Official Declaration 1 has some supplementary materials included in the Doctrine and Covenants in the form of three excerpts from different addresses where he explained the reasoning for the change. I’ve often mused on the idea of what would an analogous set of supplementary quotes look like for Official Declaration 2. At one point, I even created my own insert in my scriptures to fill that function. Admittedly, the addition of an introduction to the section in 2013 provides the key information, but I enjoy playing with hypotheticals for updates to the scriptures, so what would I include if I were to prepare the additions for the declaration? And, while I’m sharing in the post, I’d be interested in hearing folks’ thoughts about what they would or would not include and their thoughts about my selections as well. My version would probably look something like this: EXCEPRTS FROM THREE STATEMENTS REGARDING THE PRIESTHOOD REVELATION We have revelations that tell us that the gospel is to go to every nation, kindred, tongue, and people before the Second Coming of the Son of Man. And we have revelations which recite that when the Lord comes he will find those who speak every tongue and are members of every nation and kindred, who will be kings and priests, who will live and reign on earth with him a thousand years. That means, as you know, that people from all nations will have the…
Vaccine Hesitancy (or the Lack Thereof) among Members
One of the stereotypes conservative US members have to deal with is the idea that they click their heels and salute every time the Church makes a political statement, when anybody who’s had deep political discussions with them understands that there are multiple layers of nuances and influences built into their decision making process. Consequently, I can’t say that I was terribly surprised when vaccination rates didn’t seem to jump up in Utah when the Church very explicitly came out in favor of vaccines. However, in the spirit of humbly pointing out something I did not expect, according to a survey recently released by research firm PRRI: “Among religious groups, Hispanic Protestants and Latter-day Saints (Mormons) increased most in vaccine acceptance. Hispanic Protestants went from 56% vaccine acceptant in June to 77% in November, and Latter-day Saints similarly increased from 65% acceptance in June to 85% in November.” Now, technically we can’t tease out causality for this increase, but given that the First Presidency came out with their statement between those two waves, the most likely scenario is that First Presidency statements can actually move the political needle among members. [As “John Mansfield” in the comments pointed out, this suggests that more than half of those in the Latter-day Saint community who did not accept vaccination before changed to being pro-vaccine]. Another interesting point from the survey, besides Jews we are the religious group most likely to agree with the…
“All that God has revealed, all that he does now reveal, and … that he will yet reveal”
A few years ago, President Dieter F. Uchtdorf shared the following thoughts in general priesthood session: Sometimes we think of the Restoration of the gospel as something that is complete, already behind us—Joseph Smith translated the Book of Mormon, he received priesthood keys, the Church was organized. In reality, the Restoration is an ongoing process; we are living in it right now. It includes “all that God has revealed, all that He does now reveal,” and the “many great and important things” that “He will yet reveal.” Brethren, the exciting developments of today are part of that long-foretold period of preparation that will culminate in the glorious Second Coming of our Savior, Jesus Christ.[1] Drawing on the nineth Article of Faith, President Uchtdorf talked about the Restoration of the gospel as an ongoing process, even today. Since then, the idea of ongoing Restoration has caught on as a paradigm to discuss changes in the Church that result from continuing revelation and changing circumstances in the world. One of the paradoxes of the Restoration of the Gospel that I’ve discussed before is that there are both concepts that the Church has to change and adapt through continuing revelation and that there is a “perfect state” that needs to be restored (and thus must also stay static to maintain that perfect state after it is achieved). The goal of restoration in general is to return something to a former condition. Joseph Smith looked…
Making Sense of Prophecies (6): Concluding Thoughts
The question “Did Samuel Lutz really write this” is ultimately not as useful as the question of how the prophecy of “Lutius Gratiano” came about, and what function it served for those who kept it in circulation.
