The Pew Foundation survey of Mormons released this past week confirms that U.S. Mormons are more conservative (66 percent) compared to the general public (37 percent), and on most issues, they closely track white evangelicals. But immigration is one issue that sets Mormons apart from their evangelical counterparts.

Asked whether immigrants are a strength or a burden, 59 percent of white evangelicals said they were a burden, while only 41 percent of Mormons felt the same, compared to 44 percent of the general public. The result is surprising given how staunchly conservative Mormons are on nearly every measure. Interestingly, 50 percent of white mainline Protestants and 49 percent of white Catholics also tilt against immigration, though neither group is as uniformly conservative as evangelicals or Mormons on other measures.

Dan Cox, Research Director at the Public Religion Research Institute in Washington, D.C. sees several reasons for the surprising result. He points first to demographics to explain why Mormons are more open to immigrants than are white evangelicals. “White evangelicals are significantly lower on the socioeconomic scale than most other religious groups. Those who are more economically vulnerable are more likely to see newcomers as threats,” he says.

The Pew results validate the socioeconomic explanation. The key is a strong link between Mormon religious commitment and socioeconomic status. Eighty-four percent of Mormon college graduates are highly committed to the Church, but just 50 percent of those with high school education share that same level of commitment. This socioeconomic gap also translates to immigration: 50 percent of less committed Mormons see immigrants as a burden, against 36 percent of highly committed Mormons.

Cox also points to age as a key factor, noting the surprising anti-immigration sentiment among mainline Protestants and white Catholics. “Both of these groups tend to be older than the general public,” Cox says, “and we find that younger people are much more open to immigration.” Sure enough, Pew finds that 49 percent of Mormons between the ages of 18-49 see immigrants as a strength, while just 39 percent Mormons over 50 say the same. The Mormon youth movement has an impact on the results: according to a 2009 Pew study, 41 percent of the general population was over fifty years old, while just 34% of Mormons fall into that category.

Cox also thinks culture is a factor in the Mormon tendency to be more tolerant of immigrants, citing in particular the outward focus of the LDS church and the percolating influence of missionaries returning from foreign lands. “When you have more interaction with someone,” Cox notes, “you have increased comfort with them.” One statistic conveys the impact of this element of Mormon culture: 70 percent of the 33,000 students at BYU are bilingual.

Theresa Martinez, a non-Mormon sociology professor at the University of Utah, emphatically seconds Cox on the outward focus. “I’ve taught over 7,000 students,” she says, “probably about half of them LDS, with a large proportion of those return missionaries, and half of those from Latin American missions.” Her students express strong attachment to the peoples and communities they served, Martinez says. “And after that, you are not the sheltered little Mormon kid, and you understand that life is much bigger than your backyard.”

While the seeds of openness are embedded in the culture, others note that Church leaders recently gave a gentle push in that direction. Last year Utah illegal immigration hard-liners were poised to copy Arizona’s stern immigration policies, when centrists—with quiet but clear support from Church leaders—turned tables with widely-noted legislation that will allow some undocumented workers to obtain drivers’ licenses and work. In the fall of 2010, the Church also stated support for the principles of the The Utah Compact, which urges humane and measured solutions at the federal level.

And yet, divisions within the LDS community remain. Utah House Rep. Chris Herrod of Provo, a leader on anti-illegal immigration efforts in Utah, considers himself pro-immigration, noting that his wife is from Ukraine, his sister-in-law from Korea, and his business partner from Ethiopia.

Herrod points out that the Pew study addresses immigration per se, rather than illegal immigration, and says he has often been puzzled when debates on the two issues become muddled. “I believe in immigration,” he says. “It’s the melting pot that has made the country great. But lately we seem to be splitting into a bilingual and bicultural nation. We need to give equal chances to Africans, Asians, South Asians, and Eastern Europeans, and we need to get back to those core beliefs, where you adopt the language and blend the cultures.”

