Criticism of the Church of Jesus Christ of Latter-day Saints
The
In the late 1820s, criticism centered around
As the church began openly practicing plural marriage under
Academic critics have questioned the legitimacy of Smith as a prophet as well as the
Critics
Notable early critics of Mormonism included Lucy Harris, Abner Cole, Eber D. Howe, and Thomas C. Sharp. Notable modern critics of the LDS Church include Jerald and Sandra Tanner, Richard Abanes, Richard and Joan Ostling, historian Fawn M. Brodie, Jeremy Runnells, and John Dehlin. Expansion of Internet use also provided a new forum for critics.[2]
The church's 2008 support of
Joseph Smith and the early church (1820–1844)
Polygamy
Polygamy is perhaps the most controversial early Mormon practice, and was a key contributing factor for Smith's murder. Under heavy pressure — Utah would not be accepted as a state if polygamy was practiced — the church formally and publicly renounced the practice in 1890. Utah's statehood soon followed. However, plural marriage remains a divisive issue, as despite the official renunciation of 1890, it still has sympathizers, defenders, and semi-secret practitioners.
completely demoralizes good men and makes bad men correspondingly worse. As for the women—well, God help them! First wives it renders desperate, or else heart-broken, mean-spirited creatures.
Pratt ended her marriage to husband Orson Pratt in 1868 because of his "obsession with marrying younger women" (at age 57, Orson Pratt married a sixteen-year-old girl, his tenth wife, younger than his daughter Celestia).[6] Sarah Pratt lashed out at Orson in an 1877 interview, stating:[7]
Here was my husband, gray headed, taking to his bed young girls in mockery of marriage. Of course there could be no joy for him in such an intercourse except for the indulgence of his fanaticism and of something else, perhaps, which I hesitate to mention.
The Tanners argue that early church leaders established the practice of polygamy in order to justify behavior that would otherwise be regarded as immoral.[8] The Ostlings criticize Joseph Smith for marrying at least 32 women during his lifetime, including several under the age of 16, a fact acknowledged by Mormon historian Todd Compton.[9][10] Compton also acknowledges that Smith entered into polyandrous marriages (that is, he married women who were already married to other men)[10] and that he warned some potential spouses of eternal damnation if they did not consent to be his wife;[11] in at least two cases, Smith married orphan girls who had come to live at his home.[12]
However, Bushman notes that evidence of sexual relations between Smith and any wives of his followers is sparse or unreliable.[13] Compton argues that some marriages were likely dynastic in nature, to link families.[citation needed]
Historical authenticity of the Book of Mormon
Discussion regarding the historicity of the Book of Mormon often focuses on
A contemporary Mormon view is that these Israelite civilizations rose and fell in
.The Book of Mormon mentions several animals, plants, and technologies for which there is no evidence in Book of Mormon time frames in
Adherents of the Latter Day Saint movement give varied responses to these criticisms. Some point to what they claim is evidence for the presence of these items and locations.[
Other criticism of Smith
In the 1830s, the church was heavily criticized for Smith's handling of a banking failure in Kirtland, Ohio.
