Prophets and Church leaders

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Prophets and Church Leaders

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For Latter-day Saints, when our leaders speak, has the thinking been done?

The prophets themselves have counseled us to think for ourselves

It is clear the Church leaders counsel us to follow the guidance of the prophet. It is also clear that the prophets themselves have counseled us to think for ourselves. James E. Talmage summarized it well when he said that "God has not established His Church to make of its members irresponsible automatons, nor to exact from them blind obedience. Albeit, blessed is the man who, while unable to fathom or comprehend in full the Divine purpose underlying commandment and law, has such faith as to obey. So did Adam in offering sacrifice, yet, when questioned as to the significance of his service, he answered with faith and assurance worthy the patriarch of the race: "I know not, save the Lord commanded me." Each one of us will ultimately be responsible for the decisions that we ourselves have made—not those that the prophet have made. As the Prophet Joseph Smith once said, "I teach them correct principles and they govern themselves."

What about the statement from the Improvement Era

Critics use a statement made in the Ward Teachers' Message published in the Improvement Era in June 1945 to claim that members must do whatever Church leaders say without question. The statement is presented by the critics as follows:

Any Latter-day Saint who denounces or opposes, whether actively or otherwise, any plan or doctrine advocated by the "prophets, seers, and revelators" of the Church is cultivating the spirit of apostasy.... Lucifer ... wins a great victory when he can get members of the Church to speak against their leaders and to "do their own thinking."...

When our leaders speak, the thinking has been done. When they propose a plan—it is God's plan. When they point the way, there is no other which is safe. When they give direction, it should mark the end of controversy.

We provide the complete quote below, with the phrases emphasized by the critics in bold type:

Any Latter-day Saint who denounces or opposes, whether actively or otherwise, any plan or doctrine advocated by the "prophets, seers, and revelators" of the Church is cultivating the spirit of apostasy. One cannot speak evil of the Lord's anointed and retain the Holy Spirit in his heart.

It should be remembered that Lucifer has a very cunning way of convincing unsuspecting souls that the General Authorities of the Church are as likely to be wrong as they are to be right. This sort of game is Satan's favorite pastime, and he has practiced it on believing souls since Adam. He wins a great victory when he can get members of the Church to speak against their leaders and to "do their own thinking." He specializes in suggesting that our leaders are in error while he plays the blinding rays of apostasy in the eyes of those whom he thus beguiles. What cunning! And to think that some of our members are deceived by this trickery.

The following words of the Prophet Joseph Smith should be memorized by every Latter-day Saint and repeated often enough to insure their never being forgotten:

I will give you one of the Keys of the mysteries of the Kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy; and if he does not repent, will apostatize, as God lives. (Teachings of the Prophet Joseph Smith, pp. 156-157.)

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

When the ward teaching message was published, concerns were raised regarding how this statement would be interpreted. President George Albert Smith responded to a concern expressed by Dr. Raymond A. Cope of the First Unitarian Society:

The leaflet to which you refer, and from which you quote in your letter, was not "prepared" by "one of our leaders." However, one or more of them inadvertently permitted the paragraph to pass uncensored. By their so doing, not a few members of the Church have been upset in their feelings, and General Authorities have been embarrassed.

I am pleased to assure you that you are right in your attitude that the passage quoted does not express the true position of the Church. Even to imply that members of the Church are not to do their own thinking is grossly to misrepresent the true ideal of the Church, which is that every individual must obtain for himself a testimony of the truth of the Gospel, must, through the redemption of Jesus Christ, work out his own salvation, and is personally responsible to His Maker for his individual acts. The Lord Himself does not attempt coercion in His desire and effort to give peace and salvation to His children. He gives the principles of life and true progress, but leaves every person free to choose or to reject His teachings. This plan the Authorities of the Church try to follow.

Finally, we should point out that, in a 1946 letter to Dean Brimhall, Elder Albert E. Bowen of the Quorum of the Twelve rejected the ward teachers' message even more forcefully than had President Smith and explained that it had been written by a young clerk in the Presiding Bishop's office and sent out without anyone in authority having approved it.

Brigham Young: "I exhort you to think for yourselves"

Brigham Young made the following statements:

Ladies and gentlemen, I exhort you to think for yourselves, and read your Bibles for yourselves, get the Holy Spirit for yourselves, and pray for yourselves.

The great masses of the people neither think nor act for themselves. . . . I see too much of this gross ignorance among this chosen people of God.

Joseph Smith said the following:

All have the privilege of thinking for themselves upon all matters relative to conscience. . . . We are not disposed, had we the power, to deprive anyone of exercising that free independence of mind which heaven has so graciously bestowed upon the human family as one of its choicest gifts.

Dallin H. Oaks: "We can be united in following our leaders and yet independent in knowing for ourselves."

Dallin H. Oaks shared the following in the April 2008 conference:

Members who have a testimony and who act upon it under the direction of their Church leaders are sometimes accused of blind obedience.

Of course, we have leaders, and of course, we are subject to their decisions and directions in the operation of the Church and in the performance of needed priesthood ordinances. But when it comes to learning and knowing the truth of the gospel—our personal testimonies—we each have a direct relationship with God, our Eternal Father, and His Son, Jesus Christ, through the powerful witness of the Holy Ghost. This is what our critics fail to understand. It puzzles them that we can be united in following our leaders and yet independent in knowing for ourselves.

Perhaps the puzzle some feel can be explained by the reality that each of us has two different channels to God. We have a channel of governance through our prophet and other leaders. This channel, which has to do with doctrine, ordinances, and commandments, results in obedience. We also have a channel of personal testimony, which is direct to God. This has to do with His existence, our relationship to Him, and the truth of His restored gospel. This channel results in knowledge. These two channels are mutually reinforcing: knowledge encourages obedience (see Deuteronomy 5:27; Moses 5:11), and obedience enhances knowledge (see John 7:17; D&C 93꞉1).

President Tanner's statement was referring to several specific moral issues

N. Eldon Tanner once said, "When the prophet speaks the debate is over." One critic of the Church even goes so far to state, "Some things that are true are not very useful + It is wrong to criticize leaders of the Church, even if the criticism is true + Spying and monitoring on members + Intellectuals are dangerous + When the prophet speaks the debate is over + Obedience is the First Law of Heaven = Policies and practices you’d expect to find in a totalitarian system such as North Korea or 1984; not from the gospel of Jesus Christ."

President Tanner is speaking about several specific moral issues, which he outlines in his talk. He is not advocating that one should not think for themselves:

Why should there be any debate over the moral issues which are confounding the world today? From the beginning God has made his position very clear in regard to marriage, divorce, family life and love of children, immorality, chastity, virtue, and the high and holy role of women. Through his prophet today he reiterates the Old and New Testament teachings which are clear on these matters.
....
To gain these riches many engage in the debates on moral issues. The alcohol and tobacco industries and dealers in pornography are accumulating great wealth at the expense of the people and to the detriment of their health. With all the evidence of child pornography, it is deplorable that any parent would allow any child to be so exploited. Some children are being neglected and abused because their mothers are seeking worldly pleasures and careers outside the home. Many fathers are more concerned with their financial success than with the welfare of their wives and children.

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

Statement from the Church's Newsroom

Belief in prophets and apostles at the head of the Church does not mean that members blindly follow their leaders. While the prophet of God receives revelation and inspiration to guide the Church as a whole, revelation flows at every level, including to the leaders of congregations and to individual families and members. In fact, individual members are expected to seek that kind of divine guidance to help them in their own lives, in their responsibilities in the Church and even in temporal pursuits, including their occupations. Members are also expected to prayerfully seek their own “testimony” or conviction of the principles their leaders teach them.

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Articles about Joseph Smith

Life and Character	Status in Latter-day Saint belief Joseph's trustworthiness Money digging Folk magic or the occult The Word of Wisdom Alleged narcissism
Youth	Joseph Smith's family as trustworthy and hard-working Education Use of seer stones as a youth The Hurlbut affidavits Joseph Smith's 1826 trial
Revelations and the Church	Witness of Jesus Christ First Vision Book of Mormon Joseph Smith's inspired revision of the Bible (JST) The restoration of the priesthood Personages who appeared to Joseph Smith Production of the Book of Abraham Kinderhook Plates
Prophetic Statements	The U.S. Civil War Rocky Mountain prophecy The White Horse prophecy Alleged false prophecies of Joseph Smith Joseph Smith and Old Testament practices
Society	Legal issues 1826 trial Creation of the Kirtland Safety Society Failure of the Kirtland Safety Society Campaign for President of the United States
Plural marriage (polygamy)	Plural marriage or polygamy Polygamy navigator Plural wives of Joseph Smith
Death	The Nauvoo Expositor Events surrounding the death of Joseph Smith Firing a gun at Carthage Jail Qualification as a martyr 1844 Succession to Joseph Smith

Alleged false prophecies by leaders of The Church of Jesus Christ of Latter-day Saints

Many critics of The Church of Jesus Christ of Latter-day Saints assert that its past presidents (men that Latter-day Saints consider prophets) have made failed prophecies and that this either proves or provides evidence for the claim that they aren't true prophets receiving revelation from God.

We will first discuss general principles regarding alleged false prophecies.

The Three Models of Prophecy: Film Reel, Weather Forecast, and Plan

How we understand a claim of false prophecy will depend on what we understand prophecy to be. There are at least three potential models:

1. Film Reel model: The future is already planned out and God, like an old-timey projectionist, can unfurl the reel and see what happens further on in the movie of life, come back to the present, and reveal that will to his children. Key to this model of prophecy is that the events revealed in prophecy will certainly happen.
2. Weather forecast model: God makes a prediction of the future based off of present circumstances. If present circumstances change, then the prophecy does not have to reach fulfillment. God’s formula in scripture seems to be one set up on conditional statements. In this model, prophecy is a description of what will probably happen, not a certain declaration.
3. Plan model: God revealing his plans for the future given certain conditions being met. If those conditions are not met, then God will act differently. For instance, God can state that if A happens, then B will happen. (For example, "If you do not repent, you will be destroyed." Under this model, humans make choices right now that change the outcome of the prophecy. Key to this model of prophecy is that the events revealed and described in prophecy will contingently happen.

Elements of all models may apply in some situations. We often have a model in mind without realizing it, and so make judgments based on only a partial view of what prophecy is or can be.

A more speculative fourth option—God's foreknowledge may not be absolute

A more speculative option (and one that is likely to be much more objectionable for some) is the idea that God does not have exhaustive foreknowledge of the future. (Conservative protestant critics, often Calvinists by theology, would typically reject this option strongly since they believe in God's absolute sovereignty—including the idea that some people are unconditionally chosen from all eternity to be saved. Those so chosen will always respond to God's decision to offer them salvation, and this saved state cannot be undone by any human choice or action,

By contrast, the restored Church of Jesus Christ holds to none of these views—God has not predestined any of his children to salvation or damnation, all have the moral agency to respond to God's gracious offer of salvation, and even those who are in a saved state and covenant relationship can use that same moral agency to reject God and not "endure to the end."

The Church does not take an official position as to how members ought to view God's foreknowledge.

Some believe that God has knowledge of all things that will actually happen in the future.

Others believe that the nature of free will or moral agency means that even God cannot be certain how truly free creatures will act until they do so. Thus, God has a very good idea of how things will go, but he does not achieve certainty until we choose to act. Those who hold this view insist that this does not mean that God does not have all the power it is possible to have—merely that absolute foreknowledge is a logical impossibility. Further, they also believe that regardless of these considerations, God is still absolutely capable of bringing to pass his purposes, and no moral agent can thwart his plans, save as it regards themselves.

Deuteronomy 18—a biblical test of true prophesy

Critics from other branches of Christianity often cite Deuteronomy 18:20–22 as a scriptural test of a claim to prophethood. That scripture states:

But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

This test is straightforward—if a prophesy is made and it fails, the speaker of the prophesy should be regarded as a false prophet. While simple on the surface, the matter quickly becomes more complex. If the critics used this standards on the bible as they try to use it against Joseph Smith, they would soon dismiss much of the bible.

John Tvedtnes wrote:

Based on the false premise that "all you need is one false prophecy to have a false prophet," some critics have ignored many of Joseph Smith’s [fulfilled] prophecies and have zeroed in on ones they consider to be false. But they typically identify unfulfilled commandments, opinions, and counsel as "false prophecies." In doing so, they forsake the rules laid out in 18?lang=eng&id=p20-22#p20-22 Deuteronomy 18꞉20-22, ignoring the fact that the passage defines a false prophecy as one uttered in the name of the Lord which does not come to pass.

The main problem is that the critics do not apply these same standards to biblical prophecies. And when we try to show that, by these standards, many of the biblical prophets fail the tests they have set up for Joseph Smith, we are accused of "Bible-slamming." To those who ascribe more divinity to the Bible than to God, such a "sin" is worse than blasphemy itself. Honesty, however, impels us to submit the biblical prophets to the same tests as those applied to Joseph Smith.

For this reason, following the logic of the critics, we would have to conclude that Moses-to whom the revelation in Deuteronomy 18:20-22 is ascribed-was a false prophet. In Numbers 25꞉13, he said, in the name of the Lord, that Phinehas, his grand nephew, would hold the priesthood eternally. But if Hebrews 7꞉11-12 is correct, the Aaronic priesthood is not eternal. In this particular example, Moses fills the requirement for the test of Deuteronomy much more closely than does Joseph Smith in most of the examples of "false prophecies" cited by the critics. How, then, can Latter-day Saints accept both Joseph Smith and Moses as true prophets, regarding their prophecies as divinely-inspired? The answer lies in the fact that prophecy is typically conditional.

Step #1: Ensure that the account of the prophecy is authentic and is not based on hearsay

John Tvedtnes wrote:

This brings us to the fact that some critics quote secondary sources to illustrate "false prophecies" uttered by Joseph Smith. By their very definition, such sources cannot be considered totally accurate in their representation of the prophet’s words. One of the critics became rather selective in his use of secondary sources. Whenever the "prophecy" (some of them weren’t prophecies), in his judgment, failed, he was quick to pronounce the secondary source "authentic" or "reliable." But when it was fulfilled, he denounced it as coming from a secondary source and therefore unreliable. He even went so far as to term one failed prophecy as "reliable" because its source was "Mormon," while denouncing another fulfilled prophecy on the very same grounds.

For my part, I use all secondary sources with caution. They may give insights, but they cannot be considered with the same weight as known statements of Joseph Smith. This is true of journal accounts as well, for the reason that they are generally written after the fact (often at the end of the day) and are usually not reviewed by the person who made the statement.

Here is an example of how journals are sometimes misused: One critic quoted a revelation of Joseph Smith as found in Parley P. Pratt’s Autobiography (page 100), reading "surely Zion cannot fail, neither be moved out of her place." Elder Pratt, however, gave an abbreviated version of the revelation, which is found in D&C 97꞉19-20. In the original, we find that the words in question are what "the nations of the Gentiles shall say" of Zion at some point in the future. The secondary version was evidently used because it is more susceptible to interpretation as a "false prophecy."

Other problems arise when the critics cite a known forgery or a "false prophecy" by Joseph Smith whose only source is another anti-Mormon publication. Of a particular document, one critic wrote, "I believe this might be the most clear cut prophecy Joseph Smith ever gave." The document in question is a forgery prepared by Mark Hofmann. ...

One critic asked, "Do you really want to risk your eternal salvation on men who make statements like these?" To this, I reply, Can we risk our eternal salvation on the Bible, which reports that the sun and the moon stood still for Joshua (Joshua 10꞉12-14), when we know that this-like Quakers living on the moon-is a scientific impossibility? One might object that what the Bible describes is the standing still of the earth, rather than of the heavenly bodies (which is precisely the way the Book of Mormon puts it in Helaman 12꞉13-15). But the point is that the author of Joshua held an incorrect belief concerning the movement of celestial bodies, even if that does not invalidate the basic story he tells. So, too, Joseph Smith (and others) could have held false views concerning these same celestial bodies and yet told the truth about the revelations he received from God.

Step #2: Verify that the source claims that the prophecy came by revelation from God

Tvedtnes continued:

Under date of February 8, 1843, Joseph Smith wrote, "[I] visited with a brother and sister from Michigan who thought that >a prophet is always a prophet;’ but I told them that a prophet was a prophet only when he was acting as such" (History of the Church 5:265). Prophets are, after all, human beings. The fact that they speak for God on occasion does not remove their free agency. Like all of us, prophets have opinions. Sometimes, these opinions are clearly set off, as Paul did in his first epistle to the Corinthians (1 Corinthians 7꞉10,12,25,40). Joseph Smith occasionally used wording such as "this is my counsel" (History of the Church 1:455) or "I therefore warn" ( Nauvoo Neighbor, June 19, 1844). Elder Charles W. Penrose, a member of the Quorum of the Twelve and later a counselor in the First Presidency, wrote, "At the head of this Church stands a man who is a Prophet…we respect and venerate him; but we do not believe that his personal views or utterances are revelations from God."

More recently, Joseph Fielding Smith wrote:

It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed, we can set it aside. My words, and the teachings of any other member of the Church, high or low, if they do not square with the revelations, we need not accept them. Let us have this matter clear. We have accepted the four standard works as the measuring yardsticks, or balances, by which we measure every man’s doctrine. You cannot accept the books written by the authorities of the Church as standards in doctrine, only in so far as they accord with the revealed word in the standard works. (Doctrines of Salvation 3:203)

Similar thoughts were expressed by President Harold B. Lee in a European area conference:

If anyone, regardless of his position in the Church, were to advance a doctrine that is not substantiated by the standard Church works, meaning the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price, you may know that his statement is merely his private opinion. The only one authorized to bring forth any new doctrine is the President of the Church, who, when he does, will declare it as revelation from God, and it will be so accepted by the Council of the Twelve and sustained by the body of the Church. And if any man speak a doctrine which contradicts what is in the standard Church works, you may know by that same token that it is false and you are not bound to accept it as truth.

In January 1970, six months after the first Apollo moon landing, Joseph Fielding Smith became President of the Church. Some anti-Mormon groups took delight in pointing out that he had, during his tenure as an Apostle, declared that it was "doubtful that man will ever be permitted to make any instrument or ship to travel through space and visit the moon or any distant planet." What these same critics failed to point out was that President Smith never attributed his belief to a revelation from God. Indeed, many of his generation held the same opinion, and all were surprised-but delighted-when proven wrong. Incorrect opinions do not make false prophets. Some of the Bible’s foremost prophets, such as Moses and Jeremiah, objected that their lack of eloquence made them unsuited to fill the role the Lord had cut out for them. God overruled these opinions and sent them on their way.

Step #3: Ensure that the account of the prophecy does not misrepresent or misinterpret what the prophet actually said.

To avoid misrepresenting or misinterpreting what a prophet said:

• Check sources: Revisit the source of the prophecy to see if there is any missing context.
• Check interpretation: Consider alternative interpretations. Have other Latter-day Saint or other Christians authors examined the prophecy in question? Have they offered alternative interpretations? Is there only one possible interpretation that is compelled by the source or are there multiple possible interpretations?
• Ask, 'Vision or prophecy?': John Tvedtnes wrote that

Visions are often highly symbolic and hence require interpretation. They cannot, therefore, necessarily be taken as "prophecy" in the sense of predictions of precise future events. As an example, we may consider Joseph Smith’s vision of the celestial kingdom (History of the Church 2:380-381). It has been highly criticized because in it he saw the twelve apostles of his day in the celestial kingdom. Of the twelve, however, five were excommunicated and never returned to the Church. This, the critics say, is evidence of a false prophecy. More likely, it is an indication of what the Lord intended for them, had they all remained faithful. If Joseph Smith is to be condemned as a false prophet on the basis of this vision, then we must condemn Jesus as a false prophet for similar reasons. Christ promised his twelve apostles that, when he returned to reign in glory, they would sit on twelve thrones and judge the twelve tribes of Israel (Matthew 19:28). And yet Judas, who was one of the twelve at the time, later fell away and, losing his place as an apostle, was replaced by Matthias (Acts 1:15-26).12 If we take Jesus’ words literally, then either Judas will receive the reward (which makes the account in Acts wrong), or Jesus lied. On the other hand, if we do not hold Jesus to every word, should we not extend the same courtesy to Joseph Smith who, after all, was far less perfect than the Savior?

• Multiple ways to fulfillment: Latter-day Saints (like many other Christians) believe in the concept of dual fulfillment. That is: prophecies can be fulfilled in multiple ways.
• Check timeframe: Often, prophecies do not have a set timeframe for when they will be fulfilled. Sometimes they use language that's equivocal. For instance, prophecies may state that God will "soon" act in a certain way. But, as many know, our "soon" and God's "soon" may not be the same.
• Prophetic language: Tvedtnes observed that "[w]hen it comes to written revelations, the question of language becomes paramount. Was the revelation taken from the Lord’s dictation by the prophet? Or does it reflect the prophet’s language, reflecting the truths revealed to him by God? One could argue either case without clear resolution. But Latter-day Saints realize that the Lord "speaketh unto men according to their language, unto their understanding" (2 Nephi 31꞉3; see also D&C 1꞉24). Thus, each prophet of the Old Testament wrote in his own dialect. Some of the later ones even used Aramaic or Persian words then being borrowed by the Hebrew language."

Step #4: Remember that most prophecies are contingent on conditions being met—even if that contingency is not made clear by the explicit text of the prophecy

Prophecy is virtully always conditional in the Latter-day Saint view. Before concluding that a prophesy is false, we should look for any stated or implied conditions for fulfillment.

