Notes

1. ↑ Criticisms regarding assumptions of prophetic infallibility are raised in the following publications: John Dehlin, "Why People Leave the LDS Church," (2008).; Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 18. ( Index of claims ); Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 437.( Index of claims ); Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers; Watchman Fellowship, The Watchman Expositor (Page 1)
2. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 5:265. Volume 5 link; See also Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 278. off-site
3. ↑ James R. Clark, quoting B. H. Roberts, Messages of the First Presidency, edited by James R. Clark, Vol. 4, (Salt Lake City: Bookcraft, 1970), p. xiv–xv.
4. ↑ Lu Dalton, Woman's Exponent (Salt Lake City: 15 July 1882), p. 31.
5. ↑ Brigham H. Roberts, “Answer Given to ‘Ten Reasons Why “Christians” Can Not Fellowship with Latter-Day Saints,’” discourse delivered in the Salt Lake Tabernacle, 10 July 1921. Deseret News, 23 July 1921, 4:7. Roberts' previous reply to the same pamphlet also appeared in His earlier response can be found in Brian H. Stuy (editor), Collected Discourses: Delivered by Wilford Woodruff, his two counselors, the twelve apostles, and others, 1868–1898, 5 vols., (Woodland Hills, Utah: B.H.S. Publishing, 1987–1989), 5:134-141. ; it was first published in Millennial Star 58 (July 22, 1896): 417-20; 433-9.
6. ↑ “A Series of Instructions and Remarks by President Brigham Young at a Special Council, Tabernacle, March 21, 1858, Church Historical Department, in Richard S. Van Wagoner, ed., The Complete Discourses of Brigham Young (Salt Lake City: Smith-Pettit Foundation, 2009), 3:1418.
7. ↑ Gordon B. Hinckley, "The Need for Greater Kindness," Ensign (May 2006)
8. ↑ Bruce R. McConkie, "All Are Alike unto God," an address to a Book of Mormon Symposium for Seminary and Institute teachers, Brigham Young University, 18 August 1978.
9. ↑ Dallin H. Oaks cited in "Apostles Talk about Reasons for Lifting Ban," Daily Herald, Provo, Utah (5 June 1988): 21 (Associated Press); reproduced with commentary in Dallin H. Oaks, Life's Lessons Learned: Personal Reflections (Salt Lake City, Utah: Deseret Book Co., 2011), 68-69.
10. ↑ Jeffrey R. Holland, Interview, 4 March 2006.
11. ↑ Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 384.
12. ↑ Spencer W. Kimball, "Remember the Mission of the Church" (April 1982)
13. ↑ Joseph Fielding Smith, Answers to Gospel Questions
14. ↑ Boyd K. Packer, "It Is the Position That Counts" (June 1977)
15. ↑ Bruce R. McConkie, "All Are Alike Unto God". (18 Aug 1978)
16. ↑ W. Paul Reeve, "Race, the Priesthood, and Temples," in Raising the Standard of Truth: Exploring the History and Teachings of the Early Restoration, ed. Scott C. Esplin (Provo, UT: BYU Religious Studies Center; Salt Lake City: Deseret Book, 2020), 429–33.
17. ↑ Neither White nor Black, 77–78.
18. ↑ Neither White nor Black, 60–61, 77–78.
19. ↑ Neither White nor Black, 79–81.
20. ↑ B.H. Roberts, "To the Youth of Israel," The Contributor 6 (May 1885): 296–97.
21. ↑ Stevenson, "For the Cause of Righteousness", 308-9;Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 65.
22. ↑ Russell W. Stevenson, For the Cause of Righteousness: A Global History of Blacks and Mormonism, 1830-2013 (Salt Lake City: Greg Kofford Books, 2013), 310.
23. ↑ The period of Latter-day Saint history in which this statement was penned reflected the time in which the racial theories had become most crystallized in Latter-day Saint consciousness. Two previous official communications to Dr. Lowry Nelson (in which it was stated that "From the days of the Prophet Joseph even until now, it has been the doctrine of the Church...that the Negros are not entitled to the full blessings of the Gospel." and that interracial marriage was "most repugnant to most normal-minded people from the ancient patriarchs till now." and that it was "contrary to Church doctrine") demonstrate this. See Stevenson, For the Cause of Righteousness, 302–12 for an excellent commentary on the major documents of this period including the Lowry Nelson Letters, this 1949 First Presidency draft, and the evolution of Mormon thought from the turn of the 20th century to the 1950s that shaped attitudes surrounding the priesthood and temple restrictions.
24. ↑ Sterling M. McMurrin and and L. Jackson Newell, Matters of Conscience: Conversations with Sterling M. McMurrin On Philosophy, Education, and Religion (Salt Lake City, UT: Signature Books, 1996), 199–201; cited in Edward L. Kimball, Lengthen Your Stride: The Presidency of Spencer W. Kimball (Salt Lake City: Deseret Book, 2005), chapter 20, page 5, footnote 17. ISBN 1590384571 (CD version)
25. ↑ Kimball, Lengthen Your Stride, chapter 20, page 5, footnote 17.
26. ↑ Kimball, Lengthen Your Stride, chapter 20, page 5–, footnote 17.
27. ↑ Kimball, Lengthen Your Stride, chapter 20 working draft, 13.
28. ↑ Edward L. Kimball, "Spencer W. Kimball and the Revelation on Priesthood," BYU Studies 47, no. 2 (Spring 2008): 21-22; Gregory A. Prince and Wm. Robert Wright, David O. McKay and the Rise of Modern Mormonism (Salt Lake City: University of Utah Press, 2005), 104; Russell W. Stevenson, For the Cause of Righteousness: A Global History of Blacks and Mormonism 1830-2013 (Salt Lake City: Greg Kofford Books, 2014), 120; W. Paul Reeve, Religion of a Different Color: Race and the Mormon Struggle for Whiteness (New York: Oxford University Press, 2015), 259: "In contrast, McKay, as president, believed divine intervention necessary regardless of the restriction's origins, something he reportedly sought but did not receive."
29. ↑ Steven Taggert, Mormonism's Negro Policy: Social and Historical Origins (Salt Lake City, Utah: University of Utah Press, 1970).
30. ↑ Edwin B. Firmage, "Hugh B. Brown in His Final Years," Sunstone 11:6 no. (Issue #67) (November 1987), 7–8. off-site
31. ↑ Newell G. Bringhurst, "The 'Missouri Thesis' Revisited: Early Mormonism, Slavery, and the Status of Black People," in Newel K. Bringhurst and Darron T. Smith, eds., Black and Mormon (Urbana: University of Illinois Press, 2004), 13. ISBN 978-0252073564. ISBN 0252073568.
32. ↑ Kimball, Lengthen Your Stride, 204–205.
33. ↑ Lengthen Your Stride, working draft chapter 20, page 22, footnote 105; citing for the affirmative Arrington, Adventures of a Church Historian and Arrington to author, February 10 and June 15, 1998; for the negative, L. Brent Goates, interview by author, February 9, 1998.
34. ↑ Kimball, Lengthen Your Stride, working draft chapter 20, page 22; citing Goates, Harold B. Lee, 506, quoting UPI interview published November 16, 1972.
35. ↑ Kimball, Lengthen Your Stride, working draft chapter 21, page 1; citing Charles J. Seldin, "Priesthood of LDS Opened to Blacks," Salt Lake City Tribune (10 June 1978), 1A.
36. ↑ Kimball, Lengthen Your Stride, working draft chapter 21, page 4; citing letter of 15 June 1963 to Edward Kimball.
37. ↑ Kimball, Lengthen Your Stride, working draft chapter 21, page 7; citing F. Burton Howard to author, June 15, 1995; F. Burton Howard, interview by author, July 30, 2002.

