"If students are excommunicated, . . . a bishop is required to inform the university and the student will be expelled. If disfellowshipped, a student may remain if the bishop recommends it, and if the student is not perceived as a threat to others."
(from "The Lord’s University: Freedom and Authority at BYU," by Bryan Waterman and Brian Kagel, Chapter 4, "Making Model Students: The Transformation of the Honor Code" (Salt Lake City, Utah: Signature Books), pp. 124-169, at:
http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=2&cad=rja&ved=0CD4QFjAB&url=http%3A%2F%2Fsignaturebookslibrary.org%2F%3Fp%3D11576&ei=mS6EUeOuAenk4AOvqoGgCw&usg=AFQjCNHKWLwRp9P39LRc4JSd406bTa13UQ&sig2=s4IxMuujcBz4aLQZdCohyA&bvm=bv.45960087,d.dmg)
_____
"[BYU] [s]chool officials decided . . . that the university should continue to be informed of judgments rendered against students by church courts and that excommunication would be grounds for automatic dismissal from school (Oaks to Lewis; Ex. Com. Minutes; Sorenson to Kerr).
"As an extension of this policy, President Jeffrey R. Holland later told non-LDS students that a Mormon who converted to another faith while at BYU and requested that his or her name be removed from the records of the church would have to appeal for [p. 123] special consideration from the Board of Trustees to remain in school (SEP, 12 Oct. 1982)."
(from "Brigham Young University: A House of Faith," by Gary James Bergera and Ronald Priddis, Chapter 3, "Standards: the Honor Code" (Salt Lake City, Utah: Signature Books), pp. 93-124, at:
http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&ved=0CDMQFjAA&url=http%3A%2F%2Fsignaturebookslibrary.org%2F%3Fp%3D13842&ei=CzGEUZjjFajl4AOowoHYDg&usg=AFQjCNHs3hdl3O7wrWXFchfCfIROlIS0oQ&sig2=gl7uV0pqUjAj4gER0UC2cA&bvm=bv.45960087,d.dmg)
_____
Furthermore:
"All students must be in good Honor Code standing to graduate, to receive a diploma, and to have the degree posted.
"A student's endorsement may be withdrawn at any time if the ecclesiastical leader determines that the student is no longer eligible for the endorsement. Students without a current endorsement are not in good Honor Code standing and must discontinue enrollment. Students who are not in good Honor Code standing are not eligible for graduation, even if they have otherwise completed all necessary coursework. Excommunication, disfellowshipment, or disaffiliation from The Church of Jesus Christ of Latter-day Saints automatically results in the withdrawal of the student's ecclesiastical endorsement and the loss of good Honor Code standing.”
("Religious Freedom? Not at BYU," 14 January 2011, at:
http://bradcarmack.blogspot.com/)
_____
"According to the 2010-2011 Undergraduate Catalog:
”'Students must be in good Honor Code standing to be admitted to, continue enrollment at, and graduate from BYU. The term "good Honor Code standing" means that a student’s conduct is consistent with the Honor Code and the ideals and principles of The Church of Jesus Christ of Latter-day Saints. Excommunication, disfellowshipment, or disaffiliation from The Church of Jesus Christ of Latter-day Saints automatically results in the loss of good Honor Code standing.'
"A additional requirement to being in 'good standing' relates to the Ecclesiastical Endorsement ('EE')–-a signed document from a student’s Bishop stating that the student is, essentially, 'worthy' to attend BYU in terms of Honor Code compliance. All students are required to receive an EE prior to each academic year; if an EE is not completed or if it is withdrawn, the student is immediately disqualified for continued enrollment at BYU.
"There are some quirks about the 'EE' that deserve attention.
"First, 'LDS students may be endorsed only by the bishop of the ward . . . in which they live and … that holds their current Church membership record.'
"Second, while it is obtained annually before each school year, the 'EE' can 'be withdrawn at any time if the ecclesiastical leader determines that the student is no longer eligible for the endorsement.'
