“Mormons” refers to members of The Church of Jesus Christ of Latter-day Saints (inadvertently called the “Morman Church” by the media). However, Mormon was actually a person that lived in the ancient Americas and died approximately A.D. 400. He abridged the writings of many ancient prophets into a book called The Book of Mormon: Another Testament of Christ (Introduction). This book was translated in modern times by the prophet Joseph Smith in the 1820’s. Because others aren’t as familiar with our beliefs they may be surprised to learn that “Mormons” are in fact Christians and that Christ is the center of our beliefs. In reality, members of the Church of Jesus Christ follow Him.

Mormons are Latter-day Saints

Another informal name for members of the Church of Jesus Christ includes “Latter-day Saints [LDS]“. Members of the LDS church live worldwide. I myself have met many faithful members in Mexico, Costa Rica, Italy, Spain, England, and Switzerland. It doesn’t matter where members live because the church is the same and led by the same Head: our Master Jesus Christ. The current living prophet (Thomas S. Monson) is President of the LDS church who leads Christ’s church by revelation and with God’s authority.  Elder Quentin L. Cook (modern Apostle of Christ) answered:

What does it mean to be a Saint? In the Lord’s Church, the members are Latter-day Saints, and they attempt to emulate the Savior, follow His teachings, and receive saving ordinances in order to live in the celestial kingdom with God the Father and our Savior Jesus Christ (See 2 Nephi 9:18 &  “Are you a Saint?” Ensign, October 2003).

Mormon are Christians

Barely over half of U.S. citizens believe that Latter-day Saints are Christians compared to almost 100% of LDS members polled (Executive Summary: “Mormons in America: Certain in Their beliefs, Uncertain of their Place in Society“, Pew Research Center’s Forum on Religion & Public Life, January 12, 2012). The LDS Church teaches that Jesus Christ is the Son of God.

The Church of Jesus Christ of Latter-day Saints teaches from the scriptures and revelations from modern prophets who testify of Christ. Ancient prophets in the Americas wrote:

And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins (2 Nephi 25:26).

Modern prophets testify that, “happiness in family life is most likely to be achieved when founded upon the teachings of the Lord Jesus Christ (“The Family: A Proclamation to the World,” 1995).” I have found true joy and happiness as I’ve patterned my life after the gospel of Jesus Christ.

As followers of Christ, we believe in His teachings and strive to be Christlike. The apostle John wrote that Jesus taught “For I have given you an example, that ye should do as I have done to you (John 13:15).” The apostle Paul advised us to “be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity (1 Timothy 4:12).” The Prophet Joseph Smith (modern prophet) stated:

We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things (The Articles of Faith 1:13).

The LDS young women (aged 12-18) work towards developing the 8 values of faith, divine nature, individual worth, knowledge, choice and accountability, integrity, and virtue (Young Women Personal Progress). Modern prophets ask the missionaries to develop the Christlike attributes of faith, hope, charity, love, virtue, knowledge, patience, humility, diligence, and obedience (Preach My Gospel, 2004, p. 126). I have noticed a difference in my life as I’ve tried to develop these Christlike attributes and follow Jesus’ example-I am happier and more willing to help those around me.

 Additional Resources:

Read about “The Word of God“.

Order your free Book of Mormon

Read about the “Pew Study on Mormons in America”

by Jan

A recent news story told of an artist who travels the United States gathering information about fallen soldiers and painting portraits that “capture” the personality of the person. Once completed, he presents the artwork to grieving families as a tribute to their loved one. In this case, he visited an elementary school and gave the beautiful portrait to the soldier’s young son. With gratitude, the youngster told the artist it would help him remember how his dad lived.

While we cannot bring back those who have passed on, we frequently honor them with posthumous awards or some type of tribute.

In a similar way, members of The Church of Jesus Christ of Latter-day Saints (often called “Mormons” or LDS) honor deceased family members by performing baptisms for the dead. Taken literally, the phrase may conjure up morbid pictures, but in reality, it means that a living person is baptized on behalf of someone who has died. Names of the deceased are taken to a Mormon temple, where the baptisms are performed.

Jesus Christ taught that “except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:5).

But for those who have died, baptism (being born of water) is impossible. Latter-day Saints (“Mormons”) believe that God loves all His children equally and that families can be together forever. This means the entire family line—past and present. Through genealogical research, ancestors are located and the names of family members are taken to the temple by their progeny.

