Australian Mormon Youth Anticipate Elder William R. Walker's Conference Talk On Mormon History, Stage Handcart Trek Reenactment Near Melbourne

During the Sunday Afternoon General Session of the just-concluded 184th Annual General Conference of the Church of Jesus Christ of Latter-day Saints, Elder William R. Walker delivered a pitch for Mormon history. Elder Walker, a member of the First Quorum of the Seventy who is also the Executive Director of the church's Temple Department, wants us to become and remain aware of the sacrifices made by early Mormons which laid the foundations for the 15-million member international church we have today. If you missed his talk, the video is embedded below in playlist format, so you can toggle the small arrows on the bottom line to access other Conference talks if desired:

http://www.youtube.com/watch?v=N_xnwsw7OPI&list=PLClOO0BdaFaNWGTdSq0_EgcD8yrwsutTO&feature=share&index=57



A complete written transcript will be available HERE by the end of this week; until then, read this Deseret News story.

But it looks like a group of Mormon youth in Melbourne, Australia must have anticipated Elder Walker's talk. The Age reports that on Tuesday April 8th, a group of LDS teens ranging in age from 14-18 formed up at Southern Cross Station in Melbourne to head for a state forest near Meredith in order to re-enact the handcart trek which was part of the Mormon migration across the Great Plains from 1856-1860.

Of course, it will merely be a taste of the privations endured by those pioneers. They will cover only 20 kilometres (12.5 miles) instead of 2000 (1242 miles), and their trip involves sleeping out for only two nights instead of four months. The youth will be organized into "families", each one headed by a responsible adult couple. They will sleep under a tarp strung between trees, and entertainment in downtime will consist of pioneer games like "stick pull" (which is basically a two-man seated tug of war). They will sleep rough, eat rough and hike rough, meaning period meals cooked in cast-iron pots, and provisions as basic as hessian sacks filled with turnips, potatoes, carrots and a bit of flour. They will enjoy a few modern conveniences such as sleeping bags, a modern first-aid kit, and a port-a-potty. The Mormon Handcart Trek Reservations website and the LDS website provide helpful information for others wanting to organize similar treks.

But still, it will be a tough trek dragging wooden carts filled with supplies, weighing around 250 kilograms (550 lbs). While eight of the original 10 handcart companies accomplished their journeys will minimal problems, the Willie and Martin Companies were disastrous primarily because of a late start, which resulted in them being caught in early winter storms while still in Wyoming, and by using green wood for many of their carts.

Of course, staging handcart treks is only one way to honor the pioneers who helped lay the foundations for our modern Church. Many of them sealed their testimonies with their blood and their lives. But as Elder Walker pointed out on Sunday afternoon, our own faith can be fortified by learning of the remarkable dedication of our spiritual forebears who accepted the gospel and lived true to the faith. The more connected we feel to our righteous forefathers, the more likely we are to make wise and righteous choices. There is a difference between jumping into a climate-controlled SUV and driving 10 minutes to a temple vs. dragging a handcart across 1242 miles of sometimes-unforgiving territory with no motorways or rest stops.

Former Utah State Rep. Carl Wimmer Changes From A Mormon To An Evangelical Christian

This has become a newsworthy week. Now we have a story about a former Utah State Representative who has left the LDS Church to become an Evangelical Christian -- and apparently departed on good terms.

Former Republican Representative Carl Wimmer, who once represented Herriman in the Utah State House, left the LDS Church early in 2013 and aspires to become an Evangelical Christian minister. His wife and three children followed him out of the LDS Church; the Wimmers also are rearing two severely handicapped foster kids. Wimmer says his transformation out of Mormonism began around five years ago, but he didn't pull the trigger until this year. Wimmer says he still loves Mormons and the LDS Church, but he believes God has led him to this new path. Wimmer is about a year away from graduating from an online program offered by Liberty University, and will end up with a double major in criminal justice and Biblical studies. When he qualifies for retirement from law enforcement, he intends to enter the full-time ministry as an Evangelical Christian. Wimmer currently works as a resource police officer at Gunnison High School. On An American Dream Revealed, Sherry Wimmer provided some more insight into their change of faith:

I mentioned that the media has been inquiring about his status. Salt Lake Tribune writer, Paul Rolly, finally reached Carl and asked about his religious beliefs of all things. Specifically, “Have you left the LDS Church?”

