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General authority

General authorities are the senior ecclesiastical leaders of The Church of Jesus Christ of Latter-day Saints, a global religious organization with over 17 million members, encompassing the First Presidency, the Quorum of the Twelve Apostles, the General Authority Seventies, and the Presiding Bishopric.^[1]^[2] These individuals hold what the church describes as priesthood keys, enabling them to oversee doctrinal teaching, administrative operations, and missionary efforts worldwide.^[2]^[3] The roles of general authorities involve full-time service, including presiding over general conferences where they deliver addresses on scripture interpretation, moral guidance, and church policy; assigning mission presidents and supervising regional leadership; and managing temporal affairs such as welfare programs through the Presiding Bishopric.^[2]^[3] Unlike local leaders who serve voluntarily while maintaining secular employment, general authorities relinquish professional careers upon calling, receiving modest living allowances funded by church tithes and supported by church-provided housing and travel for international assignments.^[3] Selection occurs through the church president, who claims revelation from God in identifying candidates—typically experienced local leaders or professionals—and presents them for ratification by adult members via unanimous vote at semiannual general conferences, a process rooted in the church's doctrine of common consent.^[4]^[3] Apostles serve for life or until health necessitates release, while General Authority Seventies typically hold renewable terms of five to seven years before potential emeritus status, ensuring a balance between continuity and renewal in leadership.^[3] This structure has sustained the church's expansion since its founding in 1830, though it has drawn scrutiny for centralizing decision-making authority without external accountability mechanisms beyond internal doctrinal processes.^[2]

Definition and Etymology

Core Definition

General Authorities are the senior ecclesiastical leaders of The Church of Jesus Christ of Latter-day Saints, tasked with overseeing the spiritual and administrative affairs of the global organization. This body comprises the First Presidency, the Quorum of the Twelve Apostles, the General Authority Seventies, and the Presiding Bishopric, who collectively provide direction to approximately 17 million members worldwide as of 2023.^[2]^[1] These leaders function as authorized representatives of Jesus Christ, bearing special witness of His divinity and exercising priesthood authority to preach doctrine, administer ordinances, and guide Church governance. Their directives, when given under the influence of the Holy Ghost, carry the weight of divine revelation, enabling them to unify the Church across diverse cultural and geographical contexts while adapting to contemporary challenges without altering core truths.^[5] This authority derives from scriptural mandates, such as Doctrine and Covenants 1:38, which states that their words spoken by the Holy Ghost are as if from God's own mouth, and Doctrine and Covenants 68:4, affirming their commission to declare the gospel.^[5] General Authorities are called full-time through prophetic revelation by the First Presidency, often from among experienced local leaders, and serve indefinitely until age, health, or further revelation prompts release, typically around age 70 for Seventies. They are presented for ratification by Church members during semiannual general conferences, a process rooted in the Church's emphasis on collective sustenance as a form of covenantal affirmation. Responsibilities include global travel for ministerial visits, ordaining officers, conducting welfare oversight via the Presiding Bishopric, and delivering addresses that interpret doctrine for practical application in family and societal life.^[2]^[5]

Linguistic Origins

The term "General Authority" designates senior leaders in The Church of Jesus Christ of Latter-day Saints whose priesthood authority encompasses the worldwide church, in contrast to local leaders confined to specific geographic units such as stakes or wards. Linguistically, "general" derives from Latin generālis, rooted in genus ("birth, race, kind"), connoting universality or applicability to the whole body of members rather than particular locales. "Authority" originates from Latin auctōritās, from auctor ("originator, augmenter"), historically implying the power to create, command, or bind through influence or office, which in religious contexts signifies divinely delegated governance.^[6] This nomenclature emerged in the early 20th century amid church administrative expansions, reflecting a need to categorize leaders with broad jurisdiction during the progressive period (1898–1930), when stake-level autonomy increased but centralized oversight persisted. Church records document the capitalized phrase "General Authorities" by 1930, appearing in photographic directories and officer listings that enumerated the First Presidency, Quorum of the Twelve Apostles, and Assistants to the Twelve as a distinct class. By 1940, such references were routine in church almanacs and conference materials, underscoring the term's standardization to denote full-time, sustained officers with global responsibilities.^[7]^[8]^[9] The phrase's adoption aligns with doctrinal emphases on restored priesthood keys—held collectively by these leaders for revelation, doctrine, and administration—drawing from scriptural precedents like the New Testament apostles' universal commission, without direct biblical or Book of Mormon antecedents for the exact wording. Earlier 19th-century documents occasionally used "general" in lowercase to describe church-wide powers (e.g., the Quorum of the Twelve's expansive mandate post-1844), but the proper term formalized distinctions from auxiliary or regional roles as membership grew beyond localized settlements.^[6]

Historical Origins and Evolution

Establishment in the Early Church

The Church of Jesus Christ of Latter-day Saints was formally organized on April 6, 1830, in Fayette, New York, with Joseph Smith designated by revelation as a seer, translator, prophet, apostle of Jesus Christ, and elder in the Church, thereby establishing him as the initial presiding authority.^[10] This foundational structure positioned Smith at the head, exercising keys of the kingdom received through angelic ministrations, including those from John the Baptist and apostles Peter, James, and John.^[10] A revelation in November 1831, recorded as Doctrine and Covenants 107:65–67, designated Smith as President of the High Priesthood, granting him authority to preside over the entire Church and empowering him to select counselors.^[11] The First Presidency was formally organized on March 18, 1833, in Kirtland, Ohio, with Sidney Rigdon and Frederick G. Williams ordained as counselors to Smith, forming a quorum to direct Church affairs under divine revelation.^[12] This body was affirmed as the highest governing council, with counselors acting in tandem with the president on administrative and revelatory matters.^[11] Further revelations in early 1835 expanded the leadership framework. On February 14, 1835, the Quorum of the Twelve Apostles was organized in Kirtland from members of Zion's Camp, ordained by the Three Witnesses—Oliver Cowdery, David Whitmer, and Martin Harris—as a "traveling high council" with jurisdiction beyond organized stakes, tasked with preaching, ordaining, and bearing apostolic keys equal to those of the First Presidency when acting in concert.^[13]^[14] Subsequently, on February 28, 1835, the First Quorum of the Seventy was established, comprising missionaries to assist the Twelve, with seven presidents selected from Zion's Camp veterans.^[15] These developments culminated in Doctrine and Covenants 107, received by Smith between March 1 and May 4, 1835, which systematically outlined priesthood quorums, their duties, and authority structures, including the First Presidency's presiding role, the Twelve's appellate and missionary oversight, and the Seventies' supportive functions.^[16] This revelation emphasized that decisions of these quorums required unanimity or majority consensus, establishing a collaborative yet hierarchical governance model rooted in restored priesthood keys, distinct from local stake leadership.^[17] The Presiding Bishopric emerged later, but the 1835 quorums laid the essential foundation for what would evolve into the general authorities overseeing the Church's global mission.^[18]

