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[[User:GregSmith|Greg Smith]] [''Greg S says: I'd be inclined not to go down the path below.  Whether homosexuality is inborn or not is irrelevant to the question of its moral expression. By arguing otherwise, we concede the ground of the debate to the opposition.  Whether it is inborn may have implications for treatment, or whatever, but not the moral issue.]''
 
[[User:GregSmith|Greg Smith]] [''Greg S says: I'd be inclined not to go down the path below.  Whether homosexuality is inborn or not is irrelevant to the question of its moral expression. By arguing otherwise, we concede the ground of the debate to the opposition.  Whether it is inborn may have implications for treatment, or whatever, but not the moral issue.]''
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Agreed.  The Church does not have an official stance on the causes of same-sex attractions.  We shouldn't make sound otherwise. [[User:JoshuaJohanson|JoshuaJohanson]]
  
 
“Marriage is a privilege...not a right! What the LDS Church did with prop 8 was justified and in accordance with our beliefs regarding the importance of the family. The church exercised it's right in the political process. Marriage is an institution created by God for the purpose of rearing children in a righteous environment.  Gay couples cannot do that as God desires.  The Church is fine with giving gay couples legal rights but not with calling it marriage.  The excuse that they're born that way is scientifically unproven but it's none-the-less the rallying cry for gays today. See:
 
“Marriage is a privilege...not a right! What the LDS Church did with prop 8 was justified and in accordance with our beliefs regarding the importance of the family. The church exercised it's right in the political process. Marriage is an institution created by God for the purpose of rearing children in a righteous environment.  Gay couples cannot do that as God desires.  The Church is fine with giving gay couples legal rights but not with calling it marriage.  The excuse that they're born that way is scientifically unproven but it's none-the-less the rallying cry for gays today. See:

Revision as of 21:25, 3 October 2010

Contents

QUESTION 1: What is Church doctrine? Visitors ask missionaries to account for various quotes from leaders of the Church.

Short answer

While some members consider additional resources as official doctrine, the Church teach that "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 Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price, official declarations and proclamations, and the Articles of Faith.

Longer answer

Medium Answer: While some members consider additional resources as official doctrine, church leaders teach that "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 Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price, official declarations and proclamations, and the Articles of Faith. .

Within those books are reader aids such as headings, footnotes, and dictionaries which are not scripture, but are meant as helps to the reader.

The Church has stated that "...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..."

http://newsroom.lds.org/ldsnewsroom/eng/commentary/approaching-mormon-doctrine

Additional resources

Additional Resources: http://en.fairmormon.org/Church doctrine/Statements by Church leaders 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. 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. Anything else is valuable and may be of use for explanation, exhortation, 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. 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.

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 http://en.fairmormon.org/Church_doctrine/Statements_by_Church_leaders#Standard_of_doctrine_in_the_Church

QUESTION 2a: What is our relationship to the Bible?

Short answer

Latter-day Saints love the Bible and cherish it as a source of information about God and His plan for mankind. We consider it to be inspired, and it is one of the four books Latter-day Saints regard as scripture.

Longer answer

Latter-day Saints love the Bible and cherish it as a source of information about God and His plan for mankind. We consider it to be inspired, and it is one of the four books Latter-day Saints regard as scripture. We study and ponder its sayings and seek to live by the divine standard it proclaims (Discourses of Brigham Young, pp. 124-125). The Bible, as no other book, bears testimony of the life and ministry of our Lord Jesus Christ and testifies of His atoning sacrifice and resurrection. It contains the prophecies of patriarchs and seers that the Messiah-Christ would come and the testimonies of apostles and other witnesses that He did come. When it was recorded, it was truly "the word of God" revealed to inspired men. By the providence of the Lord it has been handed down from age to age and preserved as a witness to all mankind that God loves us and has provided a way for us to return to Him. The late Elder James E. Talmage, a member of the Quorum of the Twelve Apostles, had this to say about the Bible in his classic book about the Articles of Faith: The Church of Jesus Christ of Latter-day Saints accepts the Holy Bible as the foremost of her standard works, first among the books which have been proclaimed as her written guides in faith and doctrine. In the respect and sanctity with which the Latter-day Saints regard the Bible they are of like profession with Christian denominations in general, but differ from them in the additional acknowledgment of certain other scriptures as authentic and holy, which others are in harmony with the Bible, and serve to support and emphasize its facts and doctrines.

The historical and other data upon which is based the current Christian faith as to the genuineness of the Biblical record are accepted as unreservedly by the Latter-day Saints as by the members of any sect; and in literalness of interpretation this Church probably excels.

Nevertheless, the Church announces a reservation in the case of erroneous translation, which may occur as a result of human incapacity; and even in this measure of caution we are not alone, for Biblical scholars generally admit the presence of errors of the kind -- both of translation and of transcription of the text. The Latter-day Saints believe the original records to be the word of God unto man, and, as far as these records have been translated correctly, the translations are regarded as equally authentic. The English Bible professes to be a translation made through the wisdom of man; in its preparation the most scholarly men have been enlisted, yet not a version has been published in which errors are not admitted. However, an impartial investigator has cause to wonder more at the paucity of errors than that mistakes are to be found at all.

There will be, there can be, no absolutely reliable translation of these or other scriptures unless it be effected through the gift of translation, as one of the endowments of the Holy Ghost. The translator must have the spirit of the prophet if he would render in another tongue the prophet's words; and human wisdom alone leads not to that possession. Let the Bible then be read reverently and with prayerful care, the reader ever seeking the light of the Spirit that he may discern between truth and the errors of men. (James E. Talmage, Articles of Faith, Ch.13, p.236 - p.237)

Every year the LDS Church around the world focuses its Sunday School lessons on one book of scripture in a four year rotating course. Two of those four years are dedicated solely to the Bible. The same goes for the "seminary" program in which every LDS teenager participates. Latter-day prophets consistently urge the membership of the Church to study, ponder and pray about the messages found in the Bible.

Additional resources

http://en.fairmormon.org/Bible/Basics

QUESTION 2b: Do we believe in the Bible?

Short answer

Latter-day Saints treasure the Bible. We accept it as scripture and use it as a source of doctrine. In particular, we treasure the words of our Savior Jesus Christ found in the New Testament, and the prophecies about His coming and atonement in the Old Testament.

Longer answer

Latter-day Saints treasure the Bible. We accept it as scripture and use it as a source of doctrine. In particular, we treasure the words of our Savior Jesus Christ found in the New Testament, and the prophecies about His coming and atonement in the Old Testament. The Church has adopted the Authorized King James as the official English translation used by the Church, but is not opposed to other translations. The LDS Church encourages study of the Bible. It forms a significant part of what Latter-day Saints consider scripture. This includes, along with the Bible, the Book of Mormon, the Doctrine & Covenants, and the Pearl of Great Price. Every year each congregation of the LDS Church focuses its Sunday School lessons on one book in a four-year rotating course. Two of those four years are dedicated solely to the Bible. The same goes for the “seminary” program, which is a study course for high school students.. The Bible is the most quoted text of LDS scripture, and members of the Church are encouraged to use the Bible as a source of doctrine, for personal study and enlightenment, and most importantly, we treasure the words of our Savior Jesus Christ found in its New Testament.

