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283 pages, Kindle Edition
Published August 5, 2020
For a minority of Saints, the theological emphasis on choice offers a persuasive rationale for supporting abortion rights, even if one is personally opposed to the practice. The current leadership has explicitly condemned this rationale. President Russell Nelson, who was a surgeon before his call to the apostleship, has spoken in harsh terms against the "baleful war being waged on life" and "odious carnage." And First Presidency member Dallin Oaks has criticized the "personally opposed but reasoning in public discourses: the sanctity of one agent's choice can never trump the sanctity of the other's life, he argues. Given the status of the unborn child as a human individual in LDS thought, two human agents, and two vested interests, must be weighed accordingly. Oaks's comments highlight a particular LDS understanding of choice. In this view of moral freedom, there exists a sacrosanct link between choice and consequence. Freedom, in other words, is grounded in a framework of natural law. As Oaks reasons, "the effect in 95% of abortions is not to vindicate choice but to avoid its consequences; using arguments of choice to try to justify altering the consequences of choice is a classic case of omitting what the Savior called the 'weightier matters of the law.’” From this perspective, ironically, those who seek to protect the unborn child are actually defending the principle of choice by protecting the consequences of that choice (pp. 173-174).
Excommunication for heresy has been more common, or perhaps more publicized, in the modern Christian world than excommunication for moral turpitude. The twentieth century saw a number of prominent disciplinary actions for heresy: the Reformed, Presbyterian, Episcopalian, Lutheran, Baptist, and Catholic churches have all held church courts or imposed discipline in the last century and up to today. Joseph Smith, from the Church of Jesus Christ's inception, gave great latitude to unorthodox belief: "I never thought it was right to call up a man and try him because he erred in doctrine, " he said, “I want the liberty of believing as I please, it feels so good not to be trammeled." However, the leadership drew the line at teaching doctrine deemed injurious to the church.
Judicial proceedings were outlined in early LDS revelations and are conducted by the bishop or by the stake president in cases where a Melchizedek priesthood holder is the offender. Such councils can result in no action, in disfellowshipment (a kind of probationary state in which one is barred from full participation), or in excommunication (resulting in loss of membership and nullification of sacraments performed). The late twentieth and early twenty-first centuries saw a handful of LDS excommunications of vocal critics and dissenters from orthodoxy. Following one such highly publicized episode involving "the September Six," a group of feminists and scholars disciplined by church councils in 1993, the church affirmed that the relevant criterion for church discipline was promulgating, not holding, heretical beliefs. As they clarified in an official statement "we have the responsibility to preserve the doctrinal purity of the Church. Apostasy refers to Church members who (1) repeatedly act in clear, open, and deliberate public opposition to the Church or its leaders; or (2) persist in teaching as Church doctrine information that is not Church doctrine after being corrected by their bishops or higher authority; or (3) continue to follow the teachings of apostate cults…after being corrected by their bishops or higher authority."
Joseph Smith’s views on blacks were progressive for his era. A revelation declared as earlier as 1833 that, “it is not right that any man should be in bondage to another (D&C 101:79). And under his lear few black members were ordained to the priesthood alongside whites. Intemperate LDS praise for "the wonderful events of this age," in which "much is doing towards abolishing slavery," fueled I anti-Mormon violence in slavery-leaning Missouri, and Joseph Smith himself campaigned for US president in 1844 on a platform that advocated a federal buyout of all slaves by 1850. The situation changed abruptly with the Saints' removal to Utah. While making no specific claim of revelation, in 1852 President Brigham Young declared a prohibition on Blacks receiving the priesthood. It seems to have been justified by inherited Christian beliefs regarding the curse of Cain and of Ham, reinforced by Young's own reading of the Bible. Decades later, the leadership would find further support in an Abrahamic text produced by Smith that referred to a "lineage" with no "right of priesthood" (now understood as having no reference to race).
From that time on, Blacks were accepted as members but denied both priesthood and temple sacraments. Opposition to the church's position grew from within and outside the church alike during the civil rights era. It was only after most of the storm had passed, however, in 1978, that President Spencer W. Kimball claimed a revelation declaring that "every faithful, worthy man in the church may receive the holy priesthood, with power to exercise its divine authority, and enjoy with his loved ones everv blessing that flows therefrom, including the blessings of the temple. Shortly thereafter influential apostle Bruce R. McConkie advised the church membership to "forget everything that I have said, or what President Brigham Young or President George Q. Cannon or whomsoever has said in days past that is contrary to the present revelation. We spoke with a limited understanding and without the light and knowledge that now has come into the world."
Evangelization in Africa has yielded hundreds of thousands of converts, but growth among American Blacks remains tepid. Commemorations of black history, sponsorship of LDS symposia on African American relations, and outreach (as in the aftermath, of the 1992 Los Angeles riots) have contributed somewhat to mending the damaged relations of the past, with three particularly striking developments. First, in April 1988, church president Gordon B. Hinckley received the NAACP Distinguished Service Award from Julian Bond. In 2001, the church made public, with great fanfare, the records of the Freedman's Bank. The extensive records from this Reconstruction-era institution, organized under church sponsorship during an eleven-year period, make it possible for millions of African Americans to connect their family histories to the half-million names indexed in the collections. In this way the church furthered its mission to connect the human family through genealogical research, while providing a significant service to the African American community. And in 2019, President Russell Nelson was invited to address the annual meeting of the NAACP.
From the church leadership, condemnations of racism are frequent, and the church aspires to embody the principle first printed in the 1830 edition of the Book of Mormon: "he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female" (2 Nephi 26:33). Still, the sting of the more than century-long ban remains, and many still await a formal apology for a policy that has never been clearly repudiated as prophetic error.
If the church is led by revelation, why has its position on many issues (race, marriage, homosexuality) changed?
Modern leaders continue to disavow infallibility and urge on members personal responsibility. Not every statement made by a church leader, past or present, necessarily constitutes doctrine. Elder Todd Christofferson reminded the Saints, “when a member of the First Presidency recently expressed what should have been an unexceptional truism, “leaders in the church have simply made mistakes,” the New York Times found it striking enough to devote two articles to it. It would seem, like biblical figures who could err and argue even as they moved forward the building of the church. Compare, for instance, Moses's sin at the waters of Meriba and Peter and Paul's sharp discord (Numbers 20:12; Galatians 2:11- 14), LDS prophets believe they are called of God, but nonetheless, receive God’s word according to their inspired but human capacity—precept upon precept, line upon line (Isaiah 28:13).