Guest post by Darin Hammond -
Interest in Mr. Romney’s Mormon faith is in decline, a shift from the U.S. News and World Report earlier this month, which claimed otherwise. Romney’s Mormonism was at a high point around the 9th of September, but research I performed on the 16th seems to indicate a significant decline.
Using the same sources, Google search trends, I found that the media have shifted the focus away from Mormonism. Try a simple Google news search, and you’ll find that the Mormon issue is receiving little attention. Perhaps a better indicator is the graph from Google Trends showing the peak in early September, followed by a rapid drop.
As a Mormon, I had mixed feelings about this drop because I will vote again for President Obama, and if the religion issue helps him win, so be it. I have written on this site about the political beliefs of Mormons, ones that might affect Mr. Romney’s approach to national governance. I feared, I must confess, to have our nation run by a member of my own faith.
My thinking has changed. I was refreshed to find yesterday the website Mormons for Obama, easing my angst over the Mormon issue because the site demonstrates that our faith can be open-minded, something I doubted. Mormons for Obama state that “we are Mormons and we are for President Barack Obama. We created this website in order to represent the unique perspective of Mormons who are voting for Obama.” My faith in the ability of church members to be open-minded was strengthened.
Obama Mormons believe that neither religion nor race define individuals, that Romney is not better because he is a Mormon. My thinking has shifted about the way members of my faith think critically, principally that they can. The Mormon issue is not so important to me now because I realize that Mormons can have open, inquiring minds in politics. This made me think less of religion and more about President Obama as an amazing leader.
Obama Mormons believe that Christian and family values are not owned by the Republican party and that President Obama can be the better person for the job, whatever his faith. We believe that, while abortion and gay marriage may cause moral problems for us, education, poverty, equality, and the environment are powerful moral issues as well. We take seriously the statement of LDS leaders that we are politically diverse and are free to vote our mind and heart.
Obama Mormons believe in the hope the President inspires, for a future that is blind to color and religion and a country vigilantly united in the struggle against oppression, ignorance, and hatred. I now believe that the shift away from religion is positive. I have more faith that Mormons can be open and tolerant. Mormons are not heretics for believing in President Obama’s plan for the future of our country.
Post by Rob T.
One of my lengthiest discussions about Mormonism happened with a high school friend who had just finished his first year at a top-25 dental school.
It started with his question: "Why do so many of you become dentists? Half of my class is Mormon: they're all from Utah, they're all married, and they all have two or three kids."
While I never answered that particular question, I've had many Mormon friends go to dental school. My wife completed professional school, I'm almost done with a doctoral program. We Mormons are told to get married, have children, and get all the education we can. This leads to a simple fact: despite the fact that we've settled down, we're raising the next generation, and we're working very hard to secure a stable future, we fall into Governor Romney's 47% who pay no income tax, who can't be convinced to "take personal responsibility and care for [our] lives."
There are two broad reasons we pay no income tax (though, of course, we still pay sales, gas, and payroll taxes). First, as Ezra Klein lays out, Republican tax cuts have reduced the income tax liability for poor and middle-income Americans, even as that reduced liability is now being used as a reason to cut services to pay for new tax cuts for our wealthier fellow citizens. Second, as FactCheck.org explains, over the last few decades, presidents from both parties have supported and expanded the Earned Income Tax Credit and the Child Tax Credit. This is because they've believed that it was good to encourage people to work and to have children. There's that personal responsibility again.
We don't consider ourselves victims for choosing to marry young, go to graduate school, and have a daughter. We've had incredible opportunities, and done our best to only use as much of the social safety net as we needed, and not begrudging others who used more. (If anyone out there doubts the general eligibility of young Mormon student families for government benefits, check out this thread from Mormon Mentality in 2007. It's one of the most epic discussions that has ever graced the Bloggernacle.) We do our best to take responsibility for our lives, both in the here and now and in planning for the future.
Four years ago, my wife and I had the opportunity to hear Michelle Obama speak at a rally in North Carolina. She talked about how she and Barack only managed to finish paying off their student loans in 2004, as sales of Dreams From My Father started to take off. The President's also talked about this. Sitting in those bleachers back in May of 2008, listening to the future First Lady as we faced graduate school and having kids, we said to one another, "She and Barack get it. They know what we're going through. They're going to pursue policies that help young families who are just starting out." And so they have.