John Sillito’s B. H. Roberts: A Life in the Public Arena (book review)
In traditional Christianity, there are significant figures known as the Early Church Fathers who are noted as influential Christian theologians and writers who established the intellectual and doctrinal foundations of Christianity as we know it today. While the Church of Jesus Christ of Latter-day Saints is still a form of Christianity and is indebted to these early Christian thinkers, Mormonism is its own movement and I’ve often pondered on who we would consider to be the Church Fathers (or Parents) of the Latter-day Saints. Certainly many of the presidents of the Church fall in this category—all three Joseph Smiths, Brigham Young, and Wilford Woodruff among them. Beyond that, however, who would be considered a part of that category? Certainly Parley P. Pratt, Orson Pratt, Eliza R. Snow, James E. Talmage, and Bruce R. McConkie stand out as candidates. Emmaline B. Wells and John A. Widtsoe come to mind as well. It’s probably no surprise to anyone who has been reading my writing for a bit, however, that the first candidate I would suggest is B. H. Roberts. Over the course of the almost 90 years that have passed since his death, Elder Brigham Henry Roberts (1857-1933) has received the high praise of being called Mormonism’s most eminent intellectual,[1] the best officially accepted theologian that Mormonism has known,[2] one of our most important historians,[3] and the most prolific and most effective defender of the Church.[4] Imagine my delight, then, to find…
Filling the Measure of Their Creation In Pioneer Utah
I like people; that’s why I got a PhD in demography. My ideal existence is some rural village where my bevy of kids play outside in the streets with all the other neighborhood kids while the adults chat on front porches, where life is essentially an expanding cycle of weddings, births, and reunions (which according to my reading, is essentially what the celestial kingdom is). While most people aspire to some complex mix of competing goods in an attempt to “have it all,” the simple archetype for my ideal life is an old Jewish woman in New York City with 2,000 descendants for whom faith and family were everything, while the my antitype for society is the childless, future-less dystopia portrayed in the PD James book/movie Children of Men. This attitude is to some extent embedded in our theology and culture, and I think that’s one reason why our birth rates are so high. Not as high as the Hutterites, Amish, or Ultra-Orthodox Jews, but still high nonetheless. From the folklore and early histories I absorbed being raised in Utah Valley (and from my and my children’s love of The Great Brain Series) I’ve always envisioned Pioneer-era Utah as a golden age for this kind of family-centered, youthful communitarian existence. (And yes, like all golden ages I’m sure it was complicated). Maybe because I’m raising my bevy of children in a relatively childless environment outside of DC and I’m pining for…
“To Whom It May Concern”
I’ve said it before, and I’ll say it again, that I find it odd that Official Declaration 1, Official Declaration 2, and the Articles of Faith are all crammed into one week while The Family: A Proclamation to the World gets its own week. I mean, the Articles of Faith alone has two major classic Latter-day Saint books that focus on discussing and extrapolating from the document in great detail, each of which could function as a manual for Sunday School for a year on their own. Official Declarations 1 and 2 both deal with major topics in Church history. Official Declaration 2, for example, provides a great opportunity to discuss racism and address the issue. It’s a lot to merely gloss over in one week, particularly in a year where there really isn’t an overabundance of material to read through. In any case, I’m working on some more substantive posts to cover this week’s topics, but for now, here are some of my major posts relating to the topics of each of the sections we’re discussing in “Come, Follow Me” Articles of Faith: Fundamental Principles of Mormonism Official Declaration 1: Embracing Jacob’s Sermon Official Declaration 2: All Are Alike Unto God Reconsidering the Curse of Cain Reconsidering the Curse of Ham The Family: A Proclamation to the World: “Come, Follow Me” and The Family: A Proclamation to the World
Hearing leaders teach in their own languages: October 2021 General Conference edition
Do you remember that time when speakers in General Conference were allowed to speak in their own languages? In September of 2014, the Church put out an announcement that “General Conference Speakers Now Can Use Native Language”! But it didn’t last long. A year later, a Church spokesperson told a news outlet that the First Presidency had “decided that all talks for this weekend’s sessions will be given in English.” However, if you know where to look, you can still hear many leaders speaking in their own languages. Since long before 2014, some leaders have pre-recorded their talks in other languages, usually (but not always) in their native language. I remember Elder Richard G. Scott talking about prerecording his talks in Spanish when he visited my mission in the Dominican Republic in the 1990s. As I relistened to the October 2021 General Conference, I checked for every leader who seemed like she or he might have a different native language. I found seven examples of leaders giving talks in their home tongues. (When you listen to the talk, if it’s interpreted, then you can still hear the English track faintly in the background; not so with the prerecorded talks.) If you want to refresh your General Conference study and you speak another language, here are some opportunities. Élder Ulisses Soares, “A eterna compaixão do Salvador” (Portuguese). The talk is “The Savior’s Abiding Compassion” in English. Elder Soares also recorded his…
Brian and Laura Hales on Polygamy
‘Tis the season … to talk about polygamy, apparently. Kurt Manwaring recently sat down with Brian and Laura Hales for a question and answer session about polygamy. They have spent decades researching and writing about plural marriage (past and present), approaching the subject as faithful members of the Church of Jesus Christ of Latter-day Saints. It’s a very interesting interview to read through, so I recommend hopping on over to read it here. What follows on this page is a co-post to the one over at Kurt Manwaring’s site, with excerpts and some discussion on the subject. One topic they discussed early on was the “Latter-day Saint Perspectives” podcast that they run. Laura discussed the origin of the podcast, stating that: The idea for the podcast arose from a conversation I had with a Swedish member of the Church. In 2016, Brian and I gave a presentation in Gottingen, Sweden, on Joseph Smith’s practice of polygamy. After the conference, an attendee approached me about the need for better resources on Church history for members living outside the United States. At the time, these members only had easy access to information that presented polar views. My new friend reinforced the point that struggling members lose trust in resources produced by the institutional Church, only leaving antagonistic sources as a place to reach out for answers to their questions about Church history and doctrine. More books were not the solution because of…
