The Church of Jesus Christ of Latter-day Saints does not fit the definition. There is no secrecy, isolation or indoctrination. Just the opposite is true: Members are encouraged to find out for themselves what is true. The Church openly and honestly discusses its doctrines and teachings, and invites honest seekers of truth to examine its precepts and form their own opinions.

In 1996, then President Gordon B. Hinckley, the president of The Church of Jesus Christ, was interviewed by Mike Wallace of CBS’s “60 Minutes.” President Hinckley responded to the statement: “There are those who say Mormonism began as a cult. You don’t like to hear that.” President Hinckley said:

“I don’t know what that means, really. But if it has negative connotations, I don’t accept it as applying to this Church. People may have applied it; they may have applied it in the early days. But look, here is this great Church now. There are only six churches in America with more members than this Church. We are the second church in membership in the state of California. We are reaching out across the world. We are in more than 150 nations. This is a great, strong, viable organization with a tremendous outreach. … You will find our people in business institutions, high in educational circles, in politics, in government, in whatever. We are [rather] ordinary people trying to do an extraordinary work.”

Knowledge Comes Through Study, not Coercion

In The Church of Jesus Christ, members are not only free to think for themselves but are encouraged to do so. In The Church of Jesus Christ, members are encouraged to ask questions and find out for themselves if the teachings of the gospel are true.

Elder Robert D. Hales, a member of The Quorum of the Twelve Apostles (a governing body of The Church of Jesus Christ), told parents:

It is our imperative duty to help youth understand and believe the gospel in a deeply personal way. We can teach them to walk in the light, but that light cannot be borrowed. They must earn it for themselves. They must obtain their own light of testimony directly from the source of spiritual light—God Himself—through prayer and study and pondering. They must understand who they are and who Heavenly Father wants them to become.

The Doctrine and Covenants is a book of modern revelations in The Church of Jesus Christ. In Doctrine and Covenants 9:7-9, the Lord tells us how we can know for ourselves what is right.

Behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right; and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong.

This is not indoctrination, where people are told what to believe and coerced into action. Members of The Church of Jesus Christ are taught how to find out for themselves. The Lord tells us we can’t just ask and expect the information to be spoon-fed to us—that is not the way. We must do the work by studying the scriptures and the words of the prophets, and then ask in prayer and in faith after we have done our part. That is a very empowering concept.

Message of the Parable of the 10 Virgins: You Can’t Borrow ‘Light’

The Savior taught the importance of acquiring our own knowledge in the Parable of the 10 Virgins (Matthew 25:1-13). When I was younger, I didn’t understand this parable, which tells of 10 virgins who were told to fill their lamps before the bridegroom came. “And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; But the wise took oil in their vessels with their lamps.” When the bridegroom came, the five virgins who forgot to fill their lamps asked the others for oil. The five who brought oil said, “Not so, lest there be not enough for us and you; but go ye rather to them that sell, and buy for yourselves.” While the five were gone to buy oil, the bridegroom came. Those who were ready went in, and the door was shut. The five who were not ready came late and knocked on the door, but the Lord said, “I know you not.”

At first I wondered why the five wise virgins couldn’t share their oil. But now I understand. The parable is about having your own personal knowledge of Jesus Christ and His teachings. There came a time when it wasn’t enough for me to know that my parents believed and lived the gospel of Jesus Christ. I needed to know for myself that the gospel is true, and I had to decide for myself to live by its precepts. Just as the five foolish virgins couldn’t “borrow” knowledge from the five wise virgins, I couldn’t borrow knowledge from others. After I graduated from college, I did an internship in Ohio. The first Sunday I was there I went to church, and I didn’t know anyone. Only the bishop (the leader of the congregation) came up and introduced himself to me. I met very few people that day. After a few weeks, I thought, “I could stay home from church and no one would know.” But I would know. I was no longer able to live off borrowed light. I knew for myself, and I had to choose for myself. The gospel of Jesus Christ teaches the divine gift of choice—and that we are responsible for our own actions.

Temples are Sacred, not Secret

Some view the temples of The Church of Jesus Christ as secretive. Before a temple is dedicated, it is open for public tours. After the dedication, however, only members of The Church of Jesus Christ who are in good standing are allowed in this sacred and holy place. And members don’t discuss what happens within those walls. Elder Boyd K. Packer, current president of the Quorum of the Twelve Apostles, said:

There are some things just too sacred to discuss. We know that as it relates to the temples. In our temples, sacred ordinances are performed; sacred experiences are enjoyed. And yet we do not, because of the nature of them, discuss them outside those sacred walls. It is not that they are secret, but they are sacred; not to be discussed, but to be harbored and to be protected and regarded with the deepest of reverence.

Members of the Church must be qualified to enter the temples and participate in the holy ordinances. As I was pondering this, I thought of a calculus class I took the summer between my junior and senior years of college. I tested out of math in college, and my course of study required a foreign language—not a math—curriculum. But my junior year I decided to minor in economics, which required math. I knew I was rusty since I hadn’t taken a math class in years, so I took the summer course. That way, I’d have more time to devote to my studies. I almost failed the class—and the only reason I didn’t was the professor gave us credit for doing the homework. Luckily, it didn’t have to be right.

I discovered the hard way that I didn’t have the fundamental understanding of the math concepts necessary to comprehend calculus. It is the same way with participating in the ordinances of the temple. If we don’t have the fundamental knowledge and understanding required, we won’t appreciate and fully comprehend the instruction we receive in the temple. Those are the reasons that all who enter the temple doors must have a Temple Recommend—so they are prepared to make and keep the sacred covenants therein. I have had many sacred and holy experiences in the walls of the holy temples. I have found guidance, direction and peace in times of need. I would not have had these experiences if I hadn’t prepared myself for the blessings of the temple beforehand. The temple ordinances are sacred and beautiful—not secret.

