FAIR - User contributions [en]

Paid and unpaid Church leaders

2008-04-29T06:08:36Z

JoelHonea:

{{draft}}

==Criticism==
Mormons are hypocritical for claiming that having "no paid ministry" is one proof of the Church's truthfulness, because some general authorities, mission presidents, and others receive salaries for their service.

===Source(s) of the criticism===
Bill McKeever, "Mormonism's Paid Ministry," http://www.mrm.org/topics/rebuttals-rejoinders/mormonisms-paid-ministry (accessed April 28, 2008). 
Sandra Tanner, "Do Mormon Leaders Receive Financial Support?" http://www.utlm.org/onlineresources/paidclergy.htm (accessed April 28, 2008).
==Response==
While it is true that some Church leaders receive a living allowance while they serve in a given position, it cannot be said that the Church has a professional ministry in the traditional sense.

Local Leadership (Ward and Stake) 

Much of the day-to-day “ministering” that goes on in the Church takes place at the local, i.e., ward and/or stake level. That is, neither bishops, stake presidents, relief society presidents, elders quorum presidents, nor any other leader or auxiliary worker at the ward/stake level receives any kind of pay for the temporary, volunteer service they render. They likewise do not receive any kind of scholastic training to prepare them for their service. A bishop usually serves for a period of 5 years, for example, but he remains in his normal occupation (accountant, welder, business owner, etc.) while he serves as a bishop. Early morning or release-time seminary teachers are an exception, but they are considered employees of CES (Church Education System). 

Mission Leadership 

Mission presidents usually serve for a period of 3 years, and may sometimes receive a living allowance during their period of service, if it is required. Many mission presidents are financially able to take time out of work to support themselves during their service (and return to their vocations when their service is complete), and do not require a living allowance. 

General Leadership 

Some positions in the Church, namely a call to serve in the Quorum of the Twelve Apostles or the First Quorum of the Seventy, are “for life” positions, meaning that the man chosen to fill the position serves until the end of his life. In such cases, if required, they are also given a modest living allowance. While many members of the Church are unaware of these allowances, that they exist and that they are comparatively modest was acknowledged in general conference by President Gordon B. Hinckley: “... the living allowances given the General Authorities, which are very modest in comparison with executive compensation in industry and the professions, come from this business income and not from the tithing of the people (Gordon B. Hinckley, “Questions and Answers,” Ensign, Nov 1985, 49). Calls to other quorums of the seventy do not require the same full-time commitment, therefore those who serve these positions do not receive a living allowance.

==Conclusion==
While a very few members of the Church seek full-time teaching positions within the Church Education System, no one in the Church aspires to be a bishop, stake president, or relief society president, or any other position in a ward or stake. There are no colleges where one can go to train to be an LDS bishop, for example. Rather, we believe that these positions are filled through revelation and inspiration, and only for a given period of time. Article of Faith 5 states: "We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof." 

Latter-day Saints should not, however, use the "no paid ministry" card to argue the truthfulness of the Church. Many good people of other faiths desire to serve as clergy in their respective churches, and go through extensive training to do so, and we applaud their dedication and desire to serve. The scriptures denounce preaching the gospel solely from a desire to make money and get rich, or to defraud people (see 1 Peter 5:2). Likewise, many members of other faiths devote time to their churches without any monetary compensation. Certainly they follow the teachings of Jesus by so doing.

==Endnotes==

''None''



==Further reading==

===FAIR wiki articles===

===FAIR web site===
*FAIR Topical Guide:

===External links===

===Printed material===
*{{Ensign1 | author=Gordon B. Hinckley | article=Questions and Answers|date=Nov. 1985|start=49}}
*{{Ensign1 | author=R. Lloyd Smith | article=Sharing the Gospel with Sensitivity|date=Jun. 2002|start=53}}
*{{EoM |author=Maribeth Christensen|article=Volunteerism|vol=|start=1539|end=1540 }}
*{{EoM |author=Paul H. Thompson|article=Lay Participation and Leadership|vol=|start=814|end=816 }}

Paid and unpaid Church leaders

2008-04-29T03:18:46Z

JoelHonea:

{{draft}}

==Criticism==
Mormons are hypocritical for claiming that having "no paid ministry" is one proof of the Church's truthfulness, because some general authorities, mission presidents, and others receive salaries for their service.

