"Approaching Mormon Doctrine," LDS Newsroom (May 2007): "Not every statement made by a Church leader, past or present, necessarily constitutes doctrine"

Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency (the prophet and his two counselors) and the Quorum of the Twelve Apostles (the second-highest governing body of the Church) counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four "standard works" of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted. —(Click here to continue) ^[1]

D. Todd Christofferson (Apr 2012): "it should be remembered that not every statement made by a Church leader past or present necessarily constitutes doctrine"

The President of the Church may announce or interpret doctrines based on revelation to him. Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles. Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice. But in the end, just as in the New Testament church, the objective is not simply consensus among council members, but revelation from God. It is a process involving both reason and faith for obtaining the mind and will of the Lord.

At the same time it should be remembered that not every statement made by a Church leader past or present necessarily constitutes doctrine. It is commonly understood in the church that a statement made by one leader on a single occasion often represents a personal, though well considered, opinion not meant to be official or binding for the whole Church. The Prophet Joseph Smith taught that a prophet is a prophet only when he is acting as such. —(Click here to continue) ^[2]

Neil L. Anderson (Nov 2012): "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"

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." (Mormon 9:31) —(Click here to continue) ^[3]

What is official or core doctrine in the Church of Jesus Christ?

Joseph Smith stated that the fundamental doctrine was "concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven"

Some people are fond of imposing their absolutist assumptions on the Church. Many hold inerrantist beliefs about scriptures or prophets, and assume that the Mormons have similar views. They therefore insist—without reason—that any statement by any Latter-day Saint Church leader represents Mormon doctrine and is thus something that is secretly believed, or that should be believed, by Mormons.

Joseph Smith defined our fundamental core doctrine:

The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.
—Teachings of the Prophet Joseph Smith, p. 121.

Otherwise, Joseph Smith left clear revelation that the canonized scriptures should govern the Church (D&C 42: 12-13, 56-60; 104:58-59), after having been submitted to and approved by all members of the First Presidency and Quorum of the Twelve (D&C 107:27), and submitted to the general body of the Church for ratification (D&C 26:2; 28:13).

What have other Church leaders said on the subject?

President George Q. Cannon (counselor in the First Presidency) explained that the scriptures are the only source of official doctrine, coupled with later revelation to the prophets that has been presented to the Church and sustained:

I hold in my hand the Book of Doctrine and Covenants, and also the book, The Pearl of Great Price, which books contain revelations of God. In Kirtland, the Doctrine and Covenants in its original form, as first printed, was submitted to the officers of the Church and the members of the Church to vote upon. As there have been additions made to it by the publishing of revelations which were not contained in the original edition, it has been deemed wise to submit these books with their contents to the conference, to see whether the conference will vote to accept the books and their contents as from God, and binding upon us as a people and as a Church. ^[4]

B.H. Roberts further explained that only those things within the Standard Works and those presented for a sustaining vote by the First Presidency and Council of the Twelve Apostles is binding upon the Church and its members:

The Church has confined the sources of doctrine by which it is willing to be bound before the world to the things that God has revealed, and which the Church has officially accepted, and those alone. These would include the Bible, the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price; these have been repeatedly accepted and endorsed by the Church in general conference assembled, and are the only sources of absolute appeal for our doctrine. ^[5]

Anything else, including books written by general authorities or general conference addresses, is valuable and may be of use for explanation, elucidation, exhortation, prophecy, and instruction, but does not bear the weight of ‘scripture’ in the LDS canon. Harold B. Lee was equally explicit:

If anyone, regardless of his position in the Church, were to advance a doctrine that is not substantiated by the standard Church works, meaning the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price, you may know that his statement is merely his private opinion. The only one authorized to bring forth any new doctrine is the President of the Church, who, when he does, will declare it as revelation from God, and it will be so accepted by the Council of the Twelve and sustained by the body of the Church. And if any man speak a doctrine which contradicts what is in the standard Church works, you may know by that same token that it is false and you are not bound to accept it as truth. ^[6]

Elsewhere, President Lee taught the same principle:

It is not to be thought that every word spoken by the General Authorities is inspired, or that they are moved upon by the Holy Ghost in everything they speak and write. Now you keep that in mind. I don't care what his position is, if he writes something or speaks something that goes beyond anything that you can find in the standard works, unless that one be the prophet, seer, and revelator—please note that one exception—you may immediately say, "Well, that is his own idea!" And if he says something that contradicts what is found in the standard works (I think that is why we call them "standard"—it is the standard measure of all that men teach), you may know by that same token that it is false; regardless of the position of the man who says it. ^[7]