Baptism for the dead allows each person the blessing of receiving the gospel of Jesus Christ through a proxy baptism. However, it is the decision of the deceased to accept or reject the ordinance (baptism). There is no forcing of anyone to accept a baptism they do not want.

Mormons believe that during the period between the death of Jesus Christ and His resurrection, He visited those spirits who had previously died. He taught them the plan of salvation or plan of happiness, allowing them the opportunity to embrace it or to turn away. Free choice—free agency—is a vital Mormon doctrine.

Christ explained that the gift of immortality was given to all men on earth because of His sacrifice on the cross and His resurrection (1 Corinthians 15:22). He told them that before birth, each person lives as a spiritual child of God. This is called the pre-existence or pre-mortal existence. But progress is limited without having a mortal body; for this purpose, man is born. The physical body forgets life as a spirit and must find God and choose to follow His teachings to be part of His kingdom.

At death, the spirit returns to the spirit world. Those good people who have not had the chance to learn, accept, and live the gospel on earth are instructed and decide whether or not to embrace the teachings. They will rest from care and sorrow but will only be able to progress when the physical ordinance of baptism (baptism for the dead) is completed for them. The wicked will suffer at this time, but will be given the opportunity to accept the doctrines of repentance, forgiveness, and salvation through the atonement of Jesus Christ.

Every person who has ever lived will be resurrected—body and spirit reunited. All will be brought before the judgment bar of Jesus Christ and judged for their actions. Based on their actions, they will be assigned to the Celestial, Terrestrial or Telestial Kingdoms, or Outer Darkness.

Those righteous who have endured faithfully, trusting in Jesus Christ and repenting of their sins will be exalted. This includes those whose first opportunity to hear the gospel is in the afterlife. Through the process of exaltation, a person can eventually become like Jesus Christ, or as it is expressed in scripture, a joint-heir with Him (See Romans 8:17).

Baptism for the dead follows the pattern described in the New Testament. Paul asked, “Else what shall they do which are baptized for the dead if the dead rise not at all? Why are they then baptized for the dead?” (1 Corinthians 15:29).

As in ancient times, baptisms are done by immersion, as they were when Christ was baptized. Mormon children are baptized at the age of eight—usually in meetinghouse fonts—but baptisms for the dead can only take place in a Mormon temple. Names taken to the temple should only be submitted by direct descendants of the deceased person for whom the proxy baptism is done.

Baptismal fonts in Mormon temples rest on the back of twelve oxen, representing the twelve tribes of Israel. The words of the ordinance for baptisms for the dead and a baptism for a living person are almost identical, and the baptisms themselves are identical. Latter-day Saints believe in baptism by immersion, just as Jesus Christ was baptized. This act symbolizes the death, burial, and resurrection which each person must go through. It also symbolizes the spiritual rebirth and cleansing of the person being baptized.

The service given in temple work such as baptism for the dead is a completely selfless act and allows the person serving to feel very close to the Lord.

Additional resources:

Why do Mormons perform baptisms for the dead?

LDS Newsroom: Church policy for baptisms for the dead

Lutheran bishop’s perspective on Mormon baptism for the dead

Jan Mayer is a member of The Church of Jesus Christ of Latter-day Saints (“Mormon woman”). Jan is a graduate of BYU and mother of five children. She has written for numerous publications, including The Denver Post, The Villager, and NorthStar.

by Roy

The Mormon priesthood is the power and authority of God. It is the power that governs the universe and which puts everything in order. It is the power which God used in the creation of all things.

In The Church of Jesus Christ of Latter-day Saints (commonly known by people as the Mormon Church), the priesthood is conferred upon worthy male members of the Church beginning at age 12. The Mormon priesthood is one of the vital elements and one of the fundamental evidences of the true church. It is used to direct the administration of the ordinances of the gospel, the preaching of the gospel, and the government of the kingdom of God on Earth.

The Mormon priesthood is also used to bless the sick and those who are afflicted physically, mentally, emotionally, and spiritually. It is used to comfort family members in times of great trials. The effictiveness of the blessings of the Mormon priesthood is dependent on the faithfulness of the beneficiary.

Priesthood keys are the authority God has given to priesthood leaders to direct, control, and govern the use of His priesthood on earth. The Mormon priesthood is divided into two parts: the Aaronic Priesthood and the Melchizedek Priesthood.

