services office in the Church Directory of Organizations and Leaders (CDOL) . Leaders can also obtain this information by calling:

In addition to the inspired help of Church leaders, professional counseling may be needed for victims, offenders, and their families. Leaders may contact a Family Services office or another trusted resource in the community for assistance.

Guidance for counseling victims and offenders is provided at Abuse: How to Help .

Stake presidents and bishops should also be caring and sensitive when working with the families of victims and perpetrators of abuse.

Stake presidents and bishops should help those who have committed abuse to repent and to cease their abusive behavior. If an adult has committed a sexual sin against a child, the behavior may be very difficult to change. The process of repentance may be very prolonged. See 38.6.2.3 .

Stake presidents and bishops make every effort to counsel those who have been involved in abuse. Victims of abuse often suffer serious trauma and feelings of guilt. These victims are not guilty of sin. Leaders should be sensitive to them and give caring counsel and support to help them overcome the destructive effects of abuse. Leaders also give assurances of God’s love.

In countries that do not have a help line, a bishop who learns of abuse should contact his stake president. He will seek guidance from the area legal counsel at the area office.

The Church is committed to complying with the law in reporting abuse (see 38.6.2.7 ). Laws differ by location, and most Church leaders are not legal experts. Calling the help line is essential for bishops and stake presidents to fulfill their responsibilities to report abuse.

Bishops and stake presidents should call the help line when addressing situations involving any type of abuse. Legal and clinical professionals will answer their questions. These professionals will also give instructions about how to:

The help line is available for bishops and stake presidents to call 24 hours a day, 7 days a week. Phone numbers are shown below.

In some countries, the Church has established a confidential abuse help line to assist stake presidents and bishops. These leaders should promptly call the help line about every situation in which a person may have been abused﻿—or is at risk of being abused. They should also call it if they become aware of a member viewing, purchasing, or distributing child pornography.

When abuse occurs, the first and immediate responsibility of Church leaders is to help those who have been abused and to protect vulnerable persons from future abuse. Leaders should not encourage a person to remain in a home or situation that is abusive or unsafe.

All adults who work with children or youth are to complete children and youth protection training within one month of being sustained (see ProtectingChildren.ChurchofJesusChrist.org ). They are to repeat the training every three years.

All members, especially parents and leaders, are encouraged to be alert and diligent and do all they can to protect children and others against abuse. If they become aware of instances of abuse, they should counsel with the bishop. Church leaders should take reports of abuse seriously and never disregard them.

Abuse is the mistreatment or neglect of others in a way that causes physical, sexual, emotional, or financial harm. The Church’s position is that abuse cannot be tolerated in any form. Those who abuse their spouses, children, other family members, or anyone else violate the laws of God and man.

As far as has been revealed, a person may repent and be forgiven for the sin of abortion.

Bishops refer questions on specific cases to the stake president. The stake president may direct questions to the Office of the First Presidency if necessary.

Presiding officers carefully review the circumstances if a Church member has been involved in an abortion. A membership council may be necessary if a member submits to, performs, arranges for, pays for, consents to, or encourages an abortion (see 32.6.2.5 ). However, a membership council should not be considered if a member was involved in an abortion before baptism. Nor should membership councils or restrictions be considered for members who were involved in an abortion for any of the three reasons outlined earlier in this section.

Even these exceptions do not automatically justify abortion. Abortion is a most serious matter and should be considered only after the persons responsible have consulted with their bishops and received divine confirmation through prayer.

A competent physician determines that the fetus has severe defects that will not allow the baby to survive beyond birth.

A competent physician determines that the life or health of the mother is in serious jeopardy.

The Lord commanded, “Thou shalt not … kill, nor do anything like unto it” ( Doctrine and Covenants 59:6 ). The Church opposes elective abortion for personal or social convenience. Members must not submit to, perform, arrange for, pay for, consent to, or encourage an abortion. The only possible exceptions are when:

A few policies in this section are about matters that the Church “discourages.” Church members usually do not experience membership restrictions because of their decisions about these matters. However, all people are ultimately accountable to God for their decisions.

Members should not use any substance that contains illegal drugs. Nor should members use harmful or habit-forming substances except under the care of a competent physician.

The only official interpretation of “hot drinks” ( Doctrine and Covenants 89:9 ) in the Word of Wisdom is the statement made by early Church leaders that the term “hot drinks” means tea and coffee.