Neil L. Andersen (2012): "A few question their faith when they find a statement made by a Church leader decades ago that seems incongruent with our doctrine"

Neil L. Andersen:

A few question their faith when they find a statement made by a Church leader decades ago that seems incongruent with our doctrine. There is an important principle that governs the doctrine of the Church. The doctrine is taught by all 15 members of the First Presidency and Quorum of the Twelve. It is not hidden in an obscure paragraph of one talk. True principles are taught frequently and by many. Our doctrine is not difficult to find.

The leaders of the Church are honest but imperfect men. Remember the words of Moroni: “Condemn me not because of mine imperfection, neither my father … ; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been” (Ether 12꞉6)^[1]—(Click here to continue)

1. REDIRECTOfficial doctrine in the Church#"Approaching Mormon Doctrine," ''LDS Newsroom'' (May 2007): "Not every statement made by a Church leader, past or present, necessarily constitutes doctrine"

Charles W. Penrose (1912): "Do you believe that the President of the Church, when speaking to the Church in his official capacity is infallible?"

Charles W. Penrose:

Question 14: Do you believe that the President of the Church, when speaking to the Church in his official capacity is infallible?
Answer: We do not believe in the infallibility of man. When God reveals anything it is truth, and truth is infallible. No President of the Church has claimed infallibility.^[2]

Question: How are Church members protected against error by leaders?

The Church's system of councils provides protection against the fallibility of a single man or leader

President Joseph Fielding Smith explained:

An individual may fall by the wayside, or have views, or give counsel which falls short of what the Lord intends. But the voice of the First Presidency and the united voice of those others who hold with them the keys of the kingdom shall always guide the Saints and the world in those paths where the Lord wants them to be.^[3]

Dallin H. Oaks explained how the Lord allows all His children to grow through struggling with problems:

Revelations from God . . . are not constant. We believe in continuing revelation, not continuous revelation. We are often left to work out problems without the dictation or specific direction of the Spirit. That is part of the experience we must have in mortality. Fortunately, we are never out of our Savior's sight, and if our judgment leads us to actions beyond the limits of what is permissible and if we are listening, . . . the Lord will restrain us by the promptings of his Spirit.^[4]

The Lord will not help his children avoid all stumbling and error; He will protect them from permanent harm to His work, as Boyd K. Packer taught:

Even with the best of intentions, [Church government] does not always work the way it should. Human nature may express itself on occasion, but not to the permanent injury of the work.^[5]

Question: Should Church members simply have "blind trust" in their leaders?

Lorenzo Snow: "because each member of the Church has a right to have that measure of the Spirit of God that they can judge as to those who are acting in their interests or otherwise"

Hardly, says President Lorenzo Snow:

There may be some things that the First Presidency do; that the Apostles do, that cannot for the moment be explained; yet the spirit, the motives that inspire the action can be understood, because each member of the Church has a right to have that measure of the Spirit of God that they can judge as to those who are acting in their interests or otherwise.^[6]

Question: Were Biblical prophets infallible?

The Bible itself does not support this claim

Some critics will protest that this standard is not applied to Biblical prophets, yet the Bible itself does not support this claim. One Bible commentator noted that the Biblical authors were not perfect, and that they made errors of expression even in the Biblical record:

Though purified and ennobled by the influence of His Holy Spirit; men each with his own peculiarities of manner and disposition—each with his own education or want of education—each with his own way of looking at things—each influenced differently from another by the different experiences and disciplines of his life. Their inspiration did not involve a suspension of their natural faculties; it did not even make them free from earthly passion; it did not make them into machines—it left them men. Therefore we find their knowledge sometimes no higher than that of their contemporaries.^[7]

Paul’s accounts even contain a contradictory account of his vision

Paul’s accounts even contain a contradictory account of his vision (Compare Acts 9:7 & Acts 22:9). Paul and Barnabas disagreed severely enough for it to disrupt their missions Acts 15:36–39. Peter and Paul also criticized the other’s writing 2 Peter 3:16 and behavior regarding the Church Galatians 2:11–16.

Question: How do Biblical prophets compare to modern prophets?

Biblical prophets and modern prophets are divinely called, but clearly are not perfect

To get a better idea of how prophets are limited yet still divinely called, it can be helpful to look at some examples of Bible prophets and compare them with modern prophets.

A person could spend all day looking for examples of the Lord's chosen servants making mistakes, but such an activity does nothing to edify or strengthen people. In all of these situations, a prophet's weakness or mistakes do not make him any less a prophet, called of God to do His work.

Question: When, if ever, is it okay to disagree with Church leaders?

Introduction to Question

The current First Presidency of The Church of Jesus Christ of Latter-day Saints: Russell M. Nelson as President (center), Dallin H. Oaks as First Counselor (left), and Henry B. Eyring as Second Counselor (right).

The Church of Jesus Christ of Latter-day Saints has a large and well-established organization of leadership. This video outlines that leadership in detail:

The President of the Church, considered to be a prophet of God, receives revelation on behalf of the entire Church. Each person receives revelation for his or her own position and correlative sphere of influence in the Church. The more general the leader, the more general their stewardship. An Elder’s Quorum President can receive revelation to direct the Elder’s Quorum, a Bishop might be able to receive revelation to direct the Elder’s Quorum, but the Elder’s Quorum President cannot receive revelation on behalf of the whole ward like the Bishop can.

Occasionally in the Church, it is asked when, if ever, it is okay to disagree with the decisions, teachings, and/or actions of local and/or general Church leaders.

This article will outline those occasions when it may be okay to disagree with leaders of the Church.

Four Important Initial Considerations

Before we get into the occasions when it may be okay to disagree with Church leaders, it is important to keep four things in mind.

The Ideal: Agreeing With, Defending, and Living Out as Much of Leaders’ Words and Actions as Humanly Possible

First, we should lay out what the ideal is for every Latter-day Saint in relation to all leaders (both general and local) of the Church. That is:

We should try and agree with, defend, and live out the words and actions of all leaders of the Church (past and present, ancient and modern, recorded in scripture and not, general and local) as much as humanly possible. We should defend their words as true (that is, corresponding to reality),^[9] logically consistent, and morally good.

This is what it means to sustain a leader: to uphold their influence in human hearts as much as possible. When we disagree with them or criticize them, they can start to lose their influence either in our own hearts, the hearts of other people that hear our criticism, or both.

Particularly in regards to the First Presidency and Quorum of the Twelve, we are told over and over again in the scriptures that they are holy.^[10] We should try and treat them and their words as such.

We are also told in scripture to receive all the prophet's words as if from the mouth of God in all patience and faith.^[11] Additionally, we are told that if we do lift our heels against them and say they have sinned when they haven't, that we will be cursed.^[12] Latter-day Saints who have gone through temples to receive their endowment have covenanted to not speak evil of the Lord's anointed.

This is absolutely not to say that we make an assumption that the leaders of the Church (both general and local) are incapable of error. The scriptures expressly declare that the prophets are capable of error. The first section of the Doctrine and Covenants declares that when leaders make errors, it shall be made known.^[13] It also declares that when they sin, they will be chastened so that they will repent.^[14] All this means, again, is that we agree with, defend, and live out as much of their words and actions as humanly possible so as to uphold their influence on human hearts and minds. How much it will be humanly possible to defend them will be defined naturally by logical limits of reason and morality.

When they do make mistakes, and when they’ve made the steps necessary to correct it, we shouldn’t hold those mistakes in our hearts and minds like a grudge that we can hold over their heads. We should forgive, forget, and trust that they won’t make the same mistake in the future.

We're trying to get the whole human family into a relationship of one heart, one mind, with no poor among us, and everyone dwelling in righteousness by living the Savior's law of love.^[15] We can't accomplish that task unless the human family trusts God's appointed spokesmen to accurately relay how we can all achieve that type of relationship with one another given the world's circumstances. We are, as the author of Ephesians tells us, “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone…That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive”.^[16] They logically can’t perform that task if every word that they utter is subject to our “personal interpretation” of it.