The answer is yes. Yes, we have left the Church of Jesus Christ of Latter-day Saints, also known as Mormonism. We did so this year, but looking back, the process that got us here has been ongoing for many years. It wasn’t that we were lazy in our religion or faith, nor was it because we were offended or desired to be sinful. The reasons are much deeper and varied but won’t be shared at this time. Rest assured we have felt God’s guiding hands through the entire process.

Most of our family and some of our friends already knew about our transition, but many close and very dear friends did not know. We were not trying to keep it a secret; rather we were waiting for the right opportunity to tell others.

Some of you will be shocked, possibly hurt that we have made such a decision. Those of you who are active and faithful members in the church will sincerely question why, but you may hesitate to ask in fear of learning our response. A few will choose to believe we have been misled by Satan. The day I told my family about our decision, my brother posted a picture on Facebook of the “Kool-aid” man in jest. There’s no doubt that we will be watched closely by many and even judged by some. But there will also be those who are going through a personal crisis of faith who will reach out to us for help.

Wimmer represented Herriman in the Utah State House until 2012, when he launched a campaign for the Utah Fourth Congressional District House seat. He ran against Stephen Sandstrom and Mia Love, both LDS members, for the Republican nomination, but captivated by the novelty of Love's candidacy, Republicans chose Love by a healthy margin. Democratic incumbent Jim Matheson barely beat her in the general election. After the election, Wimmer and his family moved to Sanpete County. Wimmer had a reputation as the most conservative member of the Utah State House, frequently earning near-perfect grades from various lobbies. You can also visit his Twitter page.

It is unusual for someone to leave the LDS Church and become an Evangelical Christian. Most departees either join a more liberal denomination or become atheists. It is clear that Carl Wimmer has no axe to grind against the LDS Church, and who can say that the Lord doesn't have a specific reason for leading the Wimmer family in a different spiritual direction. If he becomes an Evangelical minister, he can use his position to dispel lingering anti-Mormon prejudice within the Evangelical community and convince them that we Mormons are indeed Christians. And if he really wants to be bold, he could become one of the few non-Mormon pastors to use the Book of Mormon in addition to the Bible in his services. There are people who are not yet strong enough for the meat of the Gospel we offer; Wimmer can offer them the milk of the Gospel. Not everyone is ready to trade in coffee in exchange for Christ; they want to have both.

Reaction: The Salt Lake Tribune is absolutely overrun by trolls who don't like Wimmer regardless of what he does. But there was one pertinent comment of interest:

Drew Reese • 5 hours ago:
I met Carl last year [2012] when I was producing a major Christian worship concert in Draper, that was being threatened of eviction from the Draper City venue the day prior to the event, Carl was there not only to fight the city alongside my team, but he was there all day and night volunteering with the load in of all the equipment, and provided security backstage for Michael W. Smith during the worship event. I gained so much respect for this man. He is a man of God, and I stand behind him all the way!

The bible is full of examples of former lives completely being transformed by Jesus; Matthew the Tax Collector and Saul who became Paul come to mind. When a person is saved, and transformed by the Power of Christ, and called into ministry, Our past has no consequence! When you are Saved, literally you become made new!

