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

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.

About 300 members of the Church of Jesus Christ of Latter-day Saints heeded the call to be their brother’s keeper in Minot after the flooding there damaged many homes. So far, the Mormons have helped gut 200 homes, and 600 other families have requested their help. Their selfless service is especially helpful to people who otherwise would have to hire contractors who charge anywhere from $8,000 to $20,000 for the same service.

These volunteers, who all wear yellow shirts to identify themselves, make a seven hour journey from Winnepeg and sleep in tents on the front lawn of the Minot Mormon Church while they work on the houses. They provide their own food and supplies. Their twelve hour work day starts at 6:30 AM. They have made incredible progress and will be continue their work for many weeks to come.

Service is an integral part of the Mormon faith. Many members all over the world go out of their way to help others by assembling hygiene kits for poverty-stricken areas, collecting canned food and school supplies for those without access to nutritious food and educational materials, and helping with construction projects in areas that have been struck by natural disasters.

Did you know that almost a billion people don’t have access to clean water? This extremely serious problem leads to dangerous health conditions for the people in the affected areas. Since 2002, the Mormons have been reduced the number of people without access to clean water by about seven million through clean water projects in 5,000 communities. Bringing in clean water reduces the threat of cholera, diarrhea, and typhoid. Depending on the needs of the area, the projects include digging wells, creating water storage, building delivery systems, or developing ways to purify existing water.

One way the church’s programs differ from many others is that one goal is self-sufficiency. Some charities go into an area, create projects, and do all the work themselves. Then they have to stay forever to keep it running. The Mormons know that if they can get a project running and then leave, they can do far more work and they can also create self-sufficiency and personal pride.

In Sierra Leone, where many of their seven million people lack clean water, the church is doing a major clean water project. Many people fled the area during the war and are now returning. However, they have to go long distances to find water. The church is now building wells and teaching the people how to do it. They teach them to solve the problems that emerge and to figure out how to sustain the project once the church leaves. The projects often create employment as well.

To keep costs down for the community, they work to make sure projects will last. In Ethiopia, the church funded four water stations in Mecha Borodo. They paid for the wells and the construction. When the stations are open, local residents can be water cans to be filled. The wells were largely built by local people to provide jobs and skills. A local contractor was hired to install the system. The water came from a local spring that was piped to a large storage facility and more pipelines are being planned to make it more efficient. T-meters and pipelines are being developed to bring water to faucets inside several larger facilities, including a monastery, clinics, and a school.

Once the water stations were built, the local community government put together committees to run them. The Mormons trained local people to maintain them and if properly maintained, the pumps will last ten years.

In Lupata, in the Democratic Republic of Congo in Africa, the Mormon Church’s water project was an answer to fifteen years of prayer for a solution to the water problem. They had been unable to obtain the money to develop their own program. The village, home to 214,000 people, has no electricity or refrigeration, few government services and almost no commercial businesses. Men are sustenance farmers and women care for the home, which included walking a mile twice a day for water. Women who go early in the morning are often raped. The water they brought home was shared with animals and was dirty and filled with diseases, but it was the only water they had. Hundreds of children died each year because of diseases brought on by the water. Willy Binene, a Mormon who lives in Lupata, said it was possible to live without power, but living without clean water was almost too great a burden to bear.

Someone heard about the Mormon’s clean water initiative and began praying the church could help. The Mormons sent missionaries out to evaluate whether or not it could be done and when it was decided it would be possible, the people were overjoyed.

However, bringing water to this remote village would not be easy. The Mormons could provide the funding and the training, but the actual work required some creativity.The pipeline would have to cross some nineteen miles of thick jungle and water pressure had to be maintained through all of it. This portion, building the trench, took 900 days, working six days a week. The trenches were built by local volunteers. One man said the work was hard, but he enjoyed being with the other men and felt the local people should do this because it was for them. He had lost a family member to illness and knew the importance of clean water.

Because they lacked electricity and machinery, volunteers carried the pipes, made in Kinshasa, to where they were needed after they were delivered to Lupata. They had to maintain enthusiasm in the volunteers and in the temporary employees hired locally. They also had to train the people to maintain the system and of course, there was no electricity, so the work had to be done without power equipment.

Large numbers of people moved into the village, requiring the Mormons to increase the amount of water coming through. They and their volunteers and employees built 80 water stations located about every one-third of a mile, significantly reducing the walk needed to get to the water. This required about 40 miles of additional trenches.