If we don't assume a priori that we should agree with, live out, and defend the words and actions of our leaders, it's guaranteed that we we'll flounder in a kind of epistemic nihilism. Think about it, we live outside of the presence of God. There is no way that we can know for certain that any of the revelations recorded in the scriptures actually came from him. We have the Spirit, but anyone can recognize that our spiritual experiences offer us a different kind of knowing than having God right in front of us declaring that what a prophet says is true. We should assume that all of their words and actions are true and good until proven otherwise. Additionally, the scriptures teach us that our spiritual experiences should confirm what is taught in the scriptures. Joseph Smith left clear revelation that the canonized scriptures should govern the Church (Doctrine & Covenants 42:12–13, 56–60; 105:58–59). This since they have been revealed by the Lord's duly appointed prophet: the only person authorized to receive revelation on behalf of the entire Church (Doctrine & Covenants 21:4–5; 28:2; 43:2–7), submitted to and approved by all members of the First Presidency and Quorum of the Twelve (Doctrine & Covenants 107:27), and submitted to the general body of the Church for ratification (Doctrine & Covenants 26:2; 28:13). The best that we can do is assume that they're right and do everything we can to agree with and defend them and wait to have that position proven wrong somehow whether it be by logic or further revelation from the prophets.

Many of the Church, with all good intention, want for the Church to “hold space” for those that disagree with the top leaders of the Church on even foundational issues and doctrines. These members forget the words of Jesus himself who said that “[e]very ​​​kingdom​ divided against itself is brought to desolation; and every city or house divided against itself shall not stand”.^[17] We should be trying to create unity in God’s Kingdom. Intellectual diversity isn’t good in and of itself. It’s only good as a means to the end of building common understanding and agreeing one with another.

In another article on our website we’ve talked about how one can view contradictions in scripture in a faithful way. We believe those same principles can apply to perceived contradictions in the teachings of the top leadership of the Church and, for those that may want to know how to defend them, we encourage those people to see that article.

Numerous other reasons to hold to this injunction will become apparent as one continues to study the history and teachings of the scriptures and leaders of The Church of Jesus Christ of Latter-day Saints.

Recognizing a Fault or Mistake vs. Criticizing and Backbiting

Prophets and apostles have consistently taught that there is a difference between the type of differences of view that members can have with Church leaders and criticism or backbiting. Elder Dallin H. Oaks noted that there is a difference between the type of criticism that is "the act of passing judgement as to the merits of anything" and "the act of passing severe judgement; censure; faultfinding" which Church members are to refrain from in relation to Church leaders. Elder Oaks notes that the latter is condemned repeatedly in scripture.^[18] There is a large difference between recognizing that what some Church leader said is mistaken or wrong and openly criticizing them and faultfinding. When we have disagreements, we can do the former and not the latter.

The strongest word that the scriptures use in relation to addressing the faults of top leaders is admonish which means "[t]o warn or notify of a fault; to reprove with mildness."^[19] That word is used twice in scripture in relation to leaders of the Church and only directed to people that have close relationships with the prophet. In the first instance it is with Oliver Cowdery in 1829 before the organization of the Church:

19 Admonish him in his faults, and also receive admonition of him. Be patient; be sober; be temperate; have patience, faith, hope and charity.^[20]

In the second instance it is given to Thomas B. Marsh who was the President of the Quorum of the Twelve Apostles:

12 And pray for thy brethren of the Twelve. Admonish them sharply for my name’s sake, and let them be admonished for all their sins, and be ye faithful before me unto my name.^[21]

In this latter scripture, it does say to admonish "sharply." But, again, it's used in relation to someone who is already in high positions in the Church. Also, "sharply," in this context, more than likely means "with plainness, truth, and clarity" rather than "with harsh censure." Such has been argued persuasively by Kent P. Jackson and Robert D. Hunt.^[22]

Five procedures to follow if you have differences with Church leadership

Elder Oaks gave five things that members can do when they have differences with Church leadership.

1. Overlook the difference
2. Reserve judgment and postpone any action on the difference
3. Take up our differences privately with the leader involved.
4. Communicate with the Church officer who has the power to correct or release the person thought to be in error or transgression.
5. Pray for the resolution of the problem.^[23]

These procedures, as Oaks astutely observes, help one to address the point of pain while also keeping in accordance with the principles of moral truth outlined in scripture—thus allowing an individual to keep the Spirit of the Lord with them.

There may be times where we believe that personal revelation has told us something that contradicts the prophet’s revelation. In these cases, review the principles and procedures outlined in this article.

You Need a Good Way to Read Scripture in Order to Disagree with Church Leaders

Many of the occasions we have outlined below in which it may be okay to disagree with Church leaders involve being a good student of scripture and having a way to read them accurately and intelligently. In another article on the FAIR Wiki, we have outlined important principles for reading scripture. We strongly recommend that all readers get familiar with it if they haven’t done so already.

Main article: Question: How can one best read and understand the scriptures?

Occasions When One May Disagree With Church Leaders

Now we list the occasions in which one may disagree with Church leaders. These are not automatic exceptions. Disagreement should be handled in a spirit of charity, prayer, and seeking the good of the Kingdom of God.

1. It may be okay to disagree with Church leadership when what they teach is out of harmony with the Standard Works

The first place where it would be okay to disagree with any Church leadership is when they say something that is out of line with the standard works. Joseph Smith left clear revelation that the canonized scriptures should govern the Church.^[24] This since they have been revealed by the Lord's duly appointed prophet (the only one authorized to receive revelation on behalf of the entire Church),^[25] submitted to and approved by all members of the First Presidency and Quorum of the Twelve,^[26] and submitted to the general body of the Church for ratification.^[27] Scripture should be read contextually (that is, in the historical context of the people who would have first heard the revelation) and holistically (seeing everything scripture has to say on the topic at hand) to acquire accurate theological conceptions that members judge every person's doctrine against. This article explains in more detail how to read the scriptures.

Joseph Fielding Smith wrote:

It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine. You cannot accept the books written by the authorities of the Church as standards of doctrine, only in so far as they accord with the revealed word in the standard works. Every man who writes is responsible, not the Church, for what he writes. If Joseph Fielding Smith writes something which is out of harmony with the revelations, then every member of the Church is duty bound to reject it. If he writes that which is in perfect harmony with the revealed word of the Lord, then it should be accepted.^[28]

It's important to remember that just because a doctrine doesn't immediately and explicitly pop up in scripture, doesn't mean that that teaching isn't inspired. For instance, President Russell M. Nelson taught the following at the October 2017 General Conference of the Church:

My dear brothers and sisters, I promise that as you prayerfully study the Book of Mormon every day, you will make better decisions—every day. I promise that as you ponder what you study, the windows of heaven will open, and you will receive answers to your own questions and direction for your own life. I promise that as you daily immerse yourself in the Book of Mormon, you can be immunized against the evils of the day, even the gripping plague of pornography and other mind-numbing addictions.^[29]

This is a promise connected to a specific action. This promise and action are never explicitly laid out in scripture, but the Lord does bless us as we treat the prophets as holy, are anxiously engaged in a good cause of our own free will without God's revelation (like sustaining the prophet by lovingly accepting his challenges),^[30] and receive the words of the prophet as if from the mouth of God in all patience and faith as we are bound to do by the Doctrine and Covenants.^[31]

2. It may be okay to disagree with Church leadership when they try and claim revelation for something that is outside the bounds of their stewardship

As mentioned before, Church leaders have a specific sphere of influence that they are given with their calling and they are only allowed to receive revelation for that calling.