The Aaronic Priesthood is the lesser priesthood. It includes the keys of the ministering of angels, the gospel of repentance, and baptism by immersion for the remission of sins. In The Church of Jesus Christ of Latter-day Saints, worthy male members are given responsibility to hold this priesthood beginning at age 12. Those who hold the Aaronic Priesthood may be authorised to administer the outward ordinances of baptism and the sacrament. (See Doctrine and Covenants 13:1; 84:26–27 and 107:14.)

At different stages in the lives of Mormon priesthood holders, and as they prepare themselves to receive different responsibilities, men and young men hold different offices in the priesthood, such as deacon, teacher, or priest in the Aaronic Priesthood and elder or high priest in the Melchizedek Priesthood.

The Melchizedek Priesthood is the higher or greater priesthood. It is present and functional whenever the Church of Jesus Christ is upon the earth in its fulness. “It was first called the Holy Priesthood, after the Order of the Son of God. But our of respect or reverence to the Name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood” (See Doctrine and Covenants 107:3–4). Melchizedek was a great high priest who lived in the time of Abraham. Worthy male members ages 18 and older are given the responsibility to hold the Melchizedek Priesthood. All people are entitled to the blessings of the priesthood as long as they are worthy and faithful, male and female. One remarkable thing about the priesthood is that it cannot be used on oneself. It is a power given through service. While any faithful male may receive the blessings of the priesthood, if he is given a blessing, he cannot participate in giving that blessing; the blessing must come from other worthy priesthood holders.

The Church of Jesus Christ of Latter-day Saints believes that the Priesthood of God was restored to the earth after centuries of great apostasy (or turning away of the people from the truths of the gospel taught by the Lord Himself). In the year 1820, a boy named Joseph Smith received a vision of the Father and His Son Jesus Christ telling him that the gospel would be restored to the earth in its fullness. The restoration of the priesthood was part of that restoration. On May 15, 1829, in fulfilment of the revelation, John the Baptist appeared and restored the Aaronic Priesthood to Joseph Smith and Oliver Cowdery. Not long thereafter, Peter, James, and John appeared and restored the Melchizedek Priesthood to the same two men.

Concerning the Mormon Priesthood, the Lord said in revelation to the Prophet Joseph Smith, “No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned; By kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile” (Doctrine and Covenants 121:41–42).

Additional Resources:

Mormon View of Jesus Christ

Mormon Beliefs: Restoration

Roy Patrick is currently working as a Call Center Agent in the Philippines. He served a full-time mission in San Francisco, CA. His family is one of the pioneers of the LDS Church in Panay Island, Philippines.

by Tiffany

A couple of years ago while pushing two little boys in a stroller while exercising, my then three-year-old son asked me, “How come Jesus doesn’t never ever come to our church?” I was taken aback. I didn’t quite know how best to answer him.

Was he doubting Jesus’ reality because he had never seen him? Or was he wondering why Jesus got a free pass to skip church and he didn’t! Of course, it was a fairly valid question—at least to a three-year-old. But how could I help him understand Jesus’ reality, when in all actuality we have never seen him?

As a member of The Church of Jesus Christ of Latter-day Saints (often mistakenly called the Mormon Church), I have been blessed with a strong belief in Jesus Christ. I’m not sure there has ever been a time in my life when I didn’t have a solid understanding in the reality of Jesus Christ.

As a result of my life-time belief in Jesus Christ, it is mind-boggling for me to hear of people questioning whether or not Latter-day Saints (or “Mormons“) are Christians. Jesus Christ is the central figure in our belief system. We believe Jesus Christ to be our Savior and Redeemer. We believe in that same Jesus Christ millions know from the Bible. From the Old Testament prophecies of his coming, to the New Testament describing his mortal life, we consider the writings sacred scripture. Furthermore, we believe the Book of Mormon to be a another testament of Jesus Christ. We believe the same Jesus Christ that walked the streets of Galilee is the same Jesus Christ that visited the Americas.

Growing up in England, we did religious studies in school. I remember being a young, eight-year-old school child with an assignment to draw our depiction of the “Easter story.” I remember distinctly drawing Jesus’ cross atop a hill on a decorated Easter-egg-shaped piece of construction paper. The children around me drew similar interpretations. Sure, I may have been the only Mormon in the school class, but it didn’t make a difference. We were learning about the same Jesus.