John Tvedtnes wrote:

It was the Lord himself, through the biblical prophet Jeremiah, who explained the conditional nature of prophecy:

At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. (Jeremiah 18:7-10)

Jeremiah himself exemplified the principle of conditional prophecy when he told king Zedekiah, in the name of the Lord, that he would not go captive into Babylon if he followed the prophet’s instructions; otherwise, he would be taken captive and Jerusalem would be destroyed (Jeremiah 38꞉17-23). The conditional nature of prophecy explains why Jonah is not a false prophet. The Lord’s threat to destroy Nineveh within forty days (Jonah 3꞉4) was mitigated by the repentance of the city’s population (Jonah 3꞉4-9). "And God saw their works, that they turned from their evil way; and God repented of the evil that he had said that he would do unto them; and he did it not" (Jonah 3 10). Ironically, Jonah was upset by the fact that the prophecy was not fulfilled, and the Lord had to explain to him that the resultant repentance of "sixscore thousand persons" was more important than fulfilling the word (Jonah 4꞉1-11). From this story, it is obvious that the free-will actions of men play a role in the fulfillment of prophecy. Here are other examples from the Bible:

• The Lord told David that the men of Keilah "will deliver thee up [to Saul]" (1 Samuel 23꞉12). This did not happen, however, because David fled from the city (verses 13-14).
• Isaiah told king Hezekiah, "Thus saith the Lord, Set thine house in order; for thou shalt die, and not live." (2 Kings 20꞉1) But after the king pleaded with the Lord, the prophet delivered a new message, saying that fifteen years would be added to his life (verses 2-6).
• The Lord told Moses that he would destroy the Israelites and make of Moses a greater nation than they. When Moses protested that this would be wrong, the Lord changed his mind (Numbers 14꞉11-20).
• The Lord said through Elisha that the combined armies of Israel, Judah and Edom would "smite every fenced city" of Moab and that he would "deliver the Moabites also into your hand." But one city, Kir-hareseth, was not taken. When Mesha, the Moabite king, sacrificed his son on the city wall, the Israelites left and went home. The prophecy was not fulfilled because the Israelites would not cooperate with the Lord’s wishes.
• Through Ezekiel, the Lord declared that the Lebanese city of Tyre would be destroyed by the Babylonian king Nebuchadrezzar, never to be rebuilt (Ezekiel 26, especially verses 4, 7, 12, 14). Though Nebuchadrezzar laid siege against Tyre from 598 to 586 B.C., he was never able to take the city.
• The Lord then told Ezekiel that, in compensation for his not taking Tyre, Nebuchadrezzar would be given the land of Egypt, (Ezekiel 29 17-10). Its people would be slain and its rivers dry up (Ezekiel 30꞉10-12; Ezekiel 32꞉11-15) and the land of Egypt would remain uninhabited for forty years (Ezekiel 29꞉11-13). But though Nebuchadrezzar defeated an Egyptian army in battle, he never conquered Egypt either.
• Isaiah, in his prophesy against Babylon (Isaiah 13꞉1), declared that the Medes would slay men, women and children and that Babylon would "be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation" (Isaiah 13:17-20). In 539 B.C., Cyrus, king of the Medes and Persians, took Babylon without bloodshed, and made it one of the principal cities of his empire. Babylon remained inhabited for centuries afterward.

It is in the light of the conditional nature of prophecy that we must consider some of Joseph Smith’s prophecies. For example, the missionary calling promised Thomas B. Marsh in D&C 112 was never fulfilled because he was excommunicated and forfeited his blessings. Critics have stated that if God really knew Marsh’s heart (verse 11), he would have known that he would apostatize and not be worthy of the promised blessings. The same argument has been used in regard to George Miller’s calling to the bishopric (D&C 124꞉20-21), eight years before he was disfellowshipped.

• By this same reasoning, God should not have promised a throne to David (1 Samuel 16꞉12-13; 2 Samuel 3꞉9-10; 1 Kings 2꞉4; 1 Kings 8꞉25; 1 Kings 9꞉5), since David, in future, would commit adultery and order the death of an innocent man (1 Samuel 11). This also brings up the question of Jesus’ promise to his twelve apostles: "Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19꞉28). This promise was made before Judas betrayed the Master and he was obviously included among those who would sit on the "twelve thrones." How could Jesus have made such a promise to the one who would betray him, whom he termed "a devil" (John 6꞉70-71)? The answer seems obvious: at the time of the promises, Judas, Thomas B. Marsh and George Miller were faithful to the Lord. By their subsequent actions, they lost all claim to those promises.

Step #5: Remember the commandment "shall" and the predictive "shall"

One mistake people make in interpreting prophecies mistaking a commandment for a foretelling. That is because both may use "shall". There's obviously a difference between "thou shall not kill" (command) and "thou shall be in Arizona in four months" (foretelling of location).

Step #6: most prophecies can be considered "unreasonable" by some standard

John Tvedtnes wrote:

Some of the critics have included "unreasonable" prophecies in their lists of false prophetic utterances by Joseph Smith. The subjective nature of such a determination makes this procedure unacceptable. What is "unreasonable" to one person may be perfectly acceptable to another. For example, the prophets Ezekiel and Jeremiah "contradicted" each other concerning an essential point, and yet were both right. Ezekiel had prophesied that king Zedekiah would go to Babylon but never see it (Ezekiel 12:13), while his contemporary Jeremiah prophesied that Hezekiah would be taken captive to Babylon (Jeremiah 32:5). But, in the end, both prophets proved true, for Zedekiah indeed went captive into Babylon, but did not see the city, for he had been blinded (2 Kings 25:7). Thus, we see that prophecies "impossible" of fulfillment have, in the course of time, proven true. Joseph Smith deserves at least the same kind of consideration.

Conclusion

We will use these principles to evaluate Joseph Smith's alleged prophecies.

First, however, we need to consider a question that may lurk behind many Christian critics of Joseph Smith. Although they search for "false prophecies" to discredit him, the underlying motive may be that they "know" that there cannot be any more prophets today. They believe the bible "says so," and thus Joseph must be a false prophet. Their evaluation of Joseph's prophecies are not intended, then, to ascertain if he is a true prophet. They have already decided that he is a false prophets on other grounds.

Are there not supposed to be any more prophets after Christ's day?

The belief that there would be no more prophets after Christ is firmly rooted in tradition, not the Bible

The belief that there would be no more prophets after Christ is rooted in tradition, not the Bible. The Bible teaches the opposite of this traditional belief. "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." (Amos 3꞉7, (emphasis added)) God has always had direct dealings with man, through the prophets and through revelation. "Am I a God at hand, saith the Lord, and not a God afar off?" (Jeremiah 23꞉23) This is the process God has used since the time of Adam. "As he spake by the mouth of his holy prophets, which have been since the world began." (Luke 1꞉70) it is only logical, and biblically correct, to expect God to have the same relationship with man today.

Christianity claims that God does not change. This is a statement that Latter-Day Saints agree with. Yet, while making this claim, most of Christianity says God has changed because he does not now call prophets.

Only the living prophets are opposed

Those who oppose Joseph Smith as a prophet, do not oppose dead past prophets, but the living ones. Jesus himself noted the irony—the religious leaders opposed him most strongly. Christ understood that his opponents claimed to believe in the past prophets while rejecting a present-day messenger from God. Jesus described them as having the appearance of righteousness, yet were full of iniquity:

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city (Matthew 23꞉28-34):

Many follow this pattern today—they proclaim a belief in Christ while denying living prophets.

Alleged false prophecies of Joseph Smith

Did Joseph Smith prophesy that he couldn't be killed within 5 years of August 1843?

It would appear that the letter written by Sarah Scott on 22 July 1844 is a blending of separate and distinct pieces of information and they have been assembled in order to support her view that Joseph Smith was a false prophet

Claim: Joseph Smith prophesied in August 1843 "that he could not be killed within five years from that time". Since he was killed less than one year later, some claim that his statement counts as a false prophecy and that he should be considered a false prophet.

The letter written by Sarah Scott on 22 July 1844 is likely a blending of separate and distinct pieces of information and they have been assembled—whether consciously or subconsciously—in order to support her view that Joseph Smith was a false prophet.

As always, we consider the original document in analyzing this claim:

Joseph also prophesied on the stand a year ago last conference that he could not be killed within five years from that time; that they could not kill him till the Temple would be completed, for that he had received an unconditional promise from the Almighty concerning his days, and he set Earth and Hell at defiance; and then said, putting his hand on his head, they never could kill this Child. But now that he is killed some of the Church say that he said: unless he gave himself up. My husband was there at the time and says there was no conditions whatever, and many others testify to the same thing.

Biases of the author

We note first that the author and her husband "were influenced by William Law to leave the Church in 1844" - close to the time when the document was composed. That does not mean that the report is false, but we need to account for the writer's bias.

Secondly, this letter is not an eyewitness account of what was said by Joseph. The writer stead cites someone else (her husband) who was an eyewitness and so the information second-hand. 

Thirdly, this information is being relayed about 11 months after the Prophet spoke, so memories may be more flawed. The author is also not clear about the dates—the sentence above should read: "a year ago [before] last conference"). The underlined portion of the letter accurately reflects what Joseph Smith said on 27 August 1843. 

The "five years" aspect is from an earlier statement

The 'five-year prophecy' is being included where it doesn't belong. On 12 January 1838 the Prophet met in council at his father’s house in Kirtland, Ohio. During a discussion about the dire circumstances caused by apostates and mobs – and in anticipation of his leaving for Missouri - Joseph Smith said: "One thing, brethren is certain, I shall see you again, let what will happen, for I have a promise of life five years, and they cannot kill me until that time is expired." Five years would expire by January 1843, and it is interesting that on 22 January 1843 the Prophet said: "I understand my mission and business. God Almighty is my shield and what can man do [see D&C 122:9] if God is my friend? I shall not be sacrificed until my time comes, then I shall be offered freely."

The idea of an "unconditional promise" with respect to the Prophet's "days" on the earth also appears to be a misapplication of information

The idea of an "unconditional promise" with respect to the Prophet's "days" on the earth also appears to be a misapplication of information. While the Prophet was languishing inside Missouri's Liberty Jail the Lord informed him in March 1839: "Thy days are known, and thy years shall not be numbered less" (D&C 122꞉9). These words were published in Nauvoo in 1840, and so we see how Sarah Scott or her informant could have either intentionally or unintentionally mixed them with a later statement.

Contemporary records do not support the claim

Sarah Scott's claim that on 27 August 1843 Joseph Smith said that nobody could kill him "till the Temple would be completed" is not supported by the notes taken by Willard Richards, Franklin D. Richards, and William Clayton.

And, at least three months prior to the composition of Scott's letter the Prophet had told a group of Saints, "There is something going to happen; I don't know what it is, but the Lord bids me to hasten and give you your endowment before the Temple is finished". Indeed, in 1839 Joseph Smith had prophesied his own death before the age of 40—which would have been on 23 December 1845. Knowing about these well-established claims from Joseph makes us more confident that Scott was misreporting or misrepresenting the matter.

This letter also discounts the idea that Joseph said he could not be killed unless he gave himself up

This letter also discounts the idea (testified to by some unidentified Church members) that Joseph said he could not be killed unless he gave himself up. Scott's husband was present at the 27 August 1843 meeting and did not hear any such thing. And it does not appear from contemporaneous notes that Joseph said this on that date. However, on 31 August 1842 Joseph Smith told a gathering of Relief Society sisters "that great exertions had been made on the part of [the Church's] enemies, but they had not accomplished their purpose—God had enabled him to keep out of their hands. . . . the Lord Almighty had preserv'd him . . . . He said he expected th[at] heavenly Father had decreed that the Missourians shall not get him - if they do, it will be because he does not keep out of the way."

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Source(s) of the criticism

Critical sources

Letter, Sarah Scott to Calvin and Abigail Hall (parents), 22 July 1844, Nauvoo, Illinois. Published in George R. Partridge, ed., “The Death of a Mormon Dictator: Letters of Massachusetts Mormons, 1843–1848," New England Quarterly 9/4 (December 1936): 597.

Why did Joseph Smith say that David Patten would serve a mission when he was killed only six months later?

D&C 114 was not a prophecy, it was a mission call

It is claimed that Joseph Smith prophesied that David Patten would go on a mission (D&C 114꞉1), yet six months later Patten was killed in Missouri at the Battle of Crooked River.

"Thus saith the Lord"

Some critics have pointed to the "thus saith the Lord" phrase at the beginning Patten's call in D&C 114}1-2} proves that this was a prophecy. Other sections where "thus saith the Lord" was part of the revelation demonstrates that the phrase was not used exclusively for prophecies (as in D&C 87) but is also used in revelations where instructions (D&C 21, 44, 49, 50, 52, 75, 89, 91, etc.) callings (D&C 36, 55, 66, 69, 99, 100, 108, etc.), and reproof (D&C 61, 95) are given. More than half the time the phrase was used in the first verse. When used in the first verse, it appears to be an indication that what followed was the product of revelation.

Patten's call

Those who make this argument employ a misreading of the call to Patten and a double standard regarding prophecy to condemn Joseph Smith.

D&C 114 was not a prophecy, it was a mission call. Joseph Smith issued a call for David Patten to go on a mission the following spring. This call by revelation is not a prophecy that David would serve a mission, but an admonition to set all his affairs in order so that he could.

In any event, Patten's death would not change the instructional nature of that call. Joseph Smith declared that: To the "great Jehovah . . . the past, present, and future were and are, with Him, one eternal 'now'." Despite this, God still gives agency to us and to others who impact on our lives, which usage often precludes what would have happened if the Lord's will were done on earth as it is in heaven.

Biblical parallels

There are several Biblical parallels to David Patten's mission call, such as the calling of Judas as an Apostle. As one of the Twelve Apostles, Judas was promised by the Lord that he would sit on twelve thrones with the others and judge the twelve tribes of Israel (Matt 19꞉28). Judas's choices never fulfilled this promise of the Lord. This doesn't make Christ a false prophet. Patten's death at the hands of Missourians was their doing, not his.

As D&C 124꞉49 says, if "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."

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 463, 617n21 ( Index of claims ) Institute for Religious Research Watchman Fellowship, The Watchman Expositor (Page 3) Watchman Fellowship, The Watchman Expositor (Page 7) Watchman Fellowship, The Watchman Expositor (Page 8)

Did Joseph Smith state that the moon was inhabited, and that it's inhabitants were dressed like Quakers?

This is not a quote from Joseph Smith, but rather a late, third-hand account of something that Joseph is supposed to have said

The source for this claim is not Joseph Smith himself; the first mention comes in 1881 in Oliver B. Huntington's journal, who attributed the information from Philo Dibble. So, we have a late, third-hand account of something Joseph is supposed to have said. Hyrum Smith and Brigham Young both expressed their view that the moon was inhabited.

A patriarchal blessing given to Huntington also indicated that "thou shalt have power with God even to translate thyself to Heaven, & preach to the inhabitants of the moon or planets, if it shall be expedient."

Huntington later wrote an article about the concept for a Church magazine:

As far back as 1837, I know that he [Joseph Smith] said the moon was inhabited by men and women the same as this earth, and that they lived to a greater age than we do—that they live generally to near the age of a 1,000 years.

He described the men as averaging nearly six feet in height, and dressing quite uniformly in something near the Quaker style.

The idea of an inhabited moon or other celestial body was not foreign to at least some early LDS members. It is not clear whether the idea originated with Joseph Smith.

In the 1800s, the idea that the moon was inhabited was considered scientific fact by many

In any case, this idea was considered 'scientific fact' by many at the time. William Herschel, the discoverer of the planet Uranus, died in 1822. Herschel argued "[w]ho can say that it is not extremely probable, nay beyond doubt, that there must be inhabitants on the Moon of some kind or another?" Furthermore, "he thought it possible that there was a region below the Sun's fiery surface where men might live, and he regarded the existence of life on the Moon as 'an absolute certainty.'"

Other scientists announced that they had discovered "a lunar city with a collection of gigantic ramparts extending 23 miles in either direction."

The 1835 Great Moon Hoax added to the belief in lunar inhabitants

In addition to these pronouncements from some of the most prominent scientists of the day, a clever hoax in 1835 only added to the belief in lunar inhabitants.

John Herschel, son of the famous William, went to South Africa to study stars visible only in the southern hemisphere. This was the cause of considerable public interest, given Herschel's involvement.

On 23 August 1835, Richard Locke published the first article in the New York Sun of what purported to be reports from Herschel's observations. Over a total of six installments, Locke claimed that Herschel was reporting lunar flowers, forests, bison, goats, unicorns, bipedal tailless beavers who cooked with fire, and (most provocatively) flying men with wings:

They appeared to be constantly engaged in conversing, with much impassioned gesticulation; and hence it was inferred, that they are rational beings. Others, apparently of a higher order, were discovered afterwards. . . . And finally a magnificent temple for the worship of God, of polished sapphire, in a triangle shape, with a roof of gold.

These reports were widely believed and caused a minor sensation. They were carried in the Painsville Telegraph, adjacent to Mormon Kirtland. The Sun eventually hinted that the matter was a hoax:

Certain correspondents have been urging us to come out and confess the whole to be a hoax; but this we can by no means do, until we have the testimony of the English or Scotch papers to corroborate such a declaration.

Popular belief in lunar inhabitants persisted for decades after the hoax

No more than this was forthcoming, and the Painsville Telegraph made no mention of the possibility of a hoax. Popular belief in lunar inhabitants persisted for decades. Herschel initially found the episode amusing, but he eventually grew frustrated with having to continually explain to the public that the whole matter was a hoax, with which he had nothing to do: he would later refer "the whole affair as 'incoherent ravings'".

In a private letter, Hirschel's wife indicated how skillfully the hoax was carried out:

Margaret Herschel was more amused. She called the story "a very clever peice of imagination," and wrote appreciately ... "The whole description is so well clenched with minute details of workmanship...that the New Yorkists were not to be blamed for actually believing it as they did...."

Modern prophets and general authorities will sometimes cite newspaper articles or books to illustrate the points which they wish to make

Church publications did not shy from embracing later scientific findings on the matter:

1856

Desert News noted:

Proof that the Moon is not Inhabited.

"Dr. Scoresby, in an account that he has given of some recent observations made with the Earl of Rosse’s telescope, says: ‘With respect to the moon, every object on its surface of 100 feet was distinctly to be seen; and he had no doubt that, under very favorable circumstances, it would be so with objects 60 feet in height…. But no vestiges of architecture remain to show that the moon, is, or ever was, inhabited by a race of mortals similar to ourselves….. There was no water visible…."

1880

"As there is no air nor water on the moon, but very few changes can take place upon its surface. There can be no vegetation and no animals, and although many astronomers have brought their imaginations to bear upon this subject, and have given us descriptions of the beautiful scenery upon its surface, and have even peopled it with inhabitants, we have every reason to believe that it is as barren and lifeless as an arid rock."

Modern analogies

Modern prophets and general authorities will sometimes cite newspaper articles or books to illustrate the points which they wish to make. In doing so, they are not endorsing such articles or books as being prophetically correct in all particulars. Rather, they are using the science and information of their day to enhance their preaching of the gospel.

"Worlds without number"

LDS doctrine was not provincial, since it provided for "worlds without number" (Moses 1꞉33) created by Christ. These worlds held those who would require the gospel, since by Christ "the inhabitants thereof are begotten sons and daughters unto God." (D&C 76꞉24)

Information given to the 19th century Saints by the authorities of the day were consistent with these doctrines, and so they believed them, and occasionally mentioned them in a religious context.

As always, prophets and believers are products of their time. Biblical authors, for example, clearly accepted a geocentric (earth centered) cosmos, with a flat earth and heavens supported by four pillars.

Like the authors of the Bible, modern prophets are generally beholden to their era's scientific concepts, except where corrections in those concepts are needed to permit the gospel to be understood and applied. This does not mean, however, that prophets of any era do not receive revelation about matters of eternal significance.

Brigham Young on an inhabited moon.

Summary: Brigham seems to have derived a similar idea from similar influences.

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Source(s) of the criticism

Critical sources

Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers Jay Jacobson, "Three Reasons Not to Become a Mormon,": 7. Search for the Truth DVD (2007) Resources The God Makers (film, 1982) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 23.( Index of claims )

Did Joseph Smith claim at one time that Kirtland Safety Society notes would be "as good as gold"?

Joseph was likely being optimistic regarding the bank's future

Whatever one thinks of Joseph's conduct in connection with the Kirtland Safety Society, this promise, ironically, eventually came true.

• Brigham Young redeemed Kirtland Safety Society scrip for gold in Utah.
• Marvin S. Hill notes that, "Brigham Young needn't have gone to such pains to ensure that this prophecy was fulfilled. Today [1977] these notes are worth far more than the exchange rate between currency and gold."

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Source(s) of the criticism

Critical sources

Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 199. ( Index of claims ) Wilhelm Wyl, Mormon Portraits Volume First: Joseph Smith the Prophet, His Family and Friends (Salt Lake City: Tribune Printing and Publishing Co., 1886), 35.

Did Joseph Smith give a false prophecy by claiming that queens would pay respect to the Relief Society within ten years?

The prophecy is clearly conditional on the continuing righteousness of the Relief Society

Such a record exists, although critics generally do not cite the entire text. Abanes, One Nation, for example, cites only: "I now prophecy that before ten years shall roll around, the queens of the earth shall come and pay their respects to this Society." Abanes then notes, "No queens have ever fulfilled this prophecy.".

Here is the prophecy in context, with several key phrases highlighted:

Females, if they are pure and innocent can come into the presence of God, for what is more pleasing to God than innocence; you must be innocent or you cannot come up before God. If we would come before God let us be pure ourselves. The devil has great power—he will so transform things as to make one gape at those who are doing the will of God—You need not be teasing men for their deeds, but let the weight of innocence be felt which is more mighty than a millstone hung about the neck. Not war, not jangle, not contradiction, but meekness, love purity, these are the things that should magnify us. Action must be brough[t] to light—iniquity must be purged out—then the vail will be rent and the blessings of heaven will flow down—they will roll down like the Mississippi river. This Society shall have power to command Queens in their midst—I now deliver it as a prophecy that before ten years shall roll around, the queens of the earth shall come and pay their respects to this Society—they shall come with their millions and shall contribute of their abundance for the relief of the poor—If you will be pure, nothing can hinder.

After this instruction, you will be responsible for your own sins. It is an honor to save yourselves—all are responsible to save themselves.

According to Joseph's own words, the prophecy is clearly conditional on the continuing righteousness of the Relief Society.

Critics omit the qualifier as they try to discredit Joseph.

Fulfillment of the prophecy

There are several schools of thought regarding this prophecy:

1. That fulfillment has been delayed.
2. That it has already been fulfilled.

We do not take a position on this issue, but present the various arguments here.

Was the fulfillment of the prophecy delayed?

If the prophecy remained unfilled, then it would be because the conditions set forth were not met. There is some evidence to support this position.

For example, it is known that Joseph received considerable trouble from his wife, Emma, as head of the Relief Society. Emma would not support plural marriage, and used the Relief Society to attempt to thwart Joseph's teaching of it. Joseph was frequently trying to draw people up to their own better potential and encourage people to prepare to behold the face of God—he gave similar reproofs to the men of the Church:

How vain and trifling have been our spirits, our conferences, our councils, our meetings, our private as well as public conversations—too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of God, according to the purposes of His will, from before the foundation of the world! We are called to hold the keys of the mysteries of those things that have been kept hid from the foundation of the world until now. Some have tasted a little of these things, many of which are to be poured down from heaven upon the heads of babes; yea, upon the weak, obscure and despised ones of the earth. Therefore we beseech of you, brethren, that you bear with those who do not feel themselves more worthy than yourselves, while we exhort one another to a reformation with one and all, both old and young, teachers and taught, both high and low, rich and poor, bond and free, male and female; let honesty, and sobriety, and candor, and solemnity, and virtue, and pureness, and meekness, and simplicity crown our heads in every place; and in fine, become as little children, without malice, guile or hypocrisy.

