Doctrine Comparison Matrix | One Faith Delivered

Doctrine / Topic + linked articles	⬤	Catholic Position Scripture & Tradition	LDS Position Standard Works & Prophets	Early Church Fathers Pre-Nicene witness (AD 95–325)
Nature of God & the Trinity
Monotheism God ↗ A House Divided ↗ One God, Unchanging ↗ A Different Jesus ↗ A House Divided ⊞ Nature of God: 3 Views ⊞ Evolving God Chart	Conflict	One God — infinite, eternal, immaterial, and perfectly simple — identical with His own existence (ipsum esse subsistens). The Trinity is one Being in three Persons, not three gods.	Three wholly separate beings who are one in purpose but not in substance. Described as "three Gods" by LDS apostle Bruce R. McConkie. An explicitly polytheistic framework: gods exist in infinite number. McConkie, Mormon Doctrine; King Follett Discourse (1844)	"There is one God who manifested Himself through Jesus Christ His Son." Ignatius of Antioch, To the Magnesians, c. AD 107
Divine Corporeality God ↗ One God, Unchanging ↗ A Different Jesus ↗ Ante-Nicene Fathers ⊞ Nature of God: 3 Views ⊞ Evolving God Chart	Conflict	God is pure spirit — without body, parts, or passions. The Incarnation does not give God a body; it is the eternal Son who takes on a human nature. The Father remains incorporeal. Fourth Lateran Council (1215); CCC 42, 370	God the Father has "a body of flesh and bones as tangible as man's." He is a glorified, resurrected, embodied being. The Holy Ghost alone is immaterial. D&C 130:22; Joseph Smith, King Follett Discourse	"God is not as man… He is without form and incomprehensible." Justin Martyr, First Apology, c. AD 155
Divine Immutability God ↗ Rock and the Sand ↗ One God, Unchanging ↗ A House Divided ⊞ Evolving God Chart ⊞ Doctrine Changes	Conflict	God is absolutely unchangeable — He cannot grow, diminish, learn, or progress. His perfections are infinite and complete from eternity. "I am the LORD; I do not change" (Mal 3:6).	God the Father was once a mortal man who progressed to godhood through obedience. The Lorenzo Snow couplet: "As man now is, God once was; as God now is, man may become." God exists within time and continues to grow with His creation. Lorenzo Snow, Millennial Star, 1840; King Follett Discourse	"The nature of God admits no change of any kind." Origen, De Principiis I.1, c. AD 225
The Trinity God ↗ Ante-Nicene Fathers ↗ One God, Unchanging ↗ A Different Jesus ↗ A House Divided ⊞ Nature of God: 3 Views ⊞ Councils & Creeds	Conflict	One God in three co-equal, co-eternal, consubstantial Persons: Father, Son, Holy Spirit. The three share one divine substance (ousia). Defined at Nicaea (325) and Constantinople (381); rooted in Scripture and apostolic tradition.	Three wholly separate beings — the "LDS Godhead." Father and Son are physically distinct, embodied individuals. They share purpose and will, not nature or substance. Closer to ancient tritheism than Nicene orthodoxy. Articles of Faith 1; D&C 130:22	"There is one God… the Father, the Son, and the Holy Spirit." Tertullian, Against Praxeas 2, c. AD 213 — coining "Trinitas"
Human Deification / Exaltation God ↗ Theosis Without Heresy ↗ One God, Unchanging ↗ Rock and the Sand ⊞ Salvation Flowchart ⊞ Nature of God: 3 Views	Partial	Theosis: believers participate in the divine nature by grace (2 Pet 1:4), becoming "partakers of divinity" — but always as creatures, never becoming identical with or equal to God. The Creator-creature distinction is eternal. Athanasius, On the Incarnation, c. AD 318; CCC 460	Exaltation: faithful Latter-day Saints become gods in the fullest sense — ruling their own worlds, procreating spirit children, possessing the same divine nature as Heavenly Father. The Creator-creature distinction is collapsed entirely. D&C 132:20; Lorenzo Snow couplet	"God became man that man might become god" — but always by participation, never by nature. Athanasius, On the Incarnation 54, c. AD 318
The Church & Ecclesiology
The Great Apostasy Church ↗ Ante-Nicene Fathers ↗ Church of Prophecy ↗ Rock and the Sand ↗ Fullness of Time ⊞ Apostasy Claim Chart ⊞ Church History Timeline ⊞ Two Timelines	Conflict	The Church is indefectible. Christ's promise — "the gates of hell shall not prevail" (Mt 16:18) — is a divine guarantee that the Church cannot cease to exist or lose the deposit of faith. No total apostasy is possible.	The Church Christ founded fell into total apostasy shortly after the Apostles died — losing both its authority and doctrinal integrity. This necessitated a complete Restoration through Joseph Smith in 1820. Without this premise, LDS claims have no rationale. Articles of Faith; D&C 1:30; Joseph Smith — History 1:19	"The Church… though dispersed throughout the whole world… carefully guards the faith as if she occupied but one house." Irenaeus, Against Heresies I.10, c. AD 180
