Interview: Facing Our Challenges Questions and Answers
(Part Two)

In response to President Stephen M. Veazey’s address to the church, “A Defining Moment”, he was interviewed by Apostle Linda L. Booth, World Church Director of Communications.  This is the second part of a two-part interview; read part one.

What did you mean when you said that when the principles in the “We Share” document become the “descriptors of our behaviors rather than just ideals, we will become the Community of Christ God is calling us to become”?

I hope this statement will be seen as a call for each person to take seriously the vision, principles, and concepts outlined in the We Share: Identity, Mission, Message, and Beliefs document. Embracing the  principles stated in the document will stimulate personal spiritual growth that will transform and strengthen the church. When others see our behaviors and use terms like “grace and generosity;” “unity in diversity;” and “pursuit of peace” to describe us, we will be living authentically as the “Community of Christ” God calls us to be. In other words, we will move from “becoming” to “being.”

You spoke about Community of Christ’s official view of scripture. There is discussion in some parts of the church about the origin and status of the Book of Mormon. What comments would you like to make about the standing of the Book of Mormon in the life of the church today?

First, I want to reemphasize the statement on “Scripture in the Community of Christ”. The principles provided in the statement equip us to more responsibly study, interpret, and apply all of our books of scripture. A fundamental idea to keep in mind is that the most-decisive revelation of the nature of God’s Word for Christians did not come in words printed on paper, but through the life, death, and resurrection of Jesus Christ.

The first readers of the Book of Mormon read the text in a literal or “plain sense” way, as was usual then. By reading it in that way they experienced a text that spoke to them with scriptural authority and clarity about pressing historical, social, and doctrinal issues of the early nineteenth century. As a result, many adopted it as a superior book of scripture, and it became a primary missionary tool of the early church.

Over time, more historical, scriptural, and scientific information became available. New methods and tools for exploring the historical background and literary makeup of scripture were developed. As a result, the Book of Mormon, like the Bible, became the subject of much-closer examination. Issues about the Book of Mormon were raised. The issues included questions about historical accuracy, anachronisms (a person, thing, idea, or custom that seems to belong to a different time), parallels to other books of the era, and doctrines that did not emerge in Christianity until much later than the presumed historical setting of the Book of Mormon.

Today, there is a spectrum of belief in the church about the Book of Mormon. Affirming room for differences of belief about the Book of Mormon is a hallmark of the Reorganization and the church today.

It seems the Book of Mormon defies any simple explanation or theory. The book invites the reader to explore the gospel of Christ with the spiritual eyes of faith in an increasingly skeptical age. The Book of Mormon’s witness of Christ is not finally dependent on external confirmation, such as archaeological evidence, but on the witness of the Spirit in the faith community. Beliefs about the Book of Mormon are matters of personal conscience and faith. However, it is important to remember that we are not called to believe in a book; we are called to believe in and worship the Living God revealed in Jesus Christ.

We use the Book of Mormon as scripture to support the Bible because it played an important role in our history, it was set as part of the scriptural canon by Conference resolutions, and it bears the fruit of scripture when interpreted responsibly. With that said, as the Presidency reiterated in 2007, how one views or uses the Book of Mormon is not to be used as a test of faithfulness, fellowship, or membership in the church.

You just said that we use the Book of Mormon as scripture in the life of the church “because…it bears the fruit of scripture when it is interpreted responsibly.” What is an example of the need for more responsible interpretation of the Book of Mormon?

Here is an obvious example: The Book of Mormon states in several passages that “dark skin” is God’s curse on some people because of their sinful ancestors. It associates dark skin with “loathsome” human characteristics. It also says that when dark-skinned people are converted to the gospel they “become white and delightsome” (Alma 1:104–107; II Nephi 4:35–38; II Nephi 12:84; and III Nephi 1:52). Over the years these passages have been used to condone racist attitudes toward various populations, including Native Americans, African Americans, Africans, and Hispanics.

To uphold a literal reading of these passages is morally, spiritually, and theologically wrong, no matter how you view the origins of the book. The church has a responsibility to interpret such passages in light of the larger scriptural witness, centered in Christ, that leaves no doubt about the inherent worth and dignity of all people, regardless of skin color or ethnic origin.

