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  • Voluntary Offerings

    Voluntary Offerings

    Excerpt from ‘Tithing and Charitable Donations’, Church Newsroom: 1

    All funds given to the Church by its members are considered sacred. They are voluntary offerings that represent the faith and dedication of members and are used with careful oversight and discretion. They are audited regularly by independent, certified auditors.

    Excerpt from the June 1980 Ensign, First Presidency Message, Marion G. Romney: 2

    My sincere counsel to all who receive this message is: pay your tithing and be blessed.

    Tithing is not a free-will offering; it is a debt, payment of which brings great blessings.

    References

    References
    1 ‘Tithing and Charitable Donations’, Church Newsroom – https://newsroom.churchofjesuschrist.org/article/tithing
    2 June 1980 Ensign, First Presidency Message, Marion G. Romney – https://www.churchofjesuschrist.org/study/ensign/1980/06/concerning-tithing?lang=eng
  • Distorts

    Distorts

    True to the Faith, A Gospel Reference, pub. 2004:1

    Like other violations of the law of chastity, homosexual activity is a serious sin. It is contrary to the purposes of human sexuality (see Romans 1:24–32). It distorts loving relationships and prevents people from receiving the blessings that can be found in family life and the saving ordinances of the gospel.

    Romans 1:24–32 2

    24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

    25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

    26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

    27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

    28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

    29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

    30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

    31 Without understanding, covenant breakers, without natural affection, implacable, unmerciful:

    32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

    References

    References
    1 True to the Faith – https://www.churchofjesuschrist.org/study/manual/true-to-the-faith?lang=eng
    2 Romans 1:24–32- https://www.churchofjesuschrist.org/study/scriptures/nt/rom/1.24-32?lang=eng#p24
  • Vainest City

    Vainest City

    Fox 13 News, February 24, 2016:1

    “Forbes Magazine ranked Salt Lake City as “America’s vainest city” in 2007. With nearly six plastic surgeons for every 100,000 people, that’s 2.5 times the national average.”

    Excerpt from a 2007 Forbes article, America’s Vainest Cities: 2

    As the number of cosmetic procedures nationwide continues to surge, we looked at which cities have most embraced market demand for taut faces, lush lips and flat abs. There were predictable entries like New York, Miami and Los Angeles, but also surprising ones like Louisville, Ky., and Nashville, Tenn. Most shocking of all was the town that ranked first: Salt Lake City.

    True to the Faith, A Gospel Reference, pub. 2004:3

    Tattooing

    Latter-day prophets strongly discourage the tattooing of the body. Those who disregard this counsel show a lack of respect for themselves and for God. The Apostle Paul taught of the significance of our bodies and the danger of purposefully defiling them: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Corinthians 3:16–17).

    If you have a tattoo, you wear a constant reminder of a mistake you have made. You might consider having it removed.

    Body Piercing

    Latter-day prophets strongly discourage the piercing of the body except for medical purposes. If girls or women desire to have their ears pierced, they are encouraged to wear only one pair of modest earrings.

    Those who choose to disregard this counsel show a lack of respect for themselves and for God. They will someday regret their decision.

    The Apostle Paul taught of the significance of our bodies and the danger of purposefully defiling them: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Corinthians 3:16–17).

  • Contribution

    Contribution

    Excerpt from the February 8, 2020 Wall Street Journal article, ’The Mormon Church Amassed $100 Billion. It Was the Best-Kept Secret in the Investment World.’: 1

    For more than half a century, the Mormon Church quietly built one of the world’s largest investment funds. Almost no one outside the church knew about it.

    Some of that mystery evaporated late last year when a former employee revealed in a whistleblower complaint with the Internal Revenue Service that the fund, called Ensign Peak Advisors, had stockpiled $100 billion. The whistleblower also alleged that the church had improperly used some Ensign Peak funds. Officials of the Church of Jesus Christ of Latter-day Saints, colloquially known as the Mormon Church, denied those claims.

    They also declined to comment on how much money their investment fund controls. “We’ve tried to be somewhat anonymous,” Roger Clarke, the head of Ensign Peak, said from the firm’s fourth-floor office, above a Salt Lake City food court. Ensign Peak doesn’t appear in that building’s directory.

    Interviews with more than a dozen former employees and business partners provide a deeper look inside an organization that ballooned from a shoestring operation in the 1990s into a behemoth rivaling Wall Street’s largest firms.

    Its assets did total roughly $80 billion to $100 billion as of last year, some of the former employees said. That is at least double the size of Harvard University’s endowment and as large as the size of SoftBank’s Vision Fund, the world’s largest tech-investment fund. Its holdings include $40 billion of U.S. stock, timberland in the Florida panhandle and investments in prominent hedge funds such as Bridgewater Associates LP, according to some current and former fund employees.

    Church officials acknowledged the size of the fund is a tightly held secret, which they said was because Ensign Peak depends on donations—known as tithing—from the church’s 16 million world-wide members. The church is under no legal obligation to publicly report its finances.

    But the whistleblower report—filed by David Nielsen, a former Ensign Peak portfolio manager—has heaped pressure on the church to be more transparent about its finances, something the church has avoided for decades.

    The firm doesn’t tell business partners how much money it manages, an unusual practice on Wall Street. Ensign Peak employees sign lifetime confidentiality agreements. Most current employees are no longer told the firm’s total assets under management, according to some of the former employees; few employees understand what the money is intended for.

    In their first-ever interview about Ensign Peak’s operations, Mr. Clarke and church officials who oversee the firm said it was a rainy-day account to be used in difficult economic times. As the church continues to grow in poorer areas of the world like Africa, where members cannot donate as much, it will need Ensign Peak’s holdings to help fund basic operations, they said.

    “We don’t know when the next 2008 is going to take place,” said Christopher Waddell, a member of the ecclesiastical arm that oversees Ensign Peak known as the presiding bishopric. Referring to the economic crash 12 years ago, he added, “If something like that were to happen again, we won’t have to stop missionary work.”

    During the last financial crisis, they didn’t touch the reserves Ensign Peak had amassed, church officials said. Instead, the church cut the budget.

    A former employee and the whistleblower in his report said they heard Mr. Clarke refer to the second coming of Jesus Christ as part of the reason for Ensign Peak’s existence. Mormons believe before Jesus returns, there will be a period of war and hardship.

    Mr. Clarke said the employees must have misunderstood his meaning. “We believe at some point the savior will return. Nobody knows when,” he said.

    When the second coming happens, “we don’t have any idea whether financial assets will have any value at all,” he added. “The issue is what happens before that, not at the second coming.”

    Whereas university endowments generally subsidize operating costs with investment income, Ensign Peak does the opposite. Annual donations from the church’s members more than covers the church’s budget. The surplus goes to Ensign Peak. Members of the religion must give 10% of their income each year to remain in good standing.

    Dean Davies, another member of the ecclesiastical arm that oversees Ensign Peak, said the church doesn’t publicly share its assets because “these funds are sacred” and “we don’t flaunt them for public review and critique.”

    Mr. Clarke said he believed church leaders were concerned that public knowledge of the fund’s wealth might discourage tithing.

    “Paying tithing is more of a sense of commitment than it is the church needing the money,” Mr. Clarke said. “So they never wanted to be in a position where people felt like, you know, they shouldn’t make a contribution.”

    References

    References
    1 The Mormon Church Amassed $100 Billion. It Was the Best-Kept Secret in the Investment World – https://www.wsj.com/articles/the-mormon-church-amassed-100-billion-it-was-the-best-kept-secret-in-the-investment-world-11581138011?mod=hp_lead_pos3
  • Honesty

    Honesty

    Excerpt from the 2011 Gospel Principles manual, Chapter 31: Honesty: 1

    There are many other forms of lying. When we speak untruths, we are guilty of lying. We can also intentionally deceive others by a gesture or a look, by silence, or by telling only part of the truth. Whenever we lead people in any way to believe something that is not true, we are not being honest.

    The Mantle Is Far, Far Greater Than the Intellect, Boyd K. Packer, Address to religious educators at a symposium on the Doctrine and Covenants and Church history, Brigham Young University, 22 August 1981: 2

    The fact that I speak quite directly on a most important subject will, I hope, be regarded as something of a tribute to you who are our loyal, devoted, and inspired associates.

    I have come to believe that it is the tendency for many members of the Church who spend a great deal of time in academic research to begin to judge the Church, its doctrine, organization, and leadership, present and past, by the principles of their own profession. Ofttimes this is done unwittingly, and some of it, perhaps, is not harmful.

    It is an easy thing for a man with extensive academic training to measure the Church using the principles he has been taught in his professional training as his standard. In my mind it ought to be the other way around. A member of the Church ought always, particularly if he is pursuing extensive academic studies, to judge the professions of man against the revealed word of the Lord.

    Many disciplines are subject to this danger. Over the years I have seen many members of the Church lose their testimonies and yield their faith as the price for academic achievement. Many others have been sorely tested. Let me illustrate.

    During my last year as one of the supervisors of seminaries and institutes of religion, a seminary teacher went to a large university in the East to complete a doctorate in counseling and guidance. The ranking authority in that field was there and quickly took an interest in this personable, clean-cut, very intelligent, young Latter-day Saint.

    Our teacher attracted attention as he moved through the course work with comparative ease, and his future looked bright indeed—that is, until he came to the dissertation. He chose to study the ward bishop as a counselor.

    At that time I was called as one of the General Authorities and helped him obtain authorization to interview and send questionnaires to a cross-section of bishops.

    In the dissertation he described the calling and ordination of a bishop, described the power of discernment, the right of a bishop to receive revelation, and his right to spiritual guidance. His doctoral committee did not understand this. They felt it had no place in a scholarly paper and insisted that he take it out.

    He came to see me. I read his dissertation and suggested that he satisfy their concern by introducing the discussion on spiritual matters with a statement such as “the Latter-day Saints believe the bishop has spiritual power,” or “they claim that there is inspiration from God attending the bishop in his calling.”

    But the committee denied him even this. It was obvious that they would be quite embarrassed to have this ingredient included in a scholarly dissertation.

    It is as Paul said: “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14).

    He was reminded of his very great potential and was told that with some little accommodation—specifically, leaving out all the spiritual references—his dissertation would be published and his reputation established. They predicted that he would become an authority in the field.

    He was tempted. Perhaps, once established, he could then insert this spiritual ingredient back into his work. Then, as an established authority, he could really help the Church.

    But something stood in the way: his faith, his integrity. So, he did the best he could with his dissertation. It did not contain enough of the Spirit to satisfy him, and too much to have been fully accepted by his worldly professors. But he received his degree.

    His dissertation is not truly the scholarly document it might have been, because the most essential ingredient is missing. Revelation is so central a part of a bishop’s experience in counseling that any study which ignores it cannot be regarded as a scholarly work.

    He returned to the modest income and to the relative obscurity of the Church Educational System.

    I talked to this teacher a day or two ago. We talked about his dissertation and the fact that it was never published. He has been a great influence among the youth of the Church. He did the right thing. He summed up his experience this way: “The mantle is far, far greater than the intellect; the priesthood is the guiding power.” His statement becomes the title for this talk and embodies what I hope to convey to you.

    I must not be too critical of those professors. They do not know of the things of the Spirit. One can understand their position. It is another thing, however, when we consider members of the Church, particularly those who hold the priesthood and have made covenants in the temple. Many do not do as my associate did; rather, they capitulate, cross over the line, and forsake the things of the Spirit. Thereafter, they judge the Church, the doctrine, and the leadership by the standards of their academic profession.

    This problem has affected some of those who have taught and have written about the history of the Church. These professors say of themselves that religious faith has little influence on Mormon scholars. They say this because, obviously, they are not simply Latter-day Saints but are also intellectuals trained, for the most part, in secular institutions. They would that some historians who are Latter-day Saints write history as they were taught in graduate school, rather than as Mormons.

    If we are not careful, very careful, and if we are not wise, very wise, we first leave out of our professional study the things of the Spirit. The next step soon follows: we leave the spiritual things out of our lives.

    I want to read to you a most significant statement by President Joseph F. Smith, a statement that you would do well to keep in mind in your teaching and research, and one which will serve as somewhat of a text for my remarks to you:

    “It has not been by the wisdom of man that this people have been directed in their course until the present; it has been by the wisdom of Him who is above man and whose knowledge is greater than that of man, and whose power is above the power of man. … The hand of the Lord may not be visible to all. There may be many who can not discern the workings of God’s will in the progress and development of this great latter-day work, but there are those who see in every hour and in every moment of the existence of the Church, from its beginning until now, the overruling, almighty hand of Him who sent His Only Begotten Son to the world to become a sacrifice for the sin of the world.” (In Conference Report, Apr. 1904, p. 2; emphasis added.)

    If we do not keep this constantly in mind—that the Lord directs this Church—we may lose our way in the world of intellectual and scholarly research.

    You seminary teachers and some of you institute and BYU men will be teaching the history of the Church this school year. This is an unparalleled opportunity in the lives of your students to increase their faith and testimony of the divinity of this work. Your objective should be that they will see the hand of the Lord in every hour and every moment of the Church from its beginning till now.

    As one who has taken the journey a number of times, I offer four cautions before you begin.

    First Caution

    There is no such thing as an accurate, objective history of the Church without consideration of the spiritual powers that attend this work.

    There is no such thing as a scholarly, objective study of the office of bishop without consideration of spiritual guidance, of discernment, and of revelation. That is not scholarship. Accordingly, I repeat, there is no such thing as an accurate or objective history of the Church which ignores the Spirit.

    You might as well try to write the biography of Mendelssohn without hearing or mentioning his music, or write the life of Rembrandt without mentioning light or canvas or color.

    If someone who knew very little about music should write a biography of Mendelssohn, one who had been trained to have a feeling for music would recognize that very quickly. That reader would not be many pages into the manuscript before he would know that a most essential ingredient had been left out.

    Mendelssohn, no doubt, would emerge as an ordinary man, perhaps not an impressive man at all. That which makes him most worth remembering would be gone. Without it he would appear, at best, eccentric. Certainly, controversy would develop over why a biography at all. Whoever should read the biography would not know, really know, Mendelssohn at all—this, even though the biographer might have invested exhaustive research in his project and might have been accurate in every other detail.

    And, if you viewed Rembrandt only in black and white, you would miss most of his inspiration.

    Those of us who are extensively engaged in researching the wisdom of man, including those who write and those who teach Church history, are not immune from these dangers. I have walked that road of scholarly research and study and know something of the dangers. If anything, we are more vulnerable than those in some of the other disciplines. Church history can be so very interesting and so inspiring as to be a very powerful tool indeed for building faith. If not properly written or properly taught, it may be a faith destroyer.

    President Brigham Young admonished Karl G. Maeser not to teach even the times table without the Spirit of the Lord. How much more essential is that Spirit in the research, the writing, and the teaching of Church history.

    If we who research, write, and teach the history of the Church ignore the spiritual on the pretext that the world may not understand it, our work will not be objective. And if, for the same reason, we keep it quite secular, we will produce a history that is not accurate and not scholarly—this, in spite of the extent of research or the nature of the individual statements or the incidents which are included as part of it, and notwithstanding the training or scholarly reputation of the one who writes or teaches it. We would end up with a history with the one most essential ingredient left out.

