When Mitt Romney released his taxes, it showed large donations to charity, including to his church, The Church of Jesus Christ of Latter-day Saints. Members of this church are sometimes called Mormons. Three million dollars was donated to charity, with about 1.5 million dollars going to his church.

Mormons follow the Biblical commandment to tithe, so Romney, as a practicing and believing Mormon, pays at least ten percent of his income in tithing. The word tithe means a tenth, and so, to be fully practicing the law of tithing, a person who believes in and follows the Bible must pay a full tenth of his or her income. In addition, the Bible requires believers to pay offerings.

“Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings.

“Ye are cursed with a curse: for ye have robbed me, even this whole nation.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Malachi 3:8-10).

When Mormons join the church—or when anyone who believes in the Bible joins a church or makes a private covenant to follow God—they commit to pay an honest tithe and additional offerings. Mitt Romney has said that no one should be critical of a person who honors his financial commitment to God. In fact, he believes they should expect a candidate to keep commitments he has made, and particularly those made to God.

What does Mitt Romney’s church do with the tithing money? Tithing money is used to pay the costs of operating the church, funding missionary work, and performing humanitarian efforts. No tithing money is spent on salaries for church leaders. When Mitt Romney served as a bishop (a lay pastor) and later as a stake president (overseeing an area similar to a Catholic diocese) he was not given a salary. He held a secular job in his community and supported his family on his own. His church work was done after work hours.

Regardless of how much money the church takes in for tithing, the church’s leadership does not personally benefit from it. Even the full-time church leaders—the prophet and his apostles—do not receive a salary, one feature that makes them very different from the leaders of most churches. If they are unable to support themselves through private funds, such as pensions, they receive a modest stipend, but this money does not come from tithing. Unlike many churches, the Mormons do not include their businesses as part of their “ministry.” They operate a small number of for-profit enterprises on which they pay taxes, most operated under Deseret Management Corporation, a holding company organized in 1966. Funds for stipends come from these for-profit funds. A church leader who is wealthy has become so through his secular work, not his church work.

Money paid as tithing is carefully monitored. The Mormons do not have a collection plate and members place their contributions in envelopes and hand it to one of three leaders privately. When the money is counted and recorded, at least two leaders must be present. Audits are conducted at many levels, both locally and at the international level. These audits are done by ordinary church members who are not church leaders.

The Encyclopedia of Mormonism explains how controls are in place at Church headquarters:

“The Church has an Audit Committee composed of experienced businessmen who are not associated with the Church as employees or General Authorities. This committee reports directly to the First Presidency of the Church and works closely with the Finance and Records Department and the Auditing Department to ensure strict adherence to ethical principles and rigid financial policies and procedures. The Auditing Department also reports directly to the First Presidency of the Church and thus maintains its independence from all other departments. Its staff of certified public accountants performs ongoing audits of finance, operation, and computer systems for Church departments and other Church-controlled organizations. Responses to all audits are required and are monitored.”

The independent audit committee issues a report in General Conference each year. This is an international conference held twice a year.

Tithing is issued to congregations, stakes, and programs according to needs. Each organization receiving funds must submit a proposed budget which is reviewed. Money is distributed based on the needs of that group. Since all Mormons are volunteers, they are instructed not to spend money on their callings (volunteer church service) and so a budget is needed to cover the expenses of all programs. For instance, a Sunday class for children requires a lesson manual for the teacher as well as various teaching supplies—crayons, paper, flannel boards, chalk boards and so on. Boys who belong to a church sponsored Boy Scouts program have all their costs for dues and membership covered by the church. The church often sponsors community events which also require funding.

Of course, running a church has costs. Buildings must be safely built, maintained, and furnished, lawns must be cared for, and cleaning supplies must be purchased. Although missionaries pay for their missions, the costs have been equalized and so more expensive missions may require greater funding and teaching supplies must be provided.

The church operates a number of humanitarian programs. The better known fund is the Humanitarian Aid program, a registered non-profit which provides aid regardless of nationality or religion. This program sends in supplies during natural disasters. For instance, when Haiti experienced its devastating earthquake, Mormons sent in two planeloads, each containing 80,000 pounds of food and other resources just in January of 2010. Today, long after many other groups have left, the Mormons are still there serving the people. Typically, in a year’s time, the church will ship 12 million pounds of shoes and clothing, one million hygiene kits, and a million pounds of medical supplies to those in need. They train hundreds of people in the United States and around the world in employment skills and help them find work. It has spent more than a billion dollars in cash and supplies for humanitarian work since it began keeping records in 1985. This service is rendered in more than 185 countries. The church operates programs in neonatal resuscitation, efficient farming in developing nations, wheelchair, dental, and eyeglass assistance, immunization programs, clean water initiatives and other services that help bring better lives to those in need. 100 percent of the money donated to this program goes to the actual aid. The church pays administrative costs from other funds.

In addition to this international program, more money and time is spent in local congregations and areas. Days of Service are a popular activity for Mormon groups worldwide. These are days when Mormons, and those who wish to join them, tackle community projects in their own areas. Many local congregations make blankets, provide literacy and ESL programs, create kits for the homeless, and do other projects paid for from church funds but not recorded in the humanitarian aid statistics.

Mormons also care for their own members. One unique program is known as fast offerings. Mormons are asked to fast for twenty-four hours (two meals) if they are physically able to do so. This fast means no food or drink of any kind. They donate what they would have spent on food and drink to a fast offering fund to care for those in need who live in their own congregation. The funds are used to provide temporary assistance in food, housing, and other emergency necessities. If there is more need than a congregation can support, the church provides supplemental funding. Those who receive help are invited to participate in additional church service in order to preserve their pride and sense of self-sufficiency. Although the aid is nearly always worth more than the work provided, it allows the receiver to give something for it. In addition, since he helps others through his own contributions during good times, he has a stronger sense of community taking turns helping each other out.

Mitt Romney’s Mormon money is going to good use helping to run the programs of the church and to serve those in need.

Of all the numbers in the Pew Research Center’s recently released survey of “Mormons in America,” the highest, most overwhelming numbers are these: 98 percent of respondents said they believe in the Resurrection of Jesus Christ, and 97 percent say their church is a Christian religion.

This comes on the heels of earlier surveys indicating that 32 percent of non-LDS U.S. adults say the LDS Church is not a Christian religion, and an additional 17 percent are unsure of LDS Christianity. The theological and semantic reasons for this can be complex, but for the 1,019 self-identified Mormons who participated in the Pew survey, their theological position is clear: Mormons believe in Jesus Christ, and they consider themselves to be Christian.

