This week’s lessons focus on fidelity—both to the church and to one’s spouse (or future spouse). More specifically, the lessons serve up messages on the perils of apostasy that come from looking for signs as a foundation for faith, and of the spiritual perils of sexual impurity. The latter focuses heavily on pornography, with the entire lesson for the youth dedicated to the subject. Anyone familiar with the church will recognize that messages on the perils of pornography are frequently and emphatically delivered by church leaders in General Conference and other settings. In this week’s lessons, it is the subject that receives by far the most attention and to which the “Additional Resources” made available to instructors are primarily dedicated. That said, while chastity and pornography are a heavy emphasis of this week’s lessons, I do not want focus so heavily on it that we neglect to look at the other messages presented in this week’s materials. Honestly, one could write numerous separate articles on the church’s approaches to sexual purity culture that go well beyond what I want to devote energy to in this week’s Come, Follow Me reaction. With that said, let’s take a closer look…

Apostate Proselytization

As we covered previously, for many of the elders of the church the 1831 mission to “Zion” in Jackson Co., Missouri was a major disappointment. Not only had the missionaries’ proselytization efforts been far less successful than expected, but Independence was a largely undeveloped frontier settlement and not the paradise that the elders had been led to believe. Moreover, the behavior of Smith, Rigdon, Cowdery and others on the trip was viewed by some of the elders as dictatorial, conniving, and self-serving. Among the disenchanted who voiced their disapproval was Ezra Booth—who would become one of the church’s most vocal critics in those early days.

After Smith’s departure (with Ridgon and Cowdery) from the rest of the missionaries on the banks of the Missouri River, Ezra Booth and his companion Isaac Morley rushed home to Kirtland as quickly as they could, ignoring the instructions given by Smith to preach along the way. By this point, Booth had already seen enough and no longer believed in Mormonism and he wanted to get back to Kirtland as soon as possible. He probably felt he had wasted enough time and resources already, but he likely also wanted to get to Kirtland to tell his version of events before Smith and the others spread theirs. Therefore, as soon as Booth and Morley returned to Kirtland he immediately began sharing the reasons for his disaffection. When Smith and his travel companions arrived in Kirtland on Aug 27th, they apparently found a community already questioning his authority and the failures of the Missouri mission. As described by the Joseph Smith Papers:

Compounding the problem of this uncertainty, Joseph Smith, Sidney Rigdon, and Oliver Cowdery discovered upon their return to Ohio that “many [had] apostitized” in their absence. Coming on the heels of the antagonism that Joseph Smith had apparently experienced from some of his company of elders on the return trip to Ohio, the knowledge that many others had fallen away was distressing: “We could not help beholding,” a later Joseph Smith history recounts about this time period, “the exertions of Satan to blind the eyes of the people so as to hide the true light that lights every man that comes into the world.”

Joseph Smith Papers, Revelation, 30 August 1831 [D&C 63], Historical Introduction

The Come, Follow Me lesson materials make reference to this as well:

Many Saints were eager to start gathering in Missouri. On the other hand, people like Ezra Booth were disappointed with the land of Zion and made their views known. In fact, when Joseph returned to Kirtland from Missouri, he found that dissension and apostasy had crept into the Church while he was away. It was in this setting that the revelation in Doctrine and Covenants 63 was received.

Come, Follow Me — Individuals and Families Manual, 13 June 2021, emphasis my own.

The lessons in the coming weeks will have a lot more to say about Ezra Booth—the church’s first significant vocal opponent. For now, the lessons use Booth’s disaffection as a cautionary tale of the peril of basing one’s faith on the wrong foundation.

Ezra Booth’s Conversion

Before converting to Mormonism, Ezra Booth was an educated and experienced Methodist preacher who was well respected in his community. Indeed, his conversion was significant to many with regard to the legitimacy it conferred to the movement in Kirtland and Booth was instrumental in converting many to Mormonism. Shortly after Joseph Smith had first arrived in Kirtland, Ezra Booth travelled with his wife, Dorcas, and with John and Elsa Johnson, to meet Smith in person and see for themselves what all the hubbub was about. During their meeting, it was asked if Smith could heal Elsa Johnson’s “crooked arm.” Two separate accounts cover this encounter in detail. Philo A. Dibble related:

Joseph put her off till the next morning, when he met her at Brother Whitney’s house. There were eight persons present, one a Methodist preacher [Ezra Booth], and one a doctor. Joseph took her [Elsa Johnson] by the hand, prayed in silence a moment, pronounced her arm whole, in the name of Jesus Christ, and turned and left the room. The preacher [Booth] asked her if her arm was whole, and she straightened it out and replied: “It is as good as the other.” The question was then asked if it would remain whole. Joseph hearing this, answered and said: “It is as good as the other, and as liable to accident as the other.