Understanding of The Church of Jesus Christ and its teachings dispels all myths that the Church is a cult. Often, it is ignorance and unfamiliarity with anything—teachings, doctrines, churches—that cause us to fear and think poorly of it. The Church of Jesus Christ of Latter-day Saints does not operate behind closed doors or in secret. That is not the way of the Lord. The invitation is extended to all to come and learn of The Church of Jesus Christ and find out for yourself if the teachings are true.

Additional Resource:

Jesus Christ in Mormonism

What is a Cult?

The dictionary definition of the word, cult, includes the following:

The word cult has a very negative connotation in the United States, while the word sect usually refers to a religious denomination and carries no negative meaning.  However, the definitions and connotations are reversed in England, where the word sect is derogatory and the word cult generally refers to a denomination.  Americans typically rely on the connotation, or the emotional meanings of words, except the intellectual elite.  Notice that the two most preferred dictionary meanings simply point to a formal religious veneration, a set of beliefs, and followers of the beliefs.  This definition would include all religions worldwide, but this is not the meaning most people think of, when they hear the word cult.

Are Mormons in the Thrall of Joseph Smith?

Joseph Smith did not found the Mormon Church.  Instead, he organized it under the direction of Jesus Christ and heavenly messengers in order to prepare the world for the Second Coming of Christ.  This is a startling assertion for modern times, but business as usual for biblical times.  None of us cringe when we read about Jeremiah’s revelations or Moses being summoned by a burning bush, but believe such things cannot happen today.  This is natural, because the world has had a dearth of heavenly involvement that we know about for hundreds of years, but should we limit what God can do?  Or what He may choose to do?  If He has worked through heavenly messengers before, why can’t He do it again?  If He has appeared to prophets before, why can’t He do it again?

The Mormon Church might seem modern, but it is not, actually.  It is the restoration of Christ’s ancient church, with the doctrines known by all the ancient prophets, including Adam and Moses.  Remember that on the Road to Emmaus, Christ taught His followers that Moses and all the prophets testified of Him (Luke 24).    Mormons believe as the New Testament teaches, that the original Apostles were given the gift of the Holy Ghost, and the power and authority of Jesus Christ to baptize, bestow the Holy Ghost, minister, and perform miracles.  After Christ ascended, they did so through revelation from Him.  After the apostles died (mostly martyred), the authority and power, and revelatory guidance disappeared.  Men did the best they could, using scripture and their own ideas.  Many of these men were devoted followers of Christ, but true doctrine was gradually lost.  Examples abound.  The early church fathers preached that our purpose on earth was to become like God, a doctrine called theosis.  Paul referred to baptism for the dead, also lost.  The true concept of the godhead was compromised at the councils, where the opinions of kings held sway.  These councils to codify doctrine were never unanimous.  The concept of God as a spirit comprised of three entities (the idea of trinity) was hotly contested.  Just because the Trinitarian concept reigned doesn’t mean it is true.  God Himself can reveal His true nature, and He did that when He appeared as a glorified, resurrected man, in the company of His Son, Jesus Christ.

Some Christians contend that Mormonism is a cult, because the Church espouses a “different Jesus,” a Jesus who was resurrected and then remained so.  They contend that Mormonism is a cult, because somehow, an uneducated boy with no access to a library, came up with the doctrine of theosis once again, received by revelation the ordinances of baptism for the dead, and the authority and power of Christ’s own priesthood.  Somehow, they believe, Joseph Smith must have forced these weird (but anciently known) doctrines on his people, or all the millions of members of the “Mormon cult” must somehow be in his thrall.  Joseph Smith led his people by this philosophy:  “I teach them true principles and allow them to govern themselves.”  This is the way the Mormon Church still runs.  The current prophet receives guidance through revelation, which he imparts to the membership.  Each member goes to the Lord in prayer for validation of the concept, and acts according to his conscience.  Free agency is honored and protected.  No one is forced or brainwashed.  Mormons do not worship Joseph Smith.

Open Scripture

Another reason some people think the Mormon Church is a cult is that it has an open body of scripture.  After limiting the Lord to revelation anciently, but not today, people also want to limit scripture to the Holy Bible, which in itself is incomplete, referring to books and prophets that have been lost to our knowledge, and disagreeing with itself often.  They refer to the “curse” in the Book of Revelation that says nothing shall be added, but the Book of Revelation was written earlier than some other books of the Bible.  The books in the New Testament are arranged by length, not chronology.  Also the Mormon Church has not added nor taken away one word from the Bible.  Mormons study the Bible two of every four years in Sunday School, both the Old and the New Testament, but the help of modern prophets and other scripture goes a long way toward increasing understanding of the Bible.

The Lord has made promises to Israel, and has always sent her prophets who have recorded scripture.  In 600 B.C. a family living in Jerusalem, and whose father, Lehi, was a prophet and contemporary of Jeremiah, was warned by God to flee into the wilderness.  Not only were prophets being killed, but soon the Babylonians would invade and destroy the city, killing or capturing the inhabitants.  This family and some friends traveled south into Arabia, taking with them the scriptures to that date.  God led them across the sea into the Americas.  They lived the Law of Moses, but their prophets taught them to look forward to the coming of Christ.  The people were shown dramatic signs of Christ’s birth and death.  Because of the revelations of their prophets, they knew Jesus would be born of a virgin, and would be crucified and resurrected.  They awaited the atonement.

