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Was Jesus Married

Related Posts: Who is Jesus?—to a Mormon; Whom do we worship?; Christ, The Nature of; Godhead: God or Gods?; Heavenly Mother Thanks to the movie The Da Vinci Code the idea of Jesus’ marriage is more popular than ever. But it is also getting some push back from supporters of the traditional view that Jesus … Continue reading “Was Jesus Married”

Thanks to the movie The Da Vinci Code the idea of Jesus’ marriage is more popular than ever. But it is also getting some push back from supporters of the traditional view that Jesus lived a celibate life. For example, Mark Brumley, president of Ignatius Press, wrote in This Rock,

Absence of evidence is not, as we have said, evidence of absence. But neither is it evidence of evidence. The assertion that Jesus was married puts the burden of proof on those making the claim. Those who argue for a married Jesus simply haven’t met that burden. What evidence we have—even when considered apart from the Church’s Tradition—all points in the other direction.[1]

**Yes, Jesus’ marriage is not official LDS doctrine**

The LDS Church does not officially teach that Jesus was married. Charles W. Penrrose, an LDS Apostle and member of the First Presidency, wrote in 1912,

We do not know anything about Jesus Christ being married. The Church has no authoritative declaration on the subject.[2]

In fact the FairMormon blog says this about the LDS Church’s position on Jesus being married,

Do Mormons believe Jesus Christ was married?…The easy answer is that no, Mormons don’t officially believe that Jesus was married. In fact, there is no official Church doctrine on this issue.

But then?

Even so, it is true this belief is perfectly consistent with Mormon beliefs as a whole. And in contrast to most of our Christian cousins the belief that Jesus was married is held by many, if not a majority, of Mormons.

Today we don’t hear anything from church leaders about Jesus being married. But in the 19th century LDS leaders were very vocal about teaching their belief that Jesus was married. Apostle Orson Pratt wrote in his book The Seer (1853) that

One thing is certain, that there were several holy women that greatly loved Jesus — such as Mary, and Martha her sister, and Mary Magdalene; and Jesus greatly loved them, and associated with them much; and when He arose from the dead, instead of showing Himself to His chosen witnesses, the Apostles, He appeared first to these women, or at least to one of them — namely, Mary Magdalene. Now it would be natural for a husband in the resurrection to appear first to his own dear wives, and afterwards show himself to his other friends. If all the acts of Jesus were written, we no doubt should learn that these beloved women were His wives (p.159).

There are several more examples of 19th century church leaders who say Jesus was married. (A quick internet search will bring them up.)

The situation is like this. If you look at LDS beliefs as a whole they seem to point toward Jesus being married. LDS teachings make it optional. But nevertheless, our beliefs favor it.

Mormon beliefs: Was Jesus married?

But which beliefs point to this?

We see ourselves (and Jesus) as spirit children of our Heavenly Father. During our premortal life Heavenly Father gathered all of us together and proposed a plan. An earth would be created where we would live a mortal life and grow and develop (see The Premortal Life). Marriage is part of this plan. In fact, marriage is required to obtain the highest heaven. The Doctrine and Covenants says this about temple marriage.

In the celestial glory there are three heavens or degrees; And in order to obtain the highest, a man must enter into this order of the priesthood [meaning the new and everlasting covenant of marriage]; And if he does not, he cannot obtain it. (D&C 131:1-3; brackets original)

The scriptures also teach that, “no one can reject this covenant [of marriage] and be permitted to enter into my glory” (D&C 132:4; brackets mine).

Jesus is our elder brother (Who is Jesus, To a Mormon?) who volunteered to be the savior of mankind. But earth life was also part of his progression, and that would logically include marriage. My brother also pointed out that Jesus was baptized to fulfill all righteousness, “then wouldn’t he be married to complete that law also.”

