BY COMMON CONSENT MORMON NEWSLETTER 0F THE MORMON ALLIANCE ALLIANCE

Volume 3, No. 2 April 1997 Speaking of Conference . . . Case Reports, Vol. 2, 1996 While LDS Church leaders the world to The 1996 volume of the Case Reports is listen to conference, the Alliance invitesyou to currently at the press and will be mailed on or talk about their messages at the semi-annual before May 15.This volume, 330 pages long, Conference Critique, Monday, April 7, third‑ is even heftier than the 1995 volume, and floor auditorium of the main library, 209 E. 500 focuses on a broader range of themes than South, Salt Lake City, from 6:30 to 8:30 pm. Volume 1, which was devoted to child sexual Moderator Janice Allred and her husband. abuse in the Mormon Church. David, are the parents of nine and the grand‑ The introduction explores some of the parents ot two. She meets in a weekly discus‑ healthyand unhealthydynamics of authoritari‑ sion group with other leaders of Utah County‘s anism in the Church. including an analysis of religious community. A volume of essays is Doctrine and Covenants 121 ("no power or forthcoming from Signature Books. influencecan or oughtto be maintained . . .“), Harry Fox was born in Tokyo in 1921 to followed by four accounts: a collection of Church of Christ missionaries, lived in Japan anonymous reports of ecclesiastical abuse (a until age fourteen,and received his Master‘s of one-time departure from the Alliance's policy Religion from Pepperdine University. He and of not accepting unidentified reports), Devery his wife. Jeri, returnedto Japan in 1947,where S. Anderson's "The Kind of Experience That they helped establish the lbaraki Christian Changes You Forever" (describing a conflict College. Since moving to Orem in 1989, Harry with his stake president over whether he had has continued to seNeseveral congregations the right to meet his intellectual needs with a part-time. quarteriy study group). "Shrinking to Fit" by Deana M. Holmes, who holds a JD. from Phyllis Ford Rueckert (experiences as a the University of Houston Law Center, has woman in a ward where creativity was pun‑ practiced law, managed bookstores, and now ished), and "One Day You Finally Knew" by works for a Salt Lake‐area medical device Vivian D. Ellsworth (the exhaustion and manufacturer and is a foot soldier in the inter‑ erosion of her family’s faith under pressure net war with the Church of Scientology. After from their stake president not to seek and two and a half years in Utah, her membership follow inspiration). records have finally been forwarded from A second pair of articles discusses second‑ Texas. ary abuse‐«or the effects of ecclesiastical PaulTinker, a graduate of the University of abuse on those close to the victim. David G. Utah College of Law, has practiced law in Salt Face, in "McConkie and Dad: Memories, Lake City for over twenty years where he lives Dreams, and a Rejection.A Personal Essay," with his wife, Ann, and five children. He occa‑ describes the effect on him and his family of sionally teaches priesthood lessons. Elder Bruce R. McConkie’s public chastise‑ Linda Quinton-Jones, who practices family ment of his father. George Pace, a BYU law in Provo, recently became a single parent religion professor, in 1981-82.A secondessay after thirty-fouryears of marriage and fourteen provides context and analysis of Elder Mc‑ children. She occasionally expresses a wish Conkie's addresses. for a T-shirt that says "I did too much LDS in Four helpful books are reviewed: David the 60's, 70’s, and 80’s." Johnson and Jeff Van Vonderen‘s, The Subtle Power of Spiritual Abuse and Ronald M. En‑ mm, mm mum-nu”.rm Uncommon Dlmm Van-,mmmmwmumumw A Gun. M anrHum-fl:w an Min-1m mmmflmmw”; W).msmrmmnmm mum mumfiflw-Amw Wmtbymmu.mm), m m m1- anyh m m u Jmumflllummm-ymd numw‘mflsm m noun-t my. m an: m: w scum «2v . Mull mm 1mm.um chum,anmrmml mummmmummm ummulm‐ m,mmuu Wmmt n-mnuu-mmmmmmm mmwwfl-mumhvm nuance-awn» Imp-msun. mnmu.mwmm,smuucny,u1 unamnssmu: mnmmmwmmmm was,

mmunmw Immumuunlun'n‘hu mmm‐ u ‐ mumum mwmmnr‐ I ‐ un‑ nw‐ mM-fimw mmu‐ u ‐ nM-n-mhw nannm‐ w‘mm nmlmmmM-md‘wm wwnnu‐ mm‐ mm ulna-muhnm‘ .m..-....~.‐ ..m. mmmmuI‐ n ‐ nm m m I wan‐ u... _. mum-um‐ uum muummmnm m,-m..-‐ ..a..._‐ . .m.mmaqu‐ ._M Mmm‐ nn‐ u ‐ n ‐ ‘Aum _~~M,mm..‐ n_~n mum mmmwmuwkmwmnnn‐ nmm‑ n ‐ nmp‐ uul‘n‘u‘umn ”Wuhan-“wanna“: mr-m_dwwnwlu m. mmmp‘mn‘nm MwmwmtnlmWmmt‘lwmm-‘n mmmm.wuuslwum‐ m1. mwmawm-..“ MMHMVMIc‐ r ‐ h‘h‐ n “a...“a