    Those who have the Spirit can recognize very quickly whether something is missing in a written Church history—this in spite of the fact that the author may be a highly trained historian and the reader is not. And, I might add, we have been getting a great deal of experience in this regard in the past few years.

    President Wilford Woodruff warned: “I will here say that God has inspired me to keep a Journal History of this Church, and I warn the future Historians to give Credence to my History of this Church and Kingdom; for my Testimony is true, and the truth of its record will be manifest in the world to Come.” (Journal of Wilford Woodruff, 6 July 1877, Historical Department, The Church of Jesus Christ of Latter-day Saints; emphasis added. Spelling and punctuation have been standardized.)

    Second Caution

    There is a temptation for the writer or the teacher of Church history to want to tell everything, whether it is worthy or faith promoting or not.

    Some things that are true are not very useful.

    Historians seem to take great pride in publishing something new, particularly if it illustrates a weakness or mistake of a prominent historical figure. For some reason, historians and novelists seem to savor such things. If it related to a living person, it would come under the heading of gossip. History can be as misleading as gossip and much more difficult—often impossible—to verify.

    The writer or the teacher who has an exaggerated loyalty to the theory that everything must be told is laying a foundation for his own judgment. He should not complain if one day he himself receives as he has given. Perhaps that is what is contemplated in having one’s sins preached from the housetops.

    Some time ago a historian gave a lecture to an audience of college students on one of the past Presidents of the Church. It seemed to be his purpose to show that that President was a man subject to the foibles of men. He introduced many so-called facts that put that President in a very unfavorable light, particularly when they were taken out of the context of the historical period in which he lived.

    Someone who was not theretofore acquainted with this historical figure (particularly someone not mature) must have come away very negatively affected. Those who were unsteady in their convictions surely must have had their faith weakened or destroyed.

    I began teaching seminary under Abel S. Rich, principal. He was the second seminary teacher employed by the Church and a man of maturity, wisdom, and experience. Among the lessons I learned from him was this: when I want to know about a man, I seek out those who know him best. I do not go to his enemies but to his friends. He would not confide in his enemy. You could not know the innermost thoughts of his heart by consulting those who would injure him.

    We are teachers and should know the importance of the principle of prerequisites. It is easily illustrated with the subject of chemistry. No responsible chemist would advise, and no reputable school would permit, a beginning student to register for advanced chemistry without a knowledge of the fundamental principles of chemistry. The advanced course would be a destructive mistake, even for a very brilliant beginning student. Even that brilliant student would need some knowledge of the elements, of atoms and molecules, of electrons, of valence, of compounds and properties. To let a student proceed without the knowledge of fundamentals would surely destroy his interest in, and his future with, the field of chemistry.

    The same point may be made with reference to so-called sex education. There are many things that are factual, even elevating, about this subject. There are aspects of this subject that are so perverted and ugly it does little good to talk of them at all. They cannot be safely taught to little children or to those who are not eligible by virtue of age or maturity or authorizing ordinance to understand them.

    Teaching some things that are true, prematurely or at the wrong time, can invite sorrow and heartbreak instead of the joy intended to accompany learning.

    What is true with these two subjects is, if anything, doubly true in the field of religion. The scriptures teach emphatically that we must give milk before meat. The Lord made it very clear that some things are to be taught selectively, and some things are to be given only to those who are worthy.

    It matters very much not only what we are told but when we are told it. Be careful that you build faith rather than destroy it.

    President William E. Berrett has told us how grateful he is that a testimony that the past leaders of the Church were prophets of God was firmly fixed in his mind before he was exposed to some of the so-called facts that historians have put in their published writings.

    This principle of prerequisites is so fundamental to all education that I have never been quite able to understand why historians are so willing to ignore it. And, if those outside the Church have little to guide them but the tenets of their profession, those inside the Church should know better.

    Some historians write and speak as though the only ones to read or listen are mature, experienced historians. They write and speak to a very narrow audience. Unfortunately, many of the things they tell one another are not uplifting, go far beyond the audience they may have intended, and destroy faith.

    What that historian did with the reputation of the President of the Church was not worth doing. He seemed determined to convince everyone that the prophet was a man. We knew that already. All of the prophets and all of the Apostles have been men. It would have been much more worthwhile for him to have convinced us that the man was a prophet, a fact quite as true as the fact that he was a man.

    He has taken something away from the memory of a prophet. He has destroyed faith. I remind you of the truth Shakespeare taught, ironically spoken by Iago: “Who steals my purse steals trash; ’tis something, nothing; / ’Twas mine, ’tis his, and has been slave to thousands— / But he that filches from me my good name / Robs me of that which not enriches him / And makes me poor indeed” (Othello, act 3, sc. 3, lines 157–61).

    The sad thing is that he may have, in years past, taken great interest in those who led the Church and desired to draw close to them. But instead of following that long, steep, discouraging, and occasionally dangerous path to spiritual achievement, instead of going up to where they were, he devised a way of collecting mistakes and weaknesses and limitations to compare with his own. In that sense he has attempted to bring a historical figure down to his level and in that way feel close to him and perhaps justify his own weaknesses.

    I agree with President Stephen L Richards, who stated:

    “If a man of history has secured over the years a high place in the esteem of his countrymen and fellow men and has become imbedded in their affections, it has seemingly become a pleasing pastime for researchers and scholars to delve into the past of such a man, discover, if may be, some of his weaknesses, and then write a book exposing hitherto unpublished alleged factual findings, all of which tends to rob the historic character of the idealistic esteem and veneration in which he may have been held through the years.

    “This ‘debunking,’ we are told, is in the interest of realism, that the facts should be known. If an historic character has made a great contribution to country and society, and if his name and his deeds have been used over the generations to foster high ideals of character and service, what good is to be accomplished by digging out of the past and exploiting weaknesses, which perhaps a generous contemporary public forgave and subdued?” (Where Is Wisdom? [Salt Lake City: Deseret Book Co., 1955], p. 155.)

    That historian or scholar who delights in pointing out the weakness and frailties of present or past leaders destroys faith. A destroyer of faith—particularly one within the Church, and more particularly one who is employed specifically to build faith—places himself in great spiritual jeopardy. He is serving the wrong master, and unless he repents, he will not be among the faithful in the eternities.

    One who chooses to follow the tenets of his profession, regardless of how they may injure the Church or destroy the faith of those not ready for “advanced history,” is himself in spiritual jeopardy. If that one is a member of the Church, he has broken his covenants and will be accountable. After all of the tomorrows of mortality have been finished, he will not stand where he might have stood.

    I recall a conversation with President Henry D. Moyle. We were driving back from Arizona and were talking about a man who destroyed the faith of young people from the vantage point of a teaching position. Someone asked President Moyle why this man was still a member of the Church when he did things like that. “He is not a member of the Church,” President Moyle answered firmly. Another replied that he had not heard of his excommunication. “He has excommunicated himself,” President Moyle responded. “He has cut himself off from the Spirit of God. Whether or not we get around to holding a court doesn’t matter that much; he has cut himself off from the Spirit of the Lord.”

    Third Caution

    In an effort to be objective, impartial, and scholarly, a writer or a teacher may unwittingly be giving equal time to the adversary.

    Someone told of the man who entitled his book an Unbiased History of the Civil War from the Southern Point of View. While we chuckle at that, there is something to be said about presenting Church history from the viewpoint of those who have righteously lived it. The idea that we must be neutral and argue quite as much in favor of the adversary as we do in favor of righteousness is neither reasonable nor safe.

    In the Church we are not neutral. We are one-sided. There is a war going on, and we are engaged in it. It is the war between good and evil, and we are belligerents defending the good. We are therefore obliged to give preference to and protect all that is represented in the gospel of Jesus Christ, and we have made covenants to do it.

    Some of our scholars establish for themselves a posture of neutrality. They call it “sympathetic detachment.” Historians are particularly wont to do that. If they make a complimentary statement about the Church, they seem to have to counter it with something that is uncomplimentary.

    Some of them, since they are members of the Church, are quite embarrassed with the thought that they might be accused of being partial. They care very much what the world thinks and are very careful to include in their writings criticism of the Church leaders of the past.

    They particularly strive to be acclaimed as historians as measured by the world’s standard. They would do well to read Nephi’s vision of the iron rod and ponder verses 24–28.

    “And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree.

    “And after they had partaken of the fruit of the tree they did cast their eyes about as if they were ashamed. [Notice the word after. He is talking of those who are partakers of the goodness of God—of Church members.]

    “And I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth.

    “And it was filled with people, both old and young, both male and female; and their manner of dress was exceeding fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit.

    “And after they had tasted of the fruit they were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost.” (1 Nephi 8:24–28; emphasis added.)

    And I want to say in all seriousness that there is a limit to the patience of the Lord with respect to those who are under covenant to bless and protect His Church and kingdom upon the earth but do not do it.

    Particularly are we in danger if we are out to make a name for ourselves, if our “hearts are set so much upon the things of this world, and aspire to the honors of men, that [we] do not learn this one lesson—

    “That the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness.

    “That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man.

    “Behold, ere he is aware, he is left unto himself, to kick against the pricks, to persecute the saints, and to fight against God.” (D&C 121:35–38.)

    There is much in the scriptures and in our Church literature to convince us that we are at war with the adversary. We are not obliged as a church, nor are we as members obliged, to accommodate the enemy in this battle.

    President Joseph Fielding Smith pointed out that it would be a foolish general who would give access to all of his intelligence to his enemy. It is neither expected nor necessary for us to accommodate those who seek to retrieve references from our sources, distort them, and use them against us.

    Suppose that a well-managed business corporation is threatened by takeover from another corporation. Suppose that the corporation bent on the takeover is determined to drain off all its assets and then dissolve this company. You can rest assured that the threatened company would hire legal counsel to protect itself.

    Can you imagine that attorney, under contract to protect the company, having fixed in his mind that he must not really take sides, that he must be impartial?

    Suppose that when the records of the company he has been employed to protect are opened for him to prepare his brief he collects evidence and passes some of it to the attorneys of the enemy company. His own firm may then be in great jeopardy because of his disloyal conduct.

    Do you not recognize a breach of ethics, or integrity, or morality?

    I think you can see the point I am making. Those of you who are employed by the Church have a special responsibility to build faith, not destroy it. If you do not do that, but in fact accommodate the enemy, who is the destroyer of faith, you become in that sense a traitor to the cause you have made covenants to protect.

    Those who have carefully purged their work of any religious faith in the name of academic freedom or so-called honesty ought not expect to be accommodated in their researches or to be paid by the Church to do it.

    Rest assured, also, that you will get little truth, and less benefit, from those who steal documents or those who deal in stolen goods. There have always been, and we have among us today, those who seek entrance to restricted libraries and files to secretly copy material and steal it away in hopes of finding some detail that has not as yet been published—this in order that they may sell it for money or profit in some way from its publication or inflate an ego by being first to publish it.

    In some cases the motive is to destroy faith, if they can, and the Church, if they are able. The Church will move forward, and their efforts will be of little moment. But such conduct does not go unnoticed in the eternal scheme of things.

    We should not be ashamed to be committed, to be converted, to be biased in favor of the Lord.

    Elder Joseph Fielding Smith pointed out the fallacy of trying to work both sides of the street: “You may as well say that the Book of Mormon is not true because it does not give credence to the story the Lamanites told of the Nephites” (Utah Genealogical and Historical Magazine, Apr. 1925, p. 55).

    A number of years ago, professors from Harvard University who were members of the Church invited me to lunch over at the Harvard Business School faculty dining room. They wanted to know if I would join them in participating in a new publication; they wanted me to contribute to it.

    They were generous in their compliments, saying that because I had a doctorate a number of people in the Church would listen to me, and being a General Authority (at that time I was an Assistant to the Twelve), I could have some very useful influence.

    I listened to them very attentively but indicated at the close of the conversation that I would not join them. I asked to be excused from responding to their request. When they asked why, I told them this: “When your associates announced the project, they described how useful it would be to the Church—a niche that needed to be filled.” And then the spokesman said, “We are all active and faithful members of the Church; however, …”

    I told my two hosts that if the announcement had read, “We are active and faithful members of the Church; therefore, …” I would have joined their organization. I had serious questions about a “however” organization. I have little worry over a “therefore” organization.

    That however meant that they put a condition upon their Church membership and their faith. It meant that they put something else first. It meant that they were to judge the Church and gospel and the leaders of it against their own backgrounds and training. It meant that their commitment was partial, and that partial commitment is not enough to qualify one for full spiritual light.

    I would not contribute to publications, nor would I belong to organizations, that by spirit or inclination are faith destroying. There are plenty of scholars in the world determined to find all secular truth. There are so few of us, relatively speaking, striving to convey the spiritual truths, who are protecting the Church. We cannot safely be neutral.

    Many years ago Elder Widtsoe made reference to a foolish teacher in the Mutual Improvement Association who sponsored some debate with the intent of improving the abilities of the young members of the Church. He chose as a subject “Resolved: Joseph Smith was a prophet of God.” Unfortunately, the con side won.

    The youngsters speaking in favor of the proposition were not as clever and their arguments were not as carefully prepared as those of the opposing side. The fact that Joseph Smith remained a prophet after the debate was over did not protect some of the participants from suffering the destruction of their faith and thereafter conducting their lives as though Joseph Smith were not a prophet and as though the church he founded and the gospel he restored were not true.

    Fourth Caution

    The final caution concerns the idea that so long as something is already in print, so long as it is available from another source, there is nothing out of order in using it in writing or speaking or teaching.

    Surely you can see the fallacy in that.

    I have on occasion been disappointed when I have read statements that tend to belittle or degrade the Church or past leaders of the Church in writings of those who are supposed to be worthy members of the Church. When I have commented on my disappointment to see that in print, the answer has been, “It was printed before, and it’s available, and therefore I saw no reason not to publish it again.”

    You do not do well to see that it is disseminated. It may be read by those not mature enough for “advanced history,” and a testimony in seedling stage may be crushed.

    Several years ago President Ezra Taft Benson spoke to you and said: “It has come to our attention that some of our teachers, particularly in our university programs, are purchasing writings from known apostates … in an effort to become informed about certain points of view or to glean from their research. You must realize that when you purchase their writings or subscribe to their periodicals, you help sustain their cause. We would hope that their writings not be on your seminary or institute or personal bookshelves. We are entrusting you to represent the Lord and the First Presidency to your students, not the views of the detractors of the Church” (The Gospel Teacher and His Message [address delivered to Church Educational System personnel, 17 Sept. 1976], p. 12.)

    I endorse that sound counsel to you.

    Remember: when you see the bitter apostate, you do not see only an absence of light, you see also the presence of darkness.

    Do not spread disease germs!

    I learned a great lesson years ago when I interviewed a young man then in the mission home. He was disqualified from serving a mission. He confessed to a transgression that you would think would never enter the mind of a normal human being.

    “Where on earth did you ever get an idea to do something like that?” I asked.

    To my great surprise he said, “From my bishop.”

    He said the bishop in the interview said, “Have you ever done this? Have you ever done that? Have you ever done this other?” and described in detail things that the young man had never thought of. They preyed upon his mind until, under perverse inspiration, the opportunity presented itself, and he fell.