The project provided temporary employment for some people in the village and gave many of them job skills for the future. Since the work was largely done by local people with guidance and help from the church, they had a personal connection to it and when they drank fresh, clean water, they took pride in what they had accomplished for themselves. Their willingness to do the work had never been an issue—they had only prayed for money for the project, not for people to do the work for them.

An article on this project outlined the four steps involved:

“The Luputa water project included four steps:

1. Four spring sources were captured and combined in one containment box. Water flow is 21 liters per second, providing 1,800 cubic meters, or 479,000 gallons, of water a day.

2. The pipeline trench was dug by hand over 30 kilometers (19 miles) through jungle and savannah to Luputa. It serves four other villages along the way.

3. Trenches for distribution lines were also dug by hand to provide clean water stations about every 500 meters (a third of a mile) in Luputa.

4. Water stations were constructed. Water flow is distributed and controlled at each by a water-committee representative.

(See A prayer for clean water: New well brings new life to DR Congo by Howard Collett)

The water benefits everyone in the local communities, not just the Mormons who live there, as do all of LDS Charities’ work. This branch of the Mormon Church serves people without concern for religion and without proselytizing. It is funded through donations, with 100 percent of all donated money going to the actual projects. Administrative costs are covered by other church funds.

The Church of Jesus Christ of Latter-day Saints, whose members are sometimes called Mormons, released Book 2 of their administrative handbook to the leaders of the Church and also placed it online for the general public to view, a move that is rare in the religious word. This particular handbook is generally given only to leaders at various levels of the Church. Handbook 1 is only for bishops and stake presidents (Bishops are similar to pastors and stake presidents are similar to the bishop of a Catholic diocese).

The Mormons are a lay church and ordinary members are assigned specific roles to play, usually without in-depth training. As a result, the handbook helps them learn their responsibilities and the rules they are to follow. The handbook also outlines selected policies and teachings of Mormon beliefs.

“While handbooks do not have the same standing as the scriptures, they do represent the most current interpretations and procedural directions of the Church’s highest authorities. As President Monson just said, “They have been read and reread, corrected and reread.” Under the direction of the First Presidency, individual chapters were written, read, and approved by the Presiding Bishopric, by the general auxiliary officers, and by General Authorities assigned to the various Church departments. The proposed text was then reviewed and approved by the Quorum of the Twelve, assisted by the Presidency of the Seventy. Finally, the total text was read, modified, and approved by the First Presidency.” (see Overview of the New Handbooks.)

The handbooks are written to guide the presidents of each organization, both men and women, and to help them understand the purpose and mission of their callings (volunteer jobs given through inspiration.) They provide specific instructions on how the programs are to be run and some of the rules to be followed. The counselors, assigned to assist the president, also receive them, so they can understand their own role in the program. In addition, each leader is encouraged to review the information on other organizations so they see how their own role fits into the larger picture. Now, however, all members can study the book to see how the various organizations at the local level operate. In addition, those who are not Mormon can also read it to gain an understanding of how Mormons run their churches.

The changes to the handbook are larger designed to simplify programs, reduce the workload on the volunteer bishop, and to provide a balance between uniformity and flexibility. It provides guidelines that help very small congregations function when they don’t have many people to choose from as they work. For instance, the manual explains which callings are necessary at the start and then which ones can be added, and in which order, as more people become available.

The leadership meeting which introduced the manual makes it clear there is one section that is doctrine—official teachings that do not change. Another section is inspired policy, which can be changed when God sees a need (just as Moses received instruction about manna that does not apply to us today.) They reminded members that policy can be changed only by the prophet and his counselors acting as a unit, not through rumor or casual conversation. Unless there is an official announcement, the policy has not changed.

Section 1 of the handbook outlines God’s teachings about families and their role in His eternal plan. This helps leaders remember critical doctrine essential to building church programs. The material is understandable to most non-LDS readers as well, although it wasn’t written with them in mind and readers may find it more useful to visit Mormon.org to better understand the concepts being taught.

These sections are followed by leadership training designed to help leaders understand the structure of the church and basic principles of leadership.

“All Church leaders are called to help other people become “true followers of … Jesus Christ” (Moroni 7:48). To do this, leaders first strive to be the Savior’s faithful disciples, living each day so that they can return to live in God’s presence. Then they can help others develop strong testimonies and draw nearer to Heavenly Father and Jesus Christ. Church programs and activities help achieve these purposes.” (See Section 3.1: The Savior’s Way of Leading.)

The handbook then moves on to specific information for each program at the local level and offers guidelines on what must be done in certain ways and what can be adapted as needed.