We Mormons are taught to take responsibility, to make choices that can lead to getting an education, to marriage, to children. Many of us are part of the 47%, and many of us are voting for President Obama, because we know he's got our backs.
Post by Eric R -
In recent weeks I have been part of several discussions with conservative Mormons about how the proper role of government should intersect with Christ’s commandment to take care of one another. A common point that keeps coming up is “free agency”. More precisely, my friends object to the federal government requiring citizens to contribute to social programs, as they feel that it is a violation of their free agency to choose how they will (or will not) contribute to the temporal wellbeing of their brothers and sisters in need. Yes, we need to help take care of the sick and afflicted, they agree, but the government shouldn’t force us to do it, rather it should be a matter of individual initiative and obligation.
What I found most frustrating was the fact that I knew these people support the government restricting our individual agency in hundreds of other ways each and every day, because they recognize that it is for the public good, and often in support of a larger moral imperative. Speed limits, bans on indoor smoking, age limits for alcohol consumption, mandatory education for minors, and the list goes on and on (much to Ron Paul’s dismay, I’m sure). Most Republicans support these types of common-sense regulations that all have one thing in common: they restrict individuals’ free agency in the name of the common greater good.
And then there are more controversial restrictions of individual free agency that many conservative Mormons support: a ban on same-sex marriage; public decency laws limiting the display of pornography; keeping personal drug use illegal; and changing current law to make abortion illegal even in the case of “legitimate” rape. ‘Yes, these are restrictions to free agency,’ conservatives would agree, ‘but they are necessary on moral grounds!’
I understand the ‘moral imperative’ argument, and unlike many other liberals, I do believe that it is appropriate to acknowledge the role of personal morals when discussing public policy. What I cannot understand, however, is why so many conservative Mormons fail to see poverty, hunger and homelessness as being worthy of morally-anchored government action. For some reason many conservatives believe that it is appropriate to arrest an individual for using drugs in their own home (requiring tax payers to pay for their incarceration), but it is not appropriate to require citizens to contribute to poverty alleviation programs that address hunger and homelessness.
This selective defense of free agency by conservative Mormons is particularly baffling given what I know of our common faith. The scriptures commanding us to take care of one another are too numerous to mention. So why is taking care of each other less worthy of a government mandate than, say, not allowing two men to get married? Both are issues with a moral component, both are relevant to our larger society, both include an element of the government deciding what individuals may or may not do. It seems like many conservatives are only concerned about the government limiting our freedom to choose when it has to do with their wallets.
Do the freedoms that Republicans hold so dear include the freedom to pursue an education if you were brought to this country by your parents illegally as a child? Not so much. The freedom to have safe drinking water if you live in coal mining or natural gas country? Well, maybe not that. The freedom to worship in a mosque without being spied on by law enforcement, when no illegal behavior was ever detected, or even alleged? Now that is going too far!
The hypocrisy and selective nature of the freedoms and rights that Conservatives choose to idealize is mystifying. But alas, none of this is new, as the GOP has been at it for decades. It is just disheartening to see Romney and other conservative Mormons, with whom I share a common gospel centered on loving your neighbor, buying into it so wholeheartedly.
PART ONE: THE LONG VIEW
I casually started watching Mitt Romney’s career over a decade before I ever heard of anyone named Barack Obama. My oldest brother was his son Tagg’s roommate at BYU, then a trip to Boston to work on his ‘94 Senate campaign connected him with his wife-to-be, then Mitt swooped into my native Utah to save our Winter Olympics, then another sister-in-law became his speech writer as governor in Boston. At first, circa 1993, it was cool to have these connections with someone so famous and, frankly, rich, and I suppose I was even a little proud to see a Mormon challenge a politician as powerful as Ted Kennedy. In a way Church members like Mitt made us feel like we’d arrived on the national scene.
By the time he gained the Massachusetts governorship, however, I myself had matured and I’d learned a lot more about Romney’s views, leaving me apathetic at best about his single term in the corner office—with the exception of the Massachusetts health care reform law, which I saw as a shining example of bipartisan cooperation to achieve a much needed goal, one that I thought needed to be repeated on the national stage—and that deeply reflected my religious beliefs. But after not even attempting a re-election, Romney started his gradual shift to the right and I became increasingly critical and frankly skeptical of his beliefs, which seemed to be changing with the whims of the extreme faction of his party. As he shifted so did I: I became embarrassed and ashamed then eventually a little bit angry. When people learn I’m LDS the last thing I want them to do is equate me with the far right agenda that Romney has worked hard to embrace.
