Personal Response by Rachel
I have summed up the most significant lesson I learned on my mission in six words: “Come unto Christ and be happy.” This phrase has become a personal motto for the rest of my life. Each morning of my mission we had an hour to do personal study of the scriptures and Preach My Gospel. The more I studied the words of Jesus Christ through His ancient and modern prophets and apostles, the more I came to love Him and believe in Him. My growing belief and faith in Christ led me to follow His teachings, develop Christlike attributes, and testify of Jesus Christ’s restored gospel. As I obeyed the commandments of the gospel and became more like Christ, I felt the Holy Ghost’s influence more abundantly in my life. I felt the fruits of the Holy Ghost, which include “love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance” (Galatians 5:22-23). I learned that “If ye know these things, happy are ye if ye do them” (John 13:17). Every day of my mission was an opportunity to do the things Jesus Christ has asked of us. When I chose to follow Christ, I was blessed with happiness, joy, love, and peace. My dad has often told me that he can always tell when I am happy and acting in a way that is pleasing to the Savior. “You have a sparkle in your eyes,” my dad has said. “So, I know that you are on the right path.”

I saw that sparkle, that light, in the eyes of many people during my mission as they followed the teachings of Jesus Christ. James is one of those people. We first met James when he was in a drug and alcohol rehabilitation center. His eyes were clouded and unfocused, he had difficulty reading the small print in the scriptures, and he was battling addiction to drugs and alcohol. In the first lesson, my companion and I taught James about the restored gospel of Jesus Christ, the Prophet Joseph Smith, the Book of Mormon, prayer, and the Holy Ghost. James prayed with us and he immediately felt the Holy Ghost testifying to him that the message we had shared was true. My companion and I visited James once or twice a week for the next month until we were transferred from the area. Close to the end of that time, James told us that it was easier for him to read the words in the Book of Mormon. James was also finding it much easier to combat the cravings for drugs and alcohol. After we left, James continued to study the scriptures and pray often, as well as attend Mormon church meetings. Four months after I left the area, it was time for me to complete my mission. Before I came home, I went to visit James. The first thing I noticed when I saw James was the sparkle in his eyes. James was happy. I’ve often heard that the eyes are the window to the soul, but until that moment I didn’t believe that statement. The expression in James’s eyes was clear, focused, bright, and full of joy and hope. I immediately knew that James was still doing all he could to follow Jesus Christ because his eyes were “sparkling.”

James and I are not the only people who have experienced the enlightening and joy-filling power of the Holy Ghost. Millions of people around the world have been blessed by the influence of the Holy Ghost, which has testified to them of the truth of the restored gospel of Jesus Christ as taught by The Church of Jesus Christ of Latter-day Saints (the Mormon Church). I know that as we truly seek to follow Christ, we will be blessed with the fruits of the Spirit. I also know that the Book of Mormon, as well as the Bible, is the word of God and invites all men to believe in Jesus Christ and obey His teachings. I know that when we follow the gospel of Jesus Christ, we will be happier than if we don’t follow the gospel. The message of the gospel is one of joy and gladness. The Prophet Joseph Smith wrote, “Now, what do we hear in the gospel which we have received? A voice of gladness! . . . Glad tidings of great joy.” How did serving a Mormon mission bless me and those I served? We were blessed with happiness, joy, and gladness (some of the fruits of the Holy Ghost) when we followed the teachings of the gospel of Jesus Christ.

Personal Response by Nathaniel

Being at BYU has allowed me to associate with students and faculty who share similar values. I do not have to worry about being pressured to do things that I am morally opposed to. Being at BYU has also allowed me to integrate my secular education with my religious beliefs. As a private university, BYU offers religion classes, together with regular college classes. There was a semester in which I had a class on the divinity of Christ, immediately followed by Calculus 1. Mormons believe all truth is related and part of one whole. The more we learn in each sphere, the better people we can become.