After His resurrection, Christ visited this branch of Israelites and organized His church among them as He had in the Holy Land, with twelve apostles.  The people became Christ’s followers and enjoyed over 200 years of perfect peace and equanimity.  Then, they descended into wickedness and destroyed themselves.  Their record, known as the Book of Mormon, had been hidden in the earth for centuries, and revealed to us in this last dispensation of time to benefit us in various ways…

• The Book of Mormon is a second witness that Christ lived on earth, was crucified and rose the third day, that He atoned for our sins and gave all men the gift of resurrection and deliverance from death and the sin of Adam.
• The Book of Mormon refers to biblical events that some scholars have dismissed as fanciful — the Tower of Babel, the experience of Jonah, and others.
• The Book of Mormon is the record of a fallen people.  There is a detailed report of their struggles with freedom and government by coercion, and with organized crime, great messages for us today.
• The Book of Mormon adds reassurance to the Bible that Israel will be regathered, and Christ will come again.

Mormons have other books, the Doctrine and Covenants, which is a collection of modern revelations, and the Pearl of Great Price with further knowledge of the creation, and pre-mortal life.  The Doctrine and Covenants contains much revealed knowledge, but especially wonderful are two revelations:  Section 76, with Sydney Rigdon and Joseph Smith’s vision of the kingdoms of heaven mentioned by Paul; and Section 138, Joseph F. Smith’s vision of the Spirit World.  One has only to read the Book of Mormon and other scriptures to recognize the words of Christ, opening our eyes to more and more knowledge in preparation for the Second Coming.  Mormons expect more scriptures to be found or revealed, including those that will accompany the Ten Lost Tribes when they return.

Additional Resources:

Mormon Cult? Learn the truth from the official site of The Church of Jesus Christ of Latter-day Saints (Inadvertently called by friends of other faiths as the “Mormon Church”)

Mormonism is not a cult. Attend a local meetinghouse and find out for yourself.

The Bible is a testament of Jesus Christ and his gospel, request your free copy today!

There are other gay Mormons who resent the commandments of God and do not see why the Church cannot change its policies on doctrine to fit their own view of life and chosen lifestyle.  Thus, they leave the Church and fully engage in the gay lifestyle.

The Mormon Church is led by a living prophet and twelve apostles who are also seers and revelators.  Because the Church is led by a prophet, doctrines are revealed by Jesus Christ Himself, who is the true head of the Church.  Although patterns of running auxiliaries, building programs, charitable programs, etc., evolve to meet the needs of the growing church and its international membership, doctrine does not change.  Mormons are bound to do their best to keep the commandments of God as they receive them from the source, God Himself.  Thus, those who hope that the Church will change its stance to condone extra-marital sex, whether heterosexual or homosexual, wait in vain.

The leaders of the Church have issued a Proclamation to the World on the family.  It reads as follows:

The First Presidency and Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints We, the First Presidency and the Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, solemnly proclaim that marriage between a man and a woman is ordained of God and that the family is central to the Creator’s plan for the eternal destiny of His children.

All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny. Gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose.

In the premortal realm, spirit sons and daughters knew and worshiped God as their Eternal Father and accepted His plan by which His children could obtain a physical body and gain earthly experience to progress toward perfection and ultimately realize his or her divine destiny as an heir of eternal life. The divine plan of happiness enables family relationships to be perpetuated beyond the grave. 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.

The first commandment that God gave to Adam and Eve pertained to their potential for parenthood as husband and wife. We declare that God’s commandment for His children to multiply and replenish the earth remains in force. We further declare that God has commanded that the sacred powers of procreation are to be employed only between man and woman, lawfully wedded as husband and wife.

We declare the means by which mortal life is created to be divinely appointed. We affirm the sanctity of life and of its importance in God’s eternal plan.

Husband and wife have a solemn responsibility to love and care for each other and for their children. “Children are an heritage of the Lord” (Psalms 127:3). Parents have a sacred duty to rear their children in love and righteousness, to provide for their physical and spiritual needs, to teach them to love and serve one another, to observe the commandments of God and to be law-abiding citizens wherever they live. Husbands and wives—mothers and fathers—will be held accountable before God for the discharge of these obligations.

The family is ordained of God. Marriage between man and woman is essential to His eternal plan. Children are entitled to birth within the bonds of matrimony, and to be reared by a father and a mother who honor marital vows with complete fidelity. Happiness in family life is most likely to be achieved when founded upon the teachings of the Lord Jesus Christ. Successful marriages and families are established and maintained on principles of faith, prayer, repentance, forgiveness, respect, love, compassion, work, and wholesome recreational activities. By divine design, fathers are to preside over their families in love and righteousness and are responsible to provide the necessities of life and protection for their families. Mothers are primarily responsible for the nurture of their children. In these sacred responsibilities, fathers and mothers are obligated to help one another as equal partners. Disability, death, or other circumstances may necessitate individual adaptation. Extended families should lend support when needed.

We warn that individuals who violate covenants of chastity, who abuse spouse or offspring, or who fail to fulfill family responsibilities will one day stand accountable before God. Further, we warn that the disintegration of the family will bring upon individuals, communities, and nations the calamities foretold by ancient and modern prophets.

We call upon responsible citizens and officers of government everywhere to promote those measures designed to maintain and strengthen the family as the fundamental unit of society.

This proclamation was read by President Gordon B. Hinckley as part of his message at the General Relief Society Meeting held September 23, 1995, in Salt Lake City, Utah.

The Mormon Church does not participate in politics or come out in favor of political candidates.  However, it does participate in support of or against social issues that affect the world’s morality.  Therefore, the Church has spoken out against gay marriage, while supporting programs and laws enabling gays, lesbians, transgenders, and bi-sexuals full rights under the law.  In Utah, the Church encouraged laws offering all rights to gays in civil relationships, while stopping short of the title of marriage.