Making Sense of Prophecies (5): “Lutius Gratiano” in the 20th and 21st centuries
“I saw the hosts of the dead”
President Joseph F. Smith’s Vision of the Redemption of the Dead is one of the most recent documents to be included in our cannon (only followed by Official Declaration 2). Experienced on 3 October 1918 and recorded shortly thereafter, the vision outlines the underlying theology behind proxy work for the dead that we perform in the temples. Received against a dramatic backdrop of death, the vision gives hope for all of humankind. Yet rather than breaking new ground, the document is a capstone of years of theological development in the Church of Jesus Christ of Latter-day Saints. That doesn’t undercut its significance, however, since its later inclusion in the scriptures canonized those developments for the Church. Received over 100 years ago, this important vision came at a time of wide-spread death and destruction. WWI was just a month away from its official end, after four years of carnage that resulted in millions of deaths. Similar to today, a deadly pandemic was raging at that time that would kill tens of millions of people. Joseph F. Smith himself had experienced loss not long before the vision. In that year alone, his eldest son, a son-in-law, and a daughter-in-law had all died at young ages. In addition, as his great-grandson stated: “During his lifetime, President Smith lost his father, his mother, one brother, two sisters, two wives, and thirteen children. He was well acquainted with sorrow and losing loved ones.”[1] It was…
An Interview with Reverend Dr. Andrew Teal
Have you ever met anyone who, through their example and experiences, leads you to seek deeper for God and Christ in your own life? Reverend Dr. Andrew Teal (a chaplain, fellow, and lecturer in theology at Pembroke College, Oxford University) is one of those types of people. Recently, he has been a visiting resident scholar with the Neal A. Maxwell Institute for Religious Scholarship at BYU to focus on writing a book about Joseph Smith, and sat down with Kurt Manwaring for an interview about his experiences and life. For the full interview, follow the link here. What follows on this page is a co-post (a shorter piece with excerpts and some discussion). One of the early questions Kurt asked was about when Rev. Dr. Teal realized that “his life’s work was going to be centered on teaching about Christ.” The response was that: I lived with my grandparents as parents divorced at an early age, and they gave stability and direction for which I am really grateful. When I was 13, my grandmother died, and I found to my surprise that everyone at school was suddenly kinder. I wondered why it was that it took someone’s death to make us more human. We were reading Mark’s Gospel at the time, and suddenly the drama and power of the death of the Son of God made immediate and relevant sense. I was confirmed and from that point knew that Charles…
“The Word and Will of the Lord”
There is a story about President David O. McKay where a youth who wasn’t active in the Church flippantly asked him, “When was the last time you talked to God, President McKay?” President McKay answered in all seriousness that: “It was last week.” The person who shared the story noted that: “He left everyone wondering what he really meant by that, whether he was praying, talking to God, or whether it was another kind of experience. But the way it was said, it really left this kid shaken up.”[1] One of the ongoing tensions in the Church of Jesus Christ of Latter-day Saints is reconciling the belief in ongoing revelations with both the number of written revelations produced by Joseph Smith and the lack of similar documents in our canon from later Church leaders. As noted in the document about the “Martyrdom of Joseph Smith and his Brother Hyrum” that was added to the Doctrine and Covenants in 1844 (now D&C 135), Smith “has brought forth the Book of Mormon … has brought forth the revelations and commandments which compose this book of Doctrine and Covenants, and many other wise documents and instructions for the benefit of the children of men.”[2] On the other hand, out of the 140 main documents presented in the Doctrine and Covenants, only 2 are revelations or visions from later Church presidents, and 2 are press releases about changes resulting from other Church presidents having revelations. Even…
The Future of the Church is Orthodox
I recently helped conduct a much-overdue national survey of Catholic priests that, among other things, confirmed what most informed Catholic observers already knew: younger priests are much, much more conservative than their older counterparts. While a significant proportion of older priests disagree with fundamental Catholic Church teachings regarding homosexuality, for example, among the latest generation there are few priests that think that contraception among married people is okay. The gulf is pretty big. Now, there are fundamental dynamics and background histories at play with the Catholic Church that aren’t relevant to the case of the Church of Jesus Christ of Latter-day Saints, and I do not want to overdraw the parallels. Still, some comparison is useful. One explanation for our results is that in the past the clerical collar carried with it a cachet and social esteem among certain communities that they no longer enjoy. (On a related note, I wouldn’t be surprised if members of the 12 receive more jeers than cheers when they travel in certain sections of Salt Lake City.) Yes, in the case of the Catholic Church scandals are part of the story, but it is also symptomatic of a broader decline in authority and religion more generally. Consequently, people who join the Catholic priesthood are more likely to do so out of personal devotion, and they will be more likely to choose the Church when its teachings do not comport with modern day norms. Similarly, while…
Are Latter-day Saint Marriages Happier?