    Don’t perpetuate the unworthy, the unsavory, or the sensational.

    Some things that are in print go out of print, and the old statement “good riddance to bad rubbish” might apply.

    Elder G. Homer Durham of the First Quorum of the Seventy told of counsel he had received from one of his professors who was an eminent historian: “You don’t write [and, I might add, you don’t teach] history out of the garbage pails.”

    Moroni gave an excellent rule for historians to follow:

    “For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.

    “But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.” (Moroni 7:16–17.)

    It makes a great deal of difference whether we regard mortality as the conclusion and fulfillment of our existence or as a preparation for an eternal existence as well.

    Those are the cautions I give to you who teach and write Church history.

    There are qualifications to teach or to write the history of this church. If one is lacking in any one of these qualifications, he cannot properly teach the history of the Church. He can recite facts and give a point of view, but he cannot properly teach the history of the Church.

    I will state these qualifications in the form of questions so that you can assess your own qualifications.

    Do you believe that God the Father and His Son Jesus Christ personally appeared to the boy prophet, Joseph Smith, Jr., in the year 1820?

    Do you have personal witness that the Father and the Son appeared in all their glory and stood above that young man and instructed him according to the testimony that he gave to the world in his published history?

    Do you know that the Prophet Joseph Smith’s testimony is true because you have received a spiritual witness of its truth?

    Do you believe that the church that was restored through him is, in the Lord’s words, “the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased” (D&C 1:30)? Do you know by the Holy Ghost that this is the Church of Jesus Christ of Latter-day Saints restored by heavenly messengers in this modern era; that the Church constitutes the kingdom of God on earth, not just an institution fabricated by human agency?

    Do you believe that the successors to the prophet Joseph Smith were and are prophets, seers, and revelators; that revelation from heaven directs the decisions, policies, and pronouncements that come from the headquarters of the Church? Have you come to the settled conviction, by the Spirit, that these prophets truly represent the Lord?

    Now, you obviously noted that I did not talk about academic qualifications. Facts, understanding, and scholarship can be attained by personal study and essential course work. The three qualifications I have named come by the Spirit, to the individual. You can’t receive them by secular training or study, by academic inquiry or scientific investigation.

    I repeat: if there is a deficiency in any of these, then, regardless of what other training an individual possesses, he cannot comprehend and write or teach the true history of this Church. The things of God are understood only by one who possesses the Spirit of God.

    Now, what about that historian who defamed the early President of the Church and may well have weakened or destroyed faith in the process? What about other members of the Church who have in their writings or in their teaching been guilty of something similar?

    I want to say something that may surprise you. I know of a man who did something quite as destructive as that who later became the prophet of the Church. I refer to Alma the Younger. I learned about him from reading the Book of Mormon, which in reality is a very reliable history of the Church in ancient times.

    You are acquainted with the record of Alma as a young man. He followed his father, the prophet Alma, about, and ridiculed what his father preached. He was, in that period of his life, a destroyer of faith. Then came a turning point. Because his father had prayed for it, he came to himself. He changed. He became one of the great men in religious history.

    I want to say something to that historian and to others who may have placed higher value on intellect than upon the mantle.

    The Brethren then and now are men, very ordinary men, who have come for the most part from very humble beginnings. We need your help! We desperately need it. We cannot research and organize the history of the Church. We do not have the time to do it. And we do not have the training that you possess. But we do know the Spirit and how essential a part of our history it is. Ours is the duty to organize the Church, to set it in order, to confer the keys of authority, to perform the ordinances, to watch the borders of the kingdom and carry burdens, heavy burdens, for others and for ourselves that you can know little about.

    Do you know how inadequate we really are compared to the callings we have received? Can you feel in a measure the weight, the overwhelming weight, of responsibility that is ours? If you look for inadequacy and imperfections, you can find them quite easily. But you may not feel as we feel the enormous weight of responsibility associated with the callings that have come to us. We are not free to do some of the things that scholars think would be so reasonable, for the Lord will not permit us to do them, and it is his church. He presides over it.

    There is another part of the on-going history of the Church that you may not be acquainted with. Perhaps I can illustrate it for you.

    A few years ago it was my sad privilege to accompany President Kimball, then President of the Twelve, to a distant stake to replace a stake leader who had been excommunicated for a transgression. Our hearts went out to this good man who had done such an unworthy thing. His sorrow and anguish and suffering brought to my mind the phrase “gall of bitterness.”

    Thereafter, on intermittent occasions, I would receive a call from President Kimball: “Have you heard from this brother? How is he doing? Have you been in touch with him?” After Brother Kimball became President of the Church, the calls did not cease. They increased in frequency.

    One day I received a call from the President. “I have been thinking of this brother. Do you think it is too soon to have him baptized?” (Always a question, never a command.) I responded with my feelings, and he said, “Why don’t you see if he could come here to see you? If you feel good about it after an interview, we could proceed.”

    A short time later, I arrived very early at the office. As I left my car I saw President Kimball enter his. He was going to the airport on his way to Europe. He rolled down the window to greet me, and I told him I had good news about our brother. “He was baptized last night,” I said.

    He motioned for me to get into the car and sit beside him and asked me to tell him all about it. I told him of the interview and that I had concluded by telling our brother very plainly that his baptism must not be a signal that his priesthood blessings would be restored in the foreseeable future. I told him that it would be a long, long time before that would happen.

    President Kimball patted me on the knee in a gentle gesture of correction and said, “Well, maybe not so long. …” Soon thereafter the intermittent phone calls began again.

    I want to tell you of another lesson I received. Many years ago, when I was a new General Authority and not very experienced, I was called to the office of the First Counselor in the First Presidency. “We find you are going to the West Coast for conference this weekend. We wonder if you would leave a day or so early to help with a problem at a mission headquarters in another city.”

    A missionary had confessed to transgression, and the mission president was reluctant to take action. I was instructed to see that a court was convened and that the missionary was excommunicated.

    I went, and I interviewed the elder at great length. I then went to a park to think and pray about it. It was an unusual case, most unusual. After two hours, I telephoned the member of the First Presidency from a pay telephone and told him a little of what I had learned and of how I felt about the matter. He asked what I wanted to do. Hesitantly I told him I wanted to delay, to take no action now. Then I said, “But, President, tell me to do it, again, and I will do it.”

    His voice came over the telephone and seemed like thunder to me: “Don’t you go against the voice of the Spirit!”

    I had learned a great lesson. I have never forgotten it, and the inspiration greatly affected the outcome when final action was taken.

    Do not yield your faith in payment for an advanced degree or for the recognition and acclaim of the world. Do not turn away from the Lord nor from his Church nor from his servants. You are needed—oh, how you are needed!

    It may be that you will lay your scholarly reputation and the acclaim of your colleagues in the world as a sacrifice upon the altar of service. They may never understand the things of the Spirit as you have a right to do. They may not regard you as an authority or as a scholar. Just remember, when the test came to Abraham, he didn’t really have to sacrifice Isaac. He just had to be willing to.

    Now a final lesson from Church history, one that illustrates the kind of thing from the past that builds faith and increases testimony.

    William W. Phelps had been a trusted associate of the Prophet Joseph Smith. Then, in an hour of crisis when the Prophet needed him most, he turned against him and joined the apostates and oppressors who sought the Prophet’s life.

    Later, Brother Phelps came to himself. He repented of what he had done and wrote to the Prophet Joseph Smith, asking for his forgiveness. I want to read you the letter the Prophet Joseph wrote to Brother Phelps in reply.

    I confess also that many times I have moaned in agony when I have thought of the many incidents of this kind that researchers have discovered when they have pored over the record of our history but have left them out of their writings for fear they would be regarded as not worthy of a scholarly review of Church history.

    Now the letter.

    “Dear Brother Phelps: …

    “You may in some measure realize what my feelings, as well as Elder Rigdon’s and Brother Hyrum’s were, when we read your letter—truly our hearts were melted into tenderness and compassion when we ascertained your resolves, &c. I can assure you I feel a disposition to act on your case in a manner that will meet the approbation of Jehovah, (whose servant I am), and agreeable to the principles of truth and righteousness which have been revealed; and inasmuch as long-suffering, patience, and mercy have ever characterized the dealings of our heavenly Father towards the humble and penitent, I feel disposed to copy the example, cherish the same principles, and by so doing be a savior of my fellow men.

    “It is true, that we have suffered much in consequence of your behavior—the cup of gall, already full enough for mortals to drink, was indeed filled to overflowing when you turned against us. One with whom we had oft taken sweet counsel together, and enjoyed many refreshing seasons from the Lord—’had it been an enemy, we could have borne it.’ …

    “However, the cup has been drunk, the will of our Father has been done, and we are yet alive, for which we thank the Lord. And having been delivered from the hands of wicked men by the mercy of our God, we say it is your privilege to be delivered from the powers of the adversary, be brought into the liberty of God’s dear children, and again take your stand among the Saints of the Most High, and by diligence, humility, and love unfeigned, commend yourself to our God, and your God, and to the Church of Jesus Christ.

    “Believing your confession to be real, and your repentance genuine, I shall be happy once again to give you the right hand of fellowship, and rejoice over the returning prodigal …

    “‘Come on, dear brother, since the war is past,

    For friends at first, are friends again at last.’

    “Yours as ever,

    “Joseph Smith, Jun.”

    (History of the Church, 4:162–64.)

    Brother Phelps did return to full fellowship. He was a writer of hymns. The one we sang to open this meeting, “Praise to the Man,” was written by Brother Phelps, as were “O God, the Eternal Father,” “Now Let Us Rejoice,” “Gently Raise the Sacred Strain,” “The Spirit of God Like a Fire”—to mention but a few.

    Oh, how great the loss to the Church if Brother Phelps had not returned. And how great would have been the tragedy for him.

    When I read about our Brethren of the past, I am overwhelmed with humility. Consider the Prophet Joseph Smith and the little opportunity he had for formal schooling. Read the letters written in his own hand, and you will know that he could not spell correctly. Oh, how grateful he must have been for a scribe. I have wept when I have contemplated what they accomplished with what little they had. I sense how grateful they were to those who stood by them.

    To you who may have lost your way, come back! We know how that can happen; we have walked that path of research and study. Come help us!—you with your scholarship and your training, you with your bright, intelligent minds, you with your experience and with your academic degrees.

    How grateful we are today for the many members who have special gifts and special training that they devote to the building up of the Church and kingdom of God and to the protecting of it.

    May God bless you who so faithfully compile and teach the history of the Church and build the faith of those you teach. I bear witness that the gospel is true. The Church is His church. I pray that you may be inspired as you write and as you teach. May His Spirit be with you in rich abundance.

    As you take your students over the trails of Church history in this dispensation, yours is the privilege to help them to see the miracle of the Restoration, the mantle that belongs to His servants, and to “see in every hour and in every moment of the existence of the Church … the overruling, almighty hand of [God]” (Joseph F. Smith, in Conference Report, Apr. 1904, p. 2).

    As you write and as you teach Church history under the influence of His Spirit, one day you will come to know that you were not only spectators but a central part of it, for you are His Saints.

    This testimony I leave, with my blessings, in the name of Jesus Christ. Amen.

  • Honor Code

    Honor Code

    Excerpt from the Brigham Young University ‘Church Educational System Honor Code’, Pub. 9 November 2015: 1

    “Homosexual Behavior

    Brigham Young University will respond to homosexual behavior rather than to feelings or attraction and welcomes as full members of the university community all whose behavior meets university standards. Members of the university community can remain in good Honor Code standing if they conduct their lives in a manner consistent with gospel principles and the Honor Code.

    One’s stated same-gender attraction is not an Honor Code issue. However, the Honor Code requires all members of the university community to manifest a strict commitment to the law of chastity. Homosexual behavior is inappropriate and violates the Honor Code. Homosexual behavior includes not only sexual relations between members of the same sex, but all forms of physical intimacy that give expression to homosexual feelings.”

    References

    References
    1 Brigham Young University ‘Church Educational System Honor Code’ – https://policy.byu.edu/view/index.php?p=26&s=s314
  • It is the Same

    It is the Same

    Doctrine and Covenants 1:37-39: 1

    37 Search these commandments, for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled.

    38 What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.

    39 For behold, and lo, the Lord is God, and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen.

    :::

    Letter from Joseph Smith to Oliver Cowdery on abolitionism, published in the ‘Latter Day Saints’ Messenger and Advocate’, Apr. 1836, pp. 289–291: 2

    “After having expressed myself so freely upon this subject, I do not doubt but those who have been forward in raising their voice against the South, will cry out against me as being uncharitable, unfeeling and unkind—wholly unacquainted with the gospel of Christ. It is my privilege then, to name certain passages from the bible, and examine the teachings of the ancients upon this matter, as the fact is uncontrovertable, that the first mention we have of slavery is found in the holy bible, pronounced by a man who was perfect in his generation and walked with God. And so far from that prediction’s being averse from the mind of God it remains as a lasting monument of the decree of Jehovah, to the shame and confusion of all who have cried out against the South, in consequence of their holding the sons of Ham in servitude!”

    :::

    A speech by Governor Brigham Young in Joint Session of the Legislature, January 23, 1852: 3

    “I have this section in my hand, headed “An Act in Relation to African Slavery.” I have read it over and made a few alterations. I will remark with regard to slavery, inasmuch as we believe in the Bible, inasmuch as we believe in the ordinances of God, in the Priesthood and order and decrees of God, we must believe in slavery. This colored race have been subjected to severe curses, which they have in their families and their classes and in their various capacities brought upon themselves. And until the curse is removed by Him who placed it upon them, they must suffer under its consequences; I am not authorized to remove it. I am a firm believer in slavery.”

    :::

    David O. McKay, in Llewelyn R. McKay, Home Memories of President David O. McKay (1956), p. 231: 4

    “I emphasize Justice as an attribute of Deity, because it is the Lord who, though He “made of one blood all nations,” also “determined the bounds of their habitation.” In other words, the seeming discrimination by the Church toward the Negro is not something which originated with man, but goes back into the Beginning with God.”

    :::

    Letter from the First Presidency to Dr. Lowry Nelson, July 17 1947: 5

    “Your position seems to lose sight of the revelations of the Lord touching the preexistence of our spirits , the rebellion in heaven, and the doctrines that our birth into this life and the advantages under which we my be born, have a relationship in the life heretofore.

    From the days of the Prophet Joseph even until now, it has been the doctrine of the Church, never questioned by any of the Church leaders, that the Negroes are not entitled to the full blessings of the Gospel.

    Furthermore, your ideas, as we understand them, appear to contemplate the intermarriage of the Negro and White races, a concept which has heretofore been most repugnant to most normal-minded people from the ancient patriarchs till now God’s rule for Israel, His Chosen People, has been endogenous. Modern Israel has been similarly directed.

    We are not unmindful of the fact that there is a growing tendency, particularly among some educators, as it manifests itself in this area, toward the breaking down of race barriers in the matter of intermarriage between whites and blacks, but it does not have the sanction of the Church and is contrary to Church doctrine.