Apostolic Succession Church ↗ Ante-Nicene Fathers ↗ Clement & Succession ↗ Apostolic Office ↗ Church of Prophecy ⊞ Succession Chart ⊞ Church History Timeline	Conflict	An unbroken chain of episcopal ordination from the Apostles to the present bishops. Authority is transmitted historically through the laying on of hands — not through direct heavenly commission. Irenaeus lists the Roman bishops as proof of continuity.	Traditional succession was entirely lost in the Great Apostasy. Authority could not be recovered — only restored by direct angelic visitation. John the Baptist restored the Aaronic Priesthood (1829); Peter, James, and John the Melchizedek Priesthood. Joseph Smith — History 1:68–72; D&C 27:12	"It is necessary to obey the presbyters who are in the Church — those who… have received the certain gift of truth according to the good pleasure of the Father." Irenaeus, Against Heresies IV.26, c. AD 180
Papal Primacy Church ↗ Clement & Succession ↗ Rock and the Sand ↗ Iron Scepter & Eternal City ↗ Ante-Nicene Fathers ⊞ Succession Chart	Conflict	The Bishop of Rome, as successor of Peter, holds a primacy of jurisdiction over the universal Church (Mt 16:18–19). Papal infallibility — narrowly defined — preserves the Pope from error when formally defining faith or morals for the whole Church. Vatican I, Pastor Aeternus (1870)	No Roman papacy is recognized. Authority is vested in the LDS First Presidency and Quorum of the Twelve Apostles. The living prophet's word supersedes that of his predecessors and may override prior "revelation." D&C 107:22–24; LDS Church governance	"Because of her more powerful principality, it is necessary that every church agree with this church" — i.e. Rome. Irenaeus, Against Heresies III.3, c. AD 180
Priesthood Structure Church ↗ Ante-Nicene Fathers ↗ Apostolic Office ↗ Angelic Authority ↗ Clement & Succession ⊞ Succession Chart ⊞ Early Church Believed	Conflict	Holy Orders — Bishop, Priest, Deacon — is a sacrament transmitting the one priesthood of Christ through apostolic succession. The ministerial priesthood differs in kind (not degree) from the common priesthood of all the baptized. No "Aaronic" tier exists; the Levitical priesthood is fulfilled and superseded in Christ.	Two priesthood orders: Aaronic (lesser, received by worthy males at age 12) and Melchizedek (higher, for adult males). Both were entirely lost and restored through angelic visitation in 1829. The Aaronic Priesthood continues alongside the Melchizedek as a distinct tier. D&C 107; Joseph Smith — History 1:68–72	"Let no one do anything pertaining to the church without the bishop… wherever the bishop appears, let the congregation be present." Ignatius, To the Smyrnaeans 8, c. AD 107
Scripture & Revelation
Canon of Scripture Scripture ↗ Historicity Comparison ↗ Angelic Authority ↗ Fullness of Time ↗ Rock and the Sand ⊞ Manuscript Evidence ⊞ Historicity Comparison	Conflict	73 books (46 OT, 27 NT), defined by Church authority, closed with the death of the last Apostle. The Church produced and authenticates Scripture — Scripture does not stand apart from the Tradition that formed it. Council of Trent (1546); CCC 120	Four "standard works": KJV Bible (qualified: "as far as correctly translated"), Book of Mormon, Doctrine & Covenants, Pearl of Great Price. Canon is open — a living prophet can add scripture. The Bible is most susceptible to transmission error. Articles of Faith 8–9; 8th Article of Faith	"The Scriptures are the voice of the Holy Spirit." Clement of Rome, 1 Clement 45, c. AD 95
Sola Scriptura Scripture ↗ Ante-Nicene Fathers ↗ Rock and the Sand ↗ Angelic Authority ⊞ Early Church Believed	Partial	Rejected. Scripture and Tradition form a single source of divine revelation; neither is complete without the other. The Magisterium authoritatively interprets both. Private interpretation divorced from the Church's living Tradition is insufficient and dangerous. Dei Verbum 9–10, Vatican II	Also rejected — but for different reasons. Latter-day Saints appeal not to Tradition but to continuing revelation through a living prophet. The Bible's reliability is itself questioned wherever it conflicts with LDS teaching. Articles of Faith 9; Joseph Smith — History 1:12	"One must not seek among others the truth that can be found easily in the Church." Irenaeus, Against Heresies III.4, c. AD 180