I will add that even though the idea that Jesus was married during his mortal life is not required the idea that he must eventually be sealed to a wife for time and all eternity is. After all, we belief that Heavenly Father has a wife (Heavenly Mother). So if Jesus isn’t now married then eventually he must get married.

As a result, for most Mormons the idea that Jesus might have been married is very uncontroversial.

Evidence for Jesus’ marriage

Mark Brumley is right. The passages in the New Testament that might suggest Jesus was married can easily be interpreted in another way. But here are some of the typical arguments for Jesus’ marriage.

In the Gospels Jesus is identified as a Rabbi (Matt. 26:49, Mark 10:51, John 20:16). A Rabbi would be expected to marry.
The marriage in Cana where Jesus turned water to wine might have been Jesus’ own marriage (John 2:1-11). (I have heard several Mormons express this idea.)
The first person Jesus appears to after his resurrection is Mary Magdalene (John 20:11-18). She tries to embrace him and calls him “my Lord” which is how a wife would address her husband.
Mary Magdalene was among the women who anointed Jesus’ body after his crucifixion. This duty would have been performed by a wife. The other women might have been relatives (Mark 16:1).
When Martha was serving her guests, her sister Mary (perhaps Magdalene) was sitting at Jesus’ feet. Instead of directly addressing her sister Martha says to Jesus, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!” (NIV). She spoke to Jesus as if he was Mary’s husband (Luke 10:38-42).

Personally, I believe that Jesus was married. My wife shares this belief. But to get a better understanding of what other Mormons believe about Jesus being married I created a Google poll and sent it to my relatives (all active in Church). I got sixteen responses. The results are as follows:

I believe Jesus was Married: 9 responses (56.3%)
I believe Jesus might have been married: 6 responses (37.5%)
I believe Jesus was probably not married: 1 response (6.2%)
I do not believe Jesus was married: 0 responses (0.0%).

Was Jesus married poll.

[1] “Was Jesus Married?,” This Rock, vol. 20, No. 5 (May 2009). <http://www.catholic.com/magazine/articles/was-jesus-married, accessed 20160410>

[2] “Peculiar Questions Briefly Answered,” Improvement Era, vol. 15, no. 11 (September 1912).

[3] The Seer, October 1853, vol. 1, no. 10, p. 159.

Sustaining Church Officers (Law of Common Consent)

Related Posts: Are Mormons Brainwashed?, Mormon Temple Worship, Why Covenants? For those of you who are not Mormon I’ll provide some background. In the Church when a person is asked to perform a duty, i.e. a “calling”—whether bishop, primary school teacher, or Apostle—they are presented to the congregation in which they will work for sustaining. … Continue reading “Sustaining Church Officers (Law of Common Consent)”

For those of you who are not Mormon I’ll provide some background. In the Church when a person is asked to perform a duty, i.e. a “calling”—whether bishop, primary school teacher, or Apostle—they are presented to the congregation in which they will work for sustaining. In the case of an Apostle or General Authority they are presented to the Church as a whole. The person conducting the meeting will say something along the lines of,

[Ask the person who is to be sustained to stand.] It is proposed that we sustain [So-and-so] as [church position]. Those in favor may manifest it by the uplifted hand. [Pause briefly for the sustaining vote.] Those opposed, if any, may manifest it. [Pause briefly to allow for a dissenting vote, if any.]

This is what sustaining looks like. — What sustaining looks like.

Objections to the sustaining of any person are rare. I don’t recall ever hearing an objection raised in General Conference—though apparently it did happen during the October 1980 General Conference while sustaining of President Spencer W. Kimball.[1] I only recall one time seeing an objection raised in a local congregation.

During the April 2015 General Conference some objections were raised to the proposed sustaining of the First Presidency and Twelve Apostles. According to Fox 13 Salt Lake City there were five objectors.[2]

I confess I was a little shocked when I saw this. Objections are very, very rare.[3] So rare in fact that I had to looked up the procedure for what happens when an objection is raised. According to the Church Handbook of Instruction the following procedure should be followed if there is an objection.