Brigham Young and the pioneer church (1844–1951)
Adam–God doctrine
The Ostlings criticize Brigham Young's teachings that God and Adam are the same being.[36][37] One apostle, Franklin D. Richards, also accepted the doctrine as taught by Young, stating in a conference held in June 1854 that "the Prophet and Apostle Brigham has declared it, and that it is the word of the Lord".[38] But, when the concept was first introduced, several LDS leaders disagreed with the doctrine, including apostle Orson Pratt, who expressed that disagreement publicly.[39] The church never formally adopted the doctrine, and has since officially repudiated it.[40][41]
Blood atonement
Polygamy officially discontinued in 1890
The Tanners argue that the church's 1890 reversal of its policy on polygamy was done for political reasons, citing the fact that the change was made during the church's lengthy conflict with the
Mormons Ron Wood and Linda Thatcher do not dispute that the change was a result of federal intervention and say that the church had no choice in the matter. The 1887 Edmunds–Tucker Act was crippling the church and "something dramatic had to be done to reverse [the] trend."[52] After the church appealed its case to the U.S. Supreme Court and lost, church president Wilford Woodruff issued the 1890 Manifesto. Woodruff noted in his journal that he was "acting for the temporal salvation of the Church".[53]
Polygamy after 1890
Richard Abanes, Richard and Joan Ostling, and D. Michael Quinn note that after the 1890 Manifesto, church leaders authorized more than 200 polygamous marriages and lied about the continuing practice.[54][55][56]
Joseph F. Smith acknowledged reports that church leaders did not fully adhere to the 1890 prohibition. After the Second Manifesto in 1904, anyone entering into a new plural marriage was excommunicated.[57]
Recent leaders and the world-wide church (1951–present)
God was once a man
Critics such as
Responses to abuse allegations
Reacting to accusations of abuse by teachers,[66] Boy Scouts leaders,[67] clergy, etc., social welfare activists have campaigned for more robust of measures toward greater prevention of abuse of individuals served by counselors and other professionals, advocating greater transparency and quicker referral of allegations to criminal investigators.
The
The LDS Church has a zero tolerance policy concerning sexual misconduct. It also gives specific instruction on conducting one-on-one interviews with youths, including encouraging them to have parents or other trustworthy adults sit directly outside the room. Church leaders are to avoid any situation that could be misinterpreted.
In 2018 over 800 protesters gathered and marched to the LDS Church headquarters to deliver a petition with over 55,000 signatures asking for an end to semiannual, closed-door, one-on-one interviews between adult male local church leaders and children and teens during which many members have been asked about their sexual behaviors and thoughts in ways they felt were harmful.[70]
Finances
The church has often been secretive about its finances, especially in the United States. The church has not disclosed its assets in the U.S. since 1959.[71] This has drawn criticism from the Ostlings and the Tanners, who consider its financial practices to be overly secretive.[relevant?][72][73][74]
The church does disclose financials in the
The Tanners and the Ostlings accuse the church of being overly greedy and materialistic, citing the large amount of wealth accumulated by the church, and citing the strong emphasis on tithing,[83] and suggest that the church is more like a business than a spiritual endeavor.[74][84]
In December 2019, a whistleblower alleged the church holds over $100 billion in investment funds, which are managed by an affiliate, Ensign Peak Advisors; that it failed to use the funds for charitable purposes and instead used them in for-profit ventures; and that it misled contributors and the public about the usage and extent of those funds. According to the whistleblower, applicable law requires the funds be used for religious, educational or other charitable purposes for the fund to maintain its tax-exempt status.[85] Other commentators have argued that such expenditures may not be legally required as claimed.[86] In response to the allegations, the church's First Presidency stated that "the Church complies with all applicable law governing our donations, investments, taxes, and reserves," and that "a portion" of funds received by the church are "methodically safeguarded through wise financial management and the building of a prudent reserve for the future."[87]
Criticism of its response to internal dissent
The Ostlings say that the LDS Church retaliates against members that publish information that undermines church policies,[88] citing excommunications of scientist Simon Southerton[89] and biographer Fawn M. Brodie.[90] They further state that the church suppresses intellectual freedom, citing the 1993 excommunication of the "September Six", including gay LDS historian D. Michael Quinn, and author Lavina Fielding Anderson.[88] The Ostlings write that Anderson was the first to reveal the LDS Church keeps files on Mormon scholars, documenting questionable activities, and the Ostlings state that "No other sizable religion in America monitors its followers in this way".[88]
The American Association of University Professors, since 1998, has put LDS Church-owned Brigham Young University along with twenty-six other universities on its censured list of universities that do not allow tenured professors sufficient freedom in teaching and research.[91]