However, in the case of the Relief Society prophecy, Joseph states, point blank, that "iniquity must be purged out," which implies that it has to be there to begin with. There were certainly apostates among the Relief Society.

Problems with the Relief Society

Brigham Young was not pleased about what the Relief Society leadership had done to oppose Joseph and to oppose plural marriage, and the associated difficulties which the Relief Society and their zeal to expunge impurity caused. (Joseph spoke to them about this also, see below.))

Hiatus for the Relief Society

Following the death of Joseph Smith, the Relief Society as an organization went on "hiatus," in part due to these concerns.

Brigham noted, one year after the martyrdom:

When I want Sisters or the Wives of the members of the church to get up Relief Society I will summon them to my aid, but until that time let them stay at home if you see Females huddling together, veto the concern, and if they say Joseph started it all tell them it is a damned lie for I know he never encouraged it.

Note that Brigham's issue is not with the existence of the Relief Society, but the "huddling together" to seek out iniquity. John Taylor gives us further background on why the organization was suspended,

The "reason why the Relief Society did not continue from the first organization was that Emma Smith the Pres. taught the Sisters that the principle of Celestial Marriage as taught and practiced by Joseph Smith was not of God."

Emma's opposition

It should be noted that critical authors Newell and Avery claim this is not true in the strict reading of the minutes—however, it is well known that Emma did everything she could to discourage people from following Joseph's teachings on plural marriage, both in what she said privately and publicly. Newell and Avery provide evidence of this tendency themselves when citing Emma Smith's announced plans, but don't draw the obvious conclusion:

"We [the Relief Society] intend to look into the morals of each other, and watch over each other…. All proceedings that regard difficulties should be kept among the members [of the Relief Society]…. None can object to telling the good but withhold the evil." Given human nature, Emma was demanding an impossible commitment from her members…

Eliza R. Snow's testimony

Even Eliza R. Snow felt it necessary to correct the impression that the Relief Society in Nauvoo had done "more harm than good," emphasizing that it "saved many lives." But, the mere fact that she needed to correct this impression should tell us something about how the Relief Society under Emma's tenure was seen—there were lives saved, but there was also a somewhat darker side that kept Brigham from reconstituting the organization for ten years, and made Eliza need to emphasize that it had been worth it, on balance, even with the problems.

Joseph expressed similar concerns

Joseph expressed his own reservations:

"You need not be teasing men for their deeds, but let the weight of innocence be felt which is more mighty than a millstone hung about the neck."—i.e., quit acting as a type of police on public morals. He spoke on this more than once; it was an on-going problem, and much of it was driven by Emma. (Joseph had previously spoken to the Relief Society and cautioned them about their zeal not being according to knowledge.

Joseph said that there were problems that had to be improved. This could be good evidence that in Emma's case, that the problem wasn't solved. Joseph repeatedly talked to them about judging the actions of others, minding their own business, sustaining the prophet, and so forth. The following remarks from 28 April 1842 are from the same discourse as the prophecy under consideration:

• "He exhorted the sisters always to concentrate their faith and prayers for, and place confidence in their husbands, whom God has appointed for them to honor, and in those faithful men whom God has placed at the head of the Church to lead His people; that we should arm and sustain them with our prayers; for the keys of the kingdom are about to be given to them, that they may be able to detect everything false; as well as to all the Elders who shall prove their integrity in due season."

• [Joseph] "said the same aspiring disposition will be in this Society, and must be guarded against; that every person should stand, and act in the place appointed, and thus sanctify the Society and get it pure (italics added)."

• [Joseph continued] "saying everyone should aspire only to magnify his own office and calling....and said, don't be limited in your views with regard to your neighbor's virtue, but beware of self-righteousness, and be limited in the estimate of your own virtues, and not think yourselves more righteous than others; you must enlarge your souls towards each other, if you would do like Jesus, and carry your fellow-creatures to Abraham's bosom. He said he had manifested long-suffering, forbearance and patience towards the Church, and also to his enemies; and we must bear with each other's failings, as an indulgent parent bears with the foibles of his children (italics added)."

• "How precious are the souls of men! The female part of the community are apt to be contracted in their views. You must not be contracted, but you must be liberal in your feelings. Let this Society teach women how to behave towards their husbands, to treat them with mildness and affection. When a man is borne down with trouble, when he is perplexed with care and difficulty, if he can meet a smile instead of an argument or a murmur—if he can meet with mildness, it will calm down his soul and soothe his feelings; when the mind is going to despair, it needs a solace of affection and kindness. (italics added)"

• "When you go home, never give a cross or unkind word to your husbands, but let kindness, charity and love crown your works henceforward....Let your labors be mostly confined to those around you, in the circle of your own acquaintance, as far as knowledge is concerned, it may extend to all the world; but your administering should be confined to the circle of your immediate acquaintance, and more especially to the members of the Relief Society. Those ordained to preside over and lead you, are authorized to appoint the different officers, as the circumstances shall require."

Was the prophecy fulfilled?

One might ask, "What would it otherwise have taken to fulfill the prophecy? Was the Queen of England supposed to come to Nauvoo?" One could argue that the prophecy was in fact fulfilled. The queens in their midst were anointed as part of the endowment, revealed by Joseph at Nauvoo, and some had their election made sure before leaving for Utah. Joseph's speech to the Relief Society could be a foreshadowing of the temple ordinances they would later receive and that would qualify and prepare them to receive such.

Did Joseph Smith prophesy that Jesus Christ would return in 1890?

Jesus Christ stated that no mortals or angels would know when He would return

Said Jesus of his return:

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only (Matthew 24:36).

Because we do not know, we need to constantly be ready for his return, for "in such an hour as ye think not the Son of Man cometh" (Matthew 24:44).

In February 1835, Joseph Smith is reported to have said that "fifty-six years should wind up the scene"

B.H. Roberts in History of the Church notes the Prophet's remark in 1835 when he is reported to have said that,

...it was the will of God that those who went Zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh—even fifty-six years should wind up the scene.

In Feb 1835, fifty six years in the future was February 1891. This would be shortly after Joseph's 85th birthday (he was born 23 December 1805).

Joseph made continuous reference to this date in light of a revelation which he reported. It is recorded in D&C 130꞉14-17, and it is clear that the revelation leaves the exact date of Christ's second coming much more uncertain. Whatever Joseph meant or understood by "wind up the scene," it must be interpreted in light of the revelation as he reported it, and the conclusions which he drew from it.

This particular revelation is a favorite of anti-Mormon critics. They have misquoted it, misreported it, misinterpreted it and misexplained it. Most often they simply do not complete the quote, making it appear that the Prophet said something he didn't.

Joseph acknowledged as he recorded this revelation that he didn't understand its meaning or intent

The revelation is reported in abbreviated form, and Joseph acknowledged as he recorded it that he didn't understand its meaning or intent:

I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter. (D&C 130꞉14-15).

Many critics end the quote at this point, and then they hope the reader will assume that the statement is a prophecy that the Savior would come in the year 1890 or 1891, since the Prophet Joseph was born in 1805. (Other critics do not even bother to cite D&C 130, and simply rely on the quote from the Kirtland Council Minute Book of 1835, reproduced in History of the Church.

Joseph expresses his uncertainty: "I believe the coming of the Son of Man will not be any sooner than that time"

However, if we continue further, we see how Joseph Smith himself understood the revelation, unfiltered through note-takers or critics who wish to explain his meaning:

I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see his face (D&C ꞉130).

The actual content of Joseph's prophecy—if personal opinion can be said to be prophecy—does not occur until the next verse:

I believe the coming of the Son of Man will not be any sooner than that time.(D&C 130꞉17.)

Joseph's belief was correct—he Lord did not return to the earth for His Second Coming before that time.

At least twice, as is recorded in the Doctrine and Covenants, Joseph saw the face of the Son of Man

But there are other aspects of fulfillment that should also be considered. We do not know when it was that the Prophet earnestly prayed to know the time of the Lord's coming. The context, (verse 13), shows that it may have taken place in 1832 or earlier. At least twice, as is recorded in the Doctrine and Covenants, Joseph saw the face of the Son of Man. D&C 76꞉20-24 and D&C 110꞉2-10 both record appearances of the Lord Jesus Christ, either of which may constitute fulfillment of the Lord's prophetic promise. He may also have seen the Lord's face at the time of his death in 1844, as he pondered in D&C 130:16.

The History of the Church describes Joseph's return to the same ideas:

I prophesy in the name of the Lord God, and let it be written—the Son of Man will not come in the clouds of heaven till I am eighty-five years old.

Again, Joseph Smith doesn't say the Lord will come then, but that He will not come before that time. The return to his age 85 shows that all these remarks derive from the same interpretation of his somewhat opaque revelation from the Lord, who seems determined to tell his curious prophet nothing further.

Joseph denies that anyone knows an exact date

Later, Joseph Smith again prophesied on the subject of Christ's coming:

I also prophesy, in the name of the Lord, that Christ will not come in forty years; and if God ever spoke by my mouth, He will not come in that length of time. Brethren, when you go home, write this down, that it may be remembered. Jesus Christ never did reveal to any man the precise time that He would come. Go and read the scriptures, and you cannot find anything that specifies the exact hour He would come; and all that say so are false teachers.

This remark was made on 10 March 1844. It echoes a teaching given through Joseph in the Doctrine and Covenants in March 1831

And they have done unto the Son of Man even as they listed; and he has taken his power on the right hand of his glory, and now reigneth in the heavens, and will reign till he descends on the earth to put all enemies under his feet, which time is nigh at hand—I, the Lord God, have spoken it; but the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes. (D&C 49꞉6-7, emphasis added)

Thus, from the beginning to the end of his ministry, Joseph Smith denied that a man could or would know the date of the second coming of Christ. (Joseph's remarks may have been instigated by the intense interest among religious believers in William Miller's prophecy that Christ would return by 1843.)

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 127-8, 462, 464, 528n5, 617n13, 25–27(PB) ( Index of claims ) Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 102. ( Index of claims ) Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Alice Felt Tyler, Freedom's Ferment (Minneapolis: University of Minnesota Press, 1944), 95. G.T. Harrison, Mormons Are Peculiar People (New York: Vantage Press, Inc., 1954), xii, 114. George D. Smith, Nauvoo Polygamy: "...but we called it celestial marriage" (Salt Lake City: Signature Books, 2008), 6, 9, 535. ( Index of claims , (Detailed book review)) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 418-419.( Index of claims ) Wesley P. Walters, "Mormonism," Christianity Today V/6 (19 December 1960): 9. Watchman Fellowship, The Watchman Expositor (Page 7) Watchman Fellowship, The Watchman Expositor (Page 8)

Was a "forged" prophecy about Stephen A. Douglas added to the History of the Church?

Joseph Smith prophesied that Stephen A. Douglas would run for the presidency four years before he actually did

Page one of Deseret News (24 Sept 1856). Material on Stephen A. Douglas, at it appears in the History of the Church is outlined in read.

Detail of the Stephen A. Douglas prophecy, printed on 24 September 1856. This was nearly a year before Douglas would 'turn against' the Saints, and more than four years before he was nominated as President of the United States.

Joseph Smith told Judge Stephen A. Douglas four years before he was nominated for the Presidency of the United States:

I prophesy in the name of the Lord God of Israel, that unless the United States redress the wrongs committed upon the Saints in the State of Missouri and punish the crimes committed by her officers, that in a few years the government will be utterly overthrown and wasted, and there will not be so much as a potsherd left, for their wickedness in permitting the murder of men, women and children, and the wholesale plunder and extermination of thousands of her citizens to go unpunished; thereby perpetrating a foul and corroding blot upon the fair fame of this great republic, the very thought of which would have caused the high minded and patriotic framers of the Constitution of the United States to hide their faces with shame. Judge, you will aspire to the presidency of the United States; and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of Almighty upon you; and you will live to see and know that I have testified the truth to you; for the conversation of this day will stick to you through life.

The claim that this prophecy was added after the fact is false

As B.H. Roberts' editorial remark in the History of the Church noted:

There is, and can be no question about the prophecy preceding the event. The prophecy was first published in the Deseret News of September 24, 1856. It was afterwards published in England in the Millennial Star, February, 1859. The publication in the Deseret News preceding Douglas' Springfield speech, mentioned above, (June, 1857) by about one year, and about four years before Douglas was nominated for the presidency by the Charleston Democratic convention.

This paper is available in digital form on-line. Screenshots are included in this article.

Why did Joseph prophesy that the wicked "of this generation" would be swept from the face of the land and the Lost Ten tribes would be gathered?

The final and total return of the Ten Tribes is not required by the prophecy—only the preparation and preliminaries for their return

The destruction of the wicked was seen by those to whom the prophecy was given as fulfilled by the Civil War and its attendant destruction, and it was this that those living were commanded to avoid by fleeing to Zion and the safety of the gospel:

And now I am prepared to say by the authority of Jesus Christ, that not many years shall pass away before the United States shall present such a scene of bloodshed as has not a parallel in the history of our nation; pestilence, hail, famine, and earthquake will sweep the wicked of this generation from off the face of the land, to open and prepare the way for the return of the lost tribes of Israel from the north country. The people of the Lord, those who have complied with the requirements of the new covenant, have already commenced gathering together to Zion, which is in the state of Missouri; therefore I declare unto you the warning which the Lord has commanded to declare unto this generation, remembering that the eyes of my Maker are upon me, and that to him I am accountable for every word I say, wishing nothing worse to my fellow-men than their eternal salvation; therefore, "Fear God, and give glory to Him, for the hour of His judgment is come." Repent ye, repent ye, and embrace the everlasting covenant, and flee to Zion, before the overflowing scourge overtake you, for there are those now living upon the earth whose eyes shall not be closed in death until they see all these things, which I have spoken, fulfilled. Remember these things; call upon the Lord while He is near, and seek Him while He may be found, is the exhortation of your unworthy servant.

There are two aspects to the prophecy.

1. Destruction of the wicked (marked in blue.

These events were certainly seen by the nineteenth-century Saints as fulfilled. They saw the Civil War as the culmination of prophecies against wicked people in a wicked nation. For more information see:

• Civil War prophecy
• Attitude of Saints to Civil War prophecy

Those now living are to flee to Zion to avoid the scourge—i.e., the destruction, which certainly bypassed the Saints in Utah during the Civil War.

2. The preparation for the return of the ten tribes (marked in red.

The critics wish to say that Joseph prophesied the return of the Ten Tribes—but, he did not. He prophecied that those living would see those things necessary to "prepare the way" for the return of the tribes. The prophecy also noted (in green) that this gathering was already beginning as those who embraced the covenant gathered to Zion.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 461, 616 n. 10 ( Index of claims )

Why did Joseph Smith claim that Thomas B. Marsh, who later apostatized, would be "exalted," and that he would preach "unto the ends of the earth"?

This was a conditional prophesy, which was not fulfilled in Marsh's case because of his apostasy

Many feel that Marsh's replacement as President of the Quorum of the Twelve (Brigham Young) did fulfill this prophecy, especially in reference to the line which reads: "thy path lieth among the mountains, and among many nations." Had Marsh remained faithful, he and not Brigham would have directed the western exodus of the Saints to the Rocky Mountains. He also would have joined in the missions abroad conducted by Brigham.

Those who offer the criticism that this is a false prophecy generally do not cite the entire text

Richard Abanes, One Nation Under Gods, for example, cites only verses 3–4, 7–8, and 11.

In D&C 112꞉3-11, note the material highlighted in bold, which the author of One Nation Under Gods omits:

Nevertheless, inasmuch as thou hast abased thyself thou shalt be exalted; therefore, all thy sins are forgiven thee. Let thy heart be of good cheer before my face; and thou shalt bear record of my name, not only unto the Gentiles, but also unto the Jews; and thou shalt send forth my word unto the ends of the earth. Contend thou, therefore, morning by morning; and day after day let thy warning voice go forth; and when the night cometh let not the inhabitants of the earth slumber, because of thy speech. Let thy habitation be known in Zion, and remove not thy house; for I, the Lord, have a great work for thee to do, in publishing my name among the children of men. Therefore, gird up thy loins for the work. Let thy feet be shod also, for thou art chosen, and thy path lieth among the mountains, and among many nations. And by thy word many high ones shall be brought low, and by thy word many low ones shall be exalted. Thy voice shall be a rebuke unto the transgressor; and at thy rebuke let the tongue of the slanderer cease its perverseness. Be thou humble; and the Lord thy God shall lead thee by the hand, and give thee answer to thy prayers. I know thy heart, and have heard thy prayers concerning thy brethren. Be not partial towards them in love above many others, but let thy love be for them as for thyself; and let thy love abound unto all men, and unto all who love my name.

With the benefit of hindsight, we can see the material cautioning Marsh again pride—the cause of his apostasy and fall from Church leadership—as genuinely prophetic.

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 463, 617 n. 20 ( Index of claims )

Why did Joseph describe the United Order in revelation as "everlasting" and "immutable and unchangeable" until Jesus comes?

The United Order is an "everlasting" covenant because it comes from God, reflects his purposes, and is attended by promised blessings for all who obey

This does not mean—just as with biblical examples which use identical language—that "everlasting" is a prophecy about its duration of practice or implementation.

The relevant scripture reads (color emphasis added for clarity):

1 Verily I say unto you, my friends, I give unto you counsel, and a commandment, concerning all the properties which belong to the order which I commanded to be organized and established, to be a united order, and an everlasting order for the benefit of my church, and for the salvation of men until I come—

2 With promise immutable and unchangeable, that inasmuch as those whom I commanded were faithful they should be blessed with a multiplicity of blessings;

3 But inasmuch as they were not faithful they were nigh unto cursing.

4 Therefore, inasmuch as some of my servants have not kept the commandment, but have broken the covenant through covetousness, and with feigned words, I have cursed them with a very sore and grievous curse.

5 For I, the Lord, have decreed in my heart, that inasmuch as any man belonging to the order shall be found a transgressor, or, in other words, shall break the covenant with which ye are bound, he shall be cursed in his life, and shall be trodden down by whom I will;

6 For I, the Lord, am not to be mocked in these things—(D&C 104꞉1-6)

We note:

• the practice of the Order is not prophesied to be "immutable and unchangeable." Rather, the Lord says that the promise is "immutable and unchangeable"—and, that promise is that "inasmuch as those whom I commanded were faithful, they should be blessed with a multiplicity of blessings."
• the United Order is to be everlasting—that is, it is always the Lord's highest law. Temple-worthy Latter-day Saints promise to observe the law of consecration. They are not, at present, commanded to enter the United Order, but covenant to do so if asked.
• the Lord makes it clear (verses 3-6) that some might break the covenant, and suffer the penalty. Thus, failure to live the law is not failure of a prophecy, but failure to live a commandment.

Biblical parallels: similar uses of the term "everlasting" that describe the importance and efficacy of certain commandments or ordinances

There are similar uses of the term "everlasting" that describe the importance and efficacy of certain commandments or ordinances. Yet, Christians do not believe they are bound to continue to observe these ordinances and covenants at all historical times. For example (emphasis added in all cases):

• Aaron and the Levites are given an "everlasting priesthood throughout their generations" (Exodus 40:15, see also Numbers 25:13). Yet, modern day Christians (like many of our critics) do not believe that the only legitimate priestly authority persists with Levitical descendants, or that such descendants currently enjoy divine sanction.
• Circumcision is described as "a token of the covenant betwixt me and you" that "my covenant shall be in your flesh for an everlasting covenant." Those who are not circumcised "shall be cut off from his people; he hath broken my covenant" (Genesis 17:10-14). Yet, modern Christians do not believe that circumcision continues to be binding or necessary.
• Likewise, the "bread for a memorial" is commanded to be "set...in order before the Lord continually," since it is "taken from the children of Israel by an everlasting covenant" (Leviticus 24:8). Do the critics likewise believe that this ought to be continued in unbroken succession to the present for it to be a valid commandment from God?

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Source(s) of the criticism

Critical sources

Richard Abanes, One Nation Under Gods: A History of the Mormon Church (New York: Four Walls Eight Windows, 2003), 462, 617 n. 14 ( Index of claims )

Did Joseph Smith prophesy that Zion, in Jackson County, Missouri, would be redeemed by September 1836?

There were many conditionals placed on this prophecy—its fulfillment relied on the members' faithfulness:

use every effort to prevail on the churches to gather to those regions and locate themselves, to be in readiness to move into Jackson county in two years from the eleventh of September next, which is the appointed time for the redemption of Zion. If—verily I say unto you—if the Church with one united effort perform their duties; if they do this, the work shall be complete....and if we do not exert ourselves to the utmost in gathering up the strength of the Lord's house that this thing may be accomplished, behold there remaineth a scourge for the Church, even that they shall be driven from city to city, and [p.146] but few shall remain to receive an inheritance; if those things are not kept, there remaineth a scourge also; therefore, be wise this once, O ye children of Zion! and give heed to my counsel, saith the Lord. (emphasis added)

Compare with:

• D&C 101꞉1-9- given on 16 December 1833 (History of the Church 1:458-464)
• D&C 103꞉1-12- given on 24 February 1834 (History of the Church 2:36-39)
• D&C 105꞉6-13 - given on 22 June 1834 (History of the Church 2:108-111)

Was Joseph Smith's prophecy that the Independence, Missouri temple "shall be reared in this generation" a failed prophecy?

On 20 July 1831 Joseph Smith recorded a revelation identifying Independence, Missouri, as "the center place; and a spot for the temple[.]" (D&C 57꞉3). Joseph and Sidney Rigdon dedicated a site for the temple on 3 August 1831. The following year, Joseph received another revelation concerning the gathering to Zion:

[T]he word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem. Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased. Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation. For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house (D&C 84꞉2-5, (emphasis added)).

The Saints were expelled from Jackson County in late 1833, before they could make any progress on the temple. Despite their best efforts, they were unable to return to reclaim their lands.

Critics of the Church charge that this is a false prophecy since the temple in Independence was never completed in Joseph Smith's generation.

Commandment, not Prophecy

The supposed "prophecy" was actually a commandment and the command may have already been fulfilled.

After the Saints settled in Nauvoo, Illinois, Joseph recorded another revelation rescinding the earlier revelation given to build the Independence temple:

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. ... Therefore, for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God (D&C 124꞉49,51).

Thus, when Smith declared the "temple shall be reared in this generation," he meant this as a directive (compare to the ten commandments: "thou shalt.." and D&C 59꞉5-13) and thus D&C 84 is not actually a prophecy. Webster's 1828 dictionary noted of "shall":

In the second and third persons [i.e., when applied to another person], shall implies a promise, command or determination. "You shall receive your wages," "he shall receive his wages," imply that you or he ought to receive them; but usage gives these phrases the force of a promise in the person uttering them.