“Certainly in Latter-day Saint theology is this idea that if you understand who you are, you understand that there’s a purpose in life, you understand your connection to God, that certainly has an impact on how you live your life and what you do, but also how you feel about your life and what you are doing,” said Michael Purdy of the LDS Church Public Affairs office.

For the vast majority of Latter-day Saints surveyed, those life choices have much to do with their religious beliefs. Eighty-two percent of survey respondents indicate that religion is “very important” to them, 83 percent say they pray every day and 77 percent say they attend church at least once a week. Beyond that, a stunning 69 percent of respondents fit all three descriptions, saying that religion is very important to them, that they pray every day and that they go to church every week.

“By this measure,” the report says, “Mormons exhibit higher levels of religious commitment than many other religious groups, including white evangelical Christians.”

Part of the explanation for these high numbers may be that the survey focused only on those who self-identified as Latter-day Saints.

“The method they used tended to identify people who are strongly committed,” said BYU sociologist Marie Cornwall, who advised the Pew Forum on the new survey. “They don’t have the people who are kind of marginal. But that’s okay; we just have to be careful with the way we interpret the findings.”

One such finding is the relationship between religious commitment and education among Mormons.

David Campbell, a University of Notre Dame associate professor and another adviser on the survey, noted that the more educated respondents were, the higher their levels of religious commitment.

“I was a little surprised by that,” said Campbell, who is LDS and who has extensively studied on the role of religion in the public square. “The more educated a Mormon is, the more likely they are to be wholehearted in their commitment to the church and its teachings.”

That is different from other churches, he said, where more education tends to lead to more religious skepticism.

Pew Research Center officials also noted “a significant gender gap in religious commitment, with more Mormon women than men exhibiting a high level of religious commitment (73 percent vs. 65 percent).”

According to the Pew report, a similar “gender gap” is seen among the general public. A 2007 survey found 36 percent of U.S. women exhibited a high level of religious commitment, compared with 24 percent of men.

One series of questions asked about what it means to be a good Mormon. According to the respondents, in order to be a good Mormon it is “essential” to believe Joseph Smith saw God the Father and Jesus Christ (80 percent), work to help the poor (73 percent), hold regular family home evenings (51 percent), not drink coffee and tea (49 percent) and not watch R-rated movies (32 percent).

Combining those who said “essential” with those who said “important but not essential,” the order changes a little bit: working to help the poor (97 percent), holding regular family home evenings (96 percent), believing Joseph Smith saw God the Father and Jesus Christ (93 percent), not drinking coffee and tea (81 percent) and not watching R-rated movies (79 percent).

“I think that result is rather interesting,” said Cornwall. “Mormons are known for not drinking coffee or tea and not watching R-rated movies. But compared to believing that Joseph Smith saw God and working for the poor, Mormons don’t seem to focus on the coffee and tea as much as people probably think.”

Other manifestations of religious commitment in the survey included:

The number of respondents (65 percent) who say they hold a current temple recommend (a certificate from local ecclesiastical leaders, issued every other year, indicating that an individual has permission from the church to enter LDS temples and participate in temple rites and sacraments)

The number (79 percent) who say they pay tithing (donating 10 percent of their income to the church)

The number (27 percent) who have served full-time missions for the church (this number includes 43 percent of men and 11 percent of women and varies significantly according to the age and education of the respondent, as well as whether or not the respondent was raised Mormon)

The number (82 percent) who keep food in storage for emergencies or disasters, as they have been counseled to do by LDS Church leaders (This number includes 23 percent who say they have three months’ worth, 35 percent who say they have more than three months’ worth and 23 percent who say they have less than three months’ worth)

The percentage who pay tithing is especially interesting to break down. According to the survey tabulations, “tithing is most common among Mormons with the highest levels of religious commitment (96 percent) … fully 91 percent of college graduates say they pay tithing … compared with 66 percent of those with a high school diploma or less education. And among those whose family income exceeds $30,000, 83 percent say they pay tithing, compared with 69 percent of those with incomes of less than $30,000.”

While previous surveys have clearly established LDS agreement with certain key Christian doctrines — 90 percent of Mormons believe in God, 91 percent believe the Bible is the word of God and 98 percent believe in life after death — the new survey explores Mormon confidence in points of doctrine that are unique to LDS theology. And in these points of doctrine, Mormons proved to be unified and believing. They believe overwhelmingly that God and Jesus Christ are separate physical beings (94 percent), that the president of the LDS Church is a prophet of God (94 percent), that families can be bound together eternally in temple ceremonies (95 percent) and that the Book of Mormon was written by ancient prophets and translated by Joseph Smith (91 percent).

Overall, 77 percent say they believe “wholeheartedly” in all of the teachings of the LDS Church. That number increases to 82 percent among Mormons ages 18-49, and to 85 percent among Mormons who are college graduates.

“Ultimately, I suppose other Americans will judge our church — and perhaps all churches — by their relevance in how they touch and improve human lives right here on Earth as well as what they offer in the life to come,” wrote Michael Otterson, Public Affairs director for The Church of Jesus Christ of Latter-day Saints, in his “On Faith” blog in the Washington Post. “Meanwhile, we welcome the friendship and regard of all groups, even as we retain our commitment to a unique identity. In the end … Latter-day Saints will strive to be good Mormons, true believers, kind neighbors and faithful friends.”

Pew Study Reflects Mormons’ Religious Commitment to Christ, Mormon Beliefs in Tithes and Temples

Mormons in America

By Amy Choate-Nielsen

Deseret News
Published: Sunday, Jan. 15, 2012 7:00 p.m. MST

David Letterman knows how to get a laugh.Like most comics, he riffs on the day’s news, deadpans the camera and revels in audacity.”Oh, did you hear about this?” the host of CBS’ Late Show with David Letterman asked his audience recently. “A campaign staffer on the Newt Gingrich campaign was fired because he was making negative comments about Mormons. I thought, now, wait a minute — isn’t Newt in favor of multiple wives?”
Laughter rumbled from the audience followed by applause. The polygamy punch line is a familiar one when it comes to poking fun at Mormons — as though Mormons and polygamy are synonymous in mainstream media. Ironically, the practice that’s most linked to Mormons is a practice most Mormons oppose, according to a groundbreaking new study of Mormons in America released Thursday by the Pew Research Center‘s Forum on Religion and Public Life.

According to the study, members of The Church of Jesus Christ of Latter-day Saints unequivocally reject polygamy — only 2 percent said the practice is morally acceptable — evidence of a yawning gap in what Mormons believe and how they are perceived. Mormons’ opinions are overwhelmingly conservative, the study shows, but in many ways, their views are also surprising — especially when it comes to opinions on moral issues, divorce, homosexuality and polygamy.