A few weeks ago I posted some numbers that suggested that Latter-day Saints have significantly lower divorce rates than non-Latter-day Saints. Fair enough, but are these marriages actually happier, or is this just because the stigma against divorce in Latter-day Saint culture is keeping marriages together that would have otherwise divorced? Unlike the divorce question, I am not aware of anybody else who has tested whether Latter-day Saint marriages are happier. Thankfully, every year the US General Social Survey (discussed in the last divorce post) asks married respondents about their happiness with their marriage: “Taking things all together, how would you describe your marriage? Would you say that your marriage is very happy, pretty happy, or not too happy?” I pooled the last 10 years in order to get enough Latter-day Saints (although the results don’t substantively change if we include the last 15 years like I did with the divorce post), and scored “very happy” as a 3, “pretty happy” as a 2, and “not too happy” as a 1. If we do this, we have 96 randomly sampled married Latter-day Saints to compare to everyone else (with 159 if we extend it back 15 years). The average non-Latter-day Saint marital happiness score is 2.59, whereas the average Latter-day Saint happiness score is 2.71. While both groups on average indicate that their happiness falls somewhere between “very happy” and “pretty happy,” Latter-day Saints are closer to “very happy.” This difference is…
Making Sense of Prophecies (4): The Origin of “Lutius Gratiano”
With early efforts to locate the text in mind, we can now reconstruct the origin of the prophecy of “Lutius Gratiano.”
“There is never but one on the earth at a time”
Polygamy was one of the most divisive and explosive policies that Joseph Smith ever embraced. In many ways, it was what led to Joseph Smith’s death. He knew that it would be a cause of contention, both within the Church of Jesus Christ of Latter-day Saints and with those who were not members, and he made some efforts to both conceal the practice and to set up rules to keep it controlled. Key among the latter was the idea of only one individual serving as the gatekeeper to entering plural marriages. Yet, polygamy was a confusing and messy practice to early church members from the very start and it was difficult to stick to those rules. As Amasa Lyman once said about the early attempts to practice plural marriage, “We obeyed the best we knew how, and, no doubt, made many crooked paths in our ignorance.”[1] Joseph Smith’s Presidency During the 1840s, a series of difficult situations may have led Joseph Smith to centralize the authority to perform plural marriages and eternal marriages to the office of church president. First, Benjamin Johnson recalled that in Kirtland, Ohio in the early 1840s, some church members followed a man who “claimed he had revealed to them the celestial law of marriage.” This led to “men and women of previous respectability” engaging “in free love.”[2] More significantly, the assistant president of the LDS Church and mayor of Nauvoo, John C. Bennett, seduced women in…
Making Sense of Prophecies (3): Reconsidering “Lutius Gratiano”
In the prophecy of “Lutius Gratiano,” we have the unusual opportunity to observe the formation and development of a prophecy in some detail.