Gay Mormons face difficulties not unlike others who want to marry but never have the opportunity.  They too, must remain celibate to keep the law of chastity, and it’s difficult.  Others who have been married lose their spouses and must continue for years in celibacy.  Gay Mormons have the additional challenge of not being attracted to someone of the opposite sex, thereby not even desiring a traditional marriage, which is central in Mormon doctrine.  Again, the Church and its members try to show compassion.  They are not “haters,” but are sworn to uphold the commandments of God for the eternal good of all His children.

Additional information about Mormons with LGBT tendencies.

Gay Mormons

Black Mormons of the early days of the Church were ordained to the Mormon Priesthood, but later, a ban was put on the practice.  In the twentieth century, Mormon leaders became very concerned about the ban and attempted to find historical evidence to determine the reason for it.  They searched for records of received revelation that would have brought it about, but no record was found.  Therefore, the modern prophets and leaders of the Mormon Church do not know why the ban was instituted, but they felt they needed a revelation from God in order to grant the priesthood to Black Mormons.

Mormonism has a lay clergy.  Therefore, no one is trained for the ministry; there are no schools.  The priesthood is defined as the power and authority to act in the name of Christ.  Worthy male members of the LDS Church who hold the priesthood are able to minister as they are called to do from time to time, and to perform all the miracles performed by the original apostles of Jesus Christ.  They may also perform ordinances that are binding eternally.  It is a wonderful thing to exercise the priesthood power in one’s own home, with the ability to heal the sick and comfort the troubled minds and hearts of wife and children.  Since priesthood holders are called to lead congregations as bishops of wards, and groups of congregations as stake presidents, and even the Church, lay members have to be willing to follow and sustain these leaders.  That means the membership at large (mostly white throughout most of the Church’s history) must be willing to follow and sustain those called leaders.

The civil rights movement helped to move white populations away from their historical bigotry.  Remember that during the pre-Civil War period, there were many whites who did not believe that Blacks had souls, as if they were sub-human.  Joseph Smith taught that it was the lack of opportunity (or the availability thereof) that makes the difference in culture and behavior, performance and wisdom.

As the civil rights movement progressed, society, especially in the United States, put a great deal of pressure upon the Mormon Church to offer the priesthood to Black Mormons.  It took a long time, because the leadership wouldn’t act without a confirming revelation.  Many of the members and leadership prayed for years for such a revelation, and it finally came to the prophet of the Church and the Quorum of the Twelve Apostles in 1978.  Prophet Spencer W. Kimball announced that from then on, the priesthood would be bestowed upon every worthy male member of the Church, regardless of race.  The membership received this announcement with great joy.

Apostle David B. Haight said the following:

I noticed an edition of the Chicago Tribune on the newsstand. The headline in the paper said, “Mormons Give Blacks Priesthood.” And the subheading said, “President Kimball Claims to Have Received a Revelation.” I bought a copy of the newspaper. I stared at one word in that subheading—claims. It stood out to me just like it was in red neon. As I walked along the hallway to make my plane connection, I thought, Here I am now in Chicago walking through this busy airport, yet I was a witness to this revelation. I was there. I witnessed it. I felt that heavenly influence. I was part of it. Little did the editor of that newspaper realize the truth of that revelation when he wrote, “… Claims to Have Received a Revelation.” Little did he know, or the printer, or the man who put the ink on the press, or the one who delivered the newspaper—little did any of them know that it was truly a revelation from God. Little did they know what I knew because I was a witness to it (David B. Haight, “This Work Is True,” Ensign, May 1996, 22).

Since then, the Church has grown exponentially in Africa.  There are black bishops and black general authorities.  Continuing tradition, congregations are not segregated.  Black Mormons are enjoying all the blessings of church membership, including participation in leadership.

To learn more, go to http://www.blacklds.org

• Most people who change their religion leave their childhood faith before age 24, and many of those who change religion do so more than once.
• Many people who have left a religion to become unaffiliated, the group that has grown the most from religious switching, say they did so in part because they stopped believing in the teachings of their childhood faith. Many also cite disillusionment with religious people and institutions as reasons for becoming unaffiliated.

Joseph Smith

As with all faiths, the Mormon Church loses and gains members all the time.  Although doctrines of the Church do not change, policies do, and new policies are considered to be the fruits of direct revelation to leaders of the Church.  Some members who leave become disenchanted with the doctrines of the Church, while others may become disenchanted with policies.  Examples from history include the beginning of the practice of polygamy in the early 1800’s.  Some members became disaffected because they could not accept the practice.  When the practice of polygamy ended in 1890 (with the punishment of excommunication being added in 1904), it ended the way it began—with revelation.  Yet some Latter-day Saints disagreed with the cessation of polygamy, broke off from the main body of the Church and formed apostate polygamist sects, some of which still exist.

Members have become disaffected over the Church’s stand on women’s rights and gay rights.  Some members left the Church because the Blacks did not have the priesthood, and then when the priesthood was extended to every worthy male regardless of race (in 1978—as the result of revelation), a few who disagreed with the new policy became disaffected.  Yet, the LDS Church has become the fourth largest religion in America and now has over 14 million members worldwide.  Mormon youth are the most likely of any Christian faith to retain the religion of their parents.

As with all religions, those who decide to abandon their Mormon faith have many reasons for doing so.  Contrary to rumor, free agency is the central principle of God’s plan for us, and there is no brainwashing or coercion in the Church, although social norms and family expectations do create some pressure to conform, as in any culture, society, or religion.   There is a huge emphasis in the Church on learning to recognize and act upon the promptings of the Holy Spirit and to use the gift of the Holy Ghost to personally confirm any message from the prophet or teaching of the Church.  Recognizing and living by the Spirit is a challenge for all of God’s children, an interesting journey, and some find it especially difficult.  Difficult also, are the times when bad things happen to good people.  Spiritual confusion can result from personal setbacks or loss, and this can happen to a member of any faith.  Members can also be offended by the actions or words of other members of the Church.