Key Developments Through the 19th and 20th Centuries

Following Joseph Smith's death on June 27, 1844, the Quorum of the Twelve Apostles, under Brigham Young's leadership as its president, assumed direction of the Church, resolving a succession crisis amid competing claims from figures like Sidney Rigdon.^[19] This marked a key shift, with the Quorum functioning as the presiding body until the First Presidency was reorganized on December 27, 1847, in Winter Quarters, Nebraska, affirming the Twelve's role in maintaining continuity during westward migration and settlement.^[19] The First Council of the Seventy, established earlier in 1835 as seven presidents over multiple quorums, increasingly supported the Twelve in missionary and administrative duties, though local quorums handled most proselytizing in the latter 19th century.^[20] After Brigham Young's death on August 29, 1877, the Quorum of the Twelve again presided over the Church without a First Presidency until John Taylor organized it on October 10, 1880, establishing a pattern where the senior apostle leads interim governance.^[19] Seniority adjustments within the Quorum occurred periodically, such as in 1875 when John Taylor and Wilford Woodruff were advanced over Orson Pratt and Orson Hyde based on date of ordination to the apostleship, prioritizing effective service and doctrinal alignment over chronological entry.^[21] These changes ensured stability amid territorial expansion and external pressures, including federal scrutiny over polygamy, with General Authorities numbering around 20-30 core members focused on revelation-guided administration.^[21] In the 20th century, Church growth necessitated structural expansions; on April 9, 1941, five high priests were called as Assistants to the Quorum of the Twelve to alleviate the apostles' administrative burdens, functioning as General Authorities with global assignment responsibilities similar to the ancient Seventy.^[22] This group expanded to 21 by the 1970s, handling missionary oversight and area supervision as membership surpassed 3 million.^[23] A major reorganization occurred in 1976 when President Spencer W. Kimball dissolved the Assistants and First Council of the Seventy, merging them into a reestablished First Quorum of the Seventy as full-time General Authorities, enabling more efficient worldwide leadership amid rapid international expansion.^[24] This adjustment aligned with Doctrine and Covenants directives, emphasizing the Seventy's role as especial witnesses assisting the Twelve.^[20]

Modern Adjustments Since 2000

In 2015, The Church of Jesus Christ of Latter-day Saints formalized the title "General Authority Seventy" for members of the First and Second Quorums of the Seventy, emphasizing their full-time, worldwide ministerial roles in contrast to the regional, part-time duties of Area Seventies.^[25] This nomenclature clarified hierarchical distinctions amid the church's expanding global operations, where General Authority Seventies assist the Quorum of the Twelve Apostles in doctrinal instruction, administrative oversight, and international assignments.^[2] Subsequent refinements in 2018 under President Russell M. Nelson integrated these leaders more directly into worldwide church governance, with General Authority Seventies collectively overseeing broader responsibilities previously concentrated in fewer quorums, while maintaining their status as especial witnesses of Christ.^[26] The Presidency of the Seventy, drawn from the most senior among them, was adjusted periodically to incorporate experienced members, such as the 2024 inclusions of Elder José A. Teixeira, Elder Brent H. Nielson, and Elder Edward Dube, ensuring continuity in presiding over all quorums.^[27] To address membership growth from approximately 11 million in 2000 to over 17 million by 2025, the church has increased the number of General Authority Seventies through biannual general conferences, sustaining groups of 5 to 16 new members annually; for instance, 11 were called in April 2024 from eight countries, reflecting greater international representation.^[28] Releases occur systematically in the year members reach age 70, granting emeritus status with continued honorary participation, as seen with nine such transitions in October 2019, which facilitates leadership renewal without fixed term limits for apostles or the First Presidency.^[29]^[30] These practices prioritize revelatory selection over chronological seniority for most calls, adapting to causal demands of organizational scale while preserving doctrinal authority.

Composition and Hierarchy

First Presidency

The First Presidency constitutes the highest governing body within The Church of Jesus Christ of Latter-day Saints, comprising the President of the Church and his two counselors, all of whom are ordained Apostles and sustained by church members as prophets, seers, and revelators.^[31]^[32] The President, as the senior Apostle by date of ordination, holds all priesthood keys for the church, directing its global administration, doctrinal declarations, and revelatory guidance, while the counselors provide counsel and assist in execution of these responsibilities.^[31]^[33] This trio presides over the Quorum of the Twelve Apostles and other general authorities, with decisions typically reached unanimously to reflect divine consensus.^[2] The structure originates from revelations to Joseph Smith, the church's founding prophet, who organized the first First Presidency on March 18, 1833, with himself as President and Jesse Gause and Sidney Rigdon as counselors, though Gause was soon replaced.^[33] Subsequent presidencies have maintained this format of three members, with counselors drawn from the Quorum of the Twelve upon the President's selection by inspiration, followed by ratification in general conference.^[31]^[32] Vacancies arise upon the death or incapacitation of the President, at which point the First Presidency dissolves, and the Quorum of the Twelve assumes leadership until a new President—automatically the next senior Apostle—reorganizes it.^[31]^[34] As of October 14, 2025, the First Presidency consists of President Dallin H. Oaks (born August 12, 1932), sustained as the 18th Church President following the death of Russell M. Nelson on September 27, 2025; First Counselor Henry B. Eyring (born May 31, 1933); and Second Counselor D. Todd Christofferson (born January 24, 1945).^[32]^[34]^[35] Oaks, previously First Counselor, selected Eyring—his predecessor in that role—and Christofferson, a member of the Quorum of the Twelve, to ensure continuity in leadership amid the church's 17 million members worldwide.^[32]^[36] In the hierarchy of general authorities, the First Presidency exercises supreme authority over ecclesiastical matters, including temple ordinances, missionary programs, and humanitarian initiatives, while delegating operational details to subordinate quorums and auxiliaries.^[2]^[31] Counselors bear equal apostolic authority but defer to the President in final decisions, embodying a model of collaborative yet hierarchical governance rooted in scriptural precedents such as Moses selecting Aaron and Hur.^[33] This arrangement ensures that general authorities below, such as the Quorum of the Twelve, operate in unified alignment with presidency directives.^[2]

Quorum of the Twelve Apostles

The Quorum of the Twelve Apostles constitutes the second-highest governing quorum in The Church of Jesus Christ of Latter-day Saints, positioned immediately below the First Presidency in the church's priesthood hierarchy.^[37] ^[38] Composed of twelve men ordained to the priesthood office of apostle, its members hold general authority to act in the name of Jesus Christ worldwide, serving as special witnesses of his divinity and resurrection.^[37] ^[39] These apostles are sustained by church members as prophets, seers, and revelators, with responsibilities including doctrinal supervision, global missionary oversight, and presiding over church units in the absence of higher leadership.^[37] Seniority within the quorum is determined strictly by the date and order of ordination to the apostleship, establishing a fixed line of succession that governs leadership transitions.^[40] The president of the quorum, who is the longest-serving apostle not serving in the First Presidency, presides over its meetings and directs the collective ministry under the First Presidency's guidance.^[39] ^[41] In the event of a vacancy in the First Presidency—such as the death of the church president—the quorum assumes interim administrative authority over the church, with its president acting as the presiding authority until a new First Presidency is organized through unanimous quorum consensus and prophetic revelation.^[42] This mechanism ensures continuity, as the quorum's collective keys of priesthood authority equal those of the First Presidency when the latter is incomplete.^[42] Members of the quorum engage in extensive international travel, dedicating temples, organizing stakes, and instructing local leaders, often dividing the world into assigned supervisory areas to facilitate decentralized administration.^[37] ^[38] Their authority supersedes that of the Quorums of the Seventy, whom they oversee, reflecting a hierarchical structure where apostolic keys govern broader revelatory and administrative functions.^[2] Established on February 14, 1835, by Joseph Smith from veterans of the Zion's Camp expedition, the quorum has maintained its foundational role through doctrinal revelations emphasizing apostolic witness as essential to church governance.^[13]