The thing is, I think I hold Romney up to a higher standard than most politicians. I don’t mean to, I consciously try not to, but it’s hard when he’s one of us. He’s the most-recognized face of my religion and hence he’s a surrogate for each of us Mormons, a symbol, supposedly, of what we believe and stand for. I realize he shouldn’t be and that it’s not fair for us Latter-day Saints or the nation at large to put him in that position, and heaven knows he’s tried with all his might to disassociate himself from the Church. But that’s just where he is, and it would only increase exponentially were he to win the White House. So because he’s become this public face of Mormon belief yet I disagree so strongly with essentially all of his positions—and on religious grounds, at that—I’ve been searching around for ways to explain the difference between what I believe and, from what I can tell, what Mitt Romney believes. I’m grateful to Joseph here at Mormons for Obama to give me a little opportunity to do that.
What I hope to do is write a short series of posts about why my religious beliefs as a Mormon lead me to support the Democratic Party in general and President Obama in particular, and why they cause me to generally reject the Republican Party in general and Governor Romney in particular. I know it’s a fool’s errand to attempt to persuade my conservative LDS friends and family members to join me on the Light Side, but what I want to do, as has been stated many times on this website and by organizations like Utah’s LDS Democratic caucus, is to add my voice and give insight into why I, as a Latter-day Saint, disagree with a majority of my fellow Church members and choose to embrace a progressive political agenda; to help show there is a diversity of opinion within Mormonism that is only going to continue growing as converts keep coming from different walks of life.
In undertaking a task like this I’m obviously not alone. We’ve seen a real upswing of Mormon Democrats adding their voice to the national discourse over the past four or five years; as has been pointed out by people like Joanna Brooks, it's generally the progressive Mormons that the news media is turning to for explanations of the faith, and news coverage of last Tuesday’s meeting of Mormon Democrats in Charlotte shows that progressive Mormons are often more interesting to outsiders than their conservative counterparts. Since all these Mormon Democrats have discussed their political beliefs with eloquence and gusto, I’d like to take a slightly different tact and instead discuss my religious beliefs. My thesis, I suppose, comes from Harry Reid, who first said in a 2007 BYU forum address (a pdf), “My faith and political beliefs are deeply intertwined. I am a Democrat because I am a Mormon, not in spite of it,” an assertion he repeated this week in North Carolina.
I’m also a Democrat because I’m a Mormon, but what does that mean for me personally? On my mission I was fond of misquoting Marx to claim that politics is the opiate of the people. My thought was that people were too focused on the temporal and passing issues du jour—what Ecclesiastes repeatedly calls “divers vanities” (5:7), and which John Bunyan in his 1678 novel The Pilgrims Progress described as a “Vanity Fair,” a place where the faithful are tempted to leave the path of progress to dally in the passing issues of the world (heaven knows why anyone would name a magazine after such a fleshpot). Thus I thought the politically consumed were neglecting the weightier matters of the law, limiting their vision to a myopic moment in the spectrum of eternity. There’s still a lot of weight to that argument, I believe; after all, Neal A. Maxwell said the plan of salvation “is a most stunning example of the precious perspective of the gospel of Jesus Christ”; it widens your view to the things of eternity over the cares of the day. But after my mission I began to increasingly notice the claims that all truth can be brought together into one great whole and quotes like Brigham Young’s claim that “Mormonism . . . embraces every principle pertaining to life . . . no matter who has it. . . . There is no truth but what belongs to the Gospel.” Such truth would surely include political truth. I also became aware that if God, though above politics, was intimately interested in the intricacies of our lives, then how we govern our nations and communities would be included in that—D&C 134, Mosiah 29, and the common LDS belief that America’s founding fathers were divinely directed (i.e. 1 Nephi 13) evidenced that. So, even though I’d always been inclined toward the Democratic Party, as I allowed my political beliefs to solidify out of what I believe about God, Jesus Christ, the scriptures, and the plan of salvation, I found myself aligning firmly with that party. Not always, but usually.
