Healthy Societies Don’t Ban Books

October 4–10, 2026, is Banned Books Week, when writers, librarians, and bookstores highlight books that have been banned somewhere. These include books everyone should read, such as The Adventures of Huckleberry Finn, To Kill a Mockingbird, and Animal Farm.

I oppose book bans, but not every so-called book ban really is one. The term is often abused for incendiary effect.

Bans are official acts that prohibit something. In a book ban a government authority forbids one or more of these: publishing or selling a particular book; buying, lending, reading, or possessing it; or teaching with it. Public schools are part of government, so policies forbidding students or others to read or possess certain books at school are book bans. By contrast, teachers and librarians exercising their own judgment to retire a book, or simply not to choose it, are not banning it.

My personal experience with book bans involved books we rarely mention during Banned Books Week. When I went to study in the Soviet Union in 1987, I could take in one copy of the Bible for personal use, and it had to leave with me. There were Bibles there, but I never saw one for sale, and Soviet citizens who publicly embraced that book jeopardized their jobs and housing.

Sixteenth-century England was more brutal. People—supposed heretics—were executed for possessing pages of William Tyndale’s English translation of the New Testament.

As a Latter-day Saint, I’d also have taken the Book of Mormon to Moscow, but I was advised not to. While there, I heard it was available on the black market—where one shops for banned things.

Book bans also happen closer to home. In 2024 the Utah Legislature passed a law by which any three Utah school districts’ finding that a book is “objective sensitive material” triggers a statewide ban on that book in Utah public schools, with a short window in which the State Board of Education may reverse the ban. I may agree that some books don’t belong in an elementary school curriculum, for example, but I don’t trust any legislature or any three school districts anywhere with book-banning power. I’ve met people across the political spectrum who do, as long as their side is in charge.

A healthier approach is to trust teachers to create curriculum and librarians to curate collections—not without input or accountability, but with freedom to do their jobs. This works well on five conditions: We acknowledge that children and their upbringing are primarily their parents’ responsibility, not the state’s. We remember that public schools belong to the people. We collectively hire and retain teachers and librarians who are committed professionals and not radically at odds with the community’s values. We ensure that opposing ideas are conscientiously discussed, not suppressed, in appropriate venues and in age-appropriate ways, trusting that truth (whatever it may be) fares best in freedom. And we give greater weight to local concerns than to pressure from outside the community. If we’re failing at these things, the solution is to succeed, not to ban books.

Banned Books Week also affirms my right to read, a crucial spin-off of my freedom of speech. But I have no right to have books I want provided to me by public institutions. As a writer, I have no right to be read or to have my published fiction in a school curriculum or a library. As a citizen and taxpayer, I have no individual right to have books which advance my secular ideology or religious beliefs used in public schools. Things get more complicated, I grant, when we consider parents’ roles in their children’s upbringing and education.

In zeal or desperation, we may convince ourselves that book bans are wise, heroic, or at least necessary in defense of truth. They’re not. We don’t serve truth itself or citizens or students by refusing to expose them to error.

On my personal library shelves are marked-up books filled with ideas I find harmful or outright evil; people enacting some of those ideas have killed many millions. We don’t have to teach destructive ideas as objective truth or validate them as anyone’s personal “truth.” But we must study and debate them, not ban books containing them, to arm ourselves against folly and error and to understand and navigate the world.

Book bans are the wrong remedy for real but misdiagnosed illness. They are harbingers of greater ills to come—even in Utah.


Reprinted with permission from The American Fork Citizen, where it appeared in September 2026. Banned Books Week is a registered trademark of the American Library Association. Photo by Boston Public Library on Unsplash and Cluno at Pexels.com.


From the Author

David Rodeback

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Ten Ways to Celebrate Easter (Alone or Together)

Christmas looms large on the Christian calendar, but I’ve long thought that Easter should loom larger. I may have thought that before I encountered Easter’s prominence in the Russian Orthodox tradition a few decades ago; I’m not certain. In any case, Gethsemane, Calvary, and the empty tomb are the climactic scenes to which the birth of a Baby in Bethlehem is a wondrous prelude. There is no greater cause for celebration in all of earthly Christianity than the resurrection of Jesus Christ. So let’s celebrate Easter!

There are many ways to do it. None of the ways I’ll list involve the Easter bunny or a nice Easter dinner. I look forward to the baked ham, the chocolate, and the jelly beans (not the spice ones, and not the black licorice flavor) — but this not about those.

