I haven’t updated this blog in a fair while, as I’ve been striving to finish writing up my thesis. And the next post I was going to do was going to be a speculative post involving spiders. That’s still going to happen at some stage (and people who speak to me in real life have likely heard at least some of it). But then something else came up that has sadly caught my attention.
Namely the recent reaction to the Church’s amendments to the Handbook of Instructions concerning same-sex marriage.
I’m not really going to discuss the actual policy itself, other than the section on children is an extension of the policy applied to polygamous families, and that entering into a same sex marriage isn’t just being classed as apostasy, it is apostasy: it is, after all, a public act in opposition to the Church’s teachings, not just the result of a yielding to temptation. Further context can be found here on the actual policy itself.
It is the reaction to all this that gets my attention. It follows the reaction to several other things over the years on social media (such as the Church’s efforts to support marriage, the “Ordain Women” movement and the excommunications of Kate Kelly and John Dehlin). I have become aware – who couldn’t? – that there’s at least a portion of Church membership who stand vocally opposed to the Church’s policies, and often teachings. This has struck very close to home, as I have seen friends and continue to see friends go astray in these things. People who were once my brothers and sisters in the gospel have abandoned the Church because of these things. I am not a diplomatic man, and I hold no ecclesiastical position of any major consequence. But if there are members, ersatz members and ex-members who feel free to comment in such a way as to lead my friends astray, then I believe I at least have the right to reply.
The real problem
Now this is not so directed as those Church members who otherwise agree with the Church’s teachings but felt some concern at the announced policies. There are other, better, things that they can read which hopefully address their concerns. But my observation is that those most concerned at this, and certainly those who are most vocal, not only differ with the announced policy, but some if not all of the Church’s teachings on sexuality and the family. Indeed I struggle to think of a single blog article or facebook comment I’ve seen whizzing by in the past week that was critical of handbook changes which was by someone who didn’t also – explicitly or implicitly – object to the Church’s fundamental teachings in this area in the first place. So some comments about policy vs doctrine are misguided – while the exact nature of a policy like this may well take different forms, the Church’s fundamental opposition to same-sex marriage as contrary to the Lord’s commands isn’t new. That wasn’t going to change just because US law changed.
I have been struck, for a number of years, by a line from Alma 12:
Therefore God gave unto them commandments, after having made known unto them the plan of redemption
(Alma 12:32, my emphasis)
This is quite a common pattern. When I was a full-time missionary, we taught people about the law of chastity after we had taught them about the plan of salvation and eternal families. We taught about fasting and tithing after we taught about sacrifice. Many of God’s commandments may be confusing to us mortals when we’re working from our own presuppositions about the universe – but they make fundamental sense when we understand and believe in God and His plan. The Church’s teachings on the nature of the family, the law of chastity and human sexuality make perfect sense when we know that He is, that Christ is our Saviour, that He revealed Himself to prophets who recorded it in scripture, and that He has established His Church in these latter days which He continues to lead to which He has given His power and authority. Likewise the administration of priesthood ordinances is not a mere social event, but the exercise of that power and authority that requires preconditions, including faith.
Now many of those writing these various posts, comments etc have certainly been in the Church long enough to learn all this. They’ve been taught it. “Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?” If they are now having trouble accepting the Church’s teachings on family and sexuality, then what is the problem?
I speak bluntly. The problem is unbelief.
Now they may believe something, for example, that God exists. But it is impossible to believe that God exists, that He has revealed commandments in His scriptures and to His modern prophets, and that by His power Man and Woman may be knit together for eternity, and that obedience to this covenant is the path to exaltation, to believe all of that and yet believe that somehow God and His prophets have it wrong and that violating those commandments and barring oneself from what is required to gain exaltation must be morally acceptable. Somewhere there is a lack of belief.
Some of those who’ve commented have been quite open about this too – one I happened to read claiming that the individual had been a ‘practicing Mormon’ for decades, but never a ‘believing Mormon’.
This attitude baffles me. I find it incredible, yet I do know people who hold to this – who do not believe all the teachings of the Church, but who continue to claim a “Mormon” identity. What’s more is that some of these voices increasingly campaign that this *should* be the case, that the Church should give up any ambition for its members to believe, that it’s possible to be, say an atheist or agnostic and a Mormon (I would not have believed this had I not read it myself), and that the Church should be ‘inclusive’ of those who feel ethnically ‘Mormon’, but reject (loudly) the teachings of the Church.