General Authority Seventies

General Authority Seventies are full-time leaders in The Church of Jesus Christ of Latter-day Saints, ordained to the office of Seventy in the Melchizedek Priesthood and called by the First Presidency to serve as "especial witnesses" of Jesus Christ.^[30] They assist the Quorum of the Twelve Apostles in building up the Church and regulating its affairs worldwide, as outlined in Doctrine and Covenants 107:25, 34, and 38.^[30] Unlike Area Seventies, who hold local authority limited to specific geographic areas, General Authority Seventies exercise priesthood keys and administrative oversight globally when assigned.^[43] These leaders are organized into quorums, with the First and Second Quorums comprising the most senior members who often reside near Church headquarters in Salt Lake City to facilitate centralized direction of international efforts.^[30] Additional quorums, such as the Third through Eighth, accommodate newer appointees, maintaining a structure that allows for scalable administration as the Church expands.^[3] As of March 13, 2025, official listings included 92 General Authority Seventies, with 16 new calls sustained during the April 2025 general conference and periodic releases to emeritus status balancing the total near or above 100 active members.^[30] ^[44] Their service is typically full-time until age 70, after which they transition to emeritus roles, continuing to offer counsel without administrative duties.^[30] The Presidency of the Seventy, a directing body of seven senior General Authority Seventies drawn from the First or Second Quorums, presides over all quorums of the Seventy and reports directly to the Quorum of the Twelve Apostles.^[45] ^[46] This presidency coordinates assignments, including oversight of Area Presidencies in Church regions worldwide, ensuring unified implementation of prophetic guidance.^[45] In the broader hierarchy, General Authority Seventies rank immediately below the First Presidency and Quorum of the Twelve, functioning as general officers with authority to act in their stead for preaching, teaching, and administrative tasks such as missionary supervision, temple dedications, and humanitarian initiatives.^[30] ^[47] Their responsibilities emphasize doctrinal proclamation and operational support, including speaking at general conferences, conducting training for local leaders, and contributing to global Church growth efforts documented in annual statistical reports showing membership exceeding 17 million as of 2023.^[30] Calls occur through revelation to the First Presidency, followed by sustaining votes in general conferences, with new members often drawn from experienced stake presidents or mission leaders worldwide.^[44] This composition enables the Church to manage its international scope efficiently, with General Authority Seventies filling roles that extend apostolic direction without diluting the singular focus of the Twelve on revelation and core governance.^[3]

Presiding Bishopric

The Presiding Bishopric comprises three General Authorities: the Presiding Bishop and his two counselors, who together form a presiding council under the direction of the First Presidency of The Church of Jesus Christ of Latter-day Saints.^[48]^[49] As General Authorities, its members hold priesthood keys delegated from the First Presidency specifically for temporal governance, distinguishing their role from the doctrinal and revelatory emphases of the Quorum of the Twelve Apostles and the First Presidency.^[50] The Presiding Bishop acts as the chief temporal officer, with counselors assisting in oversight; all three are ordained as high priests and serve full-time without geographic stake assignments.^[48] In the Church's hierarchy, the Presiding Bishopric ranks among the highest presiding bodies, parallel to the Quorums of the Seventy in administrative scope but focused on ecclesiastical finances, welfare, and physical infrastructure rather than missionary or doctrinal propagation.^[50] It supervises global programs including tithing and fast offering collection, fund disbursement, humanitarian aid distribution, self-reliance initiatives, and the construction and maintenance of over 30,000 meetinghouses and temples as of 2023.^[50]^[48] The council also presides over the Aaronic Priesthood quorums worldwide in matters of temporal stewardship, such as bishop's storehouses and employment services, ensuring alignment with the Church's emphasis on self-sufficiency and charitable giving.^[48] As of October 2023, the Presiding Bishop is Gérald Caussé, who was called to the position on October 3, 2015, becoming the 15th in Church history and the first born outside the United States (in France).^[51] His first counselor is W. Christopher Waddell, sustained on October 3, 2020, after prior service as second counselor since 2015; the second counselor is L. Todd Budge, called on March 31, 2018.^[52]^[48] These callings reflect the Church's practice of selecting experienced leaders with backgrounds in business, law, or public service to manage an annual operating budget exceeding $2 billion in humanitarian and welfare expenditures alone as reported in 2022.^[48]^[53]

Selection and Qualification Process

Prerequisites and Preparation

Individuals aspiring to or considered for service as General Authorities engage in lifelong preparation centered on spiritual development, covenant-keeping, and progressive Church leadership responsibilities, though the Church articulates no codified prerequisites beyond worthiness and divine suitability.^[54] This preparation aligns with the doctrinal expectation that leaders emerge from among the faithful who have demonstrated Christlike attributes, doctrinal fidelity, and practical administrative skills through prior callings.^[17] Typical trajectories involve sequential service in local units, such as ward bishoprics, stake presidencies, and mission presidencies, which cultivate discernment in pastoral care, organizational oversight, and gospel teaching.^[55] Personal preparation emphasizes regular temple worship, scripture study, prayer, and family leadership, fostering the spiritual maturity required to bear testimony as "special witnesses" of Jesus Christ.^[30] Many called General Authority Seventies, for instance, have first served as Area Seventies—local leaders recommended by stake presidents and approved through apostolic review—gaining international exposure and evaluative feedback on their capacity for global ministry.^[54] Professional backgrounds vary widely, including law, medicine, business, and education, but these are secondary to ecclesiastical experience; the Church does not prioritize secular achievements, viewing them as instruments subordinate to prophetic guidance.^[56] Ecclesiastical preparation also involves informal vetting through sustained performance in high-responsibility roles, where leaders are observed for traits like humility, resilience under scrutiny, and alignment with apostolic counsel.^[57] For example, stake presidents, often precursors to higher callings, undergo interviews and recommendations that assess not only administrative efficacy but also prophetic sensitivity, as evidenced in their handling of local revelation and member welfare.^[58] This stepwise progression ensures that potential General Authorities have proven themselves in contexts mirroring the demands of full-time, worldwide service, without reliance on formal resumes or elections. Ultimate readiness, however, rests on personal worthiness interviews confirming temple recommend standards, including moral purity, tithing observance, and sustenance of existing leaders.^[59]