The doctor [Dr. Right of Windham, possibly Elsa's longtime physician] who witnessed this miracle came to my house the next morning and related the circumstance to me. He attempted to account for it by his false philosophy, saying that Joseph took her by the hand, and seemed to be in prayer, and pronounced her arm whole in the name of Jesus Christ, which excited her and started perspiration, and that relaxed the cords of her arm.

Philo Dibble, "Philo Dibble's Narrative" in Early Scenes in Church History, p. 79–80.

Separately, Burke A. Hinsdale related many years later:

Ezra Booth, of Mantua, a Methodist preacher of much more than ordinary culture, and with strong natural abilities, in company with his wife, Mr. and Mrs. Johnson, and some other citizens of this place, visited Smith at his home in Kirtland, in 1831. [...] During the interview, the conversation turned on the subject of supernatural gifts, such as were conferred in the days of the apostles. Some one said, "Here is Mrs. Johnson with a lame arm; has God given any power to men now on the earth to cure her?" A few moments later, when the conversation had turned in another direction, Smith rose, and walking across the room, taking Mrs. Johnson by the hand, said in the most solemn and impressive manner: "Woman, in the name of the Lord Jesus Christ, I command thee to be whole," and immediately left the room.

The company were awe-stricken at the infinite presumption of the man, and the calm assurance with which he spoke. the sudden mental and moral shock—I know not how better to explain the well attested fact—electrified the rheumatic arm—Mrs. Johnson at once lifted it up with ease, and on her return home the next day she was able to do her washing without difficulty or pain.

Burke A. Hinsdale, "Life and Character of Symonds Ryder: A Funeral Sermon Preached in Hiram, Ohio, August 3, 1870" in Early History of the Disciples in the Western Reserve, p. 246–7.

Faithful LDS historian, Mark Lyman Staker, notes that both these accounts mention that the healing transpired through the unexpected “shock” of the attempt, which is reminiscent of 19th century practices of “mesmerism,” and suggests that Dr. Right may be the source of this explanation for both Dibble and Hinsdale (Hearken, O Ye People; p. 283). Regardless, the healing of Elsa Johnson’s arm was apparently a significant factor in Ezra Booth’s conversion, as he and his companions were baptized into the church before returning home from his visit. This encounter appears to have happened in late March 1831.

Be Better Than Ezra

The lessons pounce on this story in order to make the case the Ezra Booth’s faith in the church was based on the weak foundation of “sign-seeking.” That is, the reason why Booth later apostatized is because his testimony wasn’t very strong in the first place, being based solely on the witness of Elsa Johnson’s healing. Therefore, when miracles did not occur with the frequency or in the fashion that Booth expected, his faith wavered and he apostatized. This characterization of Ezra Booth’s shaky commitment is used as a rhetorical device to dismiss the validity of his experience and the reasons why he became an opponent to the church. This is similar to how leaders of the church characterize disaffected members today as “lax disciples” whose prior testimonies were clearly not build upon a sound foundation. The lessons use this caricature of Booth’s experience to instruct members that “faith cometh not by signs, but […] signs come by faith” (D&C § 63:7–12).

Signs or miracles alone do not produce lasting faith. Early in 1831 Ezra Booth, a Methodist minister in Kirtland, decided to be baptized after he saw Joseph Smith miraculously heal the arm of Booth’s friend Elsa Johnson.
And yet, within just a few months, Booth lost his faith and became critical of the Prophet. How could this be, considering the miracle he’d witnessed? Ponder this as you read Doctrine and Covenants 63:7–12. You might also consider why some people receive signs “for the good of men unto [God’s] glory” and others receive them “unto … condemnation." Based on what you’ve read, how do you think the Lord wants you to think and feel about signs?