Offenses come in interpersonal relationships, no matter what the setting.  An ExMormon might hate the Church, for example, because his bishop or a member of a congregation said something that offended him.  The person stays away, sometimes for years, because of something that really has nothing to do with the gospel of Christ.  He sets himself outside the blessings of the kingdom in order to nurse his wounds.  These people often come back into activity in Church.

Mormonism has a focus on the commandments of God, so the Mormon lifestyle has some requirements that some other faiths do not have.  The Law of Chastity simply states that there should be no sexual activity outside of marriage (which is the legal union of a man and a woman) and absolute fidelity in marriage.  The Word of Wisdom—the Mormon health law—forbids the use of alcohol, tobacco, coffee, tea, and recreational drugs.  Mormons pay 10% of their income in tithes and also pay other offerings.  Family life is elevated and central to the doctrine of Christ’s church.  So single members may sometimes feel left out.  There are many investigators of the Church who believe in the doctrines, but choose not to join the Church because of the “restrictive” lifestyle.

Rarely, members of the Church can be excommunicated from the Church for serious sin.  Serious sins are more serious when a person has made covenants in the temple, since he or she is sinning against light and knowledge.  Serious sins include fornication, adultery, other serious sexual sins, felonies against the laws of the land, and apostasy.  Excommunication is meant to be part of the repentance process, and ideally, the person, his family, and his church leaders work together to help bring the person’s life in line with the commandments of God.  Repentance includes confessing the sin to a church leader, making recompense for the sin if at all possible, forsaking the sin, and endeavoring to live in accordance with biblical commandments of chastity, temperance, and honesty.  As with all processes in the Church, this one lacks any form of coercion.  Therefore, some people choose to commit to a lifestyle that is opposed to recovering Church membership.  Some even think the Church should change its policies to allow them to continue in full fellowship in their chosen sins.

The Church can excommunicate a person for apostasy, but not for his beliefs.  A member of the Church might have beliefs that are not in line with gospel doctrine and still be an active member of the Church.  There is no discipline, then, for “heresy.”  Apostasy entails proselyting those beliefs, which is destructive to the well-being of other members and congregations.

It is important to understand how the Mormon Church differs from other churches.  The Church is the restoration of Christ’s ancient Church, and its power, authority, and doctrines come from Christ Himself through revelation to a prophet.  Thus, if a person disagrees and desires to somehow change the Church to a form more agreeable to him, there is no place for that.  The person either accepts or rejects the prophet and the Church.  If he is an apostate, he certainly might be happier in another faith or with no faith at all, so he can find his own way, as he desired in the first place.  A person who accepts that Mormonism is Christ’s primitive church, now restored and led by a prophet, might still have his problems and struggles with various aspects of the gospel, but will continue to strive to progress in understanding and godliness.

Unfortunately, because Christ leads the Church, it is difficult to abandon the Church without turning against it.  Joseph Smith, founder and first prophet of the restored Church, said,

“There is a superior intelligence bestowed upon such as obey the Gospel with full purpose of heart, which, if sinned against, the apostate is left naked and destitute of the Spirit of God, and he is, in truth, nigh unto cursing, and his end is to be burned. When once that light which was in them is taken from them they become as much darkened as they were previously enlightened, and then, no marvel, if all their power should be enlisted against the truth, and they, Judas-like, seek the destruction of those who were their greatest benefactors” (Teachings of Presidents of the Church: Joseph Smith, p321).

Because of this, ExMormons often become anti-Mormon.  In their rebellion, they seek to damage the Church and justify themselves.  Anti-Mormons often lie about the Church and its doctrines and practices.  In Joseph Smith’s day, ExMormons who lied about the Church, its policies and doctrines, brought serious persecution upon the members of the Church, resulting in loss of life and property.  As the Prophet said, these were the ones who had received the most light and then turned against it.

In the early days of the Church, anti-Mormons criticized, especially, Joseph Smith and the Book of Mormon.  Joseph Smith’s claims that he had received revelation from God, and that God had led him to find, translate, and publish the Book of Mormon were seen as odd and unbelievable.  Many early anti-Mormon publications focused on disproving the Book of Mormon, dismissing it as fraudulent or plagiarized – in any case, the product of Joseph Smith (or stolen by him), not God.  Anti-Mormons also criticized Joseph Smith and his family, who were not well educated or particularly well off.

Beyond publications, anti-Mormon feelings also ran to violence.  Mormons had a strong presence in Missouri and Illinois and, because of their numbers and their difference, this strong presence was often met with fear.  People worried that Mormons would take over the state.  In 1838, the governor of Missouri signed the Extermination Order, which expelled the Mormons from the state.  Joseph Smith was put in jail and mob violence peaked against the Mormons until they finished fleeing to Illinois.  But, in Illinois, in 1844, Joseph Smith and his brother Hyrum were murdered by a mob. The Mormon leaders decided to lead the Church to an area outside the boundaries of the United States, thus the Mormon migration to Utah.  The practice of Mormon polygamy, however, caused a renewal of anti-Mormon sentiment.

The United States passed antipolygamy laws and, during this time and often after, Mormons were portrayed and perceived as highly immoral.  These portrayals were manifested in law, in newspaper rhetoric, and in fiction.  The U.S. government began confiscating Church property and imprisoning members. The Mormon Church published a statement in 1890, which officially ended the practice of polygamy.  Much of the anti-Mormon fervor died away.