"Third, if a student’s 'EE' is withdrawn, 'the decision to withdraw an ecclesiastical endorsement may be appealed through appropriate ecclesiastical leaders only.']
"It is sobering to consider just how powerfully the requirement for 'EEs' for students and employees alters and compromises their relationships with their bishops. When examined through the lens of a religion where a) geography, not personal preference, determines which congregation we attend and b) local leaders have broad latitude when it comes to discipline, worthiness, and…general willingness to sign a paper saying they endorse a member, these three quirks create a strong disincentive to seeking pastoral guidance–especially where sin or doubt is involved. Confession of serious sins or crises of faith–even for the truly penitent or searching soul–no longer take place in a solely spiritual sphere. Instead, a person in need of pastoral care must calculate considerable educational, professional, social, and financial risk into the equation.
"A bishop should be, and often is, an invaluable resource in dealing with serious problems–whether doubts, frustrations, or transgressions. However, when an individual’s status at the university or current/future employment are contingent on not having a bishop revoke an EE, it is a virtual certainty that such authority dramatically alters many individuals’ choices about what to and what not to speak to him about. Tragically, the more serious the problem, the powerful the the disincentive to confide.
"While it is easy to dwell on the instances of 'sin,' the more devastating situation perhaps involves cases where an individual has a crisis of faith. Many people–if not most–go through periods in life where they doubt and question things they once 'knew' to be true. As tempting as it might be to assume that some major sin lies beneath the surface of such doubts, that is simply not a necessary condition, nor should it be an assumption that we ever make without cause. Doubts and concerns about one’s beliefs can arise at virtually any time in a person’s life–deaths, broken relationships, sickness, unemployment, and myriad other life events can result in significant doubts. Sometimes these doubts are fleeting, while other times the questions linger, as no apparent solutions can be found. Another friend, who is familiar with the administrative procedures at BYU, said:
"'I’ve seen its harm to the students over and over. When you are a senior or Junior say, and you find yourself with serious troubles deep and wide, do you go to the man who may or may not strip you of your graduation and toss your hard work away?…It’s a sad truth but for many people to attend or teach at BYU is essentially to give up any chance to avail yourself pastoral care."
("Seeking Pastoral Care at BYU," by "Scott B.," 10 November 2011, at:
http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&ved=0CDUQFjAA&url=http%3A%2F%2Fbycommonconsent.com%2F2011%2F11%2F10%2Fseeking-pastoral-care-at-byu%2F&ei=STqEUfzgBrPj4AOe04Fo&usg=AFQjCNEsGdM0P3474lsML3mkR4gEg7_KWQ&sig2=qITQANH3MIFNq2K1wrrgSQ&bvm=bv.45960087,d.dmg)
_____
(From an Ex-Mormon (with response, including from BYU professors) about the ramifications on being able to graduate from BYU if the student is an unbeliever):
"There have been a few comments on youtube that have attempted to deny that ExMormons can be kicked out of BYU if they lose their testimony of the LDS church. Below are e-mail conversations between students and BYU faculty. Names of the BYU faculty members have been removed- student names were originally anonymous due to the fear surrounding this topic."
--"from Cougar Student cougarstudent2011@gmail.com
to [e-mail removed]
date Mon, Jan 24, 2011 at 12:00 AM
subject Concerned and scared at BYU
mailed-by gmail.com
"Hi [name removed],
"I am a BYU student facing a tough dilemma and I don’t really know who I can turn to or trust. I have never met you, [information removed].
"I have been a member of the LDS church my whole life. I often struggled with doubt, but I always enjoyed the wonderful members and many of the great principles taught at church. Although I was unsure of my testimony, I was sure of one thing–that by following the principles and standards the church taught, I would have a happy life and family. I served an honorable mission, which was a very positive experience for me. I then came home and began attending BYU, anticipating that it would be a great place for me to get a first-rate education and strengthen my testimony.
