DOCSLIB.ORG

Disability and the LDS Church

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Disability and the LDS Church Glimpses of Eternity Sampled Mormon Understandings of Disability, Genetic Testing, and Reproductive Choice in New Zealand Kristin Clift A thesis submitted for the degree of Master of Arts (Anthropology) at the University of Otago Dunedin, New Zealand August 2012 ii Abstract This research explores the narratives of seventeen members of the Church of Jesus Christ of Latter-day Saints (LDS) in Southern New Zealand as they explain the meaning of disability and prenatal genetic testing, and its ethical and spiritual significance within their lives. Qualitative interviews were conducted with participants who were careworkers, parents of children with disabilities, and people with disabilities. This thesis analyses these narratives of life with the experience of one or several impairments, and the LDS doctrine of the spirit’s journey explained against Frank’s (1995) outline of illness and disability narratives. The narratives related by the participants reveal a spiritual model of disability, which is then compared to Beatson’s (2004) models of disability. The faith-based approach to viewing these issues, which the LDS participants describe, reveals a unique disability cosmology. For example, most participants believed that a spirit is autonomous and chooses in the pre-mortal existence to live out life with a disability. Additionally, LDS doctrine teaches that in the resurrection, all bodies will be made whole. Thus, disability is only a temporary condition in the eternal scheme, and this eternal timeframe through which the participants viewed disability is a strong point of contrast with most contemporary models of disability. Furthermore, many participants rejected prenatal genetic testing in their own family life because of their spiritual understanding of disability. However, when speaking to the wider social and regulatory environment surrounding genetic testing, participants expressed a range of ideals displaying varying degrees of opinions from extremely averse to hesitantly supportive of people’s rights to engage in prenatal genetic testing. iii Acknowledgments First, if it were not for Dr Charles Nuckolls, I probably would not be where I am today. I would like to thank him for introducing me to Dr Ruth Fitzgerald and allowing me to follow him to Otago to conduct research with them. I am also deeply grateful for his encouragement and belief in me. I would like to thank Karma Chesnut for being a part of the journey and for her excellent organizing skills. I am immensely privileged to have met Rosalie Richter, Nazanin Malekiamin, and Emma McGuirk and am grateful for their friendship and emotional support. Thank you also to Ian, Fiona, and Melicen Barber for being so wonderful to me and making me feel like part of their family here. Special thanks to Molly George for her friendship, advice, and for her thesis, which helped to inspire me. I am indebted to my sister Kerry Spencer for always being an example to me and also for her input. I am especially appreciative for my mom and for her editing comments and my dad for his research input. I am thankful for their support and belief in me. Thank you also to the Department of Anthropology and Archaeology administration and especially to Heather Sadler. I sincerely and gratefully acknowledge the participants for openly sharing their time, beliefs, and stories with me. I would like to thank participants for being so hospitable toward me and being willing to speak with me about their lives. I would like to thank Associate Professor Mike Legge for being willing to read a draft and provide valuable feedback. I’m grateful to Martine Darrou for her hospitality (and for her delicious cooking). Most importantly, I wish to extend my sincere gratitude to my supervisor, Dr Ruth Fitzgerald, for believing in me, for supporting me, for putting up with me, and for being awesome in every way. This research project has been supported, in part, by the Marsden Fund Council from Government funding, administered by the Royal Society of New Zealand. iv Table of Contents Title Page ............................................................................................................................... i Abstract .................................................................................................................................. ii Acknowledgements ......................................................................................................... iii Table of Contents ............................................................................................................ iv List of Figures ................................................................................................................... vi List of Abbreviations .................................................................................................... vii I. Introduction .................................................................................................................. 1 Design and Methods.................................................................................................. 2 Narratives ..................................................................................................................... 8 Some Notes on Terminology .................................................................................. 9 Background on Prenatal Diagnostic Testing in New Zealand...................... 11 Structure ..................................................................................................................... 13 II. Disability Models, Spirituality, and Studies of Choices in Genetics ............................................................................................................................... 