Can you solve this?

A few years ago I wondered what it means to be a member of the Church of Jesus Christ of Latter-day Saints.

I wondered: is it ok if my testimony dwells down to, “I really don’t believe in all of this spiritual stuff, but from an organizational perspective, I believe that the church is great at moving and shaking…and it has moved and shaken me to be a better person”?

I concluded that was not ok. A religion isn’t just a collection of practical life advice and a church isn’t just the hub to receive and practice such advice. It is a community of faith, belief, and hope. (And when one is differently directed in the latter aspects, the organizational stuff will often wreak havoc as well.)

I realized that if I didn’t have those latter things (I don’t), then it wouldn’t make sense to do certain other things (e.g., keep pretending to have these things in order to “progress” in the priesthood, go on a mission, speak out publicly on behalf of the church, or, perhaps, even go to church.)

…Yet, I guess you’d call me one of those guys who leaves the church but can’t leave it alone.

You see, there are several unsolved puzzles that I feel I just can’t drop.

I can’t drop that the vast majority of the human race has no idea about what I’m talking, and that I have no idea about what the vast majority of the human race is talking. I can’t ignore that there is a deep difference between most of you and me.

For me, speaking about God is an academic thing. It is like analyzing a piece of fiction. Sometimes, I’m bored with the novel. I don’t get the poetry. Sometimes, it’s kinda neat and inspiring, and I like the special effects from the movie or the play.

But at the end of the day, it feels like we are talking about an artificiality distinct and separate from reality. That’s how it feels like to me.

Praying is even worse. It’s like when you send an email to a bad address, but unlike email, I don’t get a bounceback email. So I have to wonder if there was a destination, if it even reached, if the return mail is coming back, if there is any return mail. It’s not a totally productive use of time.

But…that’s not how it feels like to most other people, is it? For most other people, the reason they talk about God (even if they differ on who or what God is, what is his [or her {or its}] number, gender, or personality) is because God is real to them. In fact, God is more real than the physical world you and I live and breathe and move in. It may not be as extreme as that, but somehow, I don’t believe most people are “playing” religion.

And I don’t get that. Not even in the slightest.

I know some atheists wave this off and wave this away, but whether out of charity and respect or out of sheer necessity, I cannot. This doesn’t mean I believe in these stories and experiences any more, but that this is one puzzle that is wanting of a solution.

In a way, the reason I am involved in the Mormon community (in the tenuous, will-not-save-me I’m-cheating-myself-by-using-it-as-a-ward-substitute online bloggernacle way) is because Mormonism continues to be so unfamiliar to me, even though it is really familiar to me.

The forty-sixth section of the Doctrine and Covenants (let us call it The People) elaborates a lot about spiritual gifts. Most times, people only mention a couple:

11 For all have not every gift given unto them; for there are many gifts, and to every man is given a gift by the Spirit of God.

12 To some is given one, and to some is given another, that all may be profited thereby.

13 To some it is given by the Holy Ghost to know that Jesus Christ is the Son of God, and that he was crucified for the sins of the world.

14 To others it is given to believe on their words, that they also might have eternal life if they continue faithful.

I think it is helpful to point out that certain things like belief itself may be gifts, instead of things that we can secure for ourselves or just “choose” to have if we just try harder. But these aren’t the only gifts possible, and the two gifts discussed in verses 13 and 14 are not a binary (i.e., if you don’t have knowledge, then it isn’t necessarily true that you will be able to believe on the words of others).

So what about those for whom it all just doesn’t make sense, doesn’t appeal, doesn’t seem real? Might we not also have eternal life…or is it all predicated on continuing faithfully? And then, what is continuing faithful? Is it going to church, even if one answers all the questions about belief in the negative, following commandments with which one may or may not agree, being alienated and alone, or perhaps even being excommunicated but still with stellar activity?

The earlier part of the section addresses a little on how church services and meetings should be held. This also has something interesting.

5 And again I say unto you, ye shall not cast any out of your sacrament meetings who are earnestly seeking the kingdom—I speak this concerning those who are not of the church.

6 And again I say unto you, concerning your confirmation meetings, that if there be any that are not of the church, that are earnestly seeking after the kingdom, ye shall not cast them out.

Again, what does it mean to earnestly seek the kingdom?

I have no idea, but I need to get back to this puzzle I’ve been working on…

D&C 137 records a vision of Joseph Smith “in the temple at Kirtland, Ohio, January 21, 1836. HC 2: 380–381. The occasion was the administration of the ordinances of the endowment as far as they had then been revealed.” [Preface].  There are 2 important pieces of Mormon doctrine to consider here:  (1) baptism for the dead, and (2) children that die before the age of accountability (and baptism at age 8 ) will inherit the Celestial Kingdom.  Since it is a short section, let me quote it entirely.  This section is only in the LDS version of the D&C, but other accounts of this revelation can be found in the History of the Church.

1 THE heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell.

2 I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire;

3 Also the blazing throne of God, whereon was seated the Father and the Son.

4 I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold.

5 I saw Father Adam and Abraham; and my father and my mother; my brother Alvin, that has long since slept;

6 And marveled how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the second time, and had not been baptized for the remission of sins.

7 Thus came the voice of the Lord unto me, saying: All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God;

8 Also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom;

9 For I, the Lord, will judge all men according to their works, according to the desire of their hearts.

10 And I also beheld that all children who die before they arrive at the years of accountability are saved in the celestial kingdom of heaven.

Since God is the ultimate judge, and “who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God “, the LDS baptize all and let God be the judge.  (I previously discussed baptism for the dead from a non-LDS Irish writer.)

So, this phrase “if they had been permitted to tarry”, got me thinking.  Following my mission, another guy about my age returned home.  I believe he got home on a Thursday and was slated to give his homecoming address on Sunday.  (I’ll call him Ted.)  He went out with some friends on Friday or Saturday night, and was involved in a serious car accident.  Sitting in the back seat, his car was t-boned at an intersection.  The woman sitting next to him was killed, and he received some fairly serious injuries, resulting in a delay of his homecoming address for about a month (which he gave standing on crutches.)

While it is probably a bit morbid to think about, a few people speculated that if he had been killed the day after his mission ended, he was probably very righteous and would have gone straight to the Celestial Kingdom.  After all, he was probably living more righteously at that point in his life than at any other time.

Ted went on to college on the east coast (I stayed in the west), he majored in art, I majored in math, and our paths really never crossed much.  I ran into his parents a few times, and they told me about his art exhibits, but neither one of us really made much of an effort to maintain contact.  Enter Facebook.  I noticed that he was friends with some of my friends, so I thought I would “friend” him and see what he was up to.  To my surprise, he had posted his letter of resignation from the LDS church.  There were many messages congratulating him for his courageous decision.

So, it got me thinking, what happens to those that perhaps died on a mission or similar circumstance, but “if they had been permitted to tarry”, they might have become wicked.  (I’m not saying Ted is wicked—I’m not the judge, but just saying, “what if”?)  Can we really be so certain of anyone’s final judgment?

In the past, the sheer foreignness of these admonitions has been like a Langford basilisk to me — I can’t help but take the words in, but my mind, uncomprehending, does not deal with them. Part of this mental incomprehensibility is the voluntaristic nature of beliefs that it presents. I understand that many people think differently, but I do not imagine consciously choosing to believe or to doubt something. Rather, my beliefs and doubts seem to me the unconscious conclusions of evaluation of the data I perceive.

So, in the past, I didn’t think about what such a phrase could mean, and when I did, I concluded that the phrase was just a cheap attack.

But like the idea of Langford’s basilisk, my mind only required time and a somewhat more comprehensive, yet similar concept to recall the uncomprehended and incomprehensible and crash.

I have often thought about what it  means to “leave the church, but not leave it alone.” This is another phrase frequently flung at the faithless flock, but immediately easier to grasp. I can understand why a member would want someone who disbelieves, disagrees, and disaffiliates to disengage, disassociate, and desist (although I believe this may not capture why the person “does not leave the church alone” in the first place.) I have read other members’ dealings with “full-time” anti-Mormons (the twitter-engaged ones, at least), and I have myself dealt with accusations of being an anti-Mormon. And I have grappled with the idea of engaging with Mormonism, of loving Mormonism despite not believing and not engaging with a physical community. What can such a thing even mean?

I have at times been discouraged to write here at Mormon Matters, because sometimes I feel it could damage the site’s reputation among our brethren in the Bloggernacle. Is Mormonism a big tent or not?

In my quiet considerations, others have been quite charitable. They have expressed how I’m always welcome…how a break is a natural or a good thing. Some have gone so far to say that separating, that moving on completely, is a natural or a good thing.

And here I have come to doubt, and to doubt my doubts.

I feel like the comments from the others are an inception. An inception comes from another, but must be planted far enough in the subconscious so as to seem as if it comes from the self. And so, as others have suggested, “It’s ok to move away from Mormon blogging if you doubt your goals and purposes within both the blog and the Mormonism,” I have understood the savory sensibility of this simple statement, and I have adopted it as my own simple statement. But I have also doubted this doubt, and doubted this statement.

I have doubted my doubt that (blogging about) Mormonism can remain compelling or relevant to me.

A while back, I was reading an entry from a friend introducing his series into the Book of Mormon. He, like me, does not believe, but he stated:

I disagree with Elder Holland that the only available answer is that Joseph Smith translated an ancient American history by the power of god…But I do actually agree with Elder Holland on this point: Some critics are too quick to dismiss the Book of Mormon. And while the burden of proof rests primarily with its believers, I nonetheless think we owe the Book of Mormon more than just an indifferent shrug or rolled eyes. That’s why I’m writing this series—to grapple honestly with the Book of Mormon.

I had at the time challenged the idea that we owe more than just an indifferent shrug or rolled eyes. I’d probably still challenge the idea, because I believe that what we “owe” the Book of Mormon — or any text — is not some universal prescription inscribed in pristine marble, but is tied to our personal motivations. His prescription, I thought, reflected his motivations and desires to grapple honestly with the book.

With time, I have come to see blogging in a similar way. I know people who would say this is inferior to parking my posterior in a pew, or to diving into the doctrines of official scriptures. I know others who would say it doesn’t make sense to try to “grapple with” blogging once I’ve “burnt out.” Perhaps they are all right.

Nevertheless, I feel this, my sincere if substandard offering, is worth offering, if only for myself.