You’ll see that my categories overlap, but I won’t lose any sleep over that if you won’t. And I’m certainly not suggesting that you do everything I’m about to list. This is merely a list of ideas.

In case you’re wondering, I’ve done a lot of these in the past week, as I prepared this essay, and I’ve done the others before too. They all work for me; I hope some of them will work for you.

Short Take: Skipped Are the Words of Isaiah?

[su_accordion][su_spoiler title=”Author’s Note” style=”fancy”]A few neighbors and I are taking turns writing short columns for our monthly ward (congregation) newsletter, focusing on the Book of Mormon in 2016. Here’s my “short take” for March.[/su_spoiler][/su_accordion]

I recently baked some fresh Alaska salmon. It practically melted in my mouth. I almost didn’t need teeth.

But I also love steak. Think what I would miss if I avoided it, because it requires a lot more chewing.

Don’t skip the Isaiah chapters in the Book of Mormon.

This may help: remember we’re reading Hebrew poetry. Translation takes its toll, but even in English much of Isaiah’s poetry survives.

Hebrew poetry often repeats the same thought in different words. For example, we may think there will someday be two world capitals, one religious and one secular, because we read, “Out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (2 Nephi 12:3; Isaiah 2:3). Maybe – but he’s probably just saying the same thing twice.

A few verses later, we see more repetition. Isaiah describes Israel’s wealth, saying the land is full of silver and gold, then repeating (in different words), “Neither is there any end of their treasures.” Then he repeats the point – twice – by saying, “The land is full of horses,” (and) “neither is there any end of their chariots.”

The next verse uses this pattern to make and repeat a key point: (1) “Their land is also full of idols; (2) they worship the work of their own hands, [now he repeats that too] that which their own fingers have made” (2 Nephi 12:7-8; Isaiah 2:7-8).

Slow down. Take small bites. Chew your food.

It’s often beautiful. It’s frequently powerful. And – don’t be turned away – it’s poetry.

Short Take: Parallel Experiences

In 1 Nephi 1 Lehi’s experience resembles Joseph Smith’s later experience with visions and the gold plates (see Joseph Smith – History), and foretells our own experience with the Book of Mormon.

Troubled by prophets’ warnings that Jerusalem must repent or be destroyed, Lehi prays “with all his heart in behalf of his people” (v. 5). Like Joseph, who prayed with a different question and later in penance for his own sins, Lehi sees a pillar of fire and hears much. Like Joseph, he is physically exhausted afterward (v. 6-7).

Another vision follows. In it a heavenly being (perhaps Christ) descends from heaven with twelve others. As Moroni to Joseph, they bring to Lehi a book. (See vv. 9-12.)

Lehi reads and learns of the imminent Babylonian captivity (v. 13) and other things. The book tells of God’s mercy, and “the coming of a Messiah, and also the redemption of the world” (v. 19).

Not coincidentally, this happens in the first chapter of a book we are commanded to read – a testament of Christ, and an account of the scattering and gathering of Israel – which was first delivered to our dispensation by an angel responding to earnest prayer.

Like Lehi and Joseph, we’re to teach what we learn from the book. We hope not to be threatened with death, as they were, but we can expect a common blessing with Lehi and Joseph nonetheless: as we read, we too will be “filled with the spirit of the Lord” (v. 12).

[su_accordion][su_spoiler title=”Author’s Note” style=”fancy”]A few neighbors and I are writing short columns for our monthly ward (congregation) newsletter, focusing on the Book of Mormon in 2016. This is my “short take” for January.[/su_spoiler][/su_accordion]

Short Take: “The Most Correct Book”

The Book of Mormon’s title page suggests the book may contain “mistakes of men.” Joseph Smith called it “the most correct” book but didn’t call it perfect. Though written by God’s prophets and translated by God’s power, it actually cannot be perfect. Here’s why:

  • It is written in human language, which cannot fully describe divine things.
  • Human language constantly evolves. Many words don’t mean precisely what they meant two centuries ago.
  • The prophets could have written more perfectly in Hebrew, but had to use a simpler, more compact language to save space (Mormon 9:31-33).
  • The book is translated from language to language; in translation, any language pair poses challenges. Elsewhere, the Hebrew word describing Mary in Isaiah 7:14 could mean virgin or simply young woman. Other scripture says both apply, but what did Isaiah mean? Similarly, the Russian word for evil also means angry, so whichever English translation I choose limits the meaning more than the author did.
  • We see the prophets themselves still learning, filling in gaps in knowledge with their opinions (Alma 40:19-21) or clarifying earlier writings after further revelation (3 Nephi 28:36-40).