Our 8th Article of Faith reads in part "We believe the Bible to be the word of God as far as it is translated correctly" We understand this to mean that we believe that the Bible is an inspired book, that it was given through inspired authors, and that as far as it represents the text written by those original authors, it is the word of God. As with any revelation from God, we believe that reading with the Spirit of God is a crucial aspect of understanding the Bible. In following our view that the Bible is the word of God as given to its original authors, we also believe in supporting and using responsible scholarship to help us restore as much as possible that original text of the Bible.

Additional resources

http://en.fairmormon.org/Bible/Basics

QUESTION 2c: Aren’t you adding to the Bible?

Short answer

As our 9th Article of Faith tells us: “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.” As God reveals His will and inspires prophets, it is God that is adding to His word, not us. In doing so, we are not supplanting scripture, we are extending it -- adding new revelation specifically provided for us in our present circumstances. In this sense, while new scripture is added, it does not have the purpose of changing past revelation that we also view as holy scripture.

Longer answer

As our 9th Article of Faith tells us: “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.” In this sense, we believe the following: a) that God continues to covenant with men, and that this covenantal relationship can be recorded as scripture, b) that God continues to reveal His will to men (both individually and collectively through prophets), and c) that as God reveals His will and inspires prophets, it is God that is adding to His word, not us. In doing so, we are not supplanting scripture, we are extending it -- adding new revelation specifically provided for us in our present circumstances. In this sense, while new scripture is added, it does not have the purpose of changing past revelation that we also view as holy scripture.

We believe that the Bible was not intended by God to be His final word to mankind, and that Jesus was not intended to be the final revelation of God for mankind. Rather, God has many things that He will yet reveal to His children. Our message to the world is that God has not stopped speaking—He continues to speak to a prophet in our day.

Additional resources

http://en.fairmormon.org/Bible/”Adding_to_”or_”taking_away_from” http://en.fairmormon.org/Bible/Completeness “Because the Church has four books of divine scripture, some observers have misunderstood our attitude toward the Bible. Saul (later known as Paul) probably had similar feelings when he heard the early New Testament Saints tell of their faith in Jesus Christ; the new revelations and experiences seemed to be a threat to and a replacement of the Old Testament. But Paul’s resentment gave way to understanding; he not only became converted to the “new” doctrine and history, but even wrote a large portion of what is now called the New Testament. Paul learned that it is not necessary to reject the Old Testament in order to accept and believe the New Testament.”

“Similarly, acceptance of the Book of Mormon and other Latter-day Saint scripture does not mean rejection of the Bible. As one becomes familiar with all of the revelations God has given, he understands and reveres each volume all the more.” (Robert J. Matthews, “I Have a Question,” Ensign, July 1985, 17–19)

QUESTION 2d: Isn’t the Bible the ultimate authority?

Short answer

We believe that God, not scripture, is the ultimate authority. By this we mean in effect that present-day revelation is as important as past scripture, including the Bible. This can be summed up by our 9th Article of Faith…

We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

Longer answer

We believe that God, not scripture, is the ultimate authority. By this we mean in effect that present-day revelation is as important as past scripture, including the Bible. This can be summed up by our 9th Article of Faith…

We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.

Just as with the Bible, we believe that God is the author of revelation - whether it comes through His chosen prophets, or personally as a witness from the Holy Spirit. The role of modern revelation is not only to provide new information but also to explain or clarify past revelation (including the Bible). In this way, we see God as the authority behind not just the Bible, but all scripture. The main role of scripture (both ancient and modern) is to bring us to God and to allow us to receive a personal witness of the atonement of Jesus Christ through the Holy Spirit.

Additional resources

QUESTION 3a: What are the reasons for it?

Short answer

God commanded Joseph Smith to practice polygamy and reveal this practice in the early days of the latter-day Church. Some early members of the Church practiced polygamy because they received a spiritual witness that God commanded them to practice it. Many of them were reluctant to do so, but chose to obey the commandment, though they did not understand the reasons for it.

[Important note: People should be careful not to offer as an explanation that there were many single sisters that needed to be cared for. There is very little evidence that this played into most practice of polygamy, so critics of the Church make short work of this suggestion.]

Longer answer

God commanded Joseph Smith to practice polygamy and reveal this practice in the early days of the latter-day Church. Some early members of the Church practiced polygamy because they received a spiritual witness that God commanded them to practice it. Many of them were reluctant to do so, but chose to obey. Although they did not understand all the reasons for it, many members of the Church who practiced polygamy believed that they were restoring something that had been practiced by the early patriarchs and faithful prophets of God, and in doing so they were taking part in the restoration of “all things” that was necessary as a prophesied precondition to the Savior’s second coming

Additional resources

“The Bible indicates that Abraham, Jacob, and others of the Lord’s servants had multiple wives (see Genesis 16:1–3; 29:23–30; 30:4, 9; Judges 8:30; 1 Samuel 1:1–2). Joseph Smith asked God why He had permitted this practice and was told that God had commanded it for specific purposes. One reason given by the Lord for plural marriage is mentioned in the Book of Mormon: “If I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall [have only one wife]” (Jacob 2:30; see also v. 27). “After God revealed the doctrine of plural marriage to Joseph Smith in 1831 and commanded him to live it, the Prophet, over a period of years, cautiously taught the doctrine to some close associates. Eventually, he and a small number of Church leaders entered into plural marriages in the early years of the Church. Those who practiced plural marriage at that time, both male and female, experienced a significant trial of their faith. The practice was so foreign to them that they needed and received personal inspiration from God to help them obey the commandment.” (www.lds.org – gospel topics – polygamy)

QUESTION 3b: Polygamy: Do you still practice it?

Short answer

The Church of Jesus Christ of Latter-day Saints officially ceased the practice of plural marriages in 1890. Since that time, plural marriage has not been approved by the Church and any present-day member adopting this practice is subject to losing his or her membership in the Church.

Longer answer

The Church of Jesus Christ of Latter-day Saints officially ceased the practice of plural marriages in 1890. Since that time, plural marriage has not been approved by the Church and any present-day member adopting this practice is subject to losing his or her membership in the Church.

“In 1889 in the face of increasing hardships and the threat of government confiscation of Church property, including temples, Wilford Woodruff, President of the Church at the time, prayed for guidance. He was inspired to issue a document that officially ended the sanction of plural marriage by the Church. In explaining the revelation ending polygamy, as recorded in “Official Declaration #l,” President Woodruff makes it clear that he would "have let all the temples go out of our hands... [have himself] gone to prison... and let every other man go there, had not the God of heaven commanded" him to stop the practice of polygamy. He further adds that he was shown "by vision and revelation exactly what would take place if we did not stop....” Regardless of any external pressure, President Woodruff would not have discontinued the practice had God not commanded it.

“Just as the practice of plural marriage among the Latter-day Saints began gradually, the ending of the practice after the Manifesto was also gradual. Some plural marriages were performed after the Manifesto, particularly in Mexico and Canada. In 1904, President Joseph F. Smith called for a vote from the Church membership that all post-Manifesto plural marriages be prohibited worldwide.” (www.lds.org – gospel topics – polygamy – additional information)

In 1998, President Gordon B. Hinckley reiterated that plural marriage is “against the law of God. Even in countries where civil or religious law allows [the practice of a man having more than one wife], the Church teaches that marriage must be monogamous and does not accept into its membership those practicing plural marriage.” (“What Are People Asking about Us?” Ensign, Nov. 1998, 72).

Additional resources

QUESTION 4: Gender issues: a. Homosexuality (What is the Church’s stance on homosexuality?)

