Conversion Lds Quotes

There are conversations going on about the Church constantly. Those conversations will continue whether or not we choose to participate in them. But we cannot stand on the sidelines while others, including our critics, attempt to define what our Church teaches... We are living in a world saturated with all kinds of voices. Perhaps now, more than ever, we have a major responsibility as Latter-day Saints to define ourselves, instead of letting others define us.

Why do people feel guilty about TV? What is wrong with it? Just this-- that it shuts out all the wonderful things of which the mind is capable, leaving it drugged in a state of thoughtless stupor. For the same reason, a mediocre school or teacher is a bad school or teacher. Last week it was announced in the papers that a large convention concerned with violence and disorder in our schools came to the unanimous conclusion (students and teachers alike) that the main cause of the mischief was boredom. Underperformance, the job that does not challenge you, can make you sick: work that puts repetition and routine in the place of real work begets a sense of guilt; merely doodling and noodling in committees can give you ulcers, skin rashes, and heart trouble. God is not pleased with us for merely sitting in meetings: "How vain and trifling have been our spirits, our conferences, councils, our meetings, our private as well as public conversations," wrote the Prophet Joseph from Liberty Jail, "too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of God.

[May 29, 1843. Monday] This A.M. President Joseph told me that he felt as though I was not treating him exactly right and asked if I had used any familiarity with E[mma]. I told him by no means and explained to his satisfaction. [June 23, 1843. Friday.] This A.M. President Joseph took me and conversed considerable concerning some delicate matters. Said [Emma] wanted to lay a snare for me. He told me last night of this and said he had felt troubled. He said [Emma] had treated him coldly and badly since I came . . . and he knew she was disposed to be revenged on him for some things. She thought that if he would indulge himself she would too.

Mormon-black relations. This work’s central thesis was that two factors drove Brigham Young to implement the Church’s black ban by 1852. Most important was a developing sense of Mormon “whiteness” wherein Latter-day Saints identified themselves as a divinely “chosen” people, while conversely labeling blacks a biblically cursed race, given their skin color and alleged descent from the accursed biblical counter-figures of Cain, Ham, and Canaan. Further motivating Young was his embrace of black slavery, which he considered divinely sanctioned. Thus as Utah Territorial Governor he called for its legalization—this occurring in February 1852, shortly following Mormon migration to the Great Basin. Utah became the only western territory to approve slavery. Young in calling for this statute claimed a divinely sanctioned link between black servitude and black priesthood denial—the latter practice made public for the first time in his 1852 statement calling for black slavery. The dissertation also drew a number of conclusions relative to the perpetuation of the black priesthood and temple ban. The ban was firmly established by the time of Brigham Young’s death in 1877, given that the Mormon leader repeatedly affirmed its divine legitimacy over the previous quarter century. Further assuring perpetuation of the ban was official LDS embrace of the historical myth that Joseph Smith established the restriction. Such mythmaking received scriptural justification through canonization of the Pearl of Great Price in 1880, a work consisting of the Books of Moses and Abraham. All such developments made the subordinate status of Mormon blacks virtually “irreversible by 1880,” enabling the ban to continue unchanged into the mid-1970s.13