In the October 1984 General Conference, Elder Ronald E. Poelman of the First Quorum of the Seventy gave a talk that many who saw, heard, or witnessed live thought was an amazing talk that addressed many things that had thus far remained unsaid regarding the relationship between the Mormon church and the Mormon Gospel.
The talk didn’t sit right with the leadership and they not only had Elder Poelman redo it, but they re-recorded him giving the talk from the same pulpit (though this time with an empty Tabernacle), spliced the revised parts over the original recording and used that for the official archives. They even added a “cough track” to give his revised recording more believability (since the building was empty when he gave the address). Stories differ on whether he was made to do this or if he volunteered to make the changes once it was pointed out that his remarks could be taken “out of context” by apostates. The changes were not small though, the concepts and ideas in his talk were flipped.
Coincidentally this talk was given in the year 1984. It was revised the very next day, there was barely any time to arrange a film crew and find an appropriate cough track. This censorship has got to be among the best real-world examples of Orwellian actions by any organization, and ironically among the most Orwellian things the church has ever done. Orwellian refers to a state of society characterized by oppressive control, surveillance, and manipulation of information reminiscent of George Orwell’s 1948 dystopian novel titled 1984. We’ve always been at war with East Asia.
The church leaders must not have thought that these revisions would be noticed, or didn’t want to draw attention to them, so they made no announcement or official redacting. The world noticed though, there were articles written in the newspapers, Sunstone Magazine, and Dialogue Journal. Every mention and discussion sewed distrust for an organization that would silently change a message, especially one that had struck a chord with so many members. In Dialogue Journal, L. Jackson Newell made it clear that with this revision “his text was not edited – his ideas were turned inside out.”
The rewriting and refilming of Elder Ronald Poelman’s October 1984 Conference address, originally a rare and inspiring defense of free agency, so that it became yet another cry for obedience. His text was not edited — his ideas were turned inside out.
Dialogue, Volume 19 Numbe 1. An Echo from the Foothills: To Marshal the Forces of Reason by L. Jackson Newell, Page 27
https://www.dialoguejournal.com/articles/an-echo-from-the-foothills-to-marshal-the-forces-of-reason/
https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V19N01_28.pdf
Peggy Fletcher wrote a thorough article in Sunstone Magazine denoting the reasons why the revisions were called for and even comparing some of the text.
To many American Saints, Elder Ronald E. Poelman’s Sunday morning address, “The Gospel and the Church,” at October conference 1984 was the best they heard. Cole R. Capener, Salt Lake City attorney, said, “It was my personal favorite of the conference. I felt his speech was thought provoking, novel in approach, and touched on issues central to our understanding.” His sentiments were echoed again and again by appreciative viewers.
Not surprisingly, when word first began circulating about a “revised version” and a mysterious retaping, people were concerned. The rumors proliferated. Purportedly, Elder Poelman had been reprimanded for his remarks and in retaliation had asked for emeritus status. Too, it was said that he was asked to offer a public apology and that Church members in his home
state of California were circulating a petition to the General Authorities demanding a public explanation for the changes. Most of these rumors proved either exaggerated or false.The facts are not nearly so ominous.
Immediately following general conference, those Apostles who regularly deal with Mormon apostate groups “pointed out” to Elder Poelman that his remarks might by misinterpreted. He was told that such apostate groups might use his remarks to argue that “those fully versed in and converted to the gospel do not need the Church,” according to his brother, Stuart, a
Salt Lake City attorney. Elder Poelman then revised his speech with those concerns in mind.The edited version changes all mention of the “distinctions” between the gospel and the Church to “essential harmony” of the two. In the original the Church was described as a “divine institution”; it becomes “the kingdom of God on earth” in the revision. In the original the Church was “the delivery system that provides the means and resources to implement [God’s] plan in each individual’s life”; it becomes simply “divinely commissioned” in the revision. In the original, Elder Poelman said that “policies, programs, and procedures do change from time to time as necessary.” In the edited version, that is softened to “may be changed.” And, among the most dramatic changes were these clauses: “As individually and collectively we increase our knowledge, acceptance and application of gospel principles, we become less dependent on Church programs. Our lives become gospel centered” (original). “As individually and collectively we increase our knowledge, acceptance, and application of gospel principles, we can more effectively utilize the Church to make our lives increasingly gospel centered” (revised).