Short answer

God loves each of his children, yet he has standards regarding controlling sexual appetites that pertain to all regardless of personal inclinations, attractions, or temptations. Those standards include expressing sexuality only within the confines of marriage between a man and a woman.

Longer answer

God loves each of his children, yet he has standards regarding controlling sexual appetites that pertain to all regardless of personal inclinations, attractions, or temptations. Those standards include expressing sexuality only within the confines of marriage between a man and a woman.

God's ultimate design for his sons and daughters is for them to come and live with him as husband and wife, sealed together through a marriage covenant. Part of returning to God requires that we receive a physical body, and God designed sexual activity between a husband and wife to provide physical bodies for His spirit children. Also, God designed sexual activity between a husband and wife to strengthen the marital relationship. The ultimate happiness and joy in this marital relationship is achieved through Christ’s Atonement when a husband and wife return to God and are exalted together -- as a married couple. Individuals cannot be exalted alone. We need each other. To this end, God has commanded that we obey the law of chastity. This law dictates that sexual acts are reserved for use only between a husband and wife. This law also requires that we learn to control our sexual appetites and maintain chaste lives, regardless of our personal inclinations, attractions, or temptations. Sexual activity outside of marriage between a man and woman hinders God's ultimate design for mankind. Sexual attraction, whether same-sex or opposite-sex, can make it difficult to follow this law. These attractions alone do not violate the law of chastity, but acting on the attractions outside of marriage between a man and woman is a sin. Some of us may not have the opportunity to be married here on Earth. But in the end, all who have been faithful to God's commandments will have access to all of God’s blessings, regardless of their sexual orientation.

We must learn to control our sexual desires, which helps us learn self-mastery. This self-mastery is only possible through the Atonement of Jesus Christ, and it is a purifying process necessary for us to return and live with God who is a perfect being. By putting our faith in Jesus Christ, we can learn to control our sexual desires, whether same-sex or opposite-sex desires, and can find peace and joy in this life.

Additional resources

  • Interview with Dallin H. Oaks and Lance B. Wickham, “Same Gender Attraction,” lds.org (http://newsroom.lds.org/ldsnewsroom/eng/public-issues/same-gender-attraction)
  • "People inquire about our position on those who consider themselves so-called gays and lesbians. My response is that we love them as sons and daughters of God. They may have certain inclinations which are powerful and which may be difficult to control. Most people have inclinations of one kind or another at various times. If they do not act upon these inclinations, then they can go forward as do all other members of the Church. If they violate the law of chastity and the moral standards of the Church, then they are subject to the discipline of the Church, just as others are" (Gordon B. Hinckley, Ensign, Nov. 1998, 71).
  • http://www.evergreeninternational.org
  • http://www.northstarlds.org
  • "Helping Those Who Struggle with Same-Gender Attraction," Jeffrey R. Holland, Liahona, Oct. 2007, 40–43; or Ensign, Oct. 2007, 42–45

QUESTION 4b. Gay Marriage (What is the church’s stance on gay marriage:?)

Short answer

The Church of Jesus Christ of Latter-day Saints opposes same-sex marriage, however it does not condone any kind of hostility toward those with same sex attractions. Even more, the Church does not object to rights for same-sex couples regarding hospitalization and medical care, fair housing and employment rights, or probate rights, so long as these do not infringe on the integrity of the traditional family or the constitutional rights of churches. However, the Church regards marriage as something sacred beyond human legal conventions. In LDS doctrine, a married couple is the most important organization on earth.

Longer answer

The Church of Jesus Christ of Latter-day Saints opposes same-sex marriage, however it does not condone any kind of hostility toward those with same sex attractions. Even more, the Church does not object to rights for same-sex couples regarding hospitalization and medical care, fair housing and employment rights, or probate rights, so long as these do not infringe on the integrity of the traditional family or the constitutional rights of churches. However, the Church regards marriage as something sacred beyond human legal conventions. In LDS doctrine, a married couple is the most important organization on earth.

Marriage between a man and a woman is ordained of God. Children are entitled to birth within the bonds of matrimony, and to be reared by a father and a mother who honor marital vows with complete fidelity. This is an important foundation for any society. We encourage governments to recognize the unique contribution marriage between a man and a woman has for society and for child-rearing. Of course, all individuals are entitled to tolerance and respect, and the Church has no objection to individuals or societies promoting and protecting certain basic rights. However, this does not require governments and other citizens to pretend that marriage between a man and a woman provides no unique benefit to society. Nor does it require that we pretend that mothers and fathers are interchangeable or expendable.

Additional resources

QUESTION 5a: Priesthood authority: Are women equal to men in the Church?

Short answer

LDS doctrine teaches that men and women are equals before the Lord and before each other. “The Book of Mormon states: "[H]e denies none that come unto him, black and white, bond and free, male and female; . . .all are alike unto God. (2 Nephi 26꞉33)

Longer answer

LDS doctrine teaches that men and women are equals before the Lord and before each other. “The Book of Mormon states: "[H]e denies none that come unto him, black and white, bond and free, male and female; . . .all are alike unto God. (2 Nephi 26꞉33)

The priesthood is the authority of God used to bless all of His children, male and female. All worthy male members of the Church twelve and older may be ordained to the priesthood. Priesthood holders administer the ordinances of salvation and govern the kingdom of God on the Earth. When priesthood authority is exercised properly, priesthood bearers do what Christ would do if He were present in matters of Church governance or family partnerships.

All adult women are part of the women’s organization called the Relief Society, which has the purposes of bringing people to Christ, helping women increase in faith and personal righteousness, strengthening families and homes, and seeking out and helping the poor and needy.

The Church of Jesus Christ of Latter-day Saints places tremendous importance on the family. We are the spirit children of heavenly parents. The gospel plan is implemented through earthly families.

Roles and assignments differ for men and women in the Church and in families but, although they may have different responsibilities, “in these sacred responsibilities, fathers and mothers are obligated to help one another as equal partners” (The Family: A Proclamation to the World, emphasis added).

President Spencer W. Kimball said this: “When we speak of marriage as a partnership, let us speak of marriage as a full partnership. We do not want our LDS women to be silent partners or limited partners in that eternal assignment! Please be a contributing and full partner” (The Teachings of Spencer W. Kimball, ed. Edward L. Kimball [1982], 315).

“By divine design, fathers are to preside over their families in love and righteousness and are responsible to provide the necessities of life and protection for their families. Mothers are primarily responsible for the nurture of their children. In these sacred responsibilities, fathers and mothers are obligated to help one another as equal partners. Disability, death, or other circumstances may necessitate individual adaptation. Extended families should lend support when needed.” (The Family: A Proclamation to the World)

Additional resources

QUESTION 5b: Priesthood: Why were blacks denied the Priesthood?

Short answer

For a time, LDS priesthood authority was not given to men of African descent. The reasons behind this policy are not entirely clear. This policy was rescinded in 1978 and Latter-day Saints rejoiced at this announcement. We are grateful that God has extended this privilege to all worthy men of the Church and hope that every man so blessed will use that priesthood to bless his family, his fellow members, and his community.

Longer answer

For a time, LDS priesthood authority was not given to men of African descent. The reasons behind this policy are not entirely clear. This policy was rescinded in 1978 and Latter-day Saints rejoiced at this announcement. We are grateful that God has extended this privilege to all worthy men of the Church and hope that every man so blessed will use that priesthood to bless his family, his fellow members, and his community.