Morality

Mormons also take a significant stance on moral issues in other areas, such as divorce, sex outside of marriage and consumption of alcohol.

Although teachings from the LDS Church emphasize the importance and eternal nature of the family, only 25 percent of Mormons surveyed said divorce is morally wrong, according to the study. That means Mormons are slightly less morally opposed to divorce than the general public.

“For Catholics, divorce does not exist. They think it is not only wrong but it is impossible,” said Matthew Bowman, member of a board of expert advisers to the Pew Research Center for the study and author of “The Mormon People,” a book on the history of the LDS Church. “That has not been true for Mormons. There is theological space for divorce within Mormonism. It is undesirable, but Mormons recognize it is sometimes necessary and sometimes the right thing to do.”

Other moral views revealed in the survey — 54 percent said drinking alcohol was morally wrong, compared with 15 percent of the general public — set Mormons apart, Bowman says. The assumption on the part of non-Mormons is that if Mormons think drinking alcohol is wrong, then they must think everyone who imbibes is morally flawed. That apprehension can make people suspicious of Mormons, and wary of an elitist attitude, he says.

Differences in moral viewpoints can create a stumbling block for Mormon acceptance — not only in high-profile arenas, such as a presidential election, but also in communities.
“What you find throughout the report is a tension,” said David Campbell, assistant professor at Notre Dame and an adviser on the study. “Mormons like to use the phrase, ‘Be in the world but not of the world.’ They are certainly living their lives in the world. They are active and involved in their communities, but they have these beliefs and practices that set them apart a little bit, and sometimes there is conflict.”

Homosexuality

Mormons have some of the most conservative opinions when it comes to homosexuality. The survey asked Mormons if homosexuality should be accepted by society or discouraged by society, with an option for neither, both or “don’t know.” The response — 26 percent said homosexuality should be accepted, 65 percent said it should be discouraged — puts Mormons as the least likely to say homosexuality should be accepted by society. But a 26 percent acceptance rate, with roughly 1 in 4 Mormons saying homosexuality should be accepted, might be surprisingly high to some.

Of particular interest is the fact that only 8 percent of Mormons surveyed identified themselves as liberal, and 66 percent said they were conservative. That means some of those who said homosexuality should be accepted also identify themselves as politically conservative, Bowman says. That distinction illustrates the complexity of Mormons’ opinion on sexuality — that it is rooted more in religious precepts than politics.
Still, it’s difficult to draw a conclusion about Mormons‘ views on homosexuality based on the study, says Pew Research Center adviser Terryl Givens, professor of literature and religion at the University of Richmond.

“Results need to be viewed cautiously,” Givens says. “Official LDS pronouncements insist there is a distinction between (sexual) orientation and behavior, but the survey blurs that difference, probably leaving many Mormons unsure how to answer that question. What is clear, however, is that Mormons are trending toward greater acceptance of same-sex relationships, just as society as a whole is, although by a much smaller percentage.”

Polygamy

At one point 120 years ago, some Mormons practiced plural marriage, hence the association between Mormons and polygamy. The practice was discontinued in 1890, but the cultural association persists, perhaps in part because Mormons are sometimes confused with members of the Fundamentalist LDS Church, a polygamist group not affiliated with The Church of Jesus Christ of Latter-day Saints.

In the October-November 2011 study of a national sample of 1,019 Mormons, 86 percent said polygamy is morally wrong. That’s a number that surprises Bowman.

Were it not for the confusion surrounding Mormons and the FLDS Church practice of plural marriage, Bowman says that statistic might not be as high.

“It’s my experience that Mormons have a fraught relationship with polygamy,” Bowman said of the study results. “There is a sense that rejecting polygamy identifies a member of the LDS Church and distinguishes us from the fundamentalists. That is a cultural signifier as much as a theological statement.”

Some who responded to the survey, 11 percent, said polygamy is not a moral issue.
Email: achoate@desnews.com

The Pew Foundation survey of Mormons released this past week confirms that U.S. Mormons are more conservative (66 percent) compared to the general public (37 percent), and on most issues, they closely track white evangelicals. But immigration is one issue that sets Mormons apart from their evangelical counterparts.

Asked whether immigrants are a strength or a burden, 59 percent of white evangelicals said they were a burden, while only 41 percent of Mormons felt the same, compared to 44 percent of the general public. The result is surprising given how staunchly conservative Mormons are on nearly every measure. Interestingly, 50 percent of white mainline Protestants and 49 percent of white Catholics also tilt against immigration, though neither group is as uniformly conservative as evangelicals or Mormons on other measures.

Dan Cox, Research Director at the Public Religion Research Institute in Washington, D.C. sees several reasons for the surprising result. He points first to demographics to explain why Mormons are more open to immigrants than are white evangelicals. “White evangelicals are significantly lower on the socioeconomic scale than most other religious groups. Those who are more economically vulnerable are more likely to see newcomers as threats,” he says.

The Pew results validate the socioeconomic explanation. The key is a strong link between Mormon religious commitment and socioeconomic status. Eighty-four percent of Mormon college graduates are highly committed to the Church, but just 50 percent of those with high school education share that same level of commitment. This socioeconomic gap also translates to immigration: 50 percent of less committed Mormons see immigrants as a burden, against 36 percent of highly committed Mormons.

Cox also points to age as a key factor, noting the surprising anti-immigration sentiment among mainline Protestants and white Catholics. “Both of these groups tend to be older than the general public,” Cox says, “and we find that younger people are much more open to immigration.” Sure enough, Pew finds that 49 percent of Mormons between the ages of 18-49 see immigrants as a strength, while just 39 percent Mormons over 50 say the same. The Mormon youth movement has an impact on the results: according to a 2009 Pew study, 41 percent of the general population was over fifty years old, while just 34% of Mormons fall into that category.

Cox also thinks culture is a factor in the Mormon tendency to be more tolerant of immigrants, citing in particular the outward focus of the LDS church and the percolating influence of missionaries returning from foreign lands. “When you have more interaction with someone,” Cox notes, “you have increased comfort with them.” One statistic conveys the impact of this element of Mormon culture: 70 percent of the 33,000 students at BYU are bilingual.

Theresa Martinez, a non-Mormon sociology professor at the University of Utah, emphatically seconds Cox on the outward focus. “I’ve taught over 7,000 students,” she says, “probably about half of them LDS, with a large proportion of those return missionaries, and half of those from Latin American missions.” Her students express strong attachment to the peoples and communities they served, Martinez says. “And after that, you are not the sheltered little Mormon kid, and you understand that life is much bigger than your backyard.”