So, I have to confess that as a result, I rarely (if ever) visited the church’s website for non-members (at mormon.org). I thought it would be much of the same, and I thought I’d have to be a little embarrassed for it.

…but just a few days ago, the LDS Newsroom (another church site I rarely check…grr, I’m so bad!) announced that Mormon.org had gotten a facelift. I don’t know about you, but I am in awe. Click the image (or here) to jump to it!

I think the church has been trying to change its image for a while (and some of our friends in the Bloggernacle have discussed whether outside coverage on shifting Mormon perceptions is changing the average person’s viewpoint), but it’s had some misses. For example, it rang in 2009 with a new site for church youth (which [fortunately] has been quietly scuttled away, as far as I can tell — but you can still check out the video here), a site that oozed with pop and total radicality.

But for the new Mormon.org…I could be wrong…but it seems that the years of research into design, psychology, and current awareness of Mormonism paid off. You can read a fascinating account of the development of the new site here.

Here are just a few of my favorite aspects of the site.

Integration of Our People

From the first page (and even the picture that I posted), you can see that the designers of the new Mormon.org wanted people to hear regular (even if particularly attractive, talented) members. But what particularly intrigued me was the Our People page itself, where anyone can search for member testimonies and profiles by ethnicity, continent, age, gender, or even religious background. One goal of the designers at North Temple’s was to improve the perceptions of Mormons — especially of the diversity of the church membership — and I certainly think that this site has been a good step here.

Even more, member perspectives are integrated elsewhere throughout the site. Take for example the FAQ. Each topic has, in addition to the official church response, responses from various members. I’m certain that there is a certain vetting process to make sure that everything is kosher, but even in some touchy questions, there are touching, if seemingly surprising answers. (One woman answers the question regarding the church’s position on homosexuality and gay marriage by pointing out that the church does not support same-sex marriage, but does support families. She notes this has allowed her to support her mother, who is a lesbian, and her partner.)

Emphasis on Our Values

As someone who doesn’t have a testimony of every aspect of the faith, I could still be on board with the presentation of church values. The new mormon.org presents these values in such a way that most people can easily find agreement, but it does not try to present these values in a completely sterile and neutral way. The site successfully incorporates LDS perspectives, scriptures, and quotations so that they are not overbearing, but in a way that a non-member of the site could see that the church does have vibrant positions.

For example, the page on LDS valuation of freedom of choice conveys both the LDS position of official political neutrality and the LDS position of standing up for its valued moral positions. I understand that this interplay is often a raw point for some, but the site gracefully handles it.

Employment of Colors

Recently, another one of our brethren in the Bloggernacle listed the several “V” words that he found to be integral to true religion. His terms were an emotional onomatopoeia of life, love, and learning. Two words he used were verdant and vibrant — words that evoke a sense of richness to color.

This has not been lost or forgone with the new Mormon.org. I must admit that I am not a formal designer, and I am not a color psychologist, but as someone who can see and feel, I see vitality and hope from this very site. I can see some who might be skeptical — “it is just marketing; it is just pushing buttons.” But what about the fantastic art of the Renaissance? The heaven-reaching architecture? The divine melodies of the music?

I guess I’m not saying that this is the new masterpiece, but in the same way that effective design principles have always been used for emotional and spiritual direction and amplification, I feel like this site is a modern paradigm.

So, what do you think? Am I totally off the mark? Do you think that this will have any effect on nonmembers’ perceptions?

What’s interesting is that the leveraging of designs has really been going on since the 1950s. Prior to that, each building was designed and built from the ground up.  Looking at the Temples, one can see a similarity in each era of Temple building.

Temples

For example, the design of the Kirtland, Nauvoo and St. George Temples are similar, even if the interiors had a totally different configuration.

Similar Designs Examples

1. Logan, Manti
2. London, Hamilton, NZ, Bern, Los Angeles
3. Ogden, Provo (For now)
4. Tokyo, Seattle, Jordan River
5. Sao Paulo, Atlanta, Santiago, Tonga, Samoa (original), Tahiti, Sydney, Denver
6. Boise, Dallas, Chicago, Manila, Taipei, Guatemala City, Johannesburg, Stockholm, Seoul, Lima, Buenos Aries, Frankfurt
7. Small Temple Designs
8. Etc.

There, have of course, been some unique ones along the way:

Salt Lake, Oakland, Washington DC, Mexico City, San Diego, to name a few.

Meeting houses and Stake Centers

In the early days of the Church and in many parts of the world still, existing buildings were and are re-purposed for use as meetinghouses. In some cases, buildings are just rented for Sunday use. As the Church became established, starting in Utah and surrounding states, LDS Church buildings were built to match the specific use for the facility. Very ornate Tabernacles were the center of a Mormon town.

Here are a few examples:

Paris, ID ,  Provo , Box Elder (Brigham City) , Kaysville

As time moved on, standard designs began to become the norm.  As far back as 1950s, many meetinghouses and Stake Centers were based on the same design, with an occasional unique one.

1950’s

1960’s

1970’s

1980’s

1990s, 2000s

The 1990s brought the “California Plan,” a 42,000 sq foot 2-story building designed to hold an entire stake within it.  There are two of everything, Chapels, Primary, Relief Society rooms. Eight bishops and clerks offices and a complete set of Stake offices. Most of the buildings were and are not fully utilized except for short periods of time while other buildings were renovated. Take it from my personal experience, you’ve never experienced this kind of organized chaos when you have four wards in the building at once,  4 in the morning and 4 in the afternoon.

So, what do you think?  I’ve heard that they are even tearing down some of the older, unique buildings to put up more efficient, newer designs. Are we losing the character of our buildings by having the same designs? Or, is it easier to find a church building? I’ve always been able to spot our buildings by the spires out front.

Are you in a vintage building or a cookie cutter building? Which are your favorites?

I think so many people want a clear “black and white” answer on many issues. Instead our leaders and the Lord give us great freedom (leeway so to speak) to live our religion.
A lot of people seem to be on a quest to “decide” what our Heavenly Father must feel and what His stance must be on certain things like oral sex, plastic surgery, and even consuming caffeine, for example….
So many people are adamant that they KNOW what’s right and what’s wrong, and that all other opinions are false.
Someone may assume, for instance, that because I am not speaking out against these things that therefore, I must do them myself. What’s important to me is that I don’t join the ranks of people assuming that my answer is the right answer – and then move towards casting judgments.
Agency can be such a tricky thing, can’t it?

Well I couldn’t agree with you more. There are so many reasons I love the gospel of Jesus Christ. Three of its main principles that resonate with me are 1. the gift and importance of free agency, 2. knowing we have the possibility to receive personal revelation applicable to our unique situation, and 3. the guidance to be non-judgmental and merciful when dealing with ourselves and others.

• It is through our free agency that we learn EVERYTHING. If we choose to follow the gospel, then we choose. If we don’t, we still choose. Either way the consequences (whether positive or negative) have to do with learning and progression. It is based on the principle of opposition. For every good there is bad. For every painful experience there is the possibility for joy. If we can truly accept this principle, it is easier to have perspective when we fall, or what can seem sometimes worse, when our loved ones fall.
• It is through personal revelation that one of our prophets, Nephi, came to know he had to kill in order to recover the history of his people. This went against the most basic of commandments.  I am in no way inferring that we should feel justified in murder through the guise of personal revelation, and yet there is a lesson to be learned. Sometimes, for the sake of something better and bigger and through personal revelation, we leave the “rule” behind (i.e. we stay in a struggling marriage for the sake of an eternal family, we divorce our spouse because of personal safety, we embrace the member we know has recently been excommunicated, we love and support our gay son who has left the church, we think before speaking in church and take into account different situations, we cease to judge others whom we know little about, we decide that engaging in oral sex is OK, we decide engaging in oral sex is not OK, etc.). It is of utmost importance for all of us to be continually building on this heavenly means of communication with our Father for it has no limit.
• Once we understand that all of us are on different progression paths, we can better accept the concepts of mercy and forgiveness which lead to the possibility of being less judgmental. The “I can’t believe he did that!” “Did you hear what she just said?” “I could never do something like that!” comments go by the wayside to make way for a more productive process of communication that embodies the true love of Christ: charity. And charity never faileth. It never fails us and it never fails others. Christ Himself loved, served, and healed the most vile of sinners of His time. Is this not the utmost of metaphors for us all? We all sin. It is impossible in this life not to. If we did not sin, what would be the point of even being here?

In my dealings with many members of the church and in looking at my own life experiences, I have come to the conclusion that very little of what we are faced with falls into the “Black or White” category. From the very beginning we know that Eve and Adam face a contradiction: two opposing commandments. We can ask what kind of God would put us in this predicament? I counter with this answer: A God who wanted us to learn mercy. A God who needs us to understand compassion. A God who wants us to think for ourselves, use our resources, and stretch our boundaries or comfort zones. In fact many of our beloved scriptural stories are in some way or another about people who had to find an exception to the rule – a different way than what their cultural or religious traditions proscribed. Jesus Christ Himself was the epitome of breaking the Mosaic and Judaic rules in order to achieve cadence to a higher law – a higher purpose. I am in no way encouraging everyone to go break rules for the heck of it. Commandments and guidance are in place to help us achieve happiness and attain blessings. I just hope that through this gospel principle of looking at the “gray” which surrounds us, we can look at situations on an individual basis (not everything or everyone fits into the same mold) and on a merciful basis (no matter what anyone is doing or not doing, they deserve our love and respect as fellow children of God – including ourselves).

MM readers- How do you see the world?  Black and White?  Or with varying degrees of gray?

I recently read Misquoting Jesus by Bart D. Ehrman. One of the interesting realities on which Ehrman elaborates is that early Christianity was anything but homogeneous. More specifically, there were many factions, some heterodox, some orthodox, some in the middle. Some of the books of the apocrypha, gnostic texts, and other early Christian writings seemed to support various theological ideas not represented, and in fact, even repressed in what became the canonized New Testament.

A few of particular interest are adoptionist (Christians that thought Jesus was fully mortal), docetic (Christians who thought Jesus was only divine and merely “appeared” to be human), and separationist (Christians who thought Jesus was two separate beings, one Jesus (human) and one Christ (divine)). There were many other heretical ideas that various Christian groups espoused. Some parts of our canonized New Testament were intentionally modified to suppress these views.