Said Capener, “I felt that the changes were severe and significant. I am deeply troubled by the changes because of the possible chilling effect this might have on future conference speakers. Already the talks are limited to fairly simplistic topics and approaches. To me the value of his original ideas for members of the Church far outweigh any possibility of being misunderstood by apostates.”
Indeed, subsequent events have tended to give added emphasis to the speech by Elder Poelman. In order to make the edited version as printed consistent with the video version that is sent to the foreign missions and for the historical archives, Elder Poelman returned to
the tabernacle a few days after conference and retaped the speech with the changes. This tape was then spliced into the original conference tape replacing the previous address. In addition a “coughtrack” was provided to make it sound more like an audience was present.According to L. Don LeFevre, a story in the Salt Lake Tribune on November 16, 1984, said, “The most obvious place to retape his talk was from the pulpit.” When asked if that would give a false impression that Elder Poelman was actually speaking to an audience, LeFevre said, “it could.”
Although a number of talks have been edited after presentation for publication in the Ensign in the past, no speech has ever been retaped in this manner. “Well,” said Jerry Cahill, also of LDS Public Communications, “it’s a whole new technological era.” Perhaps retaping has been avoided in the past because of the exorbitant costs involved. According to one source in the television industry, the cost of this video editing was between $10,000 and $15,000, including camera crew, producers, film, art directors, film editors, translators for dubbing, and many others at $250 per hour. Again, said Cahill, “I don’t think that $10,000 is too much to pay to correct a possible misinterpretation. Besides, if the Brethren require it, we comply.”
Just who ordered the retaping is unclear but the decision was at least ratified by the First Presidency’s office.
Many who know of the changes and the somewhat covert behavior involved have been saddened by this episode. Rodd G. Wagner, the Tribune writer who broke the story, himself an active Mormon, said, “My friends are not particularly liberal minded, just a bit more independent than usual; all generally feel upset by the way this was handled. We can maybe even see a need to change a few of his ideas but why be so secretive about it? It doesn’t show much respect for the membership.”
In a letter to the editor responding to the Tribune‘s story, T. Russell Wingate wrote with sorrow: “The censorship and self-censorship of the challenging October conference remarks of Elder Ronald E. Poelman of the First Quorom of the Seventy are contemptible. I see with grief that the church is making itself into a laughing stock. Uniformity can lose what veracity would gain… Those who suppose that Elder Poelman was out of line for stating to all the saints that the Gospel and the modern church are neither congruent nor equally important are not as brave as the redeemed ought to be.”
Sunstone Magazine Issue 45: January 1985, Poelman Revises Conference Speech, by Peggy Fletcher. Page 44-45
https://sunstone.org/wp-content/uploads/sbi/articles/045-44-57.pdf
More recently, Radio Free Mormon said it very well on a short episode of Mormonism Live. “His entire message was devoted to the idea originally that the church is there as a means for establishing the gospel in the member’s lives, and that members through devotion to the gospel, will arrive at the point of maturity that they don’t need the church anymore.” and once they make the revisions and “have him saying exactly the opposite… You never outgrow the church.”
The amazing thing here is that by making these edits, what they did was completely change his talk 180 degrees from his original message. This wasn’t just a little problem over here where he said Conference Center instead of the Tabernacle, right? It’s not a little tiny thing. His entire message was devoted to the idea originally that the church is there as sort of um uh a means a vehicle for establishing the gospel in the members lives, and that members, through devotion to the gospel, will arrive at the point of maturity that they don’t need the church anymore. Because the church has already taught them everything that the church has to teach. It’s accomplished its purpose, right?
Boy! They went to DEFCON 1 in Salt Lake City over that. So they did the edits, and now they have him saying exactly the opposite. You never out grow the church you’re going to be in the church from, you know, birth to Earth, from sperm to worm. You are ours, you’re never going to outgrow this church.