In Mormon Doctrine, Elder Bruce R. McConkie was equally clear:

The books, writings, explanations, expositions, views, and theories of even the wisest and greatest men, either in or out of the Church, do not rank with the standard works. Even the writings, teachings, and opinions of the prophets of God are acceptable only to the extent they are in harmony with what God has revealed and what is recorded in the standard works. ^[8]

In areas in which the standard works are not clear, only the President of the Church may establish doctrine definitively:

But there are many places where the scriptures are not too clear, and where different interpretations may be given to them; there are many doctrines, tenets as the Lord called them, that have not been officially defined and declared. It is in the consideration and discussion of these scriptures and doctrines that opportunities arise for differences of views as to meanings and extent. In view of the fundamental principle just announced as to the position of the President of the Church, other bearers of the Priesthood, those with the special spiritual endowment and those without it, should be cautious in their expressions about and interpretations of scriptures and doctrines. They must act and teach subject to the over-all power and authority of the President of the Church. It would be most unfortunate were this not always strictly observed by the bearers of this special spiritual endowment, other than the President. Sometimes in the past they have spoken "out of turn," so to speak. Furthermore, at times even those not members of the General Authorities are said to have been heard to declare their own views on various matters concerning which no official view or declaration has been made by the mouthpiece of the Lord, sometimes with an assured certainty that might deceive the uninformed and unwary. ^[9]

Notes

1. ↑ "Approaching Latter-day Saint Doctrine," Newsroom (May 2007)
2. ↑ D. Todd Christofferson, "The Doctrine of Christ," April 2012 General Conference, Sunday Morning Session (1 Apr 2012)
3. ↑ Neil L. Anderson, "Trial of Your Faith," Ensign (Nov 2012)
4. ↑ George Q. Cannon, "Comments," Millennial Star 42 no. 46 (15 November 1880), 724. (10 October 1880, General Conference)
5. ↑ Brigham H. Roberts, sermon of 10 July 1921, delivered in Salt Lake Tabernacle, printed in Deseret News (23 July 1921) sec. 4:7.
6. ↑ Harold B. Lee, The First Area General Conference for Germany, Austria, Holland, Italy, Switzerland, France, Belgium, and Spain of the Church of Jesus Christ of Latter-day Saints, held in Munich Germany, August 24–26, 1973, with Reports and Discourses, 69.
7. ↑ Harold B. Lee, "The Place of the Living Prophet, Seer, and Revelator," Address to Seminary and Institute of Religion Faculty, BYU, 8 July 1964.
8. ↑ Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966), 111. GL direct link
9. ↑ J. Reuben Clark, “When Are the Writings or Sermons of Church Leaders Entitled to the Claim of Scripture,” address given to seminary and institute teachers at BYU, 7 July 1954, published in Church News (31 July 1954): 9–10; reprinted in Dialogue 12 (Summer 1979), 68–80.

Question: How does the Church of Jesus Christ of Latter-day Saints establish new doctrine?

Establishing new doctrine

Joseph Smith left clear revelation that the canonized scriptures should govern the Church (D&C 42: 12-13, 56-60; 105:58-59), after having been submitted to and approved by all members of the First Presidency and Quorum of the Twelve (D&C 28: 2-3; 107:27), and submitted to the general body of the Church for ratification (D&C 26:2; 28:13). These scriptures are to be accepted as scripture only when the Spirit of the Lord rests on that prophet.^[1] Latter-day Saints only need bow to a teaching when it is explicitly said to have come by revelation and been ratified by proper procedures.

Brigham Young taught:

In trying all matters of doctrine, to make a decision valid, it is necessary to obtain a unanimous voice, faith and decision. In the capacity of a Quorum, the three First Presidents must be one in their voice; the Twelve Apostles must be unanimous in their voice, to obtain a righteous decision upon any matter that may come before them, as you may read in the Doctrine and Covenants. Whenever you see these Quorums unanimous in their declaration, you may set it down as true. Let the Elders get together, being faithful and true; and when they agree upon any point, you may know that it is true.^[2]

Later, B.H. Roberts wrote:

