Many critics of the LDS church opine that it is a cult, or
at least cult-like. I have not heretofore referred to the Church with these
terms, perhaps because the thought of having been in that kind of organization
is so repulsive. However, I gave it more thought after I ran across one
definition of a cult in a text that was unrelated to the Church. After an
informal evaluation, I thought it may be an interesting exercise to more
formally evaluate the Church with these criteria on this blog. I will first
give that definition, in its entire and original form, and then add my thoughts
about whether and how the LDS church fits.
According to the widely recognized skeptic, Michael Shermer
(Why People Believe Weird Things, 2002), a cult consists of the
following core elements:
- Veneration of the leader: Glorification of the leader to the point of virtual sainthood or divinity.
- Inerrancy of the leader: Belief that the leader cannot be wrong.
- Omniscience of the leader: Acceptance of the leader’s beliefs and pronouncements on all subjects, from the philosophical to the trivial.
- Persuasive techniques: Methods, from benign to coercive, used to recruit new followers and reinforce current beliefs.
- Hidden agendas: The true nature of the group’s beliefs and plans is obscured from or not fully disclosed to potential recruits and the general public.
- Deceit: Recruits and followers are not told everything they should know about the leader and the group’s inner circle, and particularly disconcerting flaws or potentially embarrassing events or circumstances are covered up.
- Financial and/or sexual exploitation: Recruits and followers are persuaded to invest money and other assets in the group, and the leader may develop sexual relations with one or more of the followers.
- Absolute truth: Belief that the leader and/or the group has discovered final knowledge on any number of subjects.
- Absolute morality: Belief that the leader and/or the group has developed a system of right and wrong thought and action applicable to members and nonmembers alike. Those who strictly follow the moral code become and remain members; those who do not are dismissed or punished.
I will now assess whether and how the LDS church fits this
definition. However, before doing so, given the numerous changes to Church
doctrines (example)
and practices (example)
since the time of its founding in the early 1800s, arguably for the specific
purpose of making it more mainstream and less cult-like (e.g., Official
Declaration 1), I think it only practical and fair to analyze the
organization in its current form separately from Joseph Smith, Jr.’s original
organization.
Veneration of the Leader: As Joseph Smith, Jr. founded the LDS church, let us begin with him. On the one hand, Smith was/is explicitly not prayed to or worshipped (source). Yet it is certainly difficult to argue that he was/is not perceived as an especially sacred person doctrinally (e.g., D&C 138:53-57). Indeed, considering the oft-repeated statement that he “has done more, save Jesus only, for the salvation of men in this world than any other man that ever lived in it…” (D&C 135:3), he is the de facto fourth member of the Godhead. In the LDS church, a testimony of Smith’s divine calling is as important as a testimony of Christ’s divinity. In practice as well, many members commonly have graven images and paintings (example) of Smith in their homes, just as beautiful and maintained as are their images of Christ. Several hymns literally “praise” Smith. If any doubt his virtual sainthood, simply read the lyrics to the popular LDS hymn, “Praise to the Man.” In every sense of the word, Smith was and is venerated by the membership.
Current Church presidents may be venerated to a lesser degree than was Smith, but I do not find it to be much less. Consider how many talks and Ensign articles plead with members to follow the prophet. The popular children’s song entitled Follow the Prophet, contains the lyrics, “Follow the prophet. Don’t go astray. Follow the prophet. He knows the way.” Even though the current leaders of the Church rarely speak of any personal revelations in the same tone as did Smith, it is official doctrine that the Church president is the only person on earth who has the authority to speak on God’s behalf (example). It is probably safe to say that the average LDS member believes that the current Church president is the most important person alive (at least the office is the most important office). Therefore, I argue that this element has been toned down in the current practices, but for all intents and purposes, it remains just as present as it was in Smith’s day.
Regarding more modern Church practices, in addition to the
massive efforts aimed at public perception of the past leaders’ inerrancy,
there is much evidence that it also applies to current leaders. Perhaps most
telling is the requirement that members not associate with people who are
critical of the leaders (among other things; source). To be
worthy of entering LDS temples, members must deny associations with critics of
the Church. At a minimum, then, it appears that much effort is exercised to
preserve the perception of the leaders’ inerrancy.
Modern leaders may be less involved in areas of members’
lives, but the foundation of this element remains. Because spiritual wellbeing
is believed to be tied to virtually all other areas of life, there is little
room for disagreement with a current church president on matters as diverse as diet,
personal appearance (e.g., ear
piercings), choice
of media, associates,
and so on.
Decades ago, leaders had stricter positions about topics such as family planning, gender roles, and so on. Although these latter positions have softened in more recent years with society’s views, it remains clearly held that members would do well to heed the Church leaders in all things.
Decades ago, leaders had stricter positions about topics such as family planning, gender roles, and so on. Although these latter positions have softened in more recent years with society’s views, it remains clearly held that members would do well to heed the Church leaders in all things.