Continuing Revelation Scripture ↗ Fullness of Time ↗ Angelic Authority ↗ Testimony to Faith ↗ Rock and the Sand ⊞ Doctrine Changes	Conflict	Public revelation closed with the death of the last Apostle. The deposit of faith is complete in Christ (Heb 1:1–2). No new public revelation can add to it. Private revelations (approved apparitions) may edify but carry no universal binding authority and cannot contradict defined doctrine.	Revelation is open and ongoing. The Ninth Article of Faith explicitly affirms future revelation. The living prophet receives binding new revelation for the whole Church. Individuals receive personal revelation confirming Church teaching. The canon is never closed. Articles of Faith 9; D&C 68:4	"Even if an angel from heaven should preach a gospel contrary to what we have preached — let him be anathema." Paul, Galatians 1:8 — cited by Irenaeus as the rule against all novelty
Book of Mormon Historicity Scripture ↗ Historicity Comparison ⊞ Book of Abraham Problem ⊞ Manuscript Evidence ⊞ Two Timelines ⊞ Historicity Comparison	Conflict	The Book of Mormon lacks archaeological, genetic, linguistic, or historical corroboration for its claimed ancient American Israelite civilization. No evidence of horses, chariots, steel, wheat, or Hebrew linguistic traces in the relevant pre-Columbian context has been found.	The Book of Mormon is a historical record of ancient Israelites in the Americas (c. 600 BC – AD 421), abridged by the prophet Mormon and translated by Joseph Smith. It is "the most correct of any book on earth." Its historicity is foundational to LDS truth claims. Joseph Smith, History of the Church 4:461	Not applicable — no patristic engagement with the Book of Mormon. The relevant question is whether the Ante-Nicene Church shows any awareness of a "restoration" gospel in the Americas, or any doctrine distinctive to the Book of Mormon. It does not.
Salvation & Grace
Original Sin Salvation ↗ Justification ↗ A Different Jesus ↗ Baptism for the Dead ⊞ Salvation Flowchart	Conflict	Adam's sin wounded human nature — darkening the intellect, weakening the will, introducing disordered concupiscence and death. All humans inherit this privation, not by imitation but by origin. Only Baptism restores the soul to grace. (Rom 5:12–19) Council of Trent, Decree on Original Sin (1546); CCC 402–406	Original sin substantially rejected. The Second Article of Faith: "We believe men will be punished for their own sins, and not for Adam's transgression." The Fall is often cast as a "fortunate fall" enabling mortal progress. Infants are born innocent; accountability begins at age 8. 2nd Article of Faith; Moroni 8:8–12; D&C 29:46–47	"Death passed upon all men, in whom all sinned" — original sin is inherited, not merely imitated. Tertullian, A Treatise on the Soul 40, c. AD 210; Origen similarly affirms universal inherited guilt
Justification / Grace Salvation ↗ Fullness of Time ↗ Justification ↗ Theosis Without Heresy ↗ Testimony to Faith ⊞ Salvation Flowchart	Partial	Justification is by grace through faith — effected by God alone, received through the sacraments and free cooperation of the will. Grace is not a legal imputation but a real, ontological transformation of the soul. Works performed in grace are meritorious only instrumentally. Council of Trent, Decree on Justification; CCC 1987–1995	Salvation requires grace plus ordinances, covenants, and commandments. The classic LDS formulation: "after all we can do" (2 Ne 25:23). Grace enables and completes human effort; it does not primarily initiate salvation. Exaltation (highest salvation) requires temple ordinances and celestial marriage. 2 Nephi 25:23; D&C 131:1–4; Gospel Principles	"It is not possible that he should be saved who does not believe in Christ; and salvation is the gift of God." Origen, Commentary on Romans 4, c. AD 240