Translations in Mormonism

In Mormonism we have a very strange use of the word “translation.” Joseph “translated” the golden plates to produce The Book of Mormon. He “translated” some egyptian scrolls to produce the book of Abraham. In each of these instances I think that “translation” is probably a bit misleading. “Divined,” or “revealed,” perhaps, but “translated” in our modern colloquial usage is quite a stretch in my opinion!

To me, “translation” as it relates to Joseph’s work with the Bible, seems to imply that Joseph was a textual critic, much like Ehrman. That is to say, his goal, like a textual critic, would have been to correct the errors in translation and copying to return the scriptures to their original form. The 8th Article of Faith further gives weight to the idea that Joseph would have been interested correcting the translation, as it was the thing that had errors (as opposed to the original manuscripts themselves).

Yet, it is reasonable to me to question whether or not the original manuscripts of the canonized New Testament actually contained accurate teachings of Jesus. Surely if there were many different theologies, all of which claimed to be Christian, differing radically in their implications for modern Christian understanding, is it safe to assume that the books that “made it” into the canon even represent Jesus’ teachings? What of the process that came to finally accept a “canon” of scriptures? It was a process of gradual (read: hundreds of years) consensus among orthodox Christians (read: the Roman Catholic church), culminating finally in the Council of Trent in the 1500′s! Is this really what we now authoritatively accept as Jesus’ teachings and doctrines? And if Joseph’s goal, as translator, was to revert the text to the original, have we really made much progress in understanding the true Gospel as Christ taught?

Joseph Smith Translation of the Bible

Fortunately, as I’m sure many of you are silently screaming about, I think the Joseph Smith “Translation” is, again, a misnomer. It seems to me that Joseph had no business being a textual critic (despite being rather schooled in the Bible), and in fact, I don’t think this was Joseph’s goal at all. A casual glance at the Wikipedia article on the Joseph Smith Translation of the Bible indicates that Joseph seemed to be using the Bible as an impetus for revelation. From that article, Philip Barlow thinks there are six different types of changes in the JST:

• Long revealed additions having no Biblical parallel (including visions of Moses, Enoch, and passages on Melchizedek).
• “Common Sense” changes.
• “Interpretive additions” often signaled by the phrase “or in other words.”
• “Harmonization” in which Joseph reconciled seemingly conflicting passages.
• Grammatical improvements.
• Unclassifiable changes.

I think this is a fair list, but I would add to it. I think the Doctrine and Covenants is a form of the JST. That is to say, Joseph was not a textual critic, and the JST is not a translation at all. It is a series of revelations that hoped to obtain what should have been in the Bible. I think Joseph was interested in discovering, through revelation, the pure Gospel of Jesus Christ, not in a restoration of the words of the original manuscript of the books that make up our canon.

In this vein, I am completely baffled as to why the LDS church does not adopt the JST and why we don’t rely more on Joseph’s revelations, and less on the Bible. I would even go so far as to argue that Mormonism shouldn’t even really care about the translational accuracy of the Bible. Between The Book of Mormon, D&C, and modern revelation, it seems we have a rich, full theology, that are Christian in their own right!

JST in the LDS Church

The JST manuscripts were preserved by Emma Smith after Joseph’s death. As a result, the then Reorganized Church of Jesus Christ of Latter-day Saints (RLDS, now Community of Christ church) published and copyrighted the JST in 1867. The LDS church had only a partial collection of the JST manuscripts.  Ostensibly the LDS church was unable to verify, independently, whether or not the compilation of the JST by the RLDS church was indeed accurate and, possibly, to avoid simply accepting the JST as espoused by the RLDS church (relations have not always been good), perhaps the LDS church just used what it had. That copyright has long since expired, and as recently as 2004 the LDS church, with full support from the Community of Christ church, produced a full facsimile of all the original manuscripts. So why not adopt it now? Here are some possible reasons why we have not adopted the JST:

• Tradishuuuuuun, tradishun! Yep, the LDS church is very slow to part with tradition. As we have officially used the KJV (with a few additions) for many years, and have gone to great lengths to print it and bind it, and have incorporated it into many lesson manuals, perhaps we are just sluggish to change.
• Perhaps we are afraid of the label “Joseph Smith Translation.” We already know that “translation” as used in other contexts is a stretch, so maybe we’re nervous about adopting another, possibly erroneous “translation.”
• Maybe there is some interest in differentiating ourselves from the CoC church. After all, from an LDS perspective, it would be easy to view the CoC church as having gone astray. If we adopt their book, who knows what will happen.
• There may be changes in the full JST that cast doubt on LDS church policies, procedures, rules, revelations, culture, etc. (I have not read the full JST so this may be a stretch).
• Doctrinal salmagundi was the modus operandi in Joseph’s day, but today’s church is quite sensitive to new, unprecendented doctrine and/or changes. We seem to be moving toward mainstream Christianity, and adopting the JST might send us in the other direction.

So what do you think? Was the JST really a “translation” in the sense that Joseph was trying to restore the text to the original, and is this even a useful thing to do for Mormonism? Or was Joseph really more interested in getting to what he believed Jesus actually taught? Why do you think the LDS church has not adopted the JST?

Perhaps the time has come in the church to recognize that some members want to openly espouse a non historical view of the Book of Mormon?

My daughter Bethany and her friend Clare have recently gone to the Community of Christ Church. They enjoyed it and said the members were very open and friendly but the church at least here in the UK didn’t seem anything like our Brighamite version of the church.

I understand that many of their high ranking members don’t view the book of Mormon as historical. Some members feel it’s historical; some feel it’s inspired, and some would like to see it jettisoned from the canon of scripture.

I thought it was quite courageous of their leaders to consult with historians and look at the facts as they see them and to seek and follow what they felt was God’s will, doing all of this by common consent with the members in their church.

One of their members Wayne Ham did a summary report (below) called Problems in Interpreting the Book of Mormon as History! But before you read his report please take the following quiz:

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Please read if you can all of Wayne Ham’s Problems in Interpreting the Book of Mormon as History from the Community of  Christ Web Page.  Below are some selections from Ham’s paper which I highly recommend you read if you have the time:

The origin and destiny of the [so-called] “Red Man” were among the chief topics for speculation and discussion on the early nineteenth century American frontier. The presence of many Indian burial mounds in the Great Lakes region was a constant source of curiosity for the settlers in that region. In 1823 Ethan Smith, a Vermont pastor, published a book entitled View of the Hebrews: or the Ten Tribes of Israel in America.

Those who received the Book of Mormon from the hands of eager missionaries were urged not only to assent to the narrative as a historical account of the Indians’ ancestory, but also to accept the book as evidence that God had broken the silence of centuries to restore his church to the earth by means of a young prophet. Many of the early Latter Day Saint believers took an all-or-nothing approach.  If the Book of Mormon was true, the religion expounded by its author and proprietor was true also. If the book should ever prove to be false, all validity for the restoration movement would necessarily have to be disclaimed.

The book immediately attained a canonical status in the minds of the Latter Day Saints that made literal acceptance of it as the revelation of God to the ancient Americans a matter of faith. As far as church members were concerned, the book was impervious to any kind of critical investigation and judgment.

As modern historical and textual scholarship in the realm of biblical studies became increasing appreciated and influential at the grassroots level in the late nineteenth and early twentieth centuries, and thus known to some extent to Latter Day Saints, a defensive reaction set in among some church members, resulting in some stiff resistance to allowing the tools of this scholarship to be applied to the church’s understandings of the Book of Mormon. Thus Book of Mormon studies in the past have been characterized by polemics, apologetics, and amateur archaeological surveys whenever the concern has moved beyond merely exploring the intricate details of the very complex narrative of migrations, wars, and religious revivals among the Book of Mormon peoples.

Because the temper of our times is such that no movement nor institution nor book can forever remain impervious to the searchlight of scholarly inspection, out times demand that all the rudiments of religious faith be subjected to the scrutiny of reason and empirical research.

As the Book of Mormon is examined without any intention solely to amass data to support preconceived notions about it, certain problems concerning traditional understanding of the books stand out. These problems include:

1. The story of its coming forth. The actual events culminating in the publication of the book are, as of now, quite irrecoverable in that it is impossible to distill a unified account from all the primary and secondary reports.

2. Identifying the book’s narrative with a particular time and space. Extravagant claims about ancient American archaeology supporting the Book of Mormon have been made. Toltec, Mayan and even Aztec ruins, all of a comparatively late period, have been unfortunately identified with Book of Mormon peoples.

3, The book’s propensity for reflecting in detail the religious concerns of the American frontier. Alexander Campbell in 1831 pointed out that every major theological question of the frontier was covered in the Book of Mormon, including infant baptism, ordination and ministerial authority, the trinity, regeneration, the fall of man, the atonement, transubstantiation, fasting, penance, church government, religious experience, the general resurrection, eternal punishment, and even the burning question of Freemasonry, republican government and the rights of man.

4. The Christological perspective of the book. To some students of theology, it would appear that there is a marked incongruity between the Christ Event of the New Testament and the Christ Event of the Book of Mormon.

5. The book’s ethical implications, when viewed as universally binding upon all men. Some Latter Day Saints, in talking of the Book of Mormon as the “fullness of the gospel” (D. & C. 17:2), believe that the book reveals the will of God more perfectly than any other resource we possess. Moreover they would assert that the transmission process involved in preserving and bringing forth the book would bypass many of the scribal errors to which the Bible was admittedly vulnerable.

6. The use of biblical scripture and ideas as sources. Several sizeable sections of the King James Version of the Bible are found in the Book of Mormon, including twenty-one chapters of Isaiah, the Sermon on the Mount, the Ten Commandments, Malachi 3 and 4, I Corinthians 12:1-11 and Acts 3:22-26. In addition to such full-fledged quotations, the Book of Mormon is replete with short biblical expressions. John Hyde counted 298 biblical snatches from the New Testament alone in the first 428 pages of the first edition of the Book of Mormon.

8. The matter of Book of Mormon anachronisms. Those who approach the Book of Mormon with the view of proving it to be essentially what it seems to claim to be–a record of the history of ancient Americans who lived between 2200 BC and AD 400–immediately find themselves having to deal with the problem of anachronisms.

