Are You a "Thinking Mormon" or a "Go-Along-to-Get-Along-Mormon"?

For many years in the Church there has been a constant battle between what used to be called the "intellectuals" vs. the "conservatives". Each faction had its proponents, and the intellectuals were sometimes characterized as those without a testimony, while the conservatives were considered the purists and the defenders of the faith. I suppose these factions and others will always exist in the Church. The more things change the more they remain the same.

It has seemed to me that in recent years the divisions continue to deepen. To be thought of as someone who doesn't think deeply and critically about one's faith is to be like the polling question among voters, "Do you consider yourself well-informed on the issues"? What right-thinking respondent wouldn't answer as an informed voter? So how many answer that question in the affirmative even if it's not true? In addition, who wants to be thought of as an intellectual laggard who merely goes along to get along in the Church without ever undertaking a rigorous and thoughtful approach to one's discipleship? Much better to be thought of as a stimulating intellectual than one who merely clings rigidly to the past traditions, so the reasoning goes.

President Brigham Young

This morning I read several articles, two of which stood out particularly. Before I go there, however, I was reflecting on a recent General Conference talk by Elder M. Russell Ballard, who urged his listeners to stay in "the Old Ship Zion". He senses, as we all do, there is much unrest within the ranks of the members of the Church for a host of reasons. That much has always been true, but there seems to be an escalation. Elder Ballard quotes President Brigham Young, who used the Old Ship Zion as a metaphor when he said:

“We are in the midst of the ocean. A storm comes on, and, as sailors say, she labors very hard. ‘I am not going to stay here,’ says one; ‘I don’t believe this is the “Ship Zion.”’ ‘But we are in the midst of the ocean.’ ‘I don’t care, I am not going to stay here.’ Off goes the coat, and he jumps overboard. Will he not be drowned? Yes. So with those who leave this Church. It is the ‘Old Ship Zion,’ let us stay in it.” (Teachings of Presidents of the Church: Brigham Young [1997], 82–83).

Many bristle at any suggestion that we cling to the past without seeming to give any consideration to more "modern" ideas espoused by the progressives who would take the Church if they could into uncharted waters. In their haste to get ahead of the brethren they often err in their over-zealous certitude.

Natasha Helfer Parker

The first of the two articles that caught my eye came from Patheos.com. The author, Natasha Helfer Parker, is a Mormon clinical marriage and family therapist. who wrote "Double Binds Hurt Us". I encourage you to consider her thoughtful response to a recent Deseret News article about what appears to be an alarming increase in suicide deaths among the LGBT youth in the Church. As we all know, the Church's policy statement about the disposition of under-age children in the homes of gay and lesbian parents was meant to clarify the same issues that are involved in the homes of those parents who are engaged in polygamous communities to which the Church is opposed.

The Church believes in letting children who reach majority age of 18 make up their own minds about their religious preferences, rather than becoming the source of conflict between parents who stand in open rebellion to Church dictum over marriage between one man and one woman and their children. It's a reasonable policy position. But it seems in Parker's experience that it may stand in stark contrast to Christ's admonitions to love everyone unconditionally. Sometimes we seem to say, "I love you unconditionally with these conditions." Parker fairly points out it may actually be difficult to quantify the number of suicides attributed to confusion over the Church's policy, but that does not diminish our need to continue to focus on its effects.

Helfer points out that the double bind problem is real, and whether knowingly or unwittingly we often send dual-meaning messages that seem contradictory in our attempts to clarify positions. There is still much for us to do to improve our messaging and our outreach, and she gives a thoughtful treatise on this topic without seeming the least bit untrue to her core Mormon beliefs. She's a "thinking Mormon". I appreciate her contribution here.

We need look no further than our own hearts and souls in understanding the tensions that often arise over these issues. There is a perpetual war in mortality between what is referred to in Holy Writ as "the natural man" (see Mosiah 3:19) and our pure spirit. In the constant bombardment that swirls all around us in today's political climate, we must find peace in our own souls.

Peggy Fletcher Stack

The second article was written by Peggy Fletcher Stack, and appeared recently in The Salt Lake Tribune. Peggy has a gold-plated Mormon heritage as a great-granddaughter of President Heber J. Grant and a granddaughter of former US Senator Wallace F. Bennett. She's always been a bit conflicted, it would seem, with her roots and her intellectual bent, but I always appreciate her point of view, as I did when I read her article titled "Why top Mormon leaders' private writings may never become public".

There has always been a tension between Church leaders and Mormon historians over access to the archival contents involving what is perceived to be the "deep, dark secrets" every good Mormon historian would love to get their hands on. In recent years with the publications of the Joseph Smith Papers, in large part this criticism has been abated, but after reading Stack's article it occurs to me that enough will never be enough.

The article particularly resonated with me on a personal level. She observed:

In the 1980s, assistant church historian Richard E. Turley explains, the Utah-based faith began requiring all Mormon general authorities to sign an agreement, pledging that any "work product" — including their "journals, speeches, photographs and other records of enduring value" — belongs to the church's history department "for long-term preservation."

