Church: Mormons can't lead Scouts

In shopping around for a Cub Scout program for their two sons, ages 6 and 8, Jeremy and Jodi Stokes decided on the one at Christ Covenant Church in Matthews.

The Stokes, also of Matthews, weren't members of the evangelical megachurch, but they had many friends who were. And unlike the Cub Scout pack at their own church, which doesn't have a program for 6-year-old Tiger Scouts, Christ Covenant's was big enough to accommodate both of their boys.

The couple even signed up to be Scout leaders - he would lead the Bears, she'd help with the Tigers - when they discovered the church needed more adult help. And when the Scouting officials at Christ Covenant found out Jeremy Stokes was an Eagle Scout, they were thrilled.

So why, in the end, did Christ Covenant reject the Stokes' application to be Scout leaders?

Because they're Mormons. And, therefore, not real Christians, church officials told the couple last month.

The Rev. Gabe Sylvia, Christ Covenant's staff liaison to the Scouting program, confirmed the Stokes' account. He called them to apologize but defends the church's decision.

"Based on a once-over, informal scan, it looked like the Stokes would be good additions to our leadership," he said. "But when it became clear that they were Mormons, they could not become leaders in our pack. Mormonism is not consistent with historical Christianity."

That view - that Mormons are not Christians - is shared by other Protestant, Catholic and Orthodox Christian churches. Mormons, though, do call themselves Christians.

The Stokes were told their sons were welcome to join, and that they could volunteer. But as practicing Mormons, they couldn't be leaders.

Mark Turner, executive director of the Mecklenburg County Council of the Boy Scouts, said it's the first local instance he knows of where parents were rejected for Scout leadership on religious grounds.

What upset the Stokes family most was the church questioning their Christianity.

"It was so offensive," said Jodi Stokes, who was raised Catholic, then became a Mormon. "I have a picture of Jesus in my living room."

And, she added, look at the formal name of their church: The Church of Jesus Christ of Latter-day Saints.

Jeremy Stokes, a Bank of America financial consultant whose family has been in the LDS (Latter-day Saints) church for generations, wrote this when asked on Christ Covenant's Scouting application to describe his relationship with Christ: "One of the most important things in my life is my faith and trust in Christ and in His Atonement. Without Christ's help and guidance, I know I wouldn't be the loving father or devoted husband or humble man I am today. His example is the one help I need and rely on every day and I am truly grateful for that."

Bishop Steven Rowlan of the LDS ward, or parish, which the Stokes attend in Weddington, acknowledged that Mormon theology diverges from some beliefs shared by most Protestants, Catholics and Orthodox Christians. But he insisted members of the LDS church are as Christian as the members of Christ Covenant.

"Yes, there are distinct differences," he said. "But not with respect to being a Christian. We definitely and truly are Christians in every sense of the word."

Not true, say Catholic, Protestant and Orthodox churches. They point to the LDS church's extra-biblical scriptures (Mormons abide by the Bible and the Book of Mormon). Mormons also reject the professions of faith, or Christian creeds, that are recited on Sundays in many Catholic, Orthodox and Protestant churches.

But the Stokes case raises another issue: Do Scout leaders or coaches of sports teams have to pass the same religious tests as, say, Sunday school teachers, if those troops and teams are chartered by houses of worship?

No is the answer at many churches, including Charlotte's largest - St. Matthew Catholic, with 28,000 members.

"We have Scout leaders of many faiths at St. Matthew," said Mike Nielsen, Scoutmaster of Boy Scout Troop 8. "Other than the Scoutmaster - that one job, which goes to a Catholic - I've never heard any mention of the faith of other (Cub Scout and Boy Scout) leaders."

But at Christ Covenant - the largest Presbyterian Church of America church in the Carolinas, with 600 families - the answer is yes.

"Boy Scouts is a ministry of our church," said Sylvia, the church's pastor for Christian Education and Young Families. "We want to insure that what (Scout leaders) believe is consistent with our denominational viewpoint."

For Sylvia, that at least means that Scout leaders must believe in the Apostles' Creed - a profession of faith dating back to the early centuries of Christianity.

Stelle Snyder, the spokeswoman for Christ Covenant, said it could even extend beyond that. A decade ago, she said, the church had to say no to a Catholic dad who wanted to coach one of the church's sports teams. Catholics, she said, often stress good works as the road to salvation more than many Protestants, who emphasize grace. And she said it's part of the role of coaches in her church's sports outreach program to share Bible stories.

"From the standpoint of ministering and representing the church, those people (coaches and Scout leaders) need to be on the same page," Snyder said. "In practice and intent, this is not meant to be unwelcome, unpleasant or unnecessarily legalistic. It's all for positive reasons. And it's not that Mormons have been singled out."

Turner, executive director of Mecklenburg's Boy Scouts Council, said Christ Covenant is within its rights as a chartering organization to apply additional leadership qualifications, as long as it also honors those the Boy Scouts insist on.

Some of the Boy Scouts' national guidelines have also been controversial and, to some, discriminatory. Because the Boy Scout pledge includes fealty to God and country, no atheists and agnostics can be members or leaders. Neither can homosexuals.

In Mecklenburg, Turner estimates 150 houses of worship charter Boy Scout troops and/or Cub Scout packs - a greater number than those sponsored by civic organizations, neighborhoods, and other groups.