While the seeds of openness are embedded in the culture, others note that Church leaders recently gave a gentle push in that direction. Last year Utah illegal immigration hard-liners were poised to copy Arizona’s stern immigration policies, when centrists—with quiet but clear support from Church leaders—turned tables with widely-noted legislation that will allow some undocumented workers to obtain drivers’ licenses and work. In the fall of 2010, the Church also stated support for the principles of the The Utah Compact, which urges humane and measured solutions at the federal level.

And yet, divisions within the LDS community remain. Utah House Rep. Chris Herrod of Provo, a leader on anti-illegal immigration efforts in Utah, considers himself pro-immigration, noting that his wife is from Ukraine, his sister-in-law from Korea, and his business partner from Ethiopia.

Herrod points out that the Pew study addresses immigration per se, rather than illegal immigration, and says he has often been puzzled when debates on the two issues become muddled. “I believe in immigration,” he says. “It’s the melting pot that has made the country great. But lately we seem to be splitting into a bilingual and bicultural nation. We need to give equal chances to Africans, Asians, South Asians, and Eastern Europeans, and we need to get back to those core beliefs, where you adopt the language and blend the cultures.”

Richard Davis, a political science professor at Brigham Young University, sees the Church position last summer as impacting dialog on this issue within Utah and among U.S. Mormons. “For years the drumbeat was all about illegal immigration and the need to enforce the law,” he says. “The Church has nudged the agenda. Now it’s more about how we treat people, however they got here.”

Charles Morgan, a BYU sociologist who studies immigration, sees culture and Church positioning as mutually reinforcing. Morgan notes that the “closer the contact you have with a group, the more likely you are to have compassion and see them as equals.” Like Davis, Morgan also sees the Church’s positioning as significant: “The Church is projecting a positive image of immigrants, and I think this is resonating with the more devout Mormons.”

Morgan points to Arizona, where a Mormon state senator from the heavily Mormon Mesa area, who was president of the Senate and had authored the state’s controversial immigration policy, was replaced in November by another Mormon in a recall election. The new senator, Jerry Lewis, was encouraged to run by LDS members in the Mesa area who were concerned with what they saw as a harsh tone on illegal immigration.

Jason Labau, who researches Arizona political history at the University of Southern California, also sees recent Church policy and underlying cultural factors as reinforcing. “This is a much longer shift,” he says, “and it stems from the missionary experience. Several friends I grew up with in Arizona are staunchly conservative, and the only issue we see eye to eye on is immigration. They served missions in Chile, Guatemala, and Mexico, and they see these people as equals who are looking for something better.”

Eric Schulzke is the director of the Apollo 13 Project (a13.org), a prisoner reentry initiative based at Utah Valley University. He can be reached at eric[at]a13.org.

Additional Resources:

Mormon attitudes on immigration

Full Series Mormon Pew Study: Mormons in America

As the “Mormon moment” extends into 2012, the Pew Research Center’s Forum on Religion & Public Life today released a groundbreaking new survey, the first ever published by a non-LDS research organization to focus exclusively on members of The Church of Jesus Christ of Latter-day Saints and their beliefs, values, perceptions and political preferences.

Entitled “Mormons in America: Certain in Their Beliefs, Uncertain of Their Place in Society,” the survey was conducted between Oct. 25 and Nov. 16, 2011 among a national sample of 1,019 respondents who identified themselves as Mormons. The results validate a number of long-held stereotypes (most American Mormons are white, well-educated, politically conservative and religiously observant) while providing a few interesting surprises (care for the poor and needy is high on the list of LDS priorities, while drinking coffee and watching R-rated movies aren’t as taboo among the rank and file as you might think).

“While this survey comes amid a contentious election campaign, it is not solely or even chiefly about politics,” said Luis Lugo, Pew Research Center director, in the published survey’s preface. “Rather, we hope that it will contribute to a broader public understanding of Mormons and Mormonism at a time of great interest in both.”

For example, in one very interesting section of the new survey, respondents were asked several questions about what is essential to being a good Mormon. According to the survey, 80 percent said “believing Joseph Smith saw God the Father and Jesus Christ” is essential to being a good Mormon, 73 percent said “working to help the poor,” 51 percent said “regular Family Home Evenings,” 49 percent said “not drinking coffee and tea” and 32 percent said “not watching R-rated movies.

“To be honest, I found the strong sentiment that ‘working to help the poor’ is essential to being a good Mormon refreshing and a little surprising,” said David Campbell, an LDS Church member who is an associate professor at the University of Notre Dame and who consulted with the Pew Research Center on the new survey. “As a Mormon, I would hope it would be that way, but I wasn’t sure what to expect. It’s good to see the church’s genuine compassion for the poor and needy reflected in these numbers.”

People outside the church may or may not be aware of the LDS propensity for compassionate service and other . According to the survey, 62 percent of Mormons think that Americans are generally uninformed about Mormonism, and 68 percent feel that they are not viewed as part of mainstream American society. But they remain optimistic, with 63 percent expressing the belief that Mormonism will eventually become part of mainstream society and 56 percent saying that the American people are ready for a Mormon president.

In fact, optimism is one of the themes to emerge from the survey relative to Latter-day Saints. Some 87 percent say they are satisfied with the way things are going in their own life, and 92 percent say their respective communities are excellent (52 percent) or good (40 percent) places to live (this is especially true among Mormons in Utah, of whom 71 percent say their communities are excellent).

But evidently, optimism only goes so far with Mormons.

“I think it is interesting that the respondents are overwhelmingly positive about their communities. They love their communities and everything’s fine there,” said Marie Cornwall, professor of sociology at Brigham Young University and another advisor to the Pew Research Center on this study. “But when you ask them about the way things are going in the country today, they are overwhelmingly (75 percent) dissatisfied. You would think that their satisfaction with their personal lives would factor into their feelings about how things are going in the country, but there seems to be a total disconnect there.”

It should be noted that the Mormon view of how things are going in the country today closely resembles the view of the American public as a whole, among whom 78 percent said they were dissatisfied in an October 2011 Pew Research Center survey.

Generally speaking, the new survey looks at Mormons and their perspectives in four key areas: politics and ideology, religious beliefs and practices, cultural and moral issues and family life.

Politically, there are few surprises. Most Mormons (66 percent) describe themselves as politically conservative, and 74 percent of Mormon voters identify with or lean toward the Republican Party. Philosophically, 75 percent of respondents said they prefer a smaller government providing fewer services to a bigger government providing more services.