Thus, "shall" indicates a promise or command—and, Latter-day Saint theology (with its strong emphasis on moral agency) always holds that man is free to accept or reject the commandments or promises of God, and that God will often not overrule the free-agent acts of others which might prevent his people from obeying. In such cases, God rewards the faithful for their willingness and efforts to obey, and punishes the guilty accordingly.

Potential Fulfillment for the Commmandment?

Latter-day Saints have speculated that the commandment may have already been met.

D. Charles Pyle wrote:

Indeed, this verse was fulfilled—in Kirtland. Here is what was recorded for that event in 1836:

George A. Smith arose and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the Temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues and prophesy; others saw glorious visions; and I beheld the Temple was filled with angels, which fact I declared to the congregation. The people of the neighborhood came running together (hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple), and were astonished at what was taking place. (History of the Church, 2:428)

See also Section 110 of the Doctrine and Covenants. Most people who read the above verse in the above section of the Doctrine and Covenants assume that verse 5 has to refer only to the temple that was to be built in the center place of that time. However, all that is required is that a temple be built and that certain events happen in order to meet the conditions of this portion of the prophecy.

Trouble with [anti-Mormon] argumentation is that the prophecy was fulfilled, even if the location of the fulfillment was moved due to the conditional nature of prophecy and of the Doctrine and Covenants. The Bible is filled with such contingent prophecies. However [many] critics of the Church . . . take the Doctrine and Covenants out of context. Building a temple there would require the Saints to remain there in the center place. However, remaining in the center place was contingent by nature. Reading a number of sections of the Doctrine and Covenants shows the conditional nature of their stay there. The Saints failed to live up to the expectations and requirements to stay there. Therefore, they were driven out. ...

The Saints were building the city. The temple site had already been dedicated and foundational cornerstones laid the year previous. Note also the past tense of the latter part of verse 3. However, verse 2, as already noted, was to be tempered by the contingent nature of sections of the Doctrine and Covenants surrounding Section 84, particularly Section 58 and the Sections numbering in the 100s. Note the following verses from Section 58:

Behold, verily I say unto you, for this cause I have sent you—that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; And also that you might be honored in laying the foundation, and in bearing record of the land upon which the Zion of God shall stand; ...:For verily I say unto you, my law shall be kept on this land. ...

Who am I that made man, saith the Lord, that will hold him guiltless that obeys not my commandments? Who am I, saith the Lord, that have promised and have not fulfilled? I command and men obey not; I revoke and they receive not the blessing. Then they say in their hearts: This is not the work of the Lord, for his promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not from above. And now, verily, I say concerning the residue of the elders of my church, the time has not yet come, for many years, for them to receive their inheritance in this land, except they desire it through the prayer of faith, only as it shall be appointed unto them of the Lord. For, behold, they shall push the people together from the bends of the earth. ...

And I give unto my servant Sidney Rigdon a commandment, that he shall write a description of the land of Zion, and a statement of the will of God, as it shall be made known by the Spirit unto him; And an epistle and subscription, to be presented unto all the churches to obtain moneys, to be put into the hands of the bishop, of himself or the agent, as seemeth him good or as he shall direct, to purchase lands for an inheritance for the children of God. For, behold, verily I say unto you, the Lord willeth that the disciples and the children of men should open their hearts, even to purchase this whole region of country, as soon as time will permit. Behold, here is wisdom. Let them do this lest they receive none inheritance, save it be by the shedding of blood. And again, inasmuch as there is land obtained, let there be workmen sent forth of all kinds unto this land, to labor for the saints of God. Let all these things be done in order; and let the privileges of the lands be made known from time to time, by the bishop or the agent of the church. And let the work of the gathering be not in haste, nor by flight; but let it be done as it shall be counseled by the elders of the church at the conferences, according to the knowledge which they receive from time to time.

Note the words concerning "many years" in the afore-cited revelation? As can be seen, this above revelation shows some interesting things concerning this land and even was prescient concerning what would come in this region as well as what people would say when the Lord revokes and takes blessings away due to failure to keep the law of God. Did this not indeed happen? Had not it indeed been seen in those days by those who left the Church? And, is not it now being fulfilled by every single critic who has written concerning Section 84 and the land of Zion?

D&C 84꞉4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation.

The Saints did begin gathering to this location and building the city. They were driven out before the city could be completed because they had failed to live up to expectations for remaining there as a people. Again, see the context of the Doctrine and Covenants sections preceding and succeeding Section 84, particularly those numbering in the 100s. The Saints did not keep the conditions and were driven out. They were told to keep quiet of these things and not to boast, as well as keep the law of God concerning this land. They failed in all these things and were driven out as promised in a following revelation in the Doctrine and Covenants. See, for example, Section 97:26. This forced a move of locations for the building of a temple in that generation. . . . Suffice it to say, that it still was in the Lord's plan to build a temple within that generation.

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Source(s) of the criticism

Critical sources

Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 9. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 420-421.( Index of claims ) Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers Watchman Fellowship, The Watchman Expositor (Page 3) Watchman Fellowship, The Watchman Expositor (Page 7) Watchman Fellowship, The Watchman Expositor (Page 8)

Is the prophecy concerning OIiver Granger contained in section 117 of the Doctrine and Covenants an example of a false prophecy?

Figure 1: Headstone of the grave of Oliver Granger in Kirtland, Ohio.

Joseph received a revelation on 8 July 1838 "concerning the immediate duties of William Marks, Newel K. Whitney, and Oliver Granger" (D&C 117). The revelation written in Far West Missouri, and was addressed as a letter to the three men, all living at the time around Kirtland, Ohio:

The Lord made clear that Marks and Whitney were to relocate to Missouri before winter (117:1-2). Once in Missouri they would preside over the Saints in their respective callings…To expedite their move [Marks' and Whitney's], the Lord instructed that Oliver Granger be dispatched to Kirtland to act as an agent for the First Presidency in settling some of their business affairs…Oliver Granger labored to resolve the Church’s unpaid debts in Kirtland until his death in August 1841. He succeeded in settling the affairs of the First Presidency to the satisfaction of their creditors. One of them wrote, 'Oliver Granger’s management in the arrangement of the unfinished business of people that have moved to Far West, in redeeming their pledges and thereby sustaining their integrity, has been truly praiseworthy, and has entitled him to my highest esteem, and every grateful recollection.’

Concerning Oliver Granger specifically:

I remember my servant Oliver Granger; behold verily I say unto him that his name shall be had in sacred remembrance from generation to generation, forever and ever, saith the Lord. Therefore, let him contend earnestly for the redemption of the First Presidency of my Church, saith the Lord; and when he falls he shall rise again, for his sacrifice shall be more sacred unto me than his increase, saith the Lord (D&C 117꞉12-13).

Critics of the Church claim that this represents an example of a false prophecy by Joseph Smith since, today, members do not hold any sort of special occasion for the "sacred remembrance" of Oliver’s assistance to the First Presidency.

"Sacred Remembrance" as remembered in the canon

The first interpretive possibility is that "sacred remembrance" refers to humans remembering Granger. If this is true of the revelation, then canonizing his revelation holds Granger’s name available to all members of the Church. His contributions to building up the Church are not forgotten. Communities of worship, and especially Jews and Christians have used the canon as a means of collective remembrance and shared value for hundreds of years. This possibility fulfills the revelation’s injunction to hold Oliver Granger in sacred rememberance.

"Sacred Remembrance" as divine regard

The second interpretive possibility is that "sacred remembrance" refers to divine remembrance and regard for Granger’s efforts.

John Tvedtnes writes:

Several critics have pointed to D&C 117꞉12-15 as a "false prophecy" because Oliver Granger’s name is unfamiliar to most Latter-day Saints despite the fact that the Lord said "that his name shall be had in sacred remembrance from generation to generation, forever and ever" (verse 12). It seems unlikely that the memory of any mortal can be called "sacred," so the words "sacred remembrance" most likely refer to the fact that the Lord would remember him. After all, the verse begins with the Lord saying, "I remember my servant Oliver Granger."

Robert S. Boylan has added scriptures from the bible as evidence for the strength of Tvedtnes’ argument of interpreting this verse as divine remembrance instead of human rememberance. "Indeed," Boylan writes, "often Yahweh in the Old Testament is said to ‘remember’ things such as his covenant with people, showing this concept of divine remembrance. For a good discussion, see Joachim Jeremias, The Eucharistic Words of Jesus, especially his analysis of αναμνησις ('remembrance/memory') in Luke 22 and 1 Cor 11."

Boylan continues:

With respect to αναμησις, the term appears five times in the Septuagint [Greek translation of the Old Testament]. Four of these five instances are within the sense of priestly sacrifice; the exception is Wisdom of Solomon 16:6. The NRSV translates the verse as follows:

They were troubled for a little while as a warning, and received a symbol of deliverance to remind (αναμνησις) them of your law's command.

The other instances of this term in the Septuagint are Leviticus 24:7; Numbers 10:10; Psalms 38:1 [Septuagint 37:1] and 70:1 [Septuagint 69:1]), translating the Hebrew terms אַזְכָּרָה (Lev 24:7); זִכָּרוֹן  (Num 10:10) and הַזְכִּיר (Psa 38:1; 70:1). The NRSV captures the original language text rather well:

• You shall put frankincense with each row, to be a token offering for the bread, as an offering (αναμνησις) by fire to the Lord. (Leviticus 24:7)

• Also on your days of rejoicing, at your appointed festivals, and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over your sacrifices of well-being; they shall serve as a reminder (αναμνησις ) on your behalf before the Lord your God: I am the Lord your God. (Numbers 10:10)

• A Psalm of David, for the memorial offering (αναμνησις). . . (Psalms 38:1)

• To the leader. Of David, for the memorial offering (αναμνησις). . . (Psalms 70:1).

All of these are instances wherein God is 'reminded' of His covenant via sacrifice.

Additional passages supporting the ‘divine remembrance’ concept include:

• And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. (Genesis 9:15-16)

• And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. (Exodus 2:24)

• And I have also heard the groaning of my children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. (Exodus 6:5)

• Then I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember, and I will remember the land . . . but I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. (Leviticus 26:42, 45)

• He hath remembered his covenant forever, the word which he commanded to a thousand generations. (Psalms 105:8)

• And he remembered for them his covenant, and repented according to the multitude of his mercies. (Psalms 106:45)

• Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee and everlasting covenant. (Ezekiel 16:60)

• Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant. (Luke 1:72, NRSV)

The evidence discussed above can be summed up with the words of the Psalmist:

Remember all thy offerings, and accept thy burnt sacrifice; Selah. (Psa 20:3)

All of this strongly supports Tvedtnes’ reading of D&C 117:12.

Responding to an attempt to discredit Tvedtnes' argument

There was an attempt to respond to and refute Tvedtnes' argument. The critic wrote:

Tvedtnes’ argument also suffers from the fact that the term "sacred remembrance" has frequently been used to refer to HUMAN remembrance: B. H. Roberts, in a Pioneer Day address in 1886 said (emphasis added in all quotations):

"My Brethren and Sisters: We have met on this occasion to bear witness to the world that we hold in sacred remembrance the entrance of the Pioneers into this region."

Joseph Smith said:

". . . our circumstances are calculated to awaken our spirits to a sacred remembrance of everything, ..." (DHC, Vol. 3, p. 290).

Writing from Liberty Jail, he wrote to Bishop Partridge:

"Our situation is calculated to awaken our minds to a sacred remembrance of your affection" (Times & Seasons, 1:7:99).

Later in the same letter he wrote:

"… [we] send our respects to fathers, mothers, wives, and children, brothers and sisters, and be assured we hold them in sacred remembrance." ([History of the Church] 3:297-298)

In a letter to Major-General Law (August 14, 1842) he wrote:

"And will not those who come after hold our names in sacred remembrance?" ([History of the Church] 5:94)

Orson Pratt, in commenting on Ezekiel 37:11, said:

"…in other words, our forefather, whose children we are, and whose names are held in sacred remembrance by us, are all dead." ([Journal of Discourses] 20:17).

Boylan responded:

Firstly, the impression that [he] is trying to give (that all instances of "[sacred] remembrance" refers to human, not divine, remembrance) is fallacious. Note D&C 127:9, dated September 1, 1842:

And again, let all the records be had in order, that they may be put in the archives of my holy temple to be held in remembrance from generation to generation, saith the Lord of Hosts.

Furthermore, it ignores the biblical evidence of God "remembering" things, as discussed previously, language which did influence early Latter-day Saints.

Finally, [his] argument suffers from a structural fallacy, that of the excluded middle. If one maps out his argument, it would go something like this:

First Premise: Some instance of "[sacred] remembrance" refers to human remembrance.

Second Premise: D&C 117:12 contains the term, "sacred remembrance."

Conclusion: D&C 117:12 refers to human remembrance.

To those familiar with formal logic, the fallacy is evident: [][Logical_fallacies/Page_4#Fallacy_of_the_undistributed_middle|the fallacy of undistributed middle]. This means that the predicates in both the major and minor premises do not exhaust all the occurrences of "[sacred] remembrance," and would not necessitate the interpretation of "human remembrance" as [he] argues for. At best, it could refer to human remembrance, but the evidence discussed in this study shows that this is not the most exegetically sound reading.

In any case, either reply suffices to dispel the idea that this is a false prophesy.

Is Doctrine and Covenants 84:114 warnings to New York, Albany, and Boston an example of a false prophecy?

Figure 1. Portrait of Newel K. Whitney.

On 22 and 23 September 1832, Joseph Smith received a revelation after several of his followers had returned from proselyting missions in the eastern United States. Part of this revelation contains a prophecy that assigns Newel K. Whitney, the presiding bishop of the Church, to a mission in New York City, Albany, and Boston. This revelation is canonized as Doctrine and Covenants 84. The 114th verse of this revelation reads as follows:

114 Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things.

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Figure 2. Greek depiction of Second Coming of Jesus Christ circa 1700 A.D. Public domain.

Critics of the Church claim that this is a false prophecy since the cities of Albany, Boston, and New York still remain without "desolation and utter absolishment" close to 200 years after this revelation was given and recorded.

The text itself refers to the Second Coming of Jesus Christ. The Doctrine and Covenants tells us that "[w]hen the Lord comes, every corruptible thing will be consumed, the elements will 'melt with fervent heat,' and the works of the world will be burned up (2 Pet. 3:10-12; D&C 101:24-25)." The Doctrine and Covenants also tells us that "all the wicked will be destroyed by burning" (Mal. 4:1; D&C 29:9; 64:23-24; 133:63-64).""

The "wicked", according to this very revelation, are those that "come not unto" and/or "receiveth not [the] voice" of the Savior nor the people that he sends to bear testimony of his Gospel.

Concerning the Second Coming, the Doctrine and Covenants tells us that "the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes."

It should be noted that the prophecy is contingent upon repentance (i.e. "if they do reject these things.") and that this revelation should not be taken to mean that all of Boston, New York, and Albany will be destroyed. It means that those that reject the Gospel will be and that can include individual people from those cities.

This argument should remind all that prophecy may take time to interpret correctly and that the timeframe that we assign to the fulfillment of a prophecy may not be the timeframe the Lord has in mind for it. We should remember to read the scriptures contextually as well as holistically; that is, read the scriptures in their historical context as well as read everything that scripture has to say on any given topic.

⍗

Source(s) of the criticism—D&C 84 and the destruction of New York, Boston, and Albany

Critical sources	Dick Baer
Past responses	Robert S. Boylan, "Oliver Granger and ‘Sacred Rememberance’," (13 May 2020). John A. Tvedtnes, "A Reply to Dick Baer."

⍗

Source(s) of the criticism—Alleged false prophecies of Joseph Smith

Critical sources

Fawn M. Brodie, No Man Knows My History: The Life of Joseph Smith (New York: Alfred A. Knopf, 1945), 124. ( Index of claims ) Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 9. ( Index of claims ) Jerald and Sandra Tanner, The Changing World of Mormonism (Moody Press, 1979), 417.( Index of claims )

Notes

Introduction to Question

Many members of The Church of Jesus Christ of Latter-day Saints and other interested parties have wondered what the standards for presidential succession are in the Church and how they were set up under the direction of the Prophet Joseph Smith. These standards are important to document as the perceived legitimacy of the Church as God's "only true and living church upon the face of the whole earth" (Doctrine & Covenants 1:30) can be threatened by offshoot sects of Mormonism or other Mormon Gnostics if the standards are misunderstood.

The characteristics of Latter-day Saint ("Mormon") prophets

Jump to Subtopic:

• Question: Are Latter-day Saint prophets not really "prophets" because they don't foretell unknown events?
• Question: Are General Authorities very silent about some issues, allowing academic or volunteer organizations take their place?
• Question: Does the Church's public affairs department act independently of direction from Church leadership?
• Question: What does the Church say on the propriety of Church members publicizing personal revelations, dreams or visions?
• Question: Did David O. McKay like to be "recognized, lauded, and lionized"?

Revelation after Joseph Smith

Summary: If every President of the Church is a prophet, seer, and revelator, why have so few revelations after Joseph Smith been added to the Doctrine and Covenants? Revelations used to be printed in Church periodicals such as the Times and Seasons and the Evening and Morning Star. Why are revelations no longer published on an ongoing basis?

Jump to Subtopic:

• Modern prophets and prophecy
• Apostles as personal witnesses of Christ
• Divine manifestations since the time of Joseph Smith
• Fulfillment of prophecy
• Blessings given by Oliver Cowdery
• Brigham Young ordination blessing
• Criticisms of Thomas S. Monson
• Joseph F. Smith at the Reed Smoot hearings

FAIR Answers—back to home page

V

Articles about Social issues and the Church of Jesus Christ

Sexuality and gender	The Family: A Proclamation to the World Women and the priesthood
Marriage and children	Marriage Childbearing Birth control Elective abortion Exceptions

Is the document "The Family: A Proclamation to the World" official doctrine?

Church leaders have repeatedly taught that the Proclamation is official doctrine

Some do not like the doctrines taught in the Proclamation on the Family, and claim that it is not "scripture" or not "official doctrine." What have Church leaders said on this matter?

Church leaders have repeatedly taught that:

• The Proclamation is official doctrine.
• It was written and endorsed by all members of the First Presidency and Quorum of the Twelve Apostles.
• It does not teach new doctrine, but merely reiterates and emphasizes principles long taught in the Church.
• It is an inspired, prophetic, and vital instruction for our day.
• Members have a duty to hold it up, teach it, and live its principles.

Those who wish to claim that the Proclamation is not official are either ignorant of these teachings, or are seeking to deceive their audience.

That marvelous document [the Proclamation] brings together the scriptural direction that we have received that has guided the lives of God’s children from the time of Adam and Eve and will continue to guide us until the final winding-up scene.
—Elder David B. Haight

Official doctrine

Proclamations are unusual

President Henry B. Eyring made the significance of the Proclamation clear, and described the weight which the apostles attach to it:

Since the restoration of the gospel of Jesus Christ through the Prophet Joseph Smith, The Church of Jesus Christ of Latter-day Saints has issued a Proclamation only four times. It had been more than 15 years since the previous one, which described the progress the Church had made in 150 years of its history. Thus, we can understand the importance our Heavenly Father places upon the family, the subject of the fifth and most recent proclamation, given on 23 September 1995.

President Hinckley announced that the Proclamation was a reiteration of doctrine

The Proclamation was first read by President Gordon B. Hinckley at a General Relief Society Meeting on 25 September 1995. Before reading it, he said:

With so much of sophistry that is passed off as truth, with so much of deception concerning standards and values, with so much of allurement and enticement to take on the slow stain of the world, we have felt to warn and forewarn. In furtherance of this we of the First Presidency and the Council of the Twelve Apostles now issue a Proclamation to the Church and to the world as a declaration and reaffirmation of standards, doctrines, and practices relative to the family which the prophets, seers, and revelators of this church have repeatedly stated throughout its history. I now take the opportunity of reading to you this proclamation....

President Hinckley did not, then, regard the doctrine within the Proclamation as radical or new—it was intended to be a reconfirmation and reiteration of doctrines long taught by "the prophets, seers, and revelators of" the Church.

To learn more:

Proclamation doctrines are longstanding

Origin of the Proclamation

President Boyd K. Packer described the circumstances behind issuing the Proclamation:

The First Presidency and Quorum of the Twelve issued a Proclamation on the family. I can tell you how that came about. They had a world conference on the family sponsored by the United Nations in Beijing, China. We sent representatives. It was not pleasant what they heard. They called another one in Cairo. Some of our people were there. I read the proceedings of that. The word marriage was not mentioned. It was at a conference on the family, but marriage was not even mentioned.

It was then they announced that they were going to have such a conference here in Salt Lake City. Some of us made the recommendation: "They are coming here. We had better proclaim our position."

The intention, then, was to proclaim the Church's official position on these matters.

Standard for official doctrine

Elder Neal L. Anderson taught:

There is an important principle that governs the doctrine of the Church. The doctrine is taught by all 15 members of the First Presidency and Quorum of the Twelve. It is not hidden in an obscure paragraph of one talk. True principles are taught frequently and by many (emphasis added). Our doctrine is not difficult to find.

To learn more:

Proclamation on the Family taught frequently since being issued

The Church's official website emphasized:

With divine inspiration, the First Presidency (the prophet and his two counselors) and the Quorum of the Twelve Apostles (the second-highest governing body of the Church) counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four "standard works" of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith (emphasis added).

Elder D. Todd Christofferson echoed this idea:

The President of the Church may announce or interpret doctrines based on revelation to him. Doctrinal exposition may also come through the combined council of the First Presidency and Quorum of the Twelve Apostles. Council deliberations will often include a weighing of canonized scriptures, the teachings of Church leaders, and past practice.

Thus, statements by the united First Presidency and Quorum of the Twelve Apostles and official proclamations are official Church doctrine. The Proclamation on the Family qualifies on both counts.

All fifteen apostles involved in preparing the Proclamation

President Boyd K. Packer said:

In 1995 that great document "The Family: A Proclamation to the World"9 was prepared by all members of the First Presidency and Quorum of the Twelve Apostles....

The hope is that Latter-day Saints will recognize the transcendent importance of the family and live in such a spiritually attentive way that the adversary cannot steal into the home and carry away the children....(emphasis added)

Scripture?

The Proclamation is not canonized scripture—that status applies only to The Holy Bible, The Book of Mormon, the Doctrine and Covenants, and The Pearl of Great Price.

The Doctrine and Covenants states:

Search these commandments, for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled. What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same (D&C 1꞉37-38).

President Henry B. Eyring applied this verse to the Proclamation:

The title of the Proclamation on the family reads: "The Family: A Proclamation to the World—The First Presidency and Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints."

Three things about the title are worth our careful reflection. First, the subject: the family. Second, the audience, which is the whole world. And third, those proclaiming it are those we sustain as prophets, seers, and revelators. All this means that the family must be of tremendous importance to us, that whatever the Proclamation says could help anyone in the world, and that the Proclamation fits the Lord’s promise when he said, "Whether by mine own voice or by the voice of my servants, it is the same" (D&C 1꞉38).