Universal Resurrection Salvation ↗ A Different Jesus ↗ Fullness of Time ↗ Covenant Theology ⊞ Salvation Flowchart	Agree	All the dead will be raised in a bodily resurrection at the Last Judgment (Jn 5:28–29; 1 Cor 15). The same body that died — albeit glorified — will be reunited with the soul. The resurrection is the foundation of Christian hope. CCC 988–1004; Athanasian Creed	All humans — regardless of obedience or belief — will be resurrected through the Atonement of Christ. This "general salvation" is universal and unconditional. Resurrection alone does not constitute exaltation; it is merely the restoration of body and spirit. Alma 11:42–44; Articles of Faith 3	"The resurrection of the flesh… is for those who have been good, for eternal life; for those who have done evil, for eternal punishment." Justin Martyr, First Apology 52, c. AD 155
Sacramental Theology
Baptism Sacrament ↗ A House Divided ↗ Baptism for the Dead ↗ Ante-Nicene Fathers ⊞ Early Church Believed	Partial	The first sacrament of initiation — necessary for salvation — which effects rebirth (Jn 3:5), removes original sin, infuses sanctifying grace, and incorporates the person into the Body of Christ. Infant baptism is ancient and theologically grounded in original sin. Any Christian may baptize validly with water and Trinitarian formula.	Required ordinance for entrance into God's kingdom, valid only by one holding Aaronic Priesthood authority. Removes personal sins (not original sin, which LDS denies). Proxy baptism for the dead is practiced for deceased ancestors. Infant baptism is explicitly condemned in the Book of Mormon (Moroni 8). Moroni 8; D&C 20:37; D&C 128	"We… lead them to the water, and they are reborn in the same manner in which we ourselves were reborn." Justin Martyr, First Apology 61, c. AD 155
The Eucharist / Real Presence Sacrament ↗ The Holy Eucharist ↗ Ante-Nicene Fathers ↗ Temple to Cathedral ⊞ Early Church Believed	Conflict	The central sacrament of Catholic worship. At every valid Mass, the bread and wine become — through transubstantiation — the true Body, Blood, Soul, and Divinity of Christ. This is ontological, not symbolic. Every Mass makes present the one sacrifice of Calvary. Fourth Lateran Council (1215); CCC 1374–1381	The weekly "Sacrament" (bread and water) is a memorial ordinance renewing baptismal covenants. No Real Presence is claimed — the bread and water remain bread and water. It is a spiritual aid to remembrance, not an objective efficacious encounter with Christ's Body. D&C 20:75–79; LDS Church Handbook	"The bread which we call Eucharist… is not common bread: but as Jesus Christ our Savior was made flesh… so likewise have we been taught that the food… is the Flesh and Blood of that Jesus who was made flesh." Justin Martyr, First Apology 66, c. AD 155
Confession / Penance Sacrament ↗ Ante-Nicene Fathers ↗ Temple to Cathedral ⊞ Early Church Believed	Partial	One of the seven sacraments — the ordinary means by which sins committed after Baptism are forgiven. Christ granted the Apostles authority to forgive and retain sins (Jn 20:22–23). Absolution by a validly ordained priest is efficacious ex opere operato. Council of Trent; CCC 1440–1460	Repentance is required for post-baptismal sin, including confession to a bishop for serious sins. The bishop counsels and determines whether formal Church discipline is needed. Absolution is not understood sacramentally — it is a judicial-pastoral function, not an ex opere operato efficacious act. D&C 58:42–43; LDS General Handbook	"Confess your sins in church… so that your offering may be pure." Didache 14, c. AD 100
Baptism for the Dead Sacrament ↗ A House Divided ↗ Baptism for the Dead ↗ A House Divided	Conflict	Not practiced. Those who die without explicit knowledge of the Gospel may be saved through the grace of Christ applied in ways known to God (Lumen Gentium 16). God's mercy is not limited to the sacramentally baptized; proxy rituals are not necessary or valid.	Essential practice — deceased ancestors must receive proxy baptism in LDS temples to access the highest salvation. This drives the entire LDS genealogical enterprise. Based on 1 Corinthians 15:29. Contradicts the Book of Mormon's own teaching that "baptism availeth nothing" for those who die without the law (Moroni 8:22). D&C 127–128; 1 Corinthians 15:29	No endorsement in any ante-Nicene father. The Patristic consensus is that death closes the window for conversion. Tertullian mentions the practice among a heretical group (Marcionites) — using it as evidence of error, not approval. Tertullian, Against Marcion 5.10, c. AD 207
Authority & Revelation
