A family-centered domestic scene shows technology kept in proper perspective in the age of artificial intelligence.

The Trojan Horse of AI

Church leaders warn that AI may amplify human gifts, but it must never become a substitute for divine inspiration.

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The story of the Trojan Horse is a reminder of the possible, hidden destructive power of a great gift. After a decade-long war, the Greeks gave the city of Troy a gift of a massive wooden horse and pretended to sail away. The priest of the city warned the people to “fear Greeks even when they bear gifts.” But the people would not listen. Inside the horse was a group of warriors. That night, while Troy slept, the Greek fleet returned under cover of darkness. The warriors hidden inside the horse emerged, opened the gates, and allowed the returning army to enter the city, resulting in the sack of Troy.

Most people have already let the Trojan horse of AI into their homes, opening their gates to something that they do not completely know or understand. We still do not completely know what is hiding inside AI and how it will affect humankind’s future. Is it good or is it bad? Probably both. Many faith leaders are like the priest of the city of Troy, trying to warn people that we, as humanity, should use restraint around AI while also encouraging people to take advantage of the benefits it has to offer. 

In this article, I focus on what the General Authorities of the Church of Jesus Christ of Latter-day Saints have said about artificial intelligence (AI), and the warnings they have given to Latter-day Saints and the world.

Statements from Leaders of The Church of Jesus Christ of Latter-day Saints

A clear theme across recent statements from leaders of The Church of Jesus Christ of Latter‑day Saints is that artificial intelligence (AI) can be a helpful tool, but it must never replace divine inspiration, human relationships, or moral responsibility. Their comments emphasize spiritual grounding, transparency in AI use, and ethical use of AI, not as a weapon or a substitute for a person’s own thoughts and creativity.

Elder Bednar: A Warning about Technology Use

On November 3, 2024, Elder David A. Bednar, a member of the Quorum of the Twelve Apostles of The Church of Jesus Christ, spoke at a worldwide devotional for young adults on the subject “Things as They Really Are 2.0,” a reference to his 2009 talk on “Things as They Really Are,” focusing on technology use. He pointed to previous prophetic statements, such as President Brigham Young, the second church president, who said, “Every discovery in science and art…has been given with a view to prepare the way for the ultimate triumph of truth, and the redemption of the earth from the power of sin and Satan.” David O. McKay, a president of the Church from the 1950s and 60s,  prophesied that our modern-day discoveries would have “limitless perils, as well as untold possibilities.”

But truth is more than facts.


While Bednar said that AI is “not inherently bad,” he went on to give specific warnings about the potential use of AI to obscure our sense of identity as children of God. The addictive use of AI companions can distort human relationships and our relationship with Deity. Elder Bednar told us all to beware of the supposed accuracy and intelligence of AI. But truth is more than facts. Truth is understanding eternal concepts which AI can never understand. We are agents with the opportunity to choose to act and follow our Savior, Jesus Christ. We must not give up our divine possibilities to AI. Bednar reminded us: “[P]lease always remember – we should not sell our spiritual birthright of ‘know[ing] the joys and glories of creation’ for a mess of technological ‘pottage.’”

General Handbook of Instructions

Church leaders have affirmed that AI has limits when it comes to spiritual matters by adding AI usage as a part of the General Handbook of Instructions for The Church. In 2025, the Church updated the General Handbook (2025) to address AI usage stating that AI “cannot replace the gift of divine inspiration or the individual work required to receive it.” The handbook further cautions that “interactions with AI cannot substitute for meaningful relationships with God and others.” While AI may support learning and communication, it cannot replicate the spiritual processes of personal revelation, communication with God, and learning from the scriptures by reading the Word.

The Church also published “Principles for Church Use of Artificial Intelligence.” While these principles are for church leaders to use in their responsibilities, it can highlight wise principles. It lays out four guiding principles: Spiritual Connection, Transparency, Privacy and Security, and Accountability. Under those principles, the Church says it will use AI to “support and not supplant” the connection between God and His children, clearly identify when people are interacting with AI, safeguard sacred and personal information, and regularly test and review AI outputs for accuracy, truthfulness, and compliance.The Church is neither rejecting AI nor embracing it uncritically. Rather, it is seeking to use AI in ways that are measured, ethical, and spiritually grounded. 

Elder Gerrit W. Gong on Responsible Use of AI

Elder Gerrit W. Gong, another apostle for The Church of Jesus Christ, has been a visible voice on AI. He has spoken internationally to the general public, as well as directly to members of the Church. He has also introduced guiding principles for Church employees, teaching that AI can help spread the gospel when used appropriately, but must be grounded in moral and ethical safeguards. These principles, cited above, were first shared in March 2024

AI has been and will continue to be a tool to move the work of the Lord forward in wonderful ways.