While not canonized scripture, then, the Proclamation may well meet the criteria for the broader use of the term scripture in LDS thought:

And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation (D&C 68꞉4).

"Significant, major, revelatory, scripturelike"

President Packer told a Worldwide Leadership Training Broadcast:

A Proclamation in the Church is a significant, major announcement. Very few of them have been issued from the beginning of the Church. They are significant; they are revelatory. At that time, the Brethren issued "The Family: A Proclamation to the World." It is scripturelike in its power.

When you wonder why we are the way we are and why we do the things we do and why we will not do some of the things that we will not do, you can find the authority for that in this Proclamation on the family. There are times when we are accused of being intolerant because we won't accept and do the things that are supposed to be the norm in society. Well, the things we won't do, we won't do. And the things we won't do, we can't do, because the standard we follow is given of Him.

As we examine this Proclamation more closely, see if you don't see in it the issues that are foremost in society, in politics, in government, in religion now that are causing the most concern and difficulty. You'll find answers there - and they are the answers of the Church.

"Marvelous," "Scriptural direction"

Elder David B. Haight said:

I spoke to the audience and to this young mother about the Proclamation that was issued five years ago by the First Presidency and the Quorum of the Twelve, a Proclamation on the family, and of our responsibility to our children, and the children’s responsibility to their parents, and the parents’ responsibility to each other. That marvelous document brings together the scriptural direction that we have received that has guided the lives of God’s children from the time of Adam and Eve and will continue to guide us until the final winding-up scene.

"God-given," "scripturally-based doctrines"

Elder M. Russell Ballard:

False prophets and false teachers are also those who attempt to change the God-given and scripturally based doctrines that protect the sanctity of marriage, the divine nature of the family, and the essential doctrine of personal morality. They advocate a redefinition of morality to justify fornication, adultery, and homosexual relationships. Some openly champion the legalization of so-called same-gender marriages. To justify their rejection of God’s immutable laws that protect the family, these false prophets and false teachers even attack the inspired Proclamation on the family issued to the world in 1995 by the First Presidency and the Twelve Apostles.

Statements by apostles and prophets about the Proclamation

"A prophetic document"

Elder M. Russell Ballard said:

Brothers and sisters, this year marks the 10th anniversary of the Proclamation to the world on the family, which was issued by the First Presidency and the Quorum of the Twelve Apostles in 1995 (see "The Family: A Proclamation to the World," Liahona, Oct. 2004, 49; Ensign, Nov. 1995, 102). It was then and is now a clarion call to protect and strengthen families and a stern warning in a world where declining values and misplaced priorities threaten to destroy society by undermining its basic unit.

The Proclamation is a prophetic document, not only because it was issued by prophets but because it was ahead of its time. It warns against many of the very things that have threatened and undermined families during the last decade and calls for the priority and the emphasis families need if they are to survive in an environment that seems ever more toxic to traditional marriage and to parent-child relationships.<ref>M. Russell Ballard, "What Matters Most Is What Lasts Longest," Ensign 35/11 (November 2005). off-site</ref>

Within this context of the preeminent importance of families and the threats families face today, it is not surprising that the First Presidency and the Quorum of the Twelve Apostles used strong words in the Proclamation to the world on families....

"An inspired document" "historic"

President Boyd K. Packer:

In "The Family: A Proclamation to the World," an inspired document issued by the First Presidency and the Quorum of the Twelve Apostles, we learn that....

We have watched the standards of morality sink ever lower until now they are in a free fall. At the same time we have seen an outpouring of inspired guidance for parents and for families.

The whole of the curriculum and all of the activities of the Church have been restructured and correlated with the home:....And then the historic Proclamation on the Family was issued by the First Presidency and the Council of the Twelve Apostles.<ref>Boyd K. Packer, "Parents in Zion," Ensign 28/10 (October 1998). off-site</ref>

Those who attack "the inspired proclamation" are "false prophets and false teachers"

Elder M. Russell Ballard:

False prophets and false teachers are also those who attempt to change the God-given and scripturally based doctrines that protect the sanctity of marriage, the divine nature of the family, and the essential doctrine of personal morality. They advocate a redefinition of morality to justify fornication, adultery, and homosexual relationships. Some openly champion the legalization of so-called same-gender marriages. To justify their rejection of God’s immutable laws that protect the family, these false prophets and false teachers even attack the inspired Proclamation on the family issued to the world in 1995 by the First Presidency and the Twelve Apostles.

"Reiteration" of doctrine

Elder L. Tom Perry said:

The doctrine of the family and the home was recently reiterated with great clarity and forcefulness in "The Family: A Proclamation to the World." It declared the eternal nature of families and then explained the connection to temple worship. The Proclamation also declared the law upon which the eternal happiness of families is predicated, namely, "The sacred powers of procreation are to be employed only between man and woman, lawfully wedded as husband and wife."

Critical doctrines

Elder Neal A. Maxwell:

In the passing years I have developed much appreciation for the institution of the family. Other institutions simply cannot compensate fully for failing families. If we will hold fast to the Church's Proclamation on the family, we will see that we hold the jewels, as it were, that can enrich so many other things. Let the world go its own way on the family. It appears to be determined to do that. But we do not have that option. Our doctrines and teachings on the family are very, very powerful, and they are full of implications for all the people on this planet.

President Eyring regarded the Proclamation as describing the things that "matter...most":

Because our Father loves his children, he will not leave us to guess about what matters most in this life concerning where our attention could bring happiness or our indifference could bring sadness. Sometimes he will tell a person such things directly, by inspiration. But he will, in addition, tell us these important matters through his servants. In the words of the prophet Amos, recorded long ago, "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets" (Amos 3꞉7). He does this so that even those who cannot feel inspiration can know, if they will only listen, that they have been told the truth and been warned.

Important

Elder Robert D. Hales:

To know and keep the commandments, we must know and follow the Savior and the prophets of God. We were all blessed recently to receive an important message from modern prophets, entitled "The Family: A Proclamation to the World" (see Ensign, Nov. 1995, 102). This Proclamation warns us what will happen if we do not strengthen the family unit in our homes, our communities, and our nations. Every priesthood holder and citizen should study the Proclamation carefully.

Prophets must often warn of the consequences of violating God’s laws. They do not preach that which is popular with the world. President Ezra Taft Benson taught that "popularity is never a test of truth" ("Fourteen Fundamentals in Following the Prophet," in 1980 Devotional Speeches of the Year [1981], 29).

Why do prophets proclaim unpopular commandments and call society to repentance for rejecting, modifying, and even ignoring the commandments? The reason is very simple. Upon receiving revelation, prophets have no choice but to proclaim and reaffirm that which God has given them to tell the world. Prophets do this knowing full well the price they may have to pay. Some who choose not to live the commandments make every effort to defame the character of the prophets and demean their personal integrity and reputation.

Revelatory Process Brings About the Family Proclamation

Elder Dallin H. Oaks:

The inspiration identifying the need for a Proclamation on the family came to the leadership of the Church over 23 years ago. It was a surprise to some who thought the doctrinal truths about marriage and the family were well understood without restatement. Nevertheless, we felt the confirmation and we went to work. Subjects were identified and discussed by members of the Quorum of the Twelve for nearly a year. Language was proposed, reviewed, and revised. Prayerfully we continually pleaded with the Lord for His inspiration on what we should say and how we should say it. We all learned "line upon line, precept upon precept," as the Lord has promised (D&C 98꞉12).

During this revelatory process, a proposed text was presented to the First Presidency, who oversee and promulgate Church teachings and doctrine. After the Presidency made further changes, the Proclamation on the family was announced by the President of the Church, Gordon B. Hinckley. In the women’s meeting of September 23, 1995, he introduced the Proclamation with these words: "With so much of sophistry that is passed off as truth, with so much of deception concerning standards and values, with so much of allurement and enticement to take on the slow stain of the world, we have felt to warn and forewarn."

I testify that the Proclamation on the family is a statement of eternal truth, the will of the Lord for His children who seek eternal life. It has been the basis of Church teaching and practice for the last 22 years and will continue so for the future. Consider it as such, teach it, live by it, and you will be blessed as you press forward toward eternal life.

Forty years ago, President Ezra Taft Benson taught that "every generation has its tests and its chance to stand and prove itself." I believe our attitude toward and use of the family Proclamation is one of those tests for this generation. I pray for all Latter-day Saints to stand firm in that test.

I close with President Gordon B. Hinckley’s teachings uttered two years after the family Proclamation was announced. He said: "I see a wonderful future in a very uncertain world. If we will cling to our values, if we will build on our inheritance, if we will walk in obedience before the Lord, if we will simply live the gospel, we will be blessed in a magnificent and wonderful way. We will be looked upon as a peculiar people who have found the key to a peculiar happiness."

I testify of the truth and eternal importance of the family proclamation, revealed by the Lord Jesus Christ to His Apostles for the exaltation of the children of God (see Doctrine and Covenants 131꞉1-4), in the name of Jesus Christ, amen.

Other leaders on the Proclamation

Elder W. Eugene Hansen:

Again the Proclamation on the family, modern-day revelation....As we ponder these inspired words of modern revelation....I leave you my witness that the Proclamation on the family, which I referred to earlier, is modern-day revelation provided to us by the Lord through His latter-day prophets.

Elder Eran A. Call:

The First Presidency and Quorum of the Twelve Apostles, whom we sustain as prophets, seers, and revelators, two years ago solemnly proclaimed to the world our beliefs concerning marriage, parents, and the family. I challenge each of you to read, study, and live by this inspired proclamation. May it become the guideline and standard by which we live in our homes and raise our children.

Elder Claudio R.M. Costa:

The Lord instructed us how to take care of our families when He told us through His prophets in the Proclamation to the world....

Duty to teach and support the Proclamation

Today I call upon members of the Church and on committed parents, grandparents, and extended family members everywhere to hold fast to this great proclamation, to make it a banner not unlike General Moroni’s "title of liberty," and to commit ourselves to live by its precepts. As we are all part of a family, the Proclamation applies to everyone.
—Elder M. Russell Ballard

Elder Dallin H. Oaks noted:

This declaration is not politically correct, but it is true, and we are responsible to teach and practice its truth. That obviously sets us against many assumptions and practices in today’s world....(emphasis added)

Elder M. Russell Ballard:

Brothers and sisters, as we hold up like a banner the Proclamation to the world on the family and as we live and teach the gospel of Jesus Christ, we will fulfill the measure of our creation here on earth. We will find peace and happiness here and in the world to come. We should not need a hurricane or other crisis to remind us of what matters most. The gospel and the Lord’s plan of happiness and salvation should remind us. What matters most is what lasts longest, and our families are for eternity. Of this I testify in the name of Jesus Christ, amen.

Template:Critical sources box:Mormonism and prophets/Mormonism and The ''Proclamation'' on the Family/Claims is not official doctrine/CriticalSources

Have the doctrines in the document "The Family: A Proclamation to the World" long been taught in the Church?

Yes, the doctrines contained within the "Proclamation" are longstanding doctrines within the Church

President Hinckley observed, on introducing the Proclamation:

With so much of sophistry that is passed off as truth, with so much of deception concerning standards and values, with so much of allurement and enticement to take on the slow stain of the world, we have felt to warn and forewarn. In furtherance of this we of the First Presidency and the Council of the Twelve Apostles now issue a Proclamation to the Church and to the world as a declaration and reaffirmation of standards, doctrines, and practices relative to the family which the prophets, seers, and revelators of this church have repeatedly stated throughout its history. I now take the opportunity of reading to you this proclamation....

The doctrines taught are, then, longstanding ones in the Church.

This article reviews each line of the Proclamation and presents a sample of past teachings on the same subject.

"marriage between a man and a woman is ordained of God"

• "Marriage is ordained of God. It is a necessary and delightful condition. It is the only true state, and the failure of many marriages does not change the rightness of marriage."
• "It is my purpose to endorse and to favor, to encourage and defend marriage. Many regard it nowadays as being, at best, semiprecious, and by some it is thought to be worth nothing at all. I have seen and heard, as you have seen and heard, the signals all about us, carefully orchestrated to convince us that marriage is out of date and in the way."

"the family is central to the Creator’s plan for the eternal destiny of His children."

• Many of the social restraints which in the past have helped to reinforce and to shore up the family are dissolving and disappearing. The time will come when only those who believe deeply and actively in the family will be able to preserve their families in the midst of the gathering evil around us....There are those who would define the family in such a nontraditional way that they would define it out of existence....We of all people, brothers and sisters, should not be taken in by the specious arguments that the family unit is somehow tied to a particular phase of development a moral society is going through. We are free to resist those moves which downplay the significance of the family and which play up the significance of selfish individualism. We know the family to be eternal."

• "The work of the adversary may be likened to loading guns in opposition to the work of God. Salvos containing germs of contention are aimed and fired at strategic targets essential to that holy work. These vital targets include—in addition to the individual—the family, leaders of the Church, and divine doctrine."

• "In this marriage relationship comes the greatest of exaltation and the greatest experiences of life. You will come to know that most of what you know that is worth knowing you learn from your children."

• "I desire to emphasize this. I want the young men of Zion to realize that this institution of marriage is not a man-made institution. It is of God. It is honorable, and no man who is of marriageable age is living his religion who remains single. It is not simply devised for the convenience alone of man, to suit his own notions, and his own ideas; to marry and then divorce, to adopt and then to discard, just as he pleases. There are great consequences connected with it, consequences which reach beyond this present time, into all eternity, for thereby souls are begotten into the world, and men and women obtain their being in the world. Marriage is the preserver of the human race. Without it, the purposes of God would be frustrated; virtue would be destroyed to give place to vice and corruption, and the earth would be void and empty."

• "the greatest responsibility and the greatest joys in life are centered in the family, honorable marriage, and rearing a righteous posterity."

• "Alas, it may be true that those who do not believe in God, who is a loving parent and who is the Father of the human family, will also never be able to accept the eternal importance of the institution of the family, except as something that is socially useful—little wonder we arrive at different conclusions or that we have different priorities."

"All human beings—male and female—are created in the image of God."

• "So God created man in his own image, in the image of God created he him; male and female created he them" (Genesis 1:27).
• "Seest thou that ye are created after mine [Christ's] own image? Yea, even all men were created in the beginning after mine own image. Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh (Ether 3꞉15-16).
• "And I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for he is full of grace and truth; but there is no God beside me, and all things are present with me, for I know them all" (Moses 1꞉6).
• "God instituted marriage in the beginning. He made man in his own image and likeness, male and female, and in their creation it was designed that they should be united together in sacred bonds of marriage, and one is not perfect without the other."

"Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny."

• "We are begotten in the similitude of Christ himself. We dwelt with the Father and with the Son in the beginning, as the sons and daughters of God; and at the time appointed, we came to this earth to take upon ourselves tabernacles, that we might become conformed to the likeness and image of Jesus Christ and become like him; that we might have a tabernacle, that we might pass through death as he has passed through death, that we might rise again from the dead as he has risen from the dead."
• "The gospel teaches us that we are the spirit children of heavenly parents. Before our mortal birth we had "a pre-existent, spiritual personality, as the sons and daughters of the Eternal Father" (statement of the First Presidency, Improvement Era, Mar. 1912, p. 417; also see Jer. 1꞉5). We were placed here on earth to progress toward our destiny of eternal life. These truths give us a unique perspective and different values to guide our decisions from those who doubt the existence of God and believe that life is the result of random processes."

"Gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose."

• "When the frailties and imperfections of mortality are left behind, in the glorified state of the blessed hereafter, husband and wife will administer in their respective stations, seeing and understanding alike, and co–operating to the full in the government of their family kingdom. Then shall woman be recompensed in rich measure for all the injustice that womanhood has endured in mortality. Then shall woman reign by Divine right, a queen in the resplendent realm of her glorified state, even as exalted man shall stand, priest and king unto the Most High God. Mortal eye cannot see nor mind comprehend the beauty, glory, and majesty of a righteous woman made perfect in the celestial kingdom of God."
• "Some people are ignorant or vicious and apparently attempting to destroy the concept of masculinity and femininity. More and more girls dress, groom, and act like men. More and more men dress, groom, and act like women. The high purposes of life are damaged and destroyed by the growing unisex theory. God made man in his own image, male and female made he them. With relatively few accidents of nature, we are born male or female. The Lord knew best. Certainly, men and women who would change their sex status will answer to their Maker...."
• "Dear brethren and sisters, the scriptures and the teachings of the Apostles and prophets speak of us in premortal life as sons and daughters, spirit children of God. Gender existed before, and did not begin at mortal birth."

"In the premortal realm, spirit sons and daughters knew and worshiped God as their Eternal Father"

• "The spirits of men and women are eternal (see D&C 93꞉29-31; see also Joseph Smith, Teaching of the Prophet Joseph Smith, sel. Joseph Fielding Smith [1976], 158, 208). All are sons and daughters of God and lived in a premortal life as his spirit children (see Numbers 16꞉22; Hebrews 12꞉9, D&C 76꞉24). The spirit of each individual is in the likeness of the person in mortality, male and female (see D&C 77꞉2; 132:63; Moses 6꞉9-10; Abraham 4꞉27). All are in the image of heavenly parents."

"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."

• And there stood one among them that was like unto God, and he [Jesus Christ] said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever (Abraham 3꞉24-26).

"The divine plan of happiness enables family relationships to be perpetuated beyond the grave."

• "There is another dimension to marriage that we know of in the Church. It came by revelation. This glorious, supernal truth teaches us that marriage is meant to be eternal. There are covenants we can make if we are willing, and bounds we can seal if we are worthy, that will keep marriage safe and intact beyond the veil of death."

"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."

• "Oh, brothers and sisters, families can be forever! Do not let the lures of the moment draw you away from them! Divinity, eternity, and family—they go together, hand in hand, and so must we! (italics in original)

"The first commandment that God gave to Adam and Eve pertained to their potential for parenthood as husband and wife."

• "And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth...." (Genesis 1:28).
• "Before leaving our discussion of unchanging plans, however, we need to remember that the adversary sponsors a cunning plan of his own. 34 It invariably attacks God’s first commandment for husband and wife to beget children. It tempts with tactics that include infidelity, unchastity, and other abuses of procreative power. Satan’s band would trumpet choice, but mute accountability. Nevertheless, his capacity has long been limited, "for he knew not the mind of God" (Moses 4꞉6)."

"We declare that God’s commandment for His children to multiply and replenish the earth remains in force."

• "There seems to be a growing trend against marriage from degenerate areas of the world and a very strong trend toward marriage without children. Naturally the next question is, "Why marry?" And the "antimarriage revolution" comes into focus. Arguments are given that children are a burden, a tie, a responsibility. Many have convinced themselves that education, freedom from restraint and responsibility—that is the life. And unfortunately this benighted and destructive idea is taking hold of some of our own people."

"the sacred powers of procreation are to be employed only between man and woman, lawfully wedded as husband and wife."

General statements

• The voice of the First Presidency of The Church of Jesus Christ of Latter-day Saints in unmistakable terms warns:

"… sexual sin—the illicit sexual relations of men and women—stands, in its enormity, next to murder. The Lord has drawn no essential distinctions between fornication, adultery, and harlotry or prostitution. Each has fallen under his solemn and awful condemnation. … [Such cannot] … escape the punishments and the judgments which the Lord has declared against this sin. The day of reckoning will come just as certainly as night follows day."

Then speaking of those who condone and justify evil whether from press or microphone or pulpit, they continue:

"They who would palliate this crime and say that such indulgence is but a sinless gratification of a normal desire, like appeasing hunger and thirst, speak filthiness with their lips. Their counsel leads to destruction; their wisdom comes from the father of lies." (Message of the First Presidency to the Church, Improvement Era, November 1942, page 686.)

• "As we have said on previous occasions, certainly our Heavenly Father is distressed with the increasing inroads among his children of such insidious sins as adultery and fornication and homosexuality, lesbianism, abortion, alcoholism, dishonesty, and crime generally, which threaten the total breakdown of the family and the home…"
• "There is a practice, now quite prevalent, for unmarried couples to live together, a counterfeit of marriage. They suppose that they shall have all that marriage can offer without the obligations connected with it. They are wrong! However much they hope to find in a relationship of that kind, they will lose more. Living together without marriage destroys something inside all who participate. Virtue, self-esteem, and refinement of character wither away. Claiming that it will not happen does not prevent the loss; and these virtues, once lost, are not easily reclaimed."
• "God Himself decreed that the physical expression of love, that union of male and female which has power to generate life, is authorized only in marriage."
• "Whether we like it or not, so many of the difficulties which beset the family today stem from the breaking of the seventh commandment (see Ex. 20꞉14). Total chastity before marriage and total fidelity after are still the standard from which there can be no deviation without sin, misery, and unhappiness. The breaking of the seventh commandment usually means the breaking of one or more homes."

Premarital sexual relations forbidden

• "Let every youth keep himself from the compromising approaches and then with great control save himself from the degrading and life-damaging experience of sexual impurity."

Adulterous sexual relations forbidden

• "Now the lust of the heart and the lust of the eyes and the lust of the body bring us to the major sin. Let every man remain at home with his affections. Let every woman sustain her husband and keep her heart where it belongs—at home with her family."
• "And now a word of warning. One who destroys a marriage takes upon himself a very great responsibility indeed. Marriage is sacred! To willfully destroy a marriage, either your own or that of another couple, is to offend our God. Such a thing will not be lightly considered in the judgments of the Almighty and in the eternal scheme of things will not easily be forgiven. Do not threaten nor break up a marriage. Do not translate some disenchantment with your own marriage partner or an attraction for someone else into justification for any conduct that would destroy a marriage."

Homosexual relations forbidden

Homosexual behavior has consistently been forbidden within the Church of Jesus Christ.

See also:

What is the scriptural basis for the restriction on homosexual sexual behavior in The Church of Jesus Christ of Latter-day Saints?

(Note that in earlier statements, leaders often used the term "homosexuality" to refer to behavior, not to temptation or orientation.)

• "Every form of homosexuality is sin....May we repeat: Sex perversions of men and women can never replenish the earth and are definitely sin without excuse, and rationalizations are very weak; God will not tolerate it."

• "A modern prophet, President Spencer W. Kimball, has warned us:... . when toleration for sin increases, the outlook is bleak and Sodom and Gomorrah days are certain to return." His predecessor, President Harold B. Lee, warned of the growing social acceptance of "that great sin of Sodom and Gomorrah... adultery: and beside this, the equally grievous sin of homosexuality, which seems to be gaining momentum with social acceptance in the Babylon of the world... " Many today are as indecisive about the evils emerging around us—are as reluctant to renounce fully a wrong way of life—as was Lot's wife. Perhaps in this respect, as well as in the indicators of corruption of which sexual immorality is but one indicator, our present parallels are most poignant and disturbing. It was Jesus himself who said, "Remember Lot's wife." Indeed we should—and remember too all that the Savior implied with those three powerful words."

