New Latter-day Saint Apostle Patrick Kearon is a welcome sign for progressive members 

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In December, Patrick Kearon was ordained to the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, replacing the vacancy of the late M. Russell Ballard, who passed away in November. The British-born Kearon joins a small but increasing number of quorum members not born in the U.S., including his most recent predecessor, Elder Ulisses Soares, who was born in Brazil.

Although I have frequently critiqued church President Russell Nelson for harmful rhetoric directed toward LGBTQ+ individuals, former members and other marginalized groups, I also credit him for making deliberate efforts to cultivate diversity in the faith's second-highest governing body. It would certainly be easy for him to call men of the Intermountain West who echo his hard-line approach on issues of sexuality, gender and general orthodoxy. To the contrary, the three apostles he has called during his administration—Kearon, Soares and Chinese-American Gerrit Gong—have a more inclusive style and tend to resonate with less orthodox Latter-day Saints.

Kearon, in particular, has struck a chord with progressive Latter-day Saints for his consistent emphasis on advocating for vulnerable and marginalized groups. In 2016, he delivered a moving General Conference sermon centered on aiding refugees as part of a broader church initiative. It is particularly noteworthy that he gave the speech during a politically charged moment, when many Latter-day Saints were—and still are—aligned with Donald Trump's hostile anti-immigration ideology.

Kearon said: "As members of the church, as a people, we don't have to look back far in our history to reflect on times when we were refugees, violently driven from homes and farms over and over again." He went on to say that some refugees "will go on to be Nobel laureates, public servants, physicians, scientists, musicians, artists, religious leaders and contributors in other fields. Indeed, many of them were these things before they lost everything. This moment does not define them, but our response will help define us."

In his most recent General Conference address, Kearon addressed another vulnerable group with sensitivity and compassion. He spoke about sexual abuse and directed his message specifically toward survivors. "If you have sought help from those you trust, you may still be wrestling with ideas of shame and even self-loathing. The impact of these events can remain for many years," Kearon stated. "You hope that one day you'll feel better, but somehow that day has not yet come. The abuse was not, is not and never will be your fault, no matter what the abuser or anyone else may have said to the contrary. When you have been a victim of cruelty, incest or any other perversion, you are not the one who needs to repent; you are not responsible."

In emphasizing that victims of abuse are never at fault despite "what the abuser or anyone else may have said to the contrary," Kearon is certainly well aware that some of his predecessors in the Quorum of the Twelve have made statements that did, in fact, place blame on victims. For example, Richard G. Scott explained in a 1992 speech that, "most often, the victim is innocent because of being disabled by fear or the power or authority of the offender. At some point in time, however, the Lord may prompt a victim to recognize a degree of responsibility for abuse. Your priesthood leader will help assess your responsibility so that, if needed, it can be addressed."

Some survivors of assault and rape in The Church of Jesus Christ of Latter-day Saints—and especially women—have encountered male priesthood leaders who assign varying degrees of blame to their experiences. This phenomenon is at least in part justified by Book of Mormon scripture that reinforces the centuries-old narrative that women lose "virtue" or "purity" by being sexually abused. For example, Moroni 9:9 reads: "For behold, many of the daughters of the Lamanites have [the Nephites] taken prisoners; and after depriving them of that which was most dear and precious above all things, which is chastity and virtue."

Kristine Haglund, and LDS woman and writer for Mormon blog By Common Consent, has powerfully articulated the harm caused by such scriptures in that they often leave victims of sexual abuse feeling alone, unclean and unworthy. I agree with what Haglund has said—"that scripture reference needs to go, now."

Sadly, it is not just LDS scripture reinforcing these horrific notions. In one 2019 address, Russell Nelson reminded a strictly male audience that, "it is your responsibility to help the women in your life receive the blessings that derive from living the Lord's law of chastity. Never be the reason that a woman is unable to receive her temple blessings."

This deeply patriarchal concept is embedded in a sexual framework that portrays women as passive, powerless beings subject to the unrestrained actions of men. It is not only degrading of women's sexual dignity and agency, but it reinforces the idea that victims of sexual abuse (in this case women) become unable to receive temple blessings and by implication are in need of repentance.

Elder Patrick Kearon's sensitivity toward marginalized groups and victims of abuse, coupled with his gentle and encouraging pastoral image, provides hope to progressive Latter-day Saints who want the church to become more compassionate and inclusive. Although he is only one voice in what is still a deeply conservative and orthodox leadership, his calling is reflective of the faith's increasing diversity and global expansion, as well as its gradual move toward less coercive, healthier approaches to governance.

I am optimistic that Kearon's impact will be part of a broader effort to root out oppressive rhetoric, policies and doctrines within the LDS church.

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