Today, the Mormon Church does not draw nearly so much controversy.  Mormons are more likely to be seen as uptight, naïve, or over-scrupulous than dangerous or evil.  And many people hold a very positive image of Mormons as honest and honorable and faithful to their values.  However, people and organizations do still strongly oppose the LDS Church and anti-Mormon publications still exist widely – and, like early anti-Mormon publications, often focus on discrediting Joseph Smith and the Book of Mormon.  Mormons believe these publications usually widely distort or misrepresent Mormon beliefs.

Probably the most well-known and most publicized anti-Mormon activity involves protesting outside the Mormon conference center during Conference (a worldwide Mormon meeting) and in front of Mormon temples during open house.  Indeed, protesters may show up at any major function of the Church.  Protests increased after the Church supported Proposition 8 in California.  Proposition 8 passed by a narrow margin and defined marriage as the union between a man and a woman.  Thus, pro-gay-rights activists instigated protests against the Church.  Church leaders counsel members not to react to or debate with anti-Mormon protesters, but to keep their responses, “in the form of a positive explanation of the doctrines and practices of the Church.”1

Mormon Church leaders also counsel those who wish to learn about the Mormon Church to get their information straight from the Church – to read the Book of Mormon themselves and judge based on that, rather than relying on other, outside sources, which may be hostile.

The proper wearing of this underwear seems strange to many people, but it is an act of faith and devotion for believers and is not unprecedented.  Special clothing, whether religious or not, is part of many cultures and religions.  Is it not less strange than an expensive and lavish wedding dress which is only worn once?  Temple garments are worn to show daily and constant worship, much like the religious articles of clothing worn by other faiths.  The temple garment can easily be compared to the Jewish tzitzit, a rectangle of lightweight, white fabric at the bottom of which are cords knotted 613 times.  The 613 knots represent the Mosaic commandments.  The configuration of the knots also have religious meaning.  The wearing of the tzitzit reminds the wearer of his covenants with God.  The Mormon garment does the same.

Mormon underwear is made from material similar to other underwear.  It is available in several versions of cotton, polyester, or nylon.  It is always completely white, except for colored ones available only to active-duty military members.  There are one-piece garments, but most prefer the two-piece styles.  There is a top and a bottom piece.  For the men, the top is like a T-shirt, covering the shoulders and hanging below the waist.  The bottom resembles boxer-briefs, but extends to the knee.  For women, the top is like a cami with cap sleeves, available in a variety of necklines that are similar to a bra line.  The bottoms go to the knee, unless one chooses a “pant” garment, more comfortable under pants, that cover the calf.  Also available are nursing and maternity garments, and thermals.  The design is to promote modesty and should be completely covered by outer clothing.  Mormon underwear is worn directly next to the skin and replaces any other underwear.  For women, even brassieres are to be worn on the outside of the garment.

There are occasions when Mormon underwear may be removed.  Bathing is the most obvious.  Likewise, swimming, vigorous physical activity, dance performance, and marital relations are others.  There is no official list; rather it is left to the discretion of the individual.  God will not strike down the individual who wears it inappropriately, and such severity is not dictated by the Mormon Church.  The counsel is simply to wear them at all times unless it is deemed inappropriate to the activity, and not to find excuses to remove them.

Mormons begin to wear this underwear as part of the initiatory ordinances of the Mormon temple ceremony.  It is here that they will first put on this underwear and promise to always wear it the rest of their lives.  It is symbolic of a covenant made with God, and the reverence that is shown in wearing these garments is evidence of the reverence toward the covenant made.  Part of this reverence is not discussing the symbolism outside of the temple where it may be (and is) taken lightly.  This is why the wearing of the garment has been incorrectly referred to as “secret.”  Part of the symbolism is scriptural and can be discussed.  The Lord clothed Adam and Eve with coats of skins when they discovered their nakedness.  There is also mention of “holy garments” that Moses was commanded to make for Aaron (Exodus 28).  For all of these occasions, the special clothing was part of divine instruction and a sacred covenant.  The faithful observer of this covenant is promised that it will become a protection to them.  This is where the adjective “magic” derives from.  Contrary to the opinion that Mormon underwear is impenetrable armor, the promise is of a spiritual nature that has much anecdotal evidence of being manifested in physical protection too.

Mormon underwear has nothing magical about it.  Rather, wearing it is a solemn religious act of symbolizing a covenant between God and the wearer of it.  Because of its sacred nature, it is not discussed outside the temple, so naturally, the curiosity of others is piqued.  But there is nothing to hide, only to protect.  Mormon underwear is worn as a symbol and reminder of a sacred covenant that person has made with God.

The Baker-Fancher Party

In July of 1857 the Baker-Fancher Party arrived in Salt Lake City. The group originated in Arkansas, others joined from Missouri, and was destined for California. They followed the Oregon Trail to the Salt Lake cutoff and then headed south through Utah to finish their journey on the Old Spanish Trail. The party is estimated to have been comprised of 120-140 men, women, and children. In addition, they were well-stocked with hundreds of cattle, and several horses, oxen, and mules.

The Utah War

In July the Mormons were celebrating their tenth anniversary since arriving in the Salt Lake Valley, and in the middle of a religious reformation to restore zeal to a people increasingly apathetic. Brigham Young and Apostle George A. Smith were especially well-known for their fiery sermons. It was in this climate Brigham Young received word that U.S. President Buchanan had cut off mail service to Utah and sent a newly appointed territorial governor, Alfred Cumming, escorted by federal troops, to “restore order.” There was really nothing out of order, but several former appointees of the Utah territory had become embittered with the Mormons because of their block voting and allegiance to Brigham Young, who had been appointed territorial governor by President Mallard Fillmore, and returned east fabricating reports of Mormon treason and insurrection. The Republican Party demanded that action be taken and the President responded. The Mormons had not forgotten the persecutions they had faced prior to their ten years of relative peace, and vowed not to be driven out again. Brigham Young, the governor and Church president, declared martial law, reorganized the defunct Nauvoo Legion, and prepared for a war with the United States. He also solicited the assistance of all the neighboring Indian tribes, claiming that the Mormons and Indians needed to band together to avoid destruction at the hands of the U.S. Army.