Richard Abanes lists the following as church members excommunicated or censured for views unacceptable to the church hierarchy:[92]
- Journalist Secret Ceremonies: A Mormon Woman's Intimate Diary of Marriage and Beyond
- BYU English teacher Cecilia Konchar-Farr, for her views on abortion laws
- Writer Janice Merrill Allred
- English Professor Gail Houston
- Anthropologist David Knowlton
Church monitors members' critical publications
Richard Abanes and the Ostlings criticize the LDS Church for maintaining a group called the Strengthening Church Members Committee, led by two church apostles.[92] According to the Ostlings, the purpose of this committee is to collect and file "letters to the editor, other writings, quotes in the media, and public activities" of church members that may be publishing views contrary to those of the church leadership.[93] The committee has also recruited students to spy on professors at Brigham Young University who are suspected of violating the church's dictates.[94][95]
The Tanners state that throughout the 20th century the church denied scholars access to many key church documents, and in 1979 said that it had refused to publish Joseph Smith's diary.[96] Apologists point out that The Joseph Smith Papers project provides access to Smith's journals.[97]
Alleged distortion of its own history
An analysis of
D. Michael Quinn responded to these charges by pointing out that methods by Roberts used in creating History of the Church—while flawed by today's standards—were not uncommon practices in the nineteenth century, even by reputable historians.[101]
The Tanners cite the selective use of Brigham Young's statements, presented in a manner to give the illusion that he was in favor of blacks receiving the priesthood.[102] The Tanners also state that the church attempted to discredit evidence that Joseph Smith was arrested, tried, and found guilty by a justice of the peace in Bainbridge, New York, in 1826.[103] The Tanners have also highlighted changes such as the title page of the 1830 edition of the Book of Mormon that described Smith as "Author and Proprietor" of the book, which was revised in subsequent editions to be "Translator",[104] and the description of Oliver Cowdery's skill at using the divining rod found in the 1829 edition of the Book of Commandments, which does not appear in the corresponding section of the 1835 edition of the Doctrine and Covenants.[105]
FARMS responds to the "author and proprietor" charge by arguing this title conformed to the governing copyright laws in 1830.[106]
The Ostlings consider other omissions to be distortion, noting that the widely distributed church manual
In 1842, Willard Richards compiled a number of records in order to produce a history of the church. Among the records examined were the various accounts related to Zelph. In the process of combining the accounts, Richards crossed out Woodruff's references to "hill Cumorah," and Heber C. Kimball's reference to the "last great struggle with the Lamanites"[108]
Mormon historian D. Michael Quinn has accused LDS Church leaders of urging historians to hide "controversies and difficulties of the Mormon past".[109] Mormon scholar Allen Robers says church leaders "attempt to control depictions of the Mormon past".[110] Non-Mormon professor John Hallwas of Western Illinois University says of LDS historians: "[they] do not mention Mormon intimidation, deception, repression, theft, and violence, or any other matters that might call into question the sacred nature of the Mormon experience."[111]
Columbia University professor Richard Bushman, a member of The Joseph Smith Papers advisory board, responds to critics that those on the project "work on the assumption that the closer you get to Joseph Smith in the sources, the stronger he will appear, rather than the reverse, as is so often assumed by critics."[112]
In 1969, the
Views on sexuality
Deborah Laake and Colleen McDannell say that the church takes a repressive stance towards sexuality and that this may be psychologically unhealthy.[115][116]
In January 1982, the church's First Presidency issued a letter to local leaders stating that they had "interpreted oral sex as constituting an unnatural, impure, or unholy practice." The letter was not distributed to the general membership.[119] This letter also instructed local leaders not to inquire into the specifics of married members' sex lives. However, this portion of the letter was often ignored, and in response to letters of protest from members, another letter was issued to local leaders in October reiterating the prohibition on inquiring into specific sexual practices.[120]
Views on homosexuality
Scott Thumma and
"God Loveth His Children", a pamphlet produced by the LDS Church, acknowledges that many gays "have felt rejected because members of the Church did not always show love." It criticizes those members, and challenges gays to show love and kindness so the members can "change their attitudes and follow Christ more fully".[124]
Gay historian
In the early 1970s, Ford McBride did research in electroshock therapy while a student at Brigham Young University (BYU); he performed it on volunteer homosexual students to help cure them of ego-dystonic sexual orientation.[127][128] This was a standard type of aversion therapy used to treat homosexuality,[129] which was considered a mental illness at the time.[130]
As church president, Gordon B. Hinckley encouraged church members to reach out to homosexuals with love and understanding.[131]
Affirmation.org has particularly criticized sexual repression of homosexuals, both inside and outside of the church.
