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| The prophet Mormon |
The views and opinions expressed on this platform are those of the author, Joseph L. Puente, and do not necessarily reflect the official policy(ies) or position(s) of any other individual(s) or organization(s) that may be named herein, nor are they intended to disregard, invalidate, or malign any individual, community, ethnic group, religion, association, organization, or legal entity.
The author further discloses their membership in The Church of Jesus Christ of Latter-day Saints, but communicates only as an individual member and not on behalf of the Church. Readers are invited to refer to the Church’s authorized resources directly for official teachings and policies.
This article has been written to try and abate potential misunderstandings by delineating a uniform context and identifying specific definitions for particular terms, descriptors, and concepts, apropos to the subject matter, and strives to use them consistently throughout this platform. The author also endeavors to be mindful when directly referencing the Church, its established—and former—policies, doctrine and practices as accurately and contextually consistent as possible.
Unlike a traditional glossary that lists topics alphabetically, the following terms are presented in an order of contextual significance, intended to guide understanding of the vernacular as it’s employed throughout this platform.
- Gospel/Gospel of Jesus Christ
As far as the Church’s primary function is concerned, the Gospel is:
“God’s plan of salvation, made possible through the Atonement of Jesus Christ. The gospel includes the eternal truths or laws, covenants, and ordinances needed for mankind to enter back into the presence of God. God restored the fulness of the gospel to the earth in the 19th century through the Prophet Joseph Smith…” (emphasis added)
This functional description places emphasis on the “...plan of salvation…through the Atonement of Jesus Chist…” while making general references to “covenants,” and “ordinances,” as they relate to being able to return to God’s presence, collectively referred to as “...the fulness of the gospel…”
Within this context, the phrase, “The fulness of the gospel... connotes...(of a word) imply or suggest (an idea or feeling) in addition to the literal or primary meaning... a fuller comprehension of the Atonement.” (emphasis added)—Nelson, 1999 In short, the fullness of the gospel refers to the essential doctrines, ordinances, and priesthood authority necessary for salvation and exaltation. It does not imply that members of the Church know everything or that there is nothing more to learn. It is also a tenet of the faith that God
“...will yet reveal many great and important things...”
This author has also emphasized the phrase, “the gospel includes…eternal truths…” because eternal truths are not limited to ordinances, covenants, or what can only be found in scripture or the words spoken or written by Church leaders. The Thirteenth Article of Faith says, in part:
“…If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.”
“Anything” recognizes the value of knowledge that can be attained outside of one's religion, acknowledging that the Church is not the only place where truth can be found.
“…seek ye out of the best books words of wisdom; seek learning, even by study and also by faith.” D&C 88:118 (emphasis added)
A list of the “best books” is not included, and the admonition to seek “learning” is not limited to what can be learned from the scriptures. Wherever truth may be found, we are clearly instructed to seek it out. In the words of Brigham Young:
“God has revealed all the truth that is now in the possession of the world… all truth that is revealed and that is unrevealed, whether religious, political, scientific, or philosophical…It comprehends all true science known by man…every fact there is upon the surface of the earth, in the bowels of the earth, and in the starry heavens…If you can find a truth in heaven, earth or hell, it belongs to our doctrine. We believe it; it is ours; we claim it…the sciences are facts as far as men have proved them… He is the fountain of all knowledge, and of every true principle that exists… There is no true philosophy in existence which is not embraced in the Gospel, it belongs to the Gospel, it is a part of the Gospel…God, is the author of the sciences… and every particle of knowledge which man has in his possession is the gift of God, whether they consider it divine, or whether it is the wisdom of man; it belongs to God, and he has bestowed it upon us…”—Journal of Discourses Volumes 2, 8, 9, 13, 14, & 18 (emphasis added)
- The Church/LDS [Church/member(s)…]
For purposes of brevity, use of the terms “the Church” and “LDS Church” respectively are in reference to the Church of Jesus Christ of Latter-day Saints and as a general descriptor for the organization, its members, established official policies and/or doctrine; past or present, unless otherwise stated.
While this author does their best to follow the counsel of Church leaders and adhere to the criteria provided by the official style guide when referencing the complete and correct name of the Church of Jesus Christ of Latter-day Saints and appropriate descriptors of its membership, within the context of the articles presented on this website, a consequential distinction is made between “Members of the Church…” and “Mormons.” (see below)
- Canon/LDS Canon
Defined as a collection of sacred books, LDS Canon refers to the Standard Works or scriptures of the Church. The canon of any faith is generally considered to be the definitive source or prooftext of its beliefs and teachings—their interpretation and application varies not only from one religious sect to another but from person to person, including individuals who identify themselves as members of the same religion.