Finally, the handbooks offers an assortment of selected Church policies. More policy information can be found elsewhere on the website. Following are samples of some of the policies offered.

Bible:

“English-speaking members should use the Latter-day Saint edition of the King James Version of the Bible. This edition includes the Topical Guide; footnotes; excerpts from the Joseph Smith Translation; cross-references to other passages in the Bible and to the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price; and other study aids. Although other versions of the Bible may be easier to read, in doctrinal matters, latter-day revelation supports the King James Version in preference to other English translations.” (See Selected Church Policies, 21.1.7, Bible)

Disabilities:

“Leaders and teachers should include members with disabilities in meetings, classes, and activities as fully as possible. Lessons, talks, and teaching methods should be adapted to meet each person’s needs.” (See Selected Church Policies 21.1.26, Disabilities)

Other Faiths:

Much that is inspiring, noble, and worthy of the highest respect is found in many other faiths. Missionaries and other members must be sensitive and respectful toward the beliefs of others and avoid giving offense. (See Selected Church Policies 21.1.27, Other Faiths)

Political Participation:

The Church is neutral regarding political parties, political platforms, and candidates for political office. The Church does not endorse any political party or candidate. Nor does it advise members how to vote. However, in some exceptional instances the Church will take a position on specific legislation, particularly when it concludes that moral issues are involved. Only the First Presidency can speak for the Church or commit the Church to support or oppose specific legislation or to seek to intervene in judicial matters. (See Selected Church Policies, 21.1.29, Political and Civic Activity.)

Read the Mormon Administrative Handbook online.

A personal account and explanation from Keith, of Annapolis, Maryland.

Walking in the Newness of Life

Romans 6:4 reads, “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”

The fourth Article of Faith states: “We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.”

The Savior revealed the true method of baptism to the Prophet Joseph Smith, making clear that the ordinance must be performed by one having priesthood authority and that it must be done by immersion. In Doctrine and Covenants 20:73-74, we are taught, “The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then shall he immerse him or her in the water, and come forth again out of the water.”

The act of immersing a person in water is symbolic of that person’s sinful life being buried and their being reborn or receiving a new life—a spiritual life—a life dedicated to serving God and others. Immersion is also symbolic of the death and resurrection of the Savior. In Romans 6:3-11, we read these words, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”

I was born and raised as a baptist. As such, the method of baptism by immersion was not a new concept to me. I had read the New Testament gospel accounts of the baptism of Christ numerous times, and I fully understood that being baptized by immersion was indeed following the example that the Savior had set before us when he was baptized by John the Baptist in the Jordan River (See Matthew 3:13-17). I also understood the symbolism that Christ’s baptism represents and teaches us. I did not have a real issue with having to be baptized again because even growing up in the Baptist church, if I transferred from a church that was a part of one sect or convention to another, re-baptism was often required before membership would be accepted. What did concern me for some time was the idea of having to be baptized by one who had proper authority. The question in my mind was “Were not those who baptized me before authorized to do so?” It took a lot of soul searching, pondering the scriptures, and prayer to finally come to terms with the matter.

I had no doubt in my mind that this is the Lord’s true Church and that becoming a member of His Church was indeed the right thing to do. I also came to the realization that if I were to become a member of the Mormon Church–His Church– I had to be willing to be obedient to the things which He has commanded and one of things which He commanded was that baptism was to be done by immersion and the ordinance must be performed by one having priesthood authority.

To help settle many of my concerns, I made a commitment to read all of the Book of Mormon, Doctrine and Covenants and the Pearl of Great Price prior to being baptized. I had already read the Bible in its entirety several times, so I was very familiar with its teachings. As I read the Book of Mormon in particular, I came across some verses in Mosiah 18 that really made me stop and think and helped me in making my decision to be baptized. In Mosiah 18:8-10 we read:

“And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another’s burdens, that they may be light…

“Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life…

“Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you?”

I further came to realize that if I were to become a member of His Church, I had to be willing to take His name upon me and be willing to follow His example because when we are baptized we enter into a covenant with God to take upon ourselves the name of Jesus Christ, to keep His commandments, and to serve Him to the end (See Mosiah 18:8-10; D&C 20:37). Each time that we partake of the sacrament, we renew the covenant that we made at baptism (See D&C 20:77-79).

The question is asked in 2 Nephi 31:10, “Can we follow Jesus save we shall be willing to keep the commandments of the Father?” Verses 11 to 13 continue:

“And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son.

“And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do.

“Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.”