A letter dated June 20, 2008, sent to Mormon bishops and signed by the
Criticism regarding temples
Critics find fault with the church's temple policies and ceremonies, which include an endowment ceremony, weddings, and proxy baptism for the dead.
Temple admission restricted
Baptism for the dead
The church teaches that a living person, acting as proxy, can be baptized by immersion on behalf of a deceased person, citing 1 Corinthians 15:29;[141] Malachi 4:5–6; John 5:25; and 1 Peter 4:6 for doctrinal support.[142] These baptisms for the dead are performed in temples.
Floyd C. McElveen and the Institute for Religious Research state that verses to support baptism for the dead are not justified by contextual exegesis of the Bible.[143][144] In 2008, the Vatican issued a statement calling the practice "erroneous" and directing its dioceses to keep parish records from the Genealogical Society of Utah which is affiliated with the LDS Church.[145]
Some Jewish groups criticized the LDS Church in 1995 after discovering that vicarious baptisms for the dead for victims of the
Endowment ceremony
The Tanners criticize the church's revision of the temple endowment ceremony over the years, saying that revisions were made to obscure provocative practices of the early church.[99][153]
Criticism regarding minorities and women
Black people
Restrictions on black members of African descent
From 1852 to 1978 church policy excluded men of black African descent from ordination to the
Policy reversal
On 8 June 1978, church president Spencer W. Kimball, rescinded the restriction on priesthood ordination and extended temple worship to all worthy Latter-day Saint men and women.[162] Also in 1978, Apostle Bruce R. McConkie told members to "[f]orget everything that I have said, or what President Brigham Young or President George Q. Cannon or whomsoever has said [about Blacks and the priesthood] .... We spoke with a limited understanding."[163] Both the original policy and the reversal are criticized. The Tanners state that the church's 1978 policy change of allowing all worthy male members, including people of black African descent, to hold the priesthood was not divinely inspired as the church said, but simply a matter of convenience.[164] Richard and Joan Ostling point out that this reversal of policy occurred as the LDS Church began to expand outside the United States into countries such as Brazil that have large, ethnically mixed populations, and as the church prepared to open a new temple in São Paulo, Brazil.[165] A few black elders were ordained to the priesthood under Joseph Smith, who never expressed any opposition to having the priesthood available to all worthy men. The priesthood restriction originated under Brigham Young.[166]
Calls for apology and transparency
Some black members and critics have called on the church to do more to apologize for the restrictions, while other black members have argued against that effort. In 2004 Darron Smith, a critical black church member, contends in his book, Black and Mormon, that the church "refuses to acknowledge and undo its racist past, and until it does that, members continue to suffer psychological damage from it" and that "the church has not done enough to rectify its racist past".[170] The large majority of black Mormons, however, say they are willing to look beyond the racist teachings and adhere to the church.[171] Church president Gordon B. Hinckley gave sermons against racism. In 2005 he taught that no one who utters denigrating remarks can consider himself a true disciple of Christ, and noted the irony of racial claims to the Melchizedek priesthood.[172]
In 2003 Richard Abanes contended that the church tries to hide past racial practices, citing the 1981 change in the Book of Mormon, which stated that the Lamanites had become "a white and a delightsome people" to "a pure and a delightsome people" (2 Nephi 30:6).[173] In 1840, the "white and delightsome" of the original Book of Mormon text was changed by Joseph Smith to "pure and delightsome" in the third edition;[174] it reverted to "white and delightsome" after Smith's death in subsequent editions, as editions were based on one published in England. In 1981, the First Presidency approved a change that adopted the 1840 version by Smith, as saying that converts would become "pure and delightsome".[175]
Recent scrutiny and church response
Criticisms for the past policies on race discrimination were renewed during the
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.