I have also developed associations with faculty which will continue after my graduation, and influence the course and direction that my life will take. Being at BYU has also given me a vision of how I can be a part of the world, but not “of the world.” By this, I mean that I can interact with people from all walks of life, without compromising the moral standards that I believe have been given by God.

Personal Response by James Faulconer

From early in its history, members of the Church of Jesus Christ of Latter-day Saints (the Mormons) have valued education. In 1832, two years after the Church’s official founding, a revelation to the first Prophet of the Church, Joseph Smith, says:

I give unto you a commandment that you shall teach one another the doctrine of the kingdom. Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand; of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms. (Doctrine and Covenants 88:77-79)

In 1843, still another revelation teaches us: “It is impossible for a man to be saved in ignorance” (Doctrine and Covenants 131:6).

That insistence on education does not disappear from Mormon culture. In 1888, one of the leading leaders of the Church of Jesus Christ of Latter-day Saints (the Mormon Church) in the nineteenth and early-twentieth centuries, Orson F. Whitney, says “‘With all thy getting, get understanding’ is no less a part of the ‘Mormon‘ creed than it is one of the pearls of the wisdom of Solomon.” And in the present, Cecil O. Samuelson, president of the Church’s university, Brigham Young University, and among the presiding elders of the world-wide Church, delivered an address on education to women students at BYU. In that address he reminds students: “Fundamental to our theology is the notion that: “‘The glory of God is intelligence, or, in other words, light and truth (Doctrine and Covenants 93:36).’ A corollary doctrine is that whatever useful knowledge or understanding or wisdom or ‘principle of intelligence’ that we acquire in this life will rise with us in the resurrection. (See Doctrine and Covenants 130:18).” (See http://cpms.byu.edu/speeches/family-education-careers.)

However, as positively as Mormons view education, they recognize that education in the things of the world does not save. Salvation comes in knowing the things of God, which the Book of Mormon (alongside the Bible, one of the canonical works of the Mormon Church) identifies as: humility before God and a covenant to be obedient, baptism, the Gift of the Holy Ghost, and enduring to the end. The Book of Mormon calls these “the doctrine of Christ” (2 Nephi 31:21). These are things that one knows by doing, and doing them is required for salvation, not worldly learning. Nevertheless, learning the things of the world and learning the things of God are both valuable, even if the latter is more valuable. Perhaps the Book of Mormon put it best, explicitly approving of learning but making it clear that the counsels of God are superior to that learning: “To be learned is good if they hearken unto the counsels of God” (2 Nephi 9:29).

Additional Resources:

J. Reuben Clark. “The Charted Course of the Church in Education.” In J. Reuben Clark: Selected Papers on Religion, Education, and Youth, edited by David H. Yarn. Provo, Utah: BYU Press, 1984.

Spencer W. Kimball. “Education for Eternity.” Pre-school Address to Faculty and Staff, September 12, 1967. BYU Speeches of the Year 1967-1968, 1-20. Provo, Utah: Brigham Young University, 1968.

Hugh W. Nibley. Approaching Zion. Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1989.

John W. Welch & Don E. Norton. Educating Zion. Provo, Utah: Brigham Young University, 1996.

Personal Response by Richard Neitzel Holzapfel

Members of The Church of Jesus Christ of Latter-day Saints (Mormon Church) revere Biblical prophets and apostles such as Moses, Isaiah, Jeremiah, Peter, James, and Paul. They believe the Lord continues to call prophets and apostles in this modern day. Among those prophets God has chosen today is Joseph Smith (1805-44), the first modern prophet.

In addition to reverencing prophets and apostles, Mormons believe, like all Christians, that “there is one God, and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). Therefore, Mormons truly and sincerely worship God, the Eternal Father, in the name of the Jesus Christ-God’s unique Son. They worship no other man or women no matter who they are or what they have done.

