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Holy Ghost/Burning in the bosom
The "burning in the bosom" in Mormonism as a method of determining truth
- Question: Is a "burning in the bosom" simply a subjective, emotion-based, unreliable way to practice self-deception?
- Dallin H. Oaks (1997): "Surely, the word “burning” in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works."
- Question: Why do critics of Mormonism who belong to other religions discount spiritual experiences?
- Question: Can a person "feel the spirit" while watching movies?
- Dr. Wendy Ulrich (2005): "How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland?"
- Question: Can someone feel the spirit when listening to stories of apostasy?
- "Recognizing the Voice of the Spirit" (Podcast): "How can I come to know that spiritual experience is not just a product of chemical processes in the brain?"
- Question: Will our manifestation of truth from the Holy Ghost be a "spectacular" witness?
Question: Is a "burning in the bosom" simply a subjective, emotion-based, unreliable way to practice self-deception?
It is a fundamental misunderstanding or misstatement to say that the Latter-day Saint revelatory experience is exclusively or primarily “emotional”
It is claimed by some that the Latter-day Saint appeal to "revelation" or a "burning in the bosom" is subjective, emotion-based, and thus ineffective, unreliable and susceptible to self-deception.
It is a fundamental misunderstanding or misstatement to say that the LDS revelatory experience is exclusively or primarily “emotional.” The united witness of mind and heart is key in LDS doctrine. Even the body is involved in many instances, hence the use of language exactly like “burning in the bosom.” The LDS concept of human experience is not one where we are carved up into separate, rigid compartments labeled emotional, intellectual, and physical. The LDS approach to human experience is holistic and involves all of our faculties operating simultaneously and inextricably. According to LDS scripture, “the spirit and the body are the soul of man.” D&C 88:15 We are greater than the mere sum of our inner and outer parts. Ordinarily, it’s not possible, nor is it desirable, to reject and shut down any one of our faculties. All of them combine to provide useful and valid ways of coming to know ourselves, the world, and God. All are involved in true spiritual experience.
A Latter-day Saint “spiritual” experience has intellectual content as well as emotional elements of peace or joy
Accordingly, a Latter-day Saint “spiritual” experience has intellectual content as well as emotional elements of peace or joy. In the early days of the Church, Oliver Cowdery received the following revelation through Joseph Smith:
Verily, verily, I say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. Did I not speak peace to your mind concerning the matter? What greater witness can you have than from God? (D&C 6:22–23).
Notice the information is spoken to the “mind,” and the feeling of peace accompanies the intellectual gift. Further, the solution for later doubts or concerns is not reliance on “a feeling” alone but an admonition to recall specific information communicated earlier.
This matches the revelatory pattern later explained to Oliver Cowdery when he attempted to participate in the translation process of the Book of Mormon:
Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong… (D&C 9:7–9).
Again, the united witness of intellect and heart are essential. If either does not agree, then revelation has not yet confirmed the matter under consideration. Anyone who relies exclusively on any one faculty – either feeling or reasoning or physical sensation – does not properly understand the LDS approach to spiritual witnesses.
Talk of “feelings” does not mean simply experiencing an “emotion”
To be sure, many Church members will talk about how they “felt” when they prayed or had other experiences with God. However, it is to fundamentally misunderstand these experiences to assume (as critics often do) that talk of “feeling” means simply—or only, or primarily— experiencing an “emotion.” What's lacking from these descriptions is vocabulary. The problem with them is more semantic than it is substantial. The LDS member is stymied, in a sense, because there is no good, available word for what happens during a spiritual experience. These experiences are ineffable. By definition, they defy description. Since few of us have the poetic and metaphorical powers of prophets like Isaiah and John, we are left to try our best to convey what we've experienced in words laden with secular connotations which critics can misinterpret if they so choose.
LDS scholar,Hugh Nibley, hazarded a guess at what this process of willful misinterpretation might look like:
He cannot conceive how anyone could possibly acquire knowledge by any method other than his. He cannot believe that any man has experienced anything which he has not experienced. . . . ‘I have never seen a vision,' says the [skeptic], ‘therefore, Joseph Smith never had one. I have seen dreams [or had emotionally moving experiences], therefore, I will allow him that.'”