The story of Ezra Booth leaving the Church despite witnessing Elsa Johnson’s healing might prompt a discussion about miracles. Maybe your family members could talk about miracles that have strengthened their faith, including experiences from your family or your family history. How did they exercise the faith needed to receive these miracles? What does Doctrine and Covenants 63:7–12 teach about the relationship between faith and miracles?

Come, Follow Me — Individuals and Families Manual, 13 June 2021, emphasis my own.

[...] it might help to review a few examples in the scriptures of people who witnessed signs or miracles. Perhaps class members could think of examples of people whose faith was strengthened by a sign (see, for example, Luke 1:5–20, 59–64) or of people who wavered even after witnessing a sign (see, for example, 1 Nephi 3:27–31; Alma 30:43–56). Class members could then use what they learn in Doctrine and Covenants 63:7–12 to explain these different reactions to signs. [...] How can we be sure that we are not seeking or relying on signs as a foundation for our faith?

Come, Follow Me — Sunday School Manual, 13 June 2021, emphasis my own.

Ezra Booth was converted to the Church after seeing Joseph Smith heal Elsa Johnson’s arm. But Ezra later lost his faith, and he became critical of the Prophet. Doctrine and Covenants 63 contains warnings against trying to build our faith on signs, such as miraculous healings, rather than on spiritual confirmation of truth.

Invite the children to draw a house sitting on top of a rectangle and another house sitting on the point of a triangle. Tell the children that the houses represent our faith and testimonies. Ask them to read Doctrine and Covenants 63:9–10 and Helaman 5:12. Then have them write in the rectangle what we should build our faith on and in the triangle what we should not build our faith on. Point out that the rectangle provides a solid place to build but the triangle is not safe and secure. Why is it important to build our faith on Jesus Christ rather than on other things?

Come, Follow Me — Primary Manual, 13 June 2021, emphasis my own.

The principal message for members is that “signs or miracles” are confirmatory experiences of the truthfulness of the faith, but that “true faith” is believing even in the absence of such experiences. That is, members ought to believe in and devote themselves to the teachings of the church whether or not their life experiences confirm the veracity of those teachings through signs or miracles. In this way, faith-promoting stories serve as inspiration that may strengthen one’s faith and commitment to the church, but the absence of such experiences in one’s own life should not concern members—because true faith perseveres even in the absence of signs. One might justifiably call this “having it both ways.”

Another message is that disaffected members who leave the faith were never truly converted in the first place, perhaps because their faith was inappropriately placed on the necessity of faith-confirming signs. That is precisely the way that Ezra Booth is portrayed in these lessons, and the lessons ask members to consider additional examples—from the scriptures or their own lives—of “people who wavered even after witnessing a sign.” In this way, the lessons provide a convenient narrative to dismiss the experiences of those who leave the church, and Ezra Booth is used as the prime example.

Competing Narratives of Disaffection

Why did Ezra Booth become disaffected from the church and a vocal opponent of Joseph Smith? Is it as simple as the Come, Follow Me lessons suggest—that he had a shallow faith founded only on signs like the healing of Elsa Johnson? If you’ve followed our previous discussions to this point (1, 2, 3), you will readily see that this is a one-dimensional oversimplification of Ezra Booth’s story. Moreover, we don’t have to rely on the church’s account of why Booth left the church—we have his own words on the matter. Shortly after his return to Kirtland, Ezra Booth began writing letters to acquaintances describing his experiences with Mormonism and the reasons for his disaffection. Nine of these letters were subsequently published as a weekly series in The Ohio Star, between 13 October and 6 December 1831. In the first of these, Ezra relates expresses to intensity of his initial conversion to Mormonism:

When I embraced Mormonism, I conscientiously believed it to be of God. The impressions of my mind were deep and powerful, and my feelings were exerted to a degree to which I had been a stranger. Like a ghost, it haunted me by night and by day [...] At times I was much elated.

Ezra Booth, Letter to Rev. Ira Eddy, Nelson, Portage County, Sept. 12th, 1831.

According to Booth himself, the primary reasons he lost confidence in Joseph Smith, the church, and Mormonism in general, were inconsistencies in the revelations produced by Smith, and repeated instances of abusive behavior by church leaders which he observed following his conversion. He specifically called out the self-serving manner in which Smith produced revelations to resolve disputes in his favor, to manipulate others into obeying his commands, and to reinforce his position as the highest authority in the church.