LDS Canon includes the Book of Mormon, modern revelation recorded in the Doctrine and Covenants, as well as the Old and New Testaments of the Bible—though there does exist a caveat of sorts found in one of its other canonical books, the Pearl of Great Price:
“We believe the Bible to be the word of God as far as it is translated correctly...”—The 8th Article of Faith (emphasis added)
In other words, even though the Bible is a key part of LDS Canon, many historical and theological scholars would agree, it is not without errors, contradicts itself, and lacks univocality.
- Doctrine/LDS Doctrine
In its broadest sense, the Doctrine of Christ, also referred to as the Plan of Redemption or Salvation, comprises the principles and teachings of the Gospel of Jesus Christ as they are presently understood and implemented by the LDS Church. “Established” or “official doctrine” in the Church are the principles as taught by living prophets and apostles at the time of their stewardship.
As explained on the Church’s official website:
“Not every statement made by a Church leader, past or present, necessarily constitutes doctrine. A single statement made by a single leader on a single occasion often represents a personal, though well-considered, opinion, but is not meant to be officially binding for the whole Church. With divine inspiration, the First Presidency (the prophet and his two counselors) and the Quorum of the Twelve Apostles (the second-highest governing body of the Church) counsel together to establish doctrine that is consistently proclaimed in official Church publications. This doctrine resides in the four “standard works” of scripture (the Holy Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price), official declarations and proclamations, and the Articles of Faith. Isolated statements are often taken out of context, leaving their original meaning distorted.
“...The mistake that public commentators often make is taking an obscure teaching that is peripheral to the Church’s purpose and placing it at the very center. This is especially common among reporters or researchers who rely on how other Christians interpret Latter-day Saint doctrine.
“...Because different times present different challenges, modern-day prophets receive revelation relevant to the circumstances of their day. This follows the biblical pattern… in which God communicated messages and warnings to His people through prophets in order to secure their well-being…the Church does not preclude future additions or changes to its teachings or practices. This living, dynamic aspect of the Church provides flexibility in meeting those challenges. According to the Articles of Faith, ‘We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.’
“...Individual members are encouraged to independently strive to receive their own spiritual confirmation of the truthfulness of Church doctrine. Moreover, the Church exhorts all people to approach the gospel not only intellectually but with the intellect and the spirit, a process in which reason and faith work together.
“Those writing or commenting on Latter-day Saint doctrine also need to understand that certain words in the Mormon (sic) vocabulary have slightly different meanings and connotations than those same words have in other religions… Sometimes what some may consider an argument or dispute over doctrine is really a misunderstanding of simple differences in terminology.
“Journalists, academics and laymen alike are encouraged to pursue their inquiries into the Church by recognizing the broad and complex context within which its doctrines have been declared, in a spirit of reason and good will.”—Approaching Mormon Doctrine (emphasis added)
The words “doctrine,” “canon,” “gospel,” and “policy,” are sometimes used interchangeably. As noted above, “canon” refers specifically to the Standard Works of the Church—the scriptures. The previous excerpt describes doctrine as residing within scripture. It does not say that every single word and concept within the pages of scripture is doctrine. In addition to errors in translation referenced above, there is also a clear acknowledgement that the instructions and commandments that God communicates “…to His people through prophets…does not preclude future additions or changes to its teachings or practices.” (emphasis added)
“...changes to…teachings or practices” is not without precedent, examples of which can be found throughout the scriptures. The most obvious perhaps being the fulfillment of the law of Moses, which consisted of numerous rules, principles, ceremonies, symbols, and rituals, established to constantly remind the people of their duties and responsibilities to God, including physical commandments and practices—like animal sacrifice. It also detailed rules and restrictions concerning every day facets of life from the type of material one’s clothing can be made from to the kinds of plants and animals that can be used as food—and those that should not—how they should be prepared, to strict limitations on the nature and extent of activities undertaking on the sabbath. Some of these provisions, ceremonies, and prohibitions were actually added to the original law over the years by Jewish leaders and by the 1st century C.E., much of the spiritual meaning had been lost.
The law of Moses was fulfilled by the death and resurrection of Jesus Christ, which put an end to many of those prohibitions and practices, most notably, that of ritual sacrifice. And yet, over two thousand years later, there are still many Christians—including a lot of Mormons—that insist on following portions of the Law of Moses, for no reason other than, “it’s in the Bible.”
- Policy
Throughout the Church’s history, policies have been established, clarified, and rescinded. Programs have been implemented and discontinued. Procedures have been defined, revised, and discarded. Many of these are detailed in the Church’s General Handbook, an instruction and reference manual with more than two dozen editions published by the Church over the last century, and periodic updates made to the web-based version as needed. Changes to Church policies can be the result of new revelation received by the General Authorities, but Church policies in general are not “prophetic” or definitively “doctrinal”—nor should they be viewed as such. Most Church policies are implemented as a result of administrative necessity to accommodate the needs of it’s members in a changing world and the effects it has on the organization and its people. The General Handbook itself is not a definitive source for the study of doctrinal principals and is NOT considered modern scripture like the Doctrine & Covenants. Thus it is NOT included in the Standard Works of the Church. i.e. the General Handbook—including the policies as written within it—is NOT CANON.
