The Secret Lives of Mormon Wives took the internet by storm in 2024, attracting an audience deeply invested in the glitz, glamour, and meticulously curated appearances of women in the Church of Jesus Christ of Latter-day Saints. While most dismiss it as pure frivolity, this reality show inadvertently reveals an important cultural norm that runs rampant within the Latter-day Saint (LDS) community: the social power of “pretty.” Consistent with the show’s depiction, a recent survey found that the average rate of cosmetic surgery is 14% among Mormon women, 10% higher than the national average [1]. This preoccupation with appearances rings true for Mormon men as well, with church policy actively urging them to be “clean-shaven” [2]. Interestingly, this pursuit of “pretty” extends beyond the individual level and into the political realm, manifesting as the church’s fixation on appearing palatable and nonthreatening to external actors. The religion’s stark condemnation of appearing unpleasant or unpolished is reflected in its devotion to remaining relatively apolitical in the public sphere. In this manner, its outwardly agreeable nature has granted it “pretty privilege,” enabling it to accumulate wealth, power, and global reach with limited external pushback.

The increase in cosmetic procedures among Mormon women may be the result of the religion’s strict gender norms, which pedestalize marriage and motherhood at the expense of education and career [3]. To offset the physical toll of child-rearing and care-giving, women may turn to plastic surgery, enabling them to simultaneously conform to rigorous beauty standards while upholding traditional social expectations [4]. Moreover, women may feel additional pressure to fulfill certain standards of beauty because of the religion’s emphasis on marriage [5]. As long as these norms continue to be treated with such gravity, women will continue to equate their physical appearance with their marriage potential and, therefore, their worth as individuals. This dangerous concoction of traditional norms and modern procedures firmly upholds the cultural significance of surface-level attractiveness in Mormonism.

Although male beauty standards aren’t as costly, they are similarly strict. On its official website, the LDS Church explicitly stated its expectations for men regarding personal grooming. Publishing an official blanket statement that lists detailed expectations for attire for all adherents is not typical of most religions, reiterating the notion that this emphasis on appearance is remarkably well-established within Mormonism. The Church requests that men select “[an undyed, clean-cut] hairstyle that is easy to maintain and does not draw attention” [6]. The motivations behind this may lie in the pursuit of “purity in the flock” [7]. Cleanliness never goes out of style, and, although stylistically monotonous, dressing and grooming consistently and plainly without much experimentation gives outsiders the impression that Mormons are low-risk individuals. Furthermore, by curating homogeneity in followers’ appearances, the church constructs a cohesive brand as a religion. A distinct Mormon “look” consequently emerges, ubiquitously promoting adherents as pleasant and reliable individuals.

This pursuit of “pretty” expands into the political sphere. Even though 75% of American Mormons are registered Republicans, the LDS Church remains publicly apolitical, refusing to endorse any political candidates [8, 9]. Despite these clear voting patterns, church leadership and members have successfully managed to remain out of public political controversies. This phenomenon is embodied well by Mormon politicians like Mitt Romney. Notably, Romney stood out as the only Republican to vote in favor of impeaching President Donald Trump in both his impeachment trials, illustrating his prioritization of long-term perceived fairness and moderation over short-term party power [10]. In accordance with this image, the “cautious” and “straightlaced” Romney contrasts starkly with the “salty” and “mercurial” late John McCain, where McCain’s temperament made him highly subject to press coverage [11]. While it is impossible to determine whether Romney’s internal political compass truly aligns with his outward actions, the outcome is clear: upon successfully establishing his reputation as an even-tempered, reasonable man, whatever issues the public may have with his politics, person, and religion are likely to be drowned out by louder personalities within the Republican party.

Similarly, when diplomat Jon Huntsman Jr. made a bid for the presidency in 2012, he adopted a stance that was deemed too moderate given his Republican affiliation [12]. In this manner, demonstrating greater political restraint can act as fortification for individual politicians’ reputations and, therefore, the LDS Church’s. Conversely, perceptions of partisan divisions lead to more distrust in a person [13]. Thus, by refraining from feeding into existing partisan behavior, the church avoids forging vengeful enemies. And while there are arguably moral consequences of assuming neutrality, these appear insignificant when held against the reputational costs of adopting an extremist stance. This is especially relevant to Mormonism, given its long-standing history of religious persecution that arose precisely because of its perceived extremist beliefs. Therefore, Mormon politicians may not be afforded the same privileges as non-Mormons when expressing opinions that are less mainstream. Since their community’s reputation may be penalized more harshly, neutrality is essential for the religion’s survival.

Switzerland is an interesting case for comparison on the adoption of political neutrality. Although the extent to which Swiss neutrality derives from necessity is arguably less than it does in Mormonism, Switzerland employs similar tactics to the LDS Church when attracting wealth. Pursuing neutrality increased the flow of capital into Switzerland, as neutrality implies stability [14]. Following this chain of reaction, stability invites investment, and investment creates more stability. A similar model can be applied to the LDS Church. Its adoption of an apolitical stance coincided with the initial success of its investment portfolio in the late 20th century, which allowed it to start seriously wielding greater power at the global scale [15, 16]. To amass more wealth, it adopted the “Swiss neutrality” strategy, quietly investing without appearing threatening in the public eye. Like Switzerland, its neutrality invites capital and respect rather than suspicion or opposition.

During the 20th century, the LDS Church founded the Correlation Department, which sought to standardize church doctrines and practices under an increasingly centralized authority [17]. By embarking on internal restructuring and remodeling, Mormonism begins to resemble corporate rather than purely religious logic. This dynamic is confirmed by LDS Apostle Hugh B. Brown’s referral to God as the chief executive officer of the universe [18]. Mormon historian Michael Quinn elaborates upon the business undercurrents that are at the foundation of church happenings. “Economic ventures increased the linkages between various members of the leadership,” he explains. “Those business associations not only functioned as a direct extension of an individual’s position in the church. [They] added to the bonds of kinship and marriage that made the hierarchy an extended family” [19]. This corporate structure has worked in their favor, elucidated by their current estimated net worth of $293 billion USD [20]. Instead of seeking partnerships elsewhere, high-ranking Mormons maximize the resources and relations they already have within their church, allowing them to remain quiet and private about their wealth. Coupled with its outwardly agreeable nature, which has been bolstered by its strategic publicization of notable philanthropic efforts and high education rates, the LDS Church manages to fly under the radar when it comes to its impressive accumulation of wealth and power, namely through investments, properties, and tithes.

In an increasingly optics-driven world, it is imperative to acknowledge the politics of “pretty” within Mormonism. As this image-conscious ideology continues to permeate all realms of the LDS Church, from the individual to the institutional level, concern over this strategy’s sustainability arises. Religious piety appears to have been booted to the back seat in favor of reputational interests, raising the question of whether adherents will try to bring attention to this ongoing tussle between spiritual authenticity and the power of “pretty.”