On our arrival in the western part of the State of Missouri, the place of our destination, we discovered that prophecy and visions had failed, or rather had proved false. This fact was so notorious, and the evidence so clear that no one could mistake it—so much so, that Mr. Rigdon himself said that "Joseph's vision was a bad thing. [...] Since my return, I have had several interviews with Messrs. Smith, Rigdon and Cowdery, and the various shifts and turns, to which they resorted, in order to obviate objections and difficulties, produced in my mind additional evidence, that theirs is nothing else than a deeply laid plan of craft and deception.

Ezra Booth, Letter to Rev. Ira Eddy, Nelson, Portage County, Sept. 12th, 1831.

As the Mormonite church depends principally upon the commandments, and as most of them are concealed from the world, it will be necessary to make some statement respecting them. These commandments come from Smith, at such times and on such occasions as he feels disposed to speak, and Rigdon or Cowder[y] to write them. [...] But none but the strong in faith are permitted to witness their origin. I had an opportunity of seeing this wonderful exhibition of the wisdom and power of God, at three different times; and I must say, it bore striking marks of human weakness and wickedness. They are received by the church as divinely inspired, and the name of the Lord is substituted for that of Smith. [...] When they and the Scriptures are at variance, the scriptures are wrongly translated; and Smith, though totally ignorant of the original, being a translator or alterator, can easily harmonize them. Every thing in the church is done by commandment; and yet it is said to be done by the voice of the church. For instance, Smith gets a commandment that he shall be the "head of the Church," or that he "shall rule the Conference," or that the Church shall build him an elegant house, and give him 1000 dollars.

Ezra Booth, Letter to Rev. Ira Eddy, Nelson, Portage County, Oct. 2, 1831.

The notion that Ezra Booth apostatized because his faith was founded in sign-seeking doesn’t hold up to scrutiny when one considers that he wrote extensive and detailed criticisms of the displays of religious fervor that many early members interpreted as faith-confirming miraculous manifestations of God’s power. Booth had converted prior to the June Conference at which the religious ecstasy among the Kirtland membership was largely put on ice. From his own accounts, it does not appear that he viewed such behavior favorably, suggesting he may have been among the contingent of members who were vocally desirous to see such things reigned in. Indeed, opposition to ecstatic expression was common among trained clergy, and Booth was a Methodist minister. After the June Conference, displays of religious ecstasy generally ceased for period. If Booth’s confidence in Mormonism really had been rooted in sign-seeking, then one would expect him to have possessed a more favorable view of the religious ecstasy among the Mormons, or voiced his opposition to their cessation following the June Conference. Instead, Booth wrote critically of ecstatic expressions among the Mormons, portraying them as signs of delusion. Indeed, his criticisms of Smith and of Mormonism often focuses on the dubiety of claims to the miraculous:

About this time, the ministration of angels was supposed to be frequent in the church. The Heavenly visitants made their appearance to certain individuals: they seldom made any communication, but presented themselves as spectacles for the beholder to gaze upon, with silent admiration. 

Smith is the only one at present, to my knowledge, who pretends to hold converse with the inhabitants of the celestial world. It seems from his statements, that he can have access to them, when and where he pleases. He does not pretend that he sees them with his natural, but with his spiritual, eyes; and he says he can see them as well with his eyes shut, as with them open. So also in translating—the subject stands before his eyes in print, but it matters not whether his eyes are open or shut; he can see as well one way as the other.

You have probably read the testimony of the three witnesses appended to the Book of Mormon. These witnesses testify, that an angel appeared to them, and presented them the golden plates, and the voice of God declared it to be a Divine Record. To this they frequently testify, in the presence of large congregations. When in Missouri, I had an opportunity to examine a commandment given to these witnesses, previous to their seeing the plates. They were informed that they should see and hear these things by faith, and then they should testify to the world, as though they had seen and heard, as I see a man, and hear his voice: but after all, it amounts simply to this; that by faith or imagination, they saw the plates and the angel, and by faith or imagination, they heard the voice of the Lord.

Ezra Booth, Letter to Rev. Ira Eddy, Nelson, Portage County, Oct. 24, 1831.