If a member in good standing gives a dissenting vote when someone is presented to be sustained, the presiding officer or another assigned priesthood officer confers with the dissenting member in private after the meeting. The officer determines whether the dissenting vote was based on knowledge that the person who was presented is guilty of conduct that should disqualify him or her from serving in the position. Dissenting votes from nonmembers need not be considered. (Handbook 2, Sustaining Members in Church Callings, 19.3)

The handbook makes it very clear. Valid objections are based on knowledge of disqualifying conduct. Objecting to a persons’ political views or disliking them is not sufficient. I will also emphasize the Handbook says, “a member in good standing” (emphasis added).

Common Consent

The doctrinal reasons for sustaining those who serve in the Church is called the Law of Common Consent. It is based on D&C 26:2 and 20:65:

And all things shall be done by common consent in the church, by much prayer and faith, for all things you shall receive by faith. Amen. (D&C 26:2)

No person is to be ordained to any office in this church, where there is a regularly organized branch of the same, without the vote of that church. (D&C 20:65)

I should point out that we have no paid ministry. From Sunday school teachers to ward clerks, from bishops to stake presidents to Area Authority Seventies, all are unpaid. Only General Authorities receive a stipend. (And there are only about a hundred.[4]) Because the Church is run by volunteers who could decline to serve only common consent works as a ruling principle.

The Doctrine and Covenants Student Manual explains it this way,

No man can preside in this Church in any capacity without the consent of the people. The Lord has placed upon us the responsibility of sustaining by vote those who are called to various positions of responsibility. No man, should the people decide to the contrary, could preside over any body of Latter-day Saints in this Church, and yet it is not the right of the people to nominate, to choose, for that is the right of the priesthood. (Doctrine and Covenants Student Manual, (2002), 54)

This statement originated from then Apostle and later President of the Church, Joseph Fielding Smith. It simply recognizes that the influence of Church leaders is based on the common consent of the people and without it no one could lead.

Apostle James E. Talmage explained it this way,

Every prayer that is offered, every ordinance administered, every doctrine proclaimed by the Church, is voiced in the name of Him whose Church it is.

Nevertheless, as an association of human membership, as a working body having relation with the secular law, as a religious society claiming the rights of recognition and privilege common to all, it is the people’s institution, for the operation of which, so far as such is dependent on them, they are answerable to themselves, to the organization as a unit, and to God.

He went on to say that the idea the Church would reject a revelation “is extreme, and suggests an improbable contingency.”[5]

But there is another dimension to sustaining church officers besides raising your hand to vote ‘yes’. One scripture often used to describe what this means is Exodus 17:12,

But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

Aaron and Hur sustained Moses by helping him perform his task. And that is the other dimension of what it means to sustain those who serve in the church. If I vote ‘yes’ then I am doing more than showing my public support. I am taking upon myself a commitment to help that person succeed in his or her calling.

My wife and I sustained our bishop. Therefore, when he asked us to teach primary we accepted. The only time I have ever turned down a calling was when I was sixteen, and I regretted doing it.

So common consent does not mean voting in the traditional sense. There are no candidates and it is not majority rule. It includes members voluntarily sustaining church officers and helping them succeed while recognizing the reality of a volunteer organization.

Sustaining is also part of our covenant relationship to God. In order to attend the temple we must sustain the President of the Church. (See Are Mormons Brainwashed for a list of temple recommend interview questions.)

Sustaining is not intended to providing a platform for dissenters to express their dissatisfaction with Church policy.

Objection to sustaining

I have to be honest. When I hear of people objecting the first thing I question is their motivation. I find it hard to believe any person called to any respective calling is unqualified. That would be an extraordinary contingency. We believe that through faith God will “make weak things become strong” (Ether 12:27). So, for example, if I feel unqualified for a calling God will help me rise to the occasion and it will be an opportunity for personal growth.