    Faithfully yours,

    (signed)

    George Albert Smith

    J. Reuben Clark, Jr.

    David 0. McKay”

    References

    References
    1 Doctrine and Covenants 1:37-39 – https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/1?lang=eng
    2 ‘Latter Day Saints’ Messenger and Advocate’, Apr. 1836, pp. 289–291, Joseph Smith Papers – http://www.josephsmithpapers.org/paper-summary/letter-to-oliver-cowdery-circa-9-april-1836/1
    3 Speech by Governor Brigham Young in Joint Session of the Legislature, January 23, 1852 – https://archive.org/details/CR100317B0001F0014
    4 Letter from David O. McKay reprinted in ‘Mormonism and the Negro’, pp 22 – https://archive.org/details/MormonismAndTheNegro
    5 Letter from the First Presidency to Dr. Lowry Nelson, July 17 1947 – https://archive.org/stream/LowryNelson1stPresidencyExchange/Lowry_Nelson_1st_Presidency_Exchange#page/n5/mode/2up/search/doctrine
  • Salesman

    Salesman

    The Wentworth Letter, by Joseph Smith Jr. 1

    March 1, 1842.—At the request of Mr. John Wentworth, editor and proprietor of the Chicago Democrat, I have written the following sketch of the rise, progress, persecution, and faith of the Latter-day Saints, of which I have the honor, under God, of being the founder. Mr. Wentworth says that he wishes to furnish Mr. Bastow [Barstow], a friend of his, who is writing the history of New Hampshire, with this document. As Mr. Bastow has taken the proper steps to obtain correct information, all that I shall ask at his hands is that he publish the account entire, ungarnished, and without misrepresentation.

    I was born in the town of Sharon, Windsor County, Vermont, on the 23rd of December, A.D. 1805. When [I was] ten years old, my parents removed to Palmyra, New York, where we resided about four years, and from thence we removed to the town of Manchester. My father was a farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state, and upon inquiring [about] the plan of salvation, I [found] that there was a great clash in religious sentiment. If I went to one society they referred me to one plan, and another to another, each one pointing to his own particular creed as the summum bonum of perfection. Considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a church it would not be split up into factions, and that if He taught one society to worship one way, and administer in one set of ordinances, He would not teach another, principles which were diametrically opposed.

    Believing the word of God, I had confidence in the declaration of James—“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” [James 1:5]. I retired to a secret place in a grove and began to call upon the Lord. While fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noonday. They told me that all religious denominations were believing in incorrect doctrines and that none of them was acknowledged of God as His Church and kingdom; and I was expressly commanded “to go not after them,” at the same time receiving a promise that the fullness of the gospel should at some future time be made known unto me.

    On the evening [of] the 21st of September, A.D. 1823, while I was praying unto God and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room. Indeed the first sight was as though the house was filled with consuming fire. The appearance produced a shock that affected the whole body. In a moment a personage stood before me, surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled; that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in all its fulness to be preached in power unto all nations, that a people might be prepared for the millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation.

    I was also informed concerning the aboriginal inhabitants of this country [America] and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was [also] made known unto me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God, unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, A.D. 1827, the angel of the Lord delivered the records into my hands.

    These records were engraven on plates which had the appearance of gold. Each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called “Urim and Thummim,” which consisted of two transparent stones set in the rims of a bow fastened to a breastplate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God.

    In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel at the confusion of languages to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem about six hundred years before Christ. They were principally Israelites of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His Resurrection; that He planted the gospel here in all its fulness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers, and evangelists—the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth; and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon, which can be purchased at Nauvoo, or from any of our traveling elders.

    As soon as the news of this discovery was made known, false reports, misrepresentation, and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing people. Several times I was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me; but the power and blessing of God attended me, and several began to believe my testimony.

    On the 6th of April 1830, the “Church of Jesus Christ of Latter-day Saints” was first organized in the town of Fayette, Seneca County, state of New York. Some few were called and ordained by the spirit of revelation and prophecy and began to preach as the Spirit gave them utterance. And though weak, yet were they strengthened by the power of God; and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. From that time the work rolled forth with astonishing rapidity, and churches were formed in the states of New York, Pennsylvania, Ohio, Indiana, Illinois, and Missouri. In the last-named state a considerable settlement was formed in Jackson County. Numbers joined the Church, and we were increasing rapidly. We made large purchases of land; our farms teemed with plenty; and peace and happiness were enjoyed in our domestic circle and throughout our neighborhood. But as we could not associate with our neighbors (who were, many of them, of the basest of men, and had fled from the face of civilized society to the frontier country to escape the hand of justice) in their midnight revels, their Sabbath breaking, horse racing, and gambling, they commenced at first to ridicule, then to persecute, and finally an organized mob assembled and burned our houses, tarred and feathered and whipped many of our brethren, and finally, contrary to law, justice, and humanity, drove them from their habitations, who, houseless and homeless, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie. This took place in the month of November, and they had no other covering but the canopy of heaven. In this inclement season of the year this proceeding was winked at by the government, and although we had warranty deeds for our land, and had violated no law, we could obtain no redress.

    There were many sick who were thus inhumanly driven from their houses, and had to endure all this abuse and to seek homes where they could be found. The result was that a great many of them, being deprived of the comforts of life and the necessary attendances, died; many children were left orphans, wives [were left] widows, and husbands, widowers; our farms were taken possession of by the mob; many thousands of cattle, sheep, horses, and hogs were taken; and our household goods, store goods, and printing press and type were broken, taken, or otherwise destroyed.

    Many of our brethren removed to Clay County, where they continued until 1836, three years; there was no violence offered but there were threatenings of violence. But in the summer of 1836 these threatenings began to assume a more serious form. From threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude. Jackson County was a sufficient precedent, and as the authorities in that county did not interfere, they [the Clay County authorities] boasted that they would not [interfere] in this, which on application to the authorities, we found to be too true; and after much privation and loss of property, we were again driven from our homes.

    We next settled in Caldwell and Daviess Counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression by settling in new counties with very few inhabitants in them. But here we were [also] not allowed to live in peace, but in 1838 we were again attacked by mobs, an exterminating order was issued by Governor Boggs, and under the sanction of law an organized banditti ranged through the country, robbed us of our cattle, sheep, hogs, etc., many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword. And after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls, men, women, and children were driven from their own firesides, and from lands to which they had warrantee deeds—houseless, friendless, and homeless (in the depths of winter) to wander as exiles on the earth, or to seek an asylum in a more genial clime, and among a less barbarous people. Many sickened and died in consequence of the cold and hardships they had to endure. Many wives were left widows, and children [were left] orphans and destitute. It would take more time than is allotted me here to describe the injustice, the wrongs, the murders, the bloodshed, the theft, misery, and woe that have been caused by the barbarous, inhuman, and lawless proceedings of the state of Missouri.

    In the situation before alluded to, we arrived in the state of Illinois in 1839, where we found a hospitable people and a friendly home, a people who were willing to be governed by the principles of law and humanity. We have commenced to build a city called “Nauvoo” in Hancock County. We number from six to eight thousand here, besides vast numbers in the county around and in almost every county of the state. We have a city charter granted us and [a] charter for a [military] legion, the troops of which now number 1,500. We have also a charter for a university, for an agricultural and manufacturing society; [we] have our own laws and administrators and possess all the privileges that other free and enlightened citizens enjoy.

    Persecution has not stopped the progress of truth, but has only added fuel to the flame. It has spread with increasing rapidity. Proud of the cause which they have espoused and conscious of our innocence and of the truth of their system, amidst calumny and reproach, have the elders of this Church gone forth and planted the gospel in almost every state in the Union. It has penetrated our cities; it has spread over our villages and has caused thousands of our intelligent, noble, and patriotic citizens to obey its divine mandates and be governed by its sacred truths. It has also spread into England, Ireland, Scotland, and Wales, where, in the year 1840, a few of our missionaries were sent, and over five thousand joined the Standard of Truth; there are numbers now joining in every land.

    Our missionaries are going forth to different nations, and in Germany, Palestine, New Holland, Australia, the East Indies, and other places, the Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear; till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done.

    [The Articles of Faith]

    We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

    We believe that men will be punished for their own sins, and not for Adam’s transgression.

    We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.

    We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on [of] hands for the gift of the Holy Ghost.

    We believe that a man must be called of God, by prophecy, and by the laying on hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

    We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.

    We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

    We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

    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.

    We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

    We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

    We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

    We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.

    Respectfully, etc.,

    Joseph Smith

    References

  • Stone Cut Out of the Mountain

    Stone Cut Out of the Mountain

    Excerpt from a Salt lake Tribune article, published January 05, 2020: 1

    The Church of Jesus Christ of Latter-day Saints recorded its smallest membership growth in Utah in at least three decades this past year. And, in 2019, 14 of the state’s 29 counties saw the actual number of members decline.

    Doctrine and covenants 65:2 2

    2 The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth.

    Additional resources:

    http://ldschurchgrowth.blogspot.com/

    References

    References
    1 Utah sees Latter-day Saint slowdown and membership numbers drop in Salt Lake County – https://www.sltrib.com/religion/2020/01/05/utah-sees-latter-day/
    2 Doctrine and covenants 65:2 – https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/65?lang=eng
  • Skin of Blackness

    Skin of Blackness

    The Book of Mormon chapter summary, 2 Nephi 5, published 1981: 1

    The Nephites separate themselves from the Lamanites, keep the law of Moses, and build a temple—Because of their unbelief, the Lamanites are cursed, receive a skin of blackness, and become a scourge unto the Nephites. About 588–559 B.C.

    The Book of Mormon chapter summary, 2 Nephi 5, changed December 2010: 2

    The Nephites separate themselves from the Lamanites, keep the law of Moses, and build a temple—Because of their unbelief, the Lamanites are cut off from the presence of the Lord, are cursed, and become a scourge unto the Nephites. 

    References

    References
    1 The Book of Mormon, published 1981 – https://archive.org/details/bookofmormonanot00salt
    2 The Book of Mormon, 2 Nephi 5 – https://www.churchofjesuschrist.org/study/scriptures/bofm/2-ne/5?lang=eng
  • Pay Tithing

    Pay Tithing

    Excerpt from an address by Lynn G. Robbins of the First Quorum of the Seventy, April 2005 General Conference: 1

    “No bishop, no missionary should ever hesitate or lack the faith to teach the law of tithing to the poor. The sentiment of “They can’t afford to” needs to be replaced with “They can’t afford not to.”

    One of the first things a bishop must do to help the needy is ask them to pay their tithing. Like the widow, if a destitute family is faced with the decision of paying their tithing or eating, they should pay their tithing. The bishop can help them with their food and other basic needs until they become self-reliant.”

    References

    References
    1 Lynn G. Robbins of the First Quorum of the Seventy, April 2005 General Conference – https://www.churchofjesuschrist.org/study/general-conference/2005/04/tithing-a-commandment-even-for-the-destitute?lang=eng
  • Law of Tithing

    Law of Tithing

    Excerpt from an address by Lynn G. Robbins of the First Quorum of the Seventy, April 2005 General Conference: 1

    “No bishop, no missionary should ever hesitate or lack the faith to teach the law of tithing to the poor. The sentiment of “They can’t afford to” needs to be replaced with “They can’t afford not to.”

    One of the first things a bishop must do to help the needy is ask them to pay their tithing. Like the widow, if a destitute family is faced with the decision of paying their tithing or eating, they should pay their tithing. The bishop can help them with their food and other basic needs until they become self-reliant.”

    References

    References
    1 Lynn G. Robbins of the First Quorum of the Seventy, April 2005 General Conference – https://www.churchofjesuschrist.org/study/general-conference/2005/04/tithing-a-commandment-even-for-the-destitute?lang=eng
  • Not a free will offering

    Not a free will offering

    Excerpt from the June 1980 Ensign, First Presidency Message, Marion G. Romney: 1

    Tithing is not a free-will offering; it is a debt, payment of which brings great blessings.

    I consider the payment of tithing a sound financial investment. To those who pay their tithing, the Lord has said that he will “open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

    The payment of tithing is also worthwhile as fire insurance. Through his prophets the Lord has told us that incident to his second coming, there will be a great conflagration. Malachi thus refers to it in connection with his pronouncement about tithes and offerings.

    I know from my own experience, and I bear you my witness, that there is a peace and a comfort and an assurance which comes to one who pays an honest tithing. If you ever come to a time when you don’t know how much you owe, pay a little more. It is better to over-pay than to under-pay.

    References

    References
    1 June 1980 Ensign, First Presidency Message, Marion G. Romney – https://www.churchofjesuschrist.org/study/ensign/1980/06/concerning-tithing?lang=eng
  • Bankruptcy

    Bankruptcy

    Utah Ranks in the Top 10 Bankruptcy Filing States Per Capita 1

    Excerpt from the June 1980 Ensign, First Presidency Message, Marion G. Romney: 2

    Tithing is not a free-will offering; it is a debt, payment of which brings great blessings.

    I consider the payment of tithing a sound financial investment. To those who pay their tithing, the Lord has said that he will “open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

    The payment of tithing is also worthwhile as fire insurance. Through his prophets the Lord has told us that incident to his second coming, there will be a great conflagration. Malachi thus refers to it in connection with his pronouncement about tithes and offerings.

    I know from my own experience, and I bear you my witness, that there is a peace and a comfort and an assurance which comes to one who pays an honest tithing. If you ever come to a time when you don’t know how much you owe, pay a little more. It is better to over-pay than to under-pay.