Elder Oaks taught the following. His words are supported by scripture (cited in the footnotes):

First, we should understand what can be called the principle of “responsibility in revelation.” Our Heavenly Father’s house is a house of order, where his servants are commanded to “act in the office in which [they are] appointed."^[32] This principle applies to revelation. Only the President of the Church receives revelation to guide the entire Church. Only the stake president receives revelation for the special guidance of the stake. The person who receives revelation for the ward is the bishop. For a family, it is the priesthood leadership of the family. Leaders receive revelation for their own areas of responsibility. Individuals can receive revelation to guide their own lives. But when one person purports to receive revelation for another person outside his or her own area of responsibility—such as a Church member who claims to have revelation to guide the entire Church or a person who claims to have a revelation to guide another person over whom he or she has no presiding authority according to the order of the Church—you can be sure that such revelations are not from the Lord. “There are counterfeit signals.”^[33] Satan is a great deceiver, and he is the source of some of these spurious revelations. Others are imagined. If a revelation is outside the limits of your specific responsibility, you know it is not from the Lord and you are not bound by it.^[34]

3. It may be okay to disagree with Church leadership when their decisions don’t come from revelation

Members may disagree with Church leaders' decisions when those decisions do not come from revelation. When a decision, new doctrine, new policy, etc. is claimed to come by revelation, this adds a confirming, divine witness on that action and disagreement with that decision may very likely be disagreement with God. Since revelation almost always comes from God through the Holy Spirit, it follows that when the Holy Spirit does not touch us, that we are usually not receiving revelation.

As the Lord told all prospective missionaries in 1831, we are inspired when the Holy Ghost touches us:

3 And this is the ensample unto them, that they shall speak as they are moved upon by the Holy Ghost.

4 And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation.

5 Behold, this is the promise of the Lord unto you, O ye my servants.^[35]

Here we echo the above caveat to not immediately reject a teaching, policy, promise, and/or other action that is not explicitly laid out in scripture/not explicitly said to have come by revelation. Just because a certain utterance from someone is not couched with words explicitly stating that that message came from revelation, that that does not mean that the message didn’t come by revelation. Thus we need to be methodical about how we’re deciding what to reject on that basis.

Plato and Aristotle in discussion, by Luca della Robbia (1437)

4. It may be okay to disagree with Church leadership when their conduct clearly does not fall in line with the moral standards and other statutes laid out in scripture

Another area in which members can disagree with Church leadership is when their conduct clearly does not fall in line with the moral standards and other statutes laid out in scripture. What are the moral standards laid out in scripture? See this article for an informative yet non-exhaustive summary.

As mentioned before, the Doctrine and Covenants expressly states that when Church leaders make errors it will be known. It also states that when they sin, they will be chastened so that they will repent. No one is exempt from the laws of the Church given through prophets by God via revelation. All must be held accountable before the appropriate authorities for their transgressions.^[36] The Doctrine and Covenants even provides a procedure for excommunicating the President of the Church.^[37]

5. It may be okay to disagree with Church leadership when their words do not accord with science

This last one is perhaps the most fraught with difficulty and complexity. We absolutely do not want to make science our idol. We do not want it to have higher authority than revelation or the prophets. We do not want to reject doctrines of the Church just because the current scientific community accepts something that might be at odds with Church doctrine and other moral standards placed upon us by the Church.

However, we also do not want to be hostile to science either. We want to have science inform our perspectives on things pertaining to the Gospel as much as possible. Take, for instance, the words of the revelation given to Joseph Smith when organizing the School of the Prophets:

77 And I give unto you a commandment that you shall teach one another the doctrine of the kingdom.

78 Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand;

79 Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms—

80 That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you.^[38]

It is clear from the revelation that our theology is expressly not hostile to science. We welcome it in order to be better instructed in things pertaining to the Kingdom of God. Thus, we will have to do a continuous dance with our scripture and the academy: seeing how revelation and science converge. For instance, we can see what miracles, characters, and other events in scripture that we must logically see as literal and historical and which we do not. We might be informed about other things about the nature of those miracles, characters, and other events.

As President Brigham Young taught:

“Mormonism,” so-called, embraces every principle pertaining to life and salvation, for time and eternity. No matter who has it. If the infidel has got truth it belongs to “Mormonism.” The truth and sound doctrine possessed by the sectarian world, and they have a great deal, all belong to this Church. As for their morality, many of them are, morally, just as good as we are. All that is good, lovely, and praiseworthy belongs to this Church and Kingdom. “Mormonism” includes all truth. There is no truth but what belongs to the Gospel. It is life, eternal life; it is bliss; it is the fulness of all things in the gods and in the eternities of the gods.^[39]

Should I "Vote With My Feet" When I Disagree With Something and Leave the Church?

Many today are concerned with how their participation in or affiliation with a certain organization reflects on them morally as a person. It's standard practice for us, when we disagree with an organization or political party or other group, to leave that group and find other groups to become a part of and support.

Many apply this question to the Church and ask if they should leave the Church when they disagree with something in the Church. Tragically, some feel that their values and the values of the Church have come into conflict and that they cannot, in good faith, remain a member of the Church. What should a person do in this kind of situation?

As we have talked about in this article, we should make every effort possible, mental and spiritual, to be in line with the Church in terms of moral values. Many people leave the Church too quickly and ignorantly. They refuse to see things from the Church's point of view or refuse to look deeper into what the Church teaches. That is yet another reason that we have stressed in this article to defend Church leaders' words and actions as much as humanly possible. Joseph Smith taught that "[i]f the Church knew all the commandments, one half they would condemn through prejudice and ignorance."^[40] Even if the Church supports something that you find reprehensible at first, continue to seek light and knowledge. It is in that wrestle that you are going to find the most powerful testimony of the Gospel you have had yet. The Lord will guide you and give you drops of light that will eventually lead you to resolution. As the Doctrine and Covenants declares that "[t]hat which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day."^[41] Nowhere are these principles more evident than with how many people struggle with issues of perceived sexism and the Church and how, with contemplation and with a different philosophical framing of sexism, virtually all of these individuals' issues regarding this would be eliminated.

Main article: Question: What is sexism?

The Lord does tell us that leaders can make errors. We've quoted the relevant scriptures from Doctrine & Covenants in this article. To quote them again, "And inasmuch as they erred it might be made known; And inasmuch as they sought wisdom they might be instructed; And inasmuch as they sinned they might be chastened, that they might repent".^[42] Perhaps the Lord will reveal errors and correct them as you claim to spot them. Perhaps the light will grow brighter and you'll see how the prophets were right and you were wrong. Either way, a person has every reason to stay until things are made right.

See also: Question: Do the scriptures promote racism?

Conclusion

It is the hope of the author that these principles and ideas will serve productively to show that there is room for disagreement in the Church without undermining the (very) essential governmental structure and holy authority of Church leaders.

Question: How does official teaching of The Church of Jesus Christ of Latter-day Saints view those that receive revelation that contradicts that of the Prophet?

Introduction to Question

Members of The Church of Jesus Christ of Latter-day Saints believe in living prophets—men who literally can speak for God in our day.^[43] They boldly and proudly proclaim that the heavens are open and that God speaks today on behalf of the entire human family through these prophets. Prophets speak for God by way of revelation. This revelation can sometimes constitute the Church's policy on something, a commandment given by God to the Church, and can sometimes indicate what Latter-day Saints believe to be eternal, unchanging truths.

See also: Question: What is official or core Mormon doctrine? and Question: How do Mormons understand prophetic revelation?

Members of the Church enjoy the opportunity to hear from the prophet. They are encouraged to seek revelation of their own to know if God calls prophets today and if the current president of the Church is God’s authorized prophet. They are also encouraged to seek revelation as to how to best apply the words of the prophets into their daily lives.

Within the Church there are occasionally claims by those who affirm to be members of the Church (and sometimes by those even outside of official Church membership) that they have received a revelation that contradicts revelation claimed by the prophet on behalf of the whole Church. These claims to revelation are spread publicly and often stir controversy among Latter-day Saints because of the opposition the person enacts against the Church's leadership.