With that in mind a legitimate objection would have to be very serious and based on knowledge of the personal life of that person. Knowledge that very few people could legitimately claim. In the case of the objections raised during April conference they likely objected to the Church’s position on gay rights issues. I doubt they knew anything about President Monson that would disqualify him from being President of the church.

One of the objectors commentated to Fox 13 reporter Jeremy Harris, “If this is a living church with continuing revelation it should not be dragged kicking and screaming into the 21st century. It should be leading the pack.” (See [2].)

And to me her objection is clearly not valid.

End Notes_______

[1] The video and transcript of the 1980 objections can be seen at lds.org

2015: https://www.lds.org/general-conference/2015/04/the-sustaining-of-church-officers?lang=eng&media=video#watch=video

1980: https://www.lds.org/general-conference/1980/10/the-sustaining-of-church-officers?lang=eng#watch=video

Both videos were accessed 20151205.

[2] Jeremy Harris, (April 4, 2015). “Vocal oppositions at LDS General Conference not a first. KUTV.com. Retrieved from http://kutv.com/news/local/vocal-oppositions-at-lds-general-conference-not-a-first. Accessed 20151205.

[3] I remember once when I was about six years old. I noticed that no one ever objected during sustaining. I was curious about what would happen if someone did. So when the opportunity to object came round I tried to raise my hand just to see what would happen—my mother held it down.

[4] In the entire church only General Authorities receive a stipend, and they number about 100. For more information see FairMormon, “Mormonism and church finances/No paid ministry/General Authorities living stipend” (accessed 20151205).

[5] Liahona, the Elders’ Journal, Vol. 19, No. 21, pp. 405-406, April 11, 1922. < https://books.google.com/books?id=f2jUAAAAMAAJ&pg=PA405&dq> accessed 20151205. Elder Talmage also said, “the plan of organization and government of the Church of Jesus Christ of Latter-day Saints is that of a theo-democracy.”

Extermination Order

HEAD QUARTERS, MILITIA City of Jefferson Oct. 27, 1838 Sir, Since the order of the morning to you, directing you to cause four hundred mounted men to be raised within your division, I have received by Amos Rees, Esq. and Wiley E. Williams Esq., one of my aids, information of the most appalling character, which … Continue reading “Extermination Order”

HEAD QUARTERS, MILITIA

City of Jefferson

Oct. 27, 1838

Sir,

Since the order of the morning to you, directing you to cause four hundred mounted men to be raised within your division, I have received by Amos Rees, Esq. and Wiley E. Williams Esq., one of my aids, information of the most appalling character, which changes the whole face of things, and places the Mormons in the attitude of an open and avowed defiance of the laws, and of having made open war upon the people of this state. Your orders are, therefore, to hasten your operations and endeavor to reach Richmond, in Ray County, with all possible speed. The Mormons must be treated as enemies, and must be exterminated or driven from the state, if necessary, for the public good. Their outrages are beyond all description. If you can increase your force, you are authorized to do so to any extent you may think necessary. I have just issued orders to Maj. Gen. Wallock, of Marion County, to raise 500 men and march them to the northern part of Daviess, and there unite with Gen. Doniphan, of Clay, who has been ordered with 500 men to proceed to the same point, for the purpose of intercepting the retreat of the Mormons to the North. They have been directed to communicate with you by express. You can also communicate with them if you find it necessary. Instead, therefore, of proceeding, as at first directed, to reinstate the citizens of Daviess in their homes, you will proceed immediately to Richmond, and there operate against the Mormons. Brig. Gen. Parks, of Ray, has been ordered to have four hundred men of his brigade in readiness to join you at Richmond. The whole force will be placed under your command.

L. W. BOGGS, Gov.

To Gen. Clark.