It is not sufficient to quote sayings purported to come from Joseph Smith or Brigham Young upon matters of doctrine. Our own people also need instruction and correction in respect of this. It is common to hear some of our older brethren say, ‘But I heard Brother Joseph myself say so,’ or ‘Brother Brigham preached it; I heard him.’ But that is not the question. The question is has God said it? Was the prophet speaking officially? . . . As to the printed discourses of even leading brethren, the same principle holds. They do not constitute the court of ultimate appeal on doctrine. They may be very useful in the way of elucidation and are very generally good and sound in doctrine, but they are not the ultimate sources of the doctrines of the Church, and are not binding upon the Church. The rule in that respect is—What God has spoken, and what has been accepted by the Church as the word of God, by that, and that only, are we bound in doctrine.^[3]

Leaders of the Church even spoke out against those who might try to think that some other standard applied for ‘official’ Church doctrine:

[The Seer, a magazine published by a Church leader] contain[s] doctrines which we cannot sanction, and which we have felt impressed to disown, so that the Saints who now live, and who may live hereafter, may not be misled by our silence, or be left to misinterpret it…It ought to have been known, years ago, by every person in the Church—for ample teachings have been given on the point—that no member of the Church has the right to publish any doctrines, as the doctrines of the Church of Jesus Christ of Latter-day Saints, without first submitting them for examination and approval to the First Presidency and the Twelve. There is but one man upon the earth, at one time, who holds the keys to receive commandments and revelations for the Church, and who has the authority to write doctrines by way of commandment unto the Church. And any man who so far forgets the order instituted by the Lord as to write and publish what may be termed new doctrines, without consulting with the First Presidency of the Church respecting them, places himself in a false position, and exposes himself to the power of darkness by violating his Priesthood. While upon this subject, we wish to warn all the Elders of the Church, and to have it clearly understood by the members, that, in the future, whoever publishes any new doctrines without first taking this course, will be liable to lose his Priesthood.^[4]

Later leaders of the Church have continued to teach this principle. 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 man¹s 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.^[5]

Harold B. Lee was emphatic that only one person can speak for the Church:

All over the Church you're being asked this: "What does the Church think about this or that?" Have you ever heard anybody ask that question? "What does the Church think about the civil rights legislation?" "What do they think about the war?" "What do they think about drinking Coca-Cola or Sanka coffee?" Did you ever hear that? "What do they think about the Democratic Party or ticket or the Republican ticket?" Did you ever hear that? "How should we vote in this forthcoming election?" Now, with most all of those questions, if you answer them, you're going to be in trouble. Most all of them. Now, it's the smart man that will say, "There's only one man in this church that speaks for the Church, and I'm not that one man."

I think nothing could get you into deep water quicker than to answer people on these things, when they say, "What does the Church think?" and you want to be smart, so you try to answer what the Church's policy is. Well, you're not the one to make the policies for the Church. You just remember what the Apostle Paul wrote to the Corinthians. He said, "For I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Corinthians 2:2). Well now, as teachers of our youth, you're not supposed to know anything except Jesus Christ and Him crucified. On that subject you're expected to be an expert. You're expected to know your subject. You're expected to have a testimony. And in that you'll have great strength. If the President of the Church has not declared the position of the Church, then you shouldn't go shopping for the answer.^[6]

Elder Bruce R. McConkie, whose writings some critics attempt to elevate to "official status," despite the fact that he explicitly states that he writes only on his own behalf said:^[7]

With all their inspiration and greatness, prophets are yet mortal men with imperfections common to mankind in general. They have their opinions and prejudices and are left to work out their own problems without inspiration in many instances. Joseph Smith recorded that he "visited with a brother and sister from Michigan, who thought that 'a prophet is always a prophet'; but I told them that a prophet was a prophet only when he was acting as such." (Teachings, p. 278.) Thus the opinions and views even of prophets may contain error unless those opinions and views are inspired by the Spirit. Inspired statements are scripture and should be accepted as such. (D. & C. 68:4.).

Since "the spirits of the prophets are subject to the prophets" (1 Cor. 14:32), whatever is announced by the presiding brethren as counsel for the Church will be the voice of inspiration. But the truth or error of any uninspired utterance of an individual will have to be judged by the standard works and the spirit of discernment and inspiration that is in those who actually enjoy the gift of the Holy Ghost.^[8]

Question: Is "Mormon doctrine" constantly changing?

Each prophet who has lived was called to teach and guide the people of their specific time

Apostles and prophets are human, fallible and subject to their own opinions and emotions just like the rest of humanity. This does not, however, diminish their capacity to speak in the name of the Lord on issues which affect our eternal salvation. We pay heed to the words of the living prophet who has been called to guide the church in our time, while relying upon the standard works to help us understand and confirm these teachings.