The Church History Library, he says, "seeks to make as much information as it can publicly available from these records within legal, ethical, and religious boundaries and practical resource constraints."

A week away from his 94th birthday, my father wrote the definitive biography about President Harold B. Lee. As his source documents, he used the hand-written journals of President Lee. Many years ago when he was finished with his book, Dad donated the original journals to the Church. What we didn't know as his family until a few months ago was that he had carefully transcribed and indexed all those journal entries on his typewriter and had intended to preserve them inside the family in perpetuity. He confided in me that he was having misgivings about that decision, and asked me to read thirty-plus years of content and give him my recommendation on their eventual disposition.

I did as he requested and thus became only the second person to have access to the complete record within the family. As I dove deeper into the contents, I felt as though I was treading on sacred ground. The thought continued to grow that this content did not really belong to us as his descendants. He was first and foremost the 11th President of the Church, and secondarily our grandfather.

Elder Steven E. Snow and L. Brent Goates

Obviously, the 1980s agreement to which Stack makes reference was not in force in the days of Harold B. Lee, but my recommendation was to turn over all the transcripts to the Church. The transfer was effected when Elder Steven E. Snow, the Church Historian, made a visit to Dad's home and personally secured the copies. They consisted of hundreds of sheets of single-spaced typing and double-sided papers held together in two large three-ring binders. He estimated the transcriptions had taken hundreds of hours to do.

Did I wrestle with that decision? Of course. Was it the right decision, knowing as I did it would mean giving up the prodigious work product of my father? Of course. As I became familiar with the intimate thoughts and writings and details of President Lee's life and ministry among the members and leaders of the Church, I came to a moment when I knew there was no other course to take. It seemed so contradictory to donate the originals and retain the copies. Donating them was an act of supreme consecration on Dad's part.

The contents were indeed "raw materials" from which my father drew in his compilation. Given the context of the times in which Harold B. Lee lived, as with all historical documents, they could easily be misjudged, misconstrued and misinterpreted. That's the risk of retaining them as a family.

I believe no one but Dad could have done that work, and I now consider what he did to be the crowning achievement of a life well-lived. As I read, I could easily discern each of the torturous decisions he had to make as he held the scales of objectivity in his hands in deciding what to include in the record and what to exclude. Every author has his biases, and Dad certainly had his. It may be an imperfect record, but given what I now know about what he had to work with, it was an honest and forthright work.

I trust the leaders of this Church, and I trust the God of heaven whose servants they are. I know they are mere mortals like me. I know they struggle with all the vicissitudes of mortality like all of us. I know they grapple and wrestle mightily to make decisions in the best interests of the Church's members. But I also know they are trustworthy. I am reminded of this precious verse:

". . . put your trust in that Spirit which leadeth to do good - yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit. . . I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy; and then shall ye know, or by this shall you know all things whatsoever you desire of me, which are pertaining unto things of righteousness, in faith believing in me that you shall receive." (D&C 11:12-14).

Harold B. Lee's BYU 1954 Lecture Series

Many years ago (April, 1981), I attended a stake conference where I had a chance to get better acquainted with  Dean H. Lee, a son of S. Perry Lee, who was the older brother of Harold B. Lee. We had a delightful visit. He was visiting our stake in his assignment as the region's Church Welfare Agent.

Elder Thomas S. Monson

When his father Perry died, then-Elder Thomas S. Monson was a speaker at his funeral on August 17, 1978. In his remarks Elder Monson made reference to a book Perry had given him, one of only ten copies that had been published. The contents, he explained, were a compilation of the teachings of Harold B. Lee to Seminary and Institute instructors on the campus of BYU during the summer of 1954.

While my father, L. Brent Goates, was writing the definitive biography about President Harold B. Lee, he discovered several references in President Lee's diary in that year about the lecture series. It was obvious from his entries that this experience was a source of joy for Elder Lee. He frequently traveled day after day from Salt Lake to Provo in the company of many of his brethren whom he had invited to participate as presenters on particular doctrinal topics.

I told Dean about Dad's efforts in preparing his manuscript for the Harold B. Lee biography, and asked him if he had a copy of the content of the 1954 lecture series. He said he did, and let me borrow his copy. Dad's book was later published as Harold B. Lee: Prophet and Seer.

For many months thereafter I laboriously reworked the content after discovering several missing scriptural references, punctuation and grammatical errors, and confusion over which words were original with Harold B. Lee and which were quoted from other sources. When I was done, I gave my corrected copy to Dad and he and Mom printed a few limited copies for the family. I never had the original manuscript in my hands that was prepared by Uncle Perry until last week after my brother Drew died.

I'm not certain how it came into Drew's possession, but when his son Chris asked me if there were any mementos I would like to have from among his father's personal effects, that was the only thing I could think of that was of interest to me. Drew had shown it to me several years ago, but had been unwilling at the time to part with it for sentimental reasons.

This last week I have been comparing the original manuscript with what I produced. I was delighted to discover Uncle Perry's copy from which I had worked compared favorably.