These claims are all too familiar for mature Latter-day Saints. Such claims are heard frequently and to hear that revelation contradicts the prophet can cause some dissonance for those that are seeking to understand what Latter-day Saint doctrine can inform these epistemological discussions and provide answers to resolve these seemingly difficult problems.

This article will seek to identify principles and procedures that people can follow if they believe that they have received revelation that contradicts that of the President of the Church, the First Presidency, and/or the Quorum of the Twelve Apostles. These will be sought for from the official scriptures and teachings of the leaders of the Church.

Five Things to Do in Case of Belief of Contradictory Revelation

1. As a first step, members ought to consider whether they are mistaken or misled.

Many members of the Church who find themselves in this situation ought to consider if they are simply wrong. There are a few ways in which members might be wrong.

President Henry B. Eyring stated the following in the October 2021 General Conference of the Church:

It is hard to keep the Lord’s commandments without faith and trust in Him. As some lose their faith in the Savior, they may even attack His counsel, calling good evil and evil good.^[44] To avoid this tragic error, it is crucial that any personal revelation we receive be consonant with the teachings of the Lord and His prophets.^[45]

1. Can’t have Spirit if in transgression or if in rebellion of Church leaders. President Dallin H. Oaks taught:

We cannot have the companionship of the Holy Ghost—the medium of individual revelation—if we are in transgression or if we are angry or if we are in rebellion against God’s chosen authorities.^[46]

His words are supported by the official scriptures. According to them, the Spirit of God cannot abide in unclean hearts (hearts of people who have willfully sinned and/or rebelled against God) and to receive the First Presidency is to receive God.^[47] If Latter-day Saints are in purposeful rebellion towards the leaders of the Church, it is believed that they may be in great danger of being deceived by false Spirits.^[48] The scriptures teach clearly that hearkening unto the revelation received by prophets is how members will not be deceived in the last days before Christ's second coming and how they can become like God--thereby achieving salvation and exaltation.^[49] Several scriptures address how to discern the difference between true and false Spirits.^[50] This may seem surprising to modern Latter-day Saints that evil and/or unclean spirits might have influenced them to believe something false, but the Book of Mormon documents how this very thing happened among the Nephites.^[51]

Latter-day Saints would also know that there are people who may intentionally want to be led by false Spirits--people that will spiritual experiences to pass that convince them of their own prophethood, so to speak. There are also those that might claim to have had a spiritual experience telling them that the prophets are wrong (when they haven’t actually had any revelatory experience) simply for the purpose of stirring up contention, mocking the epistemology of the Saints, and/or to simply troll. These are those that might be said to “pervert the Gospel.”^[52]

2. Seeking revelation on everything can make us susceptible to self-deception or influence of false spirits. President Oaks had another thing to say on this regarding those that seek revelation on everything:

Closely related to this example is the person who has a strong desire to be led by the Spirit of the Lord but who unwisely extends that desire to the point of wanting to be led in all things. A desire to be led by the Lord is a strength, but it needs to be accompanied by an understanding that our Heavenly Father leaves many decisions for our personal choices. Personal decision making is one of the sources of the growth we are meant to experience in mortality. Persons who try to shift all decision making to the Lord and plead for revelation in every choice will soon find circumstances in which they pray for guidance and don’t receive it. For example, this is likely to occur in those numerous circumstances in which the choices are trivial or either choice is acceptable. We should study things out in our minds, using the reasoning powers our Creator has placed within us. Then we should pray for guidance and act upon it if we receive it. If we do not receive guidance, we should act upon our best judgment. Persons who persist in seeking revelatory guidance on subjects on which the Lord has not chosen to direct us may concoct an answer out of their own fantasy or bias, or they may even receive an answer through the medium of false revelation. Revelation from God is a sacred reality, but like other sacred things, it must be cherished and used properly so that a great strength does not become a disabling weakness.^[53]

The scriptures confirm his teaching. We are told in Doctrine & Covenants 58:26-28 to not be commanded in all things and bring about righteousness through our own agency.^[54]

3. Over-interpreting a heart flutter. It may be that an emotional reaction to something can be over-interpreted as a spiritual impression. Latter-day Saints should seek more dynamic confirmation if they are unsure they’ve felt the Spirit. Prophets have warned us about mistaking emotion for revelation. President Howard W. Hunter taught:

Let me offer a word of caution. . . . I think if we are not careful . . . , we may begin to try to counterfeit the true influence of the Spirit of the Lord by unworthy and manipulative means. I get concerned when it appears that strong emotion or free-flowing tears are equated with the presence of the Spirit. Certainly the Spirit of the Lord can bring strong emotional feelings, including tears, but that outward manifestation ought not to be confused with the presence of the Spirit itself.^[55]

4. Can’t receive revelation outside of stewardship. Lastly, members should remember the concept of stewardship. For example, only the President of the Church may receive revelations on behalf of the entire Church.^[56] Only those members of the Church that are appointed to a particular office may receive revelation for that office. Again from Elder Oaks:

First, we should understand what can be called the principle of “responsibility in revelation.” Our Heavenly Father’s house is a house of order, where his servants are commanded to “act in the office in which [they are] appointed."^[57] This principle applies to revelation. Only the President of the Church receives revelation to guide the entire Church. Only the stake president receives revelation for the special guidance of the stake. The person who receives revelation for the ward is the bishop. For a family, it is the priesthood leadership of the family. Leaders receive revelation for their own areas of responsibility. Individuals can receive revelation to guide their own lives. But when one person purports to receive revelation for another person outside his or her own area of responsibility—such as a Church member who claims to have revelation to guide the entire Church or a person who claims to have a revelation to guide another person over whom he or she has no presiding authority according to the order of the Church—you can be sure that such revelations are not from the Lord. “There are counterfeit signals.”^[58] Satan is a great deceiver, and he is the source of some of these spurious revelations. Others are imagined. If a revelation is outside the limits of your specific responsibility, you know it is not from the Lord and you are not bound by it.^[59]

The First Presidency wrote in 1917:

When visions, dreams, tongues, prophecy, impressions or any extraordinary gift or inspiration, convey something out of harmony with the accepted revelations of the Church or contrary to the decisions of its constituted authorities, Latter-day Saints may know that it is not of God, no matter how plausible it may appear. … In secular as well as spiritual affairs, Saints may receive Divine guidance and revelation affecting themselves, but this does not convey authority to direct others. … The history of the Church records many pretended revelations claimed by imposters or zealots who believed in the manifestations they sought to lead other persons to accept, and in every instance, disappointment, sorrow and disaster have resulted therefrom.^[60]

Members may feel some discouragement that it takes such effort to receive and recognize revelation; but this is, in a somewhat ironic way, strictly in line with the Lord's requirement for his people to be "tried in all things, that they may be prepared to receive the glory that [he has] for them, even the glory of Zion[.]"^[61] Learning to receive and recognize revelation would logically not be an exception to such a requirement.

In order to guard themselves against false revelation, members should seek to understand what is already laid out in the revelations contained in scripture. Joseph Smith left clear revelation that the canonized scriptures should govern the Church (Doctrine & Covenants 42:12–13, 56–60; 105:58–59). This since they have been revealed by the Lord's duly appointed prophet: the only person authorized to receive revelation on behalf of the entire Church (Doctrine & Covenants 21:4–5; 28:2; 43:2–7), submitted to and approved by all members of the First Presidency and Quorum of the Twelve (Doctrine & Covenants 107:27), and submitted to the general body of the Church for ratification (Doctrine & Covenants 26:2; 28:13). Scripture should be read contextually (that is, in the historical context of the people who would have first heard the revelation) and holistically (seeing everything scripture has to say on the topic at hand) to acquire accurate theological conceptions that they judge their spiritual impressions against. This article explains how to do this in more detail.