Among a number of politicians currently in the spotlight, Mitt Romney is a favorite, being viewed favorably by 86 percent of all Mormons and 94 percent of Mormon Republicans. Even among Mormon Democrats, 62 percent rate Romney favorably.

The other Mormon running for president, Jon Huntsman, is viewed favorably by 50 percent of Mormon voters, while President Barack Obama is viewed favorably by 25 percent — slightly ahead of the rating Mormons bestowed upon another one of their own: Senate Majority Leader Harry Reid (22 percent).

Interestingly, Latter-day Saints seem to be somewhat divided on the issue of immigration. They are fairly evenly split on whether immigrants strengthen the U.S. because of their hard work and talents (45 percent) or burden the U.S. by taking American jobs, housing and health care (41 percent).

Campbell, who is an expert in the field of religion, politics and civic engagement, said he wasn’t surprised by that result.

“Although Mormons are caricatured as being really right wing, on the issue of immigration they are not,” he said. “The church itself has been quite a voice of moderation on this issue, and that has resulted in Mormons being more positive toward immigrants than other conservative religious groups tend to be.”

Campbell suggests that the LDS Church’s missionary program has something to do with that, with Latter-day Saints tending to develop a broader worldview as a result of their missionary service around the world. In any event, he said, “this result really does cut against the stereotype.”

In terms of religious beliefs and practices, the survey makes it clear that Mormons are highly religious — again, not a big surprise. Eighty-two percent say that religion is very important in their lives, and 77 percent say they believe wholeheartedly in all of the church’s teachings. Fully 83 percent say they pray every day, 79 percent say they donate 10 percent of their earnings to the church in tithing and 77 percent say they attend church at least once a week. According to Pew, “Mormons exhibit higher levels of religious commitment than many other religious groups, including white evangelical Protestants.”

Looking at basic, core religious beliefs, 98 percent say they believe in the resurrection of Jesus Christ, 94 percent believe the president of the LDS Church is a prophet of God, 95 percent believe that families can be bound together eternally in temple ceremonies, 94 percent believe that God the Father and Jesus Christ are separate, physical beings and 91 percent believe that the Book of Mormon was written by ancient prophets.

Clearly, Mormons are believers.

But are they Christian? Ninety-seven percent of Mormons think so. And when asked to volunteer the one word that best describes Mormons, the most common responses were “Christian” and “Christ-centered.” By way of contrast, a November Pew Research Center survey found that nearly half (49 percent) of non-Mormon U.S. adults say that Mormonism is NOT Christian or that they are unsure whether or not it is Christian. In that same survey, when respondents were asked for one word that best describes the LDS Church, the most commonly offered response was “cult.”

Culturally, Mormon conservatism extends to a wide variety of moral issues. Polygamy (86 percent), sex between unmarried adults (79 percent), abortion (74 percent) and drinking alcohol (54 percent) are viewed as morally wrong. Divorce, on the other hand, is largely considered “not a moral issue” by respondents (46 percent).

Similarly, 65 percent of respondents said that homosexuality should be discouraged by society, compared with 58 percent of the general public who say homosexuality should be accepted by society.

“Mormons like to use the phrase, ‘Be in the world but not of the world,’” Campbell noted. “They are active and involved in their communities, but they have these beliefs and practices that set them apart a little bit, and sometimes that creates conflict or tension. [Homosexuality] is one of those issues where, rightly or wrongly, Mormons just have a different position than most of the rest of America.”

The survey also illustrates how important family life is to most members of the LDS Church. Among life’s priorities, being a good parent (81 percent) and having a successful marriage (73 percent) place higher than career concerns, having free time or even living a religious life. Some 67 percent of Mormon adults are married (compared with 52 percent of the general public), and 85 percent of them are married to another Mormon.

Pew Study on Mormons in America

“As the Church and its members are increasingly the focus of media attention, we’re eager to participate in conversations that help the public get to know us better,” said LDS Church spokesman Michael Purdy. “Even though the recent Pew study did not survey any of the Church’s eight million members who live outside the U.S., it highlights some important aspects regarding who we are and what we believe.

“For example,” Purdy continued, “the study found that Church members subscribe to traditional Christian beliefs, have high moral standards, are overwhelmingly satisfied with their lives and communities, are active in serving others and have a profound dedication to family. These results reflect the Church’s message that a deep commitment to the teachings of Jesus Christ brings lasting happiness.”

Speaking for the Pew Research Center, Lugo said the idea for the survey was born last summer, “around the time that a Newsweek cover story and a New York Times article declared that the United States was experiencing a ‘Mormon moment.’”

“That got us thinking,” Lugo said in the survey’s preface.

Over the years, numerous polls have gauged public attitudes toward Mormons, who make up about 2 percent of all U.S. adults. But what do Mormons think about their place in American life? With the rising prominence of members of the LDS Church in politics, popular culture and the media, do Mormons feel more secure and accepted in American society? What do they think about other religions? What do they believe, how do they practice their faith and what do they see as essential to being a good Mormon and to leading a good life?

An advisory panel was recruited to help the Pew Forum staff create the survey. The panel featured a number of Latter-day Saints who have professional experience in Mormon studies and research, including Campbell, Cornwall, Matthew Bowman of Hampden-Sydney College, Terryl Givens of the University of Richmond and Allison Pond of the Deseret News.

“We helped them to formulate the questions, and to frame them in the kind of language that Mormons use,” Campbell said.

After a period of testing, the survey was conducted among respondents who identified themselves as Mormons (it also included qualifying questions that made it clear that respondents were members of The Church of Jesus Christ of Latter-day Saints as opposed to other churches whose members may refer to themselves as Mormons).

“Since Mormons represent about 2 percent of the population, you’d have to call 98 people before you’d get a Mormon, and that would be very expensive,” said Cornwall, who is also editor of the Journal for the Scientific Study of Religion. “But they had a fancy way of finding Mormons, including going back to Mormons they had found in the course of doing previous surveys, so they were able to get their sample in a cost-effective way.”

Care was also taken to make sure the survey included those who had land lines as well as those who have only cell phones — a growing area of concern among those who conduct public opinion research today.