"What happened next was unplanned for and unintended. My belief in the church really started fading. I wanted more than anything for it to be true, but eventually I had to be honest with myself and accept that I personally did not believe it anymore. This was not a decision I took lightly, and it came after months and months of pondering, journal writing, and studying. I still have positive feelings towards the church and especially towards the members, but I cannot live in good conscience ignoring what I really believe. I am really at peace with my decision now, and don’t ever see myself regaining my faith.
"Obviously, I knew that this would have some implications with my studies at BYU. I really wanted to continue attending BYU–besides the fact that I am deep into my program and transferring would set me back over a year, I really like it here. I still live by the honor code–not because of my religion, but just because I always want to live by those standards.
"Ideally, I would like to continue attending BYU, but simply change my standing from 'LDS' to 'non-LDS.' I would be completely willing to pay the non-LDS tuition. It would be worth it for me to have the peace of mind and to not have to lie to my friends about my religious beliefs and to fulfill church callings that I feel terribly uncomfortable doing. However, I have scoured the internet and BYU’s policies far and wide, and not found any information on this. I know that non-LDS students can change their religious status any time they want; am I allowed to do the same?
"I would greatly appreciate any answers you have. Thanks for listening.
"Sincerely,
"Anonymous"
--"[name removed] to me
"I would like to visit with you if you are willing to. [information removed] our visit would be confidential. My intent is not to talk you back to church but rather I prefer to relay my response in person. We can set an appointment by phone or email. If you are uncomfortable meeting I can respond to your email.
"Sincerely,
"[name removed]
--"From: Cougar Student [mailto:cougarstudent2011@gmail.com]
Sent: Monday, January 24, 2011 12:01 AM
To: [name removed]
Subject: Concerned and scared at BYU
"Thank you for responding, [name removed]. It means a lot to know there is someone who I can talk to.
"If you don’t mind, however, I would prefer just to use email for now. I am anxious to hear your response.
--"[name removed] to me . . . [information removed]
"I do not have the authority to make exceptions in situations such as yours. LDS students are required to be endorsed by their bishop which of course means meeting the requisite standards of worthiness and activity. Students wishing to disaffiliate from the church forfeit their place at the university. Exceptions to this policy can be appealed through the Dean of Students. I am not aware of any exceptions that have been made. I know this is not the answer you had hoped for. You are welcome to visit with me.
"Sincerely,
"[name removed]"
--"Another correspondence by a different student and Professor.
"The student gives a little context:
“'At the time of this email, Monson had just spoken in conference and “laid down the law” regarding how people should be getting married (we’ve heard it a hundred times). With that, the class had a little ad hoc discussion about how policies and social structures affect behavior. I sent this message to my professor to see if we couldn’t discuss the effects of BYU’s no post-mo [exmormon] policy on those who lose their faith. You’ll especially appreciate the part where he tells me I’m perpetuating a fraud and calls me a liar in the same sentence.
"'With a response as ridiculous as this, I half wonder if he thought he was writing to some under-cover honor code guy patrolling the faculty members.”
"'Below is the e-mail correspondence they had.
"From: RM Atheist
Date: Tue, Apr 5, 2011 at 2:24 PM
To: [name and e-mail removed]
Subject: [information removed]
"'Forgive my anonymity, but I don’t want to get kicked out of BYU. We had a discussion in class today about the church’s policy on marriage and how applied psychology might influence the way the leaders encourage students to get married.
"'I would be interested in hearing a class discussion (in the context of applied psychology) about one of BYU’s policies, which is that LDS students who wish to become disaffiliated with the church must also leave BYU. This is official policy and can be read on the honor code statement page. While BYU does allow non-LDS students to attend, there is absolutely no way a former-LDS student can maintain enrollment regardless of his/her willingness to pay non-LDS tuition, continue living by the honor code, etc. This policy literally makes disbelief a thought-crime.
"'Despite what many think, those who wish to leave the church are not necessarily angry, rebellious, unworthy, prideful, etc. Many of us (including over 100 others in my same situation here at BYU) have spent months and years in prayer trying to get answers hoping for the church to be true. But neither us nor our bishops can figure out why, despite our hardest efforts, we do not receive answers to our prayers.