I shall return to the last point later. On the former, it is certainly the case that those who are experiencing doubt and unbelief have been urged (as within the last few years by Elder Uchtdorf) to remain within the Church. It’s also the case that doubt and unbelief are not always the result of sin. But some have misconstrued this into thinking unbelief is an acceptable, or even a desirable state, and that one can be “faithful” and comfortable in the Church while remaining in a state of unbelief. This is not true.
For unbelief is a sin.
I’m aware that statement may cause hackles to rise. But sometimes things must be put as plainly and bluntly as possible. There are sins of the intellect. And I am not seeking to rise up as a great accuser here, for we are all sinners. I have my sins as does any man, and all of us need to repent. I’ve even recently struggled with unbelief: not as to the existence of God or the truth of His Church or anything like that, but in believing certain promises God has extended to me. I’ve struggled with some of that, and have had to strive to believe. I certainly lay no claims to perfection. Every one of us does things that are wrong, and need to change and repent. For us to do that, of course, we need to realise where we have erred, so that we might call upon God and that He might correct us. The reason people struggling with unbelief are encouraged to remain within the Church is – as it is for the rest of us and most of our sins – the Church is the best place to do that.
And far from being content in our unbelief, it is one of those things in which we sin and in which we need to repent. Christ “upbraided” his disciples for “their unbelief” (Mark 16:14), and taught elsewhere that “he that believeth not is condemned already” (John 3:18). We likewise learn “the god of this world hath blinded the minds of them which believe not” (2 Corinthians 4:4) and are warned to “take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). In the Book of Mormon we find Nephi mourning because of “the unbelief […] of men” (2 Nephi 32:7), and are told directly by Christ (as reported by Moroni) to “come unto me, O ye Gentiles, and I will show unto you the greater things, the knowledge which is hid up because of unbelief” (Ether 4:13). Finally in modern revelation we see Edward Partridge being warned that “if he repent not of his sins, which are unbelief and blindness of heart, let him take heed lest he fall” (D&C 58:15) and the Church as a whole taught that “your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received— Which vanity and unbelief have brought the whole church under condemnation” (D&C 84:54-55). While faith and belief may not come easily, we are commanded to “doubt not, fear not” (D&C 6:36), and instructed to “exercise a particle of faith”, and to not cast out the word “by your unbelief, that ye will resist the Spirit of the Lord” (Alma 32:27-28). Unbelief is a sin, but with God’s grace we can choose differently, by “experimenting” on his word, by yielding to the influence of His spirit and by remembering our previous experiences.
For several years now I have been struck by how important it is to remember our spiritual experiences and those miracles we witness. While there’s some – like the aforementioned article writer – who may have never have believed, others did at some stage. And for at least some of them, including some of my friends, that belief was not just a vain hope, but founded on actual experiences. I wonder what they make or even remember of those now, and there’s some friends I wish I could just shake: “Don’t you remember? Don’t you remember what it was like? What you felt and saw?” How I wish I could help them remember, for it is actual experience with the Divine that answers all questions and doubts.
The exclusivity of “inclusivity”
There is one final point I wish to briefly address, namely this concept that because of one’s ancestry and upbringing in the culture, one can continue to be a “Mormon” while rejecting the practice and especially the belief, and even that they should be permitted access to the Temple and so forth in spite of public disbelief. I have to admit this argument gets me angry to some degree, although I doubt that many who advance it see the implications of it.
Converts must believe to be baptized. To unite themselves with the Church, they must have faith and practice the first principle of the Gospel. And before they are baptized, they are asked about what they believe to ensure they meet the requirements for baptism. To become a “Mormon”, they must have and exercise their faith.
What is being implicitly proposed, then, ends up being a two-tier system. Converts must have faith to become members of the Church and enjoy its spiritual blessings. But those of a particular ancestry and upbringing need no faith to accrue the same benefits. I can only imagine what the Apostle Paul would make of this argument. As for me, all I can think is to paraphrase the words of John the Baptist: “Think not to say within yourselves that we have Brigham Young, or Lorenzo Snow or whomever to be our father, for I say unto you that God is able of these stones to raise up children unto Brigham Young”.