The epic caveat to all this, of course, is that God is neither a Democrat nor a Republican, and he favors neither Democrats nor Republicans. God is not progressive or conservative; he’s not a monarchist or a socialist or a capitalist or a Marxist or a Tory or a Whig or a Bull Moose. “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isa. 55:8-9). The work of God will go forth boldly, nobly, and independent no matter who is king, chief judge, president, or prime minister. I think any discussion of Mormonism and politics needs to begin—and perhaps end—with Hugh Nibley’s 1973 speech “Beyond Politics.” I’d love to reprint the whole thing (please read it!), but here’s the most pertinent passage for what I’m talking about and what I hope to do in my subsequent posts:
“The wide difference, amounting to complete antithesis, between men's ways and God's ways should always be kept in mind. If we would remember that fact, it would save us from a pitfall that constantly lies before us—especially here at Brigham Young University. Nothing is easier than to identify one's own favorite political, economic, historical, and moral convictions with the gospel. That gives one a neat, convenient, but altogether too easy advantage over one's fellows. If my ideas are the true ones—and I certainly will not entertain them if I suspect for a moment that they are false!—then, all truth being one, they are also the gospel, and to oppose them is to play the role of Satan. This is simply insisting that our way is God's way, and therefore the only way. It is the height of impertinence. `There have been frauds and secret abominations and evil works of darkness going on [in the church], . . . all the time palming it off upon the Presidency, . . . practicing in the Church in their name.’ Do you think these people were not sincere? Yes, to the point of fanaticism—they wholly identified their crackpot schemes with the church and with the gospel. Some of the most learned theologians, such as Bossuet, have shown from every page of the scripture that God is an absolute monarchist, while others, equally learned and dedicated, have formed religious communities dedicated to the equally obvious scriptural proposition that the Saints are Communists. You can search through the scriptures and find support for any theory you want, and it is your privilege to attempt to convince yourself of any position you choose to take—but not to impose that opinion on others as the gospel. God certainly does not subscribe to our political creeds. The first issue of the Times and Seasons contained a lead editorial to the elders: ‘Be careful that you teach not for the word of God, the commandments of men, nor the doctrines of men nor the ordinances of men; . . . study the word of God and preach it, and not your opinions, for no man's opinion is worth a straw.’”
With that warning in mind and before jumping in (in my subsequent posts) to how the scriptures have led me to believe what I believe politically, let me just add with a few thoughts about how I see Mormonism as positioned between conservatism and progressivism (so hopefully we can all get along!).
Taking the long view, I think it’s helpful to remember where our political terminology comes from. I remember learning in high school that the terms right and left are simply relics of the French Revolution, when members of the National Assembly randomly divided themselves on the right (monarchist) and left (revolutionary) sides of the room in order to hear themselves over their opponents’ shouts. I like the terms conservative and progressive (rather than liberal) because they better connote the desires of people who thus self-identify. Conservatives want to conserve, they want to retain what they or their country had in the past: traditional values, traditional ways of doing things. They look back to a lost time when life was better, people were happier, and their beliefs were not under attack from new ideas. Their goal is to deliver society out of its contemporary morass by making the future more like the past. Progressives, on the other hand, look forward; they want to progress. They see the past with all its warts and want to create a future that is more just, pleasant, and egalitarian than anything we’ve seen before. Conservatives look back to a paradise lost, progressives forward to a coming utopia.
Where do Latter-day Saints sit? I think the tenth Article of Faith puts us right in the middle: “We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion (the New Jerusalem) will be built upon the American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.” We look back to Adam and Eve and the earth before the fall, Israel before its apostasy, Zion before it was taken to heaven, and we want to regain that state; we believe that Christ’s atonement was specifically planned before the earth’s creation to achieve that. But we also look forward to Christ’s second coming, when the glories of the new Jerusalem will surpass those of the old—or even of Enoch’s city—and the renewing of the earth as it fulfills the measure of its law and transforms into the Celestial Kingdom. We look back to the prophets but forward to their prophecies’ fulfillment. We trace back our ancestors and our priesthood authority, but do it to bless our children and those who come after us. Our past physical bodies, a great gift, will be renewed and perfected in the resurrection.We will go back into God's presence but with the new stature as exalted beings ourselves. Basically, we want to conserve all that the gospel has given us as we progress toward the millennium. Remembering this can help us see beyond immigration policy to the greater vision Elder Maxwell was talking about.