In an October 2020 General Conference address following the George Floyd protests, church president Russell M. Nelson publicly condemned racism and called upon all church members to abandon attitudes and actions of prejudice.[178]
Native American people
Over the past two centuries, the relationship between Native American people and the LDS Church has included friendly ties, displacement, battles, slavery, education placement programs, official and unofficial discrimination, and criticism.[179][180] Church leadership and publications taught that Native Americans are descendants of Lamanites, a dark-skinned and cursed people from the Book of Mormon.[181][180] More recently, LDS researchers and publications generally favor a smaller geographic footprint of Lamanite descendants.[c][184] There is no direct support amongst mainstream historians and archaeologists for the historicity of the Book of Mormon or Middle Eastern origins for any Native American peoples.[185][186][187]
Soon after Mormons colonized the Salt Lake Valley in 1847, Native American child slaves became a vital source of their labor, and were exchanged as gifts.[188][189] The settlers initially had some peaceful relations, but because resources were scarce in the desert, hostilities broke out with the local Native Americans.[190] According to LDS Church Historian Marlin K. Jensen as more LDS immigrants arrived and took over the land of Native nations, "Resources the Indians had relied on for generations diminished, and in time they felt forced to resist and fight for their own survival ... the land and cultural birthright Indians once possessed in the Great Basin were largely taken from them."[190] Within 50 years of Mormon settlement, the population of Utah's Native Americans was reduced by almost 90%.[191]
The church ran an Indian Placement Program between the 1950s and the 1990s, wherein indigenous children were adopted by white church members. Criticism resulted during and after the program, including claims of improper assimilation and even abuse.[192][193] However, many of the involved students and families praised the program.[194] Church leaders taught for decades that Native Americans' darker skin would be made lighter due to their righteousness.[195][196][197]
LGBT people
The
Current teachings and policies leave homosexual members with the options of: potentially harmful attempts to change their sexual orientation, entering a mixed-orientation opposite-sex marriage, or lifelong celibacy.[206][207][208] Some have argued that church teachings against homosexuality and the treatment of LGBT members by other adherents and leaders have contributing to their elevated rates of PTSD and depression,[209][210][211] as well as suicide and teen homelessness.[212][213][214] The church's decades-long, political involvement opposing US same-sex marriage laws has further garnered criticism and protests.[215][216]
Gender bias and sexism
Claudia Lauper Bushman notes that, in the 1970s and 1980s, "just as American women pressed for greater influence", the LDS Church decreased the visibility and responsibilities of women in various areas including welfare, leadership, training, publishing, and policy setting. Despite this, Bushman asserts, "most LDS women tend to be good-natured and pragmatic: they work on the things that they can change and forget the rest."[220]
Jerald and Sandra Tanner point to comments by certain church leaders as evidence that women are subject to different rules regarding entry into heaven. They state that 19th-century leader Erastus Snow preached: "No woman will get into the celestial kingdom, except her husband receives her, if she is worthy to have a husband; and if not, somebody will receive her as a servant".[221] In Mormon doctrine, celestial marriage is a prerequisite for exaltation for members of either gender.[222]
Those who adopt
Allegations of sexual abuse coverup
On December 28, 2020, seven lawsuits were filed against the LDS Church, based on allegations which stated that it covered up decades of sexual abuse among its Boy Scouts of America (BSA) troops in Arizona.[224] On September 15, 2021, it was agreed that the BSA, which the church ended affiliation with in 2020, would receive an estimated $250 million in settlements from the church.[225][226] The church had been the BSA's largest single sponsor.[226]
Apologetic responses
Mormon apologetics organizations, such as FAIR and the Maxwell Institute, seek to counter criticisms of the church and its leaders. Most of the apologetic work focuses on providing and discussing evidence supporting the claims of Smith and the Book of Mormon. Scholars and authors such as Hugh Nibley,[227] Daniel C. Peterson,[228] and others are well-known apologists within the church. The Foundation for Ancient Research and Mormon Studies (FARMS) was a well-known apologetic organization before being absorbed into the Maxwell Institute in 2006.