===Source(s) of the criticism===
Bill McKeever, "Mormonism's Paid Ministry," http://www.mrm.org/topics/rebuttals-rejoinders/mormonisms-paid-ministry (accessed April 28, 2008). 
Sandra Tanner, "Do Mormon Leaders Receive Financial Support?" http://www.utlm.org/onlineresources/paidclergy.htm (accessed April 28, 2008).
==Response==
While it is true that some Church leaders receive a living allowance while they serve in a given position, it cannot be said that the Church has a professional ministry in the traditional sense.

Local Leadership (Ward and Stake) 

Much of the day-to-day “ministering” that goes on in the Church takes place at the local, i.e., ward and/or stake level. That is, neither bishops, stake presidents, relief society presidents, elders quorum presidents, nor any other leader or auxiliary worker at the ward/stake level receives any kind of pay for the temporary, volunteer service they render. They likewise do not receive any kind of scholastic training to prepare them for their service. A bishop usually serves for a period of 5 years, for example, but he remains in his normal occupation (accountant, welder, business owner, etc.) while he serves as a bishop. Early morning or release-time seminary teachers are an exception, but they are considered employees of CES (Church Education System). 

Mission Leadership 

Mission presidents usually serve for a period of 3 years, and may sometimes receive a living allowance during their period of service, if it is required. Many mission presidents are financially able to take time out of work to support themselves during their service (and return to their vocations when their service is complete), and do not require a living allowance. 

General Leadership 

Some positions in the Church, namely a call to serve in the Quorum of the Twelve Apostles or the First Quorum of the Seventy, are “for life” positions, meaning that the man chosen to fill the position serves until the end of his life. In such cases, if required, they are also given a modest living allowance. While many members of the Church are unaware of these allowances, that they exist and that they are comparatively modest was acknowledged in general conference by President Gordon B. Hinckley: “... the living allowances given the General Authorities, which are very modest in comparison with executive compensation in industry and the professions, come from this business income and not from the tithing of the people (Gordon B. Hinckley, “Questions and Answers,” Ensign, Nov 1985, 49). Calls to other quorums of the seventy do not require the same full-time commitment, therefore those who serve these positions do not receive a living allowance.

==Conclusion==
While a very few members of the Church seek full-time teaching positions within the Church Education System, no one in the Church aspires to be a bishop, stake president, or relief society president, or any other position in a ward or stake. There are no colleges where one can go to train to be an LDS bishop, for example. Rather, we believe that these positions are filled through revelation and inspiration, and only for a given period of time. Article of Faith 5 states: "We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof." 

Latter-day Saints should not, however, use the "no paid ministry" card to argue the truthfulness of the Church. Many good people of other faiths desire to serve in their respective churches, and go through extensive training to do so, and we applaud the dedication and the desire to serve. The scriptures denounce preaching the gospel solely from a desire to make money and get rich, or to defraud people (see 1 Peter 5:2).

==Endnotes==

''None''



==Further reading==

===FAIR wiki articles===

===FAIR web site===
*FAIR Topical Guide:

===External links===

===Printed material===
Gordon B. Hinckley, “Questions and Answers,” Ensign, Nov 1985, 49. 
R. Lloyd Smith, “Sharing the Gospel with Sensitivity,” Ensign, Jun 2002, 53. 
Maribeth Christensen, "Volunteerism," Encyclopedia of Mormonism, Edited by Daniel H. Ludlow (New York: Macmillan Publishing, 1992), 1539-1540. 
Paul H. Thompson, "Lay Participation and Leadership," Encyclopedia of Mormonism, Edited by Daniel H. Ludlow (New York: Macmillan Publishing, 1992), 814-816.

Paid and unpaid Church leaders

2008-04-29T02:49:31Z

JoelHonea:

{{draft}}

==Criticism==
Mormons are hypocritical for claiming that having "no paid ministry" is one proof of the Church's truthfulness, because some general authorities, mission presidents, and others receive salaries for their service.

===Source(s) of the criticism===
Bill McKeever, "Mormonism's Paid Ministry," http://www.mrm.org/topics/rebuttals-rejoinders/mormonisms-paid-ministry (accessed April 28, 2008). 
Sandra Tanner, "Do Mormon Leaders Receive Financial Support?" http://www.utlm.org/onlineresources/paidclergy.htm (accessed April 28, 2008).
==Response==
While it is true that some Church leaders receive a living allowance while they serve in a given position, it cannot be said that the Church has a professional ministry in the traditional sense.