14 Anthropology and Disability Studies .................................................................. 14 Models of Disability .............................................................................................. 17 Spirituality and Choices in Genetics .................................................................. 19 III. Interlude: The Spirit Journey and the Quest Narrative ............. 27 The Pre-existence Quest......................................................................................... 28 IV. Being Disabled and Mormon in New Zealand ................................... 31 Mormon Rites of Passage ...................................................................................... 33 Baptism and the Priesthood ...................................................................... 34 Missions .......................................................................................................... 35 Marriage and Family .................................................................................. 35 Disability and the LDS Church ............................................................................ 42 V. Interlude: Life on Earth and the Chaos Narrative ........................... 49 VI. What is Disability? ............................................................................................. 54 v What Does Disability Mean? ............................................................................... 58 The Victim ...................................................................................................... 58 The Hero ........................................................................................................ 60 Special Spirits ............................................................................................... 61 …Or Not ........................................................................................................ 62 Is Having a Child With a Disability a Blessing? ................................ 64 VII. Opinions on Genetic Testing ....................................................................... 67 Genetic Testing: Playing God or Gift from God ............................................. 67 Prenatal Testing ........................................................................................................ 69 When Genetic Testing Leads to Termination ................................................... 72 Choosing Not to Have More Children................................................................ 76 Genetic Testing and the Spirit Journey .............................................................. 80 VIII. Interlude: Restitution Narratives in the Resurrection ............. 82 IX. Testimony .................................................................................................................. 85 X. Conclusion .................................................................................................................. 88 Participant Models of Disability .......................................................................... 89 Participant Perceptions of Prenatal Genetic Testing ....................................... 92 The Spirit Journey ................................................................................................... 94 Bibliography ...................................................................................................................... 96 Appendix: Glossary ...................................................................................................... 109 vi List of Figures Figure One: Prenatal Diagnostic Testing .............................................................................. 110 vii List of Abbreviations ADD Attention Deficit Disorder ADHD Attention Deficit Hyperactivity
Load more

Recommended publications
  • Evolution and the Origin of Man
    evolution and the origin of man This packet contains, as far as could be found, all statements issued by the First Presidency of the Church of Jesus Christ of Latter- day Saints on the subject of evolution and the origin of man, and a statement on the Church's attitude toward science. The earliest First Presidency statement, "The Origin of Man," was issued during the administration of President Joseph F. Smith in 1909. This was followed by a First Presidency Message in 1910 that included brief comments related to the study of these topics. The second statement, "Mormon View of Evolution," was issued during the administration of President Heber J. Grant in 1925. Although there has never been a formal declaration from the First Presidency addressing the general matter of organic evolution as a process for development of biological species, these documents make clear the official position of the Church regarding the origin of man. This packet also contains the article on evolution from the Encyclopedia of Mormonism, published in 1992. The current First Presidency authorized inclusion of the excerpt from the First Presidency minutes of 1931 in the 1992 Encyclopedia article. Various views have been expressed by other Church leaders on this subject over many decades; however, formal statements by the First Presidency are the definitive source of official Church positions. It is hoped that these materials will provide a firm foundation for individual study in a context of faith in the restored gospel. Approved by the Board of Trustees, June 1992. THE ORIGIN OF MAN By The First Presidency of the Church Inquiries arise from time to time respecting the attitude of the Church of Jesus Christ of Latter-day Saints upon questions which, though not vital from a doctrinal standpoint, are closely connected with the fundamental principles of salvation.
