Don’t Cancel Christ

As we encounter the restoration, or as we study Church history, we may discover many things that can be disturbing. That can make it difficult for us to find joy in our membership in the Church, or for some, those things might make it hard to even want to be a member of the Church. So what do we do? How do we move forward if we feel hurt, or angry, or disaffected?

That is a difficult question that will require different answers for each individual. Although it may be challenging, the best way to find healing is to stay focused on Jesus Christ. In our current “cancel culture,” there is a natural response to immediately shun things that are offensive. And so, as we, or friends or family members discover things about the Church that cause frustration or pain, it leads to a greater concern about whether we can trust anything taught by the Church, including the teachings regarding Jesus Christ. As challenging as it might be, we cannot allow ourselves to cancel Christ as a byproduct of our disillusionment with the Church.

We are a product of our society

We are all unique individuals, but all of us learn and develop in the society in which we live. We can benefit greatly by looking objectively at our society and recognizing that there are aspects of our society that we have incorporated into our personal worldview.

The question of “nature versus nurture” has been pondered and discussed for generations. As with so many things, the rapid development of modern science has given new meaning to this debate: “Today, most scientists who carefully examine the ever-expanding research base have come to appreciate that the nature and nurture domains are hopelessly interwoven with one another. Genes have an influence on the environments we experience. At the same time, a person’s environment and experience can directly change the level at which certain genes are expressed . . . , which in turn alters both the physical structure and activity of the brain.”¹

The question of society, although related, is a bit different from the “nature versus nurture” debate. Sociology attempts to understand how “human behavior is shaped by the groups to which people belong and by the social interaction that takes place within those groups. We are who we are and we behave the way we do because we happen to live in a particular society at a particular point in space and time. People tend to accept their social world unquestioningly, as something ‘natural.’ But the sociological perspective enables us to see society as a temporary social product, created by human beings and capable of being changed by them as well.”²

In other words, our behavior, our attitudes, our view of the world are shaped by the society in which we live. Certainly our inherent nature impacts who we are and how we think, but there is no question that our understanding of the world is a product of our society.

I previously wrote a post where I discussed “historical empathy.”³ Our society is not only defined geographically and culturally, but it also changes and evolves throughout time. We need to recognize that as a product of our society, we have an implicit bias. Seeing and recognizing this societal bias will help us to be more patient and more understanding as we judge the Church and the actions of others.

Cancel culture is pervasive in our society

Because we are products of our society, we are impacted by trends or customs in our society. Even if we don’t realize it, we are all influenced by cancel culture, simply because cancel culture is pervasive in our society. “Cancelling” has been defined as follows:

“[A]n individual’s volitional act of publicly rejecting and actively pursuing harm against a perceived transgressor. There are two parties in every canceling episode: the person who cancels (the canceler) and the entity — person, group, or organization that is canceled. Canceling requires the canceler to engage in three psychological processes:

“1. To identify or become aware of a transgression and judge it to be significant.

“2. To experience strong negative emotions.

“3. To act punitively and visibly to harm the transgressor.”⁴

Cancelling can be an individual act, but when infused with society, “cancel culture” can spread like a virus: “An individual act of canceling is psychological rejection. When it is communicated through social media and joined in by other individuals who feel the same way or are looking for an ‘outrage fix,’ canceling spreads like a contagion, amplifying the harm to the canceled entity. It becomes social canceling. Instead of one person, a group now seeks punitive action against the canceled entity. The reach and speed afforded by ‘the hydra of social media’ provide the fuel for its spread. Social contagion is the second essential step, the ‘culture’ aspect of canceling. Psychologically speaking, cancel culture should really be called ‘social canceling’ because that is what it is.”⁵

Significantly, social cancelling is not based on facts: “Social canceling is not based on a balanced assessment of the transgression or any absolute criterion of wrongdoing. Because it’s a visceral response and relies on one particular shared understanding of the transgression (through the lens of a political or a social ideology), one side of the story so to speak, every canceling campaign is necessarily grounded in bias. However, the lack of tolerance for opposing views, the restriction of free speech by coercion or censorship, and the disproportionate punishment given to the canceled entity are separate processes, marshaled in support of punitive action.”⁶

One of the dire consequences of our cancel culture is that we cannot have honest conversations: “When the threat of being canceled becomes a daily preoccupation, honest conversations do not happen and real understanding cannot be achieved. . . . When discussing controversial or contentious subjects, it is helpful to try to create a safe and open space for individuals to both freely express their opinions, while at the same time being open to hearing opposing viewpoints.”⁷

How has cancel culture impacted your perception of the Church?