Local Leadership (Ward and Stake) 

Much of the day-to-day “ministering” that goes on in the Church takes place at the local, i.e., ward and/or stake level. That is, neither bishops, stake presidents, relief society presidents, elders quorum presidents, nor any other leader or auxiliary worker at the ward/stake level receives any kind of pay for the temporary, volunteer service they render. They likewise do not receive any kind of scholastic training to prepare them for their service. A bishop usually serves for a period of 5 years, for example, but he remains in his normal occupation (accountant, welder, business owner, etc.) while he serves as a bishop. Early morning or release-time seminary teachers are an exception, but they are considered employees of CES (Church Education System). 

Mission Leadership 

Mission presidents usually serve for a period of 3 years, and may sometimes receive a living allowance during their period of service, if it is required. Many mission presidents are financially able to take time out of work to support themselves during their service (and return to their vocations when their service is complete), and do not require a living allowance. 

General Leadership 

Some positions in the Church, namely a call to serve in the Quorum of the Twelve Apostles or the First Quorum of the Seventy, are “for life” positions, meaning that the man chosen to fill the position serves until the end of his life. In such cases, if required, they are also given a modest living allowance. While many members of the Church are unaware of these allowances, that they exist and that they are comparatively modest was acknowledged in general conference by President Gordon B. Hinckley: “... the living allowances given the General Authorities, which are very modest in comparison with executive compensation in industry and the professions, come from this business income and not from the tithing of the people (Gordon B. Hinckley, “Questions and Answers,” Ensign, Nov 1985, 49). Calls to other quorums of the seventy do not require the same full-time commitment, therefore those who serve these positions do not receive a living allowance.

==Conclusion==
While a very few members of the Church seek full-time teaching positions within the Church Education System, no one in the Church aspires to be a bishop, stake president, or relief society president, or any other position in a ward or stake. There are no colleges where one can go to train to be an LDS bishop, for example. Rather, we believe that these positions are filled through revelation and inspiration, and only for a given period of time. Article of Faith 5 states: "We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof." 

Latter-day Saints should not, however, use the "no paid ministry" card to argue the truthfulness of the Church. Many good people of other faiths desire to serve in their respective churches, and go through extensive training to do so, and we applaud the dedication and the desire to serve. The scriptures denounce preaching the gospel solely from a desire to make money and get rich, or to defraud people (see 1 Peter 5:2).

==Endnotes==

''None''



==Further reading==
Gordon B. Hinckley, “Questions and Answers,” Ensign, Nov 1985, 49. 
R. Lloyd Smith, “Sharing the Gospel with Sensitivity,” Ensign, Jun 2002, 53. 
Maribeth Christensen, "Volunteerism," Encyclopedia of Mormonism, Edited by Daniel H. Ludlow (New York: Macmillan Publishing, 1992), 1539-1540. 
Paul H. Thompson, "Lay Participation and Leadership," Encyclopedia of Mormonism, Edited by Daniel H. Ludlow (New York: Macmillan Publishing, 1992), 814-816. 

===FAIR wiki articles===

===FAIR web site===
*FAIR Topical Guide:

===External links===

===Printed material===

Paid and unpaid Church leaders

2008-04-29T00:39:23Z

JoelHonea:

{{draft}}

==Criticism==
Mormons are hypocritical for claiming that having "no paid ministry" is one proof of the Church's truthfulness, because some general authorities, mission presidents, and others receive salaries for their service.

===Source(s) of the criticism===
Bill McKeever, "Mormonism's Paid Ministry," http://www.mrm.org/topics/rebuttals-rejoinders/mormonisms-paid-ministry (accessed April 28, 2008). 
Sandra Tanner, "Do Mormon Leaders Receive Financial Support?" http://www.utlm.org/onlineresources/paidclergy.htm (accessed April 28, 2008).
==Response==
While it is true that some Church leaders receive a living allowance while they serve in a given position, it cannot be said that the Church has a professional ministry in the traditional sense.

Local Leadership (Ward and Stake) 

Much of the day-to-day “ministering” that goes on in the Church takes place at the local, i.e., ward and/or stake level. That is, neither bishops, stake presidents, relief society presidents, elders quorum presidents, nor any other leader or auxiliary worker at the ward/stake level receives any kind of pay for the temporary, volunteer service they render. They likewise do not receive any kind of scholastic training to prepare them for their service. A bishop usually serves for a period of 5 years, for example, but he remains in his normal occupation (accountant, welder, business owner, etc.) while he serves as a bishop. Early morning or release-time seminary teachers are an exception, but they are considered employees of CES (Church Education System). 