Now that I have assurance of its accuracy, from time to time I will refer to it going forward. It reminds me of the long-standing reluctance we had in the Church of quoting from the Inspired Version. Since the Reorganized Church had the original manuscript of Joseph Smith's revisions, and we had never been able to verify the content, the Inspired Version was always looked upon as being suspect. Not until Robert Matthews was invited to inspect the original in the archives of the Reorganized Church, did we gain confidence, and now it has been properly enthroned as the "Joseph Smith Translation" and is incorporated extensively in footnotes throughout our canon of scripture.

When visiting my father's ward in recent years, Elder Quentin L. Cook confirmed he was being taught with his other newly ordained contemporaries in the Twelve by President Boyd K. Packer, using this compilation as their shared text. It's a treasure trove of doctrinal insight for which I have been grateful since it came into my possession as a gift from Dean H. Lee.

The Holy Spirit of Promise

Since it is topical and sheds light on my hope and my anticipation of a yet-future reunion with my recently departed brother, Drew, I choose this morning to focus on the topic of the Holy Spirit of Promise.

Elder Harold B. Lee, circa 1954

Here are the words of Elder Harold B. Lee in 1954, as part of his lecture series:

Now to the question of the meaning of the Holy Spirit of Promise. Very often there have been some peculiar ideas with reference to that, ofttimes stemming from those who attempted to make an explanation with not very much understanding. In a sermon by the late Elder Melvin J. Ballard of the Quorum of the Twelve, on the "Three Degrees of Glory," he said this in explanation of the word of the Lord as contained in the Doctrine and Covenants, section 76:

[These are they] who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. (Verse 53).

Elder Ballard makes this explanation:

I would like to pause and emphasize that passage, because, while we receive eternal blessings at the hands of the priesthood which has the right to seal on earth and it shall be sealed in Heaven, this revelation clearly states it must be sealed by the Holy Spirit of promise also.

Now mark you!

A man and woman may by fraud and deception obtain admittance to the house of the Lord and may receive the pronouncement of the holy priesthood, giving to them, so far as lies in their power, these blessings. We may deceive men, but we cannot deceive the Holy Ghost, and our blessings will not be eternal unless they are also sealed by the Holy Spirit of promise, the Holy Ghost, one who reads the thoughts and hearts of men and gives his sealing approval to the blessings pronounced upon their heads. Then it is binding, efficacious and of full force. I thank the Lord that there is this provision, so that even though men are able to deceive their brethren, they are not able to deceive the Holy Ghost and thus come into possession of their blessings unless they prove in word, in thought, and in deed their worthiness and righteousness. (Missionary pamphlet, "Three Degrees of Glory," by Melvin J. Ballard, Ogden Tabernacle, Sept. 22, 1922, emphasis mine).

If you have that in mind with respect to the sealing by the Holy Spirit of promise, not only must the marriages to which that had reference be sealed by the Holy Spirit of promise, but the Priesthood itself, baptism must be sealed by the Holy Spirit of promise, and all eternal covenants before they are to be ours for eternity. You, who go to the temple, if you will listen carefully to the sealing ceremony, you will find that truth clearly taught to dissipate that idea that is ofttimes taught by some (see D&C 132:26) that if one, by some hook or crook, can get into the temple and be married they are assured of an exaltation no matter what they do short of committing the unpardonable sin. If we added three more words to that one verse, "if they repent," we would have what the Lord is trying to tell us. They will receive an exaltation if they repent and receive a forgiveness of their sins if they have not committed the unpardonable sin. But before that time, "they shall be turned over to the buffetings of Satan and they shall be destroyed in the flesh until the day of their redemption." When you understand that, and decide what these words mean, then you will have the terms on which one, who has been blessed and falls short of them, may eventually receive the promised blessings later. (Emphasis mine).

* * *

As I have stated before, it seems to me the pre-eminent qualification for exaltation is repentance. There will be no heirs of that highest degree in the Celestial Kingdom but repentant sinners. The magnitude of those sins and their relative seriousness were all contemplated in the bloody sweat of Gethsemane and the agony of the cross at Golgotha. 

I have witnessed the fulfillment of those words in President Lee's posterity in the passing of my brother Drew. He did everything he could in the flesh to repent of his sins, despite his obvious limitations. He was certainly buffeted by Satan and his minions. On several occasions I had the opportunity to lay my hands on his head and rebuke the evil spirits who tormented him, only to witness their return again and again. 

He is now at peace from the buffetings that destroyed him in the flesh. However, his spirit is free to soar, and I have every assurance his progression will continue in the spirit world to enable him to ultimately and eventually obtain the promised blessings he sought.

Too often in the Church it is my belief we do two things incorrectly: 1) We limit the saving power of the atonement and grace as supernal gifts from our Father in Heaven and His Only Begotten Son; and 2) we measure and compare ourselves against the relative performances of others against the laws the gospel. We demand justice for others, while claiming mercy only for ourselves.

I invite us all to consider more mercy for others.

Even if you're wrong, you'll be at peace and certainly less judgmental.