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FAIR is a non-profit organization dedicated to providing well-documented answers to criticisms of the doctrine, practice, and history of The Church of Jesus Christ of Latter-day Saints.
Latter-day Saints and California Proposition 8 |
The passage of California Proposition 8 during the November 2008 election has generated a number of criticisms of the Church regarding a variety of issues including the separation of church and state, the Church's position relative to people who experience same-sex attraction, accusations of bigotry by members, and the rights of a non-profit organization to participate in the democratic process on matters not associated with elections of candidates. The proposition added a single line to the state constitution defining marriage as being between "a man and a woman." There are 29 states which currently have such a definition of marriage in their constitution. [1] This article provides information about the Church's involvement with the passage of the Proposition and its aftermath. There have been more than 40 states that have put in place protections of marriage as being between a man and a woman. [2] See Heritage.org and TraditionalValues.org for details on legislations and constitutional amendments protecting traditional marriage.
The campaign to support Proposition 8 placed members of the Church outside their comfort zone. Many vigorously supported the measure, while others felt conflicted between their desire to follow the Prophet's counsel and their desire not to become involved in an effort that might alienate them from friends and family members. Church critics—most notably ex-Mormons—took advantage of the effort to promote their agenda by leveraging Prop 8 to enhance their attacks on the Church, even going so far as to attempt to publicly identify and humiliate members who had donated to the campaign. The subsequent passage of the Proposition brought new challenges for members, as protests were organized, blacklists created, and even terrorist tactics employed, with the result being public humiliation and loss of business or employment for several Church members who chose to follow the Prophet's recommendation. (See: First Presidency Urges Respect, Civility in Public Discourse). A good summary of post-election events by Seminary teacher Kevin Hamilton may be found in Orson Scott Card's article: Heroes and victims in Prop. 8 struggle (Nov. 13, 2008)
This article documents the events leading up to and resulting from the effort to pass California Proposition 8 as they relate to Latter-day Saints. We recognize that there was a broad coalition of supporters, of which Latter-day Saints were only a small part. However, given the disproportionate negative reaction to the Church after the passage of the proposition, it is prudent to clarify misperceptions and answer commonly asked question about Church members' involvement in this issue.
Further information
The following text is from the California Voter Guide for 2008:
In an October broadcast from Salt Lake City to Church Members in California, Elder's Ballard and Cook of the Quorum of the 12 Apostles emphasized the Church's principled stand regarding Proposition 8 by referencing among other things a document titled "The Family: A Proclamation to the World"[4].
It reads in part:
It also declares:
The California Supreme Court, in the case of In Re Marriage Cases, on May 15, 2008, overturned a 2000 California law that established marriage as between a man and a woman. At the time, certain members of the California electorate had already been seeking an amendment to the California constitution that could not be overturned by judicial review.[5]
A ballot proposition was prepared by California residents opposed to gay marriage and disturbed by what they viewed as judicial activism. The measure needed 694,354 signatures to be placed on the ballot but 1,120,801 signatures were submitted. The measure, known as Proposition 8, was certified and placed on the ballot on June 2, 2008. The LDS church was not involved in placing Proposition 8 on the ballot.[6]
After Proposition 8 was placed on the ballot, the Church was approached in June 2008 in a letter sent by San Francisco Catholic Archbishop George Niederauer. This letter initiated the formation of a coalition of religions with the common goal of promoting passage of the proposition. [7] The coalition included Catholics, Evangelicals, Protestants, Orthodox Jews, Muslims, and Latter-day Saints.
For more information:
Ecclesiastical leaders in California were sent a letter in the third week of June 2008, with instructions to read the letter to their congregations on June 29, 2008. (Only leaders in California received the letter.) The following is the text of the letter:
Church members were not told how to vote on Proposition 8. As stated in the letter, members were asked to “do all you can to support” the passage of Proposition 8. There was no commandment for members to work on the campaign. Support was organized at a local level and volunteers' experiences varied according to area, need and campaign leaders. Members were asked to support Proposition 8 ("We ask that you do all you can to support the proposed constitutional amendment..."), but not commanded. While prophets may ask people to do some things, the actual “doing” is left to the individual and their agency. It is their choice to determine whether to do what the prophet asks and how much to actually do. Church leaders are aware that members within the church come from different backgrounds, have different life experiences, and different ideologies. To make an ultimatum on this issue would unnecessarily alienate people.