Early Christians experienced similar feelings to a "burning in the bosom"
Justin Martyr wrote in his book Dialogue with Trypho, of his conversion that he was a philosopher until he met an old man who introduced him to the Hebrew Prophets when “a flame enkindled his heart” and he found “this philosophy (Christianity) alone to be sure and profitable.” 
The Shepard of Hermas, which was once considered scripture, reads “There are two angels with a man-one of righteousness, and the other of iniquity...The angel of righteousness is gentle and modest, meek and peaceful. When he ascends into your heart, he speaks to you of righteousness, purity, chastity, contentment, and every other righteous deed and glorious virtue. When all of these things come into your heart, know that the angel of righteousness is with you” 
Dallin H. Oaks (1997): "Surely, the word “burning” in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works."
Dallin H. Oaks:
What does a “burning in the bosom” mean? Does it need to be a feeling of caloric heat, like the burning produced by combustion? If that is the meaning, I have never had a burning in the bosom. Surely, the word “burning” in this scripture signifies a feeling of comfort and serenity. That is the witness many receive. That is the way revelation works.
Question: Why do critics of Mormonism who belong to other religions discount spiritual experiences?
Sectarian Critics and the Biblical Roots of Burning Feelings
Sectarian critics also belittle appeals to spiritual experiences, comparing them to "warm fuzzies," or merely something "felt by simply watching a Hollywood movie." However, it is strange that sectarian critics fault appeals to a "burning in the bosom" within the LDS community when the roots of the idiom are found in the Bible itself.
Following Jesus' resurrection, He walked with two disciples on the road to Emmaus. They did not recognize Jesus, but listened to Him as "he expounded unto them in all the scriptures the things concerning himself" (Luke 24:27).
After breaking bread with them, Jesus was revealed to the disciples, and vanished from their sight.
Interestingly, they did not say to each other, "We should have known it was Jesus because of his scriptural teaching." Rather, their explanations went beyond their intellectual faculties. They said:
Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?(Luke 24:32)
Likewise, a reference to a "burning" in the heart can be found in Psalms 39:3:
My heart was hot within me, while I was musing the fire burned: then spake I with my tongue. Psalms 39:3
The Lord's counsel to Oliver Cowdery makes perfect sense in this context:
But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. D&C 9:8
It seems unlikely that sectarian critics who generally work to uphold the Bible to the best of their understandings would dismiss Jesus' disciples' witness because it was described in words with an LDS ring to them such as “burn” and “heart.” Surely sectarians wouldn’t argue the disciples in Luke 24 must have been emotionally manipulated or that they were experiencing some kind of social effervescence simply because they referred to their feelings when speaking to each other about being in the presence of a holy being. The disciples in Luke 24 were not new to the gospel. They knew what it felt like to experience Christ and they recognized the feeling even when they weren’t expecting it. Human nature remains the same in contemporary times and it stands to reason that even now people experienced in spiritual witnesses can know the difference between spiritual sensations and the emotional rush of a Hollywood film.
Ultimately, as the Bible instructs us, we trust in the Lord to reveal the truth:
Trust in the Lord with all thine heart; and lean not unto thine own understanding.
In all thy ways acknowledge him, and he shall direct thy paths. (Proverbs 3:5-6)
Question: Can a person "feel the spirit" while watching movies?
The Spirit testifies of all true principles, regardless of the source
Why would I "feel the spirit" when watching fictional movies? Some of these movies are even violent and R-rated, such as Saving Private Ryan and Schindler's List.
The Spirit testifies of all truth. The Spirit can testify of true principles taught or portrayed in fiction as well as in real life. For example, why would one feel so compelled by the story of Les Miserables? After all, the movie portrays prostitutes, thieves, and blasphemers. However, the message is of the importance of mercy over justice, of self-sacrifice, and of forgiveness. Why wouldn't the Holy Ghost tell us these are true principles? The same can be said of many movies, including animated films such as The Lion King.
Also, one should not equate the witness of the spirit with emotion. Just because an experience generates a pleasant emotional response does not mean that you are "feeling the spirit." Just because one can "feel the spirit" regarding religious matters does not mean that one is unable to feel good or inspired about anything else.