9. The changes in the Book of Mormon. While the book itself confesses the possibility of errors, many claims concerning the verbal accuracy of the book have long been made by Book of Mormon adherents. Joseph Smith himself at one time state that “the Book of Mormon was the most correct of any book on earth.” Modern Microfilm Company of Salt Lake City has recently published a work documenting 3,913 changes in the Book of Mormon since its first printing.

Conclusions. None of the above problems areas “disprove” the Book of Mormon. They do, however, raise some questions about our traditional understandings concerning the book. Perhaps for some church members answers to the questions raised in this article would seem to be readily available. For others, however, quick and easy answers will not solve the dilemma. Perhaps the time has come in the church to recognize that some members want to openly espouse a non-literal view of the Book of Mormon, treating it as a non-historical treatise in much the same manner as modern critics view the books of Jonah, Ruth, Job, and Daniel in the Old Testament. Freed from some of the traditional hang-ups involved with having to accept unquestioningly the historicity of the Book of Mormon, these members could then read the book as a product of the Restoration movement in the nineteenth century, perhaps thus “enjoying” this fascinating piece of literature for the very first time.

I have recently come across a group called Reform Mormonisim. I thought their views were interesting and as I mentally answered some of their questions here I was surprised how much of it resonated with me.

What I did feel in the end after reading much of their thoughts and material is why bother!! Why not become a nontheist Unitarian. Is it worth all the effort when there must be other religions very close to the same theology? Hopefully we can get someone from their church to answer that question

I have added a poll to this and must apologize to those at Reform Mormonism and to the readers at Mormon Matters in that they are totally paraphrased and maybe (unintentionally )taken out of context. So please go here to see them on their web page.

What they believe here

Reform Mormonism is a home-based, personal philosophy. A day of rest is held wherever one is at; there are no church services. Reform Mormonism does have special temple ordinances, that are designed to aide a person throughout their life, that are conducted in dedicated temple spaces. Unlike the LDS, they do not perform any temple ordinance for the deceased.

Reformed Mormonism are  individuals who have moved away from organized religion and have found peace and satisfaction in concentrating on the important things in life. We’re just like you – parents, children, brothers, sisters, friends and partners. We’ve settled on a personal philosophy that makes sense in the 21st century. It’s personal, important, and best of all, it isn’t scary like so many churches these days.

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“Delegation Takes No Action on Human Sexuality Issues: Church Will Continue Dialogue.”

Headline  by John Hamer on BCC on Thursday, April 15, 2010:

“Gay Rights Revelation Added to The Community of Christ D&C”

———-

The two headlines above generally cover the spectrum of opinion about what happened at the Community of Christ World Conference as it completed the process of canonization of a new Section 164 for its D&C. The spectrum of opinions about whether what happened was a good thing or bad thing, of course, runs even more broadly. Indeed, I’m not at all certain that we’ll even be able to see how intense the various “colors” of that spectrum will prove until information about the conference filters down to the bulk of the North American church that maintains no real connection to the World Church in the “Blogitorium”. As in many churches on the Christian left in North America, that membership tends to be somewhat more traditionalist than its leadership.

Nevertheless, I’ll give my view as someone from one part of the peanut gallery, focusing on what was in each portion of Section 164 and the effects of associated legislation passed to begin implementation. A future post will provide a similar analysis on legislation considered by the Conference not specifically addressed by Section 164 and suggest something about the overall direction of the Community of Christ in the future.

SECTION 164, PARAGRAPHS 1-4

President Veazey describes the experiences of meditation, particularly on portions of Galatians 3:27-29, that led him to offer the Section. After commending the church for similarly seeking to discern the Spirit in a structured process that has been going on for well over a year, he makes explicit an understanding of the church and its sacraments which has been implicit in CofChrist theology for a number of years.

“…Instruction given previously about baptism was proper to ensure the rise and cohesiveness of the church during its early development and in following years. However, as a growing number have come to understand, the redemptive action of God in Christ—while uniquely and authoritatively expressed through the church—is not confined solely to the church. God’s grace, revealed in Jesus Christ, freely moves throughout creation, often beyond human perception, to achieve divine purposes in people’s lives.”

The Community of Christ is to see itself as “one true church”, not as the “one and only true church”. How serious is this theological intent was earlier signaled by something I haven’t seen commentators note elsewhere. The first sessions of Conference always feature certain speeches of welcome. One is usually a non-CofChrist speaker. This speaker is often a local Congressman or a Missouri Senator. The speech is strictly non-political even then, but the identity is interesting because trends over time seem to show the direction of the church leadership’s interest.

This year that slot went to the Rev. Dr. Michael Kinnamon, General Secretary of the National Council of Churches. Kinnamon unabashedly spoke of the Community of Christ having unique gifts that should be seen as adding to bodies such as the NCC, rather than as a body going its own way. Ironically, contacts between the RLDS and the NCC were among the suspicions cited by fundamentalist opponents of the church circa 1970 as evidence of apostasy. Thus, such a speech 40 years ago might itself have been too controversial to occur.

Section 164 then lays out specific instruction (that will be followed quickly by formal administrative policy guidance to become effective by September 1, 2011). These policies will result in acceptance into membership into the Community of Christ upon confirmation by CofChrist priesthood – without requiring rebaptism if the original baptism: a) involved water;  b) was performed by an ordained Christian minister;  and c) as a personal expression of faith in Christ. In particular, we will not require someone to present proof of their baptism or the baptizing minister’s credentials, since that would be impossible in many places throughout the world. This clearly expands the notion of true priesthood authority beyond the boundaries of those called through the priesthood line passed to Joseph Smith.

The phrase “using water” also allows for baptisms done by immersion, pouring, or sprinkling, while upholding the church’s own standard practice of baptism by immersion at the age of accountability. There is also some additional specific guidance regarding the substance of the prayer of confirmation (Baptism of the Spirit) that is now the means by which one moves from being part of the Body of Christ into membership within the denomination. And preparation for confirmation will now be a formal requirement for the ordinance to occur.

Paragraph 3 contains a call for all members to serious consider and live the meaning of their baptismal covenants (water and Spirit). Paragraph 4 ties this call to consideration of the role the sacrament of the Lord’s Supper should play in renewing, witnessing, and amplifying our covenant. (Portions of the preamble specifically warn us to NOT make the meaning of the covenants atrophy even as we broaden the procedures, because of the concern that in some places this has happened with open communion).

This portion of the Section makes the Community of Christ look very Protestant – if you can call becoming more Protestant through modern revelation a Protestant concept in the first place.

SECTION 164, PARAGRAPHS 5-7

These are the paragraphs whose approval generated the widely divergent headlines above. Their actual content is to call attention to “serious questions about moral behavior and relationships” – but to prioritize those questions not simply as they are listed within the dominant culture of the denomination.

“These issues are complex and difficult to understand outside their particular settings because of strikingly different cultural histories, customs, and understandings of scripture. For example, the issues include female submission, female genital mutilation, child brides, forced marriages, and sexual permissiveness. They include cleansing and exploitation of widows, harsh conflicts over same-gender attraction and relationships, and varying legal, religious, and social definitions of marriage, to name just a few.”

More importantly, the Section calls us to see the solutions for these moral dilemmas as arising from an understanding of Christianity as a community that transcends definitions by economic status, social class, sex, gender, or ethnicity. They simply are no longer primary. Relationships are to be rooted in the principles of Christ-like love, mutual respect, responsibility, justice, covenant, and faithfulness, against which there is no law.

Section 164 then extrapolates that these principles require that the church move the resolution of moral issues to the church in the cultures most affected by them rather than let the dominant North American church decide for the rest of the world. Field Apostles, under the guidance of the Presidency, are authorized to call and set the agenda for field, national, or (non-geographical) cultural groups to deal with issues such as those listed above as they feel directed.

Uncertainty about the nature and timing of these conferences is generating the widely divergent headlines about gay rights. First, everyone in the Community of Christ seems to understand that the leadership feels that it must not expose our leaders and members in cultures where discussion of gay issues is taboo. If so, they can hardly move toward expanded gay rights in the United States unless they can find a way to maintain what the government would call “plausible deniability”.

Second, there is a large body of conservative members in the US church (and non-members in society) whose reaction must be anticipated and allowed for. The LDS experience with Prop 8 shows what happens when the church in the US takes any position on controversial issues in the political arena. Many feel the church has moved too hesitantly and will continue to do so; others are likely to feel the church is moving in the wrong direction entirely.

Finally, there are logistical questions. It seems unlikely that the US church has the resources to assemble a national conference on gay rights issues before the spring of 2012 at the earliest. It will take until September, 2011, simply to implement the new conditions for membership.

The greatest sign of movement toward gay rights comes from something in administrative minutia. It is normal for the church to realign Apostolic Fields following a World Conference (our Apostles retire, so there are usually changes in the Twelve). This time a gerrymandered field has been carved out for Apostle Susan Skoor that stretches from Southern Australia to Eastern Canada – and just happens to cover all of the non-US jurisdictions that proposed World Conference legislation expanding full priesthood and sacramental rites for gays. The extension of rights in that Field or in nations within that Field might be granted while maintaining sufficient distance from the World Church (and prying media) to protect the church in cultures hostile to gay rights.

Expansion to the US is much more difficult to do while maintaining any credibility to foreign governments and religious bodies that “this is just local jurisdictions acting on their own.”

Perhaps more significantly in the long run than the particular moral issues – at least from the perspective of this Washington spectator – is the change these paragraphs make in the legislative rights of mission centers to set the agenda for the church. The Presidency immediately ruled 21 legislative proposals that had been painstakingly brought to the conference as out of order because they reflect National or Regional concerns. These rulings were entirely appropriate under Section 164 guidance.

However, the Conference later passed implementing legislation for the field and national conferences that make them “special conferences”. Such conferences operate under different parliamentary rules than World Conference. In particular,  Mission Centers lack the right to place items on the agenda of special conferences; that agenda is set only by the Apostle who calls the conference with the approval of the Presidency. In short, this revelation makes the Community of Christ less democratic and more theocratic than it was a year ago.

SECTION 164, PARAGRAPH 8

Paragraph 8, by contrast, shows the flexibility and speed with which the Community of Christ can move on organizational issues when it wishes to do so. The Twelve and the Presidents of the Seven Quorums of Seventy have been meeting for several years in response to the immediately previous revelation (Section 163) to consider organizational changes to increase evangelistic effectiveness. Paragraph 8 is taken as authorization to make these changes.

