Good afternoon, brothers and sisters. It is a privilege, although somewhat intimidating, to speak from this pulpit. I am quite a fan of these BYU–Idaho devotional broadcasts which are shown as reruns on BYU Television on a daily basis. My wife and I were observing recently that if one were to follow the counsel which has been given in this setting over the years we might be nigh on to being translated, hoping to be translated correctly of course. Four of our children, two of their spouses, and several grandchildren, nieces and nephews have been students at this wonderful university for which we are most grateful.
Today, I have chosen to speak on a subject which I hope will be timely for you. I have prayed earnestly that it may be so.
As Latter-day Saints, we have become so used to the anti-Mormon biases that we have been exposed to throughout our lives, that we hardly take notice of the gross injustice and unfairness of it all. At most of the institutions of “higher learning” we attend, we tolerate the cheap shots from some otherwise esteemed educators. Of course this does not occur here at BYU–Idaho. In politics, we see blatant biases expressed even from those who, otherwise, would have blasted such uniformed and silly statements. In newspapers, we read time and time again, the most superficial, cursory treatments of our supposed religious beliefs. Often, when “Mormonism” is the subject, even and especially among those who should know better, all rules are off. Prejudicial, unfounded, and ill-informed diatribes are satisfying enough to handle the “Mormon problem.”
I acknowledge, up front, that considerable progress has been made in bringing the Church out of obscurity. The Church and its beliefs are much better understood and represented by many groups, media, and others than ever before. We do not take issue with those who, having honestly investigated our beliefs, still honestly disagree with them.
However, with the entry of a prominent “Mormon” candidate into the presidential campaign in the United States, we hear the familiar echoes of times past coming from the ill-informed, uninformed, or from those who purposely distort.
Lucy Mack Smith Account
An experience of Lucy Mack Smith, the mother of Joseph Smith, describes so well the treatment of Mormonism by some.” She states:
In a few days Mr. Whitermore accompanied me to the house of another niece, named Ruth Stanly, sister to Mrs. Whitermore. Soon after we arrived, Mr. Whitermore introduced me to the Reverend Mr Ruggles, the pastor of the [I leave the name out] church to which he belonged.
“And you,” said Mr. Ruggles, upon shaking hands with me, “are the mother of that poor, silly, boy, Joe Smith, who pretended to translate the Book of Mormon.”
I looked him steadily in the face and replied, “I am, sir, the mother of Joseph Smith, but why may I ask do you call him a foolish, silly boy?”
“Because,” said his reverence, “that he should imagine he was going to break down all the churches with that simple Mormon book.”
“Did you ever read that book?” I inquired.
“No,” said he, “it is too far beneath me to be worthy of my notice.”
“Then I think, sir,” I said, “you do not abide by that scripture which saith, ‘search these things’; and now, sir, let me tell you boldly that the Book of Mormon contains the everlasting gospel, and it was written for the salvation of your soul by the gift and power of the Holy Ghost.”
“Pooh,” said the minister, “nonsense, but I have no fears of any members of my church being led away by such dogmatism, for they have too much intelligence.”[1]
The minister’s response graphically demonstrates the case in point. It is typical that prejudice toward any group, and in this case Latter-day Saints in particular, is not justified by sincere investigation.
In response to the minister’s statement that his members had too much intelligence to believe the Mormon message, the Prophet’s mother made this astonishing, and to the minister what must have been a preposterous statement:
“Now, Mr. Ruggles,” said I, and I spoke earnestly, for the Spirit of God was upon me, mark my words: as sure as God lives, before three years we will have more than one-third of your church, and sir, whether you believe me or not, we will take the very deacon too.”[2]
According to Mother Smith, subsequent to her confrontation with the minister, 70 of his best members converted to Mormonism, even including the Deacon of the parish, Samuel Bent. He was excommunicated from the minister’s congregation for doing so. He remained faithful throughout his life, and passed away at Garden Grove, Iowa, August 16, 1846, while traveling west with the pioneer saints.[3] So much for the bias that intelligence and Mormonism are antithetical. Sadly, however, this sentiment still holds sway with many who should know better.
Hugh Nibley’s Parable of the Diamond
The declaration by us as Latter-day Saints that revelation from the Lord is alive and well in our day, that He has spoken to more nations than one, and that we have sacred records which testify to the same present a most unique challenge to those who would try to understand us as a Church. President Boyd K. Packer gives a wonderful insight to this challenge in a April 1974 General Conference address:
When we announce that we have scripture other than the Bible, we are asked of course, "Well, where did you get these revelations? Where did these books come from?"