    References

    References
    1 Personal bankruptcy rate in the United States as of September 2019, by state (per 100,000 population) – statista – https://www.statista.com/statistics/303570/us-personal-bankruptcy-rate/
    2 June 1980 Ensign, First Presidency Message, Marion G. Romney – https://www.churchofjesuschrist.org/study/ensign/1980/06/concerning-tithing?lang=eng
  • Prohibited

    Prohibited

    General Authorities and General Officers of the LDS Church: 1

    NAMECALLING
    Russell M. NelsonPresident of the Church
    Dallin H. OaksFirst Presidency
    Henry B. EyringFirst Presidency
    M. Russell BallardQuorum of the Twelve Apostles
    Jeffrey R. HollandQuorum of the Twelve Apostles
    Dieter F. UchtdorfQuorum of the Twelve Apostles
    David A. BednarQuorum of the Twelve Apostles
    Quentin L. CookQuorum of the Twelve Apostles
    D. Todd ChristoffersonQuorum of the Twelve Apostles
    Neil L. AndersenQuorum of the Twelve Apostles
    Ronald A. RasbandQuorum of the Twelve Apostles
    Gary E. StevensonQuorum of the Twelve Apostles
    Dale G. RenlundQuorum of the Twelve Apostles
    Gerrit W. GongQuorum of the Twelve Apostles
    Ulisses SoaresQuorum of the Twelve Apostles
    L. Whitney ClaytonPresidency of Seventy
    Patrick KearonPresidency of Seventy
    Carl B. CookPresidency of Seventy
    Robert C. GayPresidency of Seventy
    Terence M. VinsonPresidency of Seventy
    José A. TeixeiraPresidency of Seventy
    Carlos A. GodoyPresidency of Seventy
    Marcos A. AidukaitisGeneral Authority Seventy
    Rubén V. AlliaudGeneral Authority Seventy
    Jose L. AlonsoGeneral Authority Seventy
    Jorge M. AlvaradoGeneral Authority Seventy
    Ian S. ArdernGeneral Authority Seventy
    W. Mark BassettGeneral Authority Seventy
    David S. BaxterGeneral Authority Seventy
    Hans T. BoomGeneral Authority Seventy
    Shayne M. BowenGeneral Authority Seventy
    Mark A. BraggGeneral Authority Seventy
    L. Todd BudgeGeneral Authority Seventy
    Yoon Hwan ChoiGeneral Authority Seventy
    Craig C. ChristensenGeneral Authority Seventy
    Weatherford T. ClaytonGeneral Authority Seventy
    Valeri V. CordónGeneral Authority Seventy
    Joaquin E. CostaGeneral Authority Seventy
    LeGrand R. Curtis Jr.General Authority Seventy
    Massimo De FeoGeneral Authority Seventy
    Benjamin De HoyosGeneral Authority Seventy
    Edward DubeGeneral Authority Seventy
    Kevin R. DuncanGeneral Authority Seventy
    David F. EvansGeneral Authority Seventy
    Enrique R. FalabellaGeneral Authority Seventy
    Eduardo GavarretGeneral Authority Seventy
    Ricardo P. GiménezGeneral Authority Seventy
    Taylor G. GodoyGeneral Authority Seventy
    Christoffel GoldenGeneral Authority Seventy
    Walter F. GonzálezGeneral Authority Seventy
    Brook P. HalesGeneral Authority Seventy
    Allen D. HaynieGeneral Authority Seventy
    Paul V. JohnsonGeneral Authority Seventy
    Peter M. JohnsonGeneral Authority Seventy
    Jörg KlebingatGeneral Authority Seventy
    Joni L. KochGeneral Authority Seventy
    Erich W. KopischkeGeneral Authority Seventy
    Richard J. MaynesGeneral Authority Seventy
    John A. McCuneGeneral Authority Seventy
    Peter F. MeursGeneral Authority Seventy
    Hugo MontoyaGeneral Authority Seventy
    Marcus B. NashGeneral Authority Seventy
    K. Brett NattressGeneral Authority Seventy
    S. Gifford NielsenGeneral Authority Seventy
    Brent H. NielsonGeneral Authority Seventy
    S. Mark PalmerGeneral Authority Seventy
    Adilson de Paula ParrellaGeneral Authority Seventy
    Kevin W. PearsonGeneral Authority Seventy
    Anthony D. PerkinsGeneral Authority Seventy
    Paul B. PieperGeneral Authority Seventy
    John C. Pingree Jr.General Authority Seventy
    Rafael E. PinoGeneral Authority Seventy
    James R. RasbandGeneral Authority Seventy
    Michael T. RingwoodGeneral Authority Seventy
    Lynn G. RobbinsGeneral Authority Seventy
    Gary B. SabinGeneral Authority Seventy
    Evan A. SchmutzGeneral Authority Seventy
    Joseph W. SitatiGeneral Authority Seventy
    Vern P. StanfillGeneral Authority Seventy
    Benjamin M. Z. TaiGeneral Authority Seventy
    Brian K. TaylorGeneral Authority Seventy
    Michael John U. TehGeneral Authority Seventy
    Juan A. UcedaGeneral Authority Seventy
    Arnulfo ValenzuelaGeneral Authority Seventy
    Taniela B. WakoloGeneral Authority Seventy
    Alan R. WalkerGeneral Authority Seventy
    Scott D. WhitingGeneral Authority Seventy
    Chi Hong (Sam) WongGeneral Authority Seventy
    Kazuhiko YamashitaGeneral Authority Seventy
    Jorge F. ZeballosGeneral Authority Seventy
    Steven R. BangerterGeneral Authority Seventy
    Randall K. BennettGeneral Authority Seventy
    Matthew L. CarpenterGeneral Authority Seventy
    J. Devn CornishGeneral Authority Seventy
    Timothy J. DychesGeneral Authority Seventy
    Randy D. FunkGeneral Authority Seventy
    Jack N. GerardGeneral Authority Seventy
    Kevin S. HamiltonGeneral Authority Seventy
    Mathias HeldGeneral Authority Seventy
    David P. HomerGeneral Authority Seventy
    Larry S. KacherGeneral Authority Seventy
    Hugo E. MartinezGeneral Authority Seventy
    James B. MartinoGeneral Authority Seventy
    Kyle S. McKayGeneral Authority Seventy
    Adrián OchoaGeneral Authority Seventy
    Juan Pablo VillarGeneral Authority Seventy
    Takashi WadaGeneral Authority Seventy
    Gérald CausséPresiding Bishopric
    Dean M. DaviesPresiding Bishopric
    W. Christopher WaddellPresiding Bishopric
    Jean B. BinghamRelief Society General Presidency
    Sharon EubankRelief Society General Presidency
    Reyna I. AburtoRelief Society General Presidency
    Bonnie H. CordonYoung Women General Presidency
    Michelle CraigYoung Women General Presidency
    Becky CravenYoung Women General Presidency
    Joy D. JonesPrimary General Presidency
    Lisa L. HarknessPrimary General Presidency
    Cristina B. FrancoPrimary General Presidency
    Mark L. PaceSunday School General Presidency
    Milton CamargoSunday School General Presidency
    Jan E. NewmanSunday School General Presidency
    Stephen W. OwenYoung Men General Presidency
    Douglas D. HolmesYoung Men General Presidency
    M. Joseph BroughYoung Men General Presidency

    References

    References
    1 General Authorities and General Officers –https://www.churchofjesuschrist.org/church/leaders?lang=eng
  • The Thinking is Done

    The Thinking is Done

    Excerpt from a Improvement Era, June 1945, Ward Teachers’ Message: 1

    “When our leaders speak, the thinking has been done. When they propose a plan — it is God’s plan. When they point the way, there is no other which is safe. When they give direction, it should mark the end of controversy. God works in no other way. To think otherwise, without immediate repentance, may cost one his faith, may destroy his testimony, and leave him a stranger to the kingdom of God. “

    Additional study: 

    14 Fundamentals in Falsifying the Prophet – https://rationalfaiths.com/fourteen-fundamentals-falsifying-prophet/

    References

    References
    1 Improvement Era, June 1945 – https://archive.org/details/improvementera4806unse
  • The Debate is Over Sisters

    The Debate is Over Sisters

    Excerpt from a Women’s Fireside Address, General Conference, October 1978, ‘If We Want to Go Up, We Have to Get On’, Elaine Cannon: 1

    Though we are women with different cultural backgrounds clear across the span of my voice, some with varying differences in personal situations (we may even clash at times on opinions regarding temporal trends or how to bake a loaf of bread properly), my firm feeling is that we must pursue a course of a covenant people. We must secure those traditions which are sacred to good people everywhere. In each country as you hear this program by direct line, your course should become clear, your priorities ought to be known to you as a daughter of God. Personal opinions may vary. Eternal principles never do. When the prophet speaks, sisters, the debate is over. So I urge us all to provide powerful unity as women for those things we can agree upon—family, chastity, accountability to the Lord, responsibility in the community, sharing the gospel. To help us, it seems there are at least two critical areas to concentrate on—for all of us of all ages, whether we are whole or lame, at peace or troubled, privileged or seemingly deprived. The first is to strengthen self. The second is to serve the Lord by serving others. This is the way it works: We gain a personal testimony. We share it with others. We learn the principles of the gospel. We apply them as we associate with others. We keep a personal record, and we do our genealogy. And, sisters, we emphatically and happily declare, “I will be obedient! I will help strengthen others that they may be so too!”

    Additional study: 

    14 Fundamentals in Falsifying the Prophet – https://rationalfaiths.com/fourteen-fundamentals-falsifying-prophet/

    References

    References
    1 General Conference, October 1978, ‘If We Want to Go Up, We Have to Get On’, Elaine Cannon – https://www.churchofjesuschrist.org/study/ensign/1978/11/if-we-want-to-go-up-we-have-to-get-on?lang=eng
  • The Debate is Over

    The Debate is Over

    Excerpt from a First Presidency Message, August 1979, Ensign, N. Eldon Tanner (First Counselor in the Presidency): 1

    “We must turn all this about. We cannot serve God and mammon. Whose side are we on? When the prophet speaks the debate is over.”

    Additional study: 

    14 Fundamentals in Falsifying the Prophet – https://rationalfaiths.com/fourteen-fundamentals-falsifying-prophet/

    References

    References
    1 First Presidency Message, August 1979, Ensign – https://www.churchofjesuschrist.org/study/ensign/1979/08/the-debate-is-over?lang=eng
  • Latest Merch

    Latest Merch

    Proudly showcase your apostasy with our new merch.

    Shop at: https://teespring.com/stores/missedinsunday

  • Equal Rights Amendment 3

    Equal Rights Amendment 3

    Church Spokesman Doug Anderson, December 3 2019: 1

    “The church’s position on this issue [Equal Rights Amendment] has been consistent for more than 40 years”

    Excerpt from a March 1980 Ensign article, ‘Frequently Asked Questions about the Proposed Equal Rights Amendment’:2

    What would be the impact of the ERA on homosexual marriages?

    In hearings before the Senate Judiciary Committee, Paul A. Freund of Harvard Law School testified: “Indeed if the law must be as undiscriminating concerning sex as it is toward race, it would follow that laws outlawing wedlock between members of the same sex would be as invalid as laws forbidding miscegenation [interracial marriages]” (Senate Report 92–689, p. 47).

    Passage of the ERA would carry with it the risk of extending constitutional protection to immoral same-sex—lesbian and homosexual—marriages. The argument of a homosexual male, for example, would be: “If a woman can legally marry a man, then equal treatment demands that I be allowed to do the same.” Under the ERA, states could be forced to legally recognize and protect such marriages. A result would be that any children brought to such a marriage by either partner or adopted by the couple could legally be raised in a homosexual home. While it cannot be stated with certainty whether this or any other consequence will result from the vague language of the amendment, the possibility cannot be avoided.

    :::

    Excerpt from a Statement from the First Presidency, ‘First Presidency Reaffirms Opposition to ERA’, October 1978: 3

    “From its beginning, The Church of Jesus Christ of Latter-day Saints has championed the rights of women in our society. We recognize that there have been injustices to women before the law and in society in general. There are additional rights to which women are entitled. We would prefer to see specific injustices resolved individually under appropriate specific laws. We firmly believe that the Equal Rights Amendment is not the proper means for achieving those rights because:

    “a. Its deceptively simple language deals with practically every aspect of American life, without considering the possible train of unnatural consequences which could result because of its very vagueness—encouragement of those who seek a unisex society, an increase in the practice of homosexual and lesbian activities, and other concepts which could alter the natural, God-given relationship of men and women.

    :::

    Excerpt from an address By Boyd K. Packer, January 8, 1977:4

    We cannot eliminate, through any pattern of legislation or regulation, the differences between men and women.

    There are basic things that a man needs that a woman does not need. There are things that a man feels that a woman never does feel.

    There are basic things that a woman needs that a man never needs, and there are things that a woman feels that a man never feels nor should he.

    These differences make women, in basic needs, literally opposite from men.

    A man, for instance, needs to feel protective, and yes, dominant, if you will, in leading his family. A woman needs to feel protected, in the bearing of children and in the nurturing of them.

    Have you ever thought what life would be like if the needs of men and women were naturally precisely the same?

    What would it be like if they both naturally needed to feel dominant all of the time, or both naturally needed to feel protected all of the time?

    How disturbed and intolerable things would be.

  • Equal Rights Amendment 2

    Equal Rights Amendment 2

    Church Spokesman Doug Anderson, December 3 2019: 1

    “The church’s position on this issue [Equal Rights Amendment] has been consistent for more than 40 years”

    Excerpt from a March 1980 Ensign article, ‘Frequently Asked Questions about the Proposed Equal Rights Amendment’:2

    What would be the impact of the ERA on homosexual marriages?

    In hearings before the Senate Judiciary Committee, Paul A. Freund of Harvard Law School testified: “Indeed if the law must be as undiscriminating concerning sex as it is toward race, it would follow that laws outlawing wedlock between members of the same sex would be as invalid as laws forbidding miscegenation [interracial marriages]” (Senate Report 92–689, p. 47).

    Passage of the ERA would carry with it the risk of extending constitutional protection to immoral same-sex—lesbian and homosexual—marriages. The argument of a homosexual male, for example, would be: “If a woman can legally marry a man, then equal treatment demands that I be allowed to do the same.” Under the ERA, states could be forced to legally recognize and protect such marriages. A result would be that any children brought to such a marriage by either partner or adopted by the couple could legally be raised in a homosexual home. While it cannot be stated with certainty whether this or any other consequence will result from the vague language of the amendment, the possibility cannot be avoided.

    :::

    Excerpt from a Statement from the First Presidency, ‘First Presidency Reaffirms Opposition to ERA’, October 1978: 3

    “From its beginning, The Church of Jesus Christ of Latter-day Saints has championed the rights of women in our society. We recognize that there have been injustices to women before the law and in society in general. There are additional rights to which women are entitled. We would prefer to see specific injustices resolved individually under appropriate specific laws. We firmly believe that the Equal Rights Amendment is not the proper means for achieving those rights because:

    “a. Its deceptively simple language deals with practically every aspect of American life, without considering the possible train of unnatural consequences which could result because of its very vagueness—encouragement of those who seek a unisex society, an increase in the practice of homosexual and lesbian activities, and other concepts which could alter the natural, God-given relationship of men and women.

    :::

    Excerpt from an address By Boyd K. Packer, January 8, 1977:4

    We cannot eliminate, through any pattern of legislation or regulation, the differences between men and women.

    There are basic things that a man needs that a woman does not need. There are things that a man feels that a woman never does feel.

    There are basic things that a woman needs that a man never needs, and there are things that a woman feels that a man never feels nor should he.

    These differences make women, in basic needs, literally opposite from men.

    A man, for instance, needs to feel protective, and yes, dominant, if you will, in leading his family. A woman needs to feel protected, in the bearing of children and in the nurturing of them.

    Have you ever thought what life would be like if the needs of men and women were naturally precisely the same?

    What would it be like if they both naturally needed to feel dominant all of the time, or both naturally needed to feel protected all of the time?

    How disturbed and intolerable things would be.

    References

    References
    1 Rally in Utah State Capitol puts focus on Equal Rights Amendment – https://www.deseret.com/utah/2019/12/3/20992717/equal-rights-amendment-rally-utah
    2 Frequently Asked Questions about the Proposed Equal Rights Amendment – https://www.churchofjesuschrist.org/study/ensign/1980/03/the-church-and-the-proposed-equal-rights-amendment-a-moral-issue/frequently-asked-questions-about-the-proposed-equal-rights-amendment-a-closer-look?lang=eng
    3 First Presidency Reaffirms Opposition to ERA – https://www.churchofjesuschrist.org/study/ensign/1978/10/news-of-the-church/first-presidency-reaffirms-opposition-to-era?lang=eng
    4 The Equal Rights Amendment, January 8, 1977 – https://www.churchofjesuschrist.org/study/ensign/1977/03/the-equal-rights-amendment
  • Equal Rights Amendment

    Equal Rights Amendment

    Church Spokesman Doug Anderson, December 3 2019: 1

    “The church’s position on this issue [Equal Rights Amendment] has been consistent for more than 40 years”

    Excerpt from a March 1980 Ensign article, ‘Frequently Asked Questions about the Proposed Equal Rights Amendment’:2

    What would be the impact of the ERA on homosexual marriages?