Within 24 hours of Section 164 approval, the number of Quorums of Seventy was increased from seven to ten, the additional Quorum Presidents were named, and they were approved by the Conference and set apart to that calling. Jack Bauer couldn’t have moved faster. Clearly, the outcome of these discussions among the leading quorums was well prepared in advance, while they are still feeling their way around the notion of how and when national conferences will function.

Reorganization of the Twelve, while not fundamental, essentially separates the world into 10 Fields for the moment, each led by an Apostle, with the remaining two Apostles focusing on Headquarters-oriented tasks. For the first time, a single Quorum of Seventy will be aligned with the geographic or other missionary focus of a Field Apostle.

SECTION 164, PARAGRAPH 9

The final paragraph of the document is a benediction of sorts, and a challenge that the rise of Zion is no farther away than the willingness of all of us – all the “beloved children of the Restoration” – to overcome our insecurities and embrace a Christ-like life.

“The mission of Jesus Christ is what matters most to the journet ahead.”

But I want to give credit where credit is due. If you have not seen the church’s new Combating Pornography website, may I suggest you check it out. It is not just for those struggling with the addiction of pornography (yes, I said addiction), but for spouses of those struggling, parents, leaders, etc. I think everyone could glean some useful insight about an epidemic that has proved to invade nearly every life in one way or another.

In short, I think the site is brilliant, and I give much kudos to the church for the content and purpose. I really think it’s great! Here’s what I like about it:

1. The star article (IMHO) is a well researched, well documented, elaboration on the nature of pornography addiction, by a renowned expert in the field. The second to last paragraph is my favorite:
   

   Why is it important to understand that compulsive pornography use is an actual addiction? By recognizing this, we will treat it with the respect required to overcome an addiction. For instance, no spiritual leader would tell a member who confesses an alcohol addiction to pray and repent without recommending counseling and 12-step support in such programs as the Addiction Recovery Program with LDS Family Services and Alcoholics Anonymous. Similarly, with the proper perspective on sexual addiction, we should also recommend that those afflicted with pornography and other sexual addictions, in addition to proceeding through the steps of repentance, will also seek recovery with therapy and group support.

2. The site references sources and scholarship about overcoming pornography. While I am not a social worker, or clinical psychologist, I recognize the most commonly accepted patterns in treating addiction/depression. See here, and here for great examples.
3. There is practical advice in Mormonism’s favorite form – a checklist.
4. There is a good mix of emphasis on moral cleanliness, openness in discussing human sexuality, physical reality, and spiritual ideology. When I read the articles I get the impression that we’re not in the business of simply condemning this as sin and parroting to people they “pray and read scriptures” more diligently. We are acknowledging a deeper problem in human psychology/biology that warrants our most sincere efforts.
5. The church is sincerely dedicated to helping people with this problem. There are conference talks (at least one every six months), there is a website, there are very inexpensive counselling and other professional services, there is a booklet and associated meetings for overcoming addiction, etc.

I really do believe that the LDS church does a lot of great things in this world. There are people who are hurt by the culture, there are social and cultural problems I wish were different, and there are issues in our theology that don’t work for me. But for this very uncertain Mormon, I am truly grateful to be a part of an organization that does try, in many ways, to influence people for the better.

I want to explore these myths using the office of Prophet/President.  The centrality of his position hierarchically, the significant role he plays in the faith of many members of the Church and also the infrequency of contact with the general membership make this an apt example.

These myths come in many varieties.  There are stories about the Holy of Holies, about paintings of the Saviour and about mantle experiences. Now all of these may well be true, in whole or in part, or they may be completely fabricated. I am not concerned with their truth claims, rather I think that what is essential in the dynamic of these stories is the way that they become transferable between Prophets.

It is possible to trace a number of these stories (or variants of them) through many leaders, especially prophets, of the Church. This does not add to their fallacious nature rather it serves to reinforce what Bushman noted, which is that the office is endowed with charismatic gifts and not the person. Therefore it is probable, even expected, that these charismatic gifts are manifest by diverse men who hold the same office.

For example, the ‘This is the Place’ myth is re-cycled in England regularly but in a context far removed from Utah. Instead this myth focuses on the construction of the Preston Temple. Simply stated, a number sites were discussed but one site had a number of people who always resisted building permission. Yet, President Hinckley had asked for a Temple to built in Preston and when he saw the different sites he said… Yes, you guessed it. Then, though there were problems, the Temple went ahead. I am sure other similar stories abound.

My point is this, the process of re-cycling and repeating these mythic stories is one mechanism for maintaining the dynamism of a charismatic office, specifically the Prophet, in a Church where the general membership is so far removed from the individual. This is not to say that miraculous things do not happen, but these stories play an important sociological role in reinforcing this key notion that is rooted so firmly to the earliest days of the Church. These Mormon myths serve as a form of transferable charisma for an otherwise distant office.

One way this tendency has been manifested is the shifting practice concerning Common Consent, which I previously discussed here.  Quinn also argues that during the 19th century and the early part of the 20th century, sustaining votes were sometimes used to reject the proposed candidate.  This was encouraged in the context of a voluntary obedience.  However, following the presidencies of Joseph Fielding Smith and Harold B. Lee, the discourse around common consent became associated with the idea that a vote against a leadership decision was a rejection of the will of the Lord.  Thus, Church leader’s fears of losing control completely of the membership may have led them to emphasis a new type of relationship with Church authorities.  Quinn argues that this can be seen through a concern that some leaders had that the Church would be run by specialists rather than priesthood authority, thus the increased emphasis upon the ‘brethren’.

What does this mean for the Church currently and its membership?  Much has been said both officially, at GC, and unofficially, among the membership, about Church growth.  In general it has slowed (or flat-lined) over the last decade across the world.  It is possible therefore, that as Church growth slows or remains constant that we will see reversals in the way the Church approaches the issues of authoritarianism and doctrine.  I am not trying to argue that the Church is ever wholly conservative or liberal.  My point however is that as new ideas, practices and technologies are assimilated in the Church’s power structure there will inevitably be the emergence of new assemblages of power and new types of discourse.  In the same way that new conservative mechanisms where emphasised and solidifed throught the development of new media, so it is possible that these same changes could provide more liberalising assemblages/discourses.  Thus it is possible that as the Church, and its culture, become more firmly established its Leaders may become more relaxed about ‘the centrifugal tendencies’ Quinn observes.

However, the problem with this hypothesis is that Church growth is not equal across the world.  We have already seen these fears manifest themselves in the Church’s response to exponential growth in areas such as Chile and Philippines (where in each case they sent Apostles to specifically preside over those areas).  Contrastingly, the emphasis on finding local leadership at the general level (Area Authority Seventies – and the like) may result in increased scope for variation and interpretation[2].  Thus it is possible that in those areas like Western Europe (where I am from) where the Church is established and hardly growing, there might be increasing tendency toward liberalism, while in areas of relative instability the emphasis will remain on unquestioning obedience.  However such differences are of course mediated by whether the Church wants to retain a unified approach across the globe (a fact which some have posited will be a major restriction to Church growth[3].

It is possible that the previous liberalisation toward academia, argued for in my previous post, may be part of a wider dynamic linked to the slowing down of Church growth?

Do you think this is plausible?

Notes:

1. D. Michael Quinn, From Sacred Grove to Sacral Power Structure in Dialogue, vol. 17, no. 2 [Salt Lake city, UT.: Dialogue Foundation, 1984] p. 29.

2. Armand L. Mauss, Can there be a Second Harvest? in International Journal of Mormon Studies, vol. 1, no. 1, [online, 2008], pp. 1-59.

3. Douglas J. Davies, World Religion: Dynamics & Constraints at The Worlds of Joseph Smith Conference.

A close friend of mine who wishes to remain anonymous recently saw in the shadow of the temple his story follows

In October, I was fortunate to attend the Portland, Oregon, screening of the movie, In the Shadow of the Temple. http://www.intheshadowofthetemple.com The screening was hosted by the producers, Karen Di Millia and Dennis Lavery. Prior to the screening Dennis and Karen spoke for 10 minutes and explained how they started this project. After the screening they took questions and answers for roughly 30 minutes.

Lavery and DeMillia, who are not–and never have been–LDS, originally planned to make a movie about people who had left the religion of their youth. They attended a meeting of the Portland Humanist Society, explained their project, and asked if anyone had such stories they would be willing to share. In the course of discussing the project with members of the society, they were told that who they really needed to talk to was Sue Emmett, who had left the LDS church. After talking with Sue and others with whom she put them in touch, they decided to re-focus their project on the experience of those who have left the LDS church.

They did hundreds of hours of interviews over two years and edited it down to a 55 minute film. The film is very moving–a tribute to those who shared their stories as well as DeMillia and Lavery’s videography and editing skills.

About two dozen people appear in interviews in the film. Each story is unique, but a common thread runs throughout them all. All faced a similar rejection by family, friends and community. Some of those interviewed have left the church. Others no longer believe, but remain active because of family or community pressure. The latter are filmed in shadows, to obscure their identity. The film refers to these people as “Shadow Mormons.” They define “Shadow Mormons” as those who privately do not accept the exacting doctrine of the Church, but publicly profess to be true believers. They are in shadow to protect their relationships with family, friends and employers.

Someone commented to me after the film, “That’s you. You’re a Shadow Mormon.”

Yes, I’m a Shadow Mormon. Maybe that’s why this film hit me so hard. I haven’t believed in over 20 years – most of my adult life. Yet, during that time I’ve paid my tithing, gone to the temple, served in bishoprics and high councils and done all the things that were expected of me. Why? Because I am tied to the church by family and community.

The story of “Grace” (not her real name) resonated with me because it was so similar to mine. Her pain, and anger, were born of all the energy she has given to a religion that she doesn’t believe in. Finding out that the Church was not true was like a death experience for her. Like me, she tried following the Church’s teachings to fast, pray, read the scriptures and yet never felt she received the “burning in her bosom” that is promised in the scriptures.

What of the families and communities of these people? What are their stories, their experiences with loved ones who go through a process of losing belief and leaving the church. Only one person who was a family or friend agreed to be interviewed for the film. The believing husband that was interviewed told how he still loved his wife, even though she has left the church. What about the others? Are they embarrassed to say that the Church was more important than their relationship with the person who left?