Radio Free Mormon – Ronald E. Poelman’s General Conference Redo
https://www.youtube.com/watch?v=G85uNt7aSWU
Apologetic Defense
The FAIR website has a page about this talk revision and puts up a classic Mormon defense. They claim that the re-recording was simply “intended for distribution” and “not an effort to hide the fact that changes had been made.” Though, the church never mentioned the fact that there were changes, and the reference for this claim to know the intentions of the church is a weak we “discussed this matter with reliable witnesses.” They don’t bother to mention these witnesses or any published accounts. They also state that he voluntarily made the revisions to his talk, but don’t state if the changes were asked for from the top brass, or if he was the one pushing for a re-do.
This is equivalent to the First Presidency declaring “This matter is closed” after being fined five million dollars for misrepresenting investments by the SEC. They even state that the cough track was “likely a desire not to deceive but to give authenticity to the presentation.” That’s one take, but it is certainly debatable how “likely” this is.
Elder Poelman voluntarily edited his talk when he learned that some “fundamentalist” Mormons were using his address as justification for their beliefs. The re-recording was intended for distribution to the world-wide Church, and was not an effort to hide the fact that changes had been made.2
…
Footnote #2: FairMormon editors and volunteers have discussed this matter with reliable witnesses to Elder Poelman’s actions and thoughts regarding the unwarranted controversy which accompanied his conference talk.
FAIRMormon: Did the Church order Ronald L. Poelman’s 1984 conference talk to be re-recorded with a “cough track” in order to hide the fact that changes had been made?
https://www.fairlatterdaysaints.org/answers/Question:Did_the_Church_order_Ronald_L._Poelman%27s_1984_conference_talk_to_be_re-recorded_with_a%22cough_track%22_in_order_to_hide_the_fact_that_changes_had_been_made%3F#cite_note-2
The apologetic defense also does not touch the actual content of the talk or the revisions that were made to the talk or what they did to change the talk’s message. They only point out that “this talk was a beautiful one in its original form” and claim that had it been unchanged, it would have “never become the focus of criticism.” Perhaps this is because the changes made the talk worse. The revisions took the meat of the talk out and put it in line with a faith-promoting correlated curriculum the church favors over individual free thought. It makes the talk into the “milk” before the “meat”. It’s gaslighting to suggest the hullaballoo is only because the talk changed and to ignore the actual changes.
Elder Ronald L. Poelman’s 1984 conference talk was edited after delivery and re-recorded with a cough track…
Elder Poelman voluntarily edited his talk when he learned that some “fundamentalist” Mormons were using his address as justification for their beliefs. The re-recording was intended for distribution to the world-wide Church, and was not an effort to hide the fact that changes had been made. (Footnote: FairMormon editors and volunteers have discussed this matter with reliable witnesses to Elder Poelman’s actions and thoughts regarding the unwarranted controversy which accompanied his conference talk.)
Elder Poelman was not in any way forced to make changes to his talk… Because of the questions raised, Elder Poelman was desirous to clarify his remarks so that it could not be used as a license by others to disregard modern revelation or counsel.
In 1984, producing video records of the conference for home use was relatively new. Clearly, producing an “updated” version of a talk that had already been recorded posed some problems. For one, a recording with no background noise would stand out in contrast to all the other talks with no modifications. In addition, there was likely a desire not to deceive but to give authenticity to the presentation so as to not distract from its actual message…
The intent of his talk, including the changes, were intended to foster faith, not doubt in the Church.
In retrospect, this talk was a beautiful one in its original form, and had it been left as it was originally delivered it would have have [sic] never become the focus of criticism for secular and “intellectual” critics, though some “fundamentalist” groups might have embraced and misused its ideas.
FAIRMormon: Did the Church order Ronald L. Poelman’s 1984 conference talk to be re-recorded with a “cough track” in order to hide the fact that changes had been made?
https://www.fairlatterdaysaints.org/answers/Question:Did_the_Church_order_Ronald_L._Poelman%27s_1984_conference_talk_to_be_re-recorded_with_a%22cough_track%22_in_order_to_hide_the_fact_that_changes_had_been_made%3F
The apologetic view is that “in retrospect, this talk was a beautiful one in its original form, and had it been left as it was originally delivered it would have never become the focus of criticism.” So are the apologists saying that the church leaders made a mistake in revising and refilling this talk? Their meddling with the speakers initial message did more harm than good? This is the whole point. The talk as first delivered was expansive and helpful in a deep way to some, but the church thought it was scary and wasn’t comfortable suggesting that members could out grow their need for the church. They had to change it to conform to their correlated and united front. The point is that they did change it, and that does sew distrust. It would have been better had they not changed it. Again, this is the whole point that critics are making.