Interestingly, in the early days of the Church, Joseph Smith approved the ordination of blacks, but this was later discontinued. Most early Latter-day Saints were opposed to slavery, and they suffered significant persecution because of this.

Because the Church regards the priesthood as God’s authority, leaders and members did not feel entitled to reverse the priesthood restriction without revelation from God. Many Church leaders had asked the Lord for such a revelation, and it was finally received in 1978 by Church President Spencer W. Kimball, and was then accepted and sustained by other Church leaders and the Church membership in general. Since then, the priesthood has been conferred upon worthy men without regard to race.

Past and present-day leaders of the Church have repeatedly spoken against racism or intolerance as unbecoming true disciples of Christ.

Additional resources

QUESTION 6a: Nature of God: What does the church believe our potential to become as God is?

Short answer

God has promised that those who have faith in His Son and follow His commandments will become joint-heirs of His Glory with Christ (Romans 8:17). We do not know all that is meant by that, but we know that we will be “like him; for we shall see him as He is” (1 John 3:2).

Longer answer

God has promised that those who have faith in His Son and follow His commandments will become joint-heirs of His Glory with Christ (Romans 8:17). We do not know all that is meant by that, but we know that we will be “like him; for we shall see him as He is” (1 John 3:2).

Latter-day Saints believe that all humans are spirit children of God. Like all good parents, God wants us to be happy, and wants us to develop to our full potential. He also knew that we could not do so on our own. He sent His Son, Jesus Christ, to redeem us from our mistakes and sorrows. Jesus promises us that if we will follow Him and trust Him, He will share everything He has with us. As He said, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21).

Additional resources

Both Eastern Orthodox and Roman Catholic Christians believe that “theosis” or deification was taught by the apostles and was a part of the gospel of Jesus Christ. See http://en.wikipedia.org/wiki/Theosis and http://www.antiochian.org/node/16916 for examples.

The International Bulletin of Missionary Research (an ecumenical publication) reported in an item in May 2001 that: “There are … somewhat over one billion Roman Catholics … 215 million Orthodox,” 80 million Anglicans, and 342 million “other Protestants.” Since Roman Catholics and Eastern Orthodox seem to agree with us on this point, there are, according to these figures, roughly 1.2 billion Christians that would take issue with those who condemn “theosis.” Since our critics are presenting an opinion shared by only about 340 million Christians, they are misleading other into believing that their position represents Christianity, when in fact it represents, at best, only about 28% of the total Christians listed above. The Westminster Dictionary of Christian Theology on the subject of “Deification” states:

Deification (Greek theosis) is for Orthodoxy the goal of every Christian. Man, according to the Bible, is ‘made in the image and likeness of God’.... It is possible for man to become like God, to become deified, to become god by grace. This doctrine is based on many passages of both [Old Testament] and [New Testament] (e.g. Ps. 82 (81).6; [NOTE: What does this Psalm reference mean? It appears to be pointing to two different psalms.] 2 Peter 1.4), and it is essentially the teaching both of St. Paul, though he tends to use the language of filial adoption (cf. Rom. 8.9-17; Gal. 4.5-7), and the Fourth Gospel (cf. 17.21-23).

The language of 2 Peter is taken up by St. Irenaeus, in his famous phrase, ‘if the word has been made man, it is so that man may be made gods’ (Adv. Haer, V, Pref.), and becomes the standard in Greek theology. In the fourth century St. Athanasius repeats Irenaeus almost word for word, and in the fifth century St. Cyril of Alexandria says that we shall become sons ‘by participation’ (Greek methexis). Deification is the central idea in the spirituality of St. Maximus the Confessor, for whom the doctrine is the corollary of the Incarnation: ‘Deification, briefly, is the encompassing and fulfillment of all times and ages’,... and St. Symeon the New Theologian at the end of the tenth century writes, ‘He who is God by nature converses with those whom he has made gods by grace, as a friend converses with his friends, face to face.

Finally, it should be noted that deification does not mean absorption into God, since the deified creature remains itself and distinct. It is the whole human being, body and soul, who is transfigured in the Spirit into the likeness of the divine nature, and deification is the goal of every Christian. (Symeon Lash, The Westminster Dictionary of Christian Theology, ed. Alan Richardson and John Bowden, Philadelphia: Westminster Press, 1983, pp. 147-48; as quoted in Are Mormons Christian, p. 62)

QUESTION 6b: Nature of God: What does the Church believe about the Trinity?

Short answer

The Church’s first article of faith states, “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.” These three beings make up what Latter-day Saints call "the Godhead," sometimes called the Trinity. Through modern revelation we know that there are three distinct beings, the Father, the Son, and the Holy Ghost, who comprise the Godhead and that they are one in love, purpose, and plan in bringing about the salvation of man.

Longer answer

The Church’s first article of faith states, “We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.” These three beings make up the Godhead, sometimes called the Trinity. Through modern revelation we know that there are three distinct beings, the Father, the Son, and the Holy Ghost, who comprise the Godhead and that they are one in love, purpose, and plan in bringing about the salvation of man.

The Bible likewise teaches that there is “one God.” A central issue in Christian thought is how to reconcile these two ideas: How can there be three beings regarded as divine, while there is only “one God”?

Much of modern Christianity descends from groups who approached this problem by applying concepts from Greek philosophy. This approach resulted in the Nicene and other Christian Creeds.

Latter-day Saints believe in the trinity, but do not accept the Nicene or other Christian Creeds as properly resolving the issues raised by the verses of scripture mentioned above. Instead, they regard each of the divine beings as a distinct person. These persons are united in a perfect harmony of intent and love, and may be therefore said to be “One.”

John 10:30 states “I and my Father are one” and Latter-day Saints interpret this to mean that they are one in purpose, similar to what is stated in John 17:11, 21-23:
11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:
23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (bold and italics added)

Additional resources

QUESTION 6c: Nature of God: Does God have a body?

Short answer

Yes. Latter-day Saints believe that human beings are created in the form and image of a God who has a physical body (Genesis 1:26). In Joseph Smith’s First Vision, he saw that God the Father and Jesus Christ were two separate and distinct beings, each possessing a physical body. As stated in Doctrine & Covenants 130:22, “The Father has a body of flesh and bones as tangible as man’s...”

Longer answer

Latter-day Saints believe that human beings are created in the form and image of a God who has a physical body (Genesis 1:26). In Joseph Smith’s First Vision, he saw that God the Father and Jesus Christ were two separate and distinct beings, each possessing a physical body. As stated in DC 130꞉22, “The Father has a body of flesh and bones as tangible as man’s...”

In addition to God the Father having a physical body, Jesus Christ has a physical body as well. Like most Christians, Latter-day Saints regard Jesus as God. Jesus was born, lived as a mortal, and then died for the sins of all humanity. One of Christianity’s most joyful messages is that Jesus was resurrected—that is, His spirit returned to his physical body. Jesus took the opportunity to prove to His apostles that He had been resurrected, by having them touch Him and by eating with them (Luke 24:39-43). There is no indication in the scriptures that Jesus later discarded his resurrected body, and Joseph Smith, in his First Vision, clearly saw that Jesus Christ continues to possess a physical body.

Additional resources

QUESTION 7: Book of Mormon (What is the Book of Mormon?)