    In hearings before the Senate Judiciary Committee, Paul A. Freund of Harvard Law School testified: “Indeed if the law must be as undiscriminating concerning sex as it is toward race, it would follow that laws outlawing wedlock between members of the same sex would be as invalid as laws forbidding miscegenation [interracial marriages]” (Senate Report 92–689, p. 47).

    Passage of the ERA would carry with it the risk of extending constitutional protection to immoral same-sex—lesbian and homosexual—marriages. The argument of a homosexual male, for example, would be: “If a woman can legally marry a man, then equal treatment demands that I be allowed to do the same.” Under the ERA, states could be forced to legally recognize and protect such marriages. A result would be that any children brought to such a marriage by either partner or adopted by the couple could legally be raised in a homosexual home. While it cannot be stated with certainty whether this or any other consequence will result from the vague language of the amendment, the possibility cannot be avoided.

    :::

    Excerpt from a Statement from the First Presidency, ‘First Presidency Reaffirms Opposition to ERA’, October 1978: 3

    “From its beginning, The Church of Jesus Christ of Latter-day Saints has championed the rights of women in our society. We recognize that there have been injustices to women before the law and in society in general. There are additional rights to which women are entitled. We would prefer to see specific injustices resolved individually under appropriate specific laws. We firmly believe that the Equal Rights Amendment is not the proper means for achieving those rights because:

    “a. Its deceptively simple language deals with practically every aspect of American life, without considering the possible train of unnatural consequences which could result because of its very vagueness—encouragement of those who seek a unisex society, an increase in the practice of homosexual and lesbian activities, and other concepts which could alter the natural, God-given relationship of men and women.

    :::

    Excerpt from an address By Boyd K. Packer, January 8, 1977:4

    We cannot eliminate, through any pattern of legislation or regulation, the differences between men and women.

    There are basic things that a man needs that a woman does not need. There are things that a man feels that a woman never does feel.

    There are basic things that a woman needs that a man never needs, and there are things that a woman feels that a man never feels nor should he.

    These differences make women, in basic needs, literally opposite from men.

    A man, for instance, needs to feel protective, and yes, dominant, if you will, in leading his family. A woman needs to feel protected, in the bearing of children and in the nurturing of them.

    Have you ever thought what life would be like if the needs of men and women were naturally precisely the same?

    What would it be like if they both naturally needed to feel dominant all of the time, or both naturally needed to feel protected all of the time?

    How disturbed and intolerable things would be.

  • Truth

    Truth

    Excerpts from an address by Boyd K. Packer, ‘The Mantle Is Far, Far Greater Than the Intellect’, to religious educators on 22 August 1981: 1

    It is an easy thing for a man with extensive academic training to mea- sure the Church using the principles he has been taught in his professional training as his standard. In my mind it ought to be the other way around. A member of the Church ought always, particularly if he is pursuing extensive academic studies, to judge the professions of man against the revealed word of the Lord.

    :::

    You seminary teachers and some of you institute and BYU men will be teaching the history of the Church this school year. This is an unparalleled opportunity in the lives of your students to increase their faith and testi- mony of the divinity of this work. Your objective should be that they will see the hand of the Lord in every hour and every moment of the Church from its beginning till now.

    :::

    Church his- tory can be so interesting and so inspiring as to be a very powerful tool indeed for building faith. If not properly written or properly taught, it may be a faith destroyer. 

    :::

    There is a temptation for the writer or the teacher of Church history to want to tell everything, whether it is worthy or faith promoting or not. Some things that are true are not very useful. 

    :::

    That historian or scholar who delights in pointing out the weaknesses and frailties of present or past leaders destroys faith. A destroyer of faith— particularly one within the Church, and more particularly one who is employed specifically to build faith—places himself in great spiritual jeopardy. He is serving the wrong master, and unless he repents, he will not be among the faithful in the eternities. 

    :::

    One who chooses to follow the tenets of his profession, regardless of how they may injure the Church or destroy the faith of those not ready for “advanced history,” is himself in spiritual jeopardy. If that one is a member of the Church, he has broken his covenants and will be accountable. After all of the tomorrows of mortality have been finished, he will not stand where he might have stood. 

    :::

    Those who have carefully purged their work of any religious faith in the name of academic freedom or so-called honesty ought not expect to be accommodated in their researches or to be paid by the Church to do it. 

    :::

    Remember: when you see the bitter apostate, you do not see only an absence of light, you see also the presence of darkness. 

    Do not spread disease germs! 

  • Changing Doctrine

    Changing Doctrine

    The King Follett Sermon, Published in May 1971 Ensign: 1“>https://www.churchofjesuschrist.org/study/ensign/1971/05/the-king-follett-sermon?lang=eng))

    A question may be asked—“Will mothers have their children in eternity?” Yes! Yes! Mothers, you shall have your children; for they shall have eternal life, for their debt is paid. There is no damnation awaiting them for they are in the spirit. But as the child dies, so shall it rise from the dead, and be for ever living in the learning of God. It will never grow [in the grave]; it will still be the child, in the same precise form [when it rises] as it appeared before it died out of its mother’s arms, but possessing all the intelligence of a God. …

    I will leave this subject here, and make a few remarks on the subject of baptism. The baptism of water, without the baptism of fire and the Holy Ghost attending it, is of no use; they are necessarily and inseparably connected. An individual must be born of water and the spirit in order to get into the kingdom of God. In the German, the text bears me out the same as the revelations which I have given and taught for the past fourteen years on that subject. I have the testimony to put in their teeth. My testimony has been true all the time. You will find it in the declaration of John the Baptist. (Reads from the German.) John says, “I baptize you with water, but when Jesus comes, who has the power (or keys) He shall administer the baptism of fire and the Holy Ghost.” Great God! Where is now all the sectarian world? And if this testimony is true, they are all damned as clearly as anathema can do it. I know the text is true. I call upon all you Germans who know that it is true to say, Eye. (Loud shouts of “Aye.”)

    Original discourse, 7 April 1844, as Reported by Times and Seasons: 2

    A question may be asked—”Will mothers have their children in eternity?” Yes! Yes! Mothers, you shall have your children; for they shall have eternal life, for their debt is paid. There is no damnation awaiting them for they are in the spirit. But as the child dies, so shall it rise from the dead, and be for ever living in the learning of God. It will never grow; it will still be the child, in the same precise form as it appeared before it died out of its mother’s arms, but possessing all the intelligence of a God. Children dwell in the mansions of glory and exercise power, but appear in the same form as when on earth. Eternity is full of thrones, upon which dwell thousands of children, reigning on thrones of glory, with not one cubit added to their stature. 

    I will leave this subject here, and make a few remarks on the subject of baptism. The baptism of water, without the baptism of fire and the Holy Ghost attending it, is of no use; they are necessarily inseparably connected. An individual must be born of water and the spirit in order to get into the kingdom of God. In the German, the text bears me out the same as the revelations which I have given and taught for the past fourteen years on that subject. I have the testimony to put in their teeth. My testimony has been true all the time. You will find it in the declaration of John the Baptist. (Reads from the German.) John says, “I baptize you with water, but when Jesus comes, who has the power (or keys) He shall administer the baptism of fire and the Holy Ghost.” Great God! Where is now all the sectarian world? And if this testimony is true, they are all damned as clearly as anathema can do it. I know the text is true. I call upon all you Germans who know that it is true to say, Eye. (Loud shouts of “Aye.”)

    Additional Resource:

    The King Follett Discourse, textual history and criticism, Van Hale: 

    https://www.sunstonemagazine.com/wp-content/uploads/sbi/articles/041-04-12.pdf

    References

    References
    1 The King Follett Sermon, May 1971 Ensign – 

    2 JS, Discourse, Nauvoo, IL, 7 Apr. 1844; in “Conference Minutes,” Times and Seasons, 15 Aug. 1844 – https://www.josephsmithpapers.org/paper-summary/discourse-7-april-1844-as-reported-by-times-and-seasons/1#ft-source-note
  • Serious threat

    Serious threat

    Excerpt from a Dallin H. Oaks’ Speech Given at Chapman University School of Law, February 4, 2011: 1

    “Along with many others, I see a serious threat to the freedom of religion in the current assertion of a “civil right” of homosexuals to be free from religious preaching against their relationships.”

    References

    References
    1 Transcript of Elder Dallin H. Oaks’ Speech Given at Chapman University School of Law – https://newsroom.churchofjesuschrist.org/article/elder-oaks-religious-freedom-Chapman-University
  • Perverted Individuals

    Perverted Individuals

    Excerpt from a September 30, 1959 BYU devotional talk by BYU President Ernest L. Wilkinson:1 

    “The Dean of Students and his staff take care of the relatively few case involving more serious offenses, such as cases of immorality, other sex offenses, and other serious crimes or sins. In this respect, may I say that degrading motion pictures, a great loosening of society’s standards, and unfortunately in some cases life in the armed services, have resulted in a serious increase of homosexual practices in our society. In a student body of 10,000 members we can probably expect to have a few of these perverted individuals. The Dean of Students have been given instructions this year that students who engage in any practices of this kind will not be tolerated on this campus.”

    References

    References
    1 September 30, 1959 BYU devotional talk by BYU President Ernest L. Wilkinson (Begins at the ~34:05 mark) – https://speeches.byu.edu/talks/ernest-l-wilkinson/importance-honor/
  • Forgiveness

    Forgiveness

    Excerpt from the ‘Followers of Christ forgive one another’Come, Follow Me—For Sunday School, October 28–November 3, 2019: 1

    “Followers of Christ forgive one another.

    Before you start a discussion about the Epistle to Philemon, you might ask a class member to share some information about Philemon and his servant Onesimus (there is a brief description in this week’s outline in Come, Follow Me—For Individuals and Families). Then you could divide your class into two groups and give each group one of the following questions: What similarities do you see between what Paul was willing to do for Onesimus and what the Savior willingly did for us? While it was likely hard for Philemon to forgive his slave who ran away, how would the gospel of Jesus Christ have made forgiveness easier? After the groups share what they learned, consider inviting class members to share scripture passages or experiences that have helped them to better understand forgiveness. Elder Kevin R. Duncan’s message in “Additional Resources” may help with this discussion.”

    Additional study

    References

    References
    1 Followers of Christ forgive one another’Come, Follow Me—For Sunday School, October 28–November 3, 2019 – https://www.churchofjesuschrist.org/study/manual/come-follow-me-for-sunday-school-new-testament-2019/42?lang=eng
  • Skin of Blackness

    Skin of Blackness

    Excerpt from the LDS Gospel Topic Essay, ‘Race and the Priesthood’: 1

    “Today, the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.”

    2 Nephi 5:21, The Book of Mormon: 2

    “And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.”

  • Conversation with Brigham

    Conversation with Brigham

    Brigham Young Interview by Horace Greeley (New York Tribune editor), ‘Two Hours With Brigham Young’, Salt Lake City, Utah, July 13, 1859: 1

    My friend Dr. [John M.] Bernisel, M.C. [Mormon Church], took me this afternoon, by appointment, to meet Brigham Young, President of the Mormon Church, who had expressed a willingness to receive me at 2 P.M. We were very cordially welcomed at the door by the President, who led us into the second-story parlor of the largest of his houses (he has three), where I was introduced to Heber C. Kimball, Gen. [Daniel H.] Wells, Gen. [James] Ferguson, Albert Carrington, Elias Smith, and several other leading men in the Church, with two full-grown sons of the President. After some unimportant conversation on general topics, I had come in quest of fuller respecting the doctrines and polity [organization] of the Mormon Church, and would like to ask some questions bearing directly on these, if there were no objections. President Young avowed his willingness to respond to all pertinent inquiries, the conversation proceeded substantially as follows:

    H.G. — Am I to regard Mormonism (so-called) as a new religion, or as simply a new development of Christianity?

    B.Y. — We hold that there can be no true Christian Church without a priesthood directly commissioned by and in immediate communication with the Son of God and Savior of mankind. Such a church is that of the Latter-Day Saints, called by their enemies Mormons; we know no other that even pretends to have present and direct revelations of God’s will.

    H.G. — Then I am to understand that you regard all other churches professing to be Christian as The Church of Rome regards all churches not in communion with itself — as schismatic, heretical, and out of the way of salvation?

    B. Y. — Yes, substantially.

    H.G. — Apart from this, in what respect do your doctrines differ from those of our Orthodox Protestant Churches — the Baptist or Methodist, for example?

    B.Y. — We hold the doctrines of Christianity, as revealed in the Old and New Testaments — also in the Book of Mormon, which teaches the same cardinal truths, and those only.

    H.G. — Do you believe in the doctrine of the Trinity?

    B. Y. — We do; but not exactly as it is held by other churches. We believe in the Father, the Son, and the Holy Ghost, as equal, but not identical — not as one person [being]. We believe in all the Bible teaches on this subject.

    H.G. — Do you believe in a personal devil — a distinct, conscious, spiritual being, whose nature and acts are essentially malignant and evil?

    B.Y. — We do.

    H.G. — Do you hold the doctrine of Eternal Punishment?

    B.Y. — We do; though perhaps not exactly as other churches do. We believe it as the Bible teaches it.

    H.G. — I understand that you regard Baptism by Immersion as essential.

    B.Y. — We do.

    H.G. — Do you practice Infant Baptism?

    B.Y. — No.

    H.G. — Do you make removal to these valleys obligatory on your converts?

    B.Y. — They would consider themselves greatly aggrieved if they were not invited hither. We hold to such a gathering together of God’s People as the Bible foretells, and that this is the place and now is the time appointed for its consummation.

    H.G. — The predictions to which you refer have, usually, I think, been understood to indicate Jerusalem (or Judea) as the place of such gathering.

    B.Y. — Yes, for the Jews — not for others.

    H.G. — What is the position of your Church with respect to Slavery?

    B.Y. — We consider it of Divine institution, and not to be abolished until the curse pronounced on Ham shall have been removed from his descendants.

    H.G. — Are there any slaves now held in this Territory?

    B.Y. — There are.

    H.G. — Do your Territorial laws uphold Slavery?

    B.Y. — Those laws are printed — you can read them for yourself. If slaves are brought here by those who owned them in the States, we do not favor their escape from the service of those owners.

    H.G. — Am I to infer that Utah, if admitted as a member of the Federal Union, will be a Slave State?

    B.Y. — No; she will be a Free State. Slavery here would prove useless and unprofitable. I regard it generally as a curse to the masters. I myself hire many laborers and pay them fair wages; I could not afford to own them. I can do better than subject myself to an obligation to feed and clothe their families, to provide and care for them, in sickness and health. Utah is not adapted to Slave Labor.

    H.G. — Let me now be enlightened with regard more especially to your Church polity [government]; I understand that you require each member to pay over one-tenth of all he produces or earns to the Church.