Revelation-Based Calling

In The Church of Jesus Christ of Latter-day Saints, the calling of General Authorities relies on revelation received by the President of the Church, who holds the keys to direct the work globally. This process aligns with the church's doctrine that priesthood leaders discern divine will through prayer, fasting, and spiritual confirmation rather than human meritocracy or electoral methods. The President, as prophet, seeks God's direction to identify individuals suited to serve as witnesses of Jesus Christ, often drawing from a pool of experienced local or area leaders whose faithfulness and capacities have been observed over time.^[4]^[54] For vacancies in the Quorum of the Twelve Apostles, the President receives revelation identifying the successor, who becomes the junior member of the quorum. This typically occurs after the death of an apostle, with the First Presidency and Quorum of the Twelve convening in a temple to confirm the choice through unanimous agreement and further prayerful consideration, ensuring alignment with divine intent. Historical precedents, such as the 2018 calls of Elders Oaks and Nelson to the First Presidency following President Monson's death on January 2, 2018, illustrate this: President Nelson, as senior apostle, promptly organized the quorum and received direction for new counselors.^[4] General Authority Seventies are called by the First Presidency, acting under the President's revelatory guidance, to assist the Twelve in preaching and administration worldwide. Candidates, often elevated from Area Seventy positions after years of service (typically requiring prior roles like stake presidencies), are selected based on impressions of their capacity to bear testimony globally; for instance, the addition of 52 new General Authority Seventies in April 2023 reflected expanded needs amid church growth to over 17 million members. The Presidency of the Seventy, comprising seven senior members, is similarly called to oversee quorum operations.^[30]^[54]^[60] The Presiding Bishopric, responsible for temporal affairs, undergoes a parallel process: the First Presidency proposes names to the Quorum of the Twelve for unanimous approval, grounded in revelation to address welfare, building programs, and finances supporting 30,000+ congregations. This method underscores the church's emphasis on prophetic authority over institutional bureaucracy, with leaders like President Russell M. Nelson affirming in 2018 that such councils "become rooms of revelation" through collective spiritual sensitivity.^[54] The law of common consent requires that general authority callings in The Church of Jesus Christ of Latter-day Saints be ratified by the vote of Church members prior to ordination, ensuring collective participation in leadership affirmation as outlined in Doctrine and Covenants 20:65–66, which states no person shall be ordained without the vote of the Church. This principle, reiterated in Doctrine and Covenants 26:2, mandates that "all things shall be done by common consent in the church," extending to ordinations, policies, and major decisions but serving distinctly as ratification rather than the mechanism for initial selection, which occurs through revelation to the First Presidency and Quorum of the Twelve Apostles.^[61] In practice, proposed general authorities are presented during the sustaining portion of semiannual general conferences, typically held in April and October, where the Church President announces names and invites members—assembled in the Conference Center in Salt Lake City and viewing worldwide via broadcast—to manifest support by raising the right hand, followed by an opportunity for opposing votes.^[62]^[63] This process, formalized since the Church's early organization in 1830, invokes a covenant among sustaining members to provide loyalty and support to the called leaders, fostering unity without implying democratic election or veto power over prophetic revelation.^[64]^[65] While opposition votes are structurally available and occasionally recorded in isolated instances, such as minor dissent in stake or ward settings, they remain negligible at the general authority level, with unanimous or near-unanimous affirmation reported in conference proceedings since at least the mid-20th century.^[66] The role thus emphasizes member accountability and collective endorsement, aligning administrative actions with scriptural governance while deferring to divine direction for candidacy.^[61] This framework distinguishes the Church's theocratic structure from purely congregational models, prioritizing revealed authority sustained by faith-driven consent.^[67]

Tenure and Retirement

Service Durations

Members of the First Presidency and the Quorum of the Twelve Apostles hold lifetime callings, with service typically continuing until death or incapacity, after which the quorum reorganizes by ordaining the longest-serving apostle as the new Church President and selecting counselors from the Twelve.^[68] Seniority among apostles is determined by the date of ordination to the apostleship, not age, ensuring continuity in leadership succession.^[41] General Authority Seventies, ordained to full-time service as special witnesses of Christ, are generally released in the year they reach age 70 and subsequently granted emeritus status, allowing continued honorary participation without administrative duties.^[30]^[44] This age-based release policy, implemented to manage the expanding global demands on Church leadership, contrasts with the perpetual tenure of apostles and reflects a structured approach to rotating administrative roles while maintaining doctrinal authority.^[30] The Presiding Bishopric, comprising the Presiding Bishop and his two counselors who are General Authorities, historically served for life but now operates on shorter, defined terms to align with contemporary Church needs, though specific durations vary by calling and are not fixed by policy.^[48] For instance, recent Presiding Bishops have served approximately 5 to 10 years, facilitating periodic renewal in temporal oversight responsibilities.^[48]

Emeritus Status and Transitions

General Authority Seventies, who comprise a significant portion of the Church's general leadership, are generally released from full-time assignments in the year they turn 70 and granted emeritus status thereafter.^[54]^[30] This policy, established to facilitate leadership renewal while honoring extended service, applies specifically to these leaders and not to members of the First Presidency or Quorum of the Twelve Apostles, who hold lifelong callings without formal retirement provisions.^[30] Transitions to emeritus status are typically announced during the Church's semiannual general conferences in April, with the change taking effect on August 1 of the same year.^[69]^[70] For instance, in April 2025, Elders David S. Baxter, Randall K. Bennett, Kevin S. Hamilton, Rafael E. Pino, and Jorge F. Zeballos—collectively representing nearly 80 years of service—were designated for emeritus status effective August 1, 2025.^[69] Similarly, eight General Authority Seventies transitioned to emeritus status on August 1, 2024, following their announcement at the prior April conference.^[70] These announcements reflect a structured process aligned with the Church's emphasis on age-based service limits for this quorum to maintain vitality and incorporate newer perspectives. Upon emeritus designation, these leaders are relieved of global administrative duties and area presidencies but retain their priesthood offices, apostolic blessings, and the title of "Elder."^[30] They remain available as advisory resources, participate in temple worship, and often engage in local Church service or family-focused activities, embodying the transition from intensive full-time ministry to a supportive emeritus role.^[71] This status honors their contributions without severing their ecclesiastical standing, allowing the Quorum of the Seventy—capped at 70 full-time members per revelation in Doctrine and Covenants 107—to integrate replacements through subsequent ordinations.^[54] For the Presiding Bishopric, which draws from General Authority Seventies, similar age-related transitions apply, ensuring periodic turnover in temporal affairs oversight.^[54]