(Taken from “Extermination Order“, Wikipedia)

Polygamy in Utah, 1880

Related Posts: Utah Polygamy and Divorce – 1880 to 1930; Divorce in 1890 Utah: Signs of Polygamy; Marriage in 1890 Utah: Very Normal In this post I estimate the number of men and women living in polygamy in Utah in 1880 using data from the 1880 census and other sources. I have estimated that in … Continue reading “Polygamy in Utah, 1880”

In this post I estimate the number of men and women living in polygamy in Utah in 1880 using data from the 1880 census and other sources.

I have estimated that in 1880 there approximately 9,000 persons in polygamous marriages in Utah. About 6,500 wives and 2,500 husbands. This is approximately 25% of married Mormon women and about 13% of married Mormon men. However, the total number could easily be closer to 10,000.

I also conclude that the census data by itself is not sufficient for estimating the number of persons living in polygamy. Other data is required. This conclusion is based on the fact that the married female to married male ratio for Utah from the 1880 and 1900 census’ were outliers. However, in 1890 it was nearly 1.0 (Figure 4), which means that in 1890 nearly all women in polygamous relationships were concealing their marital status, probably to protect their husbands and children. I believe that in the 1880 census nearly two thirds of women in polygamous relationships concealed their marital status.

These results should be qualified with polygamy studies from Utah’s earlier history. It is appears that during the 1860’s quite possibly more than 50% of married LDS women in Utah were polygamous wives.

Continue reading “Polygamy in Utah, 1880”

Utah Polygamy and Divorce – 1880 to 1930

Related Posts: Divorce in 1890 Utah: Signs of Polygamy; Polygamy versus Democracy; Edmunds Act (1882); Edmunds-Tucker Act (1887); Idaho Test Oath; Marriage in 1890 Utah: Very Normal Summary: I promised another post on divorce and I finally have enough data to write about. So here it is. (This just keeps getting more and more interesting.) I … Continue reading “Utah Polygamy and Divorce – 1880 to 1930”

Summary: I promised another post on divorce and I finally have enough data to write about. So here it is. (This just keeps getting more and more interesting.)

I have analyzed census data from 1880, 1890, 1900, 1910, 1920, and 1930. I restricted the analysis to the white, 15 and older population for the states and territories of the lower 48 states.

In 1880 Utah’s female divorce rate was the third highest in the US, only New Mexico and Nevada are higher. From 1880 to about 1910 Utah’s female divorce rate steadily decreases while the rest of the US tends to increase. From 1910 to 1930 Utah’s female divorce rate rapidly increases, following the national trend. The male divorce rate from 1890 to 1930 follows the national trend.

When looking at the difference in percent male and percent female divorce rates we see that in 1880 Utah had the second highest difference in the US, only Nevada is higher. Utah’s over 15 male to female ratio in 1880 was about 1.1 while Nevada’s was almost 2.5. Utah had a population of 143,964 compared to Nevada’s 62,266. From 1890 and 1900 Utah had the highest difference in male and female divorce rates in the United States. By 1910 Utah’s male and female divorce rate difference was the second only to Colorado. By 1920 Utah had the second highest divorce rate difference, only California was higher. By 1930 the difference in Utah’s male-female divorce rate was equal to the US third quartile.

Because the male and female divorce rates for US states and territories are correlated better than 89% two factor plots provide some additional insight. When the female divorce rate is plotted against the male divorce rate Utah stands out from the national trend for 1880, 1890, and 1900. For 1910 and 1920 it stands out a little. By 1930 Utah is well within national trends.

The only explanation I can see for this is polygamy. It appears that polygamy increased Utah’s female divorce rate noticeably above national trends. And this effect lasted for 20 years after the Church of Jesus Christ of Latter-day Saints officially stopped polygamy in 1890, maybe longer.