    B.Y. — That is a requirement of our faith. There is no compulsion as to the payment. Each member acts in the premises according to his pleasure, under the dictates of his own conscience.

    H.G. — What is done with the proceeds of this tithing?

    B.Y. — Part of it is devoted to building temples and other places of worship; part to helping the poor and needy converts on their way to this country; and the largest portion to the support of the poor among the Saints.

    H.G. — Is none of it paid to Bishops and other dignitaries of the Church?

    B.Y. — Not one penny. No Bishop, no Elder, no Deacon, or other church officer, receives any compensation for his official services. A Bishop is often required to put his hand in his own pocket and provide therefrom for the poor of his charge; but he never receives anything for his services.

    H.G. — How then do your ministers live?

    B.Y. — By the labor of their own hands, like the first Apostles. Every Bishop, every Elder, may be daily seen at work in the field or the shop, like his neighbors; every minister of the Church has his proper calling by which he earns the bread of his family; he who cannot or will not do the Church’s work for nothing is not wanted in her services; even our lawyers (pointing to Gen. Ferguson and another present, who are the regular lawyers of the Church) are paid nothing for their services; I am the only person in the Church who has not a regular calling apart from the Church’s service, and I never received one farthing from her treasury; if I obtain anything from the tithing-house, I am charged with and pay for it, just as anyone else would; the clerks in the tithing-store are paid like other clerks, but no one is ever paid for any service pertaining to the ministry. We think a man who cannot make his living aside from the Ministry of Christ unsuited to that office. I am called rich, and consider myself worth $250,000; but no dollar of it was ever paid me by the Church or for any service as a minister of the Everlasting Gospel. I lost nearly all I had when we were broken up in Missouri and driven from that State; I was nearly stripped again when Joseph Smith was murdered and we were driven from Illinois; but nothing was ever made up to me by the Church, nor by any one. I believe I know how to acquire property and how to take care of it.

    H.G. — Can you give me any rational explanation of the aversion and hatred with which your people are generally regarded by those among whom they have lived and with whom they have been brought directly in contact?

     B.Y. — No other explanation than is afforded by the crucifixion of Christ and the kindred treatment of God’s ministers, prophets, saints in all ages.

    H.G. — I know that a new sect is always decried and traduced — that it is hardly ever deemed respectable to belong to one — that the Baptists, Quakers, Methodists, Universalists, &c., have each in their turn been regarded in the infancy of their sect as the off-scouring of the earth; yet I cannot remember that either of them were ever generally represented and regarded by the older sects of their early days as thieves, robbers and murderers.

    B.Y. — If you will consult the contemporary Jewish accounts of the life and acts of Jesus Christ, you will find that he and his disciples were accused of every abominable deed and purpose — robbery and murder included. Such a work is still extant, and may be found by those who seek it.

    H.G. — What do you say of the so-called Danites, or Destroying Angels, belonging to your Church?

    B.Y. — What do you say? I know of no such band, no such persons or organization. I hear of them only in the slanders of our enemies.

    H.G. — With regard, then, to the grave question on which your doctrine and practices are avowedly at war with those of the Christian world — that of a plurality of wives — is the system of your Church acceptable to the majority of its women?

    B.Y. — They could not be more averse to it than I was when it was first revealed to us as the Divine Will. I think they generally accept it, as I do, as the will of God.

    H.G. — How general is polygamy among you?

    B.Y. — I could not say. Some of those present [heads of the Church] have each but one wife; others have more: each determines what is his individual duty.

    H.G. — What is the largest number of wives belonging to any one man?

    B.Y. — I have fifteen; I know no one who has more but some of those sealed to me are old ladies whom I regard rather as mothers than wives, but whom I have taken home to cherish and support.

    H.G. — Does not the Apostle Paul say that a bishop should be “the husband of one wife”?

    B.Y. — So we hold. We do not regard any but a married man as fitted for the office of bishop. But the Apostle Paul does not forbid a bishop from having more wives than one.

    H.G. — Does not Christ say that he who puts away his wife, or marries one whom another has put away, commits adultery?

    B.Y. — Yes; and I hold that no man should ever put away a wife except for adultery — not always even for that. Such is my individual view of the matter. I do not say that wives have never been put away in our Church, but that I do not approve of the practice.

    H.G. — How do you regard what is commonly called the Christian Sabbath?

    B.Y. — As a divinely appointed day of rest from secular labor on that day. We would have no man enslaved to the Sabbath, but we enjoin all to respect and enjoy it.

        Such is, as nearly as I can recollect, the substance of nearly two hours’ conversation, wherein much was said incidentally that would not be worth reporting, even if I could remember and reproduce it, and wherein others bore a part; but as President Young is the first minister of the Mormon Church, and bore the principal part in the conversation, I have reported his answers alone to my questions and observations. The others appeared, uniformly to defer to his views, and to acquiesce fully in his response and explanations. He spoke readily, not always with grammatical accuracy, but with no appearance of hesitation or reserve, and with no apparent desire to conceal anything, nor did he repel any of my questions as impertinent. He was very plainly dressed in thin summer clothing, and with no air of sanctimony or fanaticism. In appearance he is a portly, frank, good-natured, rather thick-set man of fifty-five, seeming to enjoy life, and be in no particular hurry to get to heaven. His associates are plain men, evidently born and reared to a life of labor, a looking as little like crafty hypocrites or swindlers as any body of men I ever met. The absence of cant or shuffle from their manner was marked and general, yet, I think I may fairly say that their Mormonism has not impoverished them — that they were generally poor men when they embraced it, and are now in very comfortable circumstances — as men averaging three and four wives apiece certainly need to be.

        If I hazard any criticisms on Mormonism generally, I reserve them for a separate letter, being determined to make this a fair and full expose of the doctrine and polity in the very words of its Prophet, so far as I can recall them. I do not believe President Young himself could present them in terms calculated to render them less obnoxious to the Gentile world than the above. But I have the right to add here, because I said it to the assembled chiefs at the close of the above colloquy, that the degradation (or, if you please, the restriction) of Woman to the single office of child-bearing and its accessories, is an inevitable consequence of the system here paramount. I have not observed a sign in the streets, an advertisement in the journals, of this Mormon metropolis, whereby a woman proposes to do anything whatever. No Mormon has ever cited to me his wife’s or any woman’s opinion on any subject; no Mormon woman has been introduced or has spoken to me; and, though I have been asked to visit Mormons in their houses, no one has spoken of his wife (or wives) desiring to see me, or his desiring me to make her (or their) acquaintance, or voluntarily indicated the existence of such a being or beings.

        I will not attempt to report our talk on this subject, because, unlike what I have above given, it assumed somewhat the character of a disputation, and I could hardly give it impartially; but one remark made by President Young I think I can give accurately, and it may serve as a sample of all that was offered on that side.

        It was in these words, I think exactly: “If I did not consider myself competent to transact a certain business without taking my wife’s or any woman’s counsel with regard to it, I think I ought to let that business alone.”

        The spirit with regard to Woman, of the entire Mormon, as of all other polygamic systems, is fairly displayed in this avowal. Let any such system become established and prevalent, and Woman will soon be confined to the harem, and her appearance on the street with unveiled face will be accounted immodest. I joyfully trust that the genius of the Nineteenth Century tends to a solution of the problem of Women’s sphere and destiny radically different from this.

            H.G.

    References

    References
    1 ‘Two Hours With Brigham Young’, September 17, 1859, Millennial Star – https://contentdm.lib.byu.edu/digital/collection/MStar/id/23441
  • 2019 General Conference

    2019 General Conference

    2019 General Conference 1

    Saturday Morning Session

    Jeffrey R. Holland – 14:46
    Terence M. Vinson – 10:54
    Stephen W. Owen – 10:45
    D. Todd Christofferson – 14:32
    Michelle Craig – 10:28
    Dale G. Renlund – 13:52
    Dallin H. Oaks – 14:47

    Saturday Afternoon Session

    David A. Bednar – 15:59
    Rubén V. Alliaud – 9:35
    Russell M. Nelson – 4:02
    Quentin L. Cook – 12:29
    Mark L. Pace – 10:41
    L. Todd Budge – 10:23
    Jorge M. Alvarado – 10:34
    Ronald A. Rasband – 14:39

    General Women’s Session

    Reyna I. Aburto – 11:32
    Lisa Harkness – 9:53
    Bonnie H. Cordon – 13:04
    Henry B. Eyring – 12:17
    Dallin H. Oaks – 12:47
    Russell M. Nelson – 18:17

    Sunday Morning Session
    Gerrit W. Gong – 15:14
    Cristina B. Franco – 11:15
    Dieter F. Uchtdorf – 17:58
    Walter F. González – 11:54
    Gary E. Stevenson – 15:14
    Russell M. Nelson – 18:27

    Sunday Afternoon Session
    Henry B. Eyring – 18:56
    Hans T. Boom – 8:51
    M. Russell Ballard – 15:36
    Peter M. Johnson – 10:07
    Ulisses Soares – 14:47
    Elder Neil L. Andersen – 13:28
    Russell M. Nelson – 11:44

    References

    References
    1 https://www.churchofjesuschrist.org/general-conference
  • Policy

    Policy

    Excerpts from the LDS Gospel Topic Essay, ‘Race and the Priesthood’:1

    “Church leaders believed that a revelation from God was needed to alter the policy, and they made ongoing efforts to understand what should be done.”

    Excerpt from ‘Statement of the First Presidency of The Church of Jesus Christ of Latter-day Saints’, August 17, 1949: 2

    “The attitude of the Church with reference to the Negroes remains as it has always stood. It is not a matter of the declaration of a policy but of direct commandment from the Lord, on which is founded the doctrine of the Church from the days of its organization, to the effect that Negroes may become members of the Church but that they are not entitled to the Priesthood at the present time. The prophets of the Lord have made several statements as to the operation of the principle.

    President Brigham Young said: “Why are so many of the inhabitants of the earth cursed with a skin of blackness? It comes in consequence of their fathers rejecting the power of the holy priesthood, and the law of God. They will go down to death. And when all the rest of the children have received their blessings in the holy priesthood, then that curse will be removed from the seed of Cain, and they will then come up and possess the priesthood, and receive all the blessings which we now are entitled to.”

    President Wilford Woodruff made the following statement: “The day will come when all that race will be redeemed and possess all the blessings which we now have.”

    The position of the Church regarding the Negro may be understood when another doctrine of the Church is kept in mind, namely, that the conduct of spirits in the premortal existence has some determining effect upon the conditions and circumstances under which these spirits take on mortality and that while the details of this principle have not been made known, the mortality is a privilege that is given to those who maintain their first estate; and that the worth of the privilege is so great that spirits are willing to come to earth and take on bodies no matter what the handicap may be as to the kind of bodies they are to secure; and that among the handicaps, failure of the right to enjoy in mortality the blessings of the priesthood is a handicap which spirits are willing to assume in order that they might come to earth. Under this principle there is no injustice whatsoever involved in this deprivation as to the holding of the priesthood by the Negroes.”

    References

    References
    1 Race and the Priesthood – https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/race-and-the-priesthood?lang=eng
    2 Ref. Letter from the First Presidency to Stewart Udall, Archive.org – https://archive.org/stream/StewartUdallConscienceOfAJackMormon/StuartUdall-OpenLetterOnRaceAndConsequencesOfConscience#page/n12/mode/1up
  • We will always teach truth #4

    We will always teach truth #4

    Excerpt from an address by Russell M. Nelson, September 17 2019: 1

    It is precisely because we do care deeply about all of God’s children that we proclaim His truth. We may not always tell people what they want to hear. Prophets are rarely popular. But we will always teach the truth!

    Excerpt from ‘Address of the Prophet—His Testimony Against the Dissenters at Nauvoo’ (Sunday, May 26, 1844), shortly before his death:2

    Be meek and lowly, upright and pure; render good for evil. If you bring on yourselves your own destruction, I will complain. It is not right for a man to bare down his neck to the oppressor always. Be humble and patient in all circumstances of life; we shall then triumph more gloriously. What a thing it is for a man to be accused of committing adultery, and having seven wives, when I can only find one. I am the same man, and as innocent as I was fourteen years ago; and I can prove them all perjurers. I labored with these apostates myself until I was out of all manner of patience; and then I sent my brother Hyrum, whom they virtually kicked out of doors.

    Footnote 24 – LDS Gospel Topic Essay, ‘Plural Marriage in Kirtland and Nauvoo’:3

    Careful estimates put the number between 30 and 40. See Hales, Joseph Smith’s Polygamy, 2:272–73.

    References

    References
    1 Russell M.Nelson, BYU Devotional, September 17 2019 – https://speeches.byu.edu/talks/russell-m-nelson/love-laws-god/
    2 History of the Church vol. 6, p. 411 – https://byustudies.byu.edu/history-of-the-church
    3 LDS Gospel Topic Essay, ‘Plural Marriage in Kirtland and Nauvoo’ – https://www.lds.org/topics/plural-marriage-in-kirtland-and-nauvoo?lang=eng
  • We will always teach truth #3

    We will always teach truth #3

    Excerpt from an address by Russell M. Nelson, September 17 2019: 1

    It is precisely because we do care deeply about all of God’s children that we proclaim His truth. We may not always tell people what they want to hear. Prophets are rarely popular. But we will always teach the truth!

    A Discourse by President Brigham Young, Delivered in the Bowery, Great Salt Lake City, September 21, 1856: 2

    “Before I sit down, I shall offer a proposition to the congregation; though I will first say a few words concerning our religion, our circumstances, and the circumstances of the brethren and people generally that inhabit these valleys, but more especially of these that have the privilege of assembling at this Tabernacle from Sabbath to Sabbath.

    If they will rightly consider their situation, they will believe for themselves that they are in a place, in a country, where they can be Saints as well as in any other place there is on the face of this earth.

    True, we hear some complaints from those who lose the spirit of their religion, who turn away from us. They think that this people will suffer here. I will give you my feelings upon the subject.

    There is not a hardship, there is not a disappointment, there is not a trial, there is not a hard time, that comes upon this people in this place, but that I am more thankful for than I am for full granaries.

    We have been hunting during the past twenty-six years, for a place where we could raise Saints, not merely wheat, and corn. Comparatively I care but little about the wheat and corn, though a little is very useful.

    It is true that this is a good country for fruits of some kinds; this soil produces as good peaches as can be raised on any soil, and also grapes, apples, and so on. But what of all that? The man, or the woman, that mainly looks after the fruit, after the luxuries of life, good food, fine apparel, and at the same time professes to be a Latter-day Saint, if he does not get that spirit out of his heart, it will obtain a perfect victory over him; whereas he is required to obtain a victory over his lusts and over his unwise feelings; and if he does not get rid of that spirit, the quicker he starts east for the States, or west for California, the better.

    If we could not raise any fruit, if we could not raise an ear of corn, I should be quite thankful if we could raise the oats and the peas, and make the oat bread and the pea broth, and live on them from year to year.

    I say hallelujah, this is a first-rate place to raise Saints. Let the people complain of hard times, complain of their poverty, their poor fare and their hard labor; that wood is scarce, that we have to go far for it, and have to toil so hard to raise our grain; that we lose our stock upon the prairie, that a cow is gone today, and an ox was lost last year; that if we turn out our cattle they will stray off, and we shall see them no more.