Living Prophet Authority ↗ Rock and the Sand ↗ Angelic Authority ↗ Church of Prophecy ↗ Apostolic Office ⊞ Doctrine Changes ⊞ Evolving God Chart	Conflict	Public revelation closed with the Apostles. No ongoing institutional prophetic office can add to the deposit of faith. The Pope teaches infallibly under very specific conditions — but he clarifies and guards existing truth; he cannot generate new binding doctrine.	The LDS President holds the office of "prophet, seer, and revelator" — an ongoing prophetic office that can receive new scripture and binding revelation. The living prophet's word supersedes all past prophets, including, in principle, Joseph Smith. Without a living prophet, the Church would fall into apostasy again. D&C 21:4–6; LDS Articles of Faith	"The tradition… which comes from the apostles, and is preserved in the churches through the successions of presbyters, is to be tested and rejected [when it contradicts] the truth." Irenaeus, Against Heresies III.2–4, c. AD 180
Doctrinal Reversals Authority ↗ Rock and the Sand ↗ A House Divided ↗ Church of Prophecy ⊞ Doctrine Changes ⊞ Evolving God Chart ⊞ Polygamist Prophets	Conflict	Defined dogmas are irreversible — they cannot be contradicted by later popes or councils. Authentic doctrinal development deepens understanding without contradicting prior teaching (Newman's criterion). The papacy exists to guard, not override, the deposit of faith.	Core LDS doctrines have been officially reversed: polygamy commanded (D&C 132) then suspended; the priesthood ban taught as divine revelation then disavowed; the Adam-God theory taught by Brigham Young then condemned. Each reversal is described as "further revelation." Official Declaration 1 (1890); Official Declaration 2 (1978); 2013 Gospel Topics Essays	"It belongs to a sound mind… to reckon that truth is to be found in… the Church… while the Marcionites and Valentinians… who meet beyond the pale of the Church, are in error." Irenaeus, Against Heresies IV.33, c. AD 180
Sacred Tradition Authority ↗ Ante-Nicene Fathers ↗ Rock and the Sand ↗ Covenant Theology ⊞ Early Church Believed ⊞ Councils & Creeds	Conflict	Sacred Tradition is the living transmission of the apostolic deposit through the Church's preaching, worship, and governance. Along with Scripture, it forms the single source of divine revelation. The two are inseparable — Scripture itself emerged from and is interpreted within Tradition. Dei Verbum 9–10, Vatican II; CCC 80–83	Catholic-style Tradition is largely rejected as the mechanism of corruption that produced the Great Apostasy. "Traditions of men" is standard LDS vocabulary for dismissed inherited doctrines. The living prophet's teaching supersedes accumulated tradition. Joseph Smith — History 1:19; D&C 93:39	"The apostolic tradition… preserved in the churches is the index of truth." Irenaeus, Against Heresies III.3, c. AD 180
Afterlife & Eschatology
Heaven / Celestial Kingdom Afterlife ↗ Theosis Without Heresy ↗ Justification ↗ A Different Jesus ⊞ Salvation Flowchart	Partial	Heaven is the beatific vision — direct, unmediated knowledge of and union with God the Trinity. It is not a place but a state of perfect blessedness: the creature fully united to the Creator by love. No further progression is possible or necessary; the desire for God is perfectly satisfied. CCC 1023–1029; Rev 21–22	Three degrees of post-mortem glory: Celestial (highest — for fully obedient Latter-day Saints with temple ordinances), Terrestrial (honorable people who rejected the fulness), and Telestial (wicked). Only those in the highest Celestial degree become gods. Most humans attain some degree of glory. D&C 76; D&C 131:1–4	"The righteous will see the face of God and rejoice in His light… the life that endures forever." Irenaeus, Against Heresies IV.20, c. AD 180
Purgatory / Spirit Prison Afterlife ↗ Baptism for the Dead ↗ Temple to Cathedral ↗ Covenant Theology ⊞ Salvation Flowchart	Partial	Purgatory is the state of purification for those who die in God's grace but imperfectly purified — not a "second chance" for those who rejected God, but completion of sanctification for those who accepted Him. The Church prays for the dead (2 Macc 12:46). Council of Florence (1438); Council of Trent (1563); CCC 1030–1032	A "spirit world" (paradise and spirit prison) exists between death and resurrection. In spirit prison, the gospel is preached to those who did not hear it in mortality — enabling post-mortem conversion and the later reception of proxy ordinances performed by the living. Death is not the final boundary for repentance. D&C 138; Alma 40; Gospel Principles	"If a man departs this life with lighter faults, he is condemned to fire which burns away the lighter materials." Origen, Homilies on Jeremiah, c. AD 240 — early purgatorial concept