Contentions and Accusations

There was not much notice of the Baker-Fancher Party by the Mormon settlers, it being one of many that passed through each year, until they reached Fillmore, 148 miles south of Salt Lake City. Beginning there, many reports arose from the Mormons of rude and threatening behavior from the emigrants. They claimed the Missouri emigrants, who called themselves the Missouri Wildcats, boasted of having participated in the expulsion of Mormons from Missouri and Illinois several years earlier, and even in the killing of Joseph Smith and his brother Hyrum at Carthage Jail. Another beloved Mormon Church leader, Parley Pratt, had been killed in Arkansas just a few months earlier, and the emigrants from Arkansas boasted of participating in that too. They threatened after they arrived in California, they would return to help the Army deal with the Mormons. There were additional claims that they poisoned a spring which resulted in many getting sick and the deaths of a few Indians and one settler. The veracity of these rumors cannot be verified, but they show that the Mormon settlers felt threatened, having just learned of an invading army and also of threats coming out of California newspapers. Whatever spurred contention between the Mormons and the emigrants, it could not have come at a more dangerous time. Already on edge because of the possible impending war, the association between the emigrants and the murder of Mormon Church leaders may have led to the Mountain Meadows Massacre.

The Siege

By the beginning of September the emigrants had reached Mountain Meadows, a mountain pasture outside Cedar City, Utah (250 miles southwest of Salt Lake City), to graze and rest their stock before the last push across the desert to California. At the same time Iron County militia leaders, having received reports and rumors about the threats made by the emigrants, were debating what to do about the party. Initially they dispatched couriers to nearby settlements with orders to leave the emigrants alone, however Major Isaac Haight concocted a plan to incite local Paiute Indians against the emigrants with John D. Lee as their leader. Lee left on September 5 to carry out this plan. The degree of Indian involvement is a matter of polar debate. Some claim they were not involved at all, and the Mormons disguised themselves as Indians; others claim the Indians were already furious and the Mormons were holding them back until they decided what to do. In an Iron County council meeting on September 6, opinions were divided. Isaac Haight wanted to take action but Laban Morrill finally persuaded him to inquire of Brigham Young.

On the morning of Monday, September 7, James Haslam rode for Salt Lake City to get orders from Brigham Young. Couriers were also sent to Lee, telling him to protect the emigrants from the Indians until further orders–but too late. Between daylight and sunrise the Indians had attacked the camp at Mountain Meadows, killing several and wounding several more. The emigrants held them off, killing and wounding several of their attackers, and it settled into a siege that lasted the next four days. By the time the couriers arrived at Mountain Meadows, Lee had gone south to spend the night near Santa Clara Canyon. The message was not delivered to Lee until Tuesday afternoon.

The standoff continued, but on Wednesday night, September 9, two of the emigrants snuck past the Indians and headed to Cedar City for help. On their way they encountered a few militia members who they thought would help them. This indicates that the emigrants were under the impression that their attackers were not the Mormon settlers. When these militia members realized who they had come upon, they attacked, killing one, but the other escaped back to camp. It seems this event sealed the fate of the Baker-Fancher Party. For years the southern Utah Mormons had heard rumors that Californians were going to come and wipe them out. This fear, the fear of the impeding war, and the anger toward the behavior of the emigrants was too much. They thought the emigrant who had escaped back to camp would tell them it was Mormons, not Indians they were fighting, and if they let any of them pass to California now, they would surely stir up a mob. On September 10, James Haslam arrived in Salt Lake City and delivered the message to Brigham Young. Haslam began his return trip the same day with Young’s reply to leave the emigrants alone (a copy of the letter is kept in Mormon Church archives). This same day Lee sent word to Cedar City for further orders. What resulted is remembered as the Mountain Meadows Massacre.

The Mountain Meadows Massacre

By the morning of September 11, fifty to sixty militia members were now at Mountain Meadows. A flag of truce was sent to the camp and answered by a Mr. Hamilton. Lee spoke with him and proposed that if they surrendered their arms, the Indians would leave them, and the Mormons would give them safe passage to Cedar City until they could resume their trek to California. Low on ammunition and rest, with several dead already and more dying of wounds, they accepted the offer. Their guns were loaded into one wagon and the wounded into another. They proceeded in single file, the wagons, women and children, and then the men. Each man was accompanied by a militia member marching on his right. When they approached a patch of scrub oaks and cedars the leader of the march gave a signal, which is purported to have been “Do your duty!” Each militia member turned to the emigrant they were marching next to and shot them. From behind the trees Indians fell upon them as well. A few people managed to escape the initial assault, but were pursued and killed. Only the youngest children were spared. Records indicate there were seventeen of them.

The Aftermath

Jacob Haslam delivered Brigham Young’s response to Isaac Haight on September 13, two days too late. John D. Lee was later sent to Salt Lake City to make a report to Brigham Young on the matter. The local leaders at first portrayed the incident as an attack by Indians. For the next year nothing was done due to the arrival of the army and the new governor. When evidence and accusations began to implicate white settlers, Brigham Young urged the new Governor Cumming to investigate. It was Cumming’s opinion that anything committed by whites was pardoned under the amnesty granted by President Buchanan in June 1858 in the Utah War so no formal investigation was done right away. Several contemporary accounts were made, including one by Mark Twain in Roughing It, but like all issues concerning Mormons, this one was already slanted, and the accounts are generally distorted one way or the other. The ability of Mormon critics to describe the events in such detail is dubious since the only survivors were young children, and the participants certainly were not talking.