2 Guest Editorial perceived the intentions of Church lead‘ ers. In exasperation, l constructed a clari‑ Test Question fying test question and example as fol‑ Francis Nelson Henderson lows: I admirethe courage of Janice Allred and “First, without the threat of excommuni‑ others for refusing the attempt to restrict cation, can I publicly advocate, through her freedom of speech. As a missionary public speaking and writing, a point of under President McKay in 1962-64, I view that conflicts with the position of taught that 'free agency' was a central Church leadership? Second, the heretical truth of the Church, guarded and protected teaching that I choose to advocate is by it. I was inspired by President McKay’s within the above question. Namely, Iteach intervention when Sterling McMurrin was that a Church member must be free from threatened by a Church court. the threat of excommunication, to speak Following President McKay's day came a and write publicly, a point of view that new emphasis on obedience. Combined disagrees with the teachings of the with the idea of infallibility, that call to Church leadership. Otherwise. I am not a conformity seemed to automatically con‑ free agent." demn some of my convictions without Finally, about 1983, all members of my public objection. For example, as a young immediate family agreed with my percep‑ married man, I found myself opposed to ion--that l indeedmay be excommunicated the position, articulated most trenchantly were I to publicly and vigorously advocate by J. Reuben Clark, that marital sexual the above freedom of speech. At last, my intercourse could occur only at the "haz‑ perception was acknowledged. No more ard' of pregnancy. Also, I believed the denial. Equal Rights Amendment was a simple, The threat is real and destructive as positive, clarifying statement that would demonstrated by the discipline of nine benefit my daughters. When teaching LDS men and women within the intellectu‑ elders’ quorum or Gospel Doctrine classes, al community. | now interpret such attacks I often felt the need to balance classroom on freedom of conscience and expression discussions by advocating the inherent as 'the Mormon way.‘ I learned that benefits of free agency above obedience. Church history contains many examples For example, I taught that freedom, love, from the time of Joseph Smith and Brig‘ spontaneity, and genuine delight without ham Young to the present that establish ulterior motive. are necessary to moral authoritarian values as the Mormon tradi‑ living.To obey is notenough. Slaves obey. tion. I believe that President McKay’s Purity of motive is essential. Motive is tolerance was an aberration. corrupted by fear, hope of reward, or a On the dome of the Jefferson Memorial burdensome sense of duty. Thus, the is inscribed: "l have sworn upon the altar principle of free agency takes precedence of God eternal hostility against every form over obedience; of tyranny over the mind of man.‘ Yes, the By the early 19805, I reached a point in Church uses excommunication or the my life where I concluded that the Church threat of it to dominate and control mem‑ was willfully domineering from the top. My bers. However, differences of ideas in the friends and family insisted that l incorrectly 'mind of man" cannot be the basis of ssvamhn monuGod‘! dmdrm. m ememng's pmmmmn‐ I lemma. Inwrbed on ma "mmwdl 04Ire dmisbfl‐ msfid onman neon s mum.Msmunl‘ ‘5 mm."m Thomas mm mm nd mull m: mmr numb}. JuNsrsm‘s mm 'Mmigmy God mm mm ".9 mm! nee NI mm.m Me, upscmy mass: mom nw nlull mllusnnl i: lay mm:uunshmsms m mu [onus. mung m 'empmvemmm' mum. we.«mm«m... m. pm. ior Minna/"s Dan sugguu mmm. at me Huly Amhm M cur valiglon. . No mmnss mm m me Inemuva oo rnual min 5h!