Additionally, as a young child growing up, my best friend was of a different faith. In her home hung a crucifix, whilst my home had nothing of the sort. Yet, when I taught her the words to a popular Mormon children’s song, we were able to sing confidently together; it didn’t matter our religion, we both believed in Jesus and we both understood the simple admonition we were singing that came from Jesus Himself, “As I have loved you, love one another.”

I have never seen Jesus Christ. Like millions of other Mormons, I live by faith. With a combination of scripture, personal experience, and promptings from the Holy Spirit, I feel the reality of Jesus’ love, His comfort, His guidance, and His mercy.

Back to my three-year-old’s pressing question, “How come Jesus doesn’t never ever come to our church?” I’m fairly certain I didn’t answer his question accurately, but I did what I thought was best at the time. I stopped my stroller and there on the over-grown city trail, I briefly yet firmly told my little three-year-old that I knew Jesus was real. I told him I knew Jesus was born a baby in Bethlehem. I told him that he walked the streets of Jerusalem teaching and blessing the people. I told him I knew Jesus died on the cross at Calvary, and ultimately rose after the third day. I told him that I know Jesus lives and we will see him again.

I used three-year-old’s language and fit it all into a short three-year-old’s attention span, wrapping it up with a one sentence ending about faith. “Even though I have never seen Jesus, I know that Jesus is real.”

It was and is a simple, yet fervent declaration of my faith.

Additional Resources:

Mormon View of Jesus Christ

Mormon Beliefs

Tiffany Sowby is a mother of five and member of The Church of Jesus Christ of Latter-day Saints (“Mormon” woman). She tries to find humor, joy and contentment in the little things life has to offer.

by Barbara Dayton

Thomas S. Monson is the sixteenth president of The Church of Jesus Christ of Latter-day Saints, sometimes called the “Mormon Church” by the media. He is known for the Christlike acts of service to individuals and groups that have defined his life since he was a young man: for visiting the 85 widows in his congregation faithfully since he was called as a young Bishop; for asking the children of the Church to perform acts of service as a Christmas present to him; for always having a smile and an encouraging word; for being willing to drop everything to visit someone in need whenever he felt prompted by the Holy Ghost to do so. And, like all the presidents of the Church, he is a prophet of God.

Thomas S. Monson: Early Life

Thomas S. Monson was born on August 21, 1927. He grew up in Salt Lake City, Utah, surrounded by immediate and extended family. Thomas joined the United States Naval Reserve in 1945, at age 17, where he served for six months. President Monson loves to tell how, on his first Sunday in boot camp, the chief petty officer gathered everyone together and gruffly told the Catholics the building where they could go to attend their services. This was followed by instructions to the Jews and Protestants on where they would hold their meetings. Through it all, Thomas stood silently, wondering what he would say and where he would go. Feeling alone, he chose to stand and wait while all the others left for their meetings. Soon the chief petty officer said, “And just what do you guys call yourselves?” Until that moment, he had not realized that there were others who had not left for the previously called meetings. The handful of men that remained behind were Mormons. Thomas was overjoyed to know that he had chosen to stand courageous as a member of the Church, and that he did not have to do it alone.

Following his time in the navy, Thomas enrolled at the University of Utah. It was here that he met Francis Johnson, his future wife. An early connection was established between Thomas and Francis’ father when it was discovered that Thomas’ great-uncle was the man who taught the Gospel to and baptized Francis’ father, Franz, during the uncle’s mission to Sweden. Thomas and Francis were married in the Salt Lake Temple of The Church of Jesus Christ of Latter-day Saints on October 21, 1948. The couple has three children: Thomas Lee, Ann Francis and Clark Spencer.

Thomas S. Monson: Church Service

Thomas Monson’s service in the Church began at a very early age when he was called as a Bishop, or leader, of his local congregation at age 22. It was as bishop of this ward (the Mormon name for a congregation) that he began his regular visits to the 85 widows in his ward. Even after his tenure as bishop was over, these visits continued throughout their lives, and Thomas S. Monson ended up speaking at the funerals of each of these women. At the age of 27, Thomas Monson was called to serve as a counselor in the Stake Presidency, which supervises a group of wards. Shortly thereafter, at the young age of 31, he was called to preside over the Canadian Mission. President Monson served as a mission president for 3 years and was then called, at age 36, to serve as an Apostle of the Church of Jesus Christ of Latter-day Saints, one of twelve special witnesses of Jesus Christ to the world. He is the second-youngest apostle ever called to serve in modern times. In 1985, Thomas Monson was called to serve as the Second Counselor in the First Presidency by Ezra Taft Benson, who was then President and Prophet of the Church. He served as a counselor to three different Church Presidents: President Benson, President Howard W. Hunter and President Gordon B. Hinckley. Following the death of President Hinckley, in January of 2008, he was ordained as the sixteenth President of The Church of Jesus Christ of Latter-day Saints. He called Elder Henry B. Eyring and Elder Dieter F. Uchtdorf to serve as his counselors in the First Presidency.

