Paid and unpaid Church leaders

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Questions

== Critics claim that Mormonism prides itself in having unpaid clergy as one proof of the Church's truthfulness. They then point to the fact that some General Authorities, mission presidents, and others do, in fact, receive a living stipend while serving the Church, and point to this as evidence of the “hypocrisy” of the Church.

To see citations to the critical sources for these claims, [[../CriticalSources|click here]]

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The Church does not train or employ a professional clergy

There can be no doubt that the Church does have an unpaid ministry. More precisely, it does not have a professional clergy. Much of the day-to-day “ministering” that goes on in the Church takes place at the local, i.e., ward and/or stake level. Leaders at the local level -- that is, bishops, stake presidents, relief society presidents, elders quorum presidents, and other leaders or auxiliary workers -- do not receive any kind of pay for the temporary, volunteer service they render. They likewise do not receive any kind of scholastic training to prepare them for their service.

For a detailed response, see: No professional clergy

Some General Authorities receive a modest living stipend

Some members of the Church are unaware that at least some General Authorities do receive a modest living stipend. While it is true that some Church leaders receive a living allowance while they serve in a given position, it cannot be said that the Church has a professional ministry in the traditional sense.

For a detailed response, see: General Authorities living stipend

Receiving a living stipend does not qualify as priestcraft

Church members have a particular sensitivity to issues surrounding paid ministries particularly due to admonitions in the Book of Mormon relative to a practices known as priestcraft, which is "that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion" (see 2 Nephi 26꞉29). However, it should be noted that priestcraft as it has been defined is a condemnation of intent (to get gain and praise, and not for the welfare of Zion), and not about an individual receiving support.

For a detailed response, see: Priestcraft

A Scriptural Basis

Latter-day Saints care for their members through a resource known as the Bishop's Storehouse. This storehouse is filled through the contributions of members and includes temporal resources to assist individuals who have unmet temporal needs. It is administered through the office of the Presiding Bishopric of the Church and through the local administration of ward Bishop's. DC 42꞉71-73 accounts for the support of individuals called to full time service in the Church. While the Church does not currently use the Bishop's Storehouse to provide for the temporal needs of General Authorities, as mentioned above, it does indicate a scriptural basis for them to receive support when warranted and according to their needs.

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Answer

== While a small number of Church members seek full-time teaching positions within the Church Education System as instructors, they are not compensated for ecclesiastical leadership or service. Church leaders are "called" by leaders in greater authority to occupy positions such as Bishop, Stake President, or Area Authority 70. One does not campaign for nor apply for such positions, and such an effort would undoubtedly be considered grounds for disqualifications to serve in such a significant role. Article of Faith 5 states: "We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof." (A+of+F 1꞉5) What is more, those who fill these positions are not compensated. Critics who complain about the use of Church funds do not contribute to the Church, and the funds they complain about are used to help leaders whom they do not sustain.

Many Church General Authorities come from respected professions from which they make a substantial living. Dedicating themselves full time at the sacrifice of substantial careers, these leaders live modestly, work tirelessly, keep grueling travel schedules, and continue doing so well past an age when others retire. They are also demonstrably men of education and accomplishment; one can hardly claim that they were unsuited for work in the world given their accomplishments prior to being called to full-time Church service. No tithing funds provide for stipends; such funds are drawn from business income earned by Church investments.

The Latter-day Saint practice of not paying our ecclesiastical leaders is not evidence of the truthfulness of the Church. Many people of other faiths admirably desire to serve as clergy in their respective churches, and go through extensive training to do so. Most clergy live on subsistence level wages. Principles of priestcrafts apply equally to these people as to our own leadership. The scriptures denounce preaching the gospel solely from a desire to make money and get rich, or to defraud people (see 1 Peter 5꞉2). The Book of Mormon likewise defines "priestcraft" as teaching for the sake of getting gain while not seeking "the welfare of Zion" (see 2 Nephi 26꞉29. Likewise, many members of other faiths devote time to their churches without any monetary compensation. Certainly they follow the teachings of Jesus by so doing, and accomplish much good thereby.

As with other issues, the real question regarding the "truthfulness" of the Church hinges on the endowment of priesthood keys and authority on those who lead the Church. Temporal matters and how they are handled are governed by spiritual principles. Leaders who serve faithfully should be sustained regardless of their personal finances or needs for modest financial assistance.

== Notes ==

Further reading

Printed material

• Gordon B. Hinckley, "Questions and Answers," Ensign (Nov. 1985): 49.
• R. Lloyd Smith, "Sharing the Gospel with Sensitivity," Ensign (Jun. 2002): 53.
• Lowell Bennion, "A Mormon View of Life," Dialogue: A Journal of Mormon Thought 24 no. 3 (Fall 1991), 68.
• Maribeth Christensen, "Volunteerism," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), :1539–1540.
• Paul H. Thompson, "Lay Participation and Leadership," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), :814–816.