"'But when the answers don’t come despite the time and tears we spend seeking them, we cannot help but eventually come to the conclusion that the promised answers are not coming. Perhaps God is trying our patience, but if He exists, even He must realize that we can only hang on for so long before we can give no more. I spent a long time depressed because I felt I couldn’t be righteous or faithful enough to get an answer about God’s love or the church while others would seemingly receive revelation on which apartment complex to live in. Scriptures with promises about not being “tempted above that ye are able” or God “providing a way that ye might bear it” only make the situation more self-deprecating.
"Belief is not a choice. If there were a button to push, our lives would be much easier. Many of us hope to yet receive answers or find some other reason to believe in God/the church (technically most of us are agnostic-atheists). We don’t want our lives to be meaningless and end at death. But just wanting something doesn’t make it true.
"In the meantime, for those of us who no longer believe in the church, the Honor Code policy still requires us to 'participate regularly in church services' including callings, home teaching, and church attendance. Ironically, the BYU honor code calls for personal integrity, but we do not feel we can maintain the integrity of our beliefs if forced to continue in these practices which we cannot support.
"Of course, we could leave BYU. Those who lose their belief as freshman and sophomores usually do. But others (such as myself) hang on until their junior or senior years, hoping the answers will come. But that doesn’t always happen. At this point, transferring schools with 1 or 2 semesters before graduation isn’t an option. It requires the loss of dozens of credits which will not transfer to other schools (e.g. religion courses), time spent fulfilling the next universities required classes, research partnerships, letters of recommendation, professional networks, etc. No one is willing to do that for a policy based on discrimination.
"'But because BYU does not allow us to change our religious affiliation, we are forced to live in secret and fake our belief.
"'In terms of applied psychology, while the intent of honor code office may be to help foster a positive spiritual environment for us “waywards” in the hope to bring us back, it has the opposite effect. When many of us would just rather move on, the religious coercion creates a lot of bitter attitudes toward BYU’s policy, the church, etc. Until we find each other, we feel alone and isolated. But when we finally do connect, how do you think the principle of reactance affects a group such as this when we get together on the weekends? If we must dis-believe in secret, why not mis-behave in secret too? Don’t make this reactance behavior the Honor Code Office’s scapegoat or justification for the rule, however. This is an effect, not a cause, and is irrelevant to religious affiliation. Just ask the Honor Code Office how many temple recommend-holding transgressors come through their doors.
"'So, if willing to pay non-LDS tuition, keep all the rules, and keep our opinions to ourselves in class, what does the honor code office hope to achieve by this policy? No one seems to mind (or suspect) those who get baptized just for the tuition discount. No one really cares about the non-LDS who come here for the accounting or animation programs. So why this discrimination against those who just want to follow their consciences?
"'Regarding church doctrine, D&C 134:1-4,7 says this:
“'We believe that religion is instituted of God; and that men are amenable to him, and to him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul.'
“'We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right in justice to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence are shown to the laws and such religious opinions do not justify sedition nor conspiracy.'
"As a church-run (and funded) school, I can appreciate BYU’s attempt to care for the flock. But I would hope that the schools is indeed a reflection of the principles upon which the church is founded. As the church has faced religious persecution in the past, I would hope that BYU understands the pain it can cause in the present.
"'I would be very interested in hearing your opinion on this issue, or even having this email shared to the class for a discussion. From what I’ve gathered, most people are either unaware or against this policy. Perhaps this would make an interesting class project next winter semester. If you need a snow-ball sample, I know hundreds of other BYU students who would love to share their thoughts on the matter if their confidentiality can be assured.'
--"From: [name and e-mail removed]
Date: Wed, Apr 6, 2011 at 11:36 AM
To: RM Atheist
Subject: [information removed]
"'Dear Student–
"'While it would be interesting to discuss your query in class, the schedule simply won’t allow us to do so. We have a full lecture to cover tomorrow and the presentation to the Faculty Center on Tuesday. As you can tell from the class so far, our diversion into general conference yesterday was a bit of a diversion from the usual course content. I enjoyed the discussion, however, and hope that it wasn’t too far removed from applied social psychology. I wish we had time discuss your issue, but we don’t.