One may wonder how far we can take this principle of only receiving revelation within one’s stewardship when it’s a fact that we often pray to help others and can receive revelation on how to help them such a concerned friend prays for another. A good rule of thumb is that we can receive revelation that supplements someone else’s seeking. Our revelation can serve as suggestions for how someone will direct their life. If they receive revelation and inspiration that does not agree with our own, then we bow to their revelation.

2. Members should pray to have their heart changed if this is necessary.

In the Book of Mormon, Nephi didn’t understand the meaning of his father Lehi’s vision. He was given the opportunity to either reject his father’s words or accept them. As a result of the confusion Nephi felt, he prayed to God to have his heart softened if necessary. All Latter-day Saints can learn from this example that Nephi set.^[62] There may be things with which they do not fully agree with or understand at this moment. We learn from the Book of Mormon that a witness comes after the trial of faith.^[63] We also learn that as one continues in light, that light can grow brighter and brighter until the perfect day.^[64] Thus if we disagree with something right now, we may at some point grow in understanding of what has been revealed by prophets that we can reject the influence of false ideas and, yes, even false spirits that may have influenced us into believing something that wasn't true. A time of personal disagreement is fine. What isn’t fine for a person committed to the truths of Latter-day Saint theology is to not consider that one may be wrong and/or not approaching God with an honest heart seeking an answer from him when they have these types of questions. He promises that if we ask, we will receive.^[65]

3. Members should be patient.

Closely related to this last point, members should be patient. For Latter-day Saints, the answer to prayer as to if something is right may not come until a bit later.

Consider a case from President Brigham Young. Brigham Young talked about the first time Joseph Smith taught something that he didn’t and couldn’t believe. It happened when Joseph taught about three degrees of glory in heaven. Said Brigham:

I was not prepared to say that I believed it [three degrees of glory], and I had to wait. What did I do? I handed this over to the Lord in my feelings, and said I, ‘I will wait until the Spirit of God manifests to me, for or against.’ I did not judge the matter, I did not argue against it, not in the least. I never argued the least against anything Joseph proposed, but if I could not see or understand it, I handed it over to the Lord.^[66]

Note that Brigham does not “blindly follow” Joseph. He does not start believing the doctrine simply because Joseph preached it. Brigham insisted that he have his own witness prior to believing.

Yet, Brigham did not go too far the other way either. He did not engage in learned debate, or publish an “alternative” newspaper (today such folks would probably start a blog or post on Facebook) detailing all the reasons why he did not believe what Joseph was teaching. He conformed his outward behavior in accordance with his covenants, but he did not abdicate his inner responsibility for building his testimony by confronting his sincere doubt and uncertainty. He waited for revelation, but he did not let that which he did not know destroy that which he did know.

If he had not taken this approach, he would never have gotten a revelation. There is an old adage in Latter-day Saint culture that says "faith precedes the miracle." Perhaps this can include the faith to simply be patient for revelation that we need.

President Boyd K. Packer cautioned:

There are those within the Church who are disturbed when changes are made with which they disagree or when changes they propose are not made. They point to these as evidence that the leaders are not inspired.

They write and speak to convince others that the doctrines and decisions of the Brethren are not given through inspiration.

Two things characterize them: they are always irritated by the word "obedience," and always they question revelation. It has always been so.^[67]

As mentioned previously, in The Book of Mormon it is taught that one receives no witness until after the trial of their faith.^[68] Latter-day Saints might consider this in their efforts to be patient in receiving the light and knowledge they need to be in line with the authorities of the Church.

4. If, after all this, we still believe we are being told that the leaders of the Church are wrong, we are still not authorized to publicly preach or urge a different course of action or teaching.

President George Q. Cannon observed:

We could conceive of a man honestly differing in opinion from the Authorities of the Church and yet not be an apostate; but we could not conceive of a man publishing these differences of opinion and seeking by arguments, sophistry and special pleading to enforce them upon the people to produce division and strife and to place the acts and counsels of the Authorities of the Church, if possible, in a wrong light, and not be an apostate, for such conduct was apostasy as we understood the term. We further said that while a man might honestly differ in opinion from the Authorities through a want of understanding, he had to be exceedingly careful how he acted in relation to such differences, or the adversary would take advantage of him, and he would soon become imbued with the spirit of apostasy and be found fighting against God and the authority which He had placed here to govern His Church.^[69]

Dallin H. Oaks gave five things that members can do when they have differences with Church leadership.

1. Overlook the difference
2. Reserve judgment and postpone any action on the difference
3. Take up our differences privately with the leader involved.
4. Communicate with the Church officer who has the power to correct or release the person thought to be in error or transgression.
5. Pray for the resolution of the problem.^[70]

These procedures, as Oaks astutely observes, help one to address the point of pain while also keeping in accordance with the principles of moral truth outlined in scripture—thus allowing an individual to keep the Spirit of the Lord with them.

Revealed policy vs. non-revealed policy. It’s important to know that Latter-day Saints can have differing opinions as to the efficacy of policy. Policy is a different matter entirely from revelation that teaches truths about heaven. Latter-day Saint scripture teaches that they are meant to seek all that is "virtuous, lovely, of good report, or praiseworthy" and use all disciplines to be better instructed in the Kingdom of God.^[71] We may find things that may be helpful in supplementing the already good principles being used by the leaders of the Kingdom in building it up. As matters of policy and, more particularly, policy that is not claimed to have come by revelation, Church members may be free to agree and disagree and opine on ways the Church might improve through constructive dialogue. As matters of revelation that teach eternal truths and policy that is claimed to come from revelation, however, it’s difficult to conceive of a member that would go against revelations as claimed and approved by the top counsels of the Church. Such seems to be bad epistemology. It’s to ascribe self-delusion to the top leadership of the Church even when they’ve claimed to receive genuine revelation from God and followed all necessary steps for making something official.

The Doctrine & Covenants is explicit that a person cannot "lift up [their] heel" against the President of the Church and the other leaders and believe that they have sinned when they haven’t.^[72] Are we sure that we want to deny that someone has received revelation when 15 people claim to have unitedly received revelation? Denying that they've received revelation speaks to the ability that all humans have in general to receive revelation from God. If humans can be wrong about receiving revelation even when unified in claiming that they have in regards to any particularity, then how much more ability do we, as "regular people," have to receive revelation that doesn't simply confirm our own biases? This claim makes it so that God’s word is not, in Latter-day Saint scriptural vernacular, "sharper than a two edged sword" and makes it so that "the law hath no claim on the creature."^[73]

5. Members may be taught things by revelation that may be true, and for their comfort, but it is still not their place to spread them publicly, use them to advocate for change, and so forth.

Another point closely related to this is to know how revelation that gives us a mystery not yet known to the general body of the Church is to be taught. The Book of Mormon teaches that there will be times when people will receive revelations that may provide them instruction about the mysteries of God. Nevertheless, whenever they’re given mysteries, they are, according to Latter-day Saint doctrine, to not preach that as revelation until such knowledge is given to the whole Church through the appointed prophet.^[74]

Doctrine & Covenants 28:4–5 tells us that:

4 And if thou art led at any time by the Comforter to speak or teach, or at all times by the way of commandment unto the church, thou mayest do it.

5 But thou shalt not write by way of commandment, but by wisdom;

All this begs the question of how we'll know it's the Spirit that prompts us to share. We will recognize that the Spirit is the one that prompts us to share when we feel that it doesn't motivate us to share it as factual knowledge. It will also not motivate us to go spread the information and stir up contention and strife among the Saints or stir up malice against the Church.^[75] There may be times when the Spirit can prompt us to share our knowledge with someone, but it will likely be on a very individual basis and in private. You will likely not be bothered with the general rule being taught as the position for the entire Church.