The church changed his message. We don’t know whether Ronald Poelman did this of his own volition and was free to make his own edits the second go around or if he needed to get these changes approved by the higher-ups. If he were doing this of his own accord, he may have included a statement or explanation about why he needed to revise it. He could have indicated why he wanted to do this of his own accord, what the original talk was missing, and how the original essence of his talk missed the mark. But, there was no explanation, and this edit was meant to slide along, unnoticed. Not acknowledging the changes points to the fact that they didn’t want to draw any attention to these changes or what the original message was, it is manipulating the originally intended message and manipulating reality to make it as if the original didn’t even exist.
In retrospect, though? Is this apologist criticizing church leaders for making the change and causing all this ruckus about censorship and sleight of hand gaslighting? We know criticism towards church leaders is forbidden, even if the criticism is true, so careful apologists, you are on dangerous ground and on the way to apostasy. Perhaps the apologists at FAIR would like to add to the list of things they could do better than God in restoring His Church. Isn’t the church led by God? God doesn’t make mistakes, apologies, or retrospectives.
It is interesting to note that though Elder Ronald L Poelman spoke frequently in general conference, there is a gap in his appearances following this talk. He spoke in 1978, ’80, ’82 and this talk in 1984. Then he didn’t speak again until four and a half years later in 1989, ’93 and ’98. We can’t help but wonder if he wasn’t asked to speak because of all the hullabaloo he caused in his 1984 talk and the bad press it gave the church.
Video Comparison of Talk Revision
See for yourself! The original video of his address has survived due to some members having recorded the broadcast. This was in 1984, so a VCR was still a relatively new device, and not very many members had them. The leadership probably didn’t even understand the implications of consumers having them at home and using them to record live television. The revised talk was sent out to subscribers of General Conference on VHS, and is still available on the church website today. You can easily see, even after the first few minutes only, that these talks do not have the same message or content. They even directly contradict one another.
Text Comparison of Talk Revision
Here are the two talks side by side for comparison placed in slides highlighting the exact changes. Followed by the full text for the original and the revised talk.
When the news that Elder Ronald E. Poelman’s October 1984 general conference address, “The Gospel and the Church,” had been heavily edited, partially rewritten, and–horrors!–revideotaped to better conform with the views of his presiding Brethren, not a few Saints noted the eerie Truthspeak parallels to the year with George Orwell’s Big Brother in his terrifying 1948 futuristic novel, 1984. At the time, SUNSTONE reported the events and excerpted the drastically changed paragraphs of the spoken address alongside the revised versions printed in the November 1984 Ensign (see SUNSTONE 10:1).
Prompted by numerous unsolicited requests during the past year for a complete parallel edition of both talks, I recently reread the offending address and compared it to the correlated edition. The distance of six years allowed the “Gee, ain’t it awful!” temper of the earlier time to recede and the exercise in contrasts-especially with the more subtle changes–afforded insights into the institutional concerns of the editors.
The episode is still pregnant with numerous relevant issues: individual thought and conscience vs. organizational concerns about its official message; the sanitizing service of Correlation and Cumculum; censorship, honesty, and openness; and, not the least, the speech’s topic–the relationship between the gospel and the Church. As friends and study groups revisit this incident, I am sure that a careful and charitable discussion can still benefit questing Saints.
The Editing of a General Authority by Elbert Eugene Peck
https://sunstone.org/wp-content/uploads/sbi/articles/079-50-53.pdf
Original Speech Text
Both the gospel of Jesus Christ and the church of Jesus Christ are true and divine. However, there is a distinction between them which is significant and it is very important that this distinction be understood. Of equal importance is understanding: the essential relationship between the gospel and the Church. Failure to distinguish between the two and to comprehend their proper relationship may lead to confusion and misplaced priorities with unrealistic and therefore failed expectations. This in turn may result in diminished benefits and blessings and, in extreme instances, even disaffections.