Although Latter-day Saints believe that Joseph Smith, like biblical prophets and apostles, was called of God to speak in the name of the Lord, they recognize that Joseph Smith was a mortal, capable of sin like all men and women. The revelations he received from the Lord challenged him to repent, but also promised him, like God promises all men and women, forgiveness that comes through and by the atoning blood of Jesus Christ. Joseph Smith himself stated, “The Savior has the words of eternal life nothing else can profit us” (Teachings of the Prophet Joseph Smith [Salt Lake City: Deseret Book, 1976], 364).

Jews, Christians and Muslim, hold ancient prophets in special places of honor in their individual traditions. Nevertheless, they seem to know about and study the lives and writings of some prophets and apostles, like Moses and Paul, more than others. In a similar situation, Latter-day Saints often know more about the life and teachings of Joseph Smith than many other prophets and apostles. This special place among the prophets that Joseph Smith holds may be best understood because Mormons believe he was called of God and anointed by Jesus Christ to open the final religious chapter in the history of the world-proceeding Jesus Christ’s triumphal return to reign as “King of kings” and “Lord of lords” (Revelation 19:16). This unique role, like Moses, included seeing the Lord; leading His people in a great movement towards a promised land; establishing a holy temple (holy sanctuary) to worship Him; and preserving His words that are now revered as holy scripture.

Joseph Smith is a modern witness of Lord who testified, “And now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father” (Doctrine and Covenants 76:22-23).

Personal Response by Richard Neitzel Holzapfel

Latter-day Saints use the Western calendar, also known as the Gregorian Calendar, established in 1582. They generally observe the national holidays in the various countries where they live. For example, in the United States, LDS members (Mormons) celebrate Independence Day on 4 July and in Canada they observe Canada Day on 1 July. Mormons, like many people, also observe birthdays and wedding anniversaries as special days to celebrate with family and friends. Additionally, members of The Church of Jesus Christ of Latter-day Saints (Mormons) observe some of the main Western religious holidays such as Christmas and Easter, even though they believe that these dates probably do not reflect the actual historical anniversary of the birth of Jesus Christ or his Resurrection. However, they are grateful to celebrate these two supernal events with other Christians who follow the Western religious calendar. Members of the Mormon Church also punctuate their year with celebrations focusing on important key-dates in the Restoration story–including Pioneer Day generally held on 24 July, which commemorates Brigham Young’s arrival in the valley of the Great Salt Lake at the end of the famous Mormon exodus in 1847. In Utah, this day is also an official state holiday which emphasizes the historical significance for the founding of the state instead of the religious character generally given it by Mormons from outside of Utah. Other special dates include the anniversary of the restoration of the Priesthood on 13 May 1829; the anniversary of the Mormon Church’s founding on 6 April 1830; and the anniversary of the Prophet Joseph Smith’s birthday on 23 December 1805. On these occasions Church members may participate in special activities such as the traditional “Fathers and Sons Campout,” which brings the men of the Church together to celebrate the restoration of the Aaronic priesthood by John the Baptist. Additionally, the Saints recognize that General Conference Weekends, generally held on the first weekends in April and October, are special times each year when they gather family members together to listen to Church leaders speak on Saturday and Sunday. Finally, Mormons gather each Sunday (in Israel on Saturday and in some Muslim nations on Friday) to celebrate the most important day of the year, the Lord’s Sabbath that also commemorates the raising of Jesus by God on the first day of the week. This day is considered most sacred and Latter-day Saints attempt to make it a holy day instead of just another holiday by worshiping with other members of the Mormon Church in a local chapel and taking time to emphasize good works and family activities appropriate for the day.

Related Links:

Mormon. org- Holidays and Observances

Personal Response by Richard Neitzel Holzapfel

Latter-day Saints, Mormons, like many other religious people, wear special clothing with religious meaning. Often Christian ministers and priests wear special robes or collars to identify themselves. In secular society, police officers, basketball players, or nurses wears special clothing to identify themselves with a particular group. Such clothing provides a sense of belonging and a personal reminder of what membership in that group entails.