It is not pleasing to God when any passage of scripture is used to diminish or oppress races, genders, or classes of human beings. Much physical and emotional violence has been done to some of God’s beloved children through the misuse of scripture. The church is called to confess and repent of such attitudes and practices.—Doctrine and Covenants 163:7c.

You said the importance of the “Conditions of Membership” prayer, dialogue, and discernment process is much greater than how we will resolve the particular issue. Could you provide more perspective on what you meant and how the discernment process will unfold?

God is calling the church “as a prophetic people…to discern the divine will for your own time and the places where you serve” (Doctrine and Covenants 162:2c). Responding to this call is not just a matter of good intentions. To respond fully, we need to gain experience with the use of prayer, discussion, dialogue, and discernment principles that will help us grow in our ability to “listen together” to one another and the guidance of God. Gaining such experience takes time, discipline, and practice. Honing such skills will prepare us to navigate other sensitive issues effectively in the years ahead.

The current church-wide discernment process about “Conditions of Membership” will continue through November. Then, the Presidency will begin to frame guidance to the church that we hope will be released before the 2010 World Conference.

We were reminded in your address of the struggles faced by many of our members in countries where poverty and disease are rampant. You posed the question, “How does the hope of God’s peaceful kingdom become more than a faint dream for them?” How would you respond?

We must move beyond our idealistic words about love, community, and peace to create tangible demonstrations of communities of economic and social justice in multiple cultural contexts. Such efforts are unfolding and bearing fruit in some parts of the world. We must make sure that these efforts succeed and endure. The “Peacemakers Summit” scheduled for September will bring together church leaders and the heads of our affiliate organizations to see how we can enlarge our efforts to this end.

You used your address as an opportunity to reach out to young adults and to stress the church’s need to include them in ministry and leadership. What are your hopes for response?

One of my hopes already is being fulfilled. Building on the conversations occurring in some areas, we have raised the level of discussion about young-adult ministries. We also are planning more opportunities for the Presidency to interact with young adults face-to-face and through technology to mutually shape the church’s future.

Also, I hope that more congregations and mission centers will develop young-adult ministries that begin with building relationships among the generations. Often, we think a solution lies in some new, magical program, when the need is more about relationships.

I am concerned about the frustrations of young adults who feel the call to serve and lead, who are prepared to serve and lead, but who are not given the opportunity to do so in congregational life. Or who, if given such opportunity, are not supported when they try to introduce creative ministries to reach younger generations.

My hope is that many congregational leaders will partner with young adults in mutual mentoring relationships so the gifts of all can bless the church. I also hope, as President David Schaal recently put it, that we will “withhold our veto” and be encouraging when young adults are responding.

What is the status of the words you shared at the end of your address that you described as giving “voice” to what you sensed the Spirit was saying to the church?

The words I shared at the end of the address are “pastoral counsel” to the church in response to the impress of the Holy Spirit. As I prayerfully pondered the challenges and opportunities before the church, the Holy Spirit touched me in a way that encouraged me. I shared the resulting words with the church in the hope that they would be a blessing to others, as well.

As the old hymn goes, “Sometimes I feel discouraged, and think my work’s in vain, But then the Holy Spirit revives my soul again” (Hymns of the Saints, No. 147, “There Is a Balm in Gilead”). The words of pastoral counsel are an expression of the “reviving” ministry of the Holy Spirit, which is available to all who open their lives to it. I have no other destination or status in mind for the words beyond simply sharing them with the church.

Because of the challenges before the church, how can you say there is a way into the future that holds the promise that our best days are yet before us?

We must not allow immediate circumstances to dictate our future. The preferred future for Community of Christ holds great promise for the response of the church to the mission and vision of Jesus Christ. It is a future in which we embrace our fundamental call to be the promoters and implementers of Christ-like community grounded in the enduring principles of the church.

However, to realize that future we must make brave choices about who we are and what our priorities are. If we focus our energies on being the best possible expression of the “restoring Christ” who builds healing, generous, inclusive community, we will be freed from years of uncertainty about our identity and begin to realize our destiny.