But we still live here in mortality, it’s still a fallen world, and immigration policy still needs to be addressed. I’m grateful to live in a country that guarantees me the right to freely exercise my religion and to belong to a church that allows all men the same privilege, to worship how, where, or what they may—and encourages me to exercise my franchise and be involved in my community and the political process. I greatly appreciate Church leaders’ oft-repeated declarations of political neutrality and, like I said, I’m gratified that one result of Mitt Romney’s campaign has been to shine a light on the breadth of Mormon political belief.
But why are so many American Latter-day Saints, especially multi-generational Latter-day Saints, politically conservative? (74% compared to 17% liberal, according to this year’s much-discussed Pew Forum survey.) We should let them speak for themselves, of course, but I think I understand some of the causes.
Reason #1: Agency. Conventional wisdom is that early Mormon converts, often New Englanders transplanted to the antebellum frontier, tended to vote in a bloc—hence the Gallatin Election Day Battle in 1838, for instance—and that nearly all Mormons in nineteenth-century Utah supported the People’s Party, essentially an arm of the Church itself. When this was disbanded during the Great Accommodation of the 1890s and Church members were encouraged—and often assigned—to join the two national parties, there was a great amount of resistance to Mormons becoming Republicans; it had, after all, been the Republican Party that had spearheaded the campaign against polygamy and refused Utah statehood for so many decades. But I can also see how the Republican platform would appeal to Utahns from that time, particularly in its evolving emphasis on states’ rights over a strong federal authority: local self-determination had, after all, been the rallying cry of Mormons since the first mobs pushed them out of their homes in the east—and it certainly reflected how they felt about anti-polygamy legislation and Washington-appointed governors and judges in Utah territory. In other words, in all of this, the distant federal authorities were seeking to restrict the populace’s God-given agency, a right they saw as guaranteed in both scripture and the Constitution. If they chose to live polygamously, or follow a prophet over a legislature, or work communally instead of individually, then the government had no right to limit their belief or religious practices, just like it couldn’t for Abinadi, Alma the Elder, Daniel, Shadrach, Meshach, or Abednego. Political self-determination merely protects individual agency, and if the anti-polygamy raid didn’t cement this belief, by the Cold War it was easy for Mormons to see any government that limited agency as either wrongheaded or inherently evil. Communist countries exemplified this, making it easy for Mormons to gradually migrate to the right.
Reason #2: Fiscal self-sufficiency. Mormons’ nineteenth-century collectivism was, by the Great Depression, replaced by a sense of fiscal propriety, of living within one’s means. The Church’s welfare program, launched as something of a response to the New Deal, still included the value of caring for one’s neighbor, but it also emphasized maintaining a house of fiscal propriety free from debt or speculation. Financially strained Church members were to rely on family first, Church second, and government welfare only as a last resort. Work was “to be re-enthroned as the ruling principle” of Mormons’ lives. “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.” (1 Tim. 5:8) There were at least two results from this: first, reliance upon government assistance for any reason became a sign of weakness or infidelity—or at least poor judgment—and, second, Church members extrapolated the Church’s advice on personal finance, specifically to avoid borrowing and deficit spending, to government finance as well.
Reason #3: Social issues. My friend Boyd Peterson, whose 2009 article “Why I’m a Mormon Democrat” is another must-read, summarized this well on NPR’s Tell Me More on Thursday. After talking about Utah’s pluralistic political atmosphere of the 1960s and 70s (with a Democratic governor and congressmen) he said, “It’s interesting that we’ve [since] become so closely identified to the Republican Party. I think a lot of that has to do with the social issues that have come to the floor recently that have been so divisive, from the women’s rights movement of the 70s on through abortion and now gay marriage. I think those kinds of issues have polarized the electorate and the two parties in ways that have kind of influenced the way the Church members have seen it.” It was difficult for Mormons to affiliate with a party that supported the Equal Rights Amendment, for instance, when their church so strongly opposed it.