As I attempt to describe and comment upon some distinguishing characteristics of the gospel and of the Church, at the same time noting their essential relationships, it is my prayer that a perspective may be developed which will enhance the influence of both the gospel and the Church in our individual lives.
The gospel of Jesus Christ is a divine and perfect plan. It is composed of eternal, unchanging principles and laws which are universally applicable to every individual regardless of time, place, or circumstance. The principles and laws of the gospel never change.
The Church of Jesus Christ of Latter-day Saints is a divine institution administered by the priesthood of God. The Church has authority to teach correctly the principles and doctrines of the gospel and to administer its essential ordinances.
The gospel is the substance of the divine plan for personal, individual salvation and exaltation. The Church is the delivery system that provides the means and resources to implement this plan in each individual’s life.
Procedures programs and policies are developed within the Church to help us realize gospel blessings according to our individual capacity and circumstances. Under divine direction, these policies, programs, and procedures do change from time to time as necessary to fulfill gospel purposes.
Underlying every aspect of Church administration and activity are the revealed eternal principles as contained in the scriptures. As individually and collectively we increase our knowledge, acceptance, and application of gospel principles, we become less dependent on Church programs. Our lives become gospel centered.
Sometimes traditions, customs, social practices, and personal preferences of individual Church members may, through repeated or common usage be misconstrued as Church procedures or policies. Occasionally, such traditions, customs, and practices may even be regarded by some as eternal gospel principles. Under such circumstances, those who do not conform to these cultural standards may mistakenly be regarded as unorthodox or even unworthy. In fact, the eternal principles of the gospel and the divinely inspired Church do accommodate a broad spectrum of individual uniqueness and cultural diversity.
The conformity we require should be according to God’s standards. The orthodoxy upon which we insist must be founded in fundamental principles and eternal law, including free agency and the divine uniqueness of the individual. It is important therefore to know the difference between eternal gospel principles which are unchanging, universally applicable, and cultural norms which may vary with time and circumstance.
The source of this perspective is found in the scriptures and may appear to be presented in a rather unorganized and untidy format. The Lord could have presented the gospel to us in a manual, systematically organized by subject, perhaps using examples and illustrations. However, the eternal principles and divine laws of God are revealed to us through accounts of individual lives in a variety of circumstances and conditions.
Reading the scriptures, we learn the gospel as it is taught by various messengers at different times and places.
We see the consequences as it is accepted or rejected, as its principles are applied or not to varying degrees and by many different people. In the scriptures we discover that varying institutional forms, procedures, regulations, and ceremonies are utilized, all divinely designed to implement eternal principles. The practices and procedures change; the principles do not.
Through scripture study, we may learn eternal principles and how to distinguish them from and relate them to institutional resources. As we liken the scriptures unto ourselves, we can better utilize the institutional resources of the modern restored Church to learn, live, and share the gospel of Jesus Christ.
A favorite scriptural source for me is the Old Testament book of Leviticus. It is basically a handbook for Hebrew priests and contains many rules, regulations, rituals, and ceremonies which seem strange and inapplicable to us. It also contains eternal principles of the gospel which are familiar and very much applicable to everyone.
It is interesting and enlightening to read the nineteenth chapter of Leviticus, noting both the principles and the rules and practices.
In the first two verses we read, “And the Lord spake unto Moses, saying, Speak unto all the congregation of the children of Israel.” (Lev. 19:1–2.) Here is the principle of revelation. God speaks to his children through prophets. He does so today.
Continuing, the Lord said to Moses, “Say unto them, Ye shall be holy: for I the Lord your God am holy.” (Lev. 19:2.) Jesus, in the Sermon on the Mount, said, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” (Matt. 5:48.) Here is an eternal gospel principle.
There follow other eternal principles, some from the Ten Commandments. Also included are rules and programs intended to implement these principles among the ancient Hebrews in their particular circumstances.