Mission Leadership 

Mission presidents usually serve for a period of 3 years, and may sometimes receive a living allowance during their period of service, if it is required. Many mission presidents are financially able to take time out of work to support themselves during their service (and return to their vocations when their service is complete), and do not require a living allowance. 

General Leadership 

Some positions in the Church, namely a call to serve in the Quorum of the Twelve Apostles or the First Quorum of the Seventy, are “for life” positions, meaning that the man chosen to fill the position serves until the end of his life. In such cases, if required, they are also given a modest living allowance. While many members of the Church are unaware of these allowances, that they exist and that they are comparatively modest was acknowledged in general conference by President Gordon B. Hinckley: “... the living allowances given the General Authorities, which are very modest in comparison with executive compensation in industry and the professions, come from this business income and not from the tithing of the people (Gordon B. Hinckley, “Questions and Answers,” Ensign, Nov 1985, 49). Calls to other quorums of the seventy do not require the same full-time commitment, therefore those who serve these positions do not receive a living allowance.

==Conclusion==
While a very few members of the Church seek full-time teaching positions within the Church Education System, no one in the Church aspires to be a bishop, stake president, or relief society president, or any other position in a ward or stake. There are no colleges where one can go to train to be an LDS bishop, for example. Rather, we believe that these positions are filled through revelation and inspiration, and only for a given period of time. Article of Faith 5 states: "We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof." 

Latter-day Saints should not, however, use the "no professional ministry" card to argue the truthfulness of the Church. Many good people of other faiths desire to serve in their respective churches, and go through extensive training to do so, and we applaud the dedication and the desire to serve. The scriptures denounce preaching the gospel solely from a desire to make money and get rich, or to defraud people (see 1 Peter 5:2).

==Endnotes==

''None''



==Further reading==

===FAIR wiki articles===

===FAIR web site===
*FAIR Topical Guide:

===External links===

===Printed material===

Paid and unpaid Church leaders

2008-04-28T23:52:31Z

JoelHonea:

Paid and unpaid Church leaders

2008-04-28T23:51:56Z

JoelHonea:

Paid and unpaid Church leaders

2008-04-28T23:51:41Z

JoelHonea:

Paid and unpaid Church leaders

2008-04-28T23:50:40Z

JoelHonea:

Paid and unpaid Church leaders

2008-04-28T23:00:14Z

JoelHonea: New page: {{draft}} ==Criticism== Mormons are hypocritical for claiming that having "no paid ministry" is one proof of the Church's truthfulness, because some general authorities, mission presiden...

Template:PriesthoodWiki

2008-04-28T22:39:34Z

JoelHonea:

{{editme|url=Template:PriesthoodWiki|before=|after='''''FAIR Priesthood wiki articles'''''}}
*[[What does the Bible teach about priesthood|Bible teachings about priesthood]]
*[[Christians don't need a mediating priesthood|Christians don't need a mediating priesthood?]]
*[[Elias and Elijah at the Kirtland Temple]]
*[[Jesus is the only Melchizedek priesthood holder]]
*[[Location of the organization of the Church]]{{nw}}
*[[No Paid Ministry]]
*[[Priesthood non-transferable|Priesthood non-transferable?]]
*[[Priesthood restoration|Need for priesthood restoration]]
*[[Date of the restoration of the Melchizedek priesthood]]
*[[Women and the priesthood]]{{nw}}

Relationship between the temple endowment and Freemasonry

2006-02-23T02:20:52Z

JoelHonea: /* Two aspects of temple worship */

{{templedisclaimer}}

==Criticism==
Critics of the LDS Church often cite similarities between the rituals of Freemasonry and the LDS temple endowment. It is pointed out that the development of the endowment parallels Joseph Smith Jr.'s introduction to Masonry in Nauvoo. Critics often imply or state that the temple endowment was taken from Freemasonry.

It is worthwhile to note that these critics are also often critical of Freemasonry, and thus attempt [[Logical_fallacies#Guilt_by_association | guilt by association]].