Eleven years ago in the far away land of Iceland, where I was stationed in the Navy, I made the decision to be baptized into the Mormon Church. That decision started me on a whole new path in my life. I am convinced that had the Lord not taken me out of the main stream of things and sent me to a place as far away as Iceland, I probably would not be standing before this congregation this morning. My goals and my priorities where definitely a lot different than what the Lord had in mind. After being baptized in the Mormon religion and becoming more learned of the Gospel, and because of my willingness to take upon me His name, to follow His example, and to be obedient to His commands, I have seen and continue to see blessing after blessing in my life. Many doors that I once thought would never be opened to me are now beginning to open, and I have been blessed in so many ways with new opportunities to help me grow and mature in the Gospel.

I believe the words of President Joseph F. Smith best describe how I felt after being baptized: “When I [was] baptized for the remission of my sins, the feeling that came upon me was that of pure peace, of love and of light. I felt in my soul that if I had sinned—and surely I was not without sin—that it had been forgiven me; that I was indeed cleansed from my sin; my heart was touched, and I felt that I would not injure the smallest insect beneath my feet. I felt as if I wanted to do good everywhere to everybody and to everything. I felt a newness of life, a newness of desire to do that which was right. There was not one particle of desire for evil left in my soul . . . this was the influence that came upon me, and I know that it was from God, and was and ever has been a living witness to me of my acceptance of the Lord” (CR, April 1898, p.66).

I leave you with my testimony that I know the Gospel of Jesus Christ is true. I know the Bible and the Book of Mormon are the word of God. I know God lives and Jesus is the Christ. I know Joseph Smith was and is a Prophet of the Lord. I know The Church of Jesus Christ of Latter-day Saints (the Mormon Church) is the Lord’s true Church upon the earth today and that His Church is being led by a living prophet, President Thomas S. Monson.

Personal Response by Todd

“I know the Church is true…” I’ve heard the phrase many times growing up in the Mormon Church. Thousands of members of the Church say those words each day and millions each year. When I was in high school I started to doubt. I didn’t remember ever having spiritual experiences like so many talked about. It was hard to believe that my family and friends were really experiencing what they claimed. I grew up in South East Texas where the Mormon Church was a minority. I remember wanting so desperately to fit in, to be just one of the guys. However, one day as I was with a group of friends, I felt a powerful impression to befriend another kid at school who no one talked with. It kept pushing and pushing me. Of course I fought back. I’ve since come to recognize that impression to be the Spirit “which inviteth to do good…, and to persuade to believe in Jesus Christ…wherefore ye may know with a perfect knowledge it is of God” (Moroni 7:16).

That was the first time I felt something different. Simple I know, but it was the grand beginning of a witness. I will never forget the feeling of something beyond me encouraging me to ignore the attitudes of worldliness and seek for the world of a better. I knew at the very least that God was out there. Over the years I started to see God’s hand in my life. The principles of the gospel began to make more sense and I became addicted to learning and absorbing the doctrines taught over the pulpit and in the scriptures. My life seemed perfect. I found that I was much happier. Life’s burdens seemed lighter as I was trying to live like Jesus Christ. Eventually I decided to serve a full time mission, but it was while teaching the gospel in Mississippi and Louisiana that my perspective began to change. I had heard objections to the Church many times throughout my life, but I usually just dismissed them as farce. I had half-heartedly read some literature in the past but never found any substance to it.

One day as I was personally studying the scriptures, I came to a passage that made me really begin to doubt for the first time since I was a fourteen year old boy. The passage was in the Doctrine and Covenants and my interpretation of the verse challenged my reason. I had not read this in another organizations pamphlet…this was right there in the scriptures! It seemed totally perplexing to me. I read the passage again and again with no success of resolving my concern. After searching the Bible, the Book of Mormon and other references, I still was left confused and afraid. In this moment of total desperation, I dropped to my knees in humble prayer confronting my Father in Heaven, “I refuse to move from this spot until I have an answer!” I pleaded. Never had I prayed more fervently than at that precise moment. At first nothing came. I soon fell silent, waiting and pondering. I felt I should read the verse just one more time…as I did it was as if the Spirit of the Lord read it aloud to me and I immediately was overcome with a spiritual witness more powerful than sight. In an instant, my fear and anger melted away. Light, glory and truth seemed to burst out of me. I can’t remember a time when life seemed more clear. The answer came! My testimony for the first time was more than reason. Even my previous experiences of feeling the spirit seemed pale in comparison. I knew that what I was doing as a missionary was right. I knew the Mormon Church was true.