Asked if other houses of worship apply theological tests for their Scouting leaders, Turner said he didn't know. "We're not asking that question out there," he said.

"I think it's a good question," Turner said. "Scout leaders are mentors to young people, whether they're 7 years old or 13 years old. If that charter organization feels strongly about that and says our mission is to achieve 'X' objective through scouting, then it's OK for them to set these parameters."

Blatant racial discrimination would be another story, he said, with the council reserving the right to revoke any group's charter.

As for the Stokes family, Turner said, what happened was "unfortunate... We in the Boy Scouts want everybody - the whole family - to have a great experience, not a bad experience."

Though the family pulled their sons out of the Christ Covenant scouting program, they have since signed up their 8-year-old for the smaller Cub Scout pack chartered by their Mormon ward in Weddington. The bishop has named Jeremy Stokes the pack Cubmaster and Jodi Stokes chair of the Scout committee.

Nationally, the Mormon church has a close relationship with the Boy Scouts of America. What is the Mormon church's rules about appointing Scout leaders?

Mormon Bishop Rowlan, who heads the Stokes' Weddington church, would not say whether he would be open to naming a non-Mormon as a Scouting leader.

"I'd have to take each one on an individual basis," he said, adding that that is the policy of the Church of Jesus Christ of Latter-day Saints.

At Christ Covenant, meanwhile, Rev. Sylvia and spokeswoman Snyder said the Stokes case will prompt the church to clarify policies that were always understood, but not necessarily written down.

"There's a need for us to be much more specific, so that it's clear whoever is in a leadership position is consistent with what Christ Covenant teaches," said Snyder.

So millions of Mormons are wrong, but you are right.

"Now the way he translated was he put the urim and thummim into his hat and Darkned his Eyes than he would take a sentance and it would apper in Brite Roman Letters. Then he would tell the writer and he would write it. Then that would go away the next sentance would Come and so on. But if it was not Spelt rite it would not go away till it was rite, so we see it was marvelous. Thus was the hol [whole] translated."

---Joseph Knight's journal.

"In writing for your father I frequently wrote day after day, often sitting at the table close by him, he sitting with his face buried in his hat, with the stone in it, and dictating hour after hour with nothing between us."
(History of the RLDS Church, 8 vols.

(Independence, Missouri: Herald House,1951),

"Last Testimony of Sister Emma [Smith Bidamon]," 3:356.

"I, as well as all of my father's family, Smith's wife, Oliver Cowdery and Martin Harris, were present during the translation. . . . He [Joseph Smith] did not use the plates in translation."
---(David Whitmer,

as published in the "Kansas City Journal," June 5, 1881,

and reprinted in the RLDS "Journal of History", vol. 8, (1910), pp. 299-300.

In an 1885 interview, Zenas H. Gurley, then the editor of the RLDS Saints Herald, asked Whitmer if Joseph had used his "Peep stone" to do the translation. Whitmer replied:

"... he used a stone called a "Seers stone," the "Interpreters" having been taken away from him because of transgression. The "Interpreters" were taken from Joseph after he allowed Martin Harris to carry away the 116 pages of Ms [manuscript] of the Book of Mormon as a punishment, but he was allowed to go on and translate by use of a "Seers stone" which he had, and which he placed in a hat into which he buried his face, stating to me and others that the original character appeared upon parchment and under it the translation in English."

"Martin Harris related an incident that occurred during the time that he wrote that portion of the translation of the Book of Mormon which he was favored to write direct from the mouth of the Prophet Joseph Smith. He said that the Prophet possessed a seer stone, by which he was enabled to translate as well as from the Urim and Thummim, and for convenience he then used the seer stone, Martin explained the translation as follows: By aid of the seer stone, sentences would appear and were read by the Prophet and written by Martin and when finished he would say 'Written,' and if correctly written that sentence would disappear and another appear in its place, but if not written correctly it remained until corrected, so that the translation was just as it was engraven on the plates, precisely in the language then used."
(Edward Stevenson, "One of the Three Witnesses,"

reprinted from Deseret News, 30 Nov. 1881

in Millennial Star, 44 (6 Feb. 1882): 86-87.)

In 1879, Michael Morse, Emma Smith's brother-in-law, stated:

"When Joseph was translating the Book of Mormon [I] had occasion more than once to go into his immediate presence, and saw him engaged at his work of translation. The mode of procedure consisted in Joseph's placing the Seer Stone in the crown of a hat, then putting his face into the hat, so as to entirely cover his face, resting his elbows upon his knees, and then dictating word after word, while the scribes Emma, John Whitmer, O. Cowdery, or some other wrote it down."
(W.W. Blair interview with Michael Morse,

Saints Herald, vol. 26, no. 12

June 15, 1879, pp. 190-91.)

Joseph Smith's brother William also testified to the "face in the hat" version:

"The manner in which this was done was by looking into the Urim and Thummim, which was placed in a hat to exclude the light, (the plates lying near by covered up), and reading off the translation, which appeared in the stone by the power of God"

("A New Witness for Christ in America,"

Francis W. Kirkham, 2:417.)

"The manner in which he pretended to read and interpret was the same manner as when he looked for the money-diggers, with the stone in his hat, while the book of plates were at the same time hid in the woods."

---Isaac Hale (Emma Smith's father's) affidavit, 1834.

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