I am so excited to see what comes next in Carl's call to ministry! YOU GO MY BROTHER!
- Pastor Drew [Warrior Worship Ministries]

LDS Church Accepts Compromise Decision Announced By Boy Scouts To Allow Gay Scouts While Banning Openly-Gay Leaders

On May 23rd, 2013, the Boy Scouts of America announced its decision on gays in the organization. Of the roughly 1,400 voting members of the BSA's National Council who cast ballots, 61 percent supported the proposal to allow gay Scouts but not gay Scout leaders. The decision takes effect on January 1st, 2014. In their statement, the Boy Scouts stressed that they still would not condone sexual conduct by any Scout –- gay or straight, saying "The Boy Scouts of America will not sacrifice its mission, or the youth served by the movement, by allowing the organization to be consumed by a single, divisive and unresolved societal issue".

Because the Church of Jesus Christ of Latter-day expressed its willingness to live with this compromise back on April 25th, their reaction is of primary interest. And the LDS Church has issued an official statement indicating that they accept the decision, while reiterating the need for all participants in their Scouting units to abide by LDS Church standards, which are spelled out in the For The Strength Of Youth book and which prescribe total sexual abstinence outside of heterosexual marriage. A letter signed by the First Presidency of the Church reaffirming of Church policies and standards will be sent to every LDS congregation in the United States. Here's the most important part of the statement:

The Church's long-established policy for participation in activities is stated in the basic instructional handbook used by lay leaders of the Church: "young men … who agree to abide by Church standards" are "welcomed warmly and encouraged to participate" (Handbook 2: Administering the Church [2010], 8.17.3). This policy applies to Church-sponsored Scout units. Sexual orientation has not previously been -— and is not now -— a disqualifying factor for boys who want to join Latter-day Saint Scout troops. Willingness to abide by standards of behavior continues to be our compelling interest.

These standards are outlined in the booklet For the Strength of Youth and include abstinence from sexual relationships. We remain firmly committed to upholding these standards and to protecting and strengthening boys and young men.

The Church appreciates BSA's reaffirmation of its commitment to "duty to God," which includes service to others and moral behavior—central principles of our teaching to young men. As in the past, the Church will work with BSA to harmonize what Scouting has to offer with the varying needs of our young men. We trust that BSA will implement and administer the approved policy in an appropriate and effective manner.

Some other socially-conservative religious denominations are unhappy with the decision. Frank Page, president of the Southern Baptist Convention's executive committee, said "We are deeply saddened. Homosexual behavior is incompatible with the principles enshrined in the Scout oath and Scout law". Richard Land, a senior Southern Baptist Conference official, can't imagine any Southern Baptist pastor who would continue to allow his church to sponsor a Boy Scout troop under these new rules, and advised Southern Baptist churches to withdraw their support of Scout troops and consider affiliating instead with the Royal Ambassadors, an existing SBC youth program for boys that combines religious ministry with Scouting-style activities. Baptist churches sponsor Scout units serving more than 100,000 of the BSA's 2.6 million youth members.

The Assemblies of God, another conservative denomination which oversees units serving more than 2,000 Scouts, said said it could no longer support such units and predicted the policy change will lead to a mass exodus from the Boy Scout program. They suggested its own Royal Rangers youth group as a positive alternative. Meanwhile, the National Catholic Committee on Scouting responded more cautiously, saying it would assess the possible impact of the change on Catholic-sponsored Scout units. Texas Governor Rick Perry has also expressed disappointment with the decision, saying BSA "has been built upon the values of faith and family for more than 100 years, and today's decision contradicts generations of tradition in the name of political correctness."

Rank-and-file LDS reaction is rather sparing, with discussion appearing on By Common Consent and the LDS Freedom Forum. Kathryn Skaggs expresses approval of the LDS Church's response. However, one person who identified as LDS posted the following on Stormfront:

I share Governor Perry's disappointment. It looks too much like the Scouts caved in to political correctness, which merely encourages more political correctness. If you think the gay rights lobby will stop here, you're sadly mistaken. The struggle will never be over for the American civil rights industry, because it provides too many jobs to too many activists. Like the Soviet Union during its existence, the civil rights industry maintains that what's theirs is theirs, and what's ours is always negotiable.