• In this day of the "new morality" as sex permissiveness is sometimes called, we should be made aware of the Lord’s concern about immorality and the seriousness of sex sins of all kinds.

We have come far in material progress in this century, but the sins of the ancients increasingly afflict the hearts of men today. Can we not learn by the experiences of others? Must we also defile our bodies, corrupt our souls, and reap destruction as have peoples and nations before us?

God will not be mocked. His laws are immutable. True repentance is rewarded by forgiveness, but sin brings the sting of death.

We hear more and more each day about the sins of adultery, homosexuality, and lesbianism. Homosexuality is an ugly sin, but because of its prevalence, the need to warn the uninitiated, and the desire to help those who may already be involved with it, it must be brought into the open.

It is the sin of the ages. It was present in Israel’s wandering as well as after and before. It was tolerated by the Greeks. It was prevalent in decaying Rome. The ancient cities of Sodom and Gomorrah are symbols of wretched wickedness more especially related to this perversion, as the incident of Lot’s visitors indicates.

"We declare the means by which mortal life is created to be divinely appointed."

• We are appalled at the conscious effort of many of the people in this world to take it upon themselves, presumptive, to change the properly established patterns of social behavior established by the Lord, especially with regard to marriage, sex life, family life. We must say: "The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (See Isa. 29꞉14.)
• "The expression of our procreative powers is pleasing to God, but he has commanded that this be confined within the relationship of marriage."
• "...in the context of lawful marriage, the intimacy of sexual relations is right and divinely approved. There is nothing unholy or degrading about sexuality in itself, for by that means men and women join in a process of creation and in an expression of love."

"We affirm the sanctity of life and of its importance in God’s eternal plan."

• "Wherefore, it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation." (D&C 49꞉15-16)
• "Eternal love, eternal marriage, eternal increase! This ideal, which is new to many, when thoughtfully considered, can keep a marriage strong and safe. No relationship has more potential to exalt a man and a woman than the marriage covenant. No obligation in society or in the Church supersedes it in importance."

"Husband and wife have a solemn responsibility to love and care for each other and for their children."

• "Make sure, young man, that you treat your wife with reverence and with respect. Treat her as your sweetheart, your loving companion, the mother of your children."

"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 observe the commandments of God"

• And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents (D&C 68꞉25).

"to teach them to love and serve one another"

• And ye will not suffer your children that they go hungry, or naked; neither will ye suffer that they transgress the laws of God, and fight and quarrel one with another, and serve the devil, who is the master of sin, or who is the evil spirit which hath been spoken of by our fathers, he being an enemy to all righteousness. But ye will teach them to walk in the ways of truth and soberness; ye will teach them to love one another, and to serve one another (Mosiah 4꞉14-15).

"to teach them...to be law-abiding citizens wherever they live"

• "We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law" (Articles of Faith 1꞉12).

• "The desirability of this country will persist so long as its citizenry are a God–fearing people with the integrity to obey the law of the land. This includes the laws we do not like as well as the laws we do like."

• "Let our citizenship be spirited but always appropriate and befitting who we are."

• "Discipleship includes good citizenship. In this connection, if you are a careful student of the statements of the modern prophets, you will have noticed that with rare exceptions—especially when the First Presidency has spoken out—the concerns expressed have been over moral issues, not issues between political parties. The declarations are about principles, not people; and causes, not candidates."

"Children are entitled to birth within the bonds of matrimony"

• A higher and higher percentage of children grow up with only one parent. This is certainly not the way of the Lord. He expected for a father and a mother to rear their children. Certainly any who deprive their children of a parent will have some very stiff questions to answer. The Lord used parents in the plural and said if children were not properly trained "the sin be upon the heads of the parents." (D&C 68꞉25.) That makes it a bit hard to justify broken homes. Numerous of the divorces are the result of selfishness. The day of judgment is approaching, and parents who abandon their families will find that excuses and rationalizations will hardly satisfy the Great Judge.

"and to be reared by a father and a mother who honor marital vows with complete fidelity"

• "Once marriage vows are taken, absolute fidelity is essential—to the Lord and to one’s companion."

"Happiness in family life is most likely to be achieved when founded upon the teachings of the Lord Jesus Christ"

• "The ultimate end of all activity in the Church is that a man and his wife and their children can be happy at home and that the family can continue through eternity. All Christian doctrine is formulated to protect the individual, the home, and the family."

"Successful marriages and families are established and maintained on principles of faith, prayer, repentance, forgiveness, respect, love, compassion, work, and wholesome recreational activities."

• "... the home and family have been the center of true civilization. Any distortion of the God-given program will bring dire consequences. The families worked together, played together, and worshiped God together."
• "We hope our parents are using the added time that has come from the consolidated schedule in order to be with, teach, love, and nurture their children. We hope you have not forgotten the need for family activity and recreation, for which time is also provided. Let your love of each member of your family be unconditional. Where there are challenges, you fail only if you fail to keep trying!"

"By divine design, fathers are to preside over their families in love and righteousness"

• "Brethren, as patriarchs in your homes, be worthy watchmen."
• "It is the will of the Lord to strengthen and preserve the family unit. We plead with fathers to take their rightful place as the head of the house. We ask mothers to sustain and support their husbands and to be lights to their children."

"and are responsible to provide the necessities of life and protection for their families"

• "Both men and women are to serve their families and others, but the specific ways in which they do so are sometimes different. For example, God has revealed through his prophets that men are to receive the priesthood, become fathers, and with gentleness and pure, unfeigned love they are to lead and nurture their families in righteousness as the Savior leads the Church (see Eph. 5꞉23 ). They have been given the primary responsibility for the temporal and physical needs of the family (see DNC 83:2)."

"Mothers are primarily responsible for the nurture of their children"

• "Women have the power to bring children into the world and have been given the primary duty and opportunity as mothers to lead, nurture, and teach them in a loving, spiritual environment."

"fathers and mothers are obligated to help one another as equal partners"

• Most of what men and women must do to qualify for an exalted family life together is based on shared responsibilities and objectives. Many of the requirements are exactly the same for men and women. For example, obedience to the laws of God should be the same for men and women. Men and women should pray in the same way. They both have the same privilege of receiving answers to their prayers and thereby obtaining personal revelation for their own spiritual development....In this divine partnership, husbands and wives support one another in their God-given capacities. By appointing different accountabilities to men and women, Heavenly Father provides the greatest opportunity for growth, service, and progress. He did not give different tasks to men and women simply to perpetuate the idea of a family; rather, He did so to ensure that the family can continue forever, the ultimate goal of our Heavenly Father’s eternal plan.

• "The secret of a happy marriage is to serve God and each other. The goal of marriage is unity and oneness, as well as self-development. Paradoxically, the more we serve one another, the greater is our spiritual and emotional growth. The first fundamental, then, is to work toward righteous unity."

"Disability, death, or other circumstances may necessitate individual adaptation."

• "We need to recognize the hard mortal realities in all of this and must use common sense and guidance by personal revelation. Some will not marry in this life. Some marriages will fail. Some will not have children. Some children will choose not to respond to even the most devoted and careful nurturing by loving parents. In some cases, health and faith may falter. Some who would rather remain at home may have to work. Let us not judge others, because we do not know their situation nor do we know what common sense and personal revelation have led them to do. We do know that throughout mortality, women and men will face challenges and tests of their commitment to God’s plan for them. We need to remember that trials and temptations are an important part of our lives. We should not criticize others for the way they choose to exercise their moral agency when faced with adversity or affliction."

"Extended families should lend support when needed."

"We warn that individuals...will one day stand accountable before God" [if they]

• "God bless you, our beloved people. Listen to the words of heaven. God is true. He is just. He is a righteous judge, but justice must come before sympathy and forgiveness and mercy. Remember, God is in his heavens. He knew what he was doing when he organized the earth. He knows what he is doing now. Those of us who break his commandments will regret and suffer in remorse and pain. God will not be mocked. Man has his free agency, it is sure, but remember, GOD WILL NOT BE MOCKED. (See D&C 63꞉58.)"

• "That society which puts low value on marriage sows the wind and, in time, will reap the whirlwind—and thereafter, unless they repent, bring upon themselves a holocaust!"

"violate covenants of chastity"

See above.

"abuse spouse or offspring"

• Spouse abuse
  • CITE
  • CITE

• Child abuse
  • Cite
  • CITE

"fail to fulfill family responsibilities"

• "There is no lack of clarity in what the Lord has told us. We cannot shirk. He has placed the responsibility directly where it belongs, and he holds us accountable with regard to the duties of parents to teach their children correct principles and of the need to walk uprightly before the Lord—and there is no substitute for teaching our children by the eloquence of example."

"the disintegration of the family will bring upon individuals, communities, and nations the calamities foretold by ancient and modern prophets"

• Why do we take our destiny in our own hands? From the building of the first colonial cabin, the home and family have been the center of true civilization. Any distortion of the God-given program will bring dire consequences....Could it be possible that many of us, like a cork in a stream, have been swept off our destiny line by false concepts, perilous ways, and doctrines of devils? By whom are we enticed? Have we accepted the easy way and veered off from the "strait and narrow" way to the easy and comfortable way and the broad way which leads to sorrowful ends?

• "As we have said on previous occasions, certainly our Heavenly Father is distressed with the increasing inroads among his children of such insidious sins as adultery and fornication and homosexuality, lesbianism, abortion, alcoholism, dishonesty, and crime generally, which threaten the total breakdown of the family and the home…"

• "Society without basic family life is without foundation and will disintegrate into nothingness."

"We call upon" all "to promote those measures designed to maintain and strengthen the family"

• "Furthermore, many of the social restraints which in the past have helped to reinforce and to shore up the family are dissolving and disappearing. The time will come when only those who believe deeply and actively in the family will be able to preserve their families in the midst of the gathering evil around us. Whether from inadvertence, ignorance, or other causes, the efforts governments often make (ostensibly to help the family) sometimes only hurt the family more. There are those who would define the family in such a nontraditional way that they would define it out of existence. The more governments try in vain to take the place of the family, the less effective governments will be in performing the traditional and basic roles for which governments are formed in the first place."

Has the family Proclamation been taught frequently?

Yes. This is an important point for judging the importance that Church leaders attach to it

Elder Neal L. Anderson taught:

There is an important principle that governs the doctrine of the Church. The doctrine is taught by all 15 members of the First Presidency and Quorum of the Twelve. It is not hidden in an obscure paragraph of one talk. True principles are taught frequently and by many (emphasis added). Our doctrine is not difficult to find (emphasis added).

Repeated Publication of the Proclamation

• Gordon B. Hinckley, "Stand Strong against the Wiles of the World," Ensign (November 1995): 100.
• Separate pamphlet published: The First Presidency, The Family: A Proclamation To The World (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, December 1, 1995).
• "The Family: A Proclamation to the World," Ensign (October 1998).
• "The Family: A Proclamation to the World," Doctrine and Covenants and Church History Student Study Guide, (2005), 223.
• "The Family: A Proclamation to the World," Liahona (June 2006).

Reference to the Proclamation as event of historical significance

• "Family: A Proclamation to the World reaches 10 year milestone," Liahona (November 2005).
• "Historical chronology of The Church of Jesus Christ of Latter-day Saints," ldschurchnews.com (8 February 2010).

Teaching

• "Line upon Line: The Family: A Proclamation to the World, Paragraph 3," New Era (August 2006).

Educational series (also ran in Ensign)

• "Strengthening the Family: What Is a Family?," Liahona (October 2004).
• "Strengthening the Family: The Family Is Central to the Creator’s Plan," Liahona (December 2004).
• "Strengthening the Family: Created in the Image of God, Male and Female," Liahona (January 2006).
• "Strengthening the Family: Our Progress toward Perfection," Liahona (February 2005).
• "Strengthening the Family: Multiply and Replenish the Earth," Liahona (April 2005).
• "Strengthening the Family: The Sacred Powers of Procreation," Liahona (June 2005).
• "Strengthening the Family: A Solemn Responsibility to Love and Care," Liahona (July 2005).
• "Strengthening the Family: Within the Bonds of Matrimony," Liahona (July 2005).
• "Strengthening the Family: Happiness in Family Life," Liahona (September 2005).
• "Strengthening the Family: As Equal Partners," Liahona (October 2005).
• "Strengthening the Family: Adapting to Circumstances," Liahona (December 2005).

Since there are people that are born intersex, experience gender dysphoria, or identify as transgender, does this invalidate the Latter-day Saint doctrine of eternal gender?

The Criticism

Some secularist critics of The Church of Jesus Christ of Latter-day Saints point to the existence of intersex humans, people who experience gender dysphoria, or people who identify as transgender in order to invalidate the doctrine of eternal, binary gender.

Intersex people are defined as those that:

are born with any of several variations in sex characteristics including chromosomes, gonads, sex hormones, or genitals that, according to the UN Office of the High Commissioner for Human Rights, "do not fit the typical definitions for male or female bodies."

Transgender people are those that identify with, dress as, and/or have gender-reassignment surgeries performed on them to become, identify with, and or act as a different gender than the one they were proclaimed to be at birth.

Gender dysphoria is the dissonance caused by not identifying with the gender (male or female) that one is proclaimed to be a part of at birth.

It is claimed that this invalidates the doctrine of gender as outlined by "The Family: A Proclamation to the World":

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.

It should be noted here that "gender" is used synonymously with "biological sex".

Our spirits are eternally gendered either male or female

One immediate point to make is that, according to the Family Proclamation above and the Doctrine and Covenants, our spirits are eternally gendered either male or female (D&C 49꞉15-17). A male or female spirit can still be housed in an intersex body. The existence of intersex individuals does not invalidate the possibility that we have male and female spirits only.

As it concerns transgender individuals, there are four logical possibilities:

1. Their spirit has legitimately been housed in the wrong bodies by their choice.
2. Their spirit has legitimately been housed in the wrong bodies by God's choice.
3. Their spirit has legitimately been housed in the wrong body by the joint agreement of them and God.
4. There is a deeper mental condition that doesn't allow their brains to accept that they actually belong to the right body.

We don't know which of these actually are happening. It's best to wait for science and revelation to converge. Eventually, we know they will. As President Russell M. Nelson has taught, "[t]here is no conflict between science and religion. Conflict only arises from an incomplete knowledge of either science or religion, or both[.]"

Feelings are not being

Some may be offended by the last possibility. It does remain a logical possibility.

Brigham Young University professor Ty Mansfield pointed out something important in regard to feelings not forming identity. He related it to sexuality but it can equally apply to gender dysphoria.

"Being gay" is not a scientific idea, but rather a cultural and philosophical one, addressing the subjective and largely existential phenomenon of identity. From a social constructionist/constructivist perspective, our sense of identity is something we negotiate with our environment. Environment can include biological environment, but our biology is still environment. From an LDS perspective, the essential spiritual person within us exists independent of our mortal biology, so our biology, our body is something that we relate to and negotiate our identity with, rather than something that inherently or essentially defines us. Also, while there has likely been homoerotic attraction, desire, behavior, and even relationships, among humans as long as there have been humans, the narratives through which sexuality is understood and incorporated into one’s sense of self and identity is subjective and culturally influenced. The "gay" person or personality didn’t exist prior to the mid-20th century.

In an LDS context, people often express concern about words that are used—whether they be "same-sex attraction," which some feel denies the realities of the gay experience, or "gay," "lesbian," or "LGBT," which some feels speaks more to specific lifestyle choices. What’s important to understand, however, is that identity isn’t just about the words we use but the paradigms and worldviews and perceptions of or beliefs about the "self" and "self-hood" through which we interpret and integrate our various experiences into a sense of personal identity, sexual or otherwise. And identity is highly fluid and subject to modification with change in personal values or socio-cultural context. The terms "gay," "lesbian," and "bisexual" aren’t uniformly understood or experienced in the same way by everyone who may use or adopt those terms, so it’s the way those terms or labels are incorporated into self-hood that accounts for identity. One person might identify as "gay" simply as shorthand for the mouthful "son or daughter of God who happens to experience romantic, sexual or other desire for persons of the same sex for causes unknown and for the short duration of mortality," while another person experiences themselves as "gay" as a sort of eternal identity and state of being.

An important philosophical thread in the overall experience of identity, is the experience of "selfhood"—what it means to have a self, and what it means to "be true to" that self. The question of what it means to be "true to ourselves" is a philosophical rather than a scientific one. In her book Multiplicity: The New Science of Personality, Identity, and the Self, award-winning science and medical writer Rita Carter explores the plurality of "selves" who live in each one of us and how each of those varied and sometimes conflicting senses of self inform various aspects of our identity(ies). This sense seems to be universal. In the movie The Incredibles, there’s a scene in which IncrediBoy says to Mr. Incredible, "You always, always say, ‘Be true to yourself,’ but you never say which part of yourself to be true to!"

Thus, there is big difference between feelings and the meaning or labels that we assign to feelings. Thank goodness that feelings are not being. Couldn't we imagine a time where someone would want to change feelings that they didn't feel described their identity such as impulses for pornography, drugs, or violence? This does not mean that the author is comparing sexual orientation to bad impulses, this is simply to point out that feelings do not inherently control identity. We assign identity to feelings.

These points demonstrate that we all have to seek out something else to determine identity that is enduring, real, and meaningful. Some of us turn to God for that identity. Others may subconsciously or consciously create some form of a platonic entity to ground our morality and identity i.e. "Love binds the universe. Love is my religion". But the basic point still stands—our feelings may be used to form identity, but that identity—the identity based in our feelings that we are having now—isn't enduring; and we must turn to the unseen world to form abiding and real identity.

The Argument from Personal Revelation

There are often claims from members of the Church who identify as transgender and other members of the Church who support transgenderism that they have received personal revelation that they are meant to identify as the gender that they currently identify as and/or that gender is not meant to be binary.

There are often claims from members of the Church who identify as transgender and other members of the Church who support transgenderism that they have received personal revelation that the Church is wrong about this issue and that it will eventually accept transgenderism and so on in the future. Since this is an important theological topic that involves the entire human family and their eternal destiny, this type of revelation does not lie within the stewardship of those that identify as transgender or those that support same-sex marriage, but with the prophet of God (Doctrine and Covenants 28꞉2-4; 42:53-60; 112:20). We should wait for the Lord to reveal more officially as to what is occuring with transgender individuals. As it regards those that have felt like they've received revelation that gender isn't binary, the Savior told us that the one way we could protect ourselves against deception is to hold to his word (JS-Matthew 1꞉37) and he announces himself as the source of the revelation declaring that gender is binary (Doctrine and Covenants 49꞉28). Thus, it is likely that these individuals, if they have indeed felt revelation occur, have been deceived by false Spirits (Doctrine and Covenants 50꞉1-2) and their testimonies should be disregarded. If someone were to receive a revelation like this, it would be given to them for their own comfort and instruction. They would also be placed under strict commandment to not disseminate their revelation until it accords with the revelation of the prophets, God's authorized priesthood channels (Alma 12꞉9).

Main article:

How does official teaching of The Church of Jesus Christ of Latter-day Saints view those that receive revelation that contradicts that of the Prophet?

As a final word which we wish to emphasize:

FairMormon joins The Church of Jesus Christ of Latter-day Saints in unequivocally condemning the discrimination of any of God's children based upon gender (or gender identity), race, sexual identity and/or orientation, and/or religious affiliation..

See also:

If same-sex attraction is something that occurs naturally, why can't God and the Church accept it by allowing sealings of LGBT couples?

Is The Family: A Proclamation to the World against feminism?

Introduction to Question

In 1995, top leaders of The Church of Jesus Christ of Latter-day Saints introduced a nine-paragraph Proclamation regarding the family called The Family: A Proclamation to the World. In it, the divine institution of the family is described and defended–– including primary gender roles for a man and wife in marriage.

This document has invited a lot of criticism from some of the more progressive critics of the Church. It has also been the source of confusion for many regular members of the Church that have feminist leanings since the document prescribes ideal gender roles. The question has been: Is the Proclamation against feminism?

This article explores the question.

Response to Question

Two Lines that Affirm Male and Female Equality

The document contains two lines that affirm male/female equality––thus demonstrating that the Proclamation is not against feminism.

The first is this:

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.

The second is this:

Disability, death, or other circumstances may necessitate individual adaptation.

Notice the assumptions behind the lines: that males and females are capable of performing the same tasks and are encouraged to share each other’s loads.

Now, it is true that the Proclamation prescribes ideal gender roles (that is, roles that change not on preference but out of necessity) based upon what we are naturally ordered to biologically. This shouldn’t be offensive. Gender complementarianism is scientifically defensible and is a philosophy that affirms the moral equality of the two genders. We should seek to fill our roles as prescribed by the Proclamation. But the Proclamation doesn’t exclude feminism. Notice that the second line assumes that wives will be able to take over their husbands’ responsibilities. Women should therefore have potential for lucrative careers to support their families––including those careers traditionally held by men.

The Proclamation may indeed be against certain strains of feminist thought—such as gender being merely a social construct. But it is not inherently against notions of moral equality of the genders. It does not say that females are fundamentally incapable of performing any task they wish. All the Proclamation intends to state is that there are psychobehavioral and physical differences between men and women that are both biologically and spiritually-determined and that these differences are optimized for producing, nurturing, and protecting children. It encourages us to fill the roles that we were most naturally ordered to so as to glorify men as men and women as women—not holding one to the other's standard of excellence.

Conclusion

It’s unfortunate that this has become such a common misunderstanding about the Proclamation; but hopefully this article will allow both "progressive" members and "conservative" members to find some common ground as we both seek to understand how both men and women can reach their fullest potential as children of God.

What does the Family Proclamation mean when it says fathers "preside" over their families?

Part of family Proclamation addresses general gender roles given to men and women. Fathers, it says, 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 responsibilities, it says, "fathers and mothers are obligated to help one another as equal partners."

The definition of the word "preside"

The etymology of the word "preside" is interesting. It traces back to the Latin words "prae" and "sedere." When combined, they literally mean "to sit in front of." It was used in Latin to signify "standing guard" and "superintending." Thus, the word carries the dual meaning of protecting something and leading something (or someone). That is why the word is included in others like "president."

Husbands preside in the home

Church leaders have consistently taught that men preside in the home. Paul taught in Corinthians that "the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." The Prophet Joseph Smith explained, "It is the place of the man to stand at the head of his family." President Joseph F. Smith reemphasized this when he taught, "In the home the presiding authority is always vested in the father."

The appointment for the man to preside comes from heaven, as taught by President Howard W. Hunter: "Of necessity there must be in the Church and in the home a presiding officer (see D&C 107꞉21). By divine appointment, the responsibility to preside in the home rests upon the priesthood holder (see Moses 4꞉22)."