Have you experienced hurt feelings because of things you have learned about the Church, or because of positions taken by the Church? Or do you have friends or family members who have experienced these emotions? If so, consider whether you, or the friend or family member, has progressed through that three-step process of cancel culture in regard to the Church.

First, doesn’t it usually start with a discovery of something that is perceived to be wrong, or offensive, or harmful, or contrary to what has been taught publicly? And isn’t that followed-up with a feeling or a judgment that such behavior or policy is significant?

Second, isn’t that discovery accompanied by strong negative emotions? There is a real hurt. It is not imagined, and it is not insignificant. So often, believing Church members try to find ways to explain or justify past actions, but that will often make the pain worse, as it can be seen as an attempt to continue to hide the truth. It is often better to acknowledge the pain and have an open, honest discussion.

The third step in the process, “to act punitively and visibly to harm the transgressor” is not quite as common in regard to the response to Church history. Although some people begin to post online, or publish books or podcasts, I believe there are many more who suffer in silence and keep their concerns to themselves, until the hurt builds to a point where they cannot continue as they were. But regardless of whether the reaction is private or public, the Church can be seen as a transgressor, and there is a desire to act punitively, which can take the form of refusing to return to church meetings, or withdrawing their name from the membership records, or privately talking to people to explain what has happened.

As I have talked with friends and family members, and as I have read many opinions by people who have negative feelings toward the Church, I see a close correlation between the development of those feelings and the three-step psychological process of “canceling.” And the result? It becomes challenging to engage in honest conversations about the concerns. Church members will frequently try to defend the Church, and a person who has become disaffected is often afraid of how they will be perceived if they express their true thoughts and feelings.

Have you reviewed your concerns objectively?

I find it fascinating that the psychological studies regarding cancel culture have found that canceling is “a visceral response and relies on one particular shared understanding of the transgression (through the lens of a political or a social ideology), one side of the story so to speak, [meaning] every canceling campaign is necessarily grounded in bias.”⁸

As a believer, I see many evidences of the truthfulness of the restored gospel, but I also recognize that there is quite a bit of historical evidence that can make it challenging to believe. I have reviewed and considered both sides, and I have made my choice to believe. In these significant issues, we need to be confident that we have fairly considered all perspectives. If we have only seen “one side of the story,” then we are only reviewing the information through the lens of a one-sided bias.

The foundation of the Gospel of Jesus Christ is mercy and grace

Perhaps the greatest truth of the gospel of Jesus Christ is that He is the embodiment of the mercy and grace of God. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”⁹ Throughout His mortal life, Jesus Christ gave us the perfect example of mercy.

Christ taught, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.”¹⁰ He freely forgave sins.¹¹ He taught his disciples that they should forgive trespasses committed against them.¹² He was kind and loving and accepting of all.¹³ When asked what was the greatest commandment, He said, “[T]hou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.”¹⁴

He spent His life in service. When asked by disciples of John the Baptist whether He was the Messiah, Jesus answered, “The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me.”¹⁵ His lovingkindness and compassion were the hallmark of His ministry.

The scriptures of the restoration are consistent with the teachings about Christ in the Bible, and further demonstrate His grace. We learn that He suffered the pains, infirmities, and sins of every person who ever lived on this earth or who ever will live.¹⁶ And why did He suffer so terribly? “[H]e will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities. Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance.”¹⁷

The scriptures clearly teach that Jesus Christ requires us to repent. After His resurrection, He told His disciples: “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations.”¹⁸ The Book of Mormon teaches that because of His atonement, Jesus Christ gained power to redeem us from our sins, but our redemption is conditioned upon our repentance.¹⁹

Repentance is change, and the purpose of this life is for us to gain experience, to learn from our mistakes, and improve over time.²⁰ It is the mercy and grace of Jesus Christ that allows us to repent. He allows us to change. We can overcome mistakes, imperfections, weaknesses, and through His strength we can improve.²¹

Cancel culture is the antithesis of the grace of Christ

The gospel of Jesus Christ encourages repentance, which is change and growth. Cancel culture offers no forgiveness. In cancel culture, “Forgiveness and redemption are out. Condemnation and excommunication are in. . . . [I]t is an apocalyptic view, not a liberal one, that rejects redemption and forgiveness in favor of condemnation and excommunication. It is an apocalyptic perspective, not a liberal one, that sees the world as needing to be destroyed and replaced rather than improved and perfected. It is an apocalyptic paradigm in which history and its imperfect figures are irredeemable; in which, for example, part of the country represents not people who are struggling, but a ‘basket of deplorables.'”²²

In cancel culture, there is no forgiveness. There is no redemption. There is no opportunity for change or growth. These things are, or should be, the foundation of the gospel of Jesus Christ.