===Source(s) of the Criticism===
Website: ''josephlied.com''

==Response==
{{ref|gk}}In order to understand this issue, a few facts are needed:

#Joseph Smith, Jr. was a Mason, as were his brother Hyrum and his father.
#Many of the early leaders of the church were also Masons. These included Brigham Young, Heber C. Kimball, John Taylor, Wilfred Woodruff and other leading members.
#Masonry was a common social institution in mid-19th century America.
#There are similarities between the rituals of Freemasonry and those of the LDS Temple endowment. These similarities center around
::*the use of a ritual drama—the story of Hiram Abiff is used by the Masons, while the LDS endowment uses the story of Adam and Eve
::*some similar hand actions in the course of the rituals.

===Two aspects of temple worship===

In order to understand the relationship between the temple endowment and Freemasonry it is useful to consider the temple experience. In the temple, participants are confronted with ritual in a form which is unknown in LDS worship outside of that venue. The temple endowment is, in fact, made up of two parts:
#The ''teachings'' of the endowment, i.e., the doctrines taught and the covenants made with God.
#The ''method'' of presenting the endowment, or the "ritual" mechanics themselves.

It is in the ritual ''presentation'' of the endowment teachings and covenants that the similarities between the LDS temple worship and Freemasonry are the most apparent. The question is, why would this be the case?

===Joseph's challenge===
In developing the endowment, Joseph faced a problem. He wished to communicate, in a clear and effective manner, some new (and, in some cases, complex) religious ideas. These included such abstract concepts as
* the nature of creation
* matter being organized and not created out of nothing
* humanity's relationship to God and each other
* eternal marriage

Joseph needed to communicate these ideas to a population with limited educational attainments, many of whom were immigrants with only modest skills in English. And, ideally, people of different levels of intellectual and spiritual maturity needed to be taught by the same ceremony.

Joseph's experience with Freemasonry—including serving as the Chaplain of Rising Sun Lodge in Nauvoo—taught him the power of instruction through ritual and repetition. Many believe that Joseph seized on this insight as a tool for teaching the endowment's doctrines and covenants. By using ritual forms akin to Freemasonry—forms with which many Saints were already acquainted—he insured that their focus would be on the endowment proper, and not on the means chosen to present it.

===Differences===
It is also worth noting that many of the similarities highlighted by church critics are only superficial. For example, critics focus on the common use of architectural elements on the Salt Lake Temple and in Masonry, even though the endowment makes no references to such elements. In almost every case, shared symbolic forms have different ''meanings''.

The goals of Masonry and the endowment are not the same. Both teach important truths, but the truths they teach are different. Masonry teaches of man's relationship to his fellow men and offers no means of salvation; it is not a religion. The temple endowment teaches of man's relationship to God, and Latter-day Saints consider it essential for exaltation.

===Modifications===
With time, modern Saints have lost their connection to the institution of Freemasonry. Therefore, the understanding of these ritual forms has been lost by most members. As members no longer require or respond to such rituals elements, some have been modified or removed from the temple's ritual. The ritual of the temple has undergone (and will likely continue to undergo) modification and improvement to meet the needs of the Saints in the coming years.

==Conclusion==

The temple endowment is made up of two elements: 1) the "endowment proper," or doctrines taught and covenants made; and 2) the ritual presentation of the endowment.

While the ritual has elements that are shared with Freemasonry, the presentation is not the endowment. Joseph used these ritual elements because of the Saints' familiarity with them. Ritual drama provided a teaching tool which permitted the prophet to communicate the endowment to a population of limited education.

The presentation of the endowment has been (and likely will continue to be) changed under priesthood direction to meet the changing needs of Latter-day Saints around the world. Many of the Masonic elements once found in the presentation of the endowment are no longer in use. Symbolic elements in the endowment, whatever their source, are present only to aid members in a ''religious'' purpose: understanding doctrine and keeping covenants.

:We live in a world of symbols. No man or woman can come out of the temple endowed as he should be, unless he has seen, ''beyond the symbol'', the mighty realities for which the symbols stand.{{ref|widtsoe1}}

==Endnotes==
#{{note|gk}}This article was created by Greg Kearney, Franklin Lodge #123 A.F. & A.M. of Maine, and includes edits by other FAIRwiki editors.
#{{note|widtsoe1}} John A. Widtsoe, "Temple Worship," ''Utah Genealogical and Historical Magazine'' (April 1921): 62 (italics added).