For example, the divinely directed responsibility to care for the poor is taught. A program is presented, viz. providing food for the poor by leaving the gleanings of the crops and not reaping the corners of the fields. (Lev 19:9–10.) Current programs to care for the poor are much different. The divine law is the same. Yet another principle underlies both programs, ancient and modern, i.e. those being assisted are given opportunity to participate in helping themselves to the extent of their capacity.
In verse 13 the principle of honesty is taught, accompanied by a rule requiring employers to pay employees for their work at the end of each day. Generally, today that rule is not necessary. The eternal principle of honesty is implemented by other rules and practices.
Verse 27 contains a rule about personal grooming. It is clearly not applicable to us. However, we also have standards of dress and grooming. Neither is an eternal principle; both are intended to help us implement and share gospel principles.
The principle of forgiveness is also set forth in the same chapter of Leviticus, verse 18, concluding with the second great commandment, “Thou shalt love thy neighbour as thyself,” with the added divine imprimatur, “I am the Lord.” [Lev. 19:18]
Every Church member has not only the opportunity, right, and privilege to receive a personal witness regarding gospel principles and Church practices, but has the need and obligation to obtain such assurance by exercising his free agency, thereby fulfilling one purpose of his mortal probation. Without such assurance, one may feel confused and perhaps even burdened by what may appear to be simply institutional requirements of the Church.
Indeed, it is not enough that we obey the commandments and counsel of Church leaders. In response to study, prayer, and by the influence of the Holy Spirit we may seek and obtain an individual, personal witness that the principle or counsel is correct and divinely inspired. Then we can give enlightened, enthusiastic obedience, utilizing the Church through which to give allegiance, time, talent, and other resources without reluctance or resentment.
Happy, fulfilling participation in the Church results when we relate institutional goals, programs, and policies to gospel principles and to personal eternal goals. When we understand the difference between the gospel and the Church and the appropriate function of each in our daily lives, we are much more likely to do the right things for the right reasons. Institutional discipline is replaced by self-discipline. Supervision is replaced by righteous initiative and a sense of divine accountability.
The Church aids us in our effort to use our free agency creatively, not to invent our own values and principles, but to discover and adopt the eternal truths of the gospel. Gospel living is a process of continuous individual renewal and improvement until the person is prepared and qualified to enter comfortably and with confidence into the presence of God.
My brothers and sisters, by inclination, training, and experience most of my life I have sought understanding by the accumulation of facts and the application of reason. I continue to do so. However, that which I know most surely and which has most significantly and positively affected my life I do not know by facts and reason alone, but rather by the comforting, confirming witness of the Holy Spirit.
By that same Spirit I testify that God is our Father, that Jesus of Nazareth is the Only Begotten of the Father in the flesh, and that he is the Savior and Redeemer of all mankind and each of us. Through his atoning sacrifice, redemption and exaltation are offered as a free gift to all who will accept by faith, repentance, and sacred covenants.
May each of us continue to learn and apply the eternal principles of the gospel, utilizing fully and appropriately the resources of the divine, restored Church.
In the words of the Nephite leader Pahoran “May [we] rejoice in the great privilege of our church, and in the cause of our Redeemer and our God.” (Alma 61:14.) In the name of Jesus Christ, Amen.
Ponald E. Poelman, The Gospel and the Church – Original Speech Text
https://gist.github.com/circlecube/b18da97c884683b75d820cd4740e225d/aead61634b666e1012d351cb23f88d37c7418b58
https://sunstone.org/wp-content/uploads/sbi/articles/079-50-53.pdf
https://gist.github.com/circlecube/b18da97c884683b75d820cd4740e225d/revisions#diff-ccff7643a5d68a6563a3687841b4162943edc8ad7799d66f9c4077d99266c3fb
Revised Speech Text
Both the gospel of Jesus Christ and the church of Jesus Christ are true and divine, and there is an essential relationship between them that is significant and very important. Understanding the proper relationship between the gospel and the Church will prevent confusion, misplaced priorities, and failed expectations and will lead to the realization of gospel goals through happy, fulfilling participation in the Church. Such understanding will avoid possible disaffection and will result in great personal blessings.