For more information:
In the letter from the First Presidency, there was no indication of how members were expected to fulfill the request to lend support to their requests. Members were told that "Local Church leaders will provide information about how you may become involved in this important cause," but were also left to decide for themselves how they might support Proposition 8. Support developed in several ways that typically accompany political campaigns. Members support for passage of the proposition included:
There is nothing unusual in the methods that were used to support passage of the amendment. Members of the LDS Church proved instrumental in the efforts to pass Proposition 8 because members were already part of a "network" of individuals that could be utilized to educate, encourage, and mobilize others within their communities. This network succeeded, as well as it did, because the members were used to working together on projects that involved contacting people and asking for their support for various Church activities. According to David Campbell (professor of political science at the University of Notre Dame), Latter-day Saints "only get mobilized when a match is lit, and that doesn't happen very often." [9] Additionally, they were personally committed to the concept of traditional marriage, and were willing to make a special personal effort to help the proposition pass. This personal commitment was crucial to the outpouring of support for, and eventual passage of Proposition 8.
The "No on 8" group campaign did not emphasize that California already has domestic partnership laws in place which grant same-sex couples the civil rights associated with marriage. (See California FAMILY.CODE SECTION 297-297.5) Instead, Proposition 8 was portrayed as removing marriage rights. The passage of Proposition 8 did not remove already existing rights for same-sex couples, except for the use of the word "marriage" to describe such unions. The same rights, privileges and protections that were in place before the election remained in place after the election. However, religious organizations perceived a very real threat to their rights if Proposition 8 did not pass. The right to be licensed to perform adoptions was in jeopardy in California, as demonstrated by the North Coast Women's Care Medical Group Inc. case decided on 1 April 2008 by the California Supreme Court. This decision held that those who are licensed by the State cannot treat homosexuals differently than heterosexuals. It is easy to see how such a holding will result in LDS Social Services being denied licensing to perform adoptions if it won't perform adoptions for homosexual couples. Thus, religious groups perceived no gain and no loss to same-sex couples from passing Proposition 8, but anticipated a large possible downside to religious organizations and their essential services if it did not pass.
On October 31, 2008, an organization calling itself the "Campaign Courage Issues Committee" released an ad on YouTube depicting two "Mormon missionaries" entering the home of a lesbian couple. The "missionaries" proclaimed that they were there to "take away your rights." The "missionaries" proceeded to ransack their home, including their underwear drawer, until they located their marriage license. They then tore up the license and left the home, claiming that it was "too easy," and wondering what rights they could take away next.
The ad was actually aired on several television stations on election day.
The advertising messages created for the "Yes on 8" campaign were based on case law and real-life situations. However, a rebuttal to an anonymously written "Yes on 8" document called "“Six Consequences . . . if Proposition 8 Fails” was written by LDS lawyer Morris Thurston. [12] This document was used by "No on 8" supporters to show that even LDS realized that lies were being promoted. Thurston's points were contested by another LDS attorney, Blake Ostler. [13] Upon discovering that the "No on 8" campaign was making use of his comments, Thurston issued a press release which pointed out that "A press release dated October 19 from a public relations firm representing 'No on 8' is inaccurate and misleading," and that he was "erroneously cited as having 'debunked' new California Prop 8 ads." (See LDS Lawyer's Commentary Mischaracterized in 'No on 8' Press Release)
Ads and mailers produced by "Yes on 8" showed children's books promoting same-sex marriage that have been sent home with young students. One young girl tells her mother that she learned in school that "I learned how a prince can marry a prince, and I can marry a princess!"
The following incidents occurred during the course of the campaign and influenced the "Yes on 8" advertising:
Opponents of Proposition 8 have criticized the Church for donations to the "Yes on 8" campaign. Records filed with the State of California indicate that the Church did not make any contributions with the exception of an "in kind" contribution (non monetary) for travel expenses for a single general authority. All other LDS-related money was contributed by Church members individually, not by the Church.
The amounts contributed to both sides were very high. It is reasonable for critics to question why their greater contributions to defeat Proposition 8 didn't carry the vote as they expected, but to imply that the participation of Latter-day Saint citizens—most of whom were California residents—was improper is inappropriate. Such an accusation is an exercise in empowering a straw man of their own creation.