I encourage the reader to consider Ezra Booth’s account of his experiences with Mormonism and the reasons for his disaffection. I think you will find that the characterization of Booth as someone whose faith was improperly placed in signs and miracles is a gross misrepresentation. It’s the exact same sort of “no true Mormon” or “was never really converted” characterization that the church levies against disaffected members in the present day, and it serves the exact same purpose—to make their experiences and criticisms easier to dismiss without consideration.

Ziba’s Conquest in Missouri

The second major emphasis of this week’s lessons is on sexual purity, with a particular emphasis on avoiding pornography. Six verses in Doctrine and Covenants § 63 serve as the basis for this discussion. In these verses, Joseph Smith addresses adultery, which was apparently a problem among the members. Given that this revelation was produced shortly after Smith’s return to Kirtland and is largely devoted to addressing the problems of the Missouri mission, arguably it is in that context that we should best understand these passages. As we noted previously, an earlier revelation produced in Missouri stripped Ziba Peterson of his position and of church support until he confessed and repented of sins committed as a missionary. These sins were apparently the sexual conquest of a young woman in Missouri, whom he married ten days after being reprimanded via revelation. As explained by the Joseph Smith Papers:

Ezra Booth wrote that Whitmer and Williams had informed him that Peterson was guilty of conduct “on a parallel” with a man who “enters into a matrimonial contract with a young lady, and obtains the consent of her parents; but as soon as his back is turned upon her, he violates his engagements, and prostitutes his honor by becoming the gallant of another, and resolves in his heart, and expresses resolutions to marry her.” Peterson confessed his transgression at the 4 August conference, and a week later married Rebecca Hopper of Lafayette County, Missouri. 

Joseph Smith Papers, Revelation, 1 August 1831 [D&C 58], note 51

According to Booth, Ziba Peterson wasn’t the only missionary guilty of sexual misconduct:

While descending the Missouri river, Peter [Whitmer] and Frederick [Williams], two of my company, divulged a secret respecting Oliver [Cowdery], which placed his conduct on a parallel with Ziba's; for which Ziba was deprived of his Elder and Apostleship: "Let that which was bestowed upon Ziba, be taken from him, and let him stand as a member in the Church, and let him labor with his own hands with the brethren." And thus by commandment, poor Ziba, one of the twelve Apostles, is thrust down; while Oliver the scribe, also an Apostle, who had been guilty of similar conduct, is set on high, to prepare work for the press; and no commandment touches him, only to exalt him higher. These two persons stated, that had they known previous to their journey to Missouri, what they then knew, they never should have accompanied Oliver thither.

Ezra Booth, Letter to Edward Partridge, Sept. 20, 1831, emphasis my own.
Published in The Ohio Star as part of Letter to Rev. Ira Eddy, Nelson, Portage County, Nov. 21, 1831.

Perhaps knowing that the rumors of these events would be soon circulating the Kirtland community, Joseph Smith gave the following injunctions via the revelation that serves as the basis for this week’s discussion on sexual purity:

13 Nevertheless, I give commandments, and many have turned away from my commandments and have not kept them.
14 There were among you adulterers and adulteresses; some of whom have turned away from you, and others remain with you that hereafter shall be revealed.
15 Let such beware and repent speedily, lest judgment shall come upon them as a snare, and their folly shall be made manifest, and their works shall follow them in the eyes of the people.
16 And verily I say unto you, as I have said before, he that looketh on a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith and shall fear.
17 Wherefore, I, the Lord, have said that the fearful, and the unbelieving, and all liars, and whosoever loveth and maketh a lie, and the whoremonger, and the sorcerer, shall have their part in that lake which burneth with fire and brimstone, which is the second death.
18 Verily I say, that they shall not have part in the first resurrection.
19 And now behold, I, the Lord, say unto you that ye are not justified, because these things are among you.

Doctrine and Covenants § 63:13–19, emphasis my own.

Shameful Purity

Let’s look at how the lessons take these verses and use them to propel a discussion on the dangers of pornography. This emphasis is included in each of the lesson manuals, except the Primary manual, and serves as the sole focus of the lesson to the youth. The lesson materials steer discussion swiftly from adultery to the perils of pornography, while directing attention to the destructive spiritual consequences of sexual sin—without distinction of kind or severity.