Among other interesting findings of the Pew Forum’s survey of Mormons:

• 71 percent of respondents reside in the American West, including 53 percent who live in the Mountain states and 34 percent who live in Utah;

• 88 percent are white, 7 percent Hispanic, 1 percent black and 4 percent other racial and ethnic backgrounds;

• 50 percent say that evangelical Christians are generally unfriendly to Mormons;

• 54 percent say that the way their religion is portrayed on television and in movies hurts society’s image of Mormons;

• 57 percent of Mormons said that most or all of their close friends are other Mormons (this number was significantly higher in Utah, where the number climbed to 73 percent);

• 65 percent of respondents say they hold a current temple recommend;

• 27 percent say they believe in yoga not just as exercise but as a spiritual practice;

• 11 percent say they believe in reincarnation;

• 74 percent were raised in the LDS Church;

• 59 percent of converts cite the church’s beliefs as the main reason they joined the church;

• 59 percent of converts joined the church between the ages of 18 and 35;

• 27 percent have served a full-time mission, including 43 percent of men and 11 percent of women;

• 82 percent say they have a supply of food in storage, and 58 percent keep at least a three-month supply.

The margin of error for the survey is =/- 4.5 percentage points.

“I think this survey is a really good summary of the hyper-committed Mormon community that shows up at church every week,” Cornwall said. “I’m not sure it captures Mormons on the margins very well, but that’s OK — hopefully we can do that the next time. Meanwhile, this is a pretty good picture — and an interesting picture — of Mormons.

By Joseph Walker, Deseret News

Additional Resources:

Full original source Deseret News article: Pew Study on Mormons in America.

Learn more about the results of this survey of Mormons in America.

See infographic from the Deseret News article.

Pew Mormon Study Highlights Christianity.

On December 5,2011, The Church of Jesus Christ of Latter-day Saints, whose members are sometimes called Mormons, announced a new website devoted to free online videos about Jesus Christ. The first videos are now available and teach the Christmas story in the exact words of the King James Bible.

The project is the first of many films to be produced on a film set near Goshen, Utah. 830 acres have been turned into a replica of ancient Jerusalem and other New Testament locations. It is not a re-creation of the city of Jerusalem. It is a collection of settings that can be used and re-used for the needed scenes. Digital imaging will create some aspects of the city, such as the temple, that are not being built. Researchers went to Jerusalem, studied it, and photographed it. They also studied the scriptures to understand how things needed to look. The goal was to create as authentic a set as possible. Months of searching finally led them to a large piece of land that included sand dunes, desert, and even a river. The mountains in the background looked appropriately Biblical.

The set was designed to be highly efficient. Columns and windows are interchangeable so they can be altered to fit the time period needed, since future films may cover other scriptural times. Draining the pool of Bethesda, where Jesus healed a man who was lame, and covering it, allows them to use the same space to film the wedding at Cana.

The project will create thirty brief scenes from the New Testament to be used in classes, at church visitor’s centers, and online. The initial project focuses on the life of Jesus Christ and of His apostles.

Currently on the site are videos about Mary learning from an angel that she is to become the mother of Jesus Christ, a scene of Mary and Elisabeth talking about their miracles, the journey of Mary and Joseph to Bethlehem, the shepherds coming to worship the baby, the presentation of Jesus at the temple, and the later arrival of the Wise Men, who did not arrive until Jesus was a toddler. A mobile app is available, and one for I-Phone is coming soon.

Mormons worship Jesus Christ as their Savior. The Book of Mormon, which the Mormons use along with the Bible, says, “And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins” (2 Ne. 25:26). Mormons teach that only through Jesus Christ can we be saved and receive the gift of eternal life.

Mormon beliefs teach that Jesus Christ was born the son of Mary, who was a virgin at the time of His birth, and of God. They do not claim any understanding of how the conception occurred, despite gossip to the contrary. They do believe it was done in a way that was respectful of Mary and that God, not the Holy Ghost, is the Father of Jesus Christ.

Mormon beliefs teach that Jesus Christ is the only Begotten Son of Jesus Christ and that He was baptized despite having no sin of which to repent. In the Garden of Gethsemane, Jesus Christ voluntarily took on Himself the sins of the world, a very personal and individual gift to all of us, one that brought powerful suffering and yet is often overlooked by the Christian world. He died on the cross and was resurrected in three days. Through this act, He broke the bonds of death.

Jesus’ atoning sacrifice allowed all mankind to be resurrected, to live forever, and to repent of their sins. It also allowed them to activate the gift of eternal salvation if they chose to do so, by accepting Jesus Christ as their Savior, being baptized, and keeping the commandments. However, everyone receives the great gift of grace, since all are resurrected regardless of their acts. Eternal life, however, is a choice each person must make. The Bible tells us that just saying we believe in Jesus Christ is not enough; to be saved we must keep the commandments.

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21).”

Mormons worship Jesus Christ in their weekly worship services, in their Mormon temples, and in their everyday lives. Little children are taught a song called, “I’m Trying to Be Like Jesus” and in their classes, they learn how Jesus lived and are taught to emulate Him. This continues into adulthood and is an eternal goal for Mormons.

The new website is part of a continuing effort of the Mormons to help the world come to know Jesus Christ.

Visit the website: The Life of Jesus Christ Bible Videos. There is no charge and you do not need to register to view them.

Watch a sample video:

In preparation for the tenth anniversary of the September 11 attacks on the Twin Towers, the Washington Post asked a number of the world’s greatest religion leaders and thinkers to comment on what we’ve learned from those tragic events. Thomas S. Monson was one of the people asked to blog. He is the prophet and president of The Church of Jesus Christ of Latter-day Saints, whose members are sometimes nicknamed Mormons. He is possibly the first Mormon prophet to do a blog post. Excerpts of his blog post can be found on LDS News.

President Monson reminded us of the power reactions that followed the attacks. People came together, putting aside petty differences. They prayed and turned back to God, remembering the faith they had forgotten or taken for granted. They instinctively understood they, and their nation, needed God’s help to get through it all.

But then something changed.

“Sadly, it seems that much of that renewal of faith has waned in the years that have followed. Healing has come with time, but so has indifference. We forget how vulnerable and sorrowful we felt. Our sorrow moved us to remember the deep purposes of our lives. The darkness of our despair brought us a moment of enlightenment. But we are forgetful. When the depth of grief has passed, its lessons often pass from our minds and hearts as well.”

Thomas S. Monson,

Thomas S. Monson reminded us that God is always there. His commandments, though sometimes seemingly hard, are designed to give us the best possible life. Unfortunately, God’s children sometimes forget all of that. We forget to pray, forget to keep the commandments, and forget to take care of the poor. President Monson reminds us this is never good for us.

“If there is a spiritual lesson to be learned from our experience of that fateful day, it may be that we owe to God the same faithfulness that He gives to us. We should strive for steadiness, and for a commitment to God that does not ebb and flow with the years or the crises of our lives. It should not require tragedy for us to remember Him, and we should not be compelled to humility before giving Him our faith and trust. We too should be with Him in every season.”