Short answer

We believe the Book of Mormon was written by a group of Israelites who fled Jerusalem just before its destruction by Babylonians. They brought with them scriptures that resemble our Old Testament, and the Book of Mormon was intended to compliment the Old Testament - in particular it describes the relationship these peoples had with God, the covenants God made with them, and the revelations they received through their own prophets. Joseph Smith, the founding prophet of the LDS Church was led to the hiding place of the record, and translated it by the power of God. Today, members of the LDS Church consider the Book of Mormon to be scripture, alongside both the Old and New Testaments.

Longer answer

We believe the Book of Mormon was written by a group of Israelites who fled Jerusalem just before its destruction by Babylonians. They brought with them scriptures that resemble our Old Testament, and the Book of Mormon was intended to compliment the Old Testament - in particular it describes the relationship these peoples had with God, the covenants God made with them, and the revelations they received through their own prophets. Joseph Smith, the founding prophet of the LDS Church was led to the hiding place of the record, and translated it by the power of God. Today, members of the LDS Church consider the Book of Mormon to be scripture, alongside both the Old and New Testaments.

In 1821, Joseph Smith was directed to the hiding place of the plates by a visitation from an angel. After he was able to retrieve the plates, he translated them by the power of God into the Book of Mormon text that is used today. Members of the LDS faith hold the Book of Mormon to be scripture with the Old and New Testaments in the Bible, and claim it to be another testament of Jesus Christ. Like the New Testament, the Book of Mormon contains many teachings of the Savior as well as providing other revelations on the gospel and God's plan of salvation for mankind.

The Book of Mormon also excels in leading men to Christ in that it provides us with a clear definition of the Gospel and the plan of salvation (2 Nephi 31; 3 Nephi 27; Moroni 8:24-26; see also Sep 92 Ensign, pp. 7-13). As such it contains the fullness of the Gospel (D&C 20:9; 27:5; 42:12).

Additional resources

QUESTION #7a: Evidence (archaeology, biblical references)

Short answer

There is plenty of evidence for the authenticity of the Book of Mormon, but there is no definitive proof. Belief in the messages of the Book of Mormon is ultimately an exercise in faith, although evidence exists to bolster that faith.

Longer answer

Over the past few decades LDS scholars have begun to study the Book of Mormon with the tools of scholarship. With these tools the following insights have been discovered:

  1. New World archaeology is terribly difficult, and not at all analogous to Old World archaeology. We don’t have very many preserved texts from ancient New World cultures to help us establish the names of cities, languages, or peoples. Old World languages have persisted throughout the centuries, and because of that we can tie ancient cities to cities mentioned in the Bible. New World languages have not survived, and as a result archaeologists don’t know the names of very many New World cities, and so it is incredibly difficult to tie them to Book of Mormon cities.
  2. Instead of looking for evidence of the Book of Mormon in the New World and/or the Old World, LDS scholars have had much success looking for evidence of the New World and/or the Old World in the Book of Mormon.
  3. The Book of Mormon contains many literary and cultural details that we should expect from a book authored by New World descendants of Jerusalem.

One example includes chiasmus, an ancient poetic style of writing that existed both in ancient Hebrew and in ancient American tongues. The Book of Mormon contains many chiasmi, some of them very impressive and which could not have been done by accident. See, for example, Alma 36. Many, many more examples are available.

  1. The Book of Mormon detailed a viable route from Jerusalem across the Arabian peninsula well before this route was know to western scholars. An altar with a Book of Mormon name has even been found in the right place, dating from the right time period.
  2. As the years have gone by, LDS scholars have only discovered more and more supporting evidence for the Book of Mormon. The majority of the items that seemed foolish to include in a book about ancient America in Joseph Smith’s day have now been discovered to be authentic. The Book of Mormon consistently gets things right which would impossible for Joseph to have guessed.

Additional resources

http://maxwellinstitute.byu.edu/publications/jbms/?vol=14&num=2&id=376

  • Basic Methodological Problems with the Anti-Mormon Approach to the Geography and Archaeology of the Book of Mormon, by William Hamblin — In this essay FARMS scholar William Hamblin discusses important geographical and archaeological issues that are often ignored or unknown by critics and members alike. A better understanding of the difficulties associated with geography and archaeology is vital for anyone interested in Book of Mormon evidence.

http://maxwellinstitute.byu.edu/publications/jbms/?vol=2&num=1&id=25

  • Behind the Mask, Behind the Curtain: Uncovering the Illusion, by Brant Gardner — In this essay published by FARMS Brant Gardner reviews a film produced by an anti-Mormon ministry that attempts to pit Book of Mormon archaeology against Biblical archaeology. Brant Gardner reviews their tactics and rebuts their claims about the Book of Mormon, and in the course of doing so he provides a treasure trove of information regarding Book of Mormon archaeology.

http://maxwellinstitute.byu.edu/publications/review/?vol=17&num=2&id=581

  • The Power of Evidence in the Nurturing of Faith — This interesting essay by John Welch of FARMS discusses how to balance faith and science as we seek to strengthen our testimonies.

http://maxwellinstitute.byu.edu/publications/books/?bookid=8&chapid=60

QUESTION 7b: Textual changes in the Book of Mormon

Short answer

Mormons do not believe the Book of Mormon to be perfect or infallible because men, some of them uninspired, took part in the recording, copying, and publishing of the first and successive editions of the Book of Mormon. Hugh Nibley has observed that "once the possibility of human error is conceded, why should the idea of a corrected Book of Mormon be offensive? Revised and improved editions of the Bible are constantly coming from the press, and the Mormons have never believed in an infallible book or an infallible anything in which men have had a hand. God allows fallible humans to be co-workers with him on the road to a far-distant perfection, but he expects them to make lots of mistakes along the way" (Since Cumorah, p. 4).

Longer answer

Mormons do not believe the Book of Mormon to be perfect or infallible because men, some of them uninspired, took part in the recording, copying, and publishing of the first and successive editions of the Book of Mormon. Hugh Nibley has observed that "once the possibility of human error is conceded, why should the idea of a corrected Book of Mormon be offensive? Revised and improved editions of the Bible are constantly coming from the press, and the Mormons have never believed in an infallible book or an infallible anything in which men have had a hand. God allows fallible humans to be co-workers with him on the road to a far-distant perfection, but he expects them to make lots of mistakes along the way" (Since Cumorah, p. 4).

Book of Mormon authors themselves admitted their own susceptibility to err (1 Nephi 19:6; 2 Nephi 33:11; 3 Nephi 23:12-13; Mormon 8:12, 16-17; 9:31; Ether 12:23-25) and even the Book of Mormon title page admits, "if there are faults they are the mistakes of men; wherefore condemn not the things of God....”

Robert J. Matthews notes that during the Prophet Joseph Smith's lifetime, "three editions of the Book of Mormon were printed. Each time he amended the text in a few places to more correctly convey the intended meaning of his translation. Other changes in these and successive editions were made to correct typographical errors, improper spelling, and inaccurate or missing punctuation and to improve grammar and sentence structure or eliminate ambiguity. None of these changes, individually or collectively, alters the message of the Book of Mormon" (A Sure Foundation, p. 34).

Sidney B. Sperry affirmed that, "The sense of the first edition has not been disturbed in later editions, and the thousands of changes are relatively minor in nature, in matters of punctuation, spelling, diction, correction of errors and the like. The thing that counts still remains, the message and sense of the original translation" (Problems of the Book of Mormon, p. 209, as quoted in Stan Larson's Changes in Early Texts of the Book of Mormon, F.A.R.M.S. Reprint).