It is a fact that a child has life before birth. However, there is no direct revelation on when the spirit enters the body.

Memorial or graveside services may be held as determined by the parents.

Temple ordinances are not performed for stillborn children. However, this does not deny the possibility that a stillborn child may be part of the family in the eternities. Parents are encouraged to trust the Lord to resolve such cases in the way He knows is best. The family may record the name of a stillborn child on the family group record, followed by the word stillborn in parentheses.

Leaders should counsel members that true self-improvement comes through living gospel principles. Members who have social or emotional problems may consult with priesthood leaders for guidance in identifying sources of help that are in harmony with gospel principles.

Church leaders are not to pay for, encourage participation in, or promote such groups or practices. Also, Church facilities may not be used for these activities.

These groups tend to promise quick solutions to problems that normally require time and personal effort to resolve. Although participants may experience temporary emotional relief or exhilaration, old problems often return, leading to added disappointment and despair.

Church members are also warned that some of these groups advocate concepts and use methods that can be harmful. In addition, many such groups charge exorbitant fees and encourage long-term commitments. Some intermingle worldly concepts with gospel principles in ways that can undermine spirituality and faith.

Some of these groups falsely claim or imply that the Church or individual General Authorities have endorsed their programs. However, the Church has not endorsed any such enterprise, and members are warned against believing such claims. The fact that the Church has not formally challenged such an enterprise should not be perceived as a tacit endorsement or approval.

Many private groups and commercial organizations have programs that purport to increase self-awareness, self-esteem, and spirituality. Some groups promise to enhance individual agency or improve family relationships. Some offer “experiential” or “empowerment” training.

When severe illness strikes, members should exercise faith in the Lord and seek competent medical assistance. However, when dying becomes inevitable, it should be seen as a blessing and a purposeful part of eternal existence. Members should not feel obligated to extend mortal life by means that are unreasonable. These judgments are best made by family members after receiving wise and competent medical advice and seeking divine guidance through fasting and prayer.

A decision to receive a donated organ should be made after receiving competent medical counsel and confirmation through prayer.

The donation of organs and tissues is a selfless act that often results in great benefit to individuals with medical conditions. The decision to will or donate one’s own body organs or tissue for medical purposes or the decision to authorize the transplant of organs or tissue from a deceased family member is made by the individual or the deceased member’s family.

The Church does not approve of the use of marijuana in smoking or vaping forms.

The person follows the dosage and other directions for use from the physician or other authorized medical provider.

The use is determined to be medically necessary by a licensed physician or another legally approved medical provider.

However, marijuana may be used for medicinal purposes when the following conditions are met:

The Church opposes the use of marijuana for non-medical purposes. See “Word of Wisdom” ( 38.7.13 ).

Members should not use medical or health practices that are ethically or legally questionable. Local leaders should advise members who have health problems to consult with competent professional practitioners who are licensed in the countries where they practice.

Questions about membership records, priesthood ordination, and temple ordinances for youth or adults who were born with sexual ambiguity should be directed to the Office of the First Presidency.

Special compassion and wisdom are required when youth or adults who were born with sexual ambiguity experience emotional conflict regarding the gender decisions made in infancy or childhood and the gender with which they identify.

In extremely rare circumstances, a baby is born with genitals that are not clearly male or female (ambiguous genitalia, sexual ambiguity, or intersex). Parents or others may have to make decisions to determine their child’s sex with the guidance of competent medical professionals. Decisions about proceeding with medical or surgical intervention are often made in the newborn period. However, they can be delayed unless they are medically necessary.

The use of hypnosis under competent, professional medical supervision for the treatment of diseases or mental disorders is a medical question to be determined by competent medical authorities. Members should not participate in hypnosis for purposes of demonstration or entertainment.

Those who occasionally may need to clean up blood or render first aid should learn and follow the recommendations of local health officials.

Attendance at Church meetings by persons with HIV infection or AIDS does not pose a serious health problem. Public health authorities affirm that HIV has not been transmitted through casual contact in homes, schools, churches, or places of work.

The principal safeguards against HIV and AIDS are chastity before marriage, total fidelity in marriage, abstinence from any same-sex relations, avoidance of illegal drugs, and reverence and care for the body.

Members who are infected with the human immunodeficiency virus (HIV) or who have acquired immunodeficiency syndrome (AIDS) should be treated with dignity and compassion. Some people with HIV are innocent victims of the acts of others. For example, they may have become infected through a care