- Church Leaders/Leadership
All individuals who serve in leadership positions within the Church are called from among its members—all of whom are imperfect individuals with strengths, weaknesses, opinions, and free agency. Everyone called to serve in the Church are counseled to fulfill their responsibilities prayerfully and in harmony with the Gospel to the best of their ability and understanding. There are no educational prerequisites for Church leadership—such as academic degrees in theology or divinity.
The General Leadership are given a great deal of discretion and flexibility when conducting the affairs of the Church at all levels. This includes the freedom to experiment with different modes of operation to determine what policies and practices will best serve God’s children—including Church members and non-members. Again, Church leaders, like everyone else, have faults, weaknesses, and cultural biases—both implicit and explicit—from those overseeing the smallest of congregations to the First Presidency and Quorum of the Twelve Apostles. In other words, it is understood that all are fallible and all can and do make mistakes—sometimes collectively. This alone does not invalidate their worthiness to serve, nor does it preclude anyone from sustaining them in their callings.
- Members/Church Members/LDS Members/Latter-day Saints
The Church identifies its members as those individuals whose names are included in its official membership records. Those records do not reflect an individual’s activity/involvement with the organization—or lack thereof. Nor is the inclusion of anyone’s name on those records considered a saving ordinance unto itself; serving only an administrative function. Within the context of this and other articles a consequential distinction is made between so-called active “Church members” (AKA ““LDS members”/“Latter-day Saints”) and those herein referred to as “Mormons.”
- “Mormon(s)”/Mormon culture
In LDS-adjacent communities—and among former Church members in particular—there exists a spectrum of descriptors used to identify those associated with the Church and varying degrees of that association. These include “True Believing Mormon” (typically used as a pejorative), “Nuanced Mormon,” “Progressive Mormon,” “Liberal Mormon,” “Post Mormon,” “Ex-Mormon,” etc.
As far as this platform is concerned, “Mormon” is principally used as an identifier for “Mormon culture,” which is not only distinct from the Gospel of Jesus Christ but, at times, can be antithetical to it.
It's also important to note that “Mormon culture” is not necessarily contained within the geographical boundaries of the state of Utah or the Intermountain West. Still, it does appear—at least from this author's perspective—to be centered there. Thus, “Flippin’ Utah Mormons” is just a title and is not used as a blanket description for all Church members who live in Utah.
The author uses the word “Mormon(s)” in reference to those who identify with, and devote themselves to “Mormon culture”—or have identified with it in the past. This devotion is often perceived within the culture as “living the Gospel” and may even be proselytized—albeit unintentionally—at the expense of actual Gospel principles because said Mormons are generally unaware of any distinction between their “Mormon culture” and the Gospel of Jesus Christ—as they understand it.
In the study of sociology, the term “culture” has a broad definition encompassing concepts that include—but are not limited to—the arts, laws, customs, behaviors, and institutions. Culture is so multifaceted that it has been described as “...the beliefs that people hold about reality...” So, it's understandable that when a cultural norm, tradition, or notion that conflicts with Gospel principles is brought to the attention of enculturated Mormons, it often results in cognitive dissonance. This is also true for devout followers of any faith who embrace beliefs and practices that conflict with the established theologies of their stated faith traditions.
Being presented with such conflicts can result in a crisis of faith for an individual. To alleviate that cognitive stress, the simplest solution is to ignore those conflicts—which is probably the most common response. There are also those who will attempt to reconcile the conflict without having to change their worldview—which can lead to the perception that anyone that points out even the smallest of inconsistencies is innately hostile to their faith. Perceived hostility is often taken personally. Such internalization can lead to taking defensive and/or offensive actions, resulting in heated arguments in person or online or even physical violence—between individuals, communities, or nation-states.
The author's intent is not to foment conflict of any kind, nor is it to provoke a faith crisis for anyone—quite the opposite, in fact. Regardless of whether or not the reader is a person with or without spiritual beliefs of any kind, familiar or not with the LDS Church, are active, inactive, or former members, they are invited to empathize and understand why many “Mormons” think and behave the way that they do.
The impossibility of offering a truly objective viewpoint is acknowledged, but it is hoped that the perspective offered is one that will invite at least some clarity on the matters discussed. Especially for those who struggle to reconcile what they understand and feel are true principles of the Gospel of Jesus Christ with concepts that may appear to be in conflict but can be resolved through deeper understanding and, especially, recognizing the difference between doctrinal Church teachings and flawed interpretations, incorrect ideas, and untrue beliefs that—unfortunately—are often “taught at Church.”
Joseph L. Puente
Salt Lake City, Utah
(Current Revision: March 2025)