The value of this goes beyond academic interest. It can also relate to the gay marriage debate currently going on in the US Supreme Court. If the state can ban polyamorous unions then why not same sex marriage. From this data we can see quite objectively that polygamy increases the female divorce rate. I’m not going to get into that debate now but you can hear the supreme court arguments here and here. Continue reading “Utah Polygamy and Divorce – 1880 to 1930”

Divorce in 1890 Utah: Signs of Polygamy

Related Posts: Utah Polygamy and Divorce – 1880 to 1930; Polygamy versus Democracy; Edmunds Act (1882); Edmunds-Tucker Act (1887); Idaho Test Oath; Marriage in 1890 Utah: Very Normal Summary: I said this post would be interesting. And it is. The LDS Church officially abandoned polygamy in 1890 due to intense government pressure. The 1890 Census … Continue reading “Divorce in 1890 Utah: Signs of Polygamy”

Summary: I said this post would be interesting. And it is. The LDS Church officially abandoned polygamy in 1890 due to intense government pressure. The 1890 Census Report contains detailed information on divorce that I believe captures evidence of polygamy in Utah. My previous post analyzed the marriage data (Marriage in 1890 Utah: Very Normal).

Firstly, when talking about divorce in 1890 we are dealing with a very small percentage of the population. The median divorce rate for the US was 0.23%. And it turns out that the overall divorce rate in 1890 in Utah is ordinary, right at the third quartile for US states and territories. However, when you look at divorce by age and sex it becomes much more interesting. Above age 34 Utah has the highest or second highest female divorce rate in the US–from 45 on up only Nevada is higher. But this is interesting because Nevada’s total population was 45,761 compared to Utah’s 207,905. Nevada’s male to female ratio was 1.76 and Utah’s was 1.13. Nevada was a much more difficult place for a woman to live and you would expect a higher divorce rate. But Utah?

More can be said. The male divorce rate for Utah qualifies as ordinary (falls between the first and third quartiles) for all age categories. But if you look at the difference between male and female divorce rates by age then Utah really stands out. The national trend is, overall, downward with male divorces eventually exceeding female divorces. The Utah trend is starkly upward, increasing in nearly a straight line from age 15 to 64. Overall, the female divorce rate far exceeds the male divorce rate. Not only does the divergence between the Utah male and female divorce rates increase with age, it also diverges from the national trend. Continue reading “Divorce in 1890 Utah: Signs of Polygamy”

Marriage in 1890 Utah: Very Normal

Related Posts: Polygamy versus Democracy; Edmunds Act (1882); Edmunds-Tucker Act (1887); Idaho Test Oath; Divorce in 1890 Utah: Signs of Polygamy; Utah Polygamy and Divorce – 1880 to 1930 Summary: I have looked at data for marriage in 1890 Utah found in the US census report, in detail. I spend the last two months (and … Continue reading “Marriage in 1890 Utah: Very Normal”

Summary: I have looked at data for marriage in 1890 Utah found in the US census report, in detail. I spend the last two months (and a good amount of my Christmas break) compiling and analyzing the data. This post will look at marriage. A later post will look at divorce. (See Divorce in 1890 Utah: Signs of Polygamy.)

[color-box]Update: I have looked at the married female to married male ratios of Utah from 1880 to 1930. I have found that for 1880 and 1900 Utah is an outlier. For 1890 it is not. This is likely due to the fact that women in polygamous relationships were concealing their relationships during 1890, but not so much in 1880 and 1900. See Figure 4 in Polygamy in Utah, 1880 for plots. This is likely due to the antipolygamy crusade that ramped up during the 1880’s. Therefore, the female marriage data in this post is not accurate. However, there is still lots of useful information in this post. (Aug 8, 2015)[/color-box]

The 1890 Census coincides with the LDS Church officially abandoning the practice of polygamy (1890). (See The Manifesto declaring this.) So the Census Record might capture evidence of polygamy, if there is any.

My questions were these. Were more women married in Utah than other states and territories? Where young female marriages occurring in Utah at a much higher rate than the rest of the country? How do male marriages compare? Are there any statistics in which Utah stands out?