    [Show full text]
  • The Spirit World ______
    Teachings Concerning The Spirit World ______________________ Spirit World - The Next Phase of Existence Joseph Smith Heaven are synonymous terms, indicating one and The righteous and the wicked [upon death] all go to the same place. But in reality there is a wide the same world of spirits until the resurrection. difference between them. A State of rest, such as the (Teachings of the Prophet Joseph Smith, p.310) spirit life is understood to be for the righteous—though “rest” should not be interpreted Brigham Young as idleness or want of occupation—might easily • When you lay down this tabernacle, where are you pass for heaven, when contrasted with this life of going? Into the spiritual world. Are you going into pain, sorrow and trouble. But that is only relative. It Abraham’s bosom. No, not any where nigh there, is not saying too much—indeed it may be saying too but into the spirit world. Where is the spirit world? little—to affirm that there is just as much difference It is right here. Do the good and evil spirits go between the spirit world and heaven, as between the together? Yes, they do. Do they both inhabit one mortal and the spiritual phases of man’s existence. kingdom? Yes, they do. Do they go to the sun? (Cowley & Whitney on Doctrine, p 483) No. Do they go beyond the boundaries of this • Thus we see that the Spirit World is not Heaven, organized earth? No, they do not. They are brought except in a relative sense, and then only in part.
    [Show full text]
  • The Church of Jesus Christ of Latter-Day Saints Australia
    The Church of Jesus Christ of Latter-day Saints Australia QUEENSLAND AUSTRALIA RISK MANAGEMENT STRATEGY March 2019 This Risk Management Strategy has been prepared by The Church of Jesus Christ of Latter-day Saints Australia (the “Church”) to comply with the provisions of the Child Protection Act 1999 and the Working with Children (Risk Management and Screening) Act 2000 and Regulations 2011. 1. Commitment to the Safety and Wellbeing of Children and Protection from Harm. The Church is committed to ensuring that all children participating in the Church are treated with kindness, respect and understanding, and that they suffer no harm in connection with Church activities. The Church officially declares: The Church’s position is that abuse cannot be tolerated in any form. Those who abuse or are cruel to their spouses, children, other family members or anyone else violate the laws of God and man. All members, especially parents and leaders, are encouraged to be alert and diligent and do all they can to protect children and others against abuse and neglect. To that end, the Church has adopted policies for safeguarding children in the Church which are published on the Church’s Child Protection webpage at https://www.lds.org/get- help/abuse and referenced or published on the Church’s Australia Child Protection webpage at https://www.pacific.lds/aus/child-protection. Queensland-specific policies are described in training documents entitled Memorandum from the Area Presidency (Child Protection Instructions for Queensland Priesthood Leaders) and Queensland—CHILD PROTECTION INSTRUCTIONS FOR MEMBERS (together the “Queensland Instructions”), and the Church’s National Child Safety Code of Conduct (the “Code of Conduct”).
    [Show full text]
  • Near-Death Experiences and Early Mormon Thought
    Thought Communication, Speed of Movement, and the Spirit's Ability to Absorb Knowledge: Near-Death Experiences and Early Mormon Thought Brent L. Top, Ph.D. Brigham Young University ABSTRACT- Three of Charles Flynn's (1986) "core elements" of near-death experiences (NDEs) have special interest to members of the Church of Jesus Christ of Latter-day Saints (Mormons) because of their striking similarity to the doctrinal teachings of 19th-century Mormon leaders and theologians. This article illustrates these three NDE characteristics-thought communi cation, speed of movement, and the ability to "absorb" knowledge-by com paring contemporary NDE accounts with both the religious teachings of 19th-century Mormon church leaders and the accepted doctrines of modern Mormonism. Virtually all of the recent studies of near-death experiences (NDEs) have included accounts of those who have "died" discovering en hanced abilities, far beyond earthly abilities, in the areas of commu nication, travel and movement, and the acquisition of knowledge. These three different aspects of the near-death experience, included in Charles Flynn's (1986) list of "core elements" of the NDE, have special interest to Mormons. There are striking similarities between the modern descriptions by NDErs concerning thought communica tion, the speed of their movements, and their ability to absorb knowl edge, and the theological teachings of early Mormon leaders in the Brent L. Ibp, Ph.D., is Associate Professor of Church History and Doctrine at Brigham Young University. Reprint requests should be addressed to Dr. bp at the Department of Church History and Doctrine, 316-E Joseph Smith Building, Brigham Young University, P 0.