As I attempt to describe and comment upon the essential relationship between the gospel and the Church, it is my prayer that a perspective may be developed which will enhance the influence of both the gospel and the Church in our individual lives.
The gospel of Jesus Christ is a divine and perfect plan. It is composed of eternal, unchanging principles, laws, and ordinances which are universally applicable to every individual regardless of time, place, or circumstance. Gospel principles never change.
The Church of Jesus Christ of Latter-day Saints is the kingdom of God on earth, administered by the priesthood of God. The Church has authority to teach correctly the principles and doctrines of the gospel and to administer its essential ordinances.
The gospel is the divine plan for personal, individual salvation and exaltation. The Church is divinely commissioned to provide the means and resources that implement this plan in each individual’s life.
Procedures, programs, and policies are developed within the Church to help us realize gospel blessings according to our individual capacity and circumstances. Under divine direction, these policies, programs, and procedures may be changed from time to time as necessary to fulfill gospel purposes.
Underlying every aspect of Church administration and activity are the revealed eternal principles contained in the scriptures. As individually and collectively we increase our knowledge, acceptance, and application of gospel principles, we can more effectively utilize the Church to make our lives increasingly gospel centered.
The eternal principles of the gospel implemented through the divinely inspired Church apply to a wide variety of individuals in diverse cultures. Therefore, as we live the gospel and participate in the Church, the conformity we require of ourselves and of others should be according to God’s standards. The orthodoxy upon which we insist must be founded in fundamental principles, eternal law, and direction given by those authorized in the Church.
A necessary perspective is gained by studying and pondering the scriptures. Reading the scriptures, we learn the gospel as it is taught by various prophets in a variety of circumstances, times, and places. We see the consequences as the gospel is accepted or rejected by individuals and as its principles are applied or not.
In the scriptures we discover that varying institutional forms, procedures, regulations, and ceremonies were utilized—all divinely designed to implement eternal principles. The practices and procedures change; the principles do not.
Through scripture study we may learn eternal principles and how to relate them to institutional resources. As we liken the scriptures unto ourselves, we can better utilize the restored Church to learn, live, and share the gospel of Jesus Christ.
A favorite scriptural source for me is the Old Testament book of Leviticus. It is basically a handbook for Hebrew priests and contains many rules, regulations, rituals, and ceremonies which seem strange and inapplicable to us. It also contains eternal principles of the gospel which are familiar and very much applicable to everyone.
It is interesting and enlightening to read the nineteenth chapter of Leviticus, noting both the principles and the rules and practices.
In the first two verses we read, “And the Lord spake unto Moses, saying, Speak unto all the congregation of the children of Israel.” (Lev. 19:1–2.) Here is the principle of revelation. God speaks to his children through prophets. He does so today.
Continuing, the Lord said to Moses, “Say unto them, Ye shall be holy: for I the Lord your God am holy.” (Lev. 19:2.) Jesus, in the Sermon on the Mount, said, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” (Matt. 5:48.) Here is an eternal gospel principle.
There follow other eternal principles, some from the Ten Commandments. Also included are rules and programs intended to implement these principles among the ancient Hebrews in their particular circumstances.
For example, the divinely directed responsibility to care for the poor is taught. A program is presented, namely, providing food for the poor by leaving the gleanings of the crops and not reaping the corners of the fields. (See Lev. 19:9–10.) Current programs to care for the poor are much different. The divine law is the same. Yet another principle underlies both programs, ancient and modern: those being assisted are given opportunity to participate in helping themselves to the extent of their capacity.
In verse 13 the principle of honesty is taught, accompanied by a rule requiring employers to pay employees for their work at the end of each day [Lev. 19:13]. Generally, today that rule is not necessary. The eternal principle of honesty is implemented by other rules and practices.
Verse 27 contains a rule about personal grooming [Lev. 19:27]. It is clearly not applicable to us. However, we also have standards of dress and grooming. Neither is an eternal principle; both are intended to help us implement and share gospel principles.