It is claimed by some that the Church frequently changes its doctrine. They point to teachings of early church leaders such as Brigham Young (often quoting from the Journal of Discourses) and criticize modern church leaders for not accepting or implementing every pronouncement recorded by these early leaders.

The Church of Jesus Christ of Latter-day Saints is led by a living prophet, who is authorized to speak on the Lord’s behalf to the Church to address the issues of our day. We value the words and teachings of prophets who have lived in the past. We are encouraged to study the scriptures in order to apply the lessons taught by these great individuals to our present lives. Each prophet who has lived was called to teach and guide the people of their specific time. The situations which we face in today’s society are unique to us, and dealing with them requires the ongoing guidance of a living prophet.

It is not reasonable to expect that everything taught by Joseph Smith or Brigham Young applies to us today

We are fortunate to have so many detailed teachings of the early prophets of the restoration. There is much wisdom to be gained by studying their counsel. It is not, however, reasonable to expect that everything taught by Joseph Smith or Brigham Young applies to us today. Many things that these men taught were relevant to the 19th century church. In order to help us determine how to apply the teachings of past prophets to our present lives, we have a living prophet.

In 1981, Ezra Taft Benson said:

The living prophet is more important to us than a dead prophet.

God’s revelation to Adam did not instruct Noah how to build the Ark. Noah needed his own revelation. Therefore the most important prophet so far as you and I are concerned is the one living in our day and age to whom the Lord is currently revealing His will for us. Therefore the most important reading we can do is any of the words of the prophet contained each month in our Church Magazines. Our instructions about what we should do for each six months are found in the General Conference addresses which are printed in the Church magazine.

Beware of those who would set up the dead prophets against the living prophets, for the living prophets always take precedence.^[9]

Prophets are not scientists: Their views of science tend to reflect the prevailing views of the time

Prophets are not scientists: Their views of science tend to reflect the prevailing views of the time. For example, Brigham Young expressed a number of opinions regarding science that one would consider very humorous or even outlandish today, such as the suggestion that the moon and the sun were inhabited.

Modern day prophets are no more immune to the current thinking of their day. On May 14, 1961, Apostle (and future Church president) Joseph Fielding Smith declared that “We will never get a man into space. This earth is man's sphere and it was never intended that he should get away from it.” As much as critics would like to declare this a “failed prophecy,” would it be reasonable to expect the Church to teach such a thing in light of current knowledge?

The Apostle (and future leader of Christ’s church) Peter denied Christ three times. Applying the same standard to Peter’s statement that the Church’s critics apply to 19th century prophets, one would have to interpret this to mean that future church leaders would be forced to teach that Christ was not actually the Son of God! After all, Peter went on to become the head of Christ’s church, and was therefore a prophet.

Church members need to compare what church leaders teach to the standard works

Joseph Fielding Smith clarifies how members need to compare what church leaders teach to the standard works:

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 in doctrine, only in so far as they accord with the revealed word in the standard works.^[10]

Notes

1. ↑ As Joseph Fielding Smith taught, "When is a prophet a prophet? whenever he speaks under the inspiration and influence of the Holy Ghost… When prophets write and speak on the principles of the gospel, they should have the guidance of the Spirit. If they do, then all that they say will be in harmony with the revealed word. If they are in harmony then we know that they have not spoken presumptuously. Should a man speak or write, and what he says is in conflict with the standards which are accepted, with the revelations the Lord has given, then we may reject what he has said, no matter who he is." Doctrines of Salvation 1:187.
2. ↑ Brigham Young, Journal of Discourses 9:91-92.
3. ↑ B.H. Roberts, Deseret News (23 July 1921) sec. 4:7.
4. ↑ Proclamation of the First Presidency and Twelve, dated 21 October 1865, re: The Seer. Printed in Messages of the First Presidency, edited by James R. Clark, Vol. 2, (Salt Lake City: Bookcraft, 1965), 238–39. GL direct link
5. ↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56),203–204.
6. ↑ Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 445.
7. ↑ See, for example, Elder McConkie's "Preface" from the first edition of Mormon Doctrine, where he writes "For the work itself, I assume sole and full responsibility." This comment is reprinted in the second edition.
8. ↑ Bruce R. McConkie, Mormon Doctrine, 2nd edition, (Salt Lake City: Bookcraft, 1966), 608. GL direct link
9. ↑ Ezra Taft Benson, "Fourteen Fundamentals in Following the Prophet," Ensign (June 1981).
10. ↑ Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols., (Salt Lake City: Bookcraft, 1954–56), 203.