    [Show full text]
  • Sin, Guilt, and Grace: Martin Luther and the Doctrines of the Restoration,” in Let Us Reason Together: Essays in Honor of the Life’S Work of Robert L
    Format for citations: Brent L. Top, “Sin, Guilt, and Grace: Martin Luther and the Doctrines of the Restoration,” in Let Us Reason Together: Essays in Honor of the Life’s Work of Robert L. Millet, ed. J. Spencer Fluhman and Brent L. Top (Provo, UT: Religious Studies Center; Salt Lake City: 2016), 311–28. “The First Principles of Man Are Self-Existent with God”: The Immortality of the Soul in Mormon Theology Brent L. Top “I am dwelling on the immutability of the spirit of man,” Joseph Smith taught in April 1844. “Where did it come from?” he rhetorically asked his Nauvoo, Illinois, congregation.1 The emphatic answer was as much a repudiation of traditional Christian teachings on the immortality of the human soul as it was a declaration of unique Mormon doctrine—what Smith believed to be lost doctrines taught in antiquity, tenets that had been restored to earth through divine revelation: “I must come to the resurrection of the dead, the soul, the mind of man, the immortal spirit. All men say God created it in the beginning. The very idea lessens man in my estimation; I do not believe the doctrine, I know better. Hear it all ye ends of the world, for God has told me so.”2 Other than on a very superficial level, it is highly unlikely that Joseph Smith was familiar with the great philosophical issues of the ages regarding man’s immortality. While he may have heard of Aristotle, Socrates, and Plato, there is no evidence that he studied Greek philosophy or the works of the world’s great thinkers.
    [Show full text]
  • President's Message
    AMCAP Fall 2004 RESIDENT S ESSAGE expertise based on professional, clinical practice that can be P ’ M specialized for Latter-day Saints, please send a proposal for a convention presentation. Dear AMCAP Members, I have been delighted by the increase in research It has been nearly two years since I began my term both by and about Latter-day Saints. This gives us the of service as your President. As this privilege draws to a opportunity to speak truth to the professional world in a close, I frequently reflect on my experience and what it has language it respects. A large and growing body of research meant to me. AMCAP is alive and thriving because of the now exists that shows the mental health benefits of having a dedication and commitment of its members. Nearly all rich, inner spiritual life. AMCAP has been a leader in AMCAP activities are made possible by volunteers who share presenting and publishing research that disputes myths and their time and expertise. One of the great joys in serving as misconceptions about Latter-day Saints and mental health. your President has been being able to have closer association We received press coverage across the US following Sherrie with members and those who serve in leading, organizing and Johnson’s presentation of research on LDS women and directing AMCAP activities. I feel deeply honored to belong depression. I hope that AMCAP can continue to promote and to such a group . AMCAP is alive and thriving because of the support research and scholarly works of interest to Latter-day members’ commitments to professionalism, gospel standards Saints.
    [Show full text]
  • May 2011 Ensign
    THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS • MAY 2011 General Conference Addresses 75th Anniversary of Church Welfare Program Three New Temples Announced COURTESY OF CHURCH HISTORY MUSEUM OF CHURCH HISTORY COURTESY Such as I Have Give I Thee, by Walter Rane “A certain man lame from his mother’s womb was . laid daily at the gate of the temple . ; “Who seeing Peter and John about to go into the temple asked an alms. “Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. “And [Peter] took [the lame man] by the right hand, and lifted him up: and immediately his feet and ankle bones received strength” (Acts 3:2–3, 6–7). Contents May 2011 Volume 35 • Number 5 2 Summary for the 181st Annual 58 Your Potential, Your Privilege GENERAL YOUNG WOMEN MEETING General Conference President Dieter F. Uchtdorf 115 I Believe in Being Honest and True 62 Learning in the Priesthood Ann M. Dibb SATURDAY MORNING SESSION President Henry B. Eyring 118 “Remember This: Kindness Begins 4 It’s Conference Once Again 66 Priesthood Power with Me” President Thomas S. Monson President Thomas S. Monson Mary N. Cook 6 The Sabbath and the Sacrament 121 Guardians of Virtue Elder L. Tom Perry SUNDAY MORNING SESSION Elaine S. Dalton 10 Become as a Little Child 70 Waiting on the Road to Damascus 125 A Living Testimony Jean A. Stevens President Dieter F. Uchtdorf President Henry B. Eyring 13 Followers of Christ 78 More Than Conquerors through Him Elder Walter F.