Regarding reinforcement of current beliefs, the Church holds 3 hours of meetings on Sundays, in addition to firesides and other devotionals; Mondays are set aside for Family Home Evening, which includes reinforcement of Church doctrines; Members are taught that every day should include scripture study, guided of course by Church-publicized study aids and interpretations; High school students are almost required to attend seminary, where beliefs are reinforced each weekday; Home and visiting teachers must deliver a “spiritual message” to each family each month, and each member (above a certain age) must also make such visits to several families. Hours more of belief reinforcement may be added if one considers that members are encouraged to also attend the temple, do family history work, and constantly look for opportunities to share their beliefs. It is undeniable that there is a great emphasis in the Church on recruiting others and reinforcing beliefs.
Deceit: Very much
in line with the hidden agendas, even lifelong members are carefully kept away
from information that might cast doubt on the Church’s divinity. In Joseph
Smith, Jr.’s days especially, as he was quietly pressuring women into marrying
him, but lying
about it publicly and going to other extreme lengths to keep it secret (e.g.,
sham marriages; see Compton, 2001), deceit was an enormous part of the early Church.
Smith even went so far as to destroy a printing press that might make his
actions public. Only recently, as the internet has made it easier for the
troubling flaws of the Church and its leaders to be made public, has the Church
made attempts
to address these issues. But even these attempts are largely superficial,
without actually addressing the core concerns, and often they even contain
inaccuracies to allow the deceit to carry on (example).
In any case, the Church does not seem troubled that its members believe false
things about the Church, as long as it keeps them faithful (more). Certainly, the LDS
church meets this criterion of a cult, both in the past and the present.
Financial and/or
Sexual Exploitation: The financial must be separated from the sexual here.
Financially, tithing is the obvious application for the modern Church, although
it arguably falls short of the severity of what I would consider a cult; All
churches require some form of financial support from members. What I find
bothersome about tithing in the LDS church is that consequences of not paying are
severe to the point that an otherwise faithful and true believer is not in good
standing with the Church without having paid an amount set forth by the Church.
Considering “other assets,” such as the hours of time members are required to
“volunteer” for callings, financial exploitation may be clearer. The LDS church
does not typically pay for things that they can order (“call”) a member to do,
such as cleaning Church buildings, babysitting children (“called to nursery
service”), marketing (“missionary service”), and so on. It would be difficult
to suggest that members do not invest a great deal of money, time, skill, and
other talent in the service of the LDS church. Naturally, they would insist
that they volunteer these things willingly, but all of these assets are given
under the vague promise of “blessings,” for which there is no objective measure
or proof.
In Smith’s days, the financial exploitation of members was
far more severe, especially during the failed Law of Consecration
experiment (not to mention the banking fiasco). Members gave literally all they had to
the Church, which then supposedly redistributed it in a manner it saw fit.
Smith himself earned no income, but all of his property came from his
followers. Thus, it is difficult to argue that this was not a form of financial
exploitation.
Sexual exploitation is another matter entirely. I am aware
of no such exploitation in the modern Church, at least certainly not sanctioned
by the leaders or widespread in any way. Developing sexual relationships with
leaders is no issue of which I am aware. Joseph Smith, Jr.’s leadership, on the
other hand, was rife with obvious sexual exploitation. Not only did he take multiple wives, but many of them
were very young, and many of them he took even though they were married already
(Compton, 2001). That he consummated his marriages is supported by the
historical records, and perhaps most damning is the fact that he kept these
practices hidden
for as long as he could. Despite attempts to explain this obvious sexual
exploitation away, I am unable to find a reasonable purpose for these marriages
(see the outline of my concerns). Clearly, sexual exploitation was apparent in
the early Church. If I am wrong about this, please, someone explain to me how.
Absolute Truth:
This element requires very little discussion, for this is precisely the
Church’s claim. It, alone, holds the authority, knowledge, and inspiration that
are necessary to pass this test that is earthly life. There are no
substitutions (example
of this position). It was so in the early Church, and remains so today. This
cult-like element is indisputably present in the LDS organization.
Absolute Morality:
Certainly related to the previous element, the Church leaders claim precisely
to have the system for right and wrong that applies to all of humankind,
without exception. Members who stray from this system (or even voice
disagreement) are disciplined, including excommunication.
They are, of course, invited to return, but only after they have adjusted their
behavior and/or beliefs to again conform to the morality dictated by Church
leaders. The Church undeniably purports to hold absolute moral authority. I
know of no evidence to the contrary.
In conclusion, I argue that the early LDS church met all
criteria for a cult. The modern Church has softened relative to many of the
early practices, but these elements are still at the core of the organization.
I, therefore, would describe the modern LDS organization as cult-like. Of
course, simply because an organization is cult-like does not mean that it is
necessarily a negative organization. On the contrary, the LDS church has done
and continues to do much good. Even so, I argue that these cult-like elements
are necessarily unhealthy for absolute truth. When transparency is the enemy,
and illusion is needed so that people will remain loyal to a cause, that cause
is not interested in truth. Such an organization is interested first in its own
existence, and only secondarily to its other purported goals. Because the
Church claims to be primarily interested in truth, but instead often works
directly against truth for the aim of ensuring its survival, I argue that the
good it does is overshadowed by the harm. There are far more healthy and
appropriate ways to do good in the world than through pseudohistory,
manipulation, and behavior compliance tactics with promises that cannot be
kept.