Gilbert W. Scharffs observed that, "Ninety-nine percent of the original edition of the Book of Mormon has not been changed. Indeed, 4000 changes seems amazingly few.... Dozens of articles and books have been written on the subject of Book of Mormon changes and these changes have logical explanations and almost every change is trivial. It seems inconsistent for the authors to criticize the Book of Mormon that has but a small fraction of the number of changes that have been made in the Bible" (The Truth about The God Makers, p. 160; see also Scrapbook of Mormon Polemics, num. 1, pp. 2-3, Mormon Miscellaneous).

When one considers the fact that the Book of Mormon "manuscript was one solid paragraph, without punctuation mark, from beginning to end" (Nibley, Since Cumorah, p. 4) and that the printer was given free hand with punctuation and spelling, it should not surprise us that corrections were necessary in later editions. In fact, of the nearly 4000 changes noted by our critics, approximately 2000 were grammatical errors (Joseph Fielding McConkie, Seeking the Spirit, p. 38). Lack of standardization of spelling and grammar in those days and the use of multiple scribes in the translation process surely made later changes necessary to improve readability but when these are discounted we still have a small number of textual changes which remain.

Additional resources

QUESTION 7c: Book of Mormon unusual references (claimed "anachronisms")

Short answer

The Book of Mormon was a translation of an ancient work. Joseph Smith, though translating by the gift and power of God, rendered a translation in his own language using 19th century word that were as close as possible to the intent of the original authors. Words like "adieu" were in common use in Joseph Smith's day. Terms like "horse" were possibly the best translation for an animal that served the same or similar purpose for the people of the Book of Mormon.

Longer answer

The English Book of Mormon is a translation. This means that it is no more likely that the word adieu appeared on the plates than did the words yea, beginning, or sword. Except for proper nouns and a few other possibly transliterated nouns, no word that appears in the English version of the Book of Mormon can be said to have been on the ancient Nephite plates.

Similarly, the phrase "and it came to pass" never appeared anywhere on the Nephite plates. Whatever character, word, or phrase that had been engraved on the plates was translated by Joseph Smith into what he felt was an approximate equivalent in English.

Despite the fact that the word adieu appears in the English translation of the Book of Mormon, the word adieu was certainly not known to any Book of Mormon writer, the word adieu was never used by any Book of Mormon writer, and the word adieu did not appear anywhere on the Nephite plates.

One should not reject the possibility of "loan-shifting," in which a name for a familiar species is applied for a new species. This is a well-known phenomenon — for example, Amerindians called European horses 'deer' when they first encountered them. The classic example is, of course, the hippopotamus, which name the Greeks gave to an animal they called a "river (potamus) horse (hippo)." Critics who scoff should ask themselves how anyone could mistake a hippopotamus for a horse — the answer, of course, is that the Greeks knew perfectly well that the hippo was not a true horse, but the name stuck.

Additional resources

QUESTION 7d: How can one know if the Book of Mormon is true?

Short answer

We must read the Book of Mormon, ponder the mercy of the Lord in giving scripture to men, and pray to the Father in the name of Christ asking if these things are not true; with a sincere heart, with real intent, having faith in Christ.

Longer answer

Medium Answer: We must read the Book of Mormon, ponder the mercy of the Lord in giving scripture to men, and pray to the Father in the name of Christ asking if these things are not true; with a sincere heart, with real intent, having faith in Christ. Moroni 10 specifies: 

 3 Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts. 
 4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. 
 5 And by the power of the Holy Ghost ye may know the truth of all things. 
 6 And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is. 
 7 And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever.

It says we must read the Book of Mormon, ponder the mercy of the Lord in giving scripture to men, and pray to the Father in the name of Christ asking if these things are not true; with a sincere heart, with real intent, having faith in Christ.

Additional resources

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QUESTION 8a: Joseph Smith: Is it true he married a 14-year-old girl?

Short answer

Yes, it is true Joseph Smith married a 14 year-old. It as not uncommon for girls as young as fourteen to marry during this period, particularly if they lived on the American frontier, where Joseph Smith resided at this time.

Longer answer

Yes, it is true Joseph Smith married a 14 year-old. This was not uncommon for girls as young as fourteen to marry during this period, particularly if they lived on the American frontier, where Joseph Smith resided at this time. One historian explained that the American frontier produced conditions that encouraged “early and continuous marriage of pioneer women” and “girls married young and were in a constant state of matrimony.” [James E. Davis, Frontier America, 1800-1840: A Comparative Demographic Analysis of the Settlement Process (Glendale, California: Arhur H. Clark, 1977), 52.] In fact, “teenage marriage was over four times more common in Joseph Smith’s America than it is today.” [Craig L. Foster, David Keller, and Gregory L. Smith, “The Age of Joseph Smith’s Plural Wives in Social and Demographic Context,” in Newell G. Bringhurst and Craig L. Foster, eds, The Persistence of Polygamy: Joseph Smith and the Origins of Mormon Polygamy (Independence, Missouri: John Whitmer Books, 2010), 160.]

Thus marrying teenage girls on the American frontier was more common than modern people realize. For example, one non-Mormon pioneer woman was asked to marry while she was still fourteen. She later recalled, “I was nearly fifteen years old and I thought it was high time that I got married so I consented.” Another person later remembered that in 1840s Oregon “the young men began wondering why a girl wasn’t married if she was still single when she was 16.” Limited available statistics from non-Mormon counties near Nauvoo also had a significant number of marriages to teenage brides. In Louisa County, Iowa, for example, between 1842 and 1852, fifty-one percent of marriages were to brides aged nineteen and younger. Seventeen percent of the females married when they were sixteen and younger. Thus Joseph Smith’s marriage to a fourteen year old bride was not out of step with his time-period. On the American frontier in the 1840s, men often married women much younger than themselves, and women tended to marry younger.

In Joseph Smith's case, he married Helen Mar Kimball three months before her 15th birthday. While such a marriage would not be unusual for Joseph's time and place, most historians have concluded that this marriage was intended to link Joseph’s family with his close friend, apostle Heber C. Kimball—it was likely did not involve sexual relations.

Additional resources

  • http://en.fairmormon.org/Joseph_Smith/Polygamy/Helen_Mar_Kimball
  • http://en.wikipedia.org/wiki/Helen_Mar_Kimball
  • http://en.fairmormon.org/Joseph_Smith_and_polygamy/Marriages_to_young_women
  • http://en.fairmormon.org/Template:PolygamyWiki
  • Craig L. Foster, David Keller, and Gregory L. Smith, “The Age of Joseph Smith’s Plural Wives in Social and Demographic Context,” in Newell G. Bringhurst and Craig L. Foster, eds, The Persistence of Polygamy: Joseph Smith and the Origins of Mormon Polygamy (Independence, Missouri: John Whitmer Books, 2010), 153-184.
  • Michael Grossberg, Governing the Hearth: Law and the Family in Nineteenth-Century America (Chapel Hill: University of North Carolina Press, 1988), 106. According to this source, the United States continued to base its marriage laws on the “traditional English common-law nuptial-age demarcations” which allowed marriage at twelve for women and fourteen for men. These same statutes became a part of American common law, and “every American state adopted these age boundaries after the Revolution.”
  • S.N.D. North, comp., and Desmond Walls Allen, ed., Marriage Laws in the United States, 1887-1906 (Conway, Arkansas: Arkansas Research, 1993). According to North and Allen, As late as 1906, six states still retained a minimum age of twelve for girls. These states included Kansas, Missouri, and Rhode Island. In 1887, New Hampshire changed the permissible marriage age for girls from twelve to thirteen. Eight other states, including Iowa, Texas, and Utah, had fourteen as the minimum age for girls. As late as 1905, fourteen was the legal marriage age for girls in Illinois. Interestingly, thirteen states, including Colorado, Massachusetts, New Jersey, Pennsylvania, and Vermont had no fixed minimum marriage age. (specific references are on pages 32-34, 48, 53-54, 70-71, 75-77)
  • Daniel S. Smith, “American family and demographic patterns and the north-west European model,” Continuity and Change 8:3(1993): 389-415.