The saddest stories, to me, were of divorce caused by one spouse believing and the other not believing. Michelle (another woman interviewed in the film) said her heart was broken that her husband would choose the Church over her. He told their marriage therapist that if she had not been Mormon he never would have married her. “There was more to me than being a Mormon,” she said. “And I thought that there was more to him.”

The dictionary defines empathy as “the intellectual identification with or vicarious experiencing of the feelings, thoughts, or attitudes of another.” We could all use a little more empathy for those around us. I have had several people tell me, “I can’t imagine how a person could leave the church.” Either they need a better imagination or they need more empathy. Maybe they just need to see this film.

One of the questions at the screening–one that Lavery could not answer–was, “How do we get the right people to see this film?” Sadly, many members of the church would not even consider it. (It screened in Salt Lake City in October and got almost no media coverage.) The film does not try to de-convert anyone or disparage the doctrine of the church. It doesn’t assert that someone is right because he or she believes, or that someone else is right because he or she leaves the church. This film is about accepting people regardless of what they believe, and about how we treat those who believe differently than we do. I wish every member of the church could see this film.

Film Trailer: http://www.youtube.com/watch?v=ICbylWK-i2Q&NR=1

Firstly, I can understand other religions who live in my community who might be frustrated at the effort and money that is spent of events during the Christmas season, that is not directed into events that would help their own religious festivals.

Secondly, I sense that if Christians want their festivals to remain important then we need to ensure that they are important by our practising them rather than using (or assuming) some sort of cultural supremacy simply because we happen to be the dominant religious culture in a country.

Thirdly, no one else can determine whether I worship Christmas and the extent to which I feel the spirit of Christ.  Therefore although I think having that focus at Christmas time is a good thing I should not let the fact that other people do not believe become the major focus of my worship.  I am sure people who celebrate any of the Islamic festivals do not concern themselves with my benign neglect of their religious festival so why should I use mine against them.

Fourthly, no one can stop me from calling it Christmas, if I so choose.  I don’t care what anyone else calls.  If they want to change the legal name so that it does not alienate other religious denominations then I can’t see an issue with that.

This just seems a mis-directed way to focus on Christmas at a time of year when Christians should be at their most tolerating, inclusive and forgiving.

What do you think?

Should we legally protect Christmas or should we emphasise celebrating it ourselves and not be concerned about what others do?

All that have been through an ugly divorce know that the pain can come in waves. Some you can stand against as the water rushes over you. Others are like a tsunami that sucks you in and spits you out in hostile and unfamiliar terrain. It was a tsunami day when I called my bishop and asked if he could come to my house and give me a blessing. I had caught him at a bad time; he was walking out the door to go somewhere with his wife. I apologized over and over and told him not to worry about it, but he came over anyway(it might have been the my unsuccessful attempts to hide the tears in my voice). I felt so embarrassed, but he gave me a lovely blessing that truly got me through a particularly dark period.

For several years after I divorced, I had no desire to date. the legal proceedings drug out(thanks to him)and I was determined not to get involved with anyone until the divorce was final. I had kind of settled into being single and I actually liked it. I worked hard, had fun with my friends, traveled, and pretty much did whatever I wanted to do. I was pretty active in a family ward that didnt treat me as some freak of nature because I wasn’t married. Life was good.Then I read an article in the Ensign about how people in the church are choosing not to marry and that it was considered a troublesome trend in our culture. It pointed out the commandments regarding marriage and encouraged single church members  not  disregard marriage as a worthy goal in  life. For the first time in 7 years I thought those words were written for me-a revelation of sorts. Most of the men I met didn’t seem to take their priesthood too seriously. Some had arrogantly lived beneath their privilege, unashamed of the covenants they broke, not sure if they even wanted to be in good standing with the church again. There were parts of me that held the priesthood in some disregard, sometimes even mild contempt. Heavenly Father had not blessed me with a faithful husband who honored his priesthood, so maybe this was just one of the many blessings that would not be mine in this life.

In more recent years, my heart has  softened on this subject. Going to the temple for the first time to receive my own endowment made me more aware of the eternal necessity of the priesthood. If you are a TBM(as I am)then you know in order to be exalted you must enter into the new and everlasting covenant of marriage. Sealed in the temple for time and all eternity. More priesthood.The first time I felt truly moved was about 3 years ago when I witnessed a baby blessing. It was a young father, a recent convert to the church, blessing his baby. He had invited quite a few men to stand in the circle and bless this tiny spirit so new to this world. They gathered and  formed the circle, placing one hand under the baby and the other on the shoulder of the elder next to him. It moved me that these men were joined in such a tender act and when the blessing ended and after the baby was shown to the congregation, there were warm embraces and slaps on the shoulder. For the first time I yearned to have an eternal companion I loved to be standing in one of those circles.

Late last year all the priesthood holders in my ward sang as a choir. I dont remember the song, but to see all of those men standing behind the pulpit singing, literally moved me to tears. Then today, the youth speaker canceled and the bishop(last minute) asked the three priests in our ward to share their favorite scripture and explain what it meant to them. These young men did fantastic. You could tell they were a little nervous, but they had scriptures ready and spoke in such a way that i was impressed with their conviction. I got a little misty seeing these young men, future missionaries, husbands, and fathers grow in their faith before my eyes. It’s somewhat affirming to know there are still men in the church who take the priesthood seriously.
Can we bridge the ever growing gap that exists between strong and effective women who don’t “need” a man, but require the priesthood in order to gain the exaltation we strive for?

Recently I drove up Little Cottonwood Canyon with my brother and nephew.  This is the canyon in which many of your ancestors pulled out  the granite for the construction of the salt lake temple. As soon as we passed the granite facings on the side of the canyon my nephew played a song on his iPod by Corb Lund Brother Brigham Brother Young and it brought mental flashes into my mind of men working on the side of the mountain blasting granite out of it.    It made me think of the struggles that men and women had even back then with the faith in many ways very similar to our day. From what I have read Mr Lund isn’t LDS but has relatives that are. Im assuming one of his relatives is a historian buff? Its probably safe to presume this song will never be played in a chapel but I can’t help liking it!  You can listen to his song Here

Brother Brigham Brother Young

music and lyrics by Corb Lund

I have sinned so gravely Brother Brigham, Brother Young
I have sinned so gravely Brother Young
That only you can save me Brother Brigham, Brother Young
That only you can save me Brother Young

I have revealed the temples secrets Brother Brigham, Brother Young
The temple garments, oaths and secrets Brother Young
I have apostatized and doubted Brother Brigham, Brother Young
And borne my testimony falsely Brother Young

And I have loved a woman Brother Brigham, Brother Young
A woman in adultery Brother Young
I have also wed a negress Brother Brigham, Brother Young
My fifth wife has some color Brigham Young

I now see that you’re a prophet Brother Brigham, Brother Young
A living, breathing prophet Brother Young
And now I believe the revelations Brother Brigham, Brother Young
I now believe your revelations, every one

Even the ones beyond all reason Brother Brigham, Brother Young
Even the ones beyond all reason Brother Young
For you’re the Lord’s own earthly prophet Brother Brigham, Brother Young
And he’s simply testing in our faith o Brigham Young

My only hope for exaltation Brother Brigham, Brother Young
My only chance for exaltation Brother Young
Is to send me o’er the rim of the basin Brother Brigham, Brother Young
The rim of the Great Salt Lake Basin Brother Young

For water cannot save me Brother Brigham, Brother Young
Baptismal water cannot save me Brigham Young
My sins are just too deep a dye o Brother Brigham, Brother Young
My sins are just too deep a stain o Brother Young

So send Avenging Angels Brother Brigham, Brother Young
Won’t you send Destroying Danites Brother Young
To spill my blood upon the earth o Brother Brigham, Brother Young

So what do you think?

Do you find the song offensive?

Is it historicaly accurate of what may have happened to some of the saints in the salt lake valley?

Does it bare some similarites to what we have gone through in our day or not?

I consider all of these women my friends and so we started chatting. As we bemoaned the unfortunate decline of the “spare the rod, spoil the child” philosophy, we noticed the elders walking down the hall. One of the women commented on how cute they were, but followed up with how young they looked. We all kind of giggled, but it opened up a discussion on how your perspective changes on something that is essentially unchanging. For the most part, missionaries are 19-21 and that’s how its been for decades, but how those young men are viewed drastically changes over time.

When I was a young girl, having the missionaries over for dinner was a blast. They were the best playmates ever. They ate like they had two hollow legs and would just rough house(way before the more recent guidelines that prohibit such things)and act goofy until they had to go home and make curfew. Once you graduate from Primary into the Young Womens program these elders morph into demigod-like status. They are so cute and so funny and so cool and you just can’t wait until you can date and marry your own RM. Beehive, Mia Maid(you can date!), and then finally Laurel, when dating a returned missionary is often a reality. Now they are potential husbands so you are sizing them up as breeding stock and providers. This phase will last for a few months to a few years. Maybe you will go to BYU for your MRS degree, maybe you will meet your eternal companion at FHE in your singles ward. There are so many ways it can happen, but it usually ends with your standing in a receiving line and your closest friends and family eating those chalky pastel mints and drinking ice water out of a punch bowl. Then, if you have a real testimony, you give birth to your own little missionary nine months later. The perspective changes and your focus shifts to raising the next generation of missionaries.

My perspective now? Perspective is a funny thing. The girls from my Laurel class are now sending their sons on missions. One of those girls just welcomed her oldest son back from serving an honorable mission in Argentina. Technically, I am old enough to be the mother of a returned missionary, yet I shamelessly flirt with them via my blog. In my defense, Jake started it, but…

What seemingly unchanging things within the church changed for you, depending on your perspective?

The ’Joint Advance Senior Class’ had two manuals to choose from ’1. Heroes of Science, by Dr. F. S. Harris and N. I. Butt. 2. Rational Theology, by Dr. John A. Widtsoe.’ (Priesthood Quorums, Improvement Era, 1926, Vol. Xxix. July, 1926 No. 9 .) 

Although, I was aware that the Church used other literature in their Auxiliaries I was not aware that they used a quite wide selection of literature.  Although my initial reaction to these efforts was positive, I am not convinced that this would be a good thing today.

My positive reaction centered around the possibilities of a Church that encouraged its members to fulfill the admonition in D&C 88 to become educated.  However, on reflection I began to wonder whether I needed to be told what books to read, or what interests to have.  The Church has explicitly directed its members to try and learn all we can and this seems sufficient.

