WE claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may. (Articles of Faith, 11).
The derivation of the word "worship" is significant. It is the lineal descendant of a pair of Anglo-Saxon terms—weorth meaning "worthy," and scipe, an ancient form of the termination "snip" signifying condition or state. The combination as perpetuated in our expression "worship" means worthy-ship, and connotes the attribute of worthiness on the part of the object of adoration.
Man cannot intelligently worship in ignorance; and this basal fact is supported and strengthened by the inspired affirmation of a modern prophet: "It is impossible for a man to be saved in ignorance." (D&C 131:6).
The devout worshiper must have some conception of the ennobling or emulatory character of his deity, whether that deity be an idol made with hands or the true and living God, the Creator of the heavens and the earth. Worship to be genuine, to be what the word implies, must be voluntary, willing, soulful homage. It is typified by actual praying as contrasted with the formality of saying one's prayers.
Worship is no matter of mere form; it consists not of posture nor gesture, neither of ritual nor of creed—any more than prayer consists of words. Under compulsion, or for the hypocritical purposes of effect, one may mechanically perform all the outward ceremonies of an established style of adoration, yet, without sincerity his effort is but a mockery of worship.
Worship, then, is a matter of conscience, and as such its observance is one of man's inalienable rights. Freedom in worship is part of the Divine birthright of the race; and, as a natural consequence, no earthly power can justly interfere therewith so long as its exercise involves no trespass upon individual or community rights.
The Latter-day Saints accept as divinely inspired the constitutional provision by which religious liberty is professedly guarded—that no law shall ever be made "respecting an establishment of religion, or prohibiting the free exercise thereof"; and we confidently believe that with the spread of enlightenment throughout the world, a similar guaranty will be established in every nation.
Religious intolerance is inconsistent with democratic government; yet this species of prejudice is manifest even amongst the most progressive nations of the age. Zeal ofttimes breeds indiscretion and injustice. It is easy for one who believes that he has the truth to become uncharitable toward those who will not or cannot see as he sees. We find simple explanation of the fact that the early followers of Christ, zealous for the new faith into which they had been baptized, should look with disdain upon their fellows still groping in spiritual darkness. Even John, who has come to be known as the Apostle of Love, became on more than one occasion intolerant and resentful toward unbelievers. He and his brother were incensed at the Samaritans' rejection of the Lord, and would fain have called fire from heaven to consume the offenders; but this vengeful desire was met by Jesus with incisive rebuke, as thus expressed:
"Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them." (Luke 9:51-56; see also Mark 9:38-41; compare John 3:17).
Intolerance is unscriptural and un-Christian. Our Lord's teachings are imbued with the spirit of forbearance and love even toward enemies and persecutors.