“That they may bear the souls of men”
My wife is 37 weeks pregnant, and she is ready to be done. She’s started writing down a list of reasons she doesn’t enjoy pregnancy for me to use in reminding her next time we start thinking about having another child. She has also assured me that if creating spirit children in the next life involves pregnancy, we’re not going to have a high population on any planets we create. With our family growing and the “Come, Follow Me” texts for this week, Section 132 has been on my mind. It is both one of the most important and most uncomfortable documents that has been canonized from Latter-day Saint literature. It is important as the textual basis for the idea that: “Sacred ordinances and covenants available in holy temples make it possible for individuals to return to the presence of God and for families to be united eternally.”[1] As stated in the revelation: if a man marry him a wife, in the world, and he marry her not by me, nor by <?my?> word; and he covenant with her, So long as he is in the world, and She with him, their covenant and marriage is not of force when they are dead, and when they are out of the world therefore they are not bound by any law when they are out of the world … And again verily I Say unto you, if a man marry a wife by my word which is my law,…
*Search, Ponder, and Pray* by Julie Smith: your essential guide to revisiting the gospels
“Tell me the stories of Jesus,” begins the primary song. You’ve read the stories of Jesus in Matthew, Mark, Luke, and John. You’ve heard them in church lessons and talks. You know the stories; you probably love the stories. But what if you want more? I recently used Julie M. Smith’s Search, Ponder, and Pray: A Guide to the Gospels to revitalize my study of the first books of the New Testament, and I loved it. What Smith does more than anything else in this volume is ask questions. In Matthew 6, when Jesus recommends giving to the poor in secret, Smith asks: “Why is recognition of good works bad? Is the prohibition for the benefit of the giver or the receiver?” Or in Matthew 22, when Jesus invites Peter to “render … unto God the things that are God’s,” Smith asks: “Are humans the things that belong to God?” and then nudges the readers to take a look at Genesis 1:26 as they consider that question. One question that provoked a strong reaction for me came from Luke 6, when “the scribes and Pharisees watched [Jesus], whether he would heal on the sabbath day; that they might find an accusation against him.” Smith asks, “Do you ever find yourself acting the way the scribes and pharisees do…? What motivates them? How do you guard against developing their attitude?” As I pondered, I saw myself, in my weaker moments, looking…
Making Sense of Prophecies (2): How to Read a Prophecy
Earlier scholarship has often understood the function of prophetic texts as providing information about the future.
Brittany Chapman Nash on Polygamy
We’re coming up on one of the most dreaded lessons of the Sunday School cycle—no, not reviewing the law of chastity with teenagers, the lesson that includes D&C 132 (the revelation on plural marriage). Polygamy is a topic in the Church that is uncomfortable, troubling and, at times, painful to discuss. Recently, however, the Church published a short book by Brittany Chapman Nash called Let’s Talk About Polygamy that I would recommend to read for anyone who wants to better understand our history with plural marriage (for a longer review of the book I put up a couple months ago, click here). In addition, Brittany Chapman Nash sat down with Kurt Manwaring for an interview about the book. For those interested in the full interview, it is available here. What follows here is a co-post to the interview at Manwaring’s site—a shorter post with excerpts and some commentary. At one point in the interview, Brittany Chapman Nash discussed her feelings as she researched polygamy. It was connected with her master’s thesis research project, and she: was initially confused and disturbed as I began navigating this foreign view of Church history that did not fit the tidy paradigm I had curated from Sunday School and Institute classes. History was messy! It didn’t make sense! I wasn’t ready to accept that the Church was built by people, not two-dimensional superheroes…. I think I experienced the whole “five stages of grief” as I explored…
Making Sense of Prophecies (1): Preliminaries
For several years, my academic research has focused on late medieval and early modern prophecies.
Is the COVID Slump in Church Growth “Real”?
In a previous post I discussed how, according to reported baptisms, 2020 was a particularly low Church growth year, presumably due to COVID. Thankfully, the 2021 General Social Survey data recently dropped, so we can look at whether the COVID slump is “real,” in terms of people identifying as Latter-day Saints, or whether it’s just an artifact of the weirdness of a COVID year. The GSS is the standard survey used for measuring religious identification on a year-by-year basis in the US. It is not as big as the Pew surveys, but it has the advantage of being taken on a more or less yearly basis. In the year 2021, the GSS shows that .9% of people in the US self-identify as Latter-day Saint. While this is a decline from the previous year measured (1.2% in 2018), the exact number bounces around a little at about 1% each year, so for all intents and purposes it appears that the percentage of people in the US who identify as Latter-day Saint has been flat for about a decade (the chart below smooths the trend with a 4-year moving average; as always, the code is on my Github page). Now, the GSS is a blunt tool; it is possible that COVID will have longer term effects on the Church’s vitality in the US that we cannot pick up yet. With a larger sample size we could get more precise and possibly detect a…