Most people would acknowledge that adultery is wrong. But in Doctrine and Covenants 63:13–19, the Savior made it clear that lustful thoughts also have grave spiritual consequences. “Why is lust such a deadly sin?” Elder Jeffrey R. Holland asked. “Well, in addition to the completely Spirit-destroying impact it has upon our souls, I think it is a sin because it defiles the highest and holiest relationship God gives us in mortality—the love that a man and a woman have for each other and the desire that couple has to bring children into a family intended to be forever” (“Place No More for the Enemy of My Soul,” Ensign or Liahona, May 2010, 44).

What consequences does the Lord mention in Doctrine and Covenants 63:13–19 that will come to those who do not repent of unchaste thoughts and actions? Note the blessings the Savior promises in verses 20 and 23 to those who are faithful. What blessings have come into your life from obeying the law of chastity? How does the Savior help you remain or become pure?

Come, Follow Me — Individuals and Families Manual, 13 June 2021, emphasis my own.

Although much of Doctrine and Covenants 63:13–16 addresses adultery specifically, the principles taught can be relevant to any violation of the law of chastity. Consider inviting class members to identify consequences described in Doctrine and Covenants 63:13–16. They could even make “beware” (verse 15) or caution signs that warn of these consequences. They could also discuss what they think these consequences mean. For instance, why would breaking the law of chastity lead to judgment coming upon someone “as a snare” (verse 15)? Why does the Lord counsel us to “repent speedily” (verse 15) of sexual sin?

Reading Doctrine and Covenants 63:16 might lead to a discussion about the prevalent influence of pornography in our society. How do the warnings in verse 16 relate to this problem? (Even though this revelation refers specifically to men lusting after women, these warnings apply to everyone.) What can we do to protect ourselves and our loved ones from pornography? Class members may be willing to give each other advice.

Come, Follow Me — Sunday School Manual, 13 June 2021, emphasis my own.

To help your quorum or class members understand how to resist pornography, use one or more of the following activities. At the conclusion of your discussion, you may feel prompted to discuss how the bishop can help those involved with pornography (see For the Strength of Youth, 12, 37).

Members of your quorum or class may have questions about resisting pornography. To help them find answers, you might write the following questions on the board: What is pornography? Why is it harmful? How can we turn away from the temptation of pornography?

You could also ask them to imagine that they have a friend who has struggled with pornography and wants to repent. What do they find that would help their friend in the scriptures under “Supporting Resources” and on pages 1–4 of the booklet Let Virtue Garnish Thy Thoughts? What might help their friend understand that the bishop can help him or her? (see For the Strength of Youth, 12, 37).

Doctrinal Topics 2021, "How Can I Resist Pornography" — Youth Lesson, 13 June 2021, emphasis my own

Fear and shame regarding sexual desires (i.e. “lust”) is dripping throughout these lesson materials. The youth lesson materials refer repeatedly to the verses in Alma 39 wherein the severity of sexual sin is characterized as next only to murder and the unpardonable denial of the Holy Ghost. Messages like these are common in the church’s teachings on sex, which are a significant contributor to the shame-infused purity culture that permeates the church. As many have critiqued, this culture of shame around human sexual behavior creates more problems than it solves. Some have pointed out that the predominantly Mormon state of Utah leads the nation in per capita pornography subscriptions, soft-core pornography searches, and searches for “pornography addiction.” When hackers leaked account information of subscribers to Ashley Madison—a dating site for married persons looking for partners other than their spouse—Utah ranked 8th highest in subscribers per capita. Moreover, many members experience intense feelings of shame surrounding their own bodies and their own sexuality, which can lead to, or intensify, other mental health disorders.

Before we go much further, I want to be clear about my personal opinions on pornography use. Pornography is easily accessibly on the internet, so much so that one can easily come across it accidentally. It is entirely appropriate to be concerned over children and youth coming across it and developing unhealthy relationships with sex and eroticism. Moreover, much of modern pornography plays into misogynist themes of male dominance and the portrayal of women as instruments for male sexual gratification. There is also a serious concern about the prevalence of exploitation in porn industry, especially with regards to human trafficking and child pornography. For all of these reasons, there is ample justification to be concerned about the influences of pornography in our society—especially for young developing minds. That said, treating sexual desires and exploration as something shameful and dangerous is a problematic response that is likely to produce additional unhealthy attitudes toward sex and eroticism, and complicates their treatment. The fear and shame-infused messaging promoted by the church is complicating the problem, not preventing it.