In-State Donations | Out-of-State Donations | Total Donations | |
For Proposition 8 | $25,388,955 | $10,733,582 | $36,122,538 |
Against Proposition 8 | $26,464,589 | $11,968,285 | $38,432,873 |
Totals | $51,853,544 | $22,701,867 | $74,555,411 |
Source: Tracking the money, Los Angeles Times |
Note that out-of-state contributions to the "No" side were over $1.2 million higher than the out-of-state contributions to the "Yes" side.
There have been various estimates of monies donated to the "Yes on 8" campaign by LDS Church members, ranging from $14 to $20 million. No firm figures are available because the State of California does not request or record the religion of donors.
Estimates of LDS-related monies also do not include donations the "No on 8" campaign received as a result of LDS Church involvement in the campaign. For instance, Bruce Bastian, a onetime Mormon, has publicly stated that he donated $1 million to the "No on 8" campaign in response to LDS involvement as an effort to "level the financial playing field."[16]
The LDS, while instrumental in helping with the passage of Proposition 8, were not solely responsible for the margin by which the proposition passed in the general electorate; the number of LDS voters was simply too small to account for the margin. Encouragement from LDS volunteers may have been key in turning out the "Yes on 8" vote, but to say that LDS involvement was solely responsible for such turnout seems rather myopic.
LDS may encourage their neighbors to vote "Yes on 8," but the neighbor still has to actually cast the vote. Anecdotal reports from FAIR members who live in California indicate that LDS volunteers worked closely with non-LDS volunteers to promote the proposition and turn out the vote.
While Mormons played a significant role in mobilizing like-minded voters, these trends show that public perception has assigned a disproportionate amount of credit for passing Proposition 8.
A number of questions have arisen since the passage of the proposition.
The Church did not ask members how they would vote on the proposition. California ballots are cast by "secret ballot" in a manner that they can vote free from intimidation. As such, votes cast by Church members remain private unless they themselves chose to disclose this information. The Church does not apply discipline based upon a member’s voting record and has a long standing respect for the separation of civic responsibility and church participation.
The Church may apply discipline based upon other behavior by individual members. Such discipline, if any, is left to local leaders (bishops and stake presidents) who are more intimately acquainted with the behavior that may be in question. it is conceivable that strong feelings on the Church's position compelled certain members to individually take public stands against the Church or its leadership. Depending on the nature of behavior of the individual, some persons may have received admonition or other actions relative to their membership that would be considered "disciplinary" in nature. However, such actions would only be in reaction to the behavior of the individual and not in reaction to their personal feelings or their voting record. Elder L. Whitney Clayton was asked if "Latter-day Saints who publicly opposed Prop. 8 would be subject to some kind of church discipline," to which he responded, "those judgments are left up to local bishops and stake presidents and the particular circumstances involved." [20]
The Church as an institution made no direct monetary contributions to the "Yes on 8" campaign. All monetary donations came from individual Church members, who decided if and how much they would contribute.
The Church did, however, make two in-kind donations with the equivalent values of $2,078.97 (October 25, 2008) and $2,864.21 (November 1, 2008). The term "in-kind" represents donations that are made to the Church in some form other than cash (For example, the payment of tithing using stock constitutes a in-kind donation). In this case, the in-kind donations were to cover out-of-pocket expenses such as airfare and lodging that were incurred by several Church leaders who travelled to California in support of the proposition. The Church declared these donations, as required by law, and they are part of the public record.
From the Internal Revenue Service:
The church did not participate in or intervene in any of the political campaigns for any of the candidates running in the 2008 election. The IRS does, however, permit a Church to take positions on issues:
Some companies that are owned by the Church, such as Bonneville Communications, are in business to make profit. These businesses pay their taxes just like any other business: They are not part of the tax-exempt portion of the Church.
There is no evidence that any Church owned for-profit companies made contributions to the Yes on 8 campaign or any supporting organization.
California members who chose to donate to the Prop 8 campaign were explicitly told that their donations would not be tax deductible. None of the funds donated to the campaign are allowed as deductions.
Church headquarters did not pass down individual contribution goals to members. In some cases local Church leaders may have asked members to contribute a specific amount. Some goals were suggested to the general membership by their Stake President, such as “one dollar per day.” Some Stakes provided wards with goals that they were expected to meet.
The question is not relevant, since the Church as an organization did not donate any money to “Yes on 8.”
Members contribute to humanitarian efforts sponsored by the church based on their specific abilities. For example, fast offerings are donations to a fund for assisting local and other members who are financially struggling. These funds represent a generous offering of the value of 2 meals abstained from on the first Sunday of each month. The combination of personal sacrifice (fasting) and financial sacrifice make such contributions particularly meaningful for both the donor and the recipient.