I'm also disappointed that the LDS leadership is breaking ranks with our Baptist and Assemblies of God brethren and sisters. However, this is where the test of faith comes into play. I intend to exercise faith that the LDS leadership is acting in accordance with the wishes of the Lord, not because they are inerrant, but because they have been ordained and set apart for their positions. Sustaining the brethren means allowing them room to exercise the Lord's will on behalf of the entire church and exercising faith that they are indeed enjoying the constant companionship of the Holy Ghost. Remember, Abraham had an even more severe test of faith -- he was asked to offer his son Isaac up as a sacrifice. Abraham obeyed, and the decision actually turned out well for him and Isaac. We have enough anklebiters and naysayers in the Bloggernacle -- I don't intend to become another naysayer.

John Dehlin Of Mormon Stories Did Contact A General Authority To Complain About Daniel Peterson, But Did Not Ask For Peterson To Be Fired

The controversy over the firing of Daniel Peterson from the Maxwell Institute continues to simmer in the Bloggernacle. Two recent posts on Patheos and on Mormon Mentality best personify the contrasting viewpoints, although the common subject is John Dehlin, the proprietor of Mormon Stories.

In a Patheos post entitled "The Odd Couple: Story and Community", Rosalynde Welch claims that John Dehlin's Mormon Stories project has a contradiction at its center. She explains that Mormon Stories defines itself on two axes: Both as a supportive social ecosystem, and as a purveyor of what it calls "authentic self-expression", and suggests these two goals are in direct conflict with one another. While she finds nothing sinister about Dehlin or his project, in the end Welch concludes that Mormon Stories seems like little more than a textbook liberal mini-institution, similar to a high school gay-straight alliance, and about as important. But her piece was a civil and principled critique.

In a Mormon Mentality post entitled "Don’t Trust Rosalynde Welch’s Investigation of Mormon Stories", DKL takes Welch's assessment way too personally and overreacts. DKL characterizes Welch’s report as lacking maturity and perspective in its own right, accusing her of misrepresenting Mormon Stories at every turn, and pans Welch's discussion of the issues surrounding Mormon Stories as both confused and confusing.

But what about the man at the center of the debate? Rumors have swirled about John Dehlin's role, if any, in the firing of Daniel Peterson. Some say Dehlin consulted a Seventy, others say he cried on an Apostle's shoulder, and still others say that Dehlin is an innocent little lamb who would never harm a fly. But what has escaped many is that Dehlin himself actually addressed this issue, but back in early May of this year, when the dispute first broached.

It turns out that on May 10th, 2012, John Dehlin owned up to contacting a General Authority (GA) to complain about Peterson, but contrary to some misconception, did not recommend that Peterson actually be fired. Dehlin addressed the issue on Mormon Discussions; here's the applicable part of his post:

6) I decided to contact a GA friend of mine to let him know about the piece, and to ask him to intervene. Given Midgley's verbal allegations, I was not about to be slandered in that way, and I honestly felt like such an article would sully Neil A. Maxwell's good name, and would be damaging to BYU, the church, and to many members of the church who value what we do with Mormon Stories. The GA told me that he would contact a few people in high places, and that he would do his best to intervene.

7) A few days later I was informed by a very, very reliable source that some very clear communication was given to the Maxwell Institute that publishing this article about me was ill advised, and that an apostle was involved in that communication. I was informed that the decision was made to no longer publish the article via the Maxwell Institute, and that it would be returned to its author, Greg Smith. I was also told to not be surprised if the article ended up being published by FAIR.

Dehlin did not disclose the identity of the GA, although Daniel Peterson says it was a member of the Seventy. But this account clearly shows that it was the GA in question who brought a member of the Quorum of the Twelve Apostles into the mix, and NOT Dehlin.