“ be numpfilved In "aqua“ DI 5mm m pmenlmfly mm.» m mum mypunnnyml‘glwswoflhipmmlmslryur standing moves In em Fauna «a, man mm.sunsr on mumm ms mum):mu mum Iivslycunesmld "Mums mm or new, m .u men Mm nnicubn‘nq 5mm: Maim um». smu be m. m pmess m by ”mm puma. wnm mamowning and and .9 mm... m upinlons n runners at mm W observance. "Huh" 1km hmone code «71 mommy Auumea Dnmnlpanon wu My lcrmlnvmamaumngslnglyorwl‘oaivs‑ mmugmx me summuvy. One man mm Iv! men-ea on me 'dnnger at «mmmm Joflsmn's mm:m . ”mmmmud Mn wwm Svlmunlny' A woman zdmmsd m mumChums: mm a. m...” mm the lalk upsm Mr a madas» ‘H 5 gumm a:«m muse m m In aposue m m. mm my:Ohrin I was M'smmilmmmnmnmlmngand .o mended mm u would imp‘ym young mm:growth. I my.mm m. manual mammmmm.5mu m chum. ‘5all to «mm James um:light 01 m lbw - Ipmhu an mg ml mmmw dumm‑ Dan \mmdueed mm mum memos mn: mm renunmmm m mm In:and my:rm mum smpcwers panmpams. me remnuan M membersh‘v In mm Mma gum ma Lawvsmz Smlwm mm m. mm «mm 1mm amassed «nous on on: medIo uya as much 0! out m umr u. may ramovu me "when We: .5 possible m 'sacred' space m4 «mmexcommumcalkm «m (he minds (meamnew lilul‘ummunmwmm oi.umm.mm". nanue mmuu um um and. sums Ian-mmax ma sacred y: mm: m me fillual nd ElderPacker ziinunm, mewas. ofestlennalangsl, 'Fnsidum lame:Camber was m mu me world mu mmmu- m be' mm mum «mess:I svuwn very mummy m... mndawn and [sum um. mm 5qu‑ on many men,- Innuunesd Dun mum. vamucusas m awedworld-sanemm xpoon a! ma Holman mum'-uumeny mm sense' E‘iada was me mew «lacuna In Jammy. 1599 Summary 0! umess o4nlunl mu m. men-mmsnl cl ‘Unwrman 0mm 'One ul mess u; m; spscmea mm ma. as‘cruhve' mum dahbeme Allamm [0 mm mm U:Mar‑ um Ina! may give u; m Pam mum's menism can-m mg:mm mm Church words. we 'omuigew ba.‘ mummm m‘mbav:would msmm qune penpneml, mm umarypesalaclwillssasnew m Mung my gums Ii u: suagul smml away upamwhen swam; ‘A Kym» masons why he mam me chosen to may mm mm was n: Men: mnuws Ind wnn Crunch bound-ms m (msway,‑ mummr Dan swlumm Emu-Ivan“ mances, in effect,,'re-divide the chaos for the type of revelation the prophets and us. They empower those who enact these apostles receive, implying that the apos‑ roles to live more ‘meaningfully’ by re‑ ties, speak with God or Christ much more creating a world of ordered, specific rela‑ directly and more frequently than mem‑ tionships.‘ bers. The third theory. best articulated by Drawing upon another theme in Smith’s Jonathan 2. Smith, relies on the fact that work, Dan told the story, recorded by things rarely go exactly the way we hope Plutarch, of a priestess. When two mule they will. Ritual performs 'the way things drivers who had brought sacred vessels ought to be in conscious tension to the into the temple asked for a drink, She way things are. . . . [It] provides an occa‑ replied, 'No, for I fear it will get into the sion for reflectionand rationalization on the ritual.‘ Smith suggests that her refusal is fact that what ought to have been done 'exercising the economy of signification. was not done, what ought to have taken To permit something as apparently trivial place did not take place.‘ as a drink of water to occur in the temple Dan found this thesis especially appro‑ runs the risk of blurring the focus, of ex‑ priate in analyzing Elder Packer’s efforts. tending the domain of meaning to an 'Somuch of his address focused on ideal- ' impossible degree.‘ ized roles--all callings should be thought of Elder Packer’s emphasis on the 'unwrit‑ as directly inspired by God, funerals and ten order of things“ that are learned only farewells ought to be centered on teaching through 'observation and experience,‘ the gospel, we should always act and speaks to similar issues, but reaches an dress in a ‘dignified’ manner. Why empha‑ opposite conclusion. The priestess’s fear ‘size such things? i believe it is a direct was that people observing the actions in result of the fact that normal church life the temple would read significance into does not measure up to his sense of the something quite ordinary and essentially ideal and he must come to grips with this unimportant. Dan’s final question was dissonance.‘ whether Packer’s overt attempt to extend During the discussion. Dan pointed out our boundaries to include things that that this pattern of emphasizing the ideal originate primarily as matters of style and directly in the face of a muddier reality has preference, rather than in revelation, runs been a hallmark of Elder Packer's sermons this same risk. By attempting to sacralize for a long time. One prime example is his more things. perhaps he is in danger of address, 'The Mantle is Far, Far Greater blinding us to things that might actually be Than the lntellect,‘ which drew national sacred. media attention when Michael Quinn, then teaching at BYU, challenged his premises. Summary: "The Unwritten Order" Elder Packer argued that Mormon history Speaking on 15 October 1996, President Boyd K. should emphasize only the positive. 