Richard Davis, a political science professor at Brigham Young University, sees the Church position last summer as impacting dialog on this issue within Utah and among U.S. Mormons. “For years the drumbeat was all about illegal immigration and the need to enforce the law,” he says. “The Church has nudged the agenda. Now it’s more about how we treat people, however they got here.”

Charles Morgan, a BYU sociologist who studies immigration, sees culture and Church positioning as mutually reinforcing. Morgan notes that the “closer the contact you have with a group, the more likely you are to have compassion and see them as equals.” Like Davis, Morgan also sees the Church’s positioning as significant: “The Church is projecting a positive image of immigrants, and I think this is resonating with the more devout Mormons.”

Morgan points to Arizona, where a Mormon state senator from the heavily Mormon Mesa area, who was president of the Senate and had authored the state’s controversial immigration policy, was replaced in November by another Mormon in a recall election. The new senator, Jerry Lewis, was encouraged to run by LDS members in the Mesa area who were concerned with what they saw as a harsh tone on illegal immigration.

Jason Labau, who researches Arizona political history at the University of Southern California, also sees recent Church policy and underlying cultural factors as reinforcing. “This is a much longer shift,” he says, “and it stems from the missionary experience. Several friends I grew up with in Arizona are staunchly conservative, and the only issue we see eye to eye on is immigration. They served missions in Chile, Guatemala, and Mexico, and they see these people as equals who are looking for something better.”

Eric Schulzke is the director of the Apollo 13 Project (a13.org), a prisoner reentry initiative based at Utah Valley University. He can be reached at eric[at]a13.org.

Additional Resources:

Mormon attitudes on immigration

Full Series Mormon Pew Study: Mormons in America

Through the atonement accomplished by Jesus Christ—a redeeming service, vicariously rendered in behalf of mankind, all of whom have become estranged from God by the effects of sin both inherited and individually incurred—the way is opened for a reconciliation whereby man may come again into communion with God, and be made fit to dwell anew and forever in the presence of his Eternal Father. This basal thought is admirably implied in our English word, “atonement,” which, as its syllables attest, is at-one-ment, “denoting reconciliation, or the bringing into agreement of those who have been estranged.” (New Standard Dictionary under “propitiation.”) The effect of the atonement may be conveniently considered as twofold:

1—The universal redemption of the human race from death invoked by the fall of our first parents; and,

2—Salvation, whereby means of relief from the results of individual sin are provided.

The victory over death was made manifest in the resurrection of the crucified Christ; He was the first to pass from death to immortality and so is justly known as “the first fruits of them that slept.” (1 Corinthians 15:20; see also Acts 26:23; Colossians 1:18; Revelation 1:5) That the resurrection of the dead so inaugurated is to be extended to every one who has or shall have lived is proved by an abundance of scriptural evidence. Following our Lord’s resurrection, others who had slept in the tomb arose and were seen of many, not as spirit-apparitions but as resurrected beings possessing immortalized bodies: “And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.” (Matthew 27:52-53)

Those who thus early came forth are spoken of as “the saints”; and other scriptures confirm the fact that only the righteous shall be brought forth in the earlier stages of the resurrection yet to be consummated; but that all the dead shall in turn resume bodies of flesh and bones is placed beyond doubt by the revealed word. The Savior’s direct affirmation ought to be conclusive: “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live…. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” (John 5:25, 28-29) The doctrine of a universal resurrection was taught by the apostles of old, (see Acts 24:15; Revelation 20:12-13) as also by the Nephite prophets (see 2 Nephi 9:6, 12-13, 21-22; Helaman 14:15-17; Mosiah 15:20-24); and the same is confirmed by revelation incident to the present dispensation. (see D&C 18:11-12; 45:44-45; 88:95-98) Even the heathen who have not known God shall be brought forth from their graves; and, inasmuch as they have lived and died in ignorance of the saving law, a means of making the plan of salvation known unto them is provided. “And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection.” (D&C 45:54)

Jacob, a Nephite prophet, taught the universality of the resurrection, and set forth the absolute need of a Redeemer, without whom the purposes of God in the creation of man would be rendered futile. His words constitute a concise and forceful summary of revealed truth directly bearing upon our present subject:

“For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen, they were cut off from the presence of the Lord; wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption. Wherefore, the first judgment which came upon man, must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. O the wisdom of God! his mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more. And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents; who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder, and all manner of secret works of darkness. O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit. And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave. And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh; save it be that our knowledge shall be perfect.” (2 Nephi 9:6-13)

The application of the atonement to individual transgression, whereby the sinner may obtain absolution through compliance with the laws and ordinances embodied in the gospel of Jesus Christ, is conclusively attested by scripture. Since forgiveness of sins can be secured in none other way, there being either in heaven or earth no name save that of Jesus Christ whereby salvation shall come unto the children of men (see Mosiah 3:17) every soul stands in need of the Savior’s mediation, since all are sinners. “For all have sinned and come short of the glory of God”, said Paul of old, (Romans 3:23) and John the apostle added his testimony in these words: “If we say that we have no sin we deceive ourselves, and the truth is not in us.” (1 John 1:8)

Who shall question the justice of God, which denies salvation to all who will not comply with the prescribed conditions on which alone it is declared obtainable? Jesus Christ is “the author of eternal salvation unto all them that obey him”, (Hebrews 5:9) and God “will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil.” (Romans 2:6-9)

Such then is the need of a Redeemer, for without Him mankind would forever remain in a fallen state, and as to hope of eternal progression would be inevitably lost. The mortal probation is provided as an opportunity for advancement; but so great are the difficulties and the dangers, so strong is the influence of evil in the world, and so weak is man in resistance thereto, that without the aid of a power above that of humanity no soul would find its way back to God from whom it came. The need of a Redeemer lies in the inability of man to raise himself from the temporal to the spiritual plane, from the lower kingdom to the higher. In this conception we are not without analogies in the natural world. We recognize a fundamental distinction between inanimate and living matter, between the inorganic and the organic, between the lifeless mineral on the one hand and the living plant or animal on the other. Within the limitations of its order the dead mineral grows by accretion of substance, and may attain a relatively perfect condition of structure and form as is seen in the crystal. But mineral matter, though acted upon favorably by the forces of nature—light, heat, electric energy and others—can never become a living organism; nor can the dead elements, through any process of chemical combination dissociated from life, enter into the tissues of the plant as essential parts thereof. But the plant, which is of a higher order, sends its rootlets into the earth, spreads its leaves in the atmosphere, and through these organs absorbs the solutions of the soil, inspires the gases of the air, and from such lifeless materials weaves the tissue of its wondrous structure. No mineral particle, no dead chemical substance has ever been made a constituent of organic tissue except through the agency of life. We may, perhaps with profit, carry the analogy a step farther. The plant is unable to advance its own tissue to the animal plane. Though it be the recognized order of nature that the “animal kingdom” is dependent upon the “vegetable kingdom” for its sustenance, the substance of the plant may become part of the animal organism only as the latter reaches down from its higher plane and by its own vital action incorporates the vegetable compounds with itself. In turn, animal matter can never become, even transitorily, part of a human body, except as the living man assimilates it, and by the vital processes of his own existence lifts, for the time being, the substance of the animal that supplied him food to the higher plane of his own existence. The comparison herein employed is admittedly defective if carried beyond reasonable limits of application; for the raising of mineral matter to the plane of the plant, vegetable tissue to the level of the animal, and the elevation of either to the human plane, is but a temporary change; with the dissolution of the higher tissues the material thereof falls again to the level of the inanimate and the dead. But, as a means of illustration the analogy may not be wholly without value.

So, for the advancement of man from his present fallen and relatively degenerate state to the higher condition of spiritual life, a power above his own must cooperate. Through the operation of the laws obtaining in the higher kingdom man may be reached and lifted; himself he cannot save by his own unaided effort. A Redeemer and Savior of mankind is beyond all question essential to the realization of the plan of the Eternal Father, “to bring to pass the immortality and eternal life of man”; (Moses 1:39) and that Redeemer and Savior is Jesus the Christ, beside whom there is and can be none other.

James Talmage, Jesus the Christ