"'Having said that, I hope you won’t mind if I respond to your email. I have two directions that I want to go with this, so bear with me. With respect to your questions about God and issues of faith, I sympathize with your struggles. While it is true that to some is given the gift of knowing that God lives and to others the gift of believing those who know that he lives, there are many who haven’t received these gifts. I don’t know why some fail to know or believe in God. One could speculate that it has something to do with the seeker, that there is something amiss in his or her life that disqualifies them from receiving a testimony. Some might see this as blaming the victim, but having served on a high council and in two bishoprics, I have learned that issues of doubt are frequently associated with sins and misdeeds that the seeker is unwilling to acknowledge or repent of. Now bear in mind, that is based on my experience with others, not with you. I have no knowledge of your personal life or anything about you, so I would not presume that you are somehow “unworthy” to receive a testimony. On the contrary, it seems to me that you are a diligent seeker making an honest attempt to know God. Therefore, I am in no way suggesting that there is something “wrong” with you and that’s why you haven’t received a testimony that God exists and is our Heavenly Father.
"'I doubt that I can say much in the form of recommendations that you haven’t already heard from others that would help you with your questions, and I’m not sure you’re looking for that from me. I’m sure you’ve been told to fast, pray, immerse yourself in the scriptures and exercise faith. All of these recommendations are valid. The only thing I can tell you is that God will not desert those who honestly seek Him. I don’t know when or how you will receive an answer; I only know that you will in God’s time. I don’t know when that is or how it will come to you. I don’t know why you are experiencing doubts now or why you are not getting an answer. I can only echo the recommendations and tell you that I’ve received a testimony by these means and that I believe that you can, too. I hope that you will stay close to the Church. That’s the end of my unsolicited advice.
"'Now I want to say something about your attendance at BYU. It is true that students who wish to disaffiliate with the Church are no longer eligible for admission to the university. You mention that this makes disbelief a “thought-crime.” I disagree with this characterization. It is not a crime to disaffiliate with the LDS Church or to disagree with the doctrine or disavow a belief in God. You are free to believe what you wish. It is also the case that criminal behavior is not the only reason a person forfeits his or her eligibility to be a student at BYU. Eligibility to study at BYU is based on moral and ethical principles, as well as legal ones. To say that a failure to believe in LDS theology is a crime is inaccurate. Perhaps the consequence of disaffiliation makes one feel as if one has committed a crime (dismissal from the university), but that is inaccurate as well. It is a foreseeable consequence that one brings upon oneself.
"What we have here is a person’s decision to disaffiliate with the Church with the understanding that the consequence of this decision is to disqualify one from eligibility to be a student at BYU. This is a consequence that is clearly articulated by the university and is agreed to by all who commit to studying here. Why the policy is in place may be unclear (and I won’t presume to speak for the university about it), but the policy itself is not. If one choses to leave the Church, one forfeits the privilege of studying at BYU. Now that may seem to be discriminatory and, in fact, it discriminates against former members of the Church. But your implication is that the discrimination is motivated by prejudice (unjustified dislike because of group membership) and that it persecutes the person who leaves the Church, and that is not the case. There are all kinds of discrimination that we tolerate because it isn’t motivated by prejudice (e.g., pregnant women can’t fly commercially after the eight month of the pregnancy, tattoo parlors can’t be within a certain distance of public schools). To say that one is being persecuted for their beliefs when they choose to leave the Church by having to leave BYU is like saying that a Democrat is being persecuted by having to leave his or her employment for the Democratic party when they convert to Republican ideology [editors note: this analogy only works if the democrats regularly allow republicans to work for them, but will remove an "ex-democrat"]. It’s policy, not persecution. I will reiterate that I don’t know why the policy is in place, but I have no evidence that it is motivated by prejudice. What is clear is that the policy it transparent: If one chooses to leave the Church, one forfeits the privilege of attending BYU.