    [Show full text]
  • Senior Missionary Opportunities Bulletin to Get General Ideas of Recommendation Forms to Church Headquarters
    January 18, 2013 SENIOR MISSIONARY Local: 801-240-6741 PPORTUNITIES ULLETIN Toll Free: 800-453-3860 ext. 2-6741 O B View weekly updates at www.lds.org/callings/missionary Called to Serve Serving as a full-time senior missionary is an opportunity to be cherished and sought after. Senior missionaries have more fl exibility and less strenuous requirements than the young missionaries. Learn more about your opportunity to serve from those who have already served. Please go to https://www.lds.org/callings/missionary/senior and click on the play button to see the video stories of some who have already served. “We need thousands of more couples serving in the missions of the Church. Every mission president pleads for them. Everywhere they serve, our couples bring a maturity to the work that no number of 19-year-olds, however good they are, can provide.” Elder Jeffrey R. Holland General Conference, October 2011 When prospective senior missionaries complete the Missionary Online Recommendation Forms, they are encouraged to indicate their interests and preferences regarding where and how they would like to serve. Please remember, assignments are made by the Lord through His ordained Apostles, and prospective missionaries should be willing to serve wherever and in whatever capacity they are called. GENERAL INFORMATION NOTE: For administrative purposes in this bulletin, the term Senior Missionary Services, Missionary Department bishop may refer also to branch president. The term stake Office hours: Mon-Fri, 8 A.M.—5 P.M. (Mountain Time) president may refer also to district president. References to wards and stakes may also apply to branches, districts, and General Questions: missions.
    [Show full text]
  • Doctrines of Salvation
    DOCTRINES OF SALVATION Volume I SERMONS & WRITINGS OF JOSEPH FIELDING SMITH Compiled by Bruce R. McConkie (c) 1954-56 Bookcraft PREFACE Joseph Fielding Smith is the leading gospel scholar and the greatest doctrinal teacher of this generation. Few men in this dispensation have approached him in gospel knowledge or surpassed him in spiritual insight, His is the faith and the knowledge of his father, President Joseph F. Smith, and his grandfather, the Patriarch Hyrum Smith. It was inevitable, therefore, that his sermons and writings should form the basis of a substantial contribution to the literature of the Church. This first-of-three volumes should find ready acceptance among gospel students everywhere. Source of the material is the published sermons and articles of President Smith as found in the various periodicals of the Church; also, the thousands upon thousands of personal letters he has written to give answers to questions raised by searchers who could not find the 2 desired information in any published work, It follows that a host of answers will be found herein to gospel questions frequently asked, but seldom answered with the authoritative finality of the oracles of God. When President Smith speaks, it is not as the scribes. The student will do well to read the scriptural references listed in the footnotes, and to approach his study in a spirit of faith and prayerful search for ultimate truth. To many I express deep appreciation for help and encouragement: Chiefly, to President Joseph Fielding Smith, himself, for his scriptural insight, his plain teachings, and his power of expression; to Elder Oscar W.