The Church also manages a significant humanitarian effort known as "LDS Humanitarian Services". This organization provides relief and assistance for disasters and other urgent humanitarian needs. The amount contributed by the Church to humanitarian causes far outweighs anything that individual members contributed toward the effort to pass Prop 8. According to a 2007 report from the Presiding Bishopric of the Church, external humanitarian efforts exceeded $1 billion in cash and material contributions from 1985 until 2007. This does not include contributions of many millions more as part of the Church Welfare program.
Other humanitarian efforts include:
Many Latter-day Saints make significant contributions to humanitarian efforts outside of LDS sponsored channels. For example, in 2007, high profile Latter-day Saints John and Karen Huntsman donated more than $672 million for charitable causes not associated with the LDS Church. Utah in general was ranked #2 of all 50 states in charitable contributions in 2007.
Church members have always been encouraged to contribute to humanitarian causes. Since all contributions came from individual members, those that donated made the choice to support the “Yes on 8” campaign.
It should be noted that the Latter-day saints believe that family is central to the plan of God for the eternal destiny of His children and has been instituted by divine design for the betterment of society. The First Presidency and Quorum of the 12 Apostles warned "that the disintegration of the family will bring upon individuals, communities, and nations the calamities foretold by ancient and modern prophets" (see the Proclamation). For these reasons, many Latter-day Saints and their leaders believe that Proposition 8, whose original title was "The California Marriage Protection Act" was a cause of great significance and worthy of their most noble efforts.
The same type of question was asked when, after supporting polygamy for years, the Church ceased its practice. The Church no longer practices polygamy, and should not be confused with splinter groups who continue the practice. Prop 8 protesters, however, do like to raise the issue of polygamy, and make no distinction between the LDS Church and splinter groups.
It is important to realize that 19th century Mormons who practiced plural marriage did not seek federal recognition of their marriages. They would have been pleased to simply be left alone, instead of being subject to spy networks, home invasion by federal marshals, loss of the right to vote simply for being members of the Church even if they were not polygamists, jail time, and threats of military occupation by the Congress.
Homosexuals in California with access to domestic partnership laws have far more legal protection and benefits for their cohabitation relationships than 19th century Mormons ever had. Homosexuals who choose to simply cohabitate are likewise unmolested by the state, unlike LDS polygamists of the 19th century.
LDS opposition to the use of the term "marriage" for same-sex unions derives, however, from a belief that homosexual behavior is wrong, contrary to the commandments of God, and something which believers should not support. Homosexuals are free to make their own choices about behavior, but Church members cannot in good conscience encourage that behavior by lending their voice to efforts which socially sanction it.
Upon passage of Proposition 8 by the California electorate, and despite the fact that LDS members constitute a small minority of those who voted in California, the Church came under attack for its role in encouraging its members to support the "Yes on 8" campaign. This produced a number of negative and positive effects.
There were some more measured and thoughtful responses however. One "No on 8" blogger made the following observations:
The Church issued the following statement:
There were, unfortunately, negative effects from the vote in the days immediately following the election. Members of the gay community (and their supporters) were vocal and visible in their negative demonstrations. Some of those negative effects are documented in the following sections.
This documentation should not be taken as a blanket indictment of those in the "No on 8" camp. While leadership of the "No on 8" group have been negative toward LDS involvement, that negativity did not reach the level of vitriol and "over the top" behavior noted in some of the sections below. Various GLBT (gay, lesbian, bi-sexual, transgender) groups have organized, encouraged, or participated in the demonstrations targeted specifically at the LDS Church (such as those conducted outside LDS temples).
The first call that we know of by an GLBT group to not target the LDS Church specifically was by JoinTheImpact.com, which organized the nationwide demonstrations that (for the most part) occurred at government facilities on Saturday, November 15. (See the JoinTheImpact mission statement.) It is unfortunate that the actions of extremists specifically targeting the Church went uncriticized or rebuked by "No on Prop 8" leaders or state politicians until several days had passed—one would have hoped that they would immediately speak out against such inappropriate behavior, no matter who the target.
It still remains to be seen whether the moderating efforts of JoinTheImpact to express displeasure across the board instead of toward a single group will be accepted by the GLBT community and the other GLBT groups who have chosen to target primarily the LDS.