Perhaps the Church’s growing assimilation (both socially and economically) has also made it less-important to direct and supply its members with other reading materials.  Further is it possible that the Church’s correlation programmes, in trying to focus more directly on ‘core’ gospel principles, has decided to become less pro-active in directing the secular learning of the members of the Church.  Although some have lamented correlation as a form of dumbing-down, I, for one, am grateful for this change. 

In contrast, I wonder whether the Church could provide low cost literature for Saints in other parts of the world where access to books is something of a luxury, so although I feel that this is not something that I would benefit from, I sense that it might be positive for some other areas.  In addition, the Elders Quorum President in our ward has recently asked that once a month someone share something that has inspired them that is not specifically LDS; a piece of poetry, art or music.  Although I think there is something to be said for bringing in outside influences to our Sunday classes, I am not sure whether I want that to be too tightly controlled.

What are your thoughts about whether the Church should offer such materials to the Saints?

Bushman highlights in this lecture a ‘Visionary Culture’ in which Joseph Smith matured, as well as many of the early converts to the Church.  This culture seems to have powerfully shaped the experience of the Spiritual Gifts in the Church.  As an illustration Bushman notes that the Methodist religion, prior to this period, ‘begins with this supernatural culture, or people who are yearning for visions and tongues and various demonstrations of God’s power in their lives.  And the reason Joseph Smith ran into so much trouble with that minister, was not because his vision was strange and out of the way but because it was so common.  The Methodist’s by 1820 were trying to calm their membership, to discourage this visionary culture’.  Acknowledging that I am not a Historian, it seems to me that this same cycle has played out for the LDS Church as well.  The result appears to be a centralised view of the spirit and the spiritual gifts; meaning they are something we experience when our (general) leaders speak or perhaps we experience them vicariously through the stories of our general leaders.

Six months ago I attended a Stake Conference where a member of the First Presidency and an Apostle spoke.  This is fairly rare in the UK, I am not sure if it is more common in other places.  I have never been in the same room as an Apostle before, let alone a member of the First Presidency.  As you might expect, the excitement was tangible.  After the meeting I heard many people reflect upon the significant spiritual experiences that they had felt.  While I felt inspired, I did not experience what it seemed like others had felt.  Now I am aware that not all people connect with certain speakers in the same way and that I may not have been ‘spiritually prepared’; but I contrasted this with a fireside, given by an LDS academic, that I attended a few weeks later where I was genuinely moved by some of the inspiring things this person said about the Life and Teachings of the Saviour.  What surprised me most was that I was almost alone in my feelings. 

Anecdotally at least, I sensed that perhaps there is a part of the LDS culture that expects profound spiritual experiences from the Brethren and no one else.  It seems that we believe miraculous events in the lives of the leaders but are skeptical about those who are in our wards and stakes.  It occurred to me that this was not always the case and that perhaps the Church, or we as members, needs to de-centralise the Spirit.  I believe that I need to expect my most profound spiritual experiences to come from those people I spend most of my spiritual life with; those in my ward and in my family.  I also believe that the General Leaders do not want spirituality to be centralised at Church headquarters.

Others have noticed this tension between charisma and bureaucracy. “Security religion provides refuge. It builds an ecclesiastical wall which protects from the onslaught of questions and doubts and decisions. Growth religion, on the other hand, forces its adherents to grow, to accept responsibility to assume the burden of proof, to move beyond extrinsic constraints”[1].  According to Ritchie we need to balance both types of culture.  In my mind, this pattern of centralising the spirit is associated with security religion.

Contrastingly, growth religion would seem to “provide those conditions of the giving and receiving of influences such that there is the enlargement of the freedom of all the members to both give and receive.”[2]  Being able to experience the divine influence in our local spiritual communities would seem to be linked with this pattern of open-ness.

My Questions are these:

Has the Church moved from a explosively Charismatic movement to a bureaucratically-contained one?  And why might this have happened?

Do you agree with my contention that there is a centralisation of the Spirit in the Church?  If so, is this a good thing?

Are the differences between Growth and Security religion manageable on an Institutional scale or are they invariably matters for the individual?

If there is the a centralisation of the Spirit and if this is not good, how could this be changed?

Notes:

1. J. Bonner Ritchie, The Institutional Church and the Individual in Sunstone [Salt Lake City, UT.: Sunstone Education Foundation, ], p. 101.

2. Bernard Loomer, “Two Conceptions of Power,” Process Studies 6, no. 1 (Spring 1976), 26- 27.

“Evidence from accounts of some early meetings and conferences indicates that many of the New England leaders of the Church felt that the membership should be directly involved in decision-making meetings, including making motions on policy issues, following standard parliamentary procedure for public meetings, and voting to finalize decisions”[2][3].  Bushman argues that one unique feature of Mormonism was that revelation and governance came through councils, and this implied Common Consent [4].  Many of the revelations included in the D&C were written in and through Council meetings and then accepted by Common Consent [5].  It seems two converging cultures have emerged from this Brigham Young Mantle experience.

As Jan Shipps is famous for saying, we can distinguish between the ‘Mountain Saints’ and the ‘Prairie Saints’.  For the Mountain Saints “as the Church grew and as new converts required greater organization, it was not possible to maintain a simple democracy where each member had equal access either to power or to revelation for the group as a whole.” [6].  But this was not a necessity, for the Prairie Saints have maintained a strong democratic culture to their religion.  One example Jan Shipps cites is a situation where the RLDS (as it was then called) wanted to publish a revised version of the Book of Mormon.  When it was ready they took the decision to a General Conference and the ideas was rejected by the membership[7].

Bonner Ritchie has written that “Security religion provides refuge. It builds an ecclesiastical wall which protects from the onslaught of questions and doubts and decisions. Growth religion, on the other hand, forces its adherents to grow, to accept responsibility to assume the burden of proof, to move beyond extrinsic constraints”[8].  Bonner Ritchie argues that we need both types or religion and that the tension between them needs to be managed.  It appears to me that how we use Common Consent is one way of utilising this tension between Growth and Security Religion.  But how could this be more fully incorporated into our Church practice?

My thinking here is that this should work on a Local and Church-wide level differently and should utilise changing mechanisms.  Moreover it seems that we should distinguish between those matters that are up for debate and those which might not be.  It seems that some votes like sustaining our leaders might not be times for debate and discussion while maybe decisions of Church policy, like the consolidated meeting schedule, might be discussed.  At a Church-wide level, what decisions could be open to discussion and even for a dissenting vote?  In addition, at a Local level are there decisions that should be open for discussion rather than just made in small council meetings?  Would this shift re-create some of the elements of Growth religion that Ritchie supports.  I am not saying that every decision should be made by Common Consent, I think this would be impractical and would negate some of the good Security religion practices that the ‘Sustaining Vote’ Common Consent provides for the Church.

The second area that I am interested in, is how we, as a Church, relate to Common Consent.  Here are two statments regarding the practice: “The Church has a right to reject or approve of revelations… Before a revelation can be accepted by the Church, as a law, it must in some form or other be presented to the Church and accepted by the Church” [9]. Interestingly Apostle Taylor (who was removed from his position for practicing polygamy after the Manifesto, explained that he never sustained the Manifesto when it was presented and therefore was not required to be obedient to that principle.  Contrastingly, George Q. Cannon has said “It seems nonsensical that the Prophet of God could not deem the revelations he received authentic until they had the approval of the different quorums of the Church” [10].  So what is the role of Common Consent, is it supposed to be a test for the membership as to whether they follow their leaders or is it intended to a mechanism to work as a check/balance to ensure the Church is on course?

My Questions again:

What was intended by the principle of Common Consent?

Could the principle be used to encourage greater ownership and growth?

Is it possible to have two types of Sustaining Vote, one with discussion and one without?  Then, if we did have votes with discussion what topics should or should not be covered?

What is the role of Common Consent in the Church: is it a test of obedience, is it an a cceptance of a Covenant, it is a democratic principle of support or is it something else all together?

Notes:

1. Leonard J. Arrington, Brigham Young: American Moses [Urbana & Chicago, IL.: University of Illinois Press, 1986] p. 113-7.

2. Common Consent in Encyclopedia of Mormonism, 1-4 vols., edited by Daniel H. Ludlow (New York: Macmillan, 1992), 297.

3. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of the Church of Jesus Christ of Latter-day Saints, 1830-1844 [Salt Lake City: Deseret Book Co., 1983], 9.

4. Richard L. Bushman, Joseph Smith: Rough Stone Rolling [ New York: Vintage, 2007] p. 252.

5. Robert J. Woodford, How the Revelations in the Doctrine and Covenants Were Received and Compiled in Ensign, [January 1985]

6. (John M. Lundquist and Stephen D. Ricks, eds., By Study and Also by Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990, 2 vols. [Salt Lake City and Provo: Deseret Book Co., Foundation for Ancient Research and Mormon Studies, 1990], 1: 164.)

7. Jan Shipps, Prophets and Prophecy at Sunstone

8. J. Bonner Ritchie, The Institutional Church and the Individual in Sunstone [Salt Lake City, UT.: Sunstone Education Foundation, ], p. 101.

9. Wilford Woodruff, cited in Von Wagoner et al, The Lectures on Faith: A Case Study in De-canonization in Dialogue, 1987, vol. 20, no. 3,  74.

10. George Q. Cannon, Gospel Truth: Discourses and Writings of President George Q. Cannon, selected, arranged, and edited by Jerreld L. Newquist [Salt Lake City: Deseret Book Co., 1987], 258.

Many Mormons are very proud of their pioneer heritage as well they should be.  After the death of Joseph Smith, thousands of Mormons hit the dusty trail between the years of 1847 and 1869.  Ultimately, 70,000 would make the over 1000-mile journey from the Midwest to Salt Lake City and the surrounding area.  In addition to wagon trains and handcarts, 238 Saints made the journey by sea, a 24,000-mile trip aboard the ship, Brooklyn, from New York to Yerba Buena (present day San Francisco).

These Saints, came not only from Nauvoo, but from the eastern US and many countries of Europe as well. One can only wonder what they thought as they looked out over the wide-open spaces and thought, “We’re going how many miles?  In a wagon, on foot or pushing a handcart?”