Other Latter-day Saint prophets have taught similar things:

• Brigham Young: “Should you receive a vision of revelation from the Almighty, one that the Lord gave you concerning yourselves, or this people, but which you are not to reveal on account of your not being the proper person, or because it ought not to be known by the people at present, you should shut it up and seal it as close, and lock it as tight as heaven is to you, and make it as secret as the grave. The Lord has no confidence in those who reveal secrets, for He cannot safely reveal Himself to such persons.”^[76]

• Joseph F. Smith: “Not even a revelation from God should be taught to his people until it has first been approved by the presiding authority—the one through whom the Lord makes known His will for the guidance of the saints. . . .The spirit of revelation may rest upon any one, and teach him or her many things for personal comfort and instruction. But these are not doctrines of the Church, and, however true, they must not be inculcated [i.e., taught and distributed/published] until proper permission is given.”^[77]

• Joseph Fielding Smith: “If a man comes among the Latter-day Saints, professing to have received a vision or a revelation or a remarkable dream, and the Lord has given him such, he should keep it to himself. . . . the Lord will give his revelations in the proper way, to the one who is appointed to receive and dispense the word of God to the members of the Church.”^[78]

As a matter of caution, it would be wise to again point out that the Book of Mormon records how Satan went about the land, stirring up contention among the Nephites with rumors, gossip, and false teachings. If there is a spirit that tells us that we should publicly disclose our revelation and seek to bring others to our side, this would likely need to be seen as coming from Satan. Members may be taught things for their instruction or their comfort, but they should not disclose those revelations unless the Prophet of the Church reveals the same thing.

Answering Objections

There has been an objection raised to the model presented in this article regarding the relationship between personal and general revelation that we address here.

Nephi and Laban

Critics of this model have asserted that Nephi’s killing of Laban as recorded in the Book of Mormon is an example of someone receiving personal revelation outside of the explicit commandments of scripture that was evidently God’s will. According to these critics, Nephi was outside of God’s commandments in that God commanded that we murder no one (Exodus 20:13). Nephi was not the prophet at the time that this commandment was received but this was the standing law for him and other covenant Israelites. Yet Nephi received the commandment from the Holy Spirit to slay Laban. How can we assert that someone outside of a particular kind of stewardship generally can’t receive revelation that contradicts the prophet’s?

The fatal flaw of the argument is that Nephi was not acting outside of the commandments of scripture.

Like many modern laws, Biblical law recognized that there were different types of killing. The next chapter in Exodus tells us:

13 And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.

14 But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.(Exodus 21:13-14)

This ties into the "cities of refuge" principle. Someone who did not intend to kill, but committed what we might call "manslaughter"—killing someone without premeditation—was allowed to flee to a "city of refuge" in Israel, where they could not be killed by family bent on revenge.^[79]

A key aspect in all this was pre-planning. Did you "lie in wait" for them? Did you try to "slay him with guile", i.e. did you plot and plan it out?

Nephi is quite clear about this: he went into Jerusalem, "And I was led by the Spirit, not knowing beforehand the things which I should do."^[80]

He also repeatedly emphasizes that the Spirit told him that the Lord "hath delivered him into thy hands."^[81] Nephi is clearly placing himself into this Jewish legal framework—he did not plot the death of Laban, did not go into the city with the intent to kill him, and the Lord merely "delivered him into his hand.”

Nephi is not acting outside of his stewardship but in strict agreement with the scriptures.

Even if we can find other examples in the scriptures of people receiving revelation outside of a stewardship, it doesn't mean anything for today when, by revelation, the Lord has established that general revelation comes by the prophet, is affirmed by the unanimity of the Quorum of the Twelve Apostles and other two members of the First Presidency, and ratified as canon as the law to govern the Church. The system of spiritual government that the Lord has set up in the last days will generally not allow for exceptions to the rule.

Elder Dale G. Renlund of the Quorum of the Twelve Apostles has astutley observed: "Some might point out that Nephi violated a commandment when he slew Laban. However, this exception does not negate the rule—the rule that personal revelation will be in harmony with God’s commandments. No simple explanation of this episode is completely satisfactory, but let me highlight some aspects. The episode did not begin with Nephi asking if he could slay Laban. It was not something he wanted to do. Killing Laban was not for Nephi’s personal benefit but to provide scriptures to a future nation and a covenant people. And Nephi was sure that it was revelation—in fact, in this case, it was a commandment from God."^{[82]:17. Bold added.} In a footnote, Elder Renlund writes:

The Lord often does change, amend, or make exceptions to His revealed commandments, but these are made through prophetic revelation and not personal revelation. Prophetic revelation comes through God’s duly appointed prophet according to God’s wisdom and understanding. These exceptions include the Lord’s revelation to Moses and Joshua to kill the inhabitants of the land of Canaan despite His commandment “Thou shalt not kill” (Exodus 20:13). The Lord, through His prophet, can and will revise His commandments for His purposes. We are not free, however, through personal revelation to alter or ignore established commandments that God has revealed to His Church through the prophet. See 1 Nephi 4:12–18; for a fuller discussion, see Joseph Spencer, 1st Nephi: A Brief Theological Introduction (2020), 66–80.^[82]:19n23

Conclusion

It’s not uncommon to hear difficult questions such as this one being leveled against the Church by its more secularist critics as if this were some sort of slam dunk on its epistemology. Although many members of The Church of Jesus Christ of Latter-day Saints may feel confused by these questions and some not as well read in order to provide answers to these questions, the reality is that these epistemological questions have been answered by the official scriptures and teachings of leaders of the Church since the Church's inception. Understanding the previous principles and being able to articulate them to others will provide an excellent “reason for the hope that is within us” and help us to live more as Zion—as “one heart and one mind.”^[83]

See also: Question: When, if ever, is it okay to disagree with Church leaders?

See also: More quotes on the fallibility of modern prophets

See also: Brigham Young on the vital need to know for ourselves, Brigham claimed his sermons were "scripture"?, Quote mining Brigham Young's statement on sermons as scripture, and Prophetic infallibility?

See also: Prophetic infallibility?, Racist statements by Church leaders?, Official or "core" doctrine, "Changing" doctrine?, and Repudiated concepts