Thomas S. Monson, Prophet

As president of the Church, Thomas S. Monson has been heavily involved in building temples. As of February 2012, President Monson has dedicated ten LDS temples, presided over several other dedications, and announced numerous locations where temples will soon be built. Some of those locations include a second temple in Provo, Utah, and a temple now being built in Rome, Italy.

Thomas S. Monson continues to serve cheerfully and enthusiastically as the Prophet, Seer, and Revelator in The Church of Jesus Christ of Latter-day Saints.  Members have come to know and love him for his effort to building temples world-wide, his encouragement to children and youth to serve and develop strong testimonies, and most of all for the sincere interest and love he shows to all.

Additional Resources:

Organization of The Church of Jesus Christ of Latter-day Saints

Living Prophets

ThomasMonson.org

Barbara Dayton is a member of The Church of Jesus Christ of Latter-day Saints (“Mormon” woman).

The Church of Jesus Christ of Latter-day Saints (often mistakenly referred to as the “Mormon Church”) places a great deal of importance on members doing their personal genealogy, or family history. This has become a lucrative business worldwide, for companies such as ancestry.com, but the resources The Church of Jesus Christ of Latter-day Saints are vast, free, and available to the public.

Latter-day Saints are encouraged to do their personal family history, tracing their lineage back as far as they possibly can. People not associated with the “Mormon Church” are suddenly also finding a burning desire to know more about their roots. This is an exciting time. Millions of records—birth certificates, death certificates, wedding licenses, census documents, etc.—which the LDS Church has access to are being digitized so they can be made even more widely available. This will enable people in one country to access whatever information the LDS Church has available in other countries without the expense of travel. This is very exciting.

Why is such an emphasis placed on Latter-day Saints doing their family history? The answer lies in an ancient prophecy found in the Old Testament: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse” (Malachi 4:5–6). Latter-day Saints have learned through further revelation that this prophecy means that Elijah held the priesthood keys to bind families together forever, that these keys will be restored, and that they are essential to the salvation of the world.

Joseph Smith was called of God to restore the fulness of the gospel of Jesus Christ to the earth in 1820. He organized The Church of Jesus Christ of Latter-day Saints, under the direction of Jesus Christ and with His authority, on April 6, 1830. Previous to the organization of the Church, Joseph was given the keys of the priesthood from those who last held them on the earth: John the Baptist restored the Aaronic Priesthood (or lesser priesthood which was given to the children of Israel), Peter, James, and John restored the Melchizedek Priesthood (or higher priesthood), and Elijah restored the keys of the sealing power.

The keys of the sealing power are only used in temples. Thus, today, Mormon temples are the only places where the sealing powers can be accessed. When a couple is married in a Mormon temple, they are sealed together, binding them together for eternity (depending upon their faithfulness in keeping God’s commandments), rather than ending with the death of one of them. If the couple is faithful, any children born to them after their sealing are also sealed to them. This means that families can be bound together, across generations, for eternity.

Temples have not been widely available across time. Billions of people have been born who never had the chance to hear about the gospel of Jesus Christ. However, all ordinances must be performed on the earth, and the participant must have a body. This is impossible for all those who died without baptism. This is why Latter-day Saints do work by proxy in Mormon temples for those who died without the opportunity to receive sacred ordinances.

Latter-day Saints are encouraged to do the work for their personal family members for as far back as they can find records. This allows deceased ancestors the opportunity to choose for themselves whether or not to accept those ordinances. If they do accept them, they can continue in their eternal progression. If they reject them, they will not be able to continue in their progression, but at least they have a choice. No person whose work is done for them in a Mormon temple are forced to accept that work.

Mormon genealogy, or Mormon family history, has many benefits. In addition to being able to serve deceased family members, individuals also learn of sacrifices made for future generations. They can also connect to people in their history they may not have had an opportunity to meet, but who still had an influence in their lives.