When we see Protestant clergy or Buddhist priests, we automatically recognize a deep sense of religious commitment on their part. When we see a Catholic nun wearing the traditional black and white habit, we may identify her with people like Mother Teresa, who helped the poor and needy.

Jews wear a special garment called a Tallit Qatan (small Tallit), a four-cornered cloth with fringes. Based on biblical instructions (see Numbers 15:37-41), many Orthodox men wear this garment. It looks like a small poncho with four fringes attached (Tsitsit), and is worn beneath their outer clothing reminding them that the Lord has called them to be “a holy nation” (Exodus 19:6). Additional significance of this particular garment is debated among Jewish scholars. However, it is worn by Jews who believe the Lord has asked them to do so.

Like some Orthodox Jews, Latter-day Saints wear religious clothing to remind them of their commitment to the Lord. The Latter-day Saint (Mormon) underclothing is called the holy garment, or more formally, “the garment of the holy priesthood.” In an age of political correctness and concern about respecting others’ religious beliefs, it is important to note that members of the Mormon Church do not use the term “Mormon underwear.” They prefer the term “holy garment” because for them the garment is more than underwear; it is a physical reminder to be faithful to the Lord. Much as a couple wears rings to remind them of promises made to each other, the garment reminds Latter-day Saints of their promises made to the Lord.

Because the garment has religious significance, Latter-day Saints consider them sacred and are careful about their use and care. They do not purposely display them publicly but attempt to be circumspect in removing them in public places such as gyms or locker rooms. Garments are white, symbolic of purity, and composed of two pieces that can easily be worn under modest clothing. Basically, the holy garment is worn night and day, except when a particular activity requires its removal, such as bathing, swimming, and certain other physical activities. Latter-day Saint (Mormon) soldiers wear a special holy garment that has been dyed so it will not draw attention in battle. There is nothing special about the material or the garment itself once it has worn out.

Hate groups who know the Latter-day Saint sensibilities and practice often display garments publicly in a mocking fashion or refer to them as Mormon underwear. They do so to marginalize Latter-day Saints by making them appear strange, but they wound the feelings of those who wear the holy garment as a reminder of their faith. Such hate groups dehumanize others by making a mockery of their beliefs. In this age of religious pluralism, we would never think of mocking a Jew for wearing a Tallit Qatan or display the garment in a mocking way, referring to it in inappropriate or offensive ways. Latter-day Saints ask for the same religious sensibilities to apply to them as with all religious groups.

Related Links:

Mormon WIkipedia- Mormon Garments

Personal Response by Richard Neitzel Holzapfel

The Church of Jesus Christ of Latter-day Saints is often identified as the Mormon or LDS Church. LDS, in this case, is an acronym for Latter-day Saints, a part of the official name of the LDS Church. When religious bodies use similar names to identify themselves, such as FLDS and LDS, there may be and often is some confusion about the relationship between them.

Just as there are many Christian denominations which believe that Jesus of Nazareth was the long anticipated Jewish Messiah and the Savior of the world, yet disagree upon other significant doctrinal points, including the nature and composition of the Bible, there are individuals and groups who accept the message of the Restoration (the calling of Joseph Smith as a prophet and coming forth of additional scripture, including the Book of Mormon) yet disagree on some rather key doctrines, policies, and practices.

From the earliest period in Mormon history (1830-60) there have been dissenters, some of whom created separate religious communities. Over time, these groups have evolved and, in many cases, they have created a unique theology and history in marked contrast to that of The Church of Jesus Christ of Latter-day Saints (LDS Church). In this sense, these dissenters are very much like the first Protestants who were separated from the Holy Roman Apostolic Church, or Catholic Church, when they rejected the authority of the Pope and created alternative Christianities.

The Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS) is one such group, an independent community with no official relationship to The Church of Jesus Christ of Latter-day Saints (LDS). Most of their members have never been members of The Church of Jesus Christ of Latter-day Saints (LDS, or Mormon Church). The only connection between the churches is that each shares a common historical past within the nineteenth century. FLDS beliefs, practices, and polices have become so distinct and unique that it is not helpful to compare and contrast them with those of The Church of Jesus Christ of Latter-day Saints, just as it would be impossible to compare the Baptist Church with the Catholic Church, even though they share a common belief in Jesus Christ and the Bible.

Latter-day Saint (LDS) leaders categorically reject FLDS beliefs and practices about polygamy, priesthood succession, and following and sustaining civil law. Therefore, any Latter-day Saint who supports FLDS doctrines or practices is subject to LDS Church discipline, generally including excommunication. Like most other Americans, Latter-day Saints struggle to understand the religious motives and activities of this fundamentalist group because their practice and beliefs are just as foreign from their everyday experiences as they are from most other Christian denominations. Because of the major differences in doctrine, practice and history, Latter-day Saints are concerned when the media or others attempt to link the churches together.

Latter-day Saints support religious pluralism. One of the Church of Jesus Christ’s Articles of Faith states, “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, and what they may” (Articles of Faith, 11). Latter-day Saints therefore, allow people the right to join any religious body they choose. However, another Article of Faith states, “We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law” (Articles of Faith, 12). Therefore, the Church of Jesus Christ (LDS Church) teaches its members that they should support the constitutional laws of the land and believe that the government has the right to enforce laws that protect children and other vulnerable members of society. Like many other people of good will, Latter-day Saints are sympathetic to the plight of the children and women of the FLDS Church and hope that they might be in a position to enjoy life without fear of abuse and with the full freedom to associate or disassociate from any religious body at any time they feel so inclined.

Personal Response by Karen R. Trifiletti

Mormons & Texas Polygamy:  No Connection

Mormons, members of The Church of Jesus Christ of Latter-day Saints, have nothing to do with the Texas polygamy sect, or FLDS recently covered in the national and international press. We wish to convey compellingly that those who practice polygamy today are not Mormons. They are fundamentalists or members of other religious groups who defy the teachings of the Savior in our day, and who are in no way affiliated with The Church of Jesus Christ (sometimes errantly called by the media the Mormon Church). This is true of the FLDS Texas polygamy sect and of all other splinter groups that have formed in the West and in various parts of the world.

As Mike Otterson of LDS Public Affairs has stated, we have made this distinction clear in the past and we reiterate to the press and to all those who are desirous to know the facts, and the reality of the doctrines and practices of all identifiable Mormons worldwide.

Mormon Beliefs: Monogamous Marriage, No Polygamy in Our Day

Mr. Otterson makes this additional request in terms of how the public and the press use the terms “Mormon” and “polygamy”: “We ask the press and public, therefore, to dissociate the terms “Mormon” and “polygamist” and “Mormon” and “fundamentalist” when referring to anyone who practices polygamy in our day. It is a violation of both our creed and our civil law.”  Mormon polygamy does not exist today.

Again, this simply means, then, that the phrase “Mormon polygamy” is an oxymoron in our day. Polygamy is denounced as present practice. “Mormon polygamy” existed during the time that it served the Lord’s purposes.  Mormons are governed by God’s laws. There was a time o heavy persecution in the Church, and women were left with fatherless families and hardly enough to subsist. The Lord instituted polygamy (known by some as Mormon polygamy--actually God’s revelation to His Church members for circumstances relevant to their day) for a season and withdrew its practice.

Mormon Beliefs: Monogamous Marriage; Temple Weddings

The teachings of the Savior for our day include monogamous marriage between a man and a woman. There is no Mormon polygamy secret rites or hidden rituals..We also oppose same sex marriages while we extend a hand of fellowship to those wishing to overcome same gender attraction.