    [Show full text]
  • On-The-Record.Pdf
    Diabolical, blasphemy, pervert, unnatural, abnormal, an affliction, immoral, impure, victim, under the control of Lucifer, weak, transgressor, evil, ridiculous, sinful, ugly, predator, sin of the ages, deceitful, abominable, detestable, crime against nature, malady, confused, degenerate, addict, unmanly, unseemly, desperate, diseased, helpless, promiscuous, enslaved, contaminate, carnal, selfish, aggressive, brutal, abusive, violent, hopeless, corrupt, filthy, dreadful, unhappy, counterfeit. These are descriptors used by church leaders to define homosexuality and the LGBTQ+ community —in and out of the Church of Jesus Christ of Latter-day Saints. This booklet contains a collected sample of comments, documents and historical messages concerning the topics of homosexuality and gender identity. Many of the positions and postures contained within this document are no longer used as doctrines or policies of The Church of Jesus Christ of Latter-day Saints. Some readers may find these statements to be painful and difficult to read. If we are to understand the progress that has been made to better understand sexuality and gender identity as a religious community, we must understand where we’ve been. This document is intended to establish a historical trail of the Church’s education, policy, disclosure, and messaging regarding homosexuals and homosexuality. 1 “Whether by mine own voice or by the voice of my servants, it is the same” Doctrine and Covenants 1:38 This document has been designed to guide the reader through a chronological path along the course of Latter-day Saint and LGBTQ+ history. This resource highlights in a time-line the official policies and doctrines taught by The Church of Jesus Christ of Latter-day Saints regarding sexual orientation and gender identity.
    [Show full text]
  • Strengthening Marriage: Instructor's Guide
    36889_000_COVER.qxd 06-23-2011 2:36 PM Page 1 STRENGTHENING MARRIAGE INSTRUCTOR’S GUIDE 36889_000_COVER.qxd 06-23-2011 2:36 PM Page 2 36889_000_BODY2.qxd 08-23-2007 11:08 Page i STRENGTHENING MARRIAGE INSTRUCTOR’S GUIDE Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah 36889_000_BODY2.qxd 08-23-2007 11:08 Page ii THE LORD HAS PROMISED ETERNAL FAMILY RELATIONSHIPS TO THOSE WHO MAKE AND KEEP TEMPLE MARRIAGE COVENANTS. 36889_000_BODY2.qxd 08-23-2007 11:08 Page iii CONTENTS “The Family: A Proclamation to the World”............................................................................iv Guidelines for the Instructor....................................................................................................v 1. Applying Gospel Principles ..................................................................................................1 2. Communicating with Love................................................................................................11 3. Fostering Equality and Unity ............................................................................................23 4. Overcoming Anger ............................................................................................................33 5. Resolving Conflict..............................................................................................................47 6. Enriching Marriage............................................................................................................55 Appendix ..............................................................................................................................63
    [Show full text]
  • Counterfeiting the Mormon Concept of God
    Review of Books on the Book of Mormon 1989–2011 Volume 12 Number 1 Article 14 2000 Counterfeiting the Mormon Concept of God Richard R. Hopkins Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Hopkins, Richard R. (2000) "Counterfeiting the Mormon Concept of God," Review of Books on the Book of Mormon 1989–2011: Vol. 12 : No. 1 , Article 14. Available at: https://scholarsarchive.byu.edu/msr/vol12/iss1/14 This Mormon Studies is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Counterfeiting the Mormon Concept of God Author(s) Richard R. Hopkins Reference FARMS Review of Books 12/1 (2000): 215–74. ISSN 1099-9450 (print), 2168-3123 (online) Abstract Review of “God” (1998), by Francis J. Beckwith. COUNTERFEITING THE MORMON CONCEPT OF GOD Richard R. Hopkins rancis Beckwith expresses his thesis at the outset of his contribu­ Ftion to The Counterfeit Gospel of Mormonism as fo llows: "Most people, including some Mormons. are unaware of how radically the Mormon view of God differs from the picture of God that one finds in the Bible and traditional Christian theology" (p. 51) . This is a con­ troversial statement, but it is certainly true in one respect: Mormons arc, indeed, unaware of any difference between their view of God and that taught in the Bible.
    [Show full text]