Additional Resources:

Find a Family History Center near you

Mormon Families

SMITHFIELD — After dinner, three baths, four bedtime stories and a half-a-dozen goodnight kisses for 2-year-old twins Brock and Isaac and 6-year-old Ellie, Erin and Brian Thompson finally sink into the couch with weary smiles.

Being parents is just what they always wanted. And they love it.

“Of course we have our crazy moments,” Thompson says, “but for the most part we just try to find the good things in the day and remember that they’re only going to be little for so long.”

As members of The Church of Jesus Christ of Latter-day Saints, the Thompsons believe that maintaining a strong marriage and raising and teaching children are essential keys to happiness and their most important responsibilities on earth.

In fact, 81 percent of Mormons say being a good parent is “one of the most important things in life,” according to a new survey by the Pew Research Center’s Forum on Religion & Public Life — the first survey of Mormons about Mormons, by a non-LDS research organization.

The survey of more than 1,000 self-identified Latter-day Saints from across the country asked how accepted Mormons feel in American culture, as well as their thoughts on religious practices, political issues and family roles.

The survey showed that Mormons are more likely to be married than the general population, 67 percent of the sample size compared to 52 percent of the general public.

And 85 percent of married Mormons married other Mormons. Protestants marry other Protestants 81 percent of the time and Catholics marry each other 78 percent of the time.

With an emphasis on marriage, it should come as no surprise that the Mormons surveyed also had, on average, more children (2.6) than the general U.S. population (1.8).

Thompson grew up wanting to have a large family and be a good mother, but she and her husband have struggled with infertility for nearly nine years — a trial punctuated by the joys of two different adoptions, Ellie, then the twins.

“We said when we finally get to be parents, we’re going to actually sit down and take a little more time to focus on our kids,” Thompson said, who lives in northern Utah. “I’m not saying that other people don’t do that — the perspective we have is just a little different.”

Other Latter-day Saints share the Thompson’s enthusiasm to put family first.

“Family is at the core of our faith,” says Jane Clayson Johnson, a Latter-day Saint and former anchor of CBS’s “The Early Show” who prefers the title of mom to two young children and stepmom to three older ones. “There are so many distractions today that all force us outward, away from core relationships. What our faith does is turn us back toward deep, rich, meaningful relationships in families.”

“It teaches us that families are where we find meaning,” continued Clayson from her home in Boston. “The work I do in my family is the most important work that I’ll ever do.”

Among the general public, 50 percent list being a good parent as “one of the most important things in life,” with 44 percent listing it as “very important but not most important.”

That shouldn’t be taken to mean that the average American doesn’t value marriage or family, just that they don’t “go to church every week and get told that’s what they’re supposed to do,” says Marie Cornwall, a professor of sociology at Brigham Young University. Cornwall advised the Pew Center for this survey.

“There’s nothing to suggest that family life is less valued in the United States over time,” she said, “but there’s more that suggests that people are feeling like it’s not possible for them to attain that.”

The pressure comes when a “successful” marriage is defined as having a good job, a hefty retirement account and a lovely home with a white picket fence, Cornwall said. So when people can’t achieve that in today’s tough economy, many feel like they’ve failed.

“For Mormons, there’s a spiritual aspect brought to that (definition of success),” she said, “an effort, in terms of sermons, to try and downplay the material and place more emphasis on the relationships.”

When the survey asked Mormons about working arrangements in families, nearly six out of 10 Mormons indicated they would prefer a marriage where the man works and the woman stays home to care for the home and the children.

LDS college graduates liked this marital structure more than any other subgroup, with 71 percent of them preferring the man to work and the woman to stay home.

In the general population, only 30 percent of Americans would prefer a marriage where the husband works and the wife stays home. Among religiously unaffiliated Americans, it drops to 15 percent who would pick such a scenario.

Almost four-in-10 Mormons would prefer that both parents work and both parents help with child rearing and housework.

For American Fork mom Ruth Ann Dupaix, 37, it’s not a black-or-white decision. Throughout her marriage she has both worked and stayed at home.

“The way we look at it, we try to make it a partnership,” Dupaix says. “It’s more who’s able at the time to do it best. It’s working together, a give and take.”

When she and her husband, Geoff, were first married, her job helped pay for his school. When he finished, she kept working because her employer would pay for her to complete her degree, and education was important to both of them.

Dupaix stopped working when her sixth child was born but has recently gone back to work at a local grocery store three nights a week to help fulfill a family goal to reduce their debt load.