QUESTION 8b: Did Joseph Smith practice polygamy?

Short answer

Yes, despite his own feelings of “repugnance” at the practice Joseph Smith was certain that God had commanded the practice of polygamy. He obeyed.

Longer answer

Yes, despite his own feelings of “repugnance” at the practice Joseph Smith was certain that God had commanded the practice of polygamy. He obeyed.

In April 1839, Joseph Smith emerged from six months' imprisonment in Liberty Jail with a sense of urgency about completing his mission (see History of the Church: c 1831-1844, Ohio, Missouri, and Nauvoo Periods). Since receiving the sealing key from Elijah in the Kirtland Temple (D&C 110:13-16) in April 1836, the Prophet had labored to prepare the Saints for additional teachings and ordinances, including plural marriage.

“Joseph Smith realized that the introduction of plural marriage would inevitably invite severe criticism. After his first experience with plural marriage in Kirtland in the mid-1830s, he knew the tension it would create in his own family; even though Emma, with faith in his prophetic calling, accepted the revelation as being from God and not of his own doing, she could not reconcile herself to the practice. Beyond that, it had the potential to divide the Church and increase hostilities from outside. Still, he felt obligated to move ahead. "The object with me is to obey & teach others to obey God in just what he tells us to do," he taught several months before his death. "It mattereth not whether the principle is popular or unpopular. I will always maintain a true principle even if I Stand alone in it" (TPJS, p. 332).

“Although certain that God would require it of him and of the Church, Joseph Smith would not have introduced it when he did except for the conviction that God required it then. Several close confidants later said that he proceeded with plural marriage in Nauvoo only after both internal struggle and divine warning. Lorenzo Snow later remembered vividly a conversation in 1843 in which the Prophet described the battle he waged "in overcoming the repugnance of his feelings" regarding plural marriage. He knew the voice of God-he knew the commandment of the Almighty to him was to go forward-to set the example, and establish Celestial plural marriage. He knew that he had not only his own prejudices and pre-possessions to combat and to overcome, but those of the whole Christian world…; but God…had given the commandment [The Biography and Family Record of Lorenzo Snow, pp. 69-70 (Salt Lake City, 1884)].

“Even so, Snow and other confidants agreed that Joseph Smith proceeded in Nauvoo only after an angel declared that he must or his calling would be given to another (Bachman, pp. 74-75). After this, Joseph Smith told Brigham Young that he was determined to press ahead though it would cost him his life, for "it is the work of God, and He has revealed this principle, and it is not my business to control or dictate it" (Brigham Young Discourse, Oct. 8, 1866, Church Archives). “Nor did others enter into plural marriage blindly or simply because Joseph Smith had spoken, despite biblical precedents. Personal accounts document that most who entered plural marriage in Nauvoo faced a crisis of faith that was resolved only by personal spiritual witness. Those who participated generally did so only after they had obtained reassurance and saw it as religious duty.

“Even those closest to Joseph Smith were challenged by the revelation. After first learning of plural marriage, Brigham Young said he felt to envy the corpse in a funeral cortege and "could hardly get over it for a long time" (JD 3:266). The Prophet's brother Hyrum Smith stubbornly resisted the very possibility until circumstances forced him to go to the Lord for understanding. Both later taught the principle to others. Emma Smith vacillated, one day railing in opposition against it and the next giving her consent for Joseph to be sealed to another wife (see comments by Orson Pratt, JD 13:194).” (Encyclopedia of Mormonism, 1091-1093)

Additional resources

QUESTION 8c: Was Joseph Smith a "gold digger"?

Short answer

Prior to his call as a prophet, Joseph Smith sometimes sought for buried wealth—this was a relatively common practice in the early 1800s. LDS do not claim that prophets must be perfect; therefore this insignificant activity in his youth has no bearing on the LDS belief that Joseph Smith was a prophet of God.

Longer answer

Prior to his call as a prophet, Joseph Smith sometimes sought for buried wealth—this was a relatively common practice in the early 1800s. LDS do not claim that prophets must be perfect, therefore this insignificant activity in his youth has no bearing on the LDS belief that Joseph Smith was a prophet of God

Some have insisted that Joseph could not be a prophet because of this, or something else they believe was an error or foolish action.

Joseph never claimed to be perfect, or without flaws. The Bible likewise describes prophets who made serious mistakes: Moses killed an Egyptian, Peter denied Jesus, Jonah disobeyed a direct command from God. Only Jesus Christ was perfect.

As with all prophets, the issue is not whether Joseph Smith’s life was perfect, but whether his message comes from God. We bear testimony that God, the only perfect being, will confirm the truth of Joseph’s message, whatever the faults of the messenger.

Additional resources

QUESTION 9a: Temples: are they secret?

Short answer

Latter-day Saints prefer using the word “sacred” in reference to temples rather than “secret.” Temples are literally houses of the Lord. They are holy places of worship where individuals make sacred covenants with God. Because making covenants with God is such a solemn responsibility, individuals cannot enter the temple to receive their endowments or be sealed in marriage for eternity until they have fully prepared themselves.

Longer answer

Latter-day Saints prefer using the word “sacred” in reference to temples rather than “secret Temples are literally houses of the Lord. They are holy places of worship where individuals make sacred covenants with God. Because making covenants with God is such a solemn responsibility, individuals cannot enter the temple to receive their endowments or be sealed in marriage for eternity until they have fully prepared themselves.

“Temples are places of learning. Their principal purpose is to provide ordinances necessary for the children of God to enable them to return to dwell with Him. Temple ordinances lead to the greatest blessings available through the Atonement of Jesus Christ. Everything in the Church—the meetings and activities, the missionary efforts, the lessons taught and the hymns—all lead to the work done in holy temples.

“One ordinance received in the temple is called the endowment. The word endowment means "gift," and the temple endowment truly is a gift from God. The ordinance consists of a series of instructions and includes covenants to live righteously and follow the requirements of the gospel. The endowment focuses on the Savior, His role in Heavenly Father's plan, and the personal commitment of each member to follow Him.

“Another temple ordinance is celestial marriage. In this ordinance husband and wife are sealed to one another for eternity. A sealing performed in the temple continues forever if the husband and wife are faithful to the covenants they make.

“Children born to parents who have been sealed in the temple are born in the covenant. These children automatically become part of an eternal family. Children who are not born in the covenant can also become part of an eternal family once their natural or adoptive parents have been sealed to one another. The ordinance of sealing children to parents is performed in the temple.

“People who have died without these essential gospel ordinances may receive those ordinances through the work done in temples. Acting in behalf of ancestors and others who have died, Church members are baptized and confirmed, receive the endowment, and participate in the sealings of husband to wife and children to parents.