During BYU Education Week (August 19, 2025), Gong made it clear that we must not confuse man’s wisdom and the intelligence of AI with the understanding of the Lord. Through the Lord, not AI, we can begin to see as He does. Many of his points were similar to those he had shared at a conference in Istanbul weeks earlier. He said: “Artificial intelligence is not God and cannot be God. We can consciously choose and intentionally use AI as a tool for good [and]… we can invite leaders and citizens across industry, research, civic and government bodies, and faith leaders to align rapid AI developments and enduring faith-base principles and moral values.”

In October 2025, Gong spoke at the Rome Summit on Ethics and Artificial Intelligence. He focused on three areas: (1) framing perspectives, (2) guiding beliefs regarding AI, and (3) faith and ethics AI evaluation to embed moral grounding within AI. Profit-driven companies should not be determining AI’s moral compass. There are core relationships that connect us in communion with God (Thou), community (They), harmony with nature (It), and self (I). Keeping these in society balance is what faithful people should be involved in. He ended with “We need humility, not hubris. …Made in the image of God our Creator with covenant belonging defining our core relationships, we have everything to look forward to – if and as we live with the gratitude, openness, authenticity, generosity of spirit, and joy of which we are humanly and divinely capable in an age of artificial intelligence.”

At the Organized Intelligence Conference in November 2025, he explained that general conference messages are “divinely inspired, not artificial” and that the Church will not use AI to prepare conference talks or create images of Jesus Christ.

Elder Quentin L. Cook: Follow the Prophet

Most recently at a BYU devotional on March 3, 2026, Elder Quentin L. Cook, another apostle for The Church of Jesus Christ, focused on the importance of integrity, eternal principles, and hearkening to the voice of living prophets in the AI age. Truth should be grounded in gospel principles. We need to focus on the words of the Book of Mormon, rather than listen to academic and/or supposedly knowledgeable voices that disparage these sacred words. Artificial Intelligence will never be a substitute for the Holy Ghost and personal revelation. Technology should be a servant, not a master. You need to choose truth rather than deception. Instead, focusing on truth and righteousness will allow all of us to go forward. Technology has been significant in furthering both missionary and temple work.

Cook pointed to past experiences when prophets have helped the Saints avoid societal problems if they followed prophetic guidance. He used the example of the revelation of the Word of Wisdom. Society pushed smoking and drinking in movies and advertisements as a common practice all adults should enjoy. Yet, years later, after the addiction and bad health resulting from these substances became apparent, society has now acknowledged the harmful effects of these habits.

Following personal revelation and prophetic guidance will save us from specific problems that artificial intelligence will bring and has brought to the world. In this uniquely challenging time, we would be wise to study the scriptures and follow the Lord’s prophet and Jesus Christ. The Savior also lived in a volatile world, and we should follow His example.  

Using AI as a Positive Tool for Good

Even with these prophetic cautions on AI use, AI has been and will continue to be a tool to move the work of the Lord forward in wonderful ways. At Roots Tech 2026, exciting new advances in AI, technology, and digital experiences for family history enthusiasts were presented that will revolutionize how fast one can find one’s ancestors and the connections we can make with past generations. Missionary work has also been quickened with the improvements in media generation through AI applications

On a personal note, my husband has worked in AI for 50 years as a computational linguist for IBM Research, Microsoft Research, and currently as a professor at Brigham Young University. I have seen my husband make it possible for other languages, even low-resource languages, to have a “voice” on the BYU and The Church websites. These AI translation tools are enabling the gospel to be preached in all the world to all people in their own language. The Lord has said: “For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of men. For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding” (2 Nephi 3:13). The technology of AI is helping this Book of Mormon prophecy come to pass.

Old Testament Warnings

I use AI every day to accomplish my work faster. I appreciate the goods of this technology. Society also needs to carefully restrict and review how new innovations affect, hurt, and curtail our and the next generation’s learning and emotional growth.

In the Old Testament, society became so prideful that they tried to make a tower that would reach up to God. When God saw the tower and society’s hubris, he said: “Nothing will be restrained from them, which they have imagined to do” (Genesis 11:6). In response, God decided to “scatter them abroad upon the face of all the earth” (Genesis 11:9). The pursuit of Artificial General Intelligence, may be a similar kind of quest if pursued without appropriate safeguards.

To safeguard ourselves and our families, we should listen to Church leaders and heed their warnings for ourselves, our families, and society as a whole. If kept as a human-controlled tool, AI can be used for good. Without AI restrictions or regulations, human relationships and learning may be stunted, and the next generation may suffer. The warnings and invitations from Latter-day Saint leaders are clear. Spiritual flourishing should be our mantra, and our use of AI should always fall under that umbrella.