Why did Dehlin react so strongly and go to a GA, considering that Dehlin never actually saw the proposed article? Not just because of the reasons listed in the excerpt. During a conference at Utah Valley University, several people who are faithful members of the Church told him that they were aware of the article written about him, and were sickened by it -- including people who had read it. In addition, a person by the name of Lou Midgley threatened Dehlin during the same conference, attempting to tie him to the death of a missionary (Brian Bartholomew) during his mission. But Dehlin said that he believes the "old school, disingenuous, ad hominem-style apologetics a la Daniel Peterson and Louis Midgley" are damaging to the church, to its members, to its former members, and to its targets.

This shows that John Dehlin did want to stop publication of the article, which can be construed as a form of censorship. But nowhere is there evidence that Dehlin actually wanted Daniel Peterson to be fired. The distinction is important for the sake of integrity, if nothing else.

LDS Church President Thomas S. Monson Decries America's Drift Away From Faith Since The 9/11 Attacks

As the 10th anniversary of the September 11th, 2001 attacks on America approaches, many prominent Americans are holding forth on the state of our nation since that time. Among them is the President of the Church of Jesus Christ of Latter-day Saints, Thomas S. Monson.

In an On Faith column entitled "9/11 destruction allowed us to spiritually rebuild", published on September 8th, 2011 in the Washington Post, President Monson notes how Americans rediscovered the need for God and turned to Him for solace and understanding after the attacks. But he decries the fact that since that time, renewal of faith has waned, and indifference has taken root once again. Yet God's commitment to us remains unwavering.

This cycle is not original -- the Book of Mormon repeatedly chronicles how the Nephites, whenever engulfed by adversity, would turn to God for deliverance. They would recover, keep the commandments, and become prosperous in the land. But inevitably they would get lifted up in the pride of their hearts unto the wearing of costly apparel, mistreating the poor and the faithful -- until once again, adversity would pay them a visit, usually clothed in the guise of an invading Lamanite army. Wash, rinse, repeat.

The "money shot" of President Monson's counsel, if you want to refer to it as such:

"If there is a spiritual lesson to be learned from our experience of that fateful day, it may be that we owe to God the same faithfulness that He gives to us. We should strive for steadiness, and for a commitment to God that does not ebb and flow with the years or the crises of our lives. It should not require tragedy for us to remember Him, and we should not be compelled to humility before giving Him our faith and trust. We too should be with Him in every season".

In closing, President Monson suggests that adversity and destruction addord us the opportunity to rebuild our lives in the way God teaches us, and to become something different than we were.

Public Reaction: A discussion thread has been started on Times & Seasons, where Julie M. Smith says she likes it more than almost anything she's ever read by President Monson. Most other reaction is also favorable, although one commenter complained that it didn't go into enough detail. But it was not President Monson's intent to recite a detailed litany of events since that time, but to focus strictly on one central issue -- the need for us to be constant in our faith whether it be during prosperity or adversity.

The Salt Lake Tribune also published a story on President Monson's column, which attracted the usually litany of scoffers and antis who infest any LDS story on the Tribune.

LDS Public Affairs Chief Michael Otterson Characterizes Pew Religious Knowledge Survey As Long On Superficiality And Short On Spirituality

Michael Otterson, chief of the Public Affairs Department of the Church of Jesus Christ of Latter-day Saints, has posted a response to the U.S. Religious Knowledge Survey conducted from May 19th through June 6th, 2010 by the Pew Research Center’s Forum on Religion & Public Life. His essay, which reflects only his personal point of view, is published in his regular On Faith column in the Washington Post.

Otterson suggests that religious knowledge is not the same as religious experience. He states that, for example, knowing that Genesis is the first book of the Bible or that Jesus Christ was born in Bethlehem has nothing to do with the quality of one's religious experience. He cited a scripture from 2 Tim. 3:7 which states, "Ever learning, and never able to come to the knowledge of the truth", as support for his position.

In the final analysis, Otterson concludes that the Pew study was about superficial knowledge and not about religiosity or spirituality. One can have faith in God and live accordingly without producing proof of a theological degree or demonstrating academic-like mastery of biblical history.