Additional Resources on Mormon Polygamy:

Mormons not practicing polygamy in our day, and the history of Mormon polygamy

Personal Response by Richard Neitzel Holzapfel

Current Latter-day Saint (LDS) practice in holding special meetings known as solemn assemblies is rooted in the Old Testament. Other Christian groups also hold gatherings identified as solemn assemblies because the practice is mentioned in the Bible. However, the LDS Church holds these meetings because of a commandment from the Lord to do so (see Doctrine and Covenants 88:70), not just because their presence is noted in ancient scripture.

Joseph Smith, the first president of the LDS Church, was directed to hold a solemn assembly in Kirtland, Ohio, USA, at the time of the dedication of the first Mormon temple on March 27, 1836. LDS Church officers were sustained in their callings during this special meeting. The practice of holding a solemn assembly to sustain new a new prophet continued in the LDS Church, as was the practice of holding these special gatherings when a temple was dedicated. Later, solemn assemblies were also held when Church leaders wanted to provide the Saints with special instruction.

Today, members attend solemn assemblies as directed by LDS Church leaders. These gatherings help the Saints remember that the Lord is in their midst and that they have been invited to appear before him on a very special occasion.

Personal Reponse by Richard Neitzel Holzapfel
Generally, organizations that operate through a paid-ministry model differ from that of the Church of Jesus Christ of Latter-day Saints (the Mormon Church) in several ways. In a paid-ministry model, a person often decides to obtain training (a degree) and then applies for a job as a minister. His or her salary generally depends on the congregation (if it is a large church it can be generous, and if it is a small rural church it can be very modest).

The Mormon Church operates through a lay priesthood model with a few exceptions. Church officers call members to serve in a leadership position without compensation for a specific period of time and without any special training or degrees. These members continue their employment and serve in the Mormon Church while not working. These individuals accept callings and do so as part of their commitment to the Jesus Christ, knowing that at some point they will be released from their leadership role and that another local member will be called to take their position. One day a person can serve as a bishop (a leader in a local unit) and the next day be released and called to teach children.

However, a small number of Mormon Church leaders who are called to full-time service receive a “living allowance.” They did not obtain any special training or degrees and did not apply for a position. When called by Mormon Church officers they leave their full-time employment and generally move to a new location to fulfill their new assignment as directed by their leaders. Those called to full-time service include about 350 mission presidents, who serve for a three-year period and, about 100 General Authorities, who serve full-time from Mormon Church headquarters for various lengths of time. Of this last group, fifteen prophets, seers, and revelators serve until they die. Some General Authorities are independently well-off financially and do not need an allowance. The current practice of providing an allowance to a limited number of individuals for a specific period allows the Church to call people from a larger pool than those who are well-off financially. Once mission presidents and some General Authorities are released from their callings, they return to their employment or move wherever they choose. Upon their return, they are often called to serve as lay leaders in the local Mormon Church organization.

Money for living allowances comes from the income produced by businesses in which the Mormon Church has an ownership interest. To this point, at least, tithing has not been used for this purpose. The amount of mission presidents’ stipends depends on needs and circumstances (missions in New York City and London are more expensive than other places). Interestingly, all General Authorities receive the same allowance: the President of the Mormon Church receives the same as a member of the First Quorum of the Seventy. That said, there is a little extra for the few who have dependent children (x dollars per child). The living allowance is intended to permit a comfortable but modest lifestyle.

The Church’s living-allowance model is based on various scriptural references to “the laborer being worthy of his hire,” a principle that applies both to spiritual and temporal matters (see Doctrine and Covenants 24:3, 7,9; 41:7; and 42:70-73).

Additional Scriptures

D&C 106:3

And devote his whole time to this high and holy calling, which I now give unto him, seeking diligently the kingdom of heaven and its righteousness, and all things necessary shall be added thereunto; for the laborer is worthy of his hire.

Mosiah 18: 26

And the priests were not to depend upon the people for their support; but for their labor they were to receive the grace of God, that they might wax strong in the Spirit, having the knowledge of God, that they might teach with power and authority from God.