“Those who enter the temple must be worthy, which means that they keep the commandments and are prepared to make and keep sacred temple covenants. In two interviews—one with a member of a bishopric or a branch president and another with a member of a stake presidency or a mission president—Church members certify their worthiness to enter the temple. In these interviews, the priesthood leader asks about the individual's personal conduct and worthiness. Those who are worthy receive a temple recommend, which allows them to enter the temple.” (http://www.lds.org – gospel topics – temples)

Additional resources

QUESTION 9b: Temples: Garment (What is the purpose of wearing the "Mormon underwear"?

Short answer

White undergarments or simply “garments” are worn by church members who have received the ordinances of the temple. Garments are a symbol and a constant reminder of the covenants made with God in the temple. Wearing the garment is an outward expression of an inward commitment to follow the Savior.

Longer answer

Medium Answer:

White undergarments or simply “garments” are worn by church members who have received the ordinances of the temple. Garments are a symbol and a constant reminder of the covenants made with God in the temple. Wearing the garment is an outward expression of an inward commitment to follow the Savior. “The white garment symbolizes purity and helps assure modesty, respect for the attributes of God, and, to the degree it is honored, a token of what Paul regarded as taking upon one the whole armor of God (Eph. 6:13; cf. D&C 27:15).

“The clergy and many of the committed in almost all major faiths wear special clothing. For Latter-day Saints, among whom there is no professional ministry, men and women from all walks of life share in the callings, responsibilities, and blessings of the priesthood. Their sacred clothing, representing covenants with God, is worn under rather than outside their street clothes.

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QUESTION 10a: Miscellaneous: Evolution (what is the Church's stance on evolution?)

Short answer

Latter-day Saints believe that God and Jesus Christ were responsible for the creation of the world and everything in it. How that was accomplished has not been revealed. Members of the Church of Jesus Christ of Latter-day Saints are free to form their own opinion regarding evolution and other scientific questions.

Longer answer

Latter-day Saints believe that God and Jesus Christ were responsible for the creation of the world and everything in it. How that was accomplished has not been revealed. Members of the Church of Jesus Christ of Latter-day Saints are free to form their own opinion regarding evolution and other scientific questions.

The Church has no position on the majority of issues involved with organic evolution. Members and leaders of the Church can be found across the spectrum of belief: some are ardent “young earth creationists,” while others see much of value and truth in Darwin’s theory. The Church’s Brigham Young University teaches standard scientific theories.

Members of the Church reject many of the philosophical ideas which some draw from evolution. They do not accept that life is meaningless, or only the product of chance, or that humans are only advanced animals.

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QUESTION 10b: Miscellaneous: Political neutrality (Is the church involved in politics?)

Short answer

The Church’s mission is to preach the gospel of Jesus Christ, not to elect politicians. The Church of Jesus Christ of Latter-day Saints is neutral in matters of party politics. This applies in all of the many nations in which it is established.

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The Church’s mission is to preach the gospel of Jesus Christ, not to elect politicians. The Church of Jesus Christ of Latter-day Saints is neutral in matters of party politics. This applies in all of the many nations in which it is established.

Church resources, buildings, and membership lists are not to be used for political purposes. Where permitted by law, Church members are encouraged to be involved politically, and to use their best judgment to select and support candidates who will promote good government and righteous principles.

(Additional note for the United States: It is worth noting that the majority leader of the U.S. Senate is Democrat Harry Reid, a member of the Church. Another member, Mitt Romney of Massachusetts, sought the Republican nomination for President in 2008. This demonstrates that active members of the Church can be found across the political spectrum.)

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QUESTION 10c: Miscellaneous: Prop 8 (What is it and what was the church’s involvement in Prop 8?)

Short answer

Proposition 8 involved important moral principles to marriage and basic family values that the Church felt required to participate in the discussion. Ultimately, proposition 8 passed because many diverse groups support the traditional definition of marriage as between a man and a woman.

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In California, the Church’s support for “Proposition 8” attracted widespread attention. Church members joined with like-minded citizens who objected to efforts to redefine “marriage” and to efforts by the unelected judiciary to overturn law enacted by the majority of Californians.

The Church of Jesus Christ of Latter-day Saints opposes same-sex marriage, however it does not condone any kind of hostility toward those with same-sex attractions. Even more, the Church does not object to rights for same-sex couples regarding hospitalization and medical care, fair housing and employment rights, or probate rights, so long as these do not infringe on the integrity of the traditional family or the constitutional rights of churches. The Church regards marriage as something sacred beyond human legal conventions. In LDS doctrine, a married couple is the foundation of heaven and the most important organization on earth.

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Greg Smith [Greg S says: I'd be inclined not to go down the path below. Whether homosexuality is inborn or not is irrelevant to the question of its moral expression. By arguing otherwise, we concede the ground of the debate to the opposition. Whether it is inborn may have implications for treatment, or whatever, but not the moral issue.]

Agreed. The Church does not have an official stance on the causes of same-sex attractions. We shouldn't make sound otherwise. JoshuaJohanson

“Marriage is a privilege...not a right! What the LDS Church did with prop 8 was justified and in accordance with our beliefs regarding the importance of the family. The church exercised it's right in the political process. Marriage is an institution created by God for the purpose of rearing children in a righteous environment. Gay couples cannot do that as God desires. The Church is fine with giving gay couples legal rights but not with calling it marriage. The excuse that they're born that way is scientifically unproven but it's none-the-less the rallying cry for gays today. See:

QUESTION 10d: Miscellaneous: Statement on immigration to the United States (What is the church’s stance on illegal immigration)

Short answer

The Church teaches its members to honor, obey, and sustain the law (A of F, 1:12). The Church encourages all those who desire to immigrate to observe all legal requirements. The Church does not, however, police its members or interrogate them about the observance of this or any other legal misdemeanor.

Longer answer

The Church teaches its members to honor, obey, and sustain the law (A of F, 1:12). The Church encourages all those who desire to immigrate to observe all legal requirements. The Church does not, however, police its members or interrogate them about the observance of this or any other legal misdemeanor. Illegal immigrants are often in difficult and complex situations: they may risk poverty, family separation, or even death if they were to return home. The Church advises members to refrain from judging others, and to allow civil authorities to investigate and punish those who break civil laws.

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QUESTION 10e: Miscellaneous: Abortion (What is the church’s stance on abortion?)

Short answer

Members of the Church regard families as the foundation of heaven. Bearing children is thus a source of joy and great responsibility. Prophets of God have taught that abortion is a grave sin, save where the health of the mother is endangered, or where the pregnancy is the product of rape or incest. Even in these exceptional cases, members should seek an abortion only after counseling with the Lord.

Longer answer

Members of the Church regard families as the foundation of heaven. Bearing children is thus a source of joy and great responsibility. Prophets of God have taught that abortion is a grave sin, save where the health of the mother is endangered, or where the pregnancy is the product of rape or incest. Even in these exceptional cases, members should seek an abortion only after counseling with the Lord.

In LDS teaching, however, abortion is not regarded as equivalent to the sin of murder. With faith in Jesus Christ and sincere repentance, one may be forgiven. Latter-day Saints also believe in chastity before marriage, and fidelity within marriage. Observance of these principles would eliminate most abortions. Children deserve to be raised by parents who love them and can provide from them—if a single woman becomes pregnant, the Church strongly encourages her to put the child’s needs first, and to choose an adoptive family. In most cases, this provides best for both the child and the mother’s needs.

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