"'You say that you are willing to pay non-LDS tuition and abide by university standards, the same as non-LDS students who have never been members of the Church. The policy does not provide for this. You also say that transferring to another university is not an option, but this is absolutely not true. It may be inconvenient, but it is not impossible. If fact, it it the ethical, honorable thing to do. Consider this: To be enrolled at BYU, one has to obtain ecclesiastical endorsement. As an endowed member of the Church, this means espousing beliefs that you cannot espouse. Therefore, you must be dishonest to obtain the endorsement. That is a violation of the honor code. You justify this dishonesty by saying that the eligibility policy is discriminatory, but the university has done nothing to discriminate against you. You have made a decision to disqualify yourself from eligibility, knowing the consequence of your actions. Now you are perpetrating a fraud on the university by lying to stay in school for reasons of convenience, not principle.
"'Consider further: Your tuition, whether a member or not, is subsidized by tithe paying members of the Church to the tune of nearly $80,000 over a four-year period. This may not be considered sacred funds to you, but it is to the Church and to the members who donate it. How many of those members do you suppose have children whose dream it was to go to BYU, but who were not admitted? How do you think they would feel to know that their children weren’t admitted because there are students at BYU masquerading as faithful members to get their education, all the while selfishly taking funds and a place at the university that will not go to the donors’ children? You clearly understand that you are violating the honor code because you came to me anonymously out of fear of being “kicked out of BYU.” You know that you and the “hundreds” of other students are perpetrating a fraud and engaging in dishonest behavior, but you justify it for specious reasons. The supposition that others join the Church to get the tuition benefit is irrelevant. We are talking about you. What are you going to do in your situation? It seems to me that the honorable thing to do would be to conduct yourself honestly and take the consequences of your decisions. If you want to leave the Church, then be prepared to leave the university. The inconvenience of transferring and the belief that a lot of other people are doing unethical things and not being expelled are poor excuses for your own unethical and dishonest behavior.
"'Attendance at BYU is a privilege, not a right. There are many ways that one may forfeit one’s eligibility to attend BYU, all of which are clearly articulated in the honor code. You don’t have to agree with it, but if you are here, you committed to abide by it. Your unwillingness to do so now constitutes an ethical breech that is unjustifiable. No one coerced you to apply to BYU. No one is coercing you to stay if you cannot abide by the honor code. To characterize the honor code as coercing you to do things you feel uncomfortable with is disingenuous. Just because you are uncomfortable or disagree with the policy doesn’t justify your flouting it. The university is not punishing you.'
"[name and contact info removed]"
--"From: RM Atheist
Date: Tue, 5 Apr 2011 14:24:28 -0600
To: [name and e-mail removed]
Subject: [information removed]
"'"We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right in justice to deprive citizens of this privilege, or proscribe them in their opinions, solong as a regard and reverence are shown to the laws and such religious opinions do not justify sedition nor conspiracy.”
"'If anyone would like to anonymously contact either of these BYU students, please use the e-mail addresses below:
brighamyoungatheist@gmail.com (current student)
cougarstudent2011@gmail.com (graduated)
"'For anyone interested in the history of this policy, you can listen to this talk by Charles Larson given at the Exmormon Foundation 2009 Conference (he talks about this subject starting at approximately 24 minutes in, to about 29 minutes."
("BYU Students--I Am an Ex-Mormon," at:
http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&ved=0CDMQFjAA&url=http%3A%2F%2Fwww.iamanexmormon.com%2Fbyu%2F&ei=-T-EUaX-IdPl4APDxoCwDQ&usg=AFQjCNH4pcRDnsZsdZImGus1wWsC05acCQ&sig2=1k68XelIIUhYovq6FrudTg&bvm=bv.45960087,d.dmg)
Related RfM thread:
http://exmormon.org/phorum/read.php?2,883607Edited 11 time(s). Last edit at 05/03/2013 07:25PM by steve benson.