Knowing all this helps us understand why we need so many accounts of the same gospel, prepares us to discover new meaning in familiar verses, and helps us not to be shaken when we encounter human imperfections in sacred texts. In the end, salvation is in the Word, not the words. (See John 5:39.)

[su_accordion][su_spoiler title=”Author’s Note” style=”fancy”]My neighbor and I are writing short columns for our monthly ward (congregation) newsletter. We focused on the Book of Mormon in 2013. This is one of my “short takes,” as previously published there.[/su_spoiler][/su_accordion]

Short Take: How Much Shall We Hope? For Whom? For How Long? Why?

[su_accordion][su_spoiler title=”Author’s Note” style=”fancy”]My neighbor and I are writing short columns for our monthly ward (congregation) newsletter. We focused on the Book of Mormon in 2013. Here’s one of my “short takes,” as previously published there.[/su_spoiler][/su_accordion]

Mormon wrote that God’s ongoing work to save each of us will not cease, “so long as time shall last, or the earth shall stand, or there shall be one [soul] upon the face thereof to be saved” (Moroni 7:36).

The broken-hearted mother of a convicted murderer once asked a friend of mine, “Is there any hope for my son?” She knew stern scriptures on the subject.

The friend asked me. I answered, “I will not say that the infinite atonement is less than infinite. There is hope.” (See 2 Nephi 9:7; 25:16; Alma 34:12.)

How much, therefore, shall we hope? Far more than we do now.

How long shall we hope? Until the end of time, which is well beyond death. Until God has done everything that a god can do to save his child.

For whom shall we hope? For ourselves, surely, and for everyone we love. Indeed, for every other human soul. For the lost, the confused, and the apparently hopeless. For the lazy, distracted, proud, addicted, self-righteous, belligerent, rebellious, and, yes, for the criminal. For the lost sheep, the lost coin, the prodigal sons and daughters, and the vilest of sinners. (See Luke 19; Mosiah 28:4.)

Why shall we hope? The Savior said, “I have graven thee upon the palms of my hands” (Isaiah 49:16; 1 Nephi 21:16).

Short Take: “Your Words Have Been Stout Against Me”

[su_accordion][su_spoiler title=”Author’s Note” style=”fancy”]My neighbor and I are writing short columns for our monthly ward (congregation) newsletter. We focused on the Book of Mormon in 2013. Here’s one of my “short takes,” as previously published there.[/su_spoiler][/su_accordion]

When Jesus visited the Nephites after his resurrection, he filled in some gaps in their own records (3 Nephi 23:6-13), then gave them some of the words of Malachi.

In Malachi 3 and 3 Nephi 24 the Lord has two complaints against his people; both are relevant today. First, “Ye have robbed me.” In several familiar verses he promises to shower us with blessings, if we will be faithful in tithes and offerings (3 Nephi 24:7-13), showing that God matters more to us than money.

His second, less-quoted complaint is, “Your words have been stout against me.” His people gripe that living the gospel doesn’t do them any good. It is in vain; there is no profit in it. They think this because they look at the proud and judge them to be happy. They complain that success comes to the wicked, who are able to tempt God without immediate punishment (3 Nephi 24:14-15).

The problem here is that God’s people have the wrong heroes, admire bad examples, and let their envy of the world’s temporary rewards distract them from the hope and joy which are eternally in Christ. Yet there is hope. Those who repent of this, the Lord says, “shall be mine . . . and I will spare them” (3 Nephi 24:17).

Short Take: The King’s Prayer

[su_accordion][su_spoiler title=”Author’s Note” style=”fancy”]My neighbor and I are writing short columns for our monthly ward (congregation) newsletter. We focused on the Book of Mormon in 2013. Here’s one of my “short takes,” as previously published there.[/su_spoiler][/su_accordion]

King Lamoni’s father, a Lamanite, is learning the gospel from Aaron. He wants immortality and eternal life. He wants the Holy Ghost to change his wicked heart. Aaron tells him he must call upon God.

As he prays, notice that there is no pretense. He doesn’t pretend to faith or knowledge that he doesn’t have. He doesn’t try to impress Aaron or save face with his servants. He’s unafraid to use the if word, where God’s very existence is concerned. He starts where he is, as he is, with desire, a bit of hope, and the early symptoms of faith.

He prays, “O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, will thou make thyself known unto me. . . .”

Notice also that he already knows the exact price of what he wants: “I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day” (Alma 22:18).

We could do worse than to pray like a Lamanite.

By the way, the results in this case were spectacular.