I know many out there are struggling, searching and feeling only darkness. I can only say, “Don’t give up.” Continue to look upward and trust in the Savior. I know God answers prayers. He wants all of His children to feel His love. He does live!

Personal Response by Jack Rushton

I believe this is a very profound question that has undoubtedly been asked by millions of people from the beginning of time. Life can seem unfair at times as we experience our own personal suffering, and witness through our own eyes or through the media, the incredible suffering that seems to be such an integral part of the daily lives of people all over the world.

I had to come to grips with this question on a personal level when 19 years ago I broke my neck, severed my spinal cord, and became paralyzed from the neck down and ventilator dependent.

Approximately 6 years ago I had an experience with my son-in-law that I believe will shed some light on this fundamental question about life.

One morning I received a phone call from my son-in-law, Matt. He was enrolled in the MBA program at UC Irvine which is about 20 minutes from our home. The Dean of the MBA program had just announced to all the students that were there that day that one of their classmates by the name of Michael Johnson, had drowned in a swimming accident in Northern California the day before. Michael was one of the brightest students and leaders in the MBA class. He was very charismatic and his future as a leader in the business world appeared to be limitless. His fellow classmates, including my son-in-law, were just stunned when they received the news regarding Michael. After conferring with the Dean and several classmates Matt volunteered me to come to UC Irvine to speak to the 50 or 60 students who were there that day for just a few minutes.

Matt came home, loaded me into my modified van, and drove me up to the campus. As we went into the room where the students were gathered together you could just feel the spirit of sorrow, and I could sense that many were asking themselves, “Why did something like this happen to such a good, wonderful, person like Michael Johnson? Couldn’t God have prevented it from happening?”

As I looked at these students it was impressed upon me very strongly to share with them the conversation I had with Dennis Praeger almost 15 years ago when I appeared on his talk radio show in Los Angeles. Toward the end of the hour he said “Jack, what brings you the most peace and comfort — to believe that God brought the wave that broke your neck or to believe that it was just an accident?” I, in essence, told him that I had spent very little time asking myself why the accident took place. The only thing I knew for sure was that there was a loving and kind God that would help us get through anything life would bring our way if we had sufficient faith and trust in Him.

I told the students that afternoon that each one of us has our agency and that we are not puppets of deity. We live our lives exercising our agency as we choose to do so, but there is also at play natural law. Oftentimes in exercising our agency we hit natural law head on and then experience the consequences for our actions. When I went body surfing at Laguna Beach that beautiful August day, it was something I chose to do. I firmly believe that a loving God could have protected me but he doesn’t interfere with our agency and natural law. In my own mind the “Why” question is absolutely the worst question we can ever ask ourselves when something like this happens. God could prevent every disaster or catastrophe from happening, but he doesn’t, because of his love for us and his understanding of the importance of agency.

And so things happen in life like swimming accidents, cancer, tsunamis, earthquakes, murder, abuse, and etc. — the list is endless. God doesn’t cause these things to happen and he could certainly prevent them, but in doing so we would lose the priceless gift of agency.

Mortality brings to us a variety of experiences — some wonderful and some not so wonderful. However, through all of the experiences we have we gain knowledge, and a wise and loving God, the Father of us all, will never rob us of the priceless gift of agency. The students seemed to respond to this line of reasoning.

Life is so very precious and yet it can be taken in an instant. I am very impressed that in most countries in the world there is such a desire to preserve life. You see it every day reported in newspapers and on TV where hundreds and thousands will seek to recover a lost or kidnapped child for example. If someone is injured in a car accident or stranded on a cliff and etc. many caring people are willing to risk their lives to save the life of another. Medical science can do so much to preserve and improve the quality of human life. I believe this is pleasing to God and hopefully through an extended life we can fulfill the measure of our creation and be prepared to take the next step forward in our eternal progression.

There is no price we can put on mortal life. What a gift a loving and kind Heavenly Father has given to each one of us. Each day is precious and priceless!

We also do not see what happens after people pass through this portal of life. It is not an end but a continuation of life and service. We don’t know how one’s ministering from the other side of the veil, or beyond this life, will impact their earthly friends and families as well as those they meet in their spiritual resting place. A benevolent and perfect God has factored all of that in, and has seen to every need of every individual. He hasn’t let something slip by him, or work to a unused end. There is no waste and no incidental event that won’t turn to someone’s glory. Our not seeing those results should not cause us to waiver in knowing that God is in control, and that death and suffering are not in vain, but will work towards God’s perfect loving design for each of us–while granting us our agency on the way.

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.