In response to these questions, we immediately speak of translation through the use of the urim and thummim of records prepared by ancient prophets; we speak of visions; we speak of visitations of angelic messengers from the presence of God; and we speak without hesitation of interviews with the Lord himself.
Many consider these explanations to be strange stories and hesitate even to appear to take them seriously. They reject the idea that processes of revelation, which were matter-of-fact in Biblical times, operate today.
We have, nonetheless, these scriptures. We got them from somewhere. We say, "Handle them; read them; test them. See for yourself." Unfortunately, most men are reluctant even to examine them.
They remind me of the characters in a parable written a few years ago by Dr. Hugh Nibley. And I would like to quote part of his parable:
A young man once long ago claimed he had found a large diamond in his field as he was ploughing. He put the stone on display to the public free of charge, and everyone took sides. A psychologist showed, by citing some famous case studies, that the young man was suffering from a well-known form of delusion. An historian showed that other men have also claimed to have found diamonds in fields and have been deceived. A geologist proved that there were no diamonds in the area but only quartz: The young man had been fooled by a quartz.
“When asked to inspect the stone itself, the geologist declined with a weary, tolerant smile, and a kindly shake of the head. An English professor showed that the young man in describing his stone used the very same language that others had used in describing uncut diamonds: He was, therefore, simply speaking the common language of his time.
“A sociologist showed that only three out of 177 florists= assistants in four major cities believed the stone was genuine. A clergyman wrote a book to show that it was not the young man but someone else who had found the stone.
Finally an indigent jeweler Y pointed out that since the stone was still available for examination the answer to the question of whether it was a diamond or not had absolutely nothing to do with who found it, or whether the finder was honest or sane, or who believed him, or whether he would know a diamond from a brick, or whether diamonds had ever been found in fields, or whether people had ever been fooled by quartz or glass, but was to be answered simply and solely by putting the stone to certain well-known tests for diamonds.
“Experts on diamonds were called in. Some of them declared it genuine. The others made nervous jokes about it and declared that they could not very well jeopardize their dignity and reputations by appearing to take the thing too seriously. To hide the bad impression thus made, someone came out with the theory that the stone was really a synthetic diamond, very skillfully made, but a fake just the same. The objection to this is that the production of a good synthetic diamond, for the farm boy, would have been an even more remarkable feat than the finding of a real one."[4]
The fact is that we have these books of scripture. We got them, I repeat, from somewhere.
Over the years, there have been many explanations and theories as to where they came from. These theories, which have been advanced, for the most part, by people who have never so much as read the books, generally group themselves under the idea that Joseph Smith produced them; that Joseph Smith authored them himself. He, then, deserves the blame.
This, however, lays far too much credit to him and makes all too much of him. This I cannot accept, for this would make him a genius beyond all measurements. I do not believe he was that. To assume that he produced them without help and without inspiration is preposterous.
The truth is, simply, that he was a prophet of GodCnothing more and not one whit less!
The scriptures did not come so much from Joseph Smith as they did through him. He was a conduit through which the revelations were given. He was otherwise an ordinary man, as were the prophets in ancient times and as are the prophets in our day.[5]
A personal experience
As a member of the Idaho Legislature, I had the privilege of serving on the State of Idaho Human Rights Commission, one of only two Latter-day Saints as I recall. We dealt with a number of sensitive human rights issues.
I recall the time when spray-painted hate graffiti appeared on a large retaining wall in front of the L.D.S. Institute of Religion at one of our state universities. The response from some of the academics, the politically correct crowd, was virtually non-existent. The impression was given that attacks on the LDS Church perhaps are justified, given the claims they make, the power they yield, and all the “stuff” that is bantered around about them.
The chair person of the Human Rights Commission was wonderful to work with and I enjoyed serving with her. One day, she asked this most insightful question. “Why is it that otherwise very fair-minded, intelligent people seem to brush aside that fair-mindedness when it comes to issues concerning the Latter-day Saints. We discussed together this amazing, and sometimes amusing, paradox. And she expressed what we have stated above, that, at times, it appears to be justified to attack Mormonism without the underlying investigation so demanded in the academic, scientific world just because it is Mormonism.
How Should We NOT Deal With This?
Now, all of this said, how do we deal with it? Perhaps an equally important question is, how should we not deal with it. Let us consider six principles taught in the Book of Mormon, 2 Nephi 28, which would seem timely.
Six Principles of Effective Public Involvement for Latter-day Saints
One, we cannot afford to “. . . justify [ourselves] in committing a little sin,”[6] no matter how worthy our cause, no matter how unfairly we are treated. In today’s vitriolic environment, there is considerable rationalization in the name of whatever cause, to compromise ethical and moral principles.