'pro‑ Packer instructed the students at a BYU devotional in 'The Ordinary Things Every Member of the Church phetic" features of Church leaders, ignor‑ Should Know' or 'the unwritten order of the Church" ing their weaknesses. An audience mem‑ which allowed Church business to be transacted "in ber mentioned the fact that it is also Elder decency and order.‘ He stressed the importance of his Packer--far more than other apostles-who instructions: 'ltyou learn about these things that are not written down. you will be better qualified to be a leader, likes to emphasize the "special" nature of and you are going to be a leader. The most important position of leadersh'p is in the home.‘ These procedures (7) 'We do not aspire to calls in the Church. nor do we 'setatone. a standard of dignity and order. . . Be alert to askto be released. You are called to positionby inspira‑ the unwritten order of things and take an interest in them, tion. it is not wise for us to refuse a call. We must and you will find that you will increase your ability and presuppose that the call comes from the Lord.‘ (8) your value to the Lord."~ Havingthe first counselor sit on the right andthe second He idemified eight key procedures: (1) The person counselor on the left is "an example of doing things presiding should sit near the person conducting so that decently and in order.‘ he or she can act if ‘pron'pted to adjust or correct He related a story about a bishop whom complained at something that goes on in the meeting.I This instruction leadership meeting Elder Packer was conductingthat he also applies to meetings of the women's auxiliaries. (2) had called nine women to be Relief Society president 'Do not write to [the General Authorities] for counsel and all nine women had refused. Elder Packer suggest‑ supposingthat someone in a more prominent position will ed two reasons for their refusal: (1) The bishop had not give a more inspired answer. . . .liwe could get this one issued a proper calling. speaking in the name of the thing taught in the Church. a great power would rest Lord. and (2) This bishop was not setting a proper upon us.“ Someone seeking counsel should go (in this exanple of followership but was known for resistingthe order) to his or her parents, home teacher, and the counsel of the stake president. bishop who 'may choose to send you to his file leader, Sources: Jennifer Dyer. 'Church Things Should chrwith the stake president.‘ (3) Leaders should notseek advice Dignity. Order,‘ (BYU) Universe, 16 Oct. 1996. saw Newe‑ fromcolleagues of the same position.“Revelation comes iine. printout in my possession; Christie C. Bebbif. 'Heed from above, not from the side. . . . However more Unwritten Order. Pres. Packer Says.‘ Deseret News Web Edition. 16 October 1996. printout in my possession; Michael experienced . . . or more spiritual he may be. it is better Smart. 'Monnan [sic] Apostle Packer Emphasizes 'Order of to go through the proper channels.‘ (4) 'We are deeply Things' in His Provo Talk.‘ Salt Lake Tribune, 19 Oct. 1998. C‑ worried about the drift that is occurring in the Church' to e. allow families to determine the programs of funerals and missionary homecomingslfarewells. As a result, these meetings frequently become “family reunions in front of If the powerful in an organization are ward members where We hear about the deceased threatened then instead of the Atonement." 'Of all meetings. funerals by difference. the right‑ could and should be the most spiritually inpressive. ness of the position or the competence of Often the spirit is repulsed by the humorous experiences the speaker matters not at all. The power and jokes when the time could be devoted to teaching might be determined by position. culture, things of the spirit.‘ (5) Individuals should wear their 'Sunday best' to Church. l'Slouchy clothing. . . leads to numbers. ability to punish or simply collu‑ informal and slouchy conduct," he said. (6) Correct sion by others. --Fteba Keele, in Linda names. not nicknames. should be used in programs and Galindo and Reba Keele. “United We while conducting Church business. "It bothers me to Stand.“ Network. February 1997, 8. sustain ‘Buck’ or ‘Butch’ or ‘Chuck’ to the high council.‘

MORMON ALLIANCE 6337 HIGHLAND DRIVE MAILBOX 215 SALT LAKE CITY, UT 84121