==Further reading==

===FAIR web site===
*FAIR Topical Guide: [http://www.fairlds.org/apol/ai181.html Temples: Masonic influence]
*Greg Kearney, "[http://www.fairlds.org/apol/misc/misc33.html Ask the Apologist: How does one explain similarities between Masonic and temple ritual?]"

===External links===
*[http://farms.byu.edu/publications/bookofmormonview.php?subcat=163&cat=7 FARMS Freemasonry Resources] (''farms.byu.edu'').
*[http://www.freemason.org/cfo/may_june_2001/mormon.htm The Mormon Church and Freemasonry] (''freemason.org'').
*[http://mormonstories.org/?p=14 Mormon Stories Podcast #5: Masonry and Mormonism, an Interview with Greg Kearney] (''mormonstories.org'')
*[http://www.sacred-texts.com/mas/dun/ Duncan's Masonic Ritual and Monitor] (''sacred-texts.com'')

Changes to the temple endowment

2005-12-04T01:48:15Z

JoelHonea: /* Criticism */

{{draft}} 
{{templedisclaimer}}
==Criticism==
Latter-day Saints believe that the Temple endowment is an eternal ordinance that Joseph Smith received by revelation from God. Why, then, have changes been made to it several times since it was first revealed?

===Source(s) of the Criticism===
*

==Response==
The response should be brief and summary in nature.

==Conclusion==

A summary of the argument against the criticism.

==Further reading==

===FAIR wiki articles===
*Links to related articles in the wiki

===FAIR web site===
*[http://www.fairlds.org/apol/ai132.html Changes in temple ceremony] - FAIR Topical Guide
*[http://www.fairlds.org/apol/ai127.html Temples and temple work]- FAIR Topical Guide

===External links===
*Links to external web pages

===Printed material===
*Printed resources whose text is not available online

Jesus Christ/Conception

2005-11-09T05:52:32Z

JoelHonea: /* Criticism */

{{draft}}
==Criticism==
Critics claim that Latter-day Saints believe Jesus was conceived through sexual intercourse between God the Father and Mary, therefore Mary was not a virgin when Jesus was born. As evidence they point to a handful statements from early LDS leaders that directly or indirectly say so.


==Response==
Latter-day Saints believe in the virgin birth.

At the annunciation, Mary questioned the angel about how she could bear a child: "How shall this be, seeing I know not a man?" ([http://scriptures.lds.org/luke/1/34#34 Luke 1:34]; the expression "know" in the Greek text is a euphemism for sexual relations). Nephi likewise described Mary as a virgin ([http://scriptures.lds.org/1_ne/11/13-20#13 1 Nephi 11:13-20]), as did Alma1 ([http://scriptures.lds.org/alma/7/10#10 Alma 7:10]).

Latter-day Saints believe Jesus was the Only Begotten of the Father in the flesh (e.g., [http://scriptures.lds.org/2_ne/25/12#12 2 Nephi 25:12]; [http://scriptures.lds.org/dc/93/11#11 D&C 93:11]). He was literally the Son of God, not the son of Joseph or even the son of the Holy Ghost.

What the Church has not taken a position on is ''how'' the conception took place. The scriptures are silent on the issue—even Nephi's detailed vision of then-future Messiah is veiled during the part where Mary conceives ([http://scriptures.lds.org/1_ne/11/19#19 1 Nephi 11:19]).

With the scriptures quiet on this issue, some early leaders of the Church felt free to express their beliefs on how the conception took place. For example, Brigham Young said the following in a discourse given 8 July 1860:

:"...[T]here is no act, no principle, no power belonging to the Deity that is not purely philosophical. The birth of the Saviour was as natural as are the births of our children; it was the result of natural action. He partook of flesh and blood—was begotten of his Father, as we were of our fathers."{{ref|jd1}}

But are these types of statements official Church doctrine, required for all believing Latter-day Saints to accept? '''''No'''''—they were never submitted to the Church for ratification or canonization. (See [[General authorities' statements as scripture]].)

It is possible that Brigham Young was correct, but it doesn't necessarily follow that the conception ''had'' to come about as the result of a sexual union. Science has discovered alternative methods of conceiving children that don't involve sex, so it is certainly not outside of God's power to conceive Christ by other means.