President Monson asked that we remember that we need God all the time, not just when there is a tragedy. We need to always be praying and serving. “We will mourn the lives we lose, but we should also fix the lives that can be mended and heal the hearts that may yet be healed.”

The spiritual lessons of 9/11 must not be forgotten. The anniversaries can serve as a reminder that we need God all the time. Don’t wait for a tragedy to pray.

Read the entire post

It’s been 150 years since the Civil War and many who have ancestors who lived in that era are especially interested this year to find them. The Church of Jesus Christ of Latter-day Saints, whose members are often referred to as Mormons, offer a variety of free resources and training on the internet to help with that work. The material is also of interest to writers, historians, and students studying that time period.

FamilySearch.org is a free website for genealogists of any faith or none at all. The website has a special anniversary site on the Civil War. Sixteen collections help genealogists locate their Civil War era ancestors. Some of the collections include:

The United States Civil War Soldiers Index

The Civil War Pension Index Cards

South Carolina, Civil War Confederate Service Records, 1861-1865

United States, Navy Widows’ Certificates, 1861-1910

The Faces of the Civil War presentation introduces you to famous people from both sides of the war. It offers background information, photos, and genealogical or historical records for researchers. A wiki introduces researchers to places, regiments, and events from both sides. The historical background articles offer extensive resources to documents, websites, and books about each topic. For instance, the wiki includes an article on United States Colored Troops in the Civil War (USCT), which were organized in 1863. The article explains the importance of these regiments to the success of the war, explanations of abbreviations found in records, listings with links to regiments by name and number, information on regiment burial grounds and a list of links and books for further study.

The site offers five free courses on Civil War era research, including four sponsored by other organizations. These do not require registration and are videos placed online. The courses are:

Civil War Genealogical Research Sponsored by the Midwest Genealogical Center

Basic U.S. Military Records Sponsored by the Midwest Genealogical Center

Finding the Slave Generation Sponsored by the Midwest Genealogical Center

U.S. Military Records: Civil War

African American Genealogical Research at the Library of Congress Sponsored by the Library of Congress

There are currently about ten thousand records indexed, which means they are transcribed and put into a form that can be searched when you access the site on your computer. The Mormons anticipate focusing on this project for several years and there are many more records waiting to be indexed.

The indexing work is largely done by volunteers working from home on their computers. They work whenever they have time to do so, without a formal commitment, making it an ideal volunteer project for people who are in especially busy periods of their lives. After registering as a volunteer and taking a brief online training class, they select a project that interests them from those available. They have a week to finish the project, which usually only requires thirty to sixty minutes to complete. If they are unable to complete it, the project automatically returns to the site for another volunteer to finish. Each project is done by two volunteers. If discrepancies are found, an arbitrator evaluates them and decides which is correct. This protects the transcriptions from errors. Volunteers have access to training and advice as needed. Many of the volunteers are not Mormon. They are simply genealogy fans who want the records made available as soon as possible. Because they have access to these records at no cost, they volunteer to help transcribe records for others. Once downloaded, the projects can be done offline, so many volunteers work on them during train commutes or in places without internet access.

Read more about the Civil War genealogy project.

The Church of Jesus Christ of Latter-day Saints, whose members are informally called Mormons, have just opened their second environmentally-friendly meeting house. It is the second of three prototype buildings and is expected to earn sivler LEED certification, as did the first building. LEED stands for Leadership in Energy and Environmental Design and is earned by creating an environmentally-friendly building according to strict guidelines. It measures performance in sustainable site development, water savings, energy efficiency, materials selection, and indoor environmental quality and is difficult to attain.

Mesa, Arizona

“For decades we have looked for innovative ways to use natural resources in our meetinghouses that reflect our commitment as wise stewards of God’s creations,” explained H. David Burton, the presiding bishop of the Mormon Church.

The second prototype building is in Mesa, Arizona. It is solar-powered and is designed to produce the same amount of energy over the course of one year as it will use in that same time frame. Studies of the first LEEDS certified meetinghouse shows this is a realistic goal; in twelve months it saved 5,000 dollars in energy costs and reduced the building’s carbon footprint. The building converts solar radiation into electrical current. It also has windows that block 78 percent of the sun’s heat energy, improved insulation, high efficiency furnaces, lighting that is 20 percent more efficient, light switches that turn off when a room is empty, and landscaping and automated irrigation sensors that cut water usage by 50 percent. In addition, internet monitoring allows facility managers to know when there is a problem.

A timeline of Mormon Church environmental practices goes back to the 1950s, encompasses everything from the non-scientific use of verandas and overhangs to reduce heat load to the use of rain water collection and storage to reduce water use in the Pacific . Over the years, the Mormons have instigated a great many environmentally friendly practices based on the needs and local opportunities of the specific building. Following is a sampling of these projects:

In the 1980s, the church began satellite broadcasts of many meetings in order to reduce carbon emissions. They estimated a savings of up to 100,000 gallons of fuel for every broadcasted meeting.

In the same decade, a new chapel in Susanville, California was discovered to have a hidden stream. They quickly made use of the stream to provide geothermal energy for the building.  They pumped hot water into the building to provide heat.

The Church office buildings in Salt Lake City also got a water-based system in the 1970s. There, they used four wells to circulate water through a heat exchanging process. It could heat or cool the water. The unique process prevented the need for water purification chemicals and also prevented evaporation loss. The building also has an alpine garden on the roof that uses a recycled river system for watering.

Chapels in Latvia are heated with radiant flooring, which saves 30 percent in energy usage.

Tahiti actually had the first solar-heated Mormon Church meetinghouse. This building was built in 2007.

The Church History Library received LEEDS certification and international attention when it was built in 2009. It reduced allergens inside the building, especially important to workers. Those same filters also protect the records kept in the building. The wood for the buildings came from forests that are responsibly harvested and are replanted. The building contains a recycling collection center. The landscaping was designed to use less water and the insulation allows the building to use less heat or air conditioning.

Mormons believe God and Jesus Christ created the earth as a gift for mankind. He then gave them stewardship over that land, which means we are responsible for taking care of the planet God created for us. Gordon B. Hinckley, a previous Mormon prophet, said,

Here is the Creator of all that is good and beautiful. I have looked at majestic mountains rising high against the blue sky and thought of Jesus, the Creator of heaven and earth. I have stood on the sand of an island in the Pacific and watched the dawn rise like thunder—a ball of gold surrounded by clouds of pink and white and purple—and thought of Jesus, the Word by whom all things were made and without whom was not anything made that was made. I have seen a beautiful child—bright-eyed, innocent, loving and trusting—and marveled at the majesty and miracle of creation. What then shall we do with Jesus who is called Christ?