The movies Saving Private Ryan and Schindler's List are very accurate and profound dramas that depict certain important historical events: In this case, the D-day invasion and the Holocaust. Yes, they are, out of necessity, R-rated and violent movies, nevertheless they are still deeply moving. We are moved by these portrayals because we empathize with the sacrifice and suffering of those depicted. Just because we seek "confirmation of the spirit" in religious matters in order to receive confirmation of their truthfulness does not require us to be "dead in feeling" to the rest of life.
Dr. Wendy Ulrich (2005): "How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland?"
Dr. Wendy Ulrich (a licensed psychologist with over 25 years of experience):
People from many religious traditions have “spiritual” experiences–feelings, insights, premonitions, and encounters which they are left to their own conclusions to decipher. It is not unusual for people to conclude from such experiences that God is their God, that He is nearby, or that something associated with that experience is God’s will. Often in the Church we encourage people to look for such feelings and experiences as evidence of God’s hand, or of the truthfulness of the Church’s message. Yet people from many religious backgrounds can have such experiences. How do the goosebumps and tearfulness I experience when someone speaks in a testimony meeting differ from the goosebumps and tearfulness I experience when the 4:00 parade begins at Disneyland? Critics may conclude that there is no real difference, that feelings are not trustworthy or related to the spirit, and that Church members are being misled by missionaries who teach them that such experiences are the Holy Ghost testifying to them of truth. I have seen this argument used to discredit “spiritual” experiences as nothing more than subjectively produced emotions with no supernatural significance. In many cases I might agree. Because I feel certain emotions in response to a film–even a Church film–may say more about the credibility of the actors’ performance or the director’s talent than the presence of God or the historical accuracy of the message, for example. —(Click here to continue)
Question: Can someone feel the spirit when listening to stories of apostasy?
The Spirit only testifies of things that come from God, and should not be confused with emotion
One critic of the Church, who believes that the "spirit" is simply an emotional manifestation, poses the question: "Why did I feel the Spirit as I listened to the stories of apostates sharing how they discovered for themselves that Mormonism is not true?" 
The Spirit does not confirm apostasy. This is simply an attempt to diminish the experience of those who have truly had the Spirit testify of Christ.
A more accurate way to phrase this would be: "Why did I feel good as I listened to the stories of apostates sharing how they discovered for themselves that Mormonism is not true?" After all, ex-Mormons have already concluded that the "Spirit" is unreliable and inconsistent. The answer, of course, is that the stories that the ex-Mormon is hearing support the conclusion that they have already formed.
This is simply an attempt to demonstrate that the feelings of the "spirit" are meaningless
Ex-Mormons sometimes attempt to equate the experiences of believers who "feel the spirit" during testimony meeting with how they feel when hearing the stories of those who have left the Church, thereby proving that "feeling the spirit" is meaningless. However, while the spirit communicates with us through feelings, such as love, joy, or peace, (Gal. 5:22-23), the mere fact one experiences such feelings does not mean that person is "feeling the spirit." Correctly identifying when such feelings represent the presence of the Holy Ghost can take practice and depends upon study, prayer and experience.
"Recognizing the Voice of the Spirit" (Podcast): "How can I come to know that spiritual experience is not just a product of chemical processes in the brain?"
"FAIR Questions 2: Recognizing the Voice of the Spirit":
How do I find a way to not only discern the Spirit from emotion, but how can I become convinced that the Spirit is actually real? How can I come to know that spiritual experience is not just a product of chemical processes in the brain? I mean, I’ve prayed about the truth of the Book of Mormon and the gospel and I have gotten answers to my prayers, but how can I come to know whether or not this is from God, and not just either a part of my subconscious or a delusion. —(Click here to continue)
Question: Will our manifestation of truth from the Holy Ghost be a "spectacular" witness?
Why should members expect to receive a spectacular revelation? Even if one saw an angel, one would be susceptible to later concluding that it was an illusion or mistake
Once critical website claims: " Sounds like if you don't get any real answer from the Holy Ghost that you should just keep on following the church and do everything you're suppose to do such as paying 10% of all your income to an organization that you do not know is true or not, and maybe you will slowly gain one and that may take many years or even a lifetime. It is suspicious when the leaders tell their members that the way to gain a testimony is to follow the leaders and some time in the future you may get a testimony but don't expect anything spectacular." 