Responsibilities and Authority

Doctrinal and Revelatory Duties

General Authorities of The Church of Jesus Christ of Latter-day Saints, particularly members of the First Presidency and Quorum of the Twelve Apostles, hold doctrinal responsibilities centered on declaring, interpreting, and safeguarding core teachings derived from scripture and revelation. The council comprising the First Presidency and Quorum of the Twelve possesses authority to declare and interpret doctrine through unanimous agreement, ensuring alignment with divine will as outlined in Doctrine and Covenants 1:38.^[54] This process maintains doctrinal purity by addressing controversies and providing exposition, such as clarifications on salvation or priesthood organization, often presented in general conferences or official publications.^[17] Revelatory duties are primarily vested in the President of the Church, who serves as the sole authority to receive revelation guiding the entire membership on matters of doctrine, policy, and governance.^[72] As prophet, seer, and revelator, he exercises all priesthood keys to discern and proclaim God's directives, exemplified by revelations on temple ordinances or global church expansion documented in modern scripture like Doctrine and Covenants sections 138.^[54] The First Presidency, acting as a quorum of three high priests, functions with prophetic gifts including translation and prophecy to resolve spiritual disputes and preside over the church.^[17] Members of the Quorum of the Twelve Apostles share in revelatory capacity as special witnesses of Jesus Christ, assisting under the President's direction to regulate church affairs and bear testimony of divine truths worldwide.^[17] Collectively sustained as prophets, seers, and revelators, they contribute to ongoing revelation that counters doctrinal drift and affirms Christ's headship, with decisions requiring unity to validate prophetic declarations.^[73] General Authority Seventies support these efforts by preaching assigned doctrines and serving as witnesses, though their role emphasizes evangelism over church-wide revelation.^[54] These duties underscore a hierarchical structure where revelation flows from the President, amplified through apostolic consensus for doctrinal stability.^[72]

Administrative and Global Oversight

The Presiding Bishopric oversees the administrative functions related to the Church's temporal resources, including the collection and disbursement of tithing and fast offerings, which fund global operations and welfare initiatives.^[48]^[53] This council, consisting of the Presiding Bishop and two counselors, manages the construction, maintenance, and operation of physical facilities such as meetinghouses, temples, and other properties worldwide, ensuring compliance with local regulations and sustainability standards.^[74]^[50] They also supervise membership records, the production of temple garments and clothing, and translation services for Church materials, coordinating these efforts through dedicated departments to support over 17 million members across more than 190 countries as of 2023.^[48]^[75] In terms of global oversight, the Presiding Bishopric directs humanitarian aid and self-reliance programs, disbursing resources for disaster relief, food security, and employment training in partnership with local leaders and international organizations; for instance, in 2022, these efforts included aid to over 6 million people in 190 countries through initiatives like water projects and medical supplies.^[53]^[76] All activities operate under the First Presidency's direction, with the Bishopric acting as the general presidency of the Aaronic Priesthood to train and support local bishops in temporal stewardship, thereby extending administrative uniformity from headquarters in Salt Lake City to stakes and wards globally.^[48]^[50] This structure facilitates efficient resource allocation, such as managing commercial entities that generate revenue for Church operations, while prioritizing welfare for the needy without reliance on government funding.^[74]

Temporal and Financial Management

The First Presidency and Quorum of the Twelve Apostles exercise overarching authority in the Church's temporal and financial stewardship, approving major expenditures and setting policies for resource allocation to support missionary work, temple construction, education, and humanitarian efforts.^[77] This oversight ensures alignment with doctrinal priorities, such as self-reliance and debt avoidance, principles emphasized in Church teachings since the 19th century.^[78] Following the death of Joseph Smith in 1844, the Quorum of the Twelve assumed direct responsibility for dictating Church finances until the reorganization of the First Presidency, establishing a precedent for apostolic involvement in fiscal governance.^[78] Day-to-day temporal administration, including tithing collection, property management, and welfare distribution, falls under the Presiding Bishopric—a body of General Authorities who report to the First Presidency.^[79] The Bishopric coordinates with professional investment managers to handle Church reserves, which as of 2018 exceeded $100 billion and are invested conservatively to generate returns for perpetual operational needs rather than annual tithes alone.^[77] These funds support global initiatives without incurring debt, adhering to a budget approved annually by the First Presidency, Quorum of the Twelve, and Presiding Bishopric.^[77] Policies mandate living within means, building reserves, and prioritizing expenditures on sacred purposes like humanitarian aid, which totaled over $1 billion annually in recent years.^[77] General Authorities receive modest financial support covering living expenses, health care, and travel—structured as a modest stipend rather than salary—to enable full-time ministry without personal financial distraction, a practice rooted in early Church revelations emphasizing consecrated service over personal gain.^[80] This arrangement, audited annually by independent firms, underscores a commitment to transparency in stewardship, though detailed financial disclosures remain internal to protect against external pressures.^[80] Through these mechanisms, temporal management sustains the Church's worldwide operations, funding over 100,000 missionaries and 300 temples as of 2025 without reliance on external debt or government aid.^[77]

Achievements and Impact

Contributions to Church Growth

General Authorities of The Church of Jesus Christ of Latter-day Saints, including members of the Quorum of the Twelve Apostles and the First Presidency, exercise oversight of the Church's missionary program, which has been instrumental in expanding membership from approximately one million in 1947 to 17.5 million by 2025.^[81]^[82] They direct the Missionary Executive Council, functioning as an extension of the Quorum of the Twelve to coordinate proselytizing efforts across more than 150 countries and in over 60 languages, resulting in 308,682 convert baptisms in 2024 alone.^[83]^[84]^[85] This leadership has driven organizational adaptations to accommodate growth, such as the establishment of Area Presidencies in the 1980s, which delegated regional administration from the Quorum of the Twelve to local leaders, enabling apostles to focus on doctrinal guidance and international outreach amid rapid expansion.^[86] In recent initiatives, the First Presidency and Quorum of the Twelve expanded full-time mission opportunities for single members aged 40 and older starting November 1, 2024, and announced 55 new missions in 2025, including one in Idaho, to sustain momentum in convert baptisms that saw at least a 20% increase in every global region during the first quarter of 2025 compared to 2024.^[87]^[88]^[85] A key contribution has been the acceleration of temple construction, which supports doctrinal practices tied to retention and family-centered growth. During Gordon B. Hinckley's tenure as Church President from 1995 to 2008, General Authorities oversaw the dedication of dozens of temples worldwide, including the first in regions like West Africa, enhancing local access to ordinances and correlating with periods of heightened membership gains.^[89]^[90] By 2025, this effort contributed to a total of 382 operating temples amid 31,670 congregations globally.^[82] These developments reflect the Authorities' emphasis on evangelical ambassadorship and special witnesses' roles in declaring doctrine to foster sustainable institutional expansion.^[2]^[91]