There’s more to it than that, of course, but those three reasons help me as a progressive understand how so many of my friends support a political party that I otherwise find so foreign to my beliefs. But there’s a flip side to the coin. While Mormons were developing their vehement dislike of government authority in the 1800s, so too grew their belief in centrally organized communal industry under the leadership of Brigham Young and John Taylor. The Great Basin Kingdom that Leonard Arrington describes so intricately in his 1958 book was, he believed, the predecessor and model of the New Deal. As he says in the preface, “[This book] may be said to suggest the positive role which a government, whether secular or theocratic, if sufficiently strong, can play in the building of a commonwealth.” Or, as LDS historian Ronald Walker says in his new introduction, “During a time of New Deal and Fair Deal reform, the Mormon Kingdom was a concrete, practical example of what government central planning could be” (p. xx). It persevered as the last manifestation of Jacksonian democratic ideals while the rest of the nation fell under the spell of capitalist industrialists and robber barons. (My friend Roger Terry wrote an interesting comparison to early Americans’ view of private corporations in Thursday’s Deseret News.) Indeed, Arrington's book shows it wasn’t polygamy but rather this centralized planning and communal social safety net that Americans rejected most strongly in the 1800s, and it would have to be overcome before Utah could gain statehood. Great Basin Kingdom reads like an autopsy of the early progressive Mormon ideals; as their communal industries died out one by one, the stage was set for capitalist expansion in Utah, through mining and other industries, akin to the rest of the country. For better or worse, Deseret—symbolized by the communal hive—disappeared as Utah joined the Union.
But for Mormons who retained a memory of this isolated period, Christ’s call to be our brothers’ keeper trumped any qualms about a large activist government, federal authority, or deficit spending. This is exactly what prominent Mormon Democrat James H. Moyle, an assistant Cabinet member for both Presidents Wilson and Roosevelt, said in a memo on Mormonism requested by FDR in the 1930s (as reported by a young Gordon B. Hinckley in his 1951 biography of Moyle). More recently, at the meeting in Charlotte this week, Robert Cooper said, “I feel there’s a big-tent approach, helping those who are disadvantaged. If you look at economics, Mormons take good care of themselves. We give ten percent of our income to the Church, in addition to a monthly donation. So a lot of Mormons say that’s not the role of government. But not everyone has that support structure. That’s one of the roles of government, to help those who don’t have that support structure. A lot of people don’t have what we have.”
I’ll explore these issues in greater depth, but Cooper's statement is a cogent summary of why many Mormons support the Democratic platform despite its obvious flaws. Along with churches, charities, and individuals, government can often be part of the solution to society’s problems; in fact, because the federal government is as large as it is and has the authority it has, it can almost universally be a greater part of the solution than any other organization. The Church is amazing in its humanitarian programs, disaster relief, and myriad other efforts—and I’ve been a grateful beneficiary of it—but it cannot revitalize infrastructure, ensure healthcare, repair environmental disasters, regulate industry, protect our food supply, deliver our mail, run our public schools, provide police and national defense, care for the poor, or do most of the other things the government does to the extent that government can do it. With all the problems facing us today, there is room for both. Next I hope to get into some more specifics about President Obama and Governor Romney as individuals and why I think the former remains the better leader for our country.
The DNC is over; it is like saying goodbye to a good friend. But before I say how much I love and respect President Obama, and how inspired I felt listening to him speak Thursday night - "like General Conference come early," (if I can be egotistical enough to quote my own tweet,) and how I felt like his speech renewed hope for America and brushed aside the RNC's mockery and derisive comments of Obama's call for change, like chaff driven before the wind - before I say all of that, I have a couple of complaints to make.
But don't close your browser - it is not what you think. I realize that some might have found the tone of the DNC to be too harsh and critical, like this blogger at 1MormonDemocrat, but that's not what I'm complaining about. (I took a bit of a drubbing for my "I like Mitt" post from several days back, so I have no interest in being "nice" and getting more feedback like that.) My problem with the DNC is: WHAT WAS WRONG WITH THE CAMERAMEN? Did anyone noticed how the side view cameras started shaking anytime they panned back from the speaker? It felt like one of the Bourne films, or even worse, that some Republican-leaning small business was trying to sabotage the DNC. Additionally, the camera seemed to find their audience pan shots at the most inopportune times: when a woman was rubbing her nose, or a child was biting his nails, or Michelle was talking to the Castro Wonder Twins, not paying attention at all. And some of the cuts to the audience were so quick, I was constantly wondering if there wasn't some subliminal advertising in there. That said, they seemed to have it figured out by President Obama's speech on Thursday night.