Many in Arkansas were furious over the incident and momentum was building for a full, federal investigation of the incident. However, in just a few years the Civil War began and the issue was largely forgotten until it was reignited in the 1870s. By that time 15 years had passed since the Mountain Meadows Massacre; tempers had subsided, and much of the evidence had disappeared. Regardless of the guilt or innocence of participants, the Mormons banded together to protect their own. When investigations commenced it was difficult for prosecutors to make a case, especially with Mormon juries. After two trials, John D. Lee was convicted for his involvement and sentenced to death. He was executed and buried in Panguitch, Utah, in 1877. He was the only man tried and convicted for involvement in the Mountain Meadows Massacre.

Recent Events

For many years the Mountain Meadows Massacre was a taboo subject among Mormons. It was a tragic event in Mormon history many thought best forgotten. Juanita Brooks, a Mormon, gave the incident its first thorough treatment in decades with her book The Mountain Meadows Massacre in 1962. It cleared up many misconceptions and stated the facts plainly. The Mormon Church never endorsed or condemned her work. Before that, Church Historian B. H. Roberts had written about it the early 1900s, but it wasn’t until recently that it became a hot point of debate. In 1999 a new monument was dedicated to the memory of those who died at Mountain Meadows. This may have been a factor in the issue’s resurgence (as well as the development of the internet). It is now used as a point of attack on the Mormon Church, seemingly used as evidence to undermine the credibility of Mormon doctrine or faith.

Two recent books seek to place blame fully on Brigham Young (although John D. Lee would denounce Brigham Young and the others involved in his later years for singling him out, he maintained Young’s innocence concerning the massacre). Will Bagely’s Blood of the Prophets and Sally Denton’s American Massacre have as their thesis the guilt of Brigham Young. Mormon historians Glen Leonard, Richard Turley, and Ronald Walker are currently finishing a book of their own, claiming it to be the definitive work on the subject because of access to previously unavailable Mormon Church historical documents. This is indicative of the thrust-and-parry polemics concerning the Mountain Meadows Massacre. Like most of Mormon history, evidence is conflicting, and the facts serve the ends of those wielding them. What is not debated is that the Baker-Fancher Party was murdered in cold-blood and the perpetrators will stand to be judged of God for their deeds.

The Mormon Church and many of the descendants of those killed have worked to restore goodwill between both sides of this tragic event. The Mountain Meadows Association was founded to this aim.

In an interview with Larry King, late Church President Gordon B. Hinckley said, “This Church has nothing whatever to do with those practicing polygamy… They are in violation of the civil law… Not only are those so involved in direct violation of the civil law, they are in violation of the law of this Church… the Church teaches that marriage must be monogamous and does not accept into its membership those practicing plural marriage.”

In short, Mormon polygamy is no longer part of the Mormon faith as currently practiced.  But no one denies that it was practiced in the nineteenth century.  It is part of Mormon history and an important part.

Why was Mormon polygamy practiced?

The practice of Mormon polygamy came about because God commanded it. The exact reasons for this commandment are unknown, but we will address a few possibilities.

First, God restored His Church through Joseph Smith.  All things were to be restored – all principles, all knowledge, all parts of the Lord’s gospel.  Ancient prophets, such as Abraham and Isaac, practiced polygamy. The practice of polygamy would therefore be part of “all things,” all parts of the Lord’s gospel, and could be restored.  In fact, the Lord gave the law to Joseph Smith, when Joseph inquired about the ancients.  When the Lord reinstituted polygamy as part of the resoration of all things, all of the Church elders, including Joseph Smith, found it difficult to accept and follow.

Second, in the Book of Mormon, polygamy is prohibited unless the Lord needs to “raise up seed unto me” (Jacob 2:30). Polygamy, or plural marriage, would increase the descendents of faithful Mormon families.  And, in fact, the descendents of polygamous families sustained the Church for years.

Third, polygamy taught the people humility, patience, and love; all attributes that Christians strive to attain. Mormon polygamy was not an easy practice to live. It went against societal norms.  Husbands had to learn how to divide their time among their wives. Women had to learn how to share their husband and get along with each other. Those who lived the law of plural marriage were refined and became better people because of polygamy.

Fourth, polygamy provided for the plethora of women who had joined the Church, and for widows, and enabled them to have families.

Has polygamy been practiced before?
The Lord sanctioned plural marriage in ancient times.  Christians generally accept that Abraham and Israel, or Jacob, had more than one wife and that this was not condemned of the Lord.  Indeed, both Abraham and Jacob were blessed beyond measure.  Although having multiple wives was a societal norm of the time (in a way it isn’t in the modern United States), idol worship was also a societal norm and soundly forbidden of the Lord.  Most Christians do not accept the idea of modern, and Christian polygamy, and Mormons still draw criticism for the practice, even a century after it was discontinued.

Why was the practice of Mormon polygamy stopped?

Mormon polygamy was practiced for about fifty years, although only about fifteen to twenty-five percent of the members of the Mormon Church were involved in the practice.  Polygamy was practiced by choice by the men of the Church, and women were also never forced to enter into a polygamist marriage.

During the latter half of this fifty years, more specifically, during the 1870s and the 1880s, the United States government took action against polygamists.  They revoked voting rights, seized Church property, and imprisoned polygamist men – about 1,300 total.

In September of 1890, then Mormon prophet Wilford Woodruff received a revelation of the Lord to stop the practice of polygamy.

The Lord explains His reasoning in Doctrine and Covenants 124:49, ” Verily, verily, I say unto you, that when I give a commandment to any of the sons of men to do a work unto my name, and those sons of men go with all their might and with all they have to perform that work, and cease not their diligence and their enemies come upon them and hinder them from performing that work, behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings.”