 

About the author

Marianna Richardson

Dr. Marianna Richardson is the Director of Communications for G20 Interfaith Forum Association and an adjunct professor at the BYU Marriott School of Business. She is also a mother of 12 children and 33 grandchildren. She and her husband, Steve, were mission leaders in Sao Paulo, Brazil.
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You’ve heard it before: “Peace on earth, goodwill to men.” Whether viewed as prophecy for a hopeful future, as rebuke to a fallen world, or as the deep aspiration of many human hearts, these words invoke wonder still today, especially at a time like 2020. I believe these words point towards legitimate reasons for great hope in humanity’s future, even in the midst of our current distress. A closer look at their meaning provides a glimpse into bright possibilities. The modern-day enshrinement of these words was penned by the hand of Henry Wadsworth Longfellow during a time of deep personal sadness and grief in his 1863 poem “Christmas Bells.” Subsequently, these words have been sung by millions as the hymn “I Heard The Bells On Christmas Day.” Sadly, few choirs will sing this popular carol during the Christmas season this year as many of our most cherished traditions are disrupted by the continuing, unprecedented epidemic.  Notwithstanding the familiarity of these words in the modern context, their first recorded rendering came anciently in a most unusual setting. It was one of the few instances in all of secular or religious writings where an entire host of heavenly beings—angels—came to deliver a message to a few lucky ones on earth. Their entire message as recorded in Luke 2:14 of the New Testament was “Glory to God in the highest, and on earth peace, good will toward men.” If there was more to the message or not, we don’t know. But this was the message that was recorded and handed down over thousands of years since that momentous event.  It was this short heavenly song of praise that Longfellow was referring to when he lamented that “hate is strong and mocks the song of peace on earth goodwill to men.” Then as now, we join Longfellow in observing a world stricken with contention, tragic death, and human suffering with no clear end in sight. As a bold counterpoint, however, his poem and the hymn conclude with a resounding proclamation of hope that indeed there will be yet “peace on earth and goodwill to men.” Is it possible to find for ourselves this same hope of which Longfellow wrote so long ago?    Some might assume that the author had somehow arrived at more pleasant circumstances and material conditions. Yet in describing his world that Christmas morning in 1863, Longfellow was feeling the weight of personal tragedy in the death of his wife and the strife of a hot civil war spreading devastating carnage across the land. In such a heavy time, he couldn’t help but underscore how much the surrounding hate he saw in the world seemed to mock the idea of peace and goodwill – a word that suggests to “tease or laugh at in a scornful or contemptuous manner.” The hate he was referring to, and which has the power to infect us in our own day, was between groups of people and between individuals who looked at each other with scorn and contempt. In an environment that fosters hate, any suggestion that feelings of scorn and contempt might be replaced with feelings of peace and goodwill can seem to be almost laughable (another reason it’s powerful to have a heavenly host delivering this message to the world).   We sometimes think of peace and goodwill as synonyms. They are not. In fact, they represent very different human conditions – either one by itself being incomplete. But together they weave a social fabric of heavenly dimensions. There are many examples of one without the other, but relatively few of both existing and being sustained for any great length of time.  In its simplest form, peace could be defined as the absence of conflict. When this kind of peace is voluntary, due to an underlying feeling of goodwill toward all, it is a wonderfully satisfying human condition.  However, a “peaceful” absence of conflict can also be achieved through coercion, even in the notable absence of goodwill. In that case, it comes at the obvious, and dear price of freedom and liberty and represents a most cruel form of the human condition. Coerced peace is usually a political construct as it requires overwhelming use of force to constrain human behaviors. There have been modern examples of peace without goodwill in the recent past. One can reflect on Yugoslavia, Libya, Iraq, and other nations. For example, Yugoslavia was created after World War II as a federation of six different ethnic regions. A strong central governing party ensured that conflicts were resolved emphatically and quickly. There was “peace,” but without the underlying goodwill among the different ethnic groups. Under Josip Broz Tito the country experienced an extended period of prosperity characterized by enforced peaceful interaction among the various ethnic groups. In many ways, it was considered a model of economic success.  But after Tito died in 1980, the ability to continue the peaceful climate through coercive means declined, and the unresolved conflicts among the different ethnic groups emerged with frightening consequences in human suffering for the whole country and region. In a relatively few years, the region completely lost both its peace and prosperity.  Similar events have unfolded in other countries where peace was enforced despite the absence of “goodwill toward men.” As the power to enforce coercive peace diminishes, people are subsequently often subjected to tragic suffering that can take decades and even generations to overcome to a point of regaining a semblance of stability. In short, peace without goodwill has a terrible historical record for producing great human suffering in the end.  Unlike “peaceful” conflict suppression, goodwill to men cannot be coerced. It is almost by definition an innate feeling of each individual human heart. It can be contagious, and it often seems to be either in large supply or in short supply in a particular family, community, or nation. It would seem that goodwill to other human beings is something that would be a universal good. However, once again we find that