What age would each Q15 member need to reach to become Church President?

Note: In the original version of this post, I had Elders Gong and Soares out of order at the bottom of the graph. Thanks to Jim, who commented on the previous post to point out the problem, I’ve now fixed it.

While I was working on my last post about each Q15 member’s probability of becoming Church President, I realized that I could look at the question a different way. Rather than calculating probability, I could work out how long each member would have to live in order to outlive everyone senior to him. For those much younger than those senior to them, this will be a relatively young age; for those close in age or perhaps even older than those senior to them, this will be a greater age. I know probability answers the question of who’s likely to make the top spot more directly, but I like the vividness of the how long would he have to live question.

Using the same method I used in the last post (see the Method section below for details), I calculated the life expectancy for each current Q15 member from the SOA mortality table I’ve been using. Then it was straightforward to also find, for each member, the longest remaining life expectancy of any other member senior to him, and from that, the age he would have to reach to become Church President.

I thought it would also be fun to look at needed life expectancy to become Church President for past Q15 members. This is even easier to calculate, as everyone’s lifespan is already known, so there are no life expectancy calculations required. For each member, I just noted the latest death date of anyone senior to him, and subtracted the member’s birthday to get the age he needed to reach to become Church President.

The graph below shows life expectancy needed to reach the presidency for all Q15 members back to Heber J. Grant. It’s a little busy, so let me walk you through what’s in it.

  • Fatter bars with lighter shading show needed life expectancy to become Church President.
  • Skinnier bars with darker shading show actual lifespan (or current age for living members).
  • Outlined white bars tacked on the skinny bars for living members show remaining life expectancy.
  • Gray and black bars give actual, known values.
  • Blue bars are based on at least some life expectancy estimation.
  • Note that the graph cuts off the ages 0 to 20 to focus better on the ages where there are differences.

 

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Church President Probabilities, Adjusted for Q15 Parents’ Lifespan

Note: As Jim pointed out in the comments, I mixed up the ordering of the two most junior Q15 members, Elders Gong and Soares. I clearly need to work on my quality control. 🙂 In any case, as it was straightforward to do, I’ve corrected the yearly probabilities graph below. Because it would require more work, I haven’t fixed the remainder of the post with all the parent lifespan-adjusted probabilities. They’re still mostly correct; just ignore the lines for Elders Gong and Soares.

I’ve blogged a number of times about probabilities of Q15 members becoming Church President (see the bottom of this post for links). I’ve always used a pretty similar method to get probabilities: use a single mortality table for all members, simulate their predicted lifespans a bunch of times by drawing random numbers and comparing them to the mortality table, and then check what the implication is in each simulation for who gets to be Church President and for how long.

A suggestion that commenters have sometimes made is that I could adjust the expected lifespans of each Q15 member based on how long his parents lived, as surely longevity is at least partly heritable. In this post, I’ll show results from my attempt to make just such an adjustment. I’ve got to warn you, though: this is based on kind of seat-of-the-pants reasoning, and I’ll understand if you don’t buy the assumptions I made. See the Method section below if you want the details.

First, though, here’s an up-to-date version of the yearly probability of being President graph that I’ve also shown in a few previous posts. This doesn’t include the adjustments based on parent lifespan that I’ll talk about below. I just take the yearly mortality probabilities for each Q15 member, given their age, from the Society of Actuaries’ RP-2014 table (specifically, white collar males, employee up until age 80, and healthy annuitant after that), and for each member, his probability of being Church President in a year is his probability of surviving to that year times the probability that all the men senior to him have died by that year.

 

As has been the case since I first looked at this question over a decade ago, it’s President Oaks, Elder Holland, and Elder Bednar who look like the best bets to become Church President. Elders Uchtdorf, Andersen, Stevenson, and Soares might have a shot. The remainder are less likely.

However, keep in mind that the biggest weakness of this analysis is that a mortality table describes the lifespan of large groups of people, and works less well for small groups or individuals. If you’re placing bets on who in the Q15 might become Church President, sure, Elder Bednar is probably a better bet than Elder Cook. But in a tiny sample like 15 men, all kinds of things could happen. Elder Bednar might contract an incurable illness tomorrow. Elder Cook might live to be 110.