Doctrinal Clarifications and Policies

General Authorities of The Church of Jesus Christ of Latter-day Saints, particularly members of the First Presidency and Quorum of the Twelve Apostles, have issued formal proclamations and revelations to clarify doctrinal principles, distinguishing core eternal truths from adaptive policies in response to historical and legal contexts. These efforts have maintained doctrinal consistency while addressing practical challenges, such as legal prohibitions and societal shifts, thereby supporting church unity and expansion. Official doctrine is defined as that taught by the united voice of the First Presidency and Quorum of the Twelve, rooted in scripture and revelation, rather than individual opinions or unconfirmed statements.^[92]^[93] A foundational clarification ended the practice of plural marriage, which had been introduced as a divine commandment in the 19th century but was discontinued through the 1890 Manifesto issued by President Wilford Woodruff after prayerful consideration and divine confirmation. This policy shift, sustained by the Quorum of the Twelve, resolved conflicts with U.S. federal laws that threatened church dissolution and property confiscation, allowing focus on missionary work and institutional growth; subsequent affirmations in 1904 by President Joseph F. Smith further enforced monogamy as the standing law of marriage for church members.^[94]^[95]^[96] In 1978, President Spencer W. Kimball received revelation extending priesthood ordination and temple ordinances to all worthy male members regardless of race, as documented in Official Declaration 2 and unanimously affirmed by the First Presidency, Quorum of the Twelve, and other general authorities during a solemn assembly on September 30. This doctrinal reversal, reversing a prior restriction originating in the mid-19th century, removed barriers that had limited proselytizing and participation in Africa and other regions, correlating with accelerated church growth; by 1980, black membership had increased significantly, and the revelation was canonized in church scriptures.^[97]^[98]^[99] The First Presidency and Quorum of the Twelve issued "The Family: A Proclamation to the World" on September 23, 1995, during the Women's Conference in Salt Lake City, affirming doctrines on the eternal nature of gender, the importance of marriage between man and woman, and parental responsibilities in child-rearing. Presented as inspired guidance amid rising cultural debates on family structures, the proclamation has served as a reference for church policies on marriage and has been cited in over 100 general conference addresses since, reinforcing member adherence to traditional roles and contributing to sustained emphasis on family-centered teachings.^[100] These clarifications exemplify the General Authorities' mandate to seek revelation for doctrinal adaptation without altering foundational principles like the plan of salvation, agency, and Christ's atonement, fostering resilience against external pressures and internal coherence.^[101]^[102]

Criticisms and Controversies

Financial Compensation and Lifestyle

General Authorities of The Church of Jesus Christ of Latter-day Saints receive no formal salary but are provided a uniform living allowance upon entering full-time service, intended to replace income from prior careers and cover essentials such as housing, food, transportation, and family needs.^[103] The Church states this allowance derives from investment income and other non-tithing funds, emphasizing that leaders forgo secular employment and that the provision aligns with scriptural principles of receiving "the grace of God" for labor rather than wages.^[103]^[104] Leaked internal documents, published by MormonLeaks in 2017, revealed an annual base living allowance of $120,000 per General Authority as of the early 2000s, with adjustments for inflation and additional benefits including health care, limited retirement contributions, and reimbursements for Church-related travel.^[105] Independent analyses based on these leaks and economic data estimate total effective compensation, including untaxed perks and equivalents, at approximately $157,000 to $251,000 annually per leader in recent years, placing it well above the U.S. median household income of about $74,580 in 2022.^[106]^[107] Critics contend this level undermines claims of modesty, arguing it equates to elite compensation—roughly three times average U.S. wages—while leaders publicly advocate frugality and tithing from members, many of whom earn far less.^[108] Lifestyle elements draw further scrutiny, as General Authorities receive Church-subsidized housing payments, global travel (often first-class or chartered for efficiency), and comprehensive medical coverage without personal outlay, enabling a peripatetic existence between Salt Lake City headquarters and international assignments.^[109] Accounts from former insiders describe these arrangements as covering utilities, vehicles, and family education, effectively insulating leaders from routine financial pressures despite the Church's vast $100 billion-plus investment portfolio.^[109] Detractors, including ex-members and investigative reports, highlight perceived opulence in travel practices—such as private jet usage for apostolic tours—and question the equity of such provisions amid the Church's emphasis on lay ministry and member self-reliance, viewing them as inconsistent with doctrinal calls for simplicity.^[110] The Church counters that these supports are pragmatic necessities for full-time global duties, not extravagance, and that leaders maintain personal frugality.^[103] Nonetheless, the opacity surrounding exact figures and expenditures fuels ongoing debate about accountability in a faith where tithing sustains operations but leaders' support is segregated from those funds.^[111]

Selection Practices and Nepotism Claims

The selection of General Authorities in The Church of Jesus Christ of Latter-day Saints is described by church leaders as a process guided by divine revelation rather than human application or election. The President of the Church, considered a prophet, proposes candidates for apostleships and other high callings after prayerful consideration, drawing from experienced leaders such as stake presidents or General Authority Seventies who have demonstrated faithfulness and administrative competence.^[4] The proposal is then presented to the Quorum of the Twelve Apostles for unanimous approval, followed by a sustaining vote in general conference where members express support or opposition.^[42] This method emphasizes spiritual confirmation over formal qualifications like education or profession, though appointees are typically professionals such as lawyers, physicians, or business executives with extensive prior church service.^[55] Critics have raised allegations of nepotism, asserting that familial ties unduly influence selections and perpetuate leadership within a narrow set of interconnected families. A 2007 analysis by the Mormonism Research Ministry, an organization critical of the church, claimed that 100% of the then-current First Presidency and Quorum of the Twelve Apostles had some relation—by blood, marriage, or descent—to prior or contemporary General Authorities, suggesting a pattern of favoritism over merit.^[112] Examples include historical figures like Joseph F. Smith, whose multiple relatives held high offices, and modern instances where sons or grandsons of apostles have ascended to prominent roles, such as area authorities or educational leadership positions tied to church institutions.^[113] Such claims often highlight the small pool of candidates from Utah and the Intermountain West, where multi-generational church loyalty correlates with leadership opportunities, potentially amplifying perceptions of cronyism.^[114] Church defenders counter that apparent familial clustering reflects cultural and doctrinal emphases on eternal families and generational faithfulness rather than deliberate nepotism, noting that direct father-son successions to apostleships are rare in the modern era.^[114] Empirical patterns show that while some families produce multiple leaders—attributable to larger average family sizes among devout members and early immersion in church service—only a minority of apostles' sons achieve General Authority status, implying an informal norm against overt favoritism.^[115] Official statements maintain that all callings stem from revelation, with the Lord directing choices irrespective of human relationships, though critics from ex-member communities argue this narrative obscures patronage networks observed in appointments to auxiliary roles like university presidencies.^[116] These debates persist amid limited transparency on candidate deliberations, fueling skepticism from sources outside the church's ideological orbit.