See also
Notes
- ^ Bushman noted that in Daviess County, Missouri, non-Mormons "watched local government fall into the hands of people they saw as deluded fanatics".[31]
- ^ Historian Fawn Brodie argued that given its authors' intentions to reform the church, the paper was "extraordinarily restrained" given the explosive allegations it could have raised.[33] A prospectus for the newspaper was published on May 10, and referred to Smith as a "self-constituted monarch".[34]
- ^ Prior to 2006, the introduction to church-published editions of the Book of Mormon stated Lamanites form the "principal ancestors of the American Indians." Since the 2006 edition, the same passage now reads they are "among the ancestors of the American Indians." [182][183]
Footnotes
- ^ a b c Bowman, Matthew (29 May 2018). "Mormons confront a history of Church racism". The Conversation. Retrieved 15 February 2021.
- ^ Sink, Mindy (September 6, 2003). "Religion Journal – Spiritual Issues Lead Many to the Net". The New York Times. Archived from the original on 2012-02-11. Retrieved 11 May 2020.
- ^ a b Feytser, Peter (November 20, 2008). "San Diego march for marriage equality draws 20,000 protesters". Gay and Lesbian Times. No. 1091. Archived from the original on 2009-02-14. Retrieved December 6, 2011.
{{cite news}}
: CS1 maint: unfit URL (link) - ^ "California and Same-Sex Marriage", Newsroom, LDS Church, 2008-06-30, retrieved 2011-12-06
- ^ Eskridge 2002, pp. 291
- ^ Van Wagoner 1986
- ^ Van Wagoner 1986, pp. 92
- ^ Tanner 1980, pp. 226–257
- ISBN 978-0-06-066371-1.
- ^ a b Compton 1997
- ^ Compton 1997, pp. 486–534, 457–472, 342–363
- ^ Compton 1997, pp. 457–485
- ^ Bushman 2005, p. 439: "There is no certain evidence that Joseph had sexual relations with any of the wives who were married to other men. They married because Joseph's kingdom grew with the size of his family, and those bonded to that family would be exalted with him."
- ^ Goodstein, Laurie (10 November 2014). "It's Official: Mormon Founder Had Up to 40 Wives". The New York Times. Retrieved 2 June 2017.
[Joseph Smith Jr.] married Helen Mar Kimball, a daughter of two close friends, 'several months before her 15th birthday'.
- ^ Turner, John G. (27 October 2012). "Polygamy, Brigham Young and His 55 Wives". The Huffington Post. Retrieved 2 June 2017.
The sheer variety of Brigham Young's marriages makes it difficult to make sense of them. He married — was sealed to, in Mormon parlance — young (Clarissa Decker, 15) and old (Hannah Tapfield King, 65).
- ISBN 978-0765681270. Retrieved 2 June 2017.
The name of each wife is followed by her age at marriage, the place of marriage, and the year the couple married. ... Lorenzo Snow ... Sarah Minnie Jensen, 16, Salt Lake City, 1871
- ISBN 978-0307594907. Retrieved 3 June 2017.
Wilford Woodfruff & (Emma Smith born March 1st 1838 at Diahman Davis County Missouri) was Sealed for time & Eternity by President Brigham Young at 7 oclock P.M. March 13, 1853.
- PMID 21170276.
- OCLC 54031905[page needed]
- S2CID 162321776.
- ^ Mosiah 7:22.
- ^ 1 Nephi 14:7
- ^ 1 Nephi 4:9
- ^ Alma 18:9
- ]
- ^ AllAboutMormons.Com Webmaster (January 19, 2008), "Questions: The Book of Mormon mentions...", AllAboutMormons.com, El Santo Gringo
- ^ Neal A. Maxwell Institute for Religious Scholarship, archived from the originalon 2015-02-13, retrieved 2016-03-13
- ^ Brodie 1971, pp. 195–196.
- ^ Bushman 2005, pp. 328, 330, 334.
- ^ Bushman 2005, p. 357.
- ^ Bushman 2005, p. 539.
- ^ Brodie 1971, p. 374.