As 1 Kings 19:11-12 says:
"And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice"
Preach My Gospel: How Do I Recognize and Understand the Spirit?
Why should members expect to receive a spectacular revelation? Even if one saw an angel, one would be susceptible to later concluding that it was an illusion or mistake.
True spiritual conversion is a process
However, true spiritual conversion is a process, Alma 32:33 states:
"And now, behold, because ye have tried the experiment, and planted the seed, and it swelleth and sprouteth, and beginneth to grow, ye must needs know that the seed is good"
Critics ignore that if members experience something really spectacular, then faith wouldn't be necessary, just like the brother of Jared didn't have faith following his miraculous visionary experiences described in Ether 3:19-20:
"And because of the knowledge of this man he could not be kept from beholding within the veil; and he saw the finger of Jesus, which, when he saw, he fell with fear; for he knew that it was the finger of the Lord; and he had faith no longer, for he knew, nothing doubting. Wherefore, having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus; and he did minister unto him"
The gospel is intended to promote faith and personal growth--receiving really spectacular experiences is like skipping steps.
"And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith." (Ether 12:6)
Having a impressive experience is something unusual and special, and should not be shared frequently, unless the Spirit dictates.
Preach My Gospel states:
"Revelation and spiritual experiences are sacred. They should be kept private and discussed only inappropriate situations." :99
President Boyd K. Packer said:
“I have learned that strong, impressive spiritual experiences do not come to us very frequently. And when they do, they are generally for our own edification, instruction, or correction. Unless we are called by proper authority to do so, they do not position us to counsel or to correct others.
“I have come to believe also that it is not wise to continually talk of unusual spiritual experiences. They are to be guarded with care and shared only when the Spirit itself prompts you to use them to the blessing of others."
Foundation of testimony
President Ezra Taft Benson observed:
“Just as the arch crumbles if the keystone is removed, so does all the Church stand or fall with the truthfulness of the Book of Mormon. The enemies of the Church understand this clearly. This is why they go to such great lengths to try to disprove the Book of Mormon, for if it can be discredited, the Prophet Joseph Smith goes with it. So does our claim to priesthood keys, and revelation, and the restored Church. But in like manner, if the Book of Mormon be true—and millions have now testified that they have the witness of the Spirit that it is indeed true—then one must accept the claims of the Restoration and all that accompanies it.”
Preach My Gospel continues:
For a detailed response, see: Moroni's promise in the Book of Mormon
To see citations to the critical sources for these claims, click here
- Hugh W. Nibley, The World and the Prophets, 3rd edition, (Vol. 3 of Collected Works of Hugh Nibley), edited by John W. Welch, Gary P. Gillum, and Don E. Norton (Salt Lake City, Utah: Deseret Book Company; Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1987), 31.
- Dialogue with Trypho 8, Ante-Nicene Fathers 1:198
- Shepard of Hermas, Ante-Nicene Fathers 2:24
- "Teaching and Learning by the Spirit," Ensign (March 1997) 14.
- Dr. Wendy Ulrich, "'Believest thou…?': Faith, Cognitive Dissonance, and the Psychology of Religious Experience," Proceedings of the 2005 FAIR Conference (2005).
- Jeremy Runnells, Letter to a CES Director (2013)
- "FAIR Questions 2: Recognizing the Voice of the Spirit," FairMormon Blog (28 August 2011).
- Website: MormonThink, Article: "Testimony & Spiritual Witnesses," URL: mormonthink.com (Last accessed: 4 Jun. 2011) FAIR review
- Church of Jesus Christ of Latter-day Saints, Preach My Gospel: A Guide to Missionary Service (Salt Lake City, UT: Intellectual Reserve, Inc., 2004).
- Boyd K. Packer, "[https://www.lds.org/ensign/1983/01/the-candle-of-the-lord?lang=eng The Candle of the Lord," Ensign (January 1983), 53.
- Ezra Taft Benson, A Witness and a Warning: A Modern-Day Prophet Testifies of the Book of Mormon (Salt Lake City, UT: Deseret Book Co., 1988), 15-16.
- Preach My Gospel.