As we evaluate historical figures through the lens of cancel culture, we find offenses that are unforgivable. But as we look at those same people and actions through the lens of the gospel of Jesus Christ, we see imperfect individuals doing the best they could in the society of their time, with a Savior who was patient and loving and who taught them as they made mistakes:

“Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding.

“And inasmuch as they erred it might be made known;

“And inasmuch as they sought wisdom they might be instructed;

“And inasmuch as they sinned they might be chastened, that they might repent;

“And inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time.”²³

We can look to Christ for healing

Jesus Christ is the master healer. He came to this world to heal us, not only from sin, but from pain, sorrow, and hurt, whatever the source. The irony in this discusion is that Christ can heal us from the pain that arises when we discover uncomfortable issues about the Church, but those issues can cause us to separate ourselves from Christ as a byproduct of our disaffection.

However challenging it might be, don’t cancel Christ. Focus on Him. Remember Him. Try faith, even if it’s just for a short time. As you exercise faith in Christ, He can heal the hurt and sorrow. But that requires faith, and exercising faith in Christ requires forgiveness, which can be very challenging in our cancel culture. But as you try faith, you just might find peace. Isn’t it worth a try?

References

1. David Rettew M.D., “Nature Versus Nurture: Where We Are Now,” Psychology Today, October 6, 2017, https://www.psychologytoday.com/us/blog/abcs-child-psychiatry/201710/nature-versus-nurture-where-we-are-now. ↩︎
2. I. Robertson, “The Sociological Perspective,” Adapted from Sociology, NY: Worth Pub. 1981, https://www.geneseo.edu/sociology/about#:~:text=The%20basic%20insight%20of%20sociology,point%20in%20space%20and%20time. ↩︎
3. “Did the Church Lie to Me?” https://discoverfaithinchrist.com/did-the-church-lie-to-me/. ↩︎
4. Utpal Dholakia Ph.D., “What Is Cancel Culture?” Psychology Today, July 27, 2020, https://www.psychologytoday.com/us/blog/the-science-behind-behavior/202007/what-is-cancel-culture. ↩︎
5. Dholakia, “What is Cancel Culture?” ↩︎
6. Dholakia, “What is Cancel Culture?” ↩︎
7. Mona S. Weissmark Ph.D., “Are Nuanced Conversations Under Threat From Cancel Culture?” Psychology Today, July 15, 2020, https://www.psychologytoday.com/us/blog/justice-matters/202007/are-nuanced-conversations-under-threat-cancel-culture. ↩︎
8. Dholakia, “What is Cancel Culture?” ↩︎
9. John 3:16. ↩︎
10. Matthew 5:44. ↩︎
11. Matthew 9:2 (“Son, be of good cheer; thy sins be forgiven thee.”); Luke 7:47 (“Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.”); Luke 23:34 (“Then said Jesus, Father, forgive them; for they know not what they do.”). ↩︎
12. Matthew 6:15 (“But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.”); Matthew 18:21-22 (“Lord, how oft shall my brother sin against me, and I forgive him? . . . Jesus saith unto him . . . [u]ntil seventy times seven.”); ↩︎
13. Matthew 9:10 (“And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.”); Mark 10:14 (“Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.”). ↩︎
14. Mark 12:30-31. ↩︎
15. Matthew 11:5-6. ↩︎
16. 2 Nephi 9:21 (“And he cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam.”); Doctrine and Covenants 19:16-18 (“For behold, I, God, have suffered these things for all, that they might not suffer if they would repent; But if they would not repent they must suffer even as I; Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit.”); Alma 34:10 (“For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice.”) ↩︎
17. Alma 7:12-13. ↩︎
18. Luke 24:46-47. ↩︎
19. Helaman 5:11 (“And he hath power given unto him from the Father to redeem them from their sins because of repentance; therefore he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto the power of the Redeemer, unto the salvation of their souls.”). ↩︎
20. 2 Nephi 2:21 (“And the days of the children of men were prolonged, according to the will of God, that they might repent while in the flesh; wherefore, their state became a state of probation, and their time was lengthened, according to the commandments which the Lord God gave unto the children of men. For he gave commandment that all men must repent; for he showed unto all men that they were lost, because of the transgression of their parents.” ↩︎
21. Ether 12:27 (“And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.”) ↩︎
22. Pamela B. Paresky Ph.D., “The Apocalyptic Cult of Cancel Culture,” Psychology Today, June 19, 2019, https://www.psychologytoday.com/us/blog/happiness-and-the-pursuit-leadership/201906/the-apocalyptic-cult-cancel-culture. ↩︎
23. Doctrine and Covenants 1:24-28. ↩︎