- ISBN 978-1-56085-056-4.
- ISBN 025200762X – via Google Books.
- ISBN 0-06-066371-5.
- ^ Young, Brigham (April 9, 1852), "Self-Government—Mysteries—Recreation and Amusements, not in Themselves Sinful—Tithing—Adam, Our Father and Our God", in Watt, G.D., Journal of Discourses, by Brigham Young, President of The Church of Jesus Christ of Latter-day Saints, His Two Counsellors, the Twelve Apostles, and Others, vol. 1, Liverpool: F.D. & S.W. Richards, 1854, pp. 46–53, [1]
- ^ Millennial Star 16:534, 28 August 1854.
- ^ Journal of Thomas Evans Jeremy Sr., September 30, 1852 Bergera 1980.
- ^ Charles W. Penrose, "Our Father Adam", Improvement Era (September 1902): 873. GospeLink <http://gospelink.com/library/browse?cat_id=6[permanent dead link]> reprinted in Charles W. Penrose, "Our Father Adam", Millennial Star (11 December 1902): 785–90. (this paragraph from p. 789).
- ^ Conference Report, p. 115 (October 1–3, 1976)
- ISBN 0-06-066371-5.
- ^ Brigham Young, Journal of Discourses, Vol 4 p. 53
- ^ Snow, Lowell M, "Blood Atonement", Encyclopedia of Mormonism, archived from the original on 2007-01-07, retrieved 2007-03-08
- ^ Grant, Jedediah M. (March 12, 1854), "Discourse", Deseret News, vol. 4, no. 20 (published July 27, 1854), pp. 1–2, archived from the original on December 15, 2012, retrieved October 22, 2019.
- Journal of Discourses by Brigham Young, President of the Church of Jesus Christ of Latter-day Saints, His Two Counsellors, and the Twelve Apostles, vol. 4, Liverpool: S.W. Richards (published 1857), pp. 164–81.
- Journal of Discourses by Brigham Young, President of the Church of Jesus Christ of Latter-day Saints, His Two Counsellors, and the Twelve Apostles, vol. 4, Liverpool: S.W. Richards (published 1857), pp. 49–51.
- ^ Packer, Boyd K. (November 1995). "The Brilliant Morning of Forgiveness". Ensign.
- ^ Tanner 1980, pp. 258–285
- ^ ISBN 0-06-066371-5.
- ISBN 0-252-01833-8. This was done to place obedience to God above conformity with society or "mammon." Breakaway polygamist groups took this a step further, parting with Salt Lake's leaders and practicing polygamy openly.
- ^ Rood, Ron and Thatcher, Linda. "Statehood". Brief History of Utah. historytogo.utah.gov. [2] Archived 2017-11-10 at the Wayback Machine.
- ^ Wilford Woodruff Diary, 1890-09-25.
- ^ Abanes 2003, pp. 336–342
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- ISBN 1-56085-060-4.
- ^ Joseph F. Smith, "A profitable and enjoyable Conference—Privilege of the people—The Gospel includes temporal as well as spiritual salvation—Official statement sustained", Conference Report, April 1904, p. 97.
- ^ a b c Abanes 2003, pp. 385
- ^ a b c "IRR site "Finessing an Off-Putting Mormon Doctrine"". Archived from the original on May 3, 2011. Retrieved May 3, 2011.
- ^ Gospel Principles. LDS Church. 1978.
- ^ Gospel Principles. LDS CHurch. 1997.
- ^ "Chapter 5: The Grand Destiny of the Faithful". Teachings of Presidents of the Church: Lorenzo Snow. 2011.
- OCLC 39732987,
President Snow often referred to this couplet as having been revealed to him by inspiration during the Nauvoo period of the church. See, for example, Deseret Weekly, 3 November 1894, 610; Deseret Weekly, 8 October 1898, 513; Deseret News, 15 June 1901, 177; and Journal History of the Church, Historical Department, LDS Church, Salt Lake City, 20 July 1901, 4.