President Nelson is a great illustration of how big errors can get. In my first post on the topic, back in 2009, my custom mortality table gave him only a 23% chance of becoming Church President, and an estimated 2.4 years in the position if he did make it. He’s obviously made it to the top spot now, and he’s been in for over three years and seems to be going strong. Of course a 23% chance isn’t really that close to zero, but for sure if I had placed bets in 2009, I wouldn’t have predicted Elder Nelson would ever become President Nelson. So the method can make mistakes, big ones. But of course that doesn’t stop me from using it. I can hardly contain myself, as it’s just so darned entertaining to speculate and guess, and to cloak my guesses in at least a veneer of reasonableness.

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A Heretic Reviews General Conference, April 2021

Funniest number: The statistical report gives Church membership as 16,663,663. So five sixes, and two threes that can be added together to yield a sixth six! Talk about victories for Satan!

Best musical number: “Arise, O God, and Shine,” Saturday morning
Worst musical number: “God Loved Us, So He Sent His Son,” Priesthood. I just found this slow and uninteresting.
Highest-tempo musical number: “Guide Us, O Thou Great Jehovah,” Saturday afternoon. I didn’t actually measure tempos, but this one seemed quite fast.
Best choir outfits: Korean girls singing “I Love to See the Temple,” Sunday morning

Longest talk: D. Todd Christofferson, “Why the Covenant Path,” 2179 words
Shortest talk: Russell M. Nelson, “Welcome Message,” 507 words

Longest prayer (“I should have been giving a talk.”): Arnulfo Valenzuela, Sunday morning benediction, 144 seconds
Shortest prayer (“Let’s move this thing along!”): Carl B. Cook, Saturday afternoon invocation, 54 seconds

Best title: Dale G. Renlund, “Infuriating Unfairness”
Emphatic titles: Ahmad S. Corbitt (“You Can Gather Israel!”) and S. Gifford Nielsen (“This Is Our Time!”) gave consecutive talks with exclamation marks on the titles. Henry B. Eyring (“Bless in His Name”) unfortunately didn’t continue the trend.
Missed opportunity title: Choi Hong (Sam) Wong titled his talk “They Cannot Prevail; We Cannot Fall,” when with just one letter change and very little meaning change, he could have made it rhyme: “They Cannot Prevail; We Cannot Fail.”
1955 called and wants its title back: Dallin H. Oaks, “Defending Our Divinely Inspired Constitution”

Best visual aid: Dallin H. Oaks, amid a bunch of stock photos of Jesus that we’ve all seen a thousand times, showed a photo of a family that’s delightfully imperfect, with one person not looking at the camera at all, and a baby who looks like they might be about to bust into a fuss.

Best stories:

  • Gary E. Stevenson told of how Church members driven out of Missouri in 1838 were cared for so kindly by residents of Quincy, Illinois. I appreciate this as a counterweight to the prevalent narrative of how early Church members were constantly persecuted.
  • Gerrit W. Gong told of a young woman selling ice cream cones out of a pushcart who he witnessed having her cart upended and her cones smashed by an angry customer. The scale of her pain might not have been great in the grand scheme of things, but I appreciated how he told the story with no resolution and no happy ending, which I feel like very much goes against the typical Mormon grain of wrapping stories up with a bow. He concluded:

    I can still see the young woman on her knees in the street, trying to save broken wafer pieces, tears of anguish streaming down her face. Her image haunts me, a reminder of the unkindness, uncaring, misunderstanding we too often inflict on each other.

  • Jorge T. Becerra told of a dream Brigham Young had where he encountered Joseph Smith driving a big herd of sheep and goats that were varied in size and appearance. Brigham asked Joseph what he was going to do with such an unruly flock, and Joseph seemed unconcerned and said “they are all good in their places.” Brigham took it to mean the Church should gather a variety of people. I really appreciated Joseph’s line, particularly given that the most familiar discussion of sheep and goats in the scriptures is of Jesus separating them. This seems like an unusually hands-off approach to differences between people in the Church.

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