Accountability and Obedience Expectations

The Church of Jesus Christ of Latter-day Saints expects its General Authorities to uphold strict obedience to the Church President, who holds the keys of priesthood authority, in matters of doctrine, policy, and administration. This expectation extends to members, who covenant during temple ordinances and sustain leaders through affirmative votes in general conferences, committing to heed prophetic counsel as divine guidance. For example, a 2010 general conference address emphasized that "obedience to prophets means believing in them, following their instructions, giving heed to their words, and following their priorities."^[117] Church teachings frame such obedience not as compelled but as a voluntary response to spiritual conviction, with leaders accountable ultimately to God rather than to congregational vote or external oversight.^[118] Accountability mechanisms for General Authorities remain internal and hierarchical: members of the Quorum of the Twelve Apostles serve for life unless incapacitated or deceased, while General Authority Seventies are typically released in the year they turn 70, granting them emeritus status without public justification for retention or dismissal decisions.^[30] Releases occur at the discretion of the First Presidency and Quorum of the Twelve, with no formalized process for member input beyond sustaining votes, which function as ratification rather than evaluation or recall. Critics, including former members and scholars, argue this structure insulates leaders from scrutiny, fostering a culture where obedience supplants independent verification of decisions, potentially perpetuating errors in policy or doctrine without correction.^[119] A focal point of contention is the discouragement of criticism toward leaders. In a 2007 interview, then-Apostle Dallin H. Oaks, now First Counselor in the First Presidency, asserted that "it's wrong to criticize leaders of the Church, even if the criticism is true, because that criticism undermines the leaders and the cause they serve," prioritizing institutional unity over open discourse.^[120] Detractors interpret this as evidencing a systemic aversion to accountability, where even substantiated concerns—such as historical doctrinal shifts or administrative opacity—are sidelined to maintain hierarchical deference, contrasting with the Church's doctrinal emphasis on personal agency. Apologists counter that such guidance targets public faultfinding to preserve spiritual focus, not to evade responsibility, yet empirical patterns of rare public dissent among sustained leaders underscore the obedience-centric dynamic.^[121]

Transparency on Historical and Doctrinal Issues

The Church of Jesus Christ of Latter-day Saints has undertaken several initiatives under the direction of its General Authorities to address historical and doctrinal questions, including the publication of Gospel Topics Essays beginning in late 2013, approved by the First Presidency and Quorum of the Twelve Apostles. These essays, totaling 13 by October 2015, cover topics such as plural marriage in Kirtland and Nauvoo (initially published around November 2013), the translation and historicity of the Book of Abraham (addressing the papyri's identification as Egyptian funerary texts by non-LDS Egyptologists and proposing a "catalyst" role for the documents rather than a verbatim translation), and multiple accounts of Joseph Smith's First Vision (noting variations across nine known versions from 1832 to 1842, attributed to different audiences and emphases). The stated purpose is to compile accurate information from primary sources, encouraging study within a framework of faith in Jesus Christ, without altering core doctrines.^[122]^[123]^[124] Additional efforts include the Joseph Smith Papers project, which since 2008 has released over 15 volumes of unedited documents from Joseph Smith's life by 2023, making primary records publicly accessible online. The multi-volume Saints narrative history, first published in 2018 with subsequent volumes in 2020 and 2022, incorporates these sources to provide detailed accounts of early Church events, including doctrinal developments like the priesthood restoration. The Church History Library has digitized tens of millions of pages, available via catalog, though sacred or confidential items like temple ordinances remain restricted. General Authorities, including Historian and Recorder Steven E. Snow (serving 2012–2019), have emphasized that such openness responds to modern expectations amplified by the internet, aiming to build faith through historical context rather than evasion.^[124]^[125] Critics, including former members and historians, contend that these measures represent delayed and reactive transparency, as complexities like Joseph Smith's practice of plural marriage—estimated at 30 to 40 wives, including teenagers and legally married women (polyandry)—were omitted from official manuals and teachings for decades despite availability in 19th-century records. The essays' quiet online release without General Conference announcements or widespread promotion, as explained by Elder Snow to avoid media sensationalism, has fueled claims of insufficient proactive disclosure, particularly since correlated curricula since the 1960s prioritized simplified narratives. For the Book of Abraham, detractors highlight the Church's historical assertions of literal translation from Abrahamic-era papyri (destroyed in 1871 but fragments rediscovered in 1967), contrasting with the essays' acknowledgment of scholarly consensus on their later Egyptian origin, yet without resolving evidential discrepancies through empirical validation. Such critiques often emanate from sources like the CES Letter (2013), which aggregates historical data but reflects perspectives of disaffected individuals, underscoring tensions between institutional doctrinal emphasis and demands for unfiltered archival access.^[126]^[127]^[128] BYU historians, such as Jordan Watkins, argue that engaging these issues transparently strengthens testimony by aligning faith with evidence, countering narratives of systemic concealment prevalent in academic and media critiques potentially influenced by secular biases against religious exceptionalism. Nonetheless, the General Authorities' oversight maintains that doctrines like continuing revelation supersede historical revisions, with transparency serving auxiliary to prophetic authority rather than undermining it. Empirical data from Church membership trends post-2013 shows varied impacts, with some studies noting increased faith crises linked to online exposure of these topics, though official metrics report net growth.^[129]^[130]