Husbands lead their families

The Church's General Handbook teaches:

Presiding in the family is the responsibility to help lead family members back to dwell in God’s presence. This is done by serving and teaching with gentleness, meekness, and pure love, following the example of Jesus Christ (see Matthew 20꞉26-28). Presiding in the family includes leading family members in regular prayer, gospel study, and other aspects of worship. Parents work in unity to fulfill these responsibilities.

Elder D. Todd Christofferson taught:

The scriptures tell us, "The Melchizedek Priesthood holds the right of presidency, and … to administer in spiritual things" (Doctrine and Covenants 107꞉8). Brethren, this means that we are to take the lead in our marriage and families in attending to the spiritual as well as physical welfare of our wives, children, and even extended family. . . .

Unfortunately, in some homes it is always the wife and mother who has to suggest—even sometimes plead—that the family gather for prayer or for home evening. This should not be. The women in our lives have the right to look to their husbands to assume their duty and to take the lead. A husband should counsel continually with his wife about the welfare of each of their children. … Most sisters are willing and eager to counsel with their husbands and can provide many helpful insights and recommendations, but it will be easier for them if their husband takes the initiative to talk with them and to plan together.

Husbands work in unity with their wives

The goal of this life, as taught by scripture, is to become "of one heart and one mind." Elder Boyd K. Packer taught that "[i]n the Church there is a distinct line of authority. We serve where called by those who preside over us. In the home it is a partnership with husband and wife equally yoked together, sharing in decisions, always working together." Elder L. Tom Perry taught, "The father is the head in his family. . . . Remember, brethren, that in your role as leader in the family, your wife is your companion. . . . Therefore, there is not a president or a vice president in a family. The couple works together eternally for the good of the family.

Presiding in righteousness

In all cases, men are to preside in love and righteousness. From the General Handbook we learn:

This [priesthood] authority can be used only in righteousness (see Doctrine and Covenants 121꞉36). It is exercised by persuasion, long-suffering, gentleness, meekness, love, and kindness (see Doctrine and Covenants 121꞉41-42). Leaders counsel with others [and parents counsel together] in a spirit of unity and seek the Lord’s will through revelation (see Doctrine and Covenants 41꞉2). . . . Those who exercise priesthood authority do not force their will on others. They do not use it for selfish purposes. If a person uses it unrighteously, "the heavens withdraw themselves [and] the Spirit of the Lord is grieved" (Doctrine and Covenants 121꞉37).

A husband can lose the efficacy of his priesthood power if he is not keeping his life in accordance with the moral laws and other statutes laid out in scripture. That is made clear in Doctrine and Covenants 121꞉36-44 which includes telling men that they cannot act in "unrighteous dominion" over others. Thus, if a man's family is to receive guidance from God, he is obligated to act in accordance with the commandments. He should strive to include his wife in the leadership of his family as much as possible. His authority is not equivalent to a dictatorship.

Paul counseled married men to "love [their] wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word. That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." "So ought men," he says, "to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church[.]"-->

Was "The Family: A Proclamation to the World" drafted by lawyers in Hawaii in response to legal concerns the Church had over the legalization of gay marriage?

The main concern of Church leaders, and the only one that they seem to have had in consciousness when they first started drafting the proclamation, was a conference held in Cairo, Egypt in 1994 on the family that did not mention marriage

It is claimed by some that "The Family: A Proclamation to the World" was drafted by lawyers in Hawaii in response to legal concerns the Church had over the legalization of gay marriage. Additionally it is claimed that the legalization of same-sex marriage and justifying an irrational homophobia ad hoc was the main concern motivating the creation of the proclamation.

Mormonr.org documents how "[i]n 1993, the Hawaii Supreme Court began hearing a case on gay marriage, known as Baehr v. Lewin (later Miike). In 1994 the brethren begin the process of writing the Proclamation in a 'revelatory process' with members of the Quorum of the Twelve." They also state that "Lynn Wardle, a BYU law professor known for his opposition to gay marriage, consulted on the Church filing in Hawaii's Baehr v. Miike case. Wardle may have also consulted with drafting the family proclamation, but there is no known evidence to support this." This is as far as anyone can come to saying that Church lawyers drafted the proclamation. It is the case that Elder Dallin H. Oaks and Elder James E. Faust were lawyers prior to their call to the Quorum of the Twelve and that they were secondary draftsman to the Proclamation; but Oaks and Faust are not who people have in mind when making the claim that "the Family Proclamation was drafted by Church lawyers." They mean to say that lawyers outside of the Quorum of the Twelve apostles and First Presidency drafted the proclamation.

We have evidence that the drafting of the Proclamation was done by Elders Nelson, Faust, and Oaks in the winter of 1994 and by the First Presidency and Quorum of the Twelve for the first 9 months of the year 1995.

Dallin H. Oaks' biography In the Hands of the Lord: The Life of Dallin H. Oaks (2021) authored by Richard Turley provides additional context:

During the fall of 1994, at the urging of its Acting President, Boyd K. Packer, the Quorum of the Twelve discussed the need for a scripture-based Proclamation to set forth the Church’s doctrinal position on the family. A committee consisting of Elders Faust, Nelson, and Oaks was assigned to prepare a draft. Their work, for which Elder Nelson was the principal draftsman, was completed over the Christmas holidays. After being approved by the Quorum of the Twelve, the draft was submitted to the First Presidency on January 9, 1995, and warmly received.
Over the next several months, the First Presidency took the proposed Proclamation under advisement and made needed amendments. Then on September 23, 1995, in the general Relief Society meeting held in the Salt Lake Tabernacle and broadcast throughout the world, Church President Gordon B. Hinckley read "The Family: A Proclamation to the World" publicly for the first time.

During the period that the Proclamation was being drafted, Church leaders grew concerned about efforts to legalize same-sex marriage in the state of Hawaii. As that movement gained momentum, a group of Church authorities and Latter-day Saint legal scholars, including Elder Oaks, recommended that the Church oppose the Hawaii efforts…

The above quotation from Dallin H. Oaks' biography notes that the initial impetus for drafting the Proclamation came from Boyd K. Packer. Boyd K. Packer related the following about the origins of the Proclamation at a devotional given at BYU in 2003:

The First Presidency and Quorum of the Twelve issued a Proclamation on the family. I can tell you how that came about. They had a world conference on the family sponsored by the United Nations in Beijing, China. We sent representatives. It was not pleasant what they heard. They called another one in Cairo. Some of our people were there. I read the proceedings of that. The word marriage was not mentioned. It was at a conference on the family, but marriage was not even mentioned.

It was then they announced that they were going to have such a conference here in Salt Lake City. Some of us made the recommendation: "They are coming here. We had better proclaim our position."

Similarly, Elder M. Russell Ballard related:

Various world conferences were held dealing either directly or indirectly with the family…In the midst of all that was stirring on this subject in the world, the First Presidency and the Quorum of the Twelve Apostles could see the importance of declaring to the world the revealed, true role of the family in the eternal plan of God. We worked together through the divinely inspired council system that operates even at the highest levels of the Church to craft a Proclamation that would make the Lord’s position on the family so clear that it could not be misunderstood.

We note that the United Nations indeed held a conference in Beijing, China (the Fourth World Conference on Women) from the 4–15 of September 1995 and one in Cairo, Egypt (the "Cairo Conference on Population and Development") from 5–13 September 1994. The Beijing Conference probably had little to no impact on the drafting of the Proclamation given that the Proclamation had already been drafted, substantially edited, and was about read to the Church by Gordon B. Hinckley on 23 September 1995. The Deseret News reported on 14 March 1995 that the United Nations was holding a conference celebrating the International Year of the Family that week in Salt Lake City. The U.N. had designated the year 1994 as the International Year of the Family. The First Presidency released a statement on 1 January 1994 endorsing the U.N.'s designation. 5 days after the Deseret News' report on the UN coming to Salt Lake, they reported the alarming speech of a member of the John Birch Society before a gathering of about 400 in Salt Lake City. The speaker, William Grigg, warned of what he perceived were the United Nations' attempts at "redefining the family out of existence[.]"

Thus, this is the potential timeline/narrative that arises:

• 17 December 1990: With the encouragement of William E. Woods, a gay rights activist, three same-gender couples applied for marriage licenses at the Hawaii Department of Health.
• 12 April 1991: The three couples are denied the marriage licenses
• 1 May 1991: The three couples file the lawsuit.
• 1993: The Hawaii Supreme Court begins to hear the case.
• 1 February 1994: The First Presidency releases a statement saying "[w]e encourage members to appeal to legislators, judges, and other government officials to preserve the purposes and sanctity of marriage between a man and a woman, and to reject all efforts to give legal authorization or other official approval or support to marriages between persons of the same gender."
• 5–13 September 1994: The United Nations holds their conference in Egypt.
• Sometime between mid-September to December 1994: Boyd K. Packer read the proceedings of the conference in Cairo in 1994. Concerned about the conference coming to Salt Lake City in March of the next year, he and others (likely the Church's representatives at Cairo) provided encouragement for the First Presidency and Quorum of the Twelve Apostles to write a proclamation.
• Christmas and New Years 1994: The initial drafting of the Proclamation takes place by Elders Nelson, Faust, and Oaks with Elder Nelson as the principal draftsman. During this time, Church representatives grow concerned over the efforts to legalize same-sex marriage in Hawaii and, with the encouragement of Latter-day Saint legal scholars and Dallin H. Oaks, decided to formally oppose those efforts.
• 24 February 1995: The Associated Press reports that the Church had announced its petition to intervene in the case.
• 4–15 September 1995: The United Nations' conference in Beijing happened and Church representatives attended the conference. Sometime in the eight days after their being at the conference, they may have reported on their findings to top Church leaders. Minor edits (at best) would be made to the proclamation.
• 23 September 1995: Gordon B. Hinckley reads the Proclamation at the Relief Society meeting in response to these concerns.
• 3 June 1997: The Church includes the Proclamation as part of an amicus curiae brief regarding the case to the Hawaii Supreme Court.
• 3 November 1998: The state of Hawaii passes a constitutional amendment reserving marriage for man-woman unions.
• 3 December 1999: The Hawaii state Supreme Court dismisses the case on the grounds that reserving marriage to man-woman unions does not violate the state's constitution.

It's certain that the First Presidency and Quorum of the Twelve knew about the efforts in Hawaii prior to Packer providing the initial impetus to draft the proclamation. But, according to the documentable accounts of President Packer, Elder Ballard, and President Oaks, those efforts probably weren't in leaders' immediate consciousness when initially beginning to draft the family proclamation. They weren't the main concern on leaders' hearts when beginning to draft the proclamation.

Economic and Social Concerns with the Breakdown of the Family in the 80s and 90s Motivating the Proclamation

Another Latter-day Saint, Walker Wright, wrote an insightful post outlining the economic and social costs of the breakdown of the family including the rise of fatherless homes and the amount of people on welfare being observed in the United States in late 80s and 90s that likely influenced the final shape of the proclamation. Elder Gordon B. Hinckley stated in the October 1993 General Conference:

We in America are saddled with a huge financial deficit in our national budget. This has led to astronomical debt. But there is another deficit which, in its long-term implications, is more serious. It is a moral deficit, a decline in values in the lives of the people, which is sapping the very foundation of our society. It is serious in this land. And it is serious in every other nation of which I know. Some months ago there appeared in the Wall Street Journal what was spoken of as an index of what is happening to our culture. I read from this statement: "Since 1960, the U.S. population has increased 41%; the gross domestic product has nearly tripled; and total social spending by all levels of government [has experienced] more than a fivefold increase. ... "But during the same ... period there has been a 560% increase in violent crime; a 419% increase in illegitimate births; a quadrupling in divorce rates; a tripling of the percentage of children living in single-parent homes; more than 200% increase in the teenage suicide rate" (William J. Bennett, "Quantifying America's Decline," Wall Street Journal, 15 Mar. 1993).

Elder Neal A. Maxwell decried the rise of illegitimate children, children not having functioning fathers more and more, the large percentage of juvenile criminals coming from fatherless homes, less children being born today and living continuously with their own mother and father, the rise of adolescents contracting sexually transmitted diseases, and the percentage of children that had both of their parents or their only parent in the workforce in the April 1994 General Conference.

Leaders couldn't have been concerned with just same-sex marriage. The Proclamation addressed a wide range of issues. Wright concludes:

While the Proclamation dedicates considerable space to heteronormative marriage and gender essentialism, it also focuses on the rearing of children: "Parents have a sacred duty to rear their children in love and righteousness, to provide for their physical and spiritual needs, and to teach them to love and serve one another, observe the commandments of God, and 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…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" (italics mine). The portion on father/mother responsibilities is typically interpreted as a mere restatement of traditional (or outdated) gender roles. However, the concept that "fathers are to preside over their families…and are responsible to provide the necessities of life and protection for their families" may stem from the political and public discussions revolving around fatherless families and welfare-dependent mothers (recall the absent father from Moyers’ documentary). "Work" is listed among multiple "principles" upon which "successful families and marriages are established…" On an even more dire note, the Proclamation warns "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" (italics mine). The language surrounding parental responsibility and specifically working, present, faithful fathers fits quite well into the national politics of the day. Statements similar to the Proclamation’s final line could be pulled from any of the above cited works: "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."

President Gordon B. Hinckley was asked by a reporter what his greatest concerns were as President of the Church as he celebrated his 5th birthday in June 1995. He replied: "I am concerned about family life in the Church. We have wonderful people, but we have too many whose families are falling apart. … I think [this] is my most serious concern." Just three months after, he read the family Proclamation to the General Relief Society Meeting. "It was no coincidence[,]" writes Bruce C. Hafen, "that this solemn declaration was issued precisely when the Lord’s prophet felt that, of all the subjects on his mind, unstable family life in the Church was his greatest concern." President Hinckley decried the breakdown of the family in society in the October 1995 General Conference. He placed the rise of the welfare state and the breakdown of the family close to same-sex marriage as among the social ills the Church should combat.

How bitter are the fruits of casting aside standards of virtue. The statistics are appalling. More than one-fourth of all children born in the United States are born out of wedlock, and the situation grows more serious. Of the teens who give birth, 46 percent will go on welfare within four years; of unmarried teens who give birth, 73 percent will be on welfare within four years. I believe that it should be the blessing of every child to be born into a home where that child is welcomed, nurtured, loved, and blessed with parents, a father and a mother, who live with loyalty to one another and to their children. I am sure that none of you younger women want less than this. Stand strong against the wiles of the world…There are those who would have us believe in the validity of what they choose to call same-sex marriage. Our hearts reach out to those who struggle with feelings of affinity for the same gender. We remember you before the Lord, we sympathize with you, we regard you as our brothers and our sisters. However, we cannot condone immoral practices on your part any more than we can condone immoral practices on the part of others.

This may be further evidence that legalization of same-sex marriage in Hawaii was not the main concern of Church leaders when beginning to draft the proclamation.

Even if the Proclamation were drafted with the Hawaii case being the primary concern to be addressed, two things must be kept in mind

1. Legal documents can be revelatory and scriptural

Legal documents can still be revelatory and authoritative. Some sections of the Doctrine and Covenants started out as (1) council minutes, (2) official statements of church policy written by lawyers like Oliver Cowdery, (3) letters written by Joseph Smith, (4) excerpts from peoples’ notes recording things that Joseph Smith taught. Examples include D&C 102, 122, 123, 128, 129, 130, 131, 134, and 135.

Additionally, all revelations have a historical context in which they were given. No revelation comes in a vacuum. Just because the Proclamation arose in an environment that included legal questions about marriage, sexuality, and their nature, that does not negate nor diminish the authority of the proclamation.

When would revelation be more needed or more likely to come than in a contentious and confusing legal and political environment?

2. The doctrines contained within the Proclamation are doctrines long taught by the Church

The doctrines contained within the Proclamation have long taught by the Church. Regardless of how the doctrines were embodied in the Proclamation, they are not novel. The doctrine in the Proclamation wasnot created ad hoc to justify a political agenda or a stance on same-sex behavior that was an innovation.

Main articles:	Have the doctrines in "The Family: A Proclamation to the World" long been taught?
	What sort of scriptural support is there for the doctrines of The Family: A Proclamation to the World?
	What is the scriptural basis for the restriction on homosexual sexual behavior in The Church of Jesus Christ of Latter-day Saints?

What sort of scriptural support is there for the doctrines of The Family: A Proclamation to the World?

Introduction to Question

Many have asked what sort of scriptural support exists for the Family Proclamation. This article provides a resource that can answer this question.

Response to Question

Scriptural Insert

A website has been created called thefamilyproclamation.org. This website provides scriptures, general authority quotes, scientific research, and stories about applying the doctrines of the family proclamation. They have an annotated scriptural insert of the family Proclamation with scriptures that can support virtually each line of the proclamation. That insert is pictured below:

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Line by Line Analysis

The same website has a section that provides line-by-line analysis of the family proclamation. Scriptures are listed in support of its doctrines.

Conclusion

The Family: A Proclamation to the World is a divinely inspired document. Its authors have repeatedly testified to its revelatory status. We should follow its teachings and see the rewards that we reap because of our obedience to it.

Is gender a social construct?

Introduction to Question

It’s a common refrain among the cultural left of the West that gender is a social construct. A social construct is any category of thought that is created and imposed onto reality through and because of human, social interaction. Key to the idea of a social construct is that the category of thought is not extracted from reality but imposed onto reality. For instance, social constructionists give the boundaries of nations as good examples of a social construct. At a finite moment in time, someone had to come along and say "here is where the boundaries of what we'll call the United States are going to be!" From that moment on, we have acted as if the boundaries of the United States have an objective, primitive existence when, according to these theorists, they don't.

The view of gender as a social construct stands in stark contrast to the ideas of The Church of Jesus Christ of Latter-day Saints that "[g]ender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose."

When saying gender in the statement "gender is a social construct", most are referring to the idea that there aren't any sex-specific, biologically-determined, psychobehavioral differences between men and women. According to these people, there are no substantive differences in preference or behavior between men and women. Postmodern-adjacent philosopher Judith Butler refers to gender as conceived here (as well as a person's gender identity) as a "performance". This performance is an outward showing or demonstration of the expectations that have been imposed onto a person through speech acts in their cultural environment. In other words, what we call "femininity" and "masculinity" is just people conforming to how society says that a man or woman "should act" and nothing more. There is no biological, neuroanatomical basis for any cognitive or behavioral differences between men and women. How a man or woman "should act" is merely an imposition from broader society for a particular social purpose—in this case the continuing replenishing of society with healthy citizens to run that society's economic and other political infrastructure.

When others say gender in the statement "gender is a social construct", they mean to say that the biological sex binary of male and female itself is a social construct. Butler in a 1994 book chapter regards the immutability of the body as pernicious since it "successfully buries and masks the genealogy of power relations by which it is constituted". "In short," summarizes social conservative philosopher Ryan T. Anderson, "‘the body’ conceived as something in particular is all about power."

Some people refer to both the male-female sex binary and cognitive-behavioral differences when saying gender in the statement "gender is a social construct".

The theory that gender is a social construct is the brainchild of second-wave feminism. Simone De Beauvoir is thought to be the mother of the movement. She is famous for the saying from her 1949 book The Second Sex that "[o]ne is not born, but rather becomes, a woman. No biological, psychological, or economic fate determines the figure that the human female presents in society; it is civilization as a whole that produces this creature, intermediate between male and eunuch, which is described as feminine." Second-wave feminism "broadened the debate [from merely about the ownership of property and suffrage, such as under first-wave feminism] to include a wider range of issues: sexuality, family, domesticity, the workplace, reproductive rights, de facto inequalities, and official legal inequalities. It was a movement that was focused on critiquing the patriarchal, or male-dominated, institutions and cultural practices throughout society. Second-wave feminism also drew attention to the issues of domestic violence and marital rape, created rape-crisis centers and women's shelters, and brought about changes in custody laws and divorce law." Key to undermining the conception of female as interested in domestic affairs was "undoing the myth" that there were sex-based, biologically-determined, psychobehavioral differences between men and women. Thus, second-wave feminists, and especially those involved in neuroscience and psychology, have been vocal for many years that gender is a social construct, and that there are no substantive brain differences between men and women that lead to differences in cognition and behavior. All of this theorizing and scholarship was toward the end of providing greater political equality for men and women. The claim that gender is a social construct now dominates most halls of academic learning in the West. While we can recognize the substantial and wonderful differences that have been made in society because of feminism including greater learning, financial, and professional opportunities for women as well as greater political power and influence, we can also recognize the deficiencies in the social constructionist theory of gender and theorize about new ways that themes of equality, equity, justice, fairness, sexism, and misogyny can be potentially reworked and retooled with our understanding of brain differences. We can celebrate men qua men and women qua women.

This article will respond to the social constructionist theory of gender under both meanings of gender as well as provide some resources for understanding other themes better.

Response to Question

Social Constructs May Not Exist

First, at the broadest level, social constructs may not exist. Recall that (key to the idea of a social construct) there is no objective existence to the categories imposed on to reality. Also, these categories of thoughts are created and imposed onto reality rather than extracted from it.

But both the subjectivity and the creation of categories are highly doubtful.

We can imagine a state of affairs in which there are no subjects, such as human beings, that exist. During that state of affairs, at some primitive point of time, there still existed the possibility that human beings would exist. On top of the possibility that human beings would exist was the possibility of their gender being physically substantiated and embodied. Given that the possibility of human male and female existed, the categories of male and female are objective and not imposed onto reality. The possibility is "out there" in the world and humans have merely given substance to the category of human male and female.

The same goes for all categories. Categories are never created and never merely subjective. Categories can only be embodied and recognized.

The Two Sex Gametes and Their Implications for the Male-Female Sex Binary

It is important to start by substantiating the existence of the male-female sex binary since, without it, sex-specific differences in cognition and behavior have no firm foundation. Without the existence of categories like male and female, there is no such thing as a "male brain" nor "female brain".

As explained by the atheist, lesbian, neuroscientist, sex researcher, and columnist Dr. Debra Soh:

Biological sex is either male or female. Contrary to what is commonly believed, sex is defined not by chromosomes or our genitals or hormonal profiles, but by gametes, which are mature reproductive cells. There are only two types of gametes: small ones called sperm that are produced by males, and large ones called eggs that are produced by females, There are no intermediate types of gametes between egg and sperm cells. Sex is therefore binary. It is not a spectrum.

It is because of the existence of the two and only two gametes that we are genetically evolved and constructed as human beings to be a segment of the population that carries and produces one gamete or the other: males or females. It is also by reason of the existence of the two gametes that intersex conditions are considered disorders of sexual development. A person was meant to develop and be born as either male or female. Evolutionary force has differentiated between male and female because of the advantages of sexual reproduction for the survival and progress of our species. The proximate, cooperative work of mother and father are vital to the health, development, and survival of human infants and young given that our young are helpless when born and thus require much attention. Nature gave us male and female in order to ensure that our young develop healthily.