Two, we must not“. . . lie a little.”[7] Exaggerations, misquotations, passing on of rumors about our opposition without proper investigation, are not becoming of, and, in fact, are alien to the Christian life. No matter how righteous the cause, we alienate the Spirit of the Holy Ghost, and we then teach by “…some other way,” and “…it is not of God.”[8] I have learned from my own involvement in the world of politics that no political opponent is ever as bad as he is painted to be, and no candidate is as spotlessly clean as his proponents claim.
The Lord warned the Prophet Joseph Smith of Satan’s cunning plan. He said in Doctrine and Covenants 10:24-25,
Yea, he [Satan] stirreth up their hearts to anger. . . . Yea, he saith unto them: Deceive and lie in wait to catch, that ye may destroy; behold, this is no harm. And thus he flattereth them, and telleth them that it is no sin to lie that they may catch a man in a lie, that they may destroy him.[9]
And then the Lord gives this sober warning in verse 28:
Verily, verily, I say unto you, wo be unto him that lieth to deceive because he supposeth that another lieth to deceive, for such are not exempt from the justice of God.[10]
There is lie, a sinister and sly one, which we may find ourselves perpetuating, if we are not careful. It is the very one which frustrates us as “Mormons” so very much. Statements such as, “all Mormons are narrow-minded,” or “all Mormons are bigoted,” or “all Mormons are puppets who cannot think for themselves,” would drive us to drink, if we were a drinking people. These kinds of declarations drive me crazy. These meet perfectly the definition for prejudice, by characterizing a whole group of people with one label, one broad brush stroke.
We must be careful that we do not fall into the same trap. “All Republicans are ___________.” “All Democrats are ___________; “All Catholics are ______,”
“All Muslims are __________,” “All University of Utah fans are _____________.” You get the idea. The beam may well be in our own eye.
Three, we should not“. . . take the advantage of one because of his words.”[11] We have slipped into a kind of secular “Pharisaism.” Many are taken advantage of because of words spoken, even though it is clear that there was no intention of maligning the political cause, the race, or religious group which was perhaps referred to. It matters not to the attackers what the true intent was, but instead, they opportunistically strike to take advantage. If we are to have the power of the Spirit and the blessings of Diety in our midst, as Latter-day Saints, we cannot sink to this level in defense of any cause, and especially that of the Gospel.
Four, we must not be guilty of “. . . dig[ging] a pit for [our] neighbor.”[12] A wise statesman, who had served in political circles for many years, advised me as a novice in that same arena, to not impugn motives to those who oppose you. Deal with the issues. Educate yourself on the issues and bring those to the light of day for debate and discussion. Do not disparage the character of your opponent.
Maligning our opponent, disparaging his character, impugning to him or her motives which we cannot truly know, and character assassination in place of dealing with issues involved dig deep and tragic “pits.” Many of us are sickened by the microscopic, yet myopic, examination of character which follow most anyone who steps onto the political or governmental stage. Unfortunately, many good and wise people who could provide great service are reluctant to step onto that stage today.
Five, we must not allow the adversary to “. . . rage in our hearts, . . . and stir [us] up to anger.”[13] We know from whence contention comes, and it, too, drives out the Spirit of the Lord, and we are left unto ourselves. There is a disconnect which occurs, and even members of families, wards and communities are alienated from one another when stirred up to anger. In our zeal, even for good causes, we can sometimes go beyond the mark, and then become angry when others cannot see the rightness of the cause, the political party, or the issue in which we are so deeply immersed.
Elder Dallin H. Oaks of the Quorum of the Twelve Apostles counsels us that,
Love of country is surely a strength, but carried to excess it can become the cause of spiritual downfall. There are some citizens whose patriotism is so intense and so all-consuming that it seems to override every other responsibility, including family and Church.[14]
We must remember that God’s cause will come off triumphant, and that sometimes our over-zealousness in attempting to “steady the ark” may prove counterproductive and even destructive to the causes we espouse, and to those whom we hold so dear and near to our hearts. If we find ourselves alienated from those who have been key figures in our lives, our parents, our siblings, ward members, etc., we may do well to ask, “Lord, is it I? Am I the problem here?”
Another caution might be timely here as well. We must be careful with our public expressions about issues which concern us, and to which our identity as a Latter-day Saint is attached. One wise person counseled that, when you are upset and desire to send a letter to the editor to let off steam, go ahead and write the letter. Put it in your desk drawer and let is set there for a few days. Then, take it out the letter from the drawer and tear it up.
Well, I have found that to be sage advice on occasion. There are times, however, when a well thought out expression at a public hearing, or in the newspaper, will be timely, remembering that not only I, but my cause and my church will also come under scrutiny, and people will misunderstand both, if I am allowing anger to rage in my heart.