The principle of forgiveness is also set forth in the same chapter of Leviticus, verse 18, concluding with the second great commandment, “Thou shalt love thy neighbour as thyself,” with the added divine imprimatur, “I am the Lord.” [Lev. 19:18]
Every Church member has the opportunity, right, and privilege to receive a personal witness regarding gospel principles and Church practices. Without such a witness, one may feel confused and perhaps even burdened by what may appear to be simply institutional requirements of the Church.
We should obey the commandments and counsel of Church leaders; but also through study, through prayer, and by the influence of the Holy Spirit, we should seek and obtain an individual, personal witness that the principle or counsel is correct and divinely inspired. Then we can give enlightened, enthusiastic obedience, utilizing the Church as a means through which to give allegiance, time, talent, and other resources without reluctance or resentment.
Happy, fulfilling participation in the Church results when we relate Church goals, programs, and policies to gospel principles and to personal eternal goals. When we see the harmony between the gospel and the Church in our daily lives, we are much more likely to do the right things for the right reasons. We will exercise self-discipline and righteous initiative guided by Church leaders and a sense of divine accountability.
The Church aids us in our effort to use our free agency creatively, not to invent our own values, principles, and interpretations, but to learn and live the eternal truths of the gospel. Gospel living is a process of continuous individual renewal and improvement until the person is prepared and qualified to enter comfortably and with confidence into the presence of God.
My brothers and sisters, by inclination, training, and experience most of my life I have sought understanding by the accumulation of facts and the application of reason. I continue to do so. However, that which I know most surely and which has most significantly and positively affected my life I do not know by facts and reason alone, but rather by the comforting, confirming witness of the Holy Spirit.
By that same Spirit I testify that God is our Father, that Jesus of Nazareth is the Only Begotten of the Father in the flesh, and that he is the Savior and Redeemer of all mankind and each of us. Through his atoning sacrifice, redemption and exaltation are offered as a free gift to all who will accept by faith, repentance, and sacred covenants.
May each of us continue to learn and apply the eternal principles of the gospel, utilizing fully and appropriately the resources of the divine, restored Church.
In the words of the Nephite leader Pahoran “May [we] rejoice in the great privilege of our church, and in the cause of our Redeemer and our God.” (Alma 61:14.) In the name of Jesus Christ, Amen.
Ponald E. Poelman, The Gospel and the Church – Revised Speech Text
https://gist.github.com/circlecube/b18da97c884683b75d820cd4740e225d
https://www.churchofjesuschrist.org/study/general-conference/1984/10/the-gospel-and-the-church
https://gist.github.com/circlecube/b18da97c884683b75d820cd4740e225d/revisions#diff-ccff7643a5d68a6563a3687841b4162943edc8ad7799d66f9c4077d99266c3fb
You get a good sense of the changes when reading one and then the other, but you can clearly see these differences and changes displayed in this comparison of the two texts. The original is on the left, and the revised version on the right. The original parts that have been changed are in red, and the revised text is in green. Each paragraph containing changes is highlighted and the specific word changes are highlighted too.
More reading:
- https://www.churchofjesuschrist.org/study/general-conference/1984/10/the-gospel-and-the-church
- https://www.youtube.com/watch?v=6qIr30dtCvo
- Doublethink and the Mormon Church
- 1984 Newspeak and the Church Handbook
- https://puremormonism.blogspot.com/2010/02/best-conference-talk-you-never-read_13.html
- https://en.wikipedia.org/wiki/Ronald_E._Poelman
- https://www.churchofjesuschrist.org/study/general-conference/speakers/ronald-e-poelman
- https://sunstone.org/issue-details/?in=45 – https://sunstone.org/wp-content/uploads/sbi/articles/045-44-57.pdf
- https://www.dialoguejournal.com/articles/an-echo-from-the-foothills-to-marshal-the-forces-of-reason/
- https://sunstone.org/elder-poelmans-most-famous-speech/
- https://sunstone.org/issue-details/?in=79 – https://sunstone.org/wp-content/uploads/sbi/articles/079-50-53.pdf
- https://gist.github.com/circlecube/b18da97c884683b75d820cd4740e225d/revisions#diff-ccff7643a5d68a6563a3687841b4162943edc8ad7799d66f9c4077d99266c3fb