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The First Presidency Creates the Canada Area of the Church
Dec 6, 2024 · Area Presidencies were first created in the 1980s when Church growth made it impractical for the Quorum of the Twelve Apostles to respond ...Missing: contributions | Show results with:contributions
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New Full-Time Mission Opportunities for Single Seniors
Nov 1, 2024 · ... Quorum of the Twelve Apostles have expanded missionary opportunities for single members of the Church age 40 and older. Effective November 1 ...
[88]
LDS Church expands mission opportunities for single members 40 ...
The First Presidency and Quorum of the Twelve Apostles announced Friday an expansion of missionary roles for older LDS church ...
[89]
Growth of the Church
Jul 1, 2014 · President Hinckley informed Mr. Rawlings that the Church would build its first temple in West Africa in the capital city of Accra. He also met ...
[90]
20 Legacies of President Gordon B. Hinckley - Add Faith
Mar 11, 2015 · 1. The New Church Logo · 2. Reaching out to the World · 3. Temple Building · 4. Ward Missionaries · 5. The Perpetual Education Fund · 6. Preach My ...
[91]
A look at 3 of the Church's executive councils and what they do
Jul 22, 2021 · The Missionary Executive Council functions as “the extended arm of the Quorum of the Twelve Apostles for missionary work,” said Elder Uchtdorf.
[92]
Approaching Latter-day Saint Doctrine - Church Newsroom
May 4, 2007 · Doctrine is established by the First Presidency and Quorum of the Twelve, found in scriptures, and core doctrines are more important than ...
[93]
How can I know if something I hear is 'official doctrine'?
Andersen of the Quorum of the Twelve Apostles has given us a good rule of thumb on this: “The doctrine [of the Church] is taught by all 15 members of the First ...
[94]
The Manifesto and the End of Plural Marriage
In 1889, Church authorities prohibited the performance of new plural marriages in Utah. Church leaders prayerfully sought guidance from the Lord and struggled ...
[95]
Polygamy: Latter-day Saints and the Practice of Plural Marriage
Today, the practice of polygamy is strictly prohibited in the Church, as it has been for over 120 years. In 1831, Church founder Joseph Smith made a prayerful ...
[96]
Plural Marriage in Kirtland and Nauvoo
Latter-day Saints believe that monogamy—the marriage of one man and one woman—is the Lord's standing law of marriage. In biblical times, the Lord commanded ...
[97]
Official Declaration 2 - The Church of Jesus Christ of Latter-day Saints
The revelation removed all restrictions with regard to race that once applied to the priesthood. To Whom It May Concern: On September 30, 1978, at the 148th ...
[98]
Revelations in the Summer of 1978 - Church History
Accordingly, all worthy male members of the Church may be ordained to the priesthood without regard for race or color.”3. Two years later, in 1980, my family ...
[99]
Revelation on Priesthood Accepted, Church Officers Sustained
In early June of this year, the First Presidency announced that a revelation had been received by President Spencer W. Kimball extending priesthood and ...
[100]
The Family: A Proclamation to the World
The Family: A Proclamation to the World. First Presidency and Quorum of the Twelve Apostles. Ensign, Nov. 1995, 102. We, The First Presidency and the Council ...Missing: signers | Show results with:signers
[101]
Basic Doctrines - The Church of Jesus Christ of Latter-day Saints
The plan of salvation includes the Creation, the Fall, the Atonement of Jesus Christ, and all of the laws, ordinances, and doctrines of the gospel. Moral agency ...
[102]
Evaluating Latter-day Saint Doctrine | Religious Studies Center - BYU
The purpose of this chapter is to open a dialogue about the nuances and complexities of Mormon doctrine by proposing two models.
[103]
FAQ—Do General Authorities get paid?
General Authorities leave their careers when they are called into full time Church service. When they do so, they are given a living allowance.
[104]
Church Leadership Claims No Financial Compensation For Service
Apr 15, 2025 · We do not receive financial compensation for serving. Instead, scripture teaches that for our “labor [we are] to receive the grace of God, that ...
[105]
MormonLeaks web page posts documents about 'living allowance ...
Jan 9, 2017 · In accordance with approved procedures, the annual General Authority base living allowance has been increased from $116,400 to $120,000. This ...<|separator|>
[106]
How much do top Mormon leaders make? Leaked pay stubs may ...
Aug 3, 2017 · All general authorities earn the same “living allowance,” spokesman says after the purported pay stubs show up online.
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WHAT DOES THE MORMON CHURCH PAY ITS LEADERS?
Jan 5, 2023 · Members are regularly taught that the Mormon church leaders are a lay priesthood and therefore receive no wages.
[108]
How Much is a Modest Living Allowance for Mormon Apostles? How ...
Sep 11, 2024 · So, Mormon leaders pay themselves a “modest” allowance that is 300% 3x, or three times that of the average wages in the US. Modest is not the ...
[109]
Paid and unpaid Church leaders - FAIR Latter-day Saints
Mission and temple presidents are called by General Authorities to serve for a period of 3 years. As a result of this call, some presidents leave full-time ...<|control11|><|separator|>
[110]
Private jets and luxurious lifestyle for the senior leadership. : r/mormon
Sep 17, 2023 · but I am unaware of any luxurious houses which serve as "perks" for General Authorities. Please share any evidence to the contrary if available.What are some of the WORST THINGS which have been said by ...Church leadership excesses of wealth : r/exmormon - RedditMore results from www.reddit.com
[111]
How transparent was LDS Church with living allowances
Aug 1, 2023 · This document seeks to establish the extent to which the LDS Church has been transparent in providing living allowances to General Authorities.
[112]
Nepotism and Church Leadership - It's All In The Family
Feb 6, 2007 · Convoluted relationships made the Mormon hierarchy an extended family, and extensive family connections persist among LDS general authorities ...
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Nepotism in the Church - Mormon Matters
Apr 14, 2008 · In fairness, we can't really examine nepotism in general authority calls without acknowledging a past tradition of special “bloodlines” in ...
[114]
Nepotism in High Church Offices | Times & Seasons
Oct 23, 2022 · I suspect that, since only a fraction of sons of apostles are general authorities, there is an anti-nepotism norm operating at the highest level ...
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Family size and church leadership - Zelophehad's Daughters
May 20, 2018 · LDS members reported their children fell by 70% over a far briefer period: from 24.2 children of record per 1000 members as recently as 1982 to 7.32.
[116]
Losing Faith As a Grandchild of an Apostle - Greg Gerritsen
The extent to which nepotism, cronyism, and patronage play a part in the selection of LDS church General Authorities. The downsides/sacrifices of being an ...
[117]
Obedience to the Prophets
Oct 26, 2010 · Obedience to prophets means believing in them, following their instructions, giving heed to their words, and following their priorities, as ...
[118]
Obedience to Church leaders - FAIR Latter-day Saints
FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus ...
[119]
Authority and Dissent in Mormonism - Oxford Academic
One of the stereotypes sometimes encountered about Mormons is their supposed sheep-like obedience to authority, or their lock-step compliance with whatever ...
[120]
Elder Oaks Interview Transcript from PBS Documentary
Jul 20, 2007 · I also said something else that has excited people: that it's wrong to criticize leaders of the Church, even if the criticism is true, because ...
[121]
Dallin H. Oaks/It's wrong to criticize leaders of the Church, even if the ...
It's wrong to criticize leaders of the Church, even if the criticism is true, because it diminishes their effectiveness as a servant of the Lord.
[122]
Gospel Topics Essays
The purpose of these essays, which have been approved by the First Presidency and the Quorum of the Twelve Apostles, has been to gather accurate information ...
[123]
New Essays Address Topics on Women, Priesthood, Mother in ...
Oct 23, 2015 · Essays complete series of 13 begun in 2013 The Church of Jesus Christ of Latter-day Saints published two new Gospel Topics essays on LDS.org ...
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Transparency about Church History
This document answers common questions related to transparency about the history of The Church of Jesus Christ of Latter-day Saints.
[125]
Church Releases Historical Background of Doctrine and Covenants
Dec 2, 2016 · Stories behind sections of the Doctrine and Covenants have been released by the Church as a resource for the study of a book that Mormons regard as scripture.Missing: issues | Show results with:issues<|separator|>
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BONUS: Elder Steven E. Snow Candidly Explains Why the LDS ...
Elder Steven E. Snow candidly explains why the LDS Gospel Topics Essays are not publicized by the LDS Church.
[127]
Are the Gospel Topics Essays Helping or Hurting LDS Membership?
Mar 16, 2016 · Drawing on historical evidence and scholarship these essays go further than any previous official publications issued by the church in ...
[128]
Overview of Joseph Smith and Polygamy: Part 1 – An Introduction
The problem is that Abraham was never instructed to take a second wife and as has been pointed out many times before, David and Solomon's polygamy was called " ...Polygamy/Polyandry · LDS Expanded Essay - Utah · Apologetics and Final Thoughts<|control11|><|separator|>
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BYU religion professor says transparency about history can build faith
Mar 9, 2022 · BYU religion professor Jordan Watkins teaches several classes about the history of The Church of Jesus Christ of Latter-day Saints.
[130]
For Mormons in a faith crisis, the Gospel Topics essays try to answer ...
Oct 27, 2020 · The Gospel Topics essays evince a refreshing frankness about church history that has surprised many readers, they're actually far more restrained and ...