- ^ Lund, Gerald N. (February 1982), "Is President Lorenzo Snow's oft-repeated statement—'As man now is, God once was; as God now is, man may be'—accepted as official doctrine by the Church?", Ensign
- ^ "Chapter 47: Exaltation", Gospel Principles (Salt Lake City, Utah: LDS Church, 2009).
- ^ Irvine, Martha; Tanner, Robert (21 October 2007). "Sexual Misconduct Plagues US Schools". The Washington Post. Retrieved 2008-04-12.
- ^ Scout's Honor: Sexual Abuse in America's Most Trusted Institution, Patrick Boyle, 1995
- ^ Anon. (December 15, 2017). "In our opinion: Mormon bishop interviews are not 'invitations' for abuse". Deseret News. Retrieved 2022-11-07.
- ^ "Statement from the LDS Church on Mormon bishops' interviews". The Salt Lake Tribune.
- ^ Tanner, Courtney (30 March 2018). "'There is no limit to the gross, sexually explicit questions' — Big crowd marches through Salt Lake City calling for an end to one-on-one Mormon bishop interviews with youths". The Salt Lake Tribune.
- ^ Stack, Peggy Fletcher. "Order to release financial data has LDS Church, courts on collision course". Salt Lake Tribune. July 13, 2007. "Salt Lake Tribune – Order to release financial data has LDS Church, courts on collision course". Archived from the original on 2007-07-15. Retrieved 2007-07-15.. Retrieved 13 July 2007. (PDF version Archived 2011-07-13 at the Wayback Machine at kosnoff.com)
- ISBN 0-06-066371-5.
- ^ Tanner 1980, pp. 36
- ^ a b Tanner 1982, pp. 516–528
- Charity Commissionbased on the Charities Act
- ^ "Charities Listings – Basic search results". www.cra-arc.gc.ca.
- ^ Cantwell, Robert W. (May 2007). "Church Auditing Department Report, 2006". Ensign. 37 (5): 6. Retrieved 2011-12-06.
The Church Auditing Department has been granted access to all records and systems necessary to evaluate the adequacy of controls over receipts of funds, expenditures, and safeguarding of Church assets. The Church Auditing Department is independent of all other Church departments and operations, and the staff consists of certified public accountants, certified internal auditors, certified information systems auditors, and other credentialed professionals. Based upon audits performed, the Church Auditing Department is of the opinion that, in all material respects, contributions received, expenditures made, and assets of the Church for the year 2006 have been recorded and administered in accordance with appropriate accounting practices, approved budgets, and Church policies and procedures.
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With substantial evidence of serious harms associated with exposure to [sexual orientation and gender identity change efforts (SOGICE)] particularly for minors, 21 states (and multiple cities and counties) have passed bipartisan laws or regulations prohibiting SOGICE. ... Furthermore, compared with LGBTQ youths with no exposure, those exposed to SOGICE showed 1.76 times greater odds of seriously considering suicide, 2.23 times greater odds of having attempted suicide, and 2.54 times greater odds of multiple suicide attempts in the previous year.
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The major findings from the study are that non-biologically based views regarding the etiology of SSA [same-sex attraction], remaining active in the LDS Church, remaining single, and engaging in mixed-orientation marriages were all associated with higher reported levels of internalized homophobia, sexual identity distress, and depression, and lower levels of self-esteem and quality of life. ... This study does affirm and extend the existing literature by suggesting that psychosocially based beliefs about SSA etiology active participation in non-LGBT-affirming churches, being single and celibate, and mixed-orientation marriage—all of which are common beliefs and/or practices within modern, active LDS culture—are associated with poorer psychosocial health, well-being, and quality of life for LGBT Mormons. Conversely, biological beliefs about SSA etiology, complete disaffiliation from the LDS Church, legal same-sex marriage, and sexual activity are all associated with higher levels of psychosocial health, well-being, and quality of life for LGBT Mormons.
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Further reading
- ISBN 978-0-8425-2794-1, archived from the originalon 2013-12-28, retrieved 2013-12-28
External links
- Critical
- Utah Lighthouse Ministry – Maintained by Sandra Tanner
- MormonThink
- Apologetic