The tactics of those who oppose the decision are to label LDS "haters" and "bigots." The accusation is that LDS are attempting to remove the rights associated with marriage. However, passing Prop. 8 didn't remove any of the rights that were already granted to same-sex couples under domestic partnership laws in California. They have all of the same rights, privileges and protections that they had before. What is disputed is the use of the word "marriage" to describe these unions.
The words "hatred" and "bigot" are emotionally charged and intended to produce a specific effect. Note how the following strategy of "Direct Emotional Modeling" is being applied to supporters of Prop 8:
The protests that have spread to temples across the country certainly qualify as achieving the "massive exposure upon which all else depends".
A number of protests were held in front of LDS temples:
The Church has hired extra security to watch over the Sacramento temple, and has been "asking members to drive by church buildings late at night." In addition, Latter-day Saints who work in law enforcement "are keeping track of Internet chatter to find out where protests will be held." [35]
Protests have also been held at regular meeting houses:
Protests were not limited to Latter-day Saint places of worship:
Opponents of Proposition 8 have resorted to vandalism against LDS chapels. A San Francisco Bay Area newspaper expressed the following opinion after observing the results of two weeks of protests—they finally associated the term "hate crime" with the attacks on LDS meetinghouses:
The following incidents of vandalism have occurred:
Apparently, this supervisor believes that freedom to express one's religious beliefs is something which only exists if he and others choose to grant it. One wonders what "lessons" the Mormons have forgotten—the lessons of state persecution, disenfranchisement, or mob rule? It is unfortunate that elected officials in San Francisco can make such statements without repercussions. If a supervisor said something similar about homosexuals, would his job be safe?
On Thursday, November 13, 2008, envelopes containing white powder were received by the Church at two locations and by a facility of the Knights of Columbus. Both organizations were prominent supporters of the "Yes on 8" campaign.
No group has claimed responsibility for the actions. The FBI continues to investigate the incidents.
The organization "Californians Against Hate" made a rather fascinating plea to the Enforcement Division of the Fair Political Practices Commission to investigate the Church's alleged "undeclared" donations to the Prop 8 campaign. [53] First, they claimed that "[t]he Mormon Church has been highly secretive about its massive involvement in the campaign." Then, they proceeded to accuse the Church of not sufficiently hiding its involvement from the general public:
Critics can't have it both ways—either the Church was "highly secretive," or it was offering presentations that were "clearly designed to communicate with the public." The absurdity of this approach speaks for itself.
Public records containing donor information are being used to create blacklists of individuals and businesses who supported Prop 8.
The backlash from Prop 8 has not only affected those who supported the measure:
Through November 15, 2008, there were no expressions of support from political leaders, no requests for civility, and no denouncing of the post-election activities of "No on 8" proponents. California Governor Arnold Schwarzenegger, however, did encourage those attempting to overturn the proposition to "never ever give up...They should never give up. They should be on it and on it until they get it done." [65] A petition was initiated requesting that Governor Schwarzenegger "respect the voter's will." [66]
By November 19th, California Assembly Speaker Karen Bass said that she "appalled" at the "hostility that has been directed at African-Americans since the passage of Proposition 8." Ironically, Ms. Bass made no mention at all of the Latter-day Saints being the main target of the protests. [67]
Critics of the Church have taken advantage of the Proposition 8 backlash to promote their agenda. The following section addresses some of these claims.
No evidence has been offered for this expansive claim. Throughout the history of the Church, some left the Church over new doctrines in Kirtland or Nauvoo, over strife in Missouri, over the initiation of polygamy, over the move West, over the repeal of polygamy, over the priesthood ban, over the repeal of the priesthood ban, over the Church's position on the ERA, and now over Proposition 8. The Church continues to survive and thrive.
Latter-day Saints object when others attempt to classify us as non-Christian, however, this does not mean that Latter-day Saints are attempting to become "mainstream" Christians. We appreciate being invited to participate in the coalition by our Christian brothers, and did so willingly because we share many of the same family values, even if our theologies differ. Likewise, we welcomed the opportunity to cooperate with Muslims, Jews, and others who share our values and concerns for society.
NO missionaries were asked to participate in the distribution of flyers. Missionaries do not participate in political activities while on their mission.
Support from the campaign was generated from within congregations in California under direction of the Protect Marriage coalition.[69] There were no "busloads" of out-of-state people brought in.
Warning: Due to the nature of the subject, some external links may lead to sites which contain explicit language |
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