Men are ordered towards the end of impregnation and women towards the end of hosting conception and incubation. Can you think of a third reproductive function that must be performed by a third member of the species in order for us or other animals to reproduce? If not, you have just been given additional evidence that the sex binary is real and that we were meant to develop as male or female and not something between it.

The male-female sex binary exists. This is not a category of thought that we have imposed onto reality but one that we have extracted from it.

Some claim that human sex is bimodal instead of binary—citing intersex conditions as evidence of people not being easily categorizable as male or female and thus evidence of human sex's bimodality. While it may be okay to make a merely descriptive claim that human sex is bimodal, it is not an accurate metaphysical claim. In other words, just because a group of people developed such that they are not easily categorizable as male or female, that does not mean that they weren't meant to develop as male or female. It does not mean that intersex conditions represent an entirely healthy, normal sexual development. Scripture proclaims and even secular evolutionary observations demand that we are meant to develop as either male or female.

Evidence For Neuroanatomical and Correlative Psychobehavioral Differences Between Men and Women

There is a lot of evidence for neuroanatomical and correlative psychobehavioral differences between men and women cited below. One of the clearest and most obvious differences between men and women is sexual preference. The vast majority of the human population is heterosexual and for obvious, biological reasons. There are also large differences in physical aggression and moderate to small differences in personality traits. Women have more oxytocin—a chemical reponsible for social paring and bonding—than men. This makes it so that women, on average and in general, are, for instance, more interested in careers involving people rather than things.

Much of today's society conflates the concepts of biological sex and sex differences in behavior. For instance, there are many different gender identities that one can choose from according to much of the modern cultural and political left. One of these is to be "non-binary". Those that identify as non-binary typically identify as such because they do not conform to stereotypically masculine nor feminine ways of thinking and behaving. In most cases, they are born male or female and physically present as such but, later in life, believe that they don't identify with their birth sex. It's important to remember that one can be gender non-conforming in behavior without necessarily having to identify as something other than their birth sex. Indeed, there are masculine women and effeminate men. Also, one does not need to be stereotypically masculine in every respect to be considered masculine or feminine. For its part, The Church of Jesus Christ of Latter-day Saints defines masculinity as acquiring the bodily and cognitive capabilities to do three things in the context of family life: preside over one's family, protect one's family, and provide for one's family. As for femininity, it is defined as acquiring the cognitive and bodily capabilities to nurture one's family. Father and mother have these primary roles but share in the other's roles and aid the other in those roles. What's great about these definitions is that, in the context of masculinity, masculinity is defined quite narrowly such that a man can love cooking, musicals, knitting, and other stereotypically feminine things but still be masculine insofar as he also acquires and becomes apt at the skills necessary to play the three roles listed above on behalf of his family and those around him. In the context of femininity, a woman can like and do stereotypically masculine things and still be a feminine woman so long as she acquires the bodily and cognitive skills necessary to nurture her family and those around her. Even if you don't have masculine nor feminine capabilities, there is still your body to confront which, in 99% of cases, will be genetically constructed as male or female. You can't identify as something that contradicts plain reality. If you are a more effeminate man, you don't have to identify as anything other than that: an effeminate man. There is indeed a spectrum of masculinity and femininity that one can be a part of. But one's greater or lesser masculinity or femininity should not lead someone to conclude they are something other than male or female and change their bodies which are, in about 99% of cases, organized as either male or female.

It is important to recognize that just because the author believes that gender (as behavior and cognition differences) has a biological basis, that does not mean that we are committed to the notion that socialization plays no role in how we shape our thinking or behavior. Differences exist at the individual level. Debra Soh explains:

To claim that there are no differences between the sexes when looking at group averages, or that culture has greater influence than biology; simply isn't true. Socialization shapes the extent to which our gender is expressed or suppressed, but it doesn't dictate whether someone will be masculine or feminine, or whether she or he will be gender-conforming or gender-atypical.
Let me explain: Whether a trait is deemed "masculine" or "feminine" is culturally defined, but whether a person gravitates toward traits that are considered masculine or feminine is driven by biology. For example, in the Western world, a shaved head is viewed as masculine, and the majority of people sporting a shaved head are men. For women who choose to shave their head as an expression of who they are, they are likely more masculine than the average woman, and will probably be more male-typical in other areas of their life, too. From a biological standpoint, compared with other women, there's a good chance they were exposed to higher levels of testosterone in utero.

If, in an alternate universe, a shaved head was seen as a feminine trait, we would expect to see the reverse—most people who shaved their head would be women, and any men who chose to do so would likely be more feminine than other men, and exposed to lower levels of testosterone in the womb.

For someone who is gender non-conforming, this is similarly influenced by biology, but the extent to which they will feel comfortable expressing their gender nonconformity (through, say, the way they dress or carry themselves) will be influenced by social factors, like parental upbringing and cultural messaging. Social influence cannot, however, override biology. No matter how much parents or teachers or peers frown upon gender nonconformity (or gender conformity, for that matter), a person will gravitate toward the same interests and behaviors, but he or she may feel more inclined to hide that part of themselves.

What A Man or Woman "Should Be"

But let's offer one more argument against the notion of a social construct. Judith Butler is a famous American philosopher and gender theorist. Butler is famous for the notion that gender is a "performance". This is known as the theory of "gender performativity". That theory is described well in an introduction to Butler's most famous book Gender Trouble (1990) here.

Butler's essential premise is that behaviors, attitudes, preferences, and temperaments that we typically associate with men and women are not innate to male and female. Male and female are not stable concepts, according to Butler, and any behavior that we associate as "innate" or "natural" to them is merely illusory. Gender identity—one's subjective sense of the sex that they belong to—is not innate either. Gender identity is constructed through a set of socially popular speech acts that are then performed. Gender identity and the behaviors that we engage in based on our understanding of what our gender identity is are thus socially-constructed. Recall that a social construct is a subjective category that is imposed onto reality.

There are three main points that we can offer against Butler's arguments:

1. Our inner sense of being male or female is most-often driven by the recognition that our bodies conform to the male or female sexual reproductive system. This is an objective observation.
2. Our inner sense of being masculine or feminine is driven by our recognition of patterns in male behavior and female behavior against which we judge our own level of masculinity or femininity. This is arguably an objective observation.
3. When in a situation where we have to tell someone to "be a man", we are transmitting a moral imperative to someone that they must act in accordance with. These morals can be persuasively argued to be objective morals. That moral imperative is transmitted with that particular linguistic content based on either the behavioral patterns that we witness men and women engaging in and/or the tasks that we can observe male and female bodies are more aptly suited for. These are all arguably objective observations.

If objective observations, then they definitionally cannot be social constructs. It's like what we call "walking". Walking is a particular kind of activity, and we can distinguish it from other kinds of activity like jogging and sprinting. That distinction is based on objective observations and abstracting a category of thought from objective observations. In a similar way, we might abstract categories of femininity and masculinity from objective observations of how men and women act. Performing these activities may have a biological basis that holds at the general level, varies slightly at the individual level, isn't infinitely malleable, and endures across time and culture.

Latter-day Saint Theology and Gender

As stated above, Latter-day Saints hold to gender being an essential characteristic as someone's eternal being. This understanding is gleaned from the scriptures of the faith.

The scriptures teach that the human spirit (or at least a part of it) is eternal. Prior to being given mortal bodies, the spirits of humans were created as male or female. Spirit is believed to be made of some kind of physical matter. Thus, the Latter-day Saint scriptures appear to teach that a part of human spirits is eternal while another part of it is created from perhaps more elementary spiritual matter particles. Latter-day Saints tend to call these parts a person's spiritual intelligence (which is eternal going backwards and forwards) and a person's spirit body (which is created). All people's spirits, from eternity past to eternity future, will be sired in some sense by a Heavenly Mother and Father.

Some Latter-day Saints (under what we'll call TSGA: "Theory of Spirit Gender A") believe that our gender is a part of only our intelligence and others (under what we'll call TSGB: "Theory of Spirit Gender B") believe that it is a part of only our spirit body. Another possibility (under what we'll call TSGC: "Theory of Spirit Gender C") may be that gendered ontologies are a part of a person's intelligence and are then added upon and expanded with a person's spirit body. Ultimately, it is not known exactly how and when gender becomes an eternal characteristic of someone's identity.

No matter which way you slice the theology, it is clear that gender is not a concept that was ever created. Some critics may be tempted to claim that gender is socially constructed in Latter-day Saint theology, but review of the scriptures and other official pronouncements declared to be inspired and authoritative contradicts that claim. Under TSGA, gender has always existed as a brute fact regarding a person's intelligence. Under TSGB, a divine feminine and masculine have existed from eternity past and will exist into eternity future and thus the concept of male or female gender was never created while our spirits' particular gender was. Under TSGC, both of these are true: gender is native to our intelligences and added upon with our spirit bodies by heavenly parents who have always been male or female and always will be male or female.

Key to understanding Latter-day Saint theology of gender and its importance to Latter-day Saints is the idea of gender complementarianism. That is: men and women play complementary roles and have complementary behaviors that contribute to the greater whole of producing and rearing children. For Latter-day Saints, this complementarity is something that is essential to the function of our mortal and eternal lives. That is why Latter-day Saints (and, at least in part, religious people more broadly) defend differences between men and women so much. There is something about men and women, qua men and qua women, that makes them special and contributes to the broader order of the cosmos. Gendered behavior and bodies are deeply meaningful to Latter-day Saints and signatures of the Eternal Mother and Father and their relationship. As stated by Elder Dallin H. Oaks, "Our theology begins with heavenly parents. Our highest aspiration is to be like them."

It is certainly the case that Latter-day Saints can create an understanding of complementarianism that is more rigorously based in scripture, science, and sound philosophy. However, it is clear that complementarianism is a necessary belief for fidelity to the basic, rudimentary statements of the scriptures and other pronouncements declared to be inspired and authoritative such as the Family Proclamation cited above.

Rethinking Sexism, Misogyny, Equality, and Morality

In noting that there are sex differences in cognition and behavior between men and women, it provides us an opportunity to plug an article that may be helpful in reconsidering and retooling our philosophical ideas regarding sexism, equality, misogyny, and more since much of the current moral and political discourse is based on an understanding of those themes that is informed by the assertion that gender is a social construct. We have written an article linked below that treats those themes philosophically and scripturally that we encourage our readers to be familiar with.

Main article:

What is sexism?

Conclusion

Our understanding of gender and its origins will continue to grow as neuroscientists and philosophers uncover more, but one thing is clear: it is the "conservative religious" folk that have an understanding of gender closer to reality than much of the modern cultural left of the West.

Further Reading

• Mascolo, Michael. "Time to Move Beyond 'Gender Is Socially Constructed': Contradictions of sex and gender," Psychology Today, July 31, 2019, https://www.psychologytoday.com/us/blog/old-school-parenting-modern-day-families/201907/time-move-beyond-gender-is-socially-constructed

What is the scriptural basis for the restriction on homosexual sexual behavior in The Church of Jesus Christ of Latter-day Saints?

Introduction to Question

In recent years, it has become an item of interest and controversy to know what scriptural grounds are for prohibiting homosexual sexual behavior in different Christian religions.

This article provides some resources for answering this question as well as other relevant scriptural texts from the Latter-day Saint canon for answering this question.

It demonstrates, despite lengthy and intelligent cases to the contrary, that The Church of Jesus Christ of Latter-day Saints stands on solid scriptural grounds in their prohibition of homosexual sexual behavior and has effectively no theological workaround for incorporating neither homosexual sexual behavior nor same-sex unions/temple sealings into their theology.

Response to Question

Resources for Understanding the Biblical Perspective on Homosexuality

For understanding the biblical perspective on homosexuality, there are three great resources online that explain it.

1. Richard B. Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics (New York: HarperOne, 1996), 379–406 online at https://www.heartlandchurch.org/d/The_Moral_Vision_of_the_New_Testament_excerpt.pdf. This gives an academic, exegetical perspective from the New Testament about homosexuality, concluding that whenever homosexual sexual behavior is discussed, it is unremittingly negative.
2. Justin W. Starr, "Biblical Condemnations of Homosexual Conduct," FAIR Papers, November 2011, https://www.fairlatterdaysaints.org/wp-content/uploads/2011/12/starr-justin-BiblicalHomosexuality.pdf. This paper gives an academic, exegetical perspective from the entire Bible regarding homosexual sexual behavior. It concludes that the Bible is against all homosexual sexual behavior.
3. Robert A. J. Gagnon, one of the foremost experts on homosexuality and the Bible, has a website where he has links to his many articles and video presentations defending the traditional view from scripture.

Book Resources

The best book resource defending the traditional interpretation of scripture regarding homosexual sexual behavior:

1. Robert A. J. Gagnon, The Bible and Homosexual Practice: Texts and Hermeneutics (Nashville: Abingdon Press, 2001).

These resources thoroughly refute any notion that the Bible is either indifferent, silent, or in favor of homosexual sexual behavior.

Latter-day Saint Scripture and its Addenda to the Case Against Homosexual Sexual Behavior

Uniquely Latter-day Saint texts offer many important addenda to the conversation about proper sexuality.

1. The Book of Moses, contained in the Pearl of Great Price in the Latter-day Saint scriptural canon, affirms that all men and women had a personal, real pre-existence prior to being created on the earth. Moses 3꞉5 teaches that all things created in the Garden of Eden, including men and women (represented as Adam and Eve), were created spiritually before they were created physically in the Garden. Moses 1꞉8 reinforces that this was a real pre-existence (existing as actual spirits sepearte in both time and space from God) rather than ideal pre-existence (existing in God's mind prior to physical creation). Moses sees "all the children of men which are and were created." The Book of Abraham, also contained in the Pearl of Great price and purporting to the the writings of the biblical patriarch Abraham, teaches that there is at least a portion of our spirit that was not created (Abraham 3꞉18). Thus, our embodiment as man and woman means something not just now, but has always meant something. If that is the case, then there is an objective way to structure and understand our sexed embodiment and the sexual relationships that we engage in with those bodies. That is where this next point elucidates further.
2. The great Greek philosopher Aristotle taught that all things were created with a telos or purpose. By adhering to this telos or being used according to it, things, including people, flourish. Along similar lines, Jacob 2꞉21 teaches that all men and women were created with the end of keeping God’s commandments and glorifying him forever. Doctrine & Covenants 49꞉15-17 teaches that the Lord’s definition of marriage is such that it is between a man and a woman. In that scripture, men and women are commanded to be married and have sexual relations so that they can bear childrrn: to "multiply and replenish the earth". Scripture consistently associates keeping the commandments with flourishing and happiness. See, for example, Mosiah 2꞉41. This in and of itself should show that Latter-day Saint theology recognizes a gender binary of man and woman as well as the designedness and primacy of heterosexual marriages. People who claim that God made them with same-gender attraction and/or gender dysphoria and meant for them to act on their same-gender attraction are simply wrong. These scriptures also combine to testify that marriage, for Latter-day Saints, is not merely an instrumental good (something good because of the consequence it brings about) in that it brings about children that can contribute to society, but is an intrinsic good (something good by its nature) in that it is the consummation of who and what we are as men and women.
3. Restoration scripture echoes Genesis in affirming that men and women should become "one flesh"—affirming the creative order discussed in Justin W. Starr’s paper above. These are therefore affirmations of the created order whereby only relations between men and women are ethically proper. These scriptures, combined with those before that describe are telos, testify that, in matters regarding how we determine what is ethically-proper sexual conduct, it doesn't matter that God created us, but to what end he created us. If he created us for a particular end that was good, then we can and should make decisions that adhere to that purpose. God created woman from the rib of a man and said that for this reason (the reason of being taken from the man) shall a man leave his father and mothers and cleave to his wife, becoming one flesh (Genesis 2꞉21-24). He commanded them to multiply and replenish the earth (Genesis 1꞉28). God then saw that his creation was "very good" (Genesis 1꞉31).
4. Doctrine & Covenants 131꞉1-2 teaches that one must enter into the covenant of marriage in order to reach the Celestial Kingdom.
5. Doctrine & Covenants 132꞉19-20 lays out more of Latter-day Saint theology of marriage. According to that section, men and women’s glory as gods consists in part in having "a fulness and a continuation of the seeds forever and ever." Thus, the capacity to have spiritual offspring is a necessary condition of becoming gods in Latter-day Saint theology. Doctrine & Covenants 132 teaches that only men and women joined together in marriage have this capacity. Verse 63 of the revelation teaches that men and women are sealed together in part to "bear the souls of men." The revelation teaches that a binary sexual complementarity is required in order to achieve spiritual creation. This scripture alone naturally necessitates an ethic in which homosexual sexual behavior is discouraged or prohibited since engaging in it isn’t consonant with your divine identity and destiny. Sanctioned homosexual sexual behavior would confuse men and women both on earth and in heaven as to what their divine nature and destiny actually is. It would distort it.
6. The Family: A Proclamation to the World teaches that all men and women were born of Heavenly Parents in the pre-mortal life. Latter-day Saint theology affirms the existence of a Heavenly Mother by whom the spirits of all of humanity from Adam to the present day have been sired. It has been affirmed that the Proclamation came by way of divine inspiration and revelation many times.
7. The Joseph Smith Translation of the Bible adds commentary to and restores much of the text of the Bible that is relevant to discussions of the Biblical witness regarding homosexual sexual behavior. Readers can see this for themselves in Joseph Smith's revision of Genesis 9 and the Sodom narratives, Romans 1꞉26-32, and 1 Corinthians 6꞉12 and 6:18. In each of these cases Joseph Smith either agrees with or intensifies the biblical witness against homosexual sexual behavior.

Will Technological Reproduction Justify a Reversal of the Church's Position on Homosexual Behavior?

Some claim that, perhaps in the future, technological reproduction will be able to occur and thus will be able to provide us, without the sexual union of (hopefully married) man and woman, healthy human bodies (either fully formed or ones that may need human care for development from both heterosexual and homosexual couples) for the spirit children of our Heavenly Parents to inhabit. Thus, in that situation, the Church could potentially receive revelation to be inclusive of LGBT romantic, sexual, and/or marital relationships and homosexuality and other human sexual behaviors that are not procreative, marital-sexual relationships can be accepted.

Here is an objection to such an argument: Jacob 2꞉21 informs us that we were created unto the end of keeping God's commandments. Doctrine & Covenants 49꞉15-17 tells us that God has commanded us to be married as man and woman so as to have children and give bodies to the amount of spirit children God has created.

The acceptance of LGBT romantic, sexual, and/or marital relationships, even at this future moment in time where technological reproduction, would flatly contradict these two scriptures. There is no other way to interpret these scriptures that places LGBT romantic, sexual, and/or marital relationships within the "telos" of the human body. Such hypothetical future acceptance is thus unnecessary and not even possible.

One would have to deny that there is divine inspiration behind these scriptures; but how could one do that? They're so intuitively true––and especially given other Latter-day Saint theological commitments such as the pre-existence, God's existence, and the necessity of God to instruct us in morality––that for scripture to state them seems almost unnecessary. Additional commentary on appeal to prophetic fallibility to justify rejection of these two scriptures is found in footnote #2 of this article.

Personal Revelation Justifying the Practice of Homosexual Sexual Behavior

Some have claimed that they have received revelation that homosexual sexual behavior is correct and use this as justification for not keeping the scriptural commandment of abstaining from them. This revelation, given its incongruity with scripture and other prophetic revelation, must be a form of false revelation from false spirits.

Scriptural Concordance of Words Relevant to Considerations About Homosexuality

Fornication is defined as any sexual activity between people outside of marriage. If one defines marriage as between a man and a woman, then any sexual contact between homosexual partners is going to be considered fornication. Below is a concordance of the mentions of fornication and its derivatives in scripture.

Fornication

• Ezekiel 16꞉26
• Ezekiel 16꞉29
• Isaiah 23꞉17
• 2 Chronicles 21꞉11
• Matthew 5꞉32
• Matthew 15꞉19
• Matthew 19꞉9
• Mark 7꞉21
• John 8꞉41
• Acts 15꞉20
• Acts 15꞉29
• Acts 21꞉25
• Romans 1꞉29
• 1 Corinthians 5꞉1
• 1 Corinthians 5꞉1
• 1 Corinthians 6꞉13
• 1 Corinthians 6꞉18
• 1 Corinthians 7꞉2
• 1 Corinthians 10꞉8
• 2 Corinthians 12꞉21
• Galatians 5꞉19
• Ephesians 5꞉3
• Colossians 3꞉5
• 1 Thessalonians 4꞉3
• Jude 1꞉7
• Revelation 2꞉14
• Revelation 2꞉20
• Revelation 2꞉21
• Revelation 9꞉21
• Revelation 14꞉8
• Revelation 19꞉2
• Jacob 3꞉12
• 3 Nephi 12꞉32
• Helaman 8꞉26
• Doctrine & Covenants 35꞉11
• Doctrine & Covenants 42꞉74
• Doctrine & Covenants 88꞉94
• Doctrine & Covenants 88꞉105

Fornications

• Ezekiel 16꞉15

Fornicator

• 1 Corinthians 5꞉11
• Hebrews 12꞉16
• Doctrine & Covenants 42꞉77

Fornicators

• 1 Corinthians 5꞉9
• 1 Corinthians 5꞉10
• 1 Corinthians 6꞉9
• Doctrine & Covenants 42꞉76

Homosexuality as Part of the Definition of Other Words in Scripture Referring to Illicit Sexual Behavior

Homosexuality fits into the definition or the penumbras of the definitions of any other word in scripture referring to illicit sexual behavior. We have gathered an exhaustive concordance of those words at this link that readers should take a look at.

See also:	Did Christ teach against same-sex relationships during his mortal ministry?
	Isn't the Mormon opposition to same-sex marriage hypocritical, considering that they used to ban black from holding the priesthood until 1978?

Notes

Jackson County, Missouri

Jump to details:

• Question: Is "Zion" associated geographically with only one specific location in the New World: the "New Jerusalem" that is to be built in Missouri?
• Question: Was Joseph Smith's prophecy that the Independence, Missouri temple "shall be reared in this generation" a failed prophecy?
• Question: Will Mormons "walk back to Jackson County" before the second coming of Christ?
• Question: Will all Mormons return to Jackson county before the second coming?
• Question: Will there be immense destruction in Jackson County before the second coming of Christ?

Further reading

Further Reading

FairMormon Answers articles

FairMormon web site

• Barry R. Bickmore, "The Temple," in Restoring the Ancient Church: Joseph Smith and Early Christianity (Redding, CA: Foundation for Apologetic Information and Research, 1999). (Key source)

External links

Printed material