Six, we must not fall victim to the thought: “All is well in Zion . . . all is well.”[15] I have been asked many times, “How can you stand politics? It is awful. Why do you even do it?” the implication being that the political world is a dirty, mudslinging one, and that honest people cannot succeed there. There is sometimes the feeling that if one stays active in the Church, does his best with his family, and stays clear of that other uncomfortable and sometimes formidable world of politics, that all will be well.
I certainly do no disparage at all the desire to serve well in the Church and to raise good families. That is absolutely fundamental and vital. But I ask them a question in return, “If we won’t serve, who will? I asked my son Steven, who is very involved in things politick to give me some input on the address I am presenting here today. Among other observations he stated the following:
I recently had this very discussion with a good friend of mine. My contention was that we need to be involved to ensure our principles are defended. . . . His point of view is that, “I’m going to stay home and do the best I can with my family, job, and Church, because everything else is going to fall apart anyway.”
Steve’s conclusion was,
I just believe if we don’t have a seat at the table, we have no say in the process. It becomes that self-fulfilling prophecy, “look, they did it to us again!” Instead, we might have effected a change had we been there.
Who will, by default, step into the offices of such influence over our lives?” The Lord has given us this important counsel that, “. . . when the wicked rule the people mourn.” The First Presidency has counseled,
Therefore, as in the past, we urge members of the Church to be full participants in political, governmental, and community affairs. Members of the Church are under special obligations to seek out and then uphold those leaders who are wise, good, and honest.[16]
Thus, we strongly urge men and women to be willing to serve on school boards, city and county councils and commissions, state legislatures, and other high offices of either election or appointment, including involvement in the political party of their choice.[17]
People approach me and say,
Ed, how can you stand to be involved in politics? There are only dishonest people there. You cannot be honest and still be in politics!
That is a poor commentary if that is true in our country, and I do not think that it is true.
Some of the finest experiences and lessons of life have come with my service in the world of politics. I have learned that we live in a very diverse world, that we must listen and learn from others who have varying points of view, that learning how to get along with those who have viewpoints contrary to our own is vital and that political involvement can be a most noble service. Most people who serve us in government give their best to what they are doing.
I so admire many who give of their means, time and energy as state and local governmental employees, as well as in elected offices, and at the same time take so much bitter criticism. For many of them, the desire to try to serve their communities overrides the often unfair and angry accusations which target them.
Now is the Time
So, if you feel an inclination to become involved in your school government, city councils, planning and zoning commissions, state legislatures, etc., do not hesitate. Follow those inclinations and you will be a blessing. However, remember the guidelines above, and do not fall victim to pride, unhealthy aspiration, a desire to win at all costs, or become vicious and sharp-tongued in attacking your opponent. Become informed and deal with the issues at hand. Doctrine and Covenants 121:34-46 provide wonderful principles for working with and serving others in the public sector.
Take every advantage of your educational experience here at BYU–Idaho. Don’t settle for mediocrity. The greater the expertise, knowledge, understanding and performance you have in your selected field of endeavor, the more people are likely to listen to what you have to say about the issues of the day.
It is my strong faith that a few good people make a whole lot of difference. Today, the Lord is gathering more than just a few good people, in and out of the church. Evidenced by this gathering today, we see the House of Israel in great strength, coming together, in ways that have not been so, I suppose, since the golden era of the Nephites.
We live in a remarkable period of time, an era that should cause us to be upbeat and positive, and not negative.
The old adage, “Now is the time for every good man [and woman] to come to the aid of [their] country,” was never more timely.
I bear witness to you that Jesus Christ is the God of this land. He is the God of this world, its very Creator. He is our Savior and Redeemer. President Gordon B. Hinckley is His and our Prophet. In the name of Jesus Christ, amen.
Notes
[1] Scot and Maurine Proctor, The Revised and Enhanced History of Joseph Smith by His Mother, pages 292-293
[2] Ibid
[3] Ibid., pps. 293, 296
[4] Lehi in the Desert and the World of the Jaredites, Bookcraft, 1952, pp. 136-37
[5] President Boyd K. Packer, April 1974, General Conference Address
[6] 2 Nephi 28:8
[7] 2 Nephi 28:8
[8] Doctrine and Covenants 50 17-22
[9] D&C 10:24-25
[10] D&C 10:28
[11] 2 Nephi 28:8
[12] 2 Nephi 28:8
[13] 2 Nephi 28:20
[14] Elder Dallin H. Oaks, BYU 18 Stake Fireside, June 7, 1992
[15] 2 Nephi 28:21
[16] Doctrine and Covenants 98:10
[17] First Presidency letter, 15 Jan. 1998