Notes

1. ↑ Neil L. Andersen, "Trial of Your Faith," Ensign (November 2012).
2. ↑ Charles W. Penrose, "Peculiar Questions Briefly Answered," Improvement Era 15 no. 11 (September 1912).
3. ↑ Joseph Fielding Smith, "Eternal Keys and the Right to Preside," Ensign (July 1972): 88.
4. ↑ Dallin H. Oaks, "Teaching and Learning by the Spirit," Ensign (March 1997): 14.
5. ↑ Boyd K. Packer, "I Say unto You, Be One," in BYU Devotional and Fireside Speeches, 1990–1991 (Provo, Utah: University Publications, 1991), 84.
6. ↑ Lorenzo Snow, "A Serious ordeal, etc.," in Conference Report (October 1898), 54.
7. ↑ James R. Dummelow, A Commentary on the Holy Bible: Complete in one volume, with general articles (New York : Macmillan, 1984 [1904]), p. cxxxv.
8. ↑ Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 volumes, edited by Brigham H. Roberts, (Salt Lake City: Deseret Book, 1957), 6:408–409. Volume 6 link This statement, when understood in its proper context, doesn't appear to be a statement of personal pride at all. Joseph Smith read to the congregation 2 Corinthians 11 and then mimicked Paul in his "boasting." In its proper context, Joseph Smith was not acting in a proud manner at all but was using the rhetoric of Paul to defend his own authority as a prophet against those who were then proclaiming him a "fallen prophet." This statement, however, is used often in anti-Mormon literature as a criticism of the prophet and is used here only to show that even if he were in fact proud, it doesn't damage his authority as a prophet/apostles any more than it damaged Jesus' apostles' authority.
9. ↑ Doctrine & Covenants 93:24
10. ↑ For just three of dozens of references, see 1 Nephi 3:30; 5:13; 13:20
11. ↑ Doctrine & Covenants 21:5. This revelation in context referred to Joseph Smith but easily applies to his successors.
12. ↑ Doctrine & Covenants 121:16
13. ↑ Doctrine & Covenants 1:25
14. ↑ Doctrine & Covenants 1:27
15. ↑ Matthew 22:34-40; Moses 7:18
16. ↑ Ephesians 2:20, 4:14
17. ↑ Matthew 12:25
18. ↑ Dallin H. Oaks, "Criticism," Ensign 17, no. 2 (February 1987): 68. "Faultfinding, evil speaking, and backbiting are obviously unchristian. The Bible commands us to avoid 'evil speakings.' (See 1 Peter 2:1.) It tells us to 'Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you.' (Ephesians 4:31.) Modern revelations direct us to avoid 'backbiting,' 'evil speaking,' and 'find[ing] fault one with another.' (See [ Doctrine & Covenants 20:53–54 ]; 42:27; 88:124; and 136:23)."
19. ↑ "Admonish," Webster's 1828 Dictionary, accessed June 16, 2021, http://webstersdictionary1828.com/Dictionary/admonish. Emphasis added.
20. ↑ Doctrine & Covenants 6:19
21. ↑ Doctrine & Covenants 112:12
22. ↑ Kent P. Jackson and Robert D. Hunt, "Reprove, Betimes, and Sharpness in the Vocabulary of Joseph Smith," Religious Educator 6, no. 2 (2005): 97–104.
23. ↑ Oaks, "Criticism," 71–72.
24. ↑ Doctrine & Covenants 42:12–13, 56–60; 105:58–59
25. ↑ Doctrine & Covenants 21:4–5; Doctrine & Covenants 28:2
26. ↑ Doctrine & Covenants 107:27
27. ↑ Doctrine & Covenants 26:2; 28:13
28. ↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. (Salt Lake City: Bookcraft, 1954–56), 3:203–204.
29. ↑ Russell M. Nelson, "The Book of Mormon: What Would Your Life be Like without It?" Ensign 47, no. 11 (November 2017): 62–63.
30. ↑ Doctrine & Covenants 58:26-29
31. ↑ Doctrine & Covenants 21:4-6
32. ↑ Doctrine & Covenants 107:99.
33. ↑ Boyd K. Packer, “Prayers and Answers,” Ensign 9, no. 11 (November 1979): 19–20.
34. ↑ Dallin H. Oaks, "Revelation," New Era 11, no. 9 (September 1982): 45–46.
35. ↑ Doctrine & Covenants 68:3–5
36. ↑ Doctrine & Covenants 68:22–24; 107:81
37. ↑ Doctrine & Covenants 107:82–84
38. ↑ Doctrine & Covenants 88:77–80
39. ↑ Brigham Young, Discourses of Brigham Young: Second President of the Church of Jesus Christ of Latter-Day Saints, comp. John A. Widtsoe (Salt Lake City: Deseret Book Company, 1954), 4. Quoting Journal of Discourses 11:375
40. ↑ Larry E. Dahl and Donald Q. Cannon, eds., The Teachings of Joseph Smith (Salt Lake City: Bookcraft, 1997), 129. Citing Joseph Smith, ed., History of the Church, 7 vols. (Salt Lake City: Deseret Book, 1978), 2:477.
41. ↑ Doctrine & Covenants 50:24
42. ↑ Doctrine & Covenants 1:25–27
43. ↑ This article is largely adapted from Gregory Smith, “What Should I Do If I Think I’ve Received Revelation Different from Apostles and Prophets?” FAIR Blog, January 11, 2016, https://www.fairlatterdaysaints.org/blog/2016/01/11/what-should-i-do-if-i-think-ive-received-revelation-different-from-apostles-and-prophets.
44. ↑ Isaiah 5:20; Moroni 7:12–19
45. ↑ Henry B. Eyring, "The Faith to Ask and Then to Act," Liahona 45, no. 11 (November 2021): 75.
46. ↑ Dallin H. Oaks, “Teaching and Learning by the Spirit,” Ensign 27, no. 3 (March 1997): 14.
47. ↑ Helaman 4:24; Doctrine & Covenants 112:20, 30.
48. ↑ Doctrine & Covenants 50:1–3.
49. ↑ Moroni 7:20–25; Joseph Smith - Matthew 1:37.
50. ↑ Doctrine & Covenants 50:31–33; 52:14–19.
51. ↑ Helaman 16:22.
52. ↑ Alma 30:60.
53. ↑ Dallin H. Oaks, “Our Strengths Can Become Our Downfall,” Ensign 24, no. 10 (October 1994): 13–14.
54. ↑ Doctrine & Covenants 58:26–28.
55. ↑ Clyde J. Williams, ed., The Teachings of Howard W. Hunter (Salt Lake City: Bookcraft, 1997), 184.
56. ↑ Doctrine & Covenants 28:1–7; Doctrine & Covenants 43:1–7.
57. ↑ Doctrine & Covenants 107:99.
58. ↑ Boyd K. Packer, “Prayers and Answers,” Ensign 9, no. 11 (November 1979): 19–20. See also Doctrine & Covenants 50:1–3; 50:31–33; 52:14–19.
59. ↑ Dallin H. Oaks, "Revelation," New Era 11, no. 9 (September 1982): 45–46.
60. ↑ Joseph F. Smith, Anthon H. Lund, Charles W. Penrose, “A Warning Voice,” Improvement Era 20 (Sept. 1913): 1148–49. The canon of the Church is accepted as its official doctrine. Scripture is binding on all Latter-day Saints. See this page on the wiki.
61. ↑ Doctrine & Covenants 136:31.
62. ↑ 1 Nephi 2:16.
63. ↑ Ether 12:6.
64. ↑ Doctrine & Covenants 50:24.
65. ↑ Matthew 7:7.
66. ↑ Brigham Young, Journal of Discourses, 18:247 (23 July 1874).
67. ↑ Boyd K. Packer, “Revelation in a Changing World,” Ensign 19, no. 11 (November 1989): 16.
68. ↑ Ether 12:6.
69. ↑ Deseret News editorial, George Q. Cannon, editor, impression of 3 November 1869; reprinted in George Q. Cannon, Gospel Truth (Salt Lake City: Deseret Book Company, 1974), 493.
70. ↑ Dallin H. Oaks, "Criticism," Ensign 17, no. 2 (February 1987): 71–72.
71. ↑ Articles of Faith 1:13; Doctrine & Covenants 121:16.
72. ↑ Doctrine & Covenants 121:16.
73. ↑ Doctrine & Covenants 12:2; Alma 42:21.
74. ↑ Alma 12:9–10.
75. ↑ 3 Nephi 11:29.
76. ↑ Brigham Young, Journal of Discourses, 4:288 (15 March 1857); reprinted in Teachings of Presidents of the Church: Brigham Young, 41
77. ↑ Joseph F. Smith Correspondence, Personal Letterbooks, 93–94, Film Reel 9, Ms. F271; cited in Dennis B. Horne, ed., Determining Doctrine: A Reference Guide for Evaluating Doctrinal Truth (Roy, UT: Eborn Books, 2005), 221–222. Also in Gary James Bergera, Statements of the LDS First Presidency (Salt Lake City: Signature Books, 2007), 121.  Bergera indicates it is a letter from Joseph F. Smith to Lillian Golsan, 16 July 1902.
78. ↑ Joseph Fielding Smith, Conference Report (April 1938): 66; see also Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. (Salt Lake City: Bookcraft, 1954–56), 1:288.
79. ↑ See Numbers 35:25; the cities are established in Joshua 20:.
80. ↑ 1 Nephi 4꞉6
81. ↑ 1 Nephi 4꞉11,12,17
82. ↑ ^{82.0 82.1} Dale G. Renlund, "A Framework for Personal Revelation," Liahona 46, no. 11 (November 2022).
83. ↑ Philippians 2:2; 1 Peter 3:15; Moses 7:18.