    How would you feel were you in a country where you could not raise stock, except you provided comfortable shelter and an abundance of fodder for them all?

    In the country where I was brought up, could you turn out a calf in the fall and have it live through the winter? There never was such a thing done, to my knowledge; and no man ever thought of such a thing as wintering a calf, unless he had a shelter prepared for it almost as warm as the rooms for the children.

    I mention these things for the benefit of those here today, if any, who think that this is not a good country, and who do not really know whether they wish to stay, or whether we are right or wrong, or whether “Mormonism” is true or false.

    I would advise those persons to repent of their sins forthwith, and to try with all their might to get the spirit of their religion upon them, and if they cannot do that, to take their own course and go where their hearts desire, for doubtless there is some place where you would wish to go.

    Those that have the Gospel, who enjoy the Spirit of their religion, lie down in peace, and wake up full of rejoicing, full of peace, of glory, of faith and thanksgiving; this is the case with all who are full of good works.

    We need a reformation in the midst of this people; we need a thorough reform, for I know that very many are in a dozy condition with regard to their religion; I know this as well as I should if you were now to doze and go to sleep before my eyes.

    You are losing the spirit of the Gospel, is there any cause for it? No, only that which there is in the world. You have the weakness of human nature to contend with, and you suffer that weakness to decoy you away from the truth, to the side of the adversary; but now it is time to awake, before the time of burning.

    Whether the time of burning will be this week, or the next, or next year, I do not know that I care; and I do not know that I would ask, if I was sure the Lord would tell me. But I tell you that which I do know, and that is sufficient.

    I do know that the trying day will soon come to you and to me; and ere long we will have to lay down these tabernacles and go into the spirit world. And I do know that as we lie down, so judgment will find us, and that is scriptural; “as the tree falls, so it shall lie,” or, in other words, as death leaves us so judgment will find us.

    I will explain how judgment will be laid to the line. If we all live to the age of man the end thereof will soon be here, and that will burn enough, without anything else; and the present is a day of trial, enough for you and me.

    We have got to be rightly prepared to go into the spirit world, in order to become kings. That is, so far as the power of Satan is concerned you and I have got to be free from his power, but we cannot be while we are in the flesh.

    Here we shall be perplexed and hunted by him; but when we go into the spirit world there we are masters over the power of Satan, and he cannot afflict us anymore, and this is enough for me to know.

    Whether the world is going to be burned up within a year, or within a thousand years, does not matter a groat to you and me. We have the words of eternal life, we have the privilege of obtaining glory, immortality, and eternal lives, now will you obtain these blessings?

    Will you spend your lives to obtain a seat in the kingdom of God, or will you lie down and sleep, and go down to hell?

    I want all the people to say what they will do, and I know that God wishes all His servants, all His faithful sons and daughters, the men and the women that inhabit this city, to repent of their wickedness, or we will cut them off.

    I could give you a logical reason for all the transgressions in this world, for all that are committed in this probationary state, and especially for those committed by men.

    There are sins that men commit for which they cannot receive forgiveness in this world, or in that which is to come, and if they had their eyes open to see their true condition, they would be perfectly willing to have their blood spilt upon the ground, that the smoke thereof might ascend to heaven as an offering for their sins; and the smoking incense would atone for their sins, whereas, if such is not the case, they will stick to them and remain upon them in the spirit world.

    I know, when you hear my brethren telling about cutting people off from the earth, that you consider it is strong doctrine; but it is to save them, not to destroy them.

    Of all the children of Israel that started to pass through the wilderness, none inherited the land which had been promised, except Caleb and Joshua, and what was the reason? It was because of their rebellion and wickedness; and because the Lord had promised Abraham that he would save his seed.

    They had to travel to and fro to every point of the compass, and were wasted away, because God was determined to save their spirits. But they could not enter into His rest in the flesh, because of their transgressions, consequently He destroyed them in the wilderness.

    I do know that there are sins committed, of such a nature that if the people did understand the doctrine of salvation, they would tremble because of their situation. And furthermore, I know that there are transgressors, who, if they knew themselves, and the only condition upon which they can obtain forgiveness, would beg of their brethren to shed their blood, that the smoke thereof might ascend to God as an offering to appease the wrath that is kindled against them, and that the law might have its course. I will say further; I have had men come to me and offer their lives to atone for their sins.

    It is true that the blood of the Son of God was shed for sins through the fall and those committed by men, yet men can commit sins which it can never remit. As it was in ancient days, so it is in our day; and though the principles are taught publicly from this stand, still the people do not understand them; yet the law is precisely the same. There are sins that can be atoned for by an offering upon an altar, as in ancient days; and there are sins that the blood of a lamb, of a calf, or of turtle doves, cannot remit, but they must be atoned for by the blood of the man. That is the reason why men talk to you as they do from this stand; they understand the doctrine and throw out a few words about it. You have been taught that doctrine, but you do not understand it.

    It is our desire to be prepared for a celestial seat with our Father in heaven. It was observed by brother Grant that we have not seen God, that we cannot converse with Him; and it is true that men in their sins do not know much about God. When you hear a man pour out eternal things, how well you feel, to what a nearness you seem to be brought with God. What a delight it was to hear brother Joseph talk upon the great principles of eternity; he would bring them down to the capacity of a child, and he would unite heaven with earth, this is the beauty of our religion.

    When it was mentioned this morning about seeing God, about what kind of a being He was, and how we could see and measurably understand Him, I thought I would tell you. If we could see our heavenly Father, we should see a being similar to our earthly parent, with this difference, our Father in heaven is exalted and glorified. He has received His thrones, His principalities and powers, and He sits as a governor, as a monarch, and overrules kingdoms, thrones, and dominions that have been bequeathed to Him, and such as we anticipate receiving. While He was in the flesh, as we are, He was as we are. But it is now written of Him that our God is as a consuming fire, that He dwells in everlasting burnings, and this is why sin cannot be where He is.

    There are principles that will endure through all eternity, and no fire can obliterate them from existence. They are those principles that are pure, and fire is made typical use of to show the glory and purity of the gods, and of all perfect beings. God is the Father of our spirits; He begat them, and has sent them here to receive tabernacles, and to prove whether we will honor them. If we do, then our tabernacles will be exalted; but if we do not, we shall be destroyed; one of the two—dissolution or life. The second death will decompose all tabernacles over whom it gains the ascendancy; and this is the effect of the second death, the tabernacles go back to their native element.

    We are of the earth, earthy; and our Father is heavenly and pure. But we will be glorified and purified, if we obey our brethren and the teachings which are given.

    When you see celestial beings, you will see men and women, but you will see those beings clothed upon with robes of celestial purity. We cannot bear the presence of our Father now; and we are placed at a distance to prove whether we will honor these tabernacles, whether we will be obedient and prepare ourselves to live in the glory of the light, privileges, and blessings of celestial beings. We could not have the glory and the light without first knowing the contrast. Do you comprehend that we could have no exaltation, without first learning by contrast?

    When you are prepared to see our Father, you will see a being with whom you have long been acquainted, and He will receive you into His arms, and you will be ready to fall into His embrace and kiss Him, as you would your fathers and friends that have been dead for a score of years, you will be so glad and joyful. Would you not rejoice? When you are qualified and purified, so that you can endure the glory of eternity, so that you can see your Father, and your friends who have gone behind the veil, you will fall upon their necks and kiss them, as we do an earthly friend that has been long absent from us, and that we have been anxiously desiring to see. This is the people that are and will be permitted to enjoy the society of those happy and exalted beings.

    Now for my proposition; it is more particularly for my sisters, as it is frequently happening that women say they are unhappy. Men will say, “My wife, though a most excellent woman, has not seen a happy day since I took my second wife;” “No, not a happy day for a year,” says one; and another has not seen a happy day for five years. It is said that women are tied down and abused: that they are misused and have not the liberty they ought to have; that many of them are wading through a perfect flood of tears, because of the conduct of some men, together with their own folly.

    I wish my own women to understand that what I am going to say is for them as well as others, and I want those who are here to tell their sisters, yes, all the women of this community, and then write it back to the States, and do as you please with it. I am going to give you from this time to the 6th day of October next, for reflection, that you may determine whether you wish to stay with your husbands or not, and then I am going to set every woman at liberty and say to them, Now go your way, my women with the rest, go your way. And my wives have got to do one of two things; either round up their shoulders to endure the afflictions of this world, and live their religion, or they may leave, for I will not have them about me. I will go into heaven alone, rather than have scratching and fighting around me. I will set all at liberty. “What, first wife too?” Yes, I will liberate you all.

    I know what my women will say; they will say, “You can have as many women as you please, Brigham.” But I want to go somewhere and do something to get rid of the whiners; I do not want them to receive a part of the truth and spurn the rest out of doors.

    I wish my women, and brother Kimball’s and brother Grant’s to leave, and every woman in this Territory, or else say in their hearts that they will embrace the Gospel—the whole of it. Tell the Gentiles that I will free every woman in this Territory at our next Conference. “What, the first wife too?” Yes, there shall not be one held in bondage, all shall be set free. And then let the father be the head of the family, the master of his own household; and let him treat them as an angel would treat them; and let the wives and the children say amen to what he says, and be subject to his dictates, instead of their dictating the man, instead of their trying to govern him.

    No doubt some are thinking, “I wish brother Brigham would say what would become of the children.” I will tell you what my feelings are; I will let my wives take the children, and I have property enough to support them, and can educate them, and then give them a good fortune, and I can take a fresh start.

    I do not desire to keep a particle of my property, except enough to protect me from a state of nudity. And I would say, wives you are welcome to the children, only do not teach them iniquity; for if you do, I will send an Elder, or come myself, to teach them the Gospel. You teach them life and salvation, or I will send Elders to instruct them.

    Let every man thus treat his wives, keeping raiment enough to clothe his body; and say to your wives, “Take all that I have and be set at liberty; but if you stay with me you shall comply with the law of God, and that too without any murmuring and whining. You must fulfil the law of God in every respect, and round up your shoulders to walk up to the mark without any grunting.”

    Now recollect that two weeks from tomorrow I am going to set you at liberty. But the first wife will say, “It is hard, for I have lived with my husband twenty years, or thirty, and have raised a family of children for him, and it is a great trial to me for him to have more women;” then I say it is time that you gave him up to other women who will bear children. If my wife had borne me all the children that she ever would bare, the celestial law would teach me to take young women that would have children.

    Do you understand this? I have told you many times that there are multitudes of pure and holy spirits waiting to take tabernacles, now what is our duty?—to prepare tabernacles for them; to take a course that will not tend to drive those spirits into the families of the wicked, where they will be trained in wickedness, debauchery, and every species of crime. It is the duty of every righteous man and woman to prepare tabernacles for all the spirits they can; hence if my women leave, I will go and search up others who will abide the celestial law, and let all I now have go where they please; though I will send the Gospel to them.

    This is the reason why the doctrine of plurality of wives was revealed, that the noble spirits which are waiting for tabernacles might be brought forth.

    If the men of the world were right, or if they were anywhere near right, there might not be the necessity which there now is. But they are wholly given up to idolatry, and to all manner of wickedness.

    Do I think that my children will be damned? No, I do not, for I am going to fight the devil until I save them all; I have got my sword ready, and it is a two-edged one. I have not a fear about that, for I would almost be ashamed of my body if it would beget a child that would not abide the law of God, though I may have some unruly children.

    I am going to ask you a good many things, and to begin with I will ask, what is your prayer? Do you not ask for the righteous to increase, while the unrighteous shall decrease and dwindle away? Yes, that is the prayer of every person that prays at all. The Methodists pray for it, the Baptists pray for it, and the Church of England and all the reformers, the Shaking Quakers not excepted. And if the women belonging to this Church will turn Shaking Quakers, I think their sorrows will soon be at an end.

    Sisters, I am not joking, I do not throw out my proposition to banter your feelings, to see whether you will leave your husbands, all or any of you. But I do know that there is no cessation to the everlasting whining of many of the women in this Territory; I am satisfied that this is the case. And if the women will turn from the commandments of God and continue to despise the order of heaven, I will pray that the curse of the Almighty may be close to their heels, and that it may be following them all the day long. And those that enter into it and are faithful, I will promise them that they shall be queens in heaven, and rulers to all eternity.

    “But,” says one, “I want to have my paradise now.” And says another, “I did think I should be in paradise if I was sealed to brother Brigham, and I thought I should be happy when I became his wife, or brother Heber’s. I loved you so much, that I thought I was going to have a heaven right off, right here on the spot.”

    What a curious doctrine it is, that we are preparing to enjoy! The only heaven for you is that which you make yourselves. My heaven is here—[laying his hand upon his heart]. I carry it with me. When do I expect it in its perfection? When I come up in the resurrection; then I shall have it, and not till then.

    But now we have got to fight the good fight of faith, sword in hand, as much so as men have when they go to battle; and it is one continual warfare from morning to evening, with sword in hand. This is my duty, and this is my life.

    But the women come and say, “Really brother John, and brother William, I thought you were going to make a heaven for me,” and they get into trouble because a heaven is not made for them by the men, even though agency is upon women as well as upon men. True there is a curse upon the woman that is not upon the man, namely, that “her whole affections shall be towards her husband,” and what is the next? “He shall rule over you.”

    But how is it now? Your desire is to your husband, but you strive to rule over him, whereas the man should rule over you.

    Some may ask whether that is the case with me; go to my house and live, and then you will learn that I am very kind, but know how to rule.

    If I had only wise men to talk to, there would be no necessity for my saying what I am going to say. Many and many an Elder knows no better than to go home and abuse as good a woman as dwells upon this earth, because of what I have said this afternoon. Are you, who act in that way, fit to have a family? No, you are not, and never will be, until you get good common sense.

    Then you can go to work and magnify your callings; and you can do the best you know how; and on that ground I will promise you salvation, but upon no other principle.

    If I were talking to a people that understood themselves and the doctrine of the holy Gospel, there would be no necessity for saying this, because you would understand. But many have been (what shall I say? pardon me, brethren), henpecked so much, that they do not know the place of either man or woman; they abuse and rule a good woman with an iron hand. With them it is as Solomon said—“Bray a fool in a mortar among wheat, with a pestle, yet will not his foolishness depart from him.” You may talk to them about their duties, about what is required of them, and still they are fools, and will continue to be.

    Prepare yourselves for two weeks from tomorrow; and I will tell you now, that if you will tarry with your husbands, after I have set you free, you must bow down to it, and submit yourselves to the celestial law. You may go where you please, after two weeks from tomorrow; but, remember, that I will not hear any more of this whining.

    In the midst of all my harsh sayings, shall I say chastisements?—I am disposed, in my heart, to bless this people; and I do bless you, in the name of Jesus. Amen.”

    References

    References
    1 Russell M.Nelson, BYU Devotional, September 17 2019 – https://speeches.byu.edu/talks/russell-m-nelson/love-laws-god/
    2 Journal of Discourses vol. 4, pp. 51-57 – http://contentdm.lib.byu.edu/cdm/ref/collection/JournalOfDiscourses3/id/9596