But back to the other speakers: John Kerry and Joe Biden unleashed a flurry of attacks on Mitt Romney and the Republicans. (Ask Osama Bin Laden if he is better off now than four years ago!) and (I found it fascinating last week — when Governor Romney said, that as President, he’d take a jobs tour. Well with all his support for outsourcing — it’s going to have to be a foreign trip.)
But the prize of the night was hearing our President spell out what four more years would look like. And I dare not comment too much on his near perfect oratory excellence. Instead, I will just be lazy and post the whole thing here:
In a post script to Thurdsday night, we all woke up Friday morning to some stagnant job numbers; this proved a brisk cup of coffee for the Romney campaign: "If last night was the party, this morning is the hangover." (He probably should have said "this morning is the withdrawal," because we are all missing the DNC a lot.) Regardless, I love it when we Mormons make drinking analogies - I mean, it's the one thing we know so much about. Romney might also have been rumored to say, "Obama's jobs plan is about as effective as giving a cup of sacramental wine to an inebriate," and "the Obama stimulus had money bouncing wildly around the country like a game of beer pong," and finally, "what was in that glass anyway?" And so the campaign continues.
President Obama may get a bump in the polls after three days of great speeches (that actually talked about the President, rather than one's self,) but at this point America is just sitting around waiting for the debates: the two men together on stage with no pesky barriers between them - having to answer each other's claims face to face - without Twitter, Fox News, or Cutter and Priebus to answer for them. (And based on Thursday night, I think Obama is going to do just fine.)
MormonsforObama.org will have more coverage of this event in the next several days - so stay tuned.
Michelle Obama took the stage tonight, and she proved her amazing ability to connect with America. But we wish to post a speech tonight that may have been buried in all the other convention coverage. This address by Iraq war veteran and US House candidate Tammy Duckworth shed light on what this election is all about:
We are excited about the article and the way it represents the work that many of us LDS Dems have been doing!
A little about us: we are not affiliated with the Church of Jesus Christ of Latter-day Saints nor the 2012 Obama Presidential Campaign. However, we are Mormons and we are for President Barack Obama. We created this website in order to represent the unique perspective of Mormons who are voting for Obama. We are all active and believing Latter-day Saints in various cities around the country. We are not necessarily Republicans or Democrats, and we are not anti-Mitt Romney, but we are united behind President Obama as he seeks his second term. For more information on the idea behind this site, read our first post here. Please find the link to our Facebook group on the sidebar!
Post by Hannah Wheelwright -
Today is September 1st. There are 66 days left until the United States of America elects its 45th president.
This past week, I have had more conversations than ever about the prevalence of religion in this historic election. We see pitted against each other, more dramatically than ever before, the two dominant political parties; for the first time ever, the Republican platform does not allow for exceptions of rape or incest in regards to abortion (differing slightly from the stance of the LDS Church), and it takes a hard line anti-same sex marriage stance, whereas the Democratic platform is poised to remain pro-choice and to add an explicit statement of support for same-sex marriage. These hot-button social issues of our day will be battled out on the national stage, leaving many voters to feel conflicted and uncomfortable. To what extent can you support a party which boasts support or opposition to causes for which you hold the opposite view? In such a volatile time, how should these disagreements affect our relationships with our loved ones who differ from us? Will this election determine more than just which economic and foreign policies the next president will advocate- will it also go down in history as the election where America set herself on a definitive social policy course?
I find myself somewhat conflicted, not because I am unsure of which social course I personally want America to be on, but because I find that using my religion to gain a voice for my political views is the same method I oftentimes criticize Governor Romney for using. Being in the minority in my religious community has both caused me to question many things and to discover many connections I would never have enjoyed had I not been so vocal about my support for President Obama.
I see beauty in members reaching out to one another in spite of our divisions and offering comfort and support to those who identify with both or neither political parties as we all try to do what is best for our nation. I believe that there is no right or wrong with politics- only differences in priorities. I respect the opinions of those who disagree with me, and I do not intend to put them down for their beliefs.
But I will continue to identify myself publicly as a Mormon for Obama. His policies, his character, and his vision for America resonate with me in a way that Mitt Romney’s reticent, robotic nature and shifting policy views never have. I will not be defined by the majority, and neither will I stand by while press outlets and media organizations inaccurately portray my faith. My support for Barack Obama does not affect my temple recommend status, and I will continue to support him in every way I can until the last ballot is cast on November 6th.