Post-Mortem Repentance Afterlife ↗ A House Divided ↗ Baptism for the Dead ↗ A House Divided	Conflict	Death closes the window for conversion. Purgatory purifies those already saved, not those who rejected God. "It is appointed for men to die once, and after that comes judgment" (Heb 9:27). The Church teaches that one's fundamental orientation at death is definitive. CCC 1013–1014; Heb 9:27	Post-mortem conversion is possible through the spirit world missionary program. This directly contradicts the Book of Mormon: "This life is the time for men to prepare to meet God… Do not procrastinate the day of your repentance even until death" (Alma 34:32–35). D&C 138; Alma 34:32–35 (in contradiction)	"After we go hence there is no place for confession; no place for repentance." John Chrysostom, Homilies on Hebrews 10, c. AD 403
Hell / Outer Darkness Afterlife ↗ A Different Jesus ↗ A House Divided ↗ Covenant Theology ⊞ Salvation Flowchart	Partial	Hell is the eternal state of those who freely choose to reject God definitively. It is not annihilation but the permanent absence of God — the logical consequence of final, unrepented refusal of love. The Church affirms hell's existence and real possibility without speculating about its population. CCC 1033–1036; Mt 25:41	"Outer darkness" is reserved for "sons of perdition" — those who knew God directly and completely denied Him. Very few qualify; most humans attain some degree of glory regardless of their earthly choices. The LDS afterlife is notably optimistic compared to traditional Christianity. D&C 76:31–37; D&C 88:24	"Eternal punishment… is prepared for the devil and his angels… and those who do not obey the Lord." Justin Martyr, First Apology 28, c. AD 155
Marriage & Moral Theology
Monogamy Marriage ↗ The Marriage Dilemma ↗ A House Divided ↗ Crowned in Glory ⊞ Polygamy Timeline ⊞ Polygamist Prophets	Conflict	Marriage is inherently monogamous — one man, one woman. Christ explicitly restored the original creational norm of monogamy in Matthew 19:4–8, closing the Mosaic tolerance for polygamy as an accommodation to hardness of heart. This is not disciplinary but doctrinal.	Plural marriage (polygamy) was revealed as a divine requirement (D&C 132), practiced by Joseph Smith and early LDS leaders, and is theologically still an "everlasting covenant." It was suspended in 1890 under federal pressure but the revelation commanding it remains canonical. The Book of Mormon condemns polygamy (Jacob 2:24–27). D&C 132; Jacob 2:24–27 (in contradiction)	"He who marries another wife while his first wife is alive commits adultery." Hermas, The Shepherd, Mandate 4.1, c. AD 140
Eternal / Celestial Marriage Marriage ↗ The Marriage Dilemma ↗ Crowned in Glory ↗ A House Divided ⊞ Polygamy Timeline	Conflict	Marriage is temporal — it belongs to this world, not the next. "In the resurrection they neither marry nor are given in marriage, but are like angels in heaven" (Mt 22:30). Marriage is ordered toward the good of the spouses and procreation in this life; it is consummated fully in heaven through union with God.	Celestial (temple) marriage is essential for exaltation — without it, one cannot attain the highest degree of the celestial kingdom (D&C 131:1–4). Marriage is "sealed" by priesthood authority and extends eternally. Marriage and procreation continue in the celestial kingdom. D&C 131:1–4; D&C 132:19–20	"When the Lord says 'In that resurrection they neither marry nor are given in marriage,' He plainly teaches that the bond of marriage is dissolved by death." Tertullian, On Monogamy 10, c. AD 217
Divorce Marriage ↗ The Marriage Dilemma ↗ Crowned in Glory	Partial	A valid, consummated sacramental marriage is absolutely indissoluble — no civil or ecclesial authority can dissolve it. Annulments declare a marriage never validly occurred; they do not dissolve it. "What God has joined, let no man separate" (Mt 19:6). CCC 1614–1615; Code of Canon Law	Divorce (and "cancellation of sealing") is possible through Church processes. An LDS divorce does not automatically dissolve a temple sealing; a formal "sealing cancellation" requires First Presidency approval. Remarriage in the temple is possible. The system is more permissive than Catholic sacramental indissolubility. LDS General Handbook; D&C 132	"Marriage once made is not dissolved… a woman cannot marry again while her husband is alive." Athenagoras, A Plea for Christians 33, c. AD 177