It’s a big pay cut from the job she used to have at a bank, but it’s a more family friendly schedule.

“As part of a family you make sacrifices,” she said. “I’m gone when the kids are asleep, but I’m still here during the day when they need me.”

Additional Resources:

For original source Deseret News article: Mormon family marriage focus Pew.

Mormons in America Pew Study.

By Amy Choate-Nielsen

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

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

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

Morality

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

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

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

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

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

Homosexuality

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

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

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

Polygamy

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

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

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

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

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

A recent The Pew Research Center’s Forum on Religion and Public Life conducted an in-depth survey of Mormons in the United States. Mormon is a nickname sometimes used to describe members of The Church of Jesus Christ of Latter-day Saints. The fourth article in a series that appears in Deseret News is evaluating the results of this survey and providing context for the results.

Immigration is a controversial topic in the United States. The survey asked one question on this topic. They were asked which of two statements most closely matched their view, even if they didn’t completely agree. They were asked whether immigrants strengthen or burden the nation. No distinction was made between legal and illegal immigration, leaving those polled to decide for themselves what the question meant.

In the general U.S. population, 45 percent of Americans feel that immigrants strengthen the country, while 44 percent burden it. 12 percent feel that neither or both are true or they have no opinion on the subject. Mormon views closely mirror these statistics. 45 percent of Mormons also believe immigrants strengthen the nation, although a smaller number, 41 percent, consider them a burden on society. The number of Mormons who accept both or neither or who have no opinion is higher, at 14 percent.

These numbers put them at odds with evangelical Christians, one of the few political areas in which they disagree. Within the white evangelical population, 59 percent believe immigrants are a burden, and 27 percent believe they strengthen the country. Like Mormons, 14 percent answered both, neither, or no opinion.

The statistics for Mormons shows a strong divide based on age, income, and education, as well as on religious commitment. Only 36 percent of highly committed Mormons see immigrants as a burden, while 50 percent of those who are less committed see them as a burden. This largely correlates with economic status. 84 percent of Mormons who are highly committed to their religion are college graduates. (The church strongly encourages education, which may be a factor in this.) Only 50 percent of those with high school educations are strongly committed to their faith. This statistic is very unusual in the religious world. For most religions, the least educated are the most religious.

49 percent of Mormons under age 50 see immigrants as a strength. 39 percent of Mormons over 50 see it as a strength.

Beyond the study’s statistics, several other factors influence the Mormon view of immigration. Many Mormons serve missions for their church. For two years, they live wherever they are sent, learning the language and living as the people in that community live. They go into the homes, attend the churches, and do service work in addition to their missionary work. Many of those serve in Spanish countries and have a realistic view of the hardships faced by those people. They come home with a compassionate view of the world and an understanding that Americans have much easier lives than most. The love missionaries almost invariably develop for the people they served influences their views on immigration.

Finally, the church has taken very specific stands on the subject of illegal immigration in recent years. Mormons believe God has sent a prophet to lead His church, just as He has always done in ancient times, and so, Mormons are asked to sustain the prophet as the leader of the Church. Official statements from the prophet or the Church are considered to be from God.

The Church officially endorsed the basic principles of the Utah Compact, a law working to create a balanced legal approach to immigration. In November, 2011, L. Whitney Clayton gave an official statement from the church in honor of the first anniversary of the bill. The statement said in part:

The Utah Compact is consistent with three principles we believe should be carefully balanced when considering immigration:

• We follow Jesus Christ by loving our neighbors. The meaning of neighbor includes all of God’s children, in all places and in all times.
• We recognize an ever-present need to strengthen families. Families are meant to be together. Forced separation of working parents from their children weakens families and damages society.
• We acknowledge that every nation has the right to enforce its laws and secure its borders.

We continue to encourage lawmakers everywhere to consider laws that properly balance love of neighbors and the importance of keeping families together, within the framework of just and enforceable laws.” (See Utah Compact One-Year Anniversary Marked by Utah Community Leaders.)

The official Mormon position is to encourage its members to stay in their homelands or to immigrate legally, but once they are here, however they came, they are to be treated with love, dignity, and respect, and laws should not separate families.

For a more in-depth look at the issue of Mormons and immigration, read the Deseret News article: Mormons’ immigration attitudes set them apart, by Eric Schulzke, Deseret News, published: Saturday, Jan. 14, 2012 8:12 p.m. MST.

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