These lessons also prescribe specific church materials as resources for combatting “pornography addiction.” The LDS church’s own website on Addressing Pornography is repeatedly promoted, which site leads the members to additional resources on protecting against the perils of pornography—most prominently feature being the church’s Addiction Recovery Program. This program is patterned after the twelve-step group model of Alcoholics Anonymous, and is generally lead by untrained nonprofessionals serving as group facilitators as a temporary church calling. Central to this twelve-step model is the acceptance that the individual is powerless to address their problem and must yield themselves completely to the care of a higher power. Many have critiqued the twelve-step approach as lacking demonstrable efficacy and of amplifying feelings of shame and despondency, which can do more harm than good.

The lessons also repeatedly direct the youth to counsel with the bishop regarding their sexual sins—a man picked from their local community to temporarily serve as a spiritual guide and without any training in counseling or healthy sexual development. These meetings between sexually-shamed youth and their bishops traditionally take place in closed-door one-on-one settings, introducing a unique set of concerns.

Included in the lesson materials for the youth are five videos addressing the dangers of pornography. I’ve embedded three of these below and include a brief summary of the ideas presented in each. For each video, consider what message is conveyed to young members regarding their own sexual desires—at an age when they are just coming to explore and understand their sexual natures. What attitudes toward sexual desire are being communicated to the youth? How are they made to feel about their own sexuality or about themselves if they yield to natural sexual impulses? How do these videos and the lesson materials above encourage the youth to be comfortable discussing sexual topics in one-on-one settings with their bishop?

Producing Shameporn For Jesus

This video presents a dramaticized juxtaposition between two hypothetical stories that diverge with the decision of the central male character to view pornography on their laptop. It opens with the image of a father leaving his family with his broken-hearted children chasing after him as he enters the car and speeds off. The video presents the deterioration of relationships, heartache, marital disharmony, and spiritual listlessness brought on by the father’s pornography use—in washed out colors and dim lighting. This is presented in side-by-side with the bright and cheery scenes of idyllic familial bliss, protected through porn avoidance. The message is clear: viewing pornography is the beginning of a slippery slope that leads to the decimation of families.

This video powerfully demonstrates the feelings of intense shame over sexual urges and pornography use and in the church. The intended purpose of this video is to convey that pornography is addictive and destructive, and that feelings of worthlessness and despair are the product of that addiction. What stands out to me are instances in which this individual expressed desires to hide their behavior, dissociate from their identity, and distance themselves from the members of their family and community—because they fear the shame and rejection they would endure if their pornography use were discovered. Tellingly, they relate the story of a church leader who intimated that “good girls” do not view pornography, which lead this person to internalizing the message that they are a “bad girl.” It seems to me that the vast majority of the pain this person experienced was the product of shame, and the source of that shame was the messages of their church and community.

This final video relates the experience of a man who was excommunicated from the church after losing his commitment to the faith in young adulthood, which he partly blames on “pornography addiction.” Thereafter, he relates how he became “progressively wilder” and developed addictions to drugs and alcohol. At some point, he decides that he is the worst person that he knows, and decides to start returning to church. He participates in the twelve-step Addiction Recovery Program and immerses himself in LDS practice. Despite these efforts, he continues to struggle with controlling his sexual desires and with intense feelings of shame. Specifically, he expresses feeling weak, despondent and depressed because he is “not the best person [he] can be.” Ultimately, he discovers that he can use genealogical indexing to preoccupy his time whenever he feels the urge to view pornography. He expresses that he doesn’t feel like he can do anything wrong while indexing.

Again, this video is presented as a success story intended to communicate to members how immersion in the church can “heal” a person of their sex addictions. Throughout, what stands out to me are the feelings of intense shame and worthlessness that appear to feed into unhealthy patterns of behavior. The source of this shame is once again the messaging of the church. One could argue that this man replaced a compulsion to view pornography with a compulsion for indexing, which gets dangerously into the realm of promoting scrupulosity.