Michael Otterson hits the nail on the head. Don't forget that when it became time to restore the fulness of the Gospel, the Lord didn't pick some high-falutin' "valuable intellectual property" in New York City. Instead, he chose an unlettered 14-year-old boy in upstate New York named Joseph Smith. And with that choice was ushered in the last dispensation in this world's mortal history -- the Dispensation of the Fulness of Times. And what about those "valuable intellectual properties"? Well, when facsimiles of the written characters in the Book of Mormon plates were brought to Professor Charles Anthon, after Anthon was told the source was sealed, Anthon's response was "I cannot read a sealed book".

So much for those "valuable intellectual properties", huh?

The idea is not to put down intellectual research and discourse, but merely to put it in its proper place. Joseph Smith's First Vision cannot be explained by mathematical formulas or reams of intellectual discourse. It's a matter of faith -- either you believe it happened or you don't believe it. One cannot "prove" metaphysical events using physical processes.

The Greater The Reward, The Greater The Risk: Mormonism Offers Maximum Reward And Maximum Risk

A post entitled "The Genius Of Mormonism" on Things Of My Soul got me thinking about this issue. In this post, Papa D suggests that the "genius" of Mormonism may also be its greatest challenge - it provides the most amazing opportunities for growth but also for failure. Specifically, he cites Mormonism's lay clergy as an example; while the greatest joys are experienced within the structure of the lay clergy (including women in that description), the deepest disappointments and devastation are ALSO experienced within that same structure.

But there's more to it than that. Mormonism offers what no other religious faith or Christian denomination offers - to put people on the fast track to godhood. This simply means becoming an heir of the Father and a joint heir with His Only Begotten Son, Jesus Christ; if one becomes an heir of the Father, one inherits His powers as well, which means becoming a god at some point in the distant eternal future. We are the only denomination that builds temples worldwide so we can offer the most advanced and exalted ordinances to further sanctify our faith. While faith alone justifies, works are also required to sanctify. The relationship between faith and works is symbiotic; faith without works is dead.

Nevertheless, the relationship between reward and risk is also symbiotic; the greater the prospective reward, the greater the risk attendant to failure. Perhaps this is why in his book entitled "Life Everlasting", prolific LDS author Duane Crowther suggests that only Mormon men who hold the Melchizedek Priesthood and have accomplished all necessary ordinances could ever be sufficiently eligible to become "sons of perdition"; that is, those who, in the Second Resurrection (Resurrection of the Unjust), will be found to be "filthy still", and sent off into eternal exile with Satan and his cohorts (commonly referred to as "outer darkness", but described by Eric Skousen in "Earth In The Beginning" as the unorganized universe). Crowther suggests that the "Unpardonable Sin" which can lead to one becoming a son of perdition is not a single act which one can commit accidentally, but a series of component sins that, once one commits all of them, one has then committed the Unpardonable Sin. It should be noted that leaving the LDS Church, either by resignation or excommunication, does NOT by itself make one eligible to become a son of perdition.

The bottom line: Mormonism can either put you on the fast track to godhood, or, if you mishandle it, devilhood. Maximum reward, maximum risk.

Perhaps this is why a significant number of people who leave the LDS Church cannot leave it alone and will mount public crusades against it. It requires such a significant level of emotional involvement that if the individual becomes alienated, the individual also feels a sense of personal betrayal. In addition, Mormonism isn't merely just a religion, but a lifestyle; consequently, when one leaves Mormonism, one leave an entire social infrastructure behind. The ex-Mormon suddenly feels "psychologically naked", so it is normal for the ex-Mormon to lash out from time to time as part of the transition process.

It is only when the ex-Mormon takes the next step by insisting that his family and friends follow him out of the Church as the price of continued fellowship, and launches public defamation and misrepresentation campaigns against the Church, that the ex-Mormon actually becomes apostate and embarks upon the "unpardonable" phase. While we have an obligation to respect those who leave our Church, we incur no obligation to follow them out of the Church.