This earth is his creation. When we make it ugly, we offend him. (See Gordon B. Hinckley, “What Shall I Do Then with Jesus Which Is Called Christ?,” Tambuli, Apr 1984, 1.)

Mormons consider it disrespectful to abuse any gift God has given us and so the Church feels a special obligation in building its many buildings to be mindful of wisely using the resources needed.

Joan Hackley attends an environmentally friendly LDS meetinghouse in Pahrump, Nevada. She loves her new building:

We started meeting in the Manse Street Building late January 2011 – it’s a beautiful new meetinghouse and of course has garnered many wonderful comments and questions from our non-member friends and neighbors. At the open house, many of the details of the building were highlighted and explained. The lights, turn on and off as we enter and leave rooms, and bathrooms, so no light ever stays on longer than needed as people leave that area. The climate control has been wonderful! We are never too hot or too cold, like in the older building! Audio and Visual connections, hookups as well as equipment is, of course, top of the line. We belong to the Las Vegas South Stake, about 65 miles from Pahrump – however, now we attend most of our stake meetings via, an internet feed, right in our own building. A wonderful saving of time and gas for us! Some of the building is solar powered and so saves energy and money as well. The right and left sides of the chapel pews are set at a slight angle instead of the usual ‘straight’ making it easy to see and hear. The building itself has been built with growth in mind, and has Stake Offices, so that it will serve as our Stake Center, as we expand into that in the Pahrump Valley! We truly feel blessed to have such a marvelous up to date facility to meet and worship in!”

The media has spent a lot of time on the Book of Mormon Musical, a Broadway production people either love or hate. The reviews have often demonstrated the biases of the reviewers. One rejoiced that the musical showed that religion believes in a lot of silly things (not just Mormonism, but all religion). Another suggested the message was that blind faith is a sin, with his unspoken message being that religious faith is always blind. A Jewish writer argued that Jewish people, with their great knowledge of the dangers of religious persecution, should speak out loudly against the musical. Other writers have noted that the musical attacks all religions, even though it focused on only one. Some have noticed it is an inherently vicious portrayal of Africans, mocking their poverty and suffering.

The official statement of The Church of Jesus Christ of Latter-day Saints was a single sentence:

“The production may attempt to entertain audiences for an evening, but the Book of Mormon as a volume of scripture will change people’s lives forever by bringing them closer to Christ” (Church Statement Regarding The Book of Mormon Musical, 07 February 2011).

Michael Otterson, the managing director of the Mormon’s Public Affairs Department, wrote a less official personal response to the musical for the Washington Post. There he explained he would not be seeing the Book of Mormon Musical. “But I’m not buying what I’m reading in the reviews. Specifically, I’m not willing to spend $200 for a ticket to be sold the idea that religion moves along oblivious to real-world problems in a kind of blissful naiveté.” The Mormon Church’s official statement along with other LDS news and events can be found at the LDS Newsroom.

Brother Otterson took an interesting approach to the topic. He learned it took seven years to create the musical that made fun of African suffering. He wondered what the Mormons were doing in those seven years. Were they ignorant of real-world problems and suffering? He quickly learned Mormons weren’t making fun of Africans during those seven years. They were working diligently to resolve some of the hardships the musical mocks. In Africa, Mormons were bringing clean water to four million Africans who had never had it, providing wheelchairs for 34,000 children, vaccinating millions of children, training 52,000 Africans to resuscitate newborns, and providing emergency supplies to 20,000 people in flooded Niger. In the long run, who had the most important impact on the world in those seven years?

The world has protested the desecration of sacred Muslim texts, as they should, but the same outcry has not really been present for the desecration of sacred Mormon texts through crude language and portrayals in the musical. Mormons have a great respect for sacred things—our own and the sacred things of others.

A Mormon instructor once explained how Mormons could show respect for people of other faiths. He wrote:

“We can treat things that are sacred to them with respect. The yarmulka of an orthodox Jew, the crucifix or rosary of a Catholic, the icon of a Greek Orthodox, the shrines and temples and sacred places of other faiths—we can treat all these things with the tolerance of heart we desire people to have for our way of life. This does not mean that we need to adopt their religious practices: but it does mean that we should not treat lightly these things or their use of them. “

He also suggested, “We must never ridicule another person’s manner of worship. Many of our practices may seem strange to him, too! Though we may disagree with another person’s form of worship, we ought not to make light of it or criticize him for it. For these things represent other people’s sincere efforts to worship God, and though we may make every reasonable effort to give them a fuller understanding in the appropriate setting, these methods of worship are still the outgrowth of the individual’s sincere faith.” (See Gerald E. Jones, “Respect for Other People’s Beliefs,” Ensign, Oct 1977, 69.)

There are some who have suggested Mormons need to see the musical in order to evaluate it. Most people study reviews prior to deciding how to spend their money and reviews make it clear Mormons who practice strict obedience to the commandments and the teachings of the prophets will be unwilling to see the musical. This is not just because of its attacks on Mormons, religion, and Africans, but also because the language and content are labeled vulgar even by those who liked it.

Mormon teenagers are given a pamphlet that outlines the moral standards a good Mormon will follow. It has been made clear these standards are not just for teens—they are for everyone. Concerning media and entertainment choices, Mormons are taught:

“Whatever you read, listen to, or look at has an effect on you. Therefore, choose only entertainment and media that uplift you. Good entertainment will help you to have good thoughts and make righteous choices. It will allow you to enjoy yourself without losing the Spirit of the Lord.

While much entertainment is good, some of it can lead you away from righteous living. Offensive material is often found in web sites, concerts, movies, music, videocassettes, DVDs, books, magazines, pictures, and other media. Satan uses such entertainment to deceive you by making what is wrong and evil look normal and exciting. It can mislead you into thinking that everyone is doing things that are wrong.

Do not attend, view, or participate in entertainment that is vulgar, immoral, violent, or pornographic in any way. Do not participate in entertainment that in any way presents immorality or violent behavior as acceptable,” (“Entertainment and the Media,” For the Strength of Youth: Fulfilling Our Duty to God, (2001).

From this and other statements, it is easy to discern why good Latter-day Saints simply cannot attend a musical in which “vulgar” is the one word every reviewer uses to describe the script. Mormons subscribe to what are called the Articles of Faith, a statement of thirteen basic beliefs. The last one ends with the following sentence: “If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.” Conversely, then, Mormons avoid anything that is not virtuous, lovely, or of good report or praiseworthy.