Indeed, as President Ezra Taft Benson taught:

:He was the Only Begotten Son of our Heavenly Father in the flesh—the only child whose mortal body was begotten by our Heavenly Father. His mortal mother, Mary, was called a virgin, '''both before and after she gave birth'''. (See [http://scriptures.lds.org/1_ne/11/20#20 1 Nephi 11:20].){{ref|benson1}}

President Benson's emphasis is on both the literalness of Jesus' divine birth, and the fact that Mary's virginal status persisted even after conceiving and bearing Jesus.
===Theological differences===
Leaders' statements on the 'natural' birth of Christ were often a reaction to various ideas which they considered to be false:
* they disagreed with the tendency of conventional Christianity to deny the corporeality of God. They thus insisted that God the Father had a 'natural,' physical form. There was no need, in LDS theology, for a non-physical, wholly spirit God to resort to a mysterious process to conceive a Son.
* they disagreed with efforts to 'allegorize' or 'spiritualize' the virgin birth; they wished it understood that Christ is the literal Son of God in a physical, 'natural' sense of sharing both human and divine traits in His makeup. This can be seen to be a reaction against more 'liberal' strains in Christianity that saw Jesus as the literal son of Mary and Joseph, but someone endowed with God's power at some point in His life.
* they did not accept that the Father, Son, and Holy Ghost were of one "essense," but rather believed that they are distinct Personages. Thus, it is key to LDS theology that Jesus is the Son of the Father, not the Holy Ghost. To a creedal, trinitarian Christian, this might be a distinction without a difference; for an LDS Christian it is crucial.

Bruce R. McConkie said this about the birth of Christ:
:God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; he was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events, for he is the Son of God, and that designation means what it says.{{ref|MD1}}

In the same volume, Elder McConkie explained his reason for his emphasis:

:"Our Lord is the only mortal person ever born to a virgin, because he is the only person who ever had an immortal Father. Mary, his mother, "was carried away in the Spirit" (1 Ne. 11:13-21), was "overshadowed" by the Holy Ghost, and the conception which took place "by the power of the Holy Ghost" resulted in the bringing forth of the literal and personal Son of God the Father. (Alma 7:10; 2 Ne. 17:14; Isa. 7:14; Matt. 1:18-25; Luke 1:26-38.) Christ is not the Son of the Holy Ghost, but of the Father. (Doctrines of Salvation, vol. 1, pp. 18-20.) Modernistic teachings denying the virgin birth are utterly and completely apostate and false.{{ref|MD2}}

Note that Elder McConkie seeks to emphasize the literal nature of Christ's divinity, his direct descent from the Father, and the fact that the Holy Ghost was a tool, but not the source of Jesus' divine Parenthood.

==Conclusion==
Critics of the Church like to dig up quotes like those from Brigham Young for their shock value, but such statements do not represent the official doctrine of the Church. Furthermore, critics often read statements through their own theological lenses, and ignore the key distinctions which LDS theology is attempting to make by these statements. Instead, they try to put a salacious spin on the teaching, when this is far from the speakers' intent.

==Endnotes==
#{{note|jd1}} {{JoD8|author=Brigham Young|title=Character of God and Christ, etc.|date=8 July 1860|start=115|end=115}} (See also 1:238; 4:218; 11:268).
#{{note|benson1}} {{Ensign|author=Ezra Taft Benson|article=Joy in Christ|date=March 1986|start=3|end=4}} (emphasis added)[http://library.lds.org/nxt/gateway.dll/Magazines/Ensign/1986.htm/ensign%20march%201986%20.htm/first%20presidency%20message%20joy%20in%20christ.htm?fn=document-frameset.htm$f=templates$3.0 *]
#{{note|MD1}} {{MD1|start=742}}
#{{note|MD2}} {{MD1|start=822}}

==Further reading==

===FAIR wiki articles===
*[[General authorities' statements as scripture]]

===FAIR web site===
*FAIR Topical Guide: [http://www.fairlds.org/apol/ai226.html Virgin Birth]
* Gary Bowler, [http://www.fairlds.org/apol/brochures/GodMary.pdf "Does The Church of Jesus Christ of Latter-day Saints Teach That God Had Sex with Mary?]," FAIR brochure

===External links===
*Virgin birth, ''lightplanet.net'' [http://www.lightplanet.com/mormons/basic/christ/birth/virgin_birth_eom.htm *]
*W. John Welsh, "Was Mary a virgin?" ''lightplanet.com''[http://www.lightplanet.com/mormons/response/qa/virgin_mary.htm *]