But, they did because they believed.  Ultimately, they had faith.  They wanted to reach Zion.  Some turned back, deciding they were not up to the journey or possibly, didn’t believe enough, not unlike today.  There was hardship, disease and death, but the great majority of those who set out, made it.

I took my title from the famous speech, “Ich Bin Ein Berliner” (I am a Berliner) given by President John F. Kennedy in West Berlin on June 26, 1963.  He was showing the solidarity and support of the people of the United States for West Germany 22 months after the Soviet-supported Communist state of East Germany erected the Berlin Wall as a barrier to prevent movement of people between East and West.

Like many others who have joined the Church, I too, made a pioneering journey, from Judaism to Mormonism.  As the only members from our respective families, my wife and I left our religions to embrace what we believe is the true Church of Jesus Christ.  Much to our family’s dismay, I might add.

We are not alone as pioneers.  Millions have chosen to embrace the Gospel and join the Church.  I truly marvel at the fact so many from outside the North America continent can embrace what was an “American Church.” Such that now there are more members outside the United States than inside.  Not all who join stay.  But a great many do.

Are you a pioneer?  Do you have that pioneer spirit?

‘The Sealed Portion – The Final Testament of Jesus Christ’ is published free online.  The book is 655 pages long with 100 chapters, each divided into verses, and there are even Chapter headings.  Stylistically the text is similar to the Book of Mormon itself.  But from my brief  overview here are few samples from his translation that interested me.

Christopher expands on the vision seen by the Brother of Jared, he writes “Behold this is the Kingdom and Glory of our Father.  It was on this world that our Father begat his posterity, even the spirits of all men which lived upon the world which thou standest.  And this was once a world like unto the world on which thou livest, and is where our father learned the mysteries and responsibilities of godhood.  And behold, it is upon this same world where the Mother of the Spirits of all the children of God reside with the Father” (TSP: 2: 12-3). 

In Chapter 3 the Brother of Jared meets the Heavenly Father and his Heavenly Mother.  Here he provides the name of the Heavenly Mother.  This chapter shows that God practices polygamy.  Chapter 4 teaches how spirits are born from the various Heavenly Mothers.  In Chapter 8 we learn that Michael ruled Heaven when Jesus came down for his mortal ministry.  Furthermore we learn that “Michael is the other member of the Godhead, yea even the Holy Ghost” (TSP: 8: 17).  Michael can do this because when he died he refused to take upn him a resurrected body. 

In Chapter 10 the details of the Endowment are shown to have been taught.  The text teaches that Joseph Smith was a Prophet and received the Endowment but because of the wickedness of the people he was taken from the Church and that the Lord left this people to their own devices.  As a result the Endowment would be changed from the pure form revealed by Joseph Smith.  The leaders after Joseph Smith will do this because they seek the praise of the world.  Christopher reveals that the Lord wants all people to have this endowment without any keeping of the commandments.  He then continues to give the endowment in detail in the text.  Christopher also provides us with a revealed understanding of the Endowment in his book Sacred, Not Secret.

He has also published his ideas regarding how to overcome world poverty on youtube.

Unfortunately I do not have the time to read the whole text.  I guess I did not feel particularly inspired by it.  However, has anyone ever heard anything from Christopher before?  Being from England I may be a bit late to the game.  On the FAIR site there are some cursory details about his life and some quotations from interviews he has given.  They also try to show that the translation is a forgery. 

What do you think about the ideas that he includes at the beginning of the book.  I guess this raises important questions for us about how we can discern whether Christopher has a message for us.  I am not convinced, but I acknowledge that I am may be closed off from this.

Sesame Street uses combinations of animation, puppets, and live actors to stimulate young children’s minds, improve their letter and word recognition, basic arithmetic, geometric forms, classification, simple problem solving, and socialization by showing children or people in their everyday lives. Since the show’s inception, other instructional goals have been basic life skills, such as how to cross the street safely, proper hygiene, healthy eating habits, and social skills; in addition, real-world situations are taught, such as death, divorce, pregnancy and birth, adoption, and even all of the human emotions such as happiness, love, anger and hatred.

Sesame Street just fascinated me. Although it was geared to teaching and entertaining my young children, I couldn’t get over how much of the show was aimed at the parents. There were often references to historical figures, rock stars, and cultural allusions, and even innuendo that only adults would recognize. The humor written into the show allowed parents and children to enjoy it together. There were guest celebrities like Ralph Nader, Maya Angelou, Barbara Bush, Johnny Cash, Mel Gibson, Yo Yo Ma, and Barbara Walters, to name only a few. I especially loved “Monsterpiece Theater,” presided over by Alistair Cookie. For example, watch “The Taming of the Shoe” and notice the underlying adult themes.  See how enjoyable this sketch is for both children and adults:

The reason I mention Sesame Street in connection with Primary is because I have heard a lot of complaining about how difficult it is for adults who have Primary callings to spend the majority of their Church instructional time with the little children. Primary workers often feel a void in their spiritual and social needs, and a Sesame Street approach could help. As a young mother working in the Primary, I recall a Primary President who used this very method. She was a very intellectual woman, who naturally related well to adults but not to children. Being extremely motivated, she worked hard on developing interest segments including songs, games, and activities that would appeal to young children. But as she taught, she would comment and make little asides that would reference the adult Sunday School lesson, conference talks, politics, or even ward gossip. I found myself looking forward to the stimulation I received from the Primary sharing time given by this woman.

Sesame Street was a pioneer in contemporary educational television. Many hours were put into research, production and curriculum planning to discover what would be the most effective ways of reaching and teaching both children and adults. It seems to me that with the amount of time both children and adults in the Mormon Church spend in Primary, a greater effort could be spent to improve this time. The Church Educational System (CES) has been in place to support teaching of teenagers and adults, but has little to do with religious education of members under the age of 12 on the stake and ward levels. Besides the development and printing of class manuals, there doesn’t seem to be much energy allocated to this age group.

Each year the General Primary Presidency develops a themed program for the Primary. Though the theme varies year to year, it always includes monthly emphasis on such topics as Baptism, Obedience, God the Father, Jesus Christ, the Plan of Salvation, Prophets, the Temple, and the family. Outside of these guidelines, local units are left to decide how they will implement the Primary program within their units. Primary often struggles with getting competent and reliable teachers and personnel to run an adequate program. I’ve been wondering how the Primary fares in areas other than my own. Do you feel that the Primary provides sufficient religious instruction for children in your area? How do we compare to programs like Sesame Street? Is there an emphasis on a well-staffed Primary in your locale? How supported and trained are the adults who administer the Primary in your ward?

“God knows where the money is, and he knows how to get the money to you,” preached Mrs. Copeland, dressed in a crisp pants ensemble like those worn by C.E.O.’s.

…

Stephen Biellier, a long-distance trucker from Mount Vernon, Mo., said he and his wife, Millie, came to the convention praying that this would be “the overcoming year.” They are $102,000 in debt, and the bank has cut off their credit line, Mrs. Biellier said.

They say the Copelands rescued them from financial failure 23 years ago, when they bought their first truck at 22 percent interest and had to rebuild the engine twice in a year.

Around that time, Mrs. Biellier first saw Mr. Copeland on television and began sending him 50 cents a week.

Others who bought trucks from the same dealer in Joplin that year went under, the Bielliers said, but they did not.

“We would have failed if Copeland hadn’t been praying for us every day,” Mrs. Biellier said.

Err, odd.

While the very concept of a prosperity gospel (which involves sending money to the pastor in order to…gain money back in blessings?) seems insane, it’s probably the idea that people like the Copelands seem to be making this scheme work, yet don’t seem too keen on giving back that wealth that is most interesting.

The Book of Mormon foretells this. In fact, the various “pride cycles” in the Book of Mormon can be essentially summarized as a process by which righteous living does net you economic blessings (so the Copelands and others seem to be right about that much at least) [Does this bother you? TT of Faith Promoting Rumor agreed a while back; even we kinda addressed it], but which also leads to complacency, pride, an unwillingness to freely donate to those less fortunate, and then spiritual hardheartedness (and I’m thinking we can also see this with the various prosperity gospel pastors).

What are some notable scriptures in the Book of Mormon that we can relate? Let’s look at Alma 4: 1-12. Actually, I’ll hone in even closer, on verse 8, 9, and 10.

8 For they saw and beheld with great sorrow that the people of the church began to be lifted up in the pride of their eyes, and to set their ^ahearts upon riches and upon the vain things of the world, that they began to be scornful, one towards another, and they began to persecute those that did ^bnot believe according to their own will and pleasure.

9 And thus, in this eighth year of the reign of the judges, there began to be great ^acontentions among the people of the church; yea, there were ^benvyings, and ^cstrife, and malice, and persecutions, and pride, even to exceed the pride of those who did not belong to the church of God.

10 And thus ended the eighth year of the reign of the judges; and the wickedness of the church was a great ^astumbling-block to those who did not belong to the church; and thus the church began to fail in its progress.

What’s this? So it seems that the pride that comes about from this gospel-prosperity is written to exceed the pride of those even outside the church. This pride also led believing members, who probably felt themselves assured of their righteousness, to persecute those who did not believe. As a result, this wickedness from within the church was a turnoff to those outside the church.

OK, so I actually admit…this topic may have been a ruse. I don’t know or care much about Kenneth Copeland. I do know that he is not setting a good or admirable example for nonbelievers, and as a result he is tarnishing the Christian brand.

But what I got from this scripture wasn’t about them. It was about us. It wasn’t about their megachurch. It was about our church. Tylee85 didn’t need to pull up Korihor to find a suitable example. Others have suspected it.

When I think about things that don’t invite me to continue a conversation, Alma 4 actually hits it rather well. And yet too often I see members whose prides, whether its their pride in their material possessions or their pride in the gospel they have, serve as stumbling-block. Sometimes, I think members read so much about the material kind of pride that they forget that pride can be ideological too. It can lead to persecuting those who “do not believe according to their will and pleasure.”

But how do we avoid this, whatever our wills and pleasures are? The scriptures (and reality) aren’t so promising, with an almost reliable fall into pride (remember: the scriptures really don’t end on a happy note as to the fate of the Nephites.) It’s like we can’t (or shouldn’t) handle prosperity, yet we still attract it. It’s a lesson we keep failing, after which we whiz through our remedial courses, come to this lesson and fail it again.