Even though Utah allowed girls to marry with parental consent at 12 there is no evidence that under 15 girls were getting married in significant numbers–there were only 2 in Utah. The average for the US (Utah excluded) was 24 and the median was 9. I can’t find any evidence that girls in Utah in any age bracket were marrying at significantly different rates from the other states and territories. Continue reading “Marriage in 1890 Utah: Very Normal”

How are Mormon Beliefs Established?

Related Posts: Mormons and Caffeinated Soft drinks; The Word of Wisdom; Why I blog; Creation ex nihilo; Faith, Certainty, and Doubt; The First Vision; Are Mormons Brainwashed? Summary: In my previous post (Are Mormons Brainwashed?) I pointed out that Mormonism is not driven by systematic theology. I use the term in a very narrow sense. … Continue reading “How are Mormon Beliefs Established?”

Summary: In my previous post (Are Mormons Brainwashed?) I pointed out that Mormonism is not driven by systematic theology. I use the term in a very narrow sense. I take it to mean a precisely defined, unified system usually involving philosophical methods and authoritative sources like scripture. Consequently, if one element is changed, or expressed differently, then the other elements must be altered to maintain consistency. The theologian’s job is to iron out the inconsistencies that arise.

This level of precision is behind most religious schisms. At some point someone interpreted the bible differently and concluded the existing tradition was flawed. To a Mormon many of the differences seem trivial, but to those involved, the very truth, and ultimately salvation, is at stake. So they form a new church claiming it is more correct.

Mormonism did not come about through doctrinal schism. Our tradition goes back to the First Vision (The First Vision); our doctrines are based on revelations given to the prophets. And we accept this. There are no professional theologians in the Mormon tradition who work out inconsistencies, define terms, and make the belief system uniform. The famous book by Bruce R. McConkie is title Mormon Doctrine, not Mormon Theology. Continue reading “How are Mormon Beliefs Established?”

Are Mormons Brainwashed?

Related Posts: Why I blog; Creation ex nihilo; How are Mormon Beliefs Established?; Faith, Certainty, and Doubt Are Mormons free to believe what they want? Are we taught to lay aside common sense? Are Mormons brainwashed? This is a sticky subject. It’s a truism that each of us is a captive of our culture in … Continue reading “Are Mormons Brainwashed?”

Are Mormons free to believe what they want? Are we taught to lay aside common sense? Are Mormons brainwashed?

This is a sticky subject. It’s a truism that each of us is a captive of our culture in which we grew up, whether US, Mexican, Japanese, Indian, German, Egyptian, etc. And we must be careful when saying other people are brainwashed. Maybe it’s the brainwashed people that accuse others of being brainwashed? Am I brainwashed? Are you? Continue reading “Are Mormons Brainwashed?”

Is LDS (Mormon) Church Growth Decelerating?

Related Posts: Growth of the Church (2007) Summary: Is the growth of the church decelerating? I would have to say no. First, the acceleration the church experienced from 1950 to 1990 was small. Only 6,290 persons per year^2. So a change is not too surprising. From 1991 to 2013 there appears to be a very … Continue reading “Is LDS (Mormon) Church Growth Decelerating?”

Related Posts: Growth of the Church (2007)

Summary: Is the growth of the church decelerating? I would have to say no. First, the acceleration the church experienced from 1950 to 1990 was small. Only 6,290 persons per year^2. So a change is not too surprising. From 1991 to 2013 there appears to be a very small deceleration, but this can be said with only 63% confidence. In other words, there is a 37% chance the apparent deceleration is not real. Otherwise, the growth rate is constant.

If we look at convert baptisms the number in 2013 is about 8,500 higher than in 1992. And for the last eight years has been fairly constant at about 275,000 per year. Non-convert baptisms is holding steady at 46,000 persons per year.

Baptisms per missionary have decreased due to a fairly constant conversion rate combined with a dramatic increase in missionary force. Continue reading “Is LDS (Mormon) Church Growth Decelerating?”