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.

[A story from Prairie_Chuck at FacesEast.org, adapted by permission]

In Sunday School last week, the lesson topic was about motivation for obedience and service to others. The teacher referred to Elder Oakes’ talk titled “Unselfish Service.” Elder Oakes discussed reasons why people serve, saying that 5 of the 6 reasons were selfish: having a desire for blessings, wanting the association with others that callings bring, and fear of condemnation to name a few. The only right reason to have a calling was because one loved God and had faith.

The teacher referred to D&C 124:119-120 where the Lord says that those who pay for stock in the Nauvoo House must believe in the Book of Mormon and Joseph Smith’s revelations, that anything less than this would result in curses rather than blessings.

In answer to the question from the teacher “Is it ever good to do something right for the wrong reasons?” everyone in the class responded “no.” You should only do callings and obey commandments if it is done for the right reason. According to Elder Oakes’ talk, faith and belief in that commandment or calling was the only proper motivation.

So I decided to play devil’s advocate. I asked “So if someone didn’t have a complete testimony of tithing, she shouldn’t pay tithing. Right? According to verse 120, anything more or less than this ‘cometh of evil.’”

Members in the class responded “No, but paying tithing leads to a testimony.” I pointed out that it was a selfish reason to pay tithing, if someone did it to gain a testimony. And what if someone never gained a testimony of a calling they have? Without complete belief in the calling or the person extending the calling, they shouldn’t take it.

Someone in the class quoted Alma 32, where it mentions having faith like a seed. Someone else referred to the story in the Book of Mormon about the Rameumptom tower, where people prayed for vain reasons (Alma 32). I understand all that, but on one side you have people who have complete faith in all church things, on the other side are those who are vain or deceitful. In the middle are most of us — we who lack perfect faith, who struggle with belief on some level. According to the lesson, as it was being presented, these people in the middle are cursed for accepting a calling to serve or obeying a commandment for less than perfect motives.

The teacher then began talking about how faith in Christ completes us, compensates where we are lacking. That should have been the focus of the lesson! Afterward, the teacher said to me “I hope I explained that well enough for you.” I agreed 100% with his final conclusion: that faith in Christ is what counts. Applying D&C 124:119-120 to everything we do in Church would put us all in impossible situations, more or less cursed for lack of belief.

It was funny because there were times when the class seemed so close to what I wanted to get at–we need faith in Christ. He will compensate where we are lacking, when we sometimes just go through the motions. Isn’t it better to do good in the world and serve our brothers and sisters, than to do nothing at all for the sake of pure motivation? I can hardly imagine that is what God has in mind.

I apologized for derailing the class. I said “I guess I’m just the defender of the unbeliever.” The direction they were headed in the lesson is one of the reasons my husband left the church — because he didn’t feel like he was permitted to believe less than 100%. He felt like what little he did believe or practiced was hypocritical according to the community standards. Even if he did the right things, it was counted a curse to him because he lacked faith. The all-or-nothing focus on the pure ideal did not uplift him, and instead pushed him away from a place that can feed and encourage the best in us.

-Brian Johnston, www.staylds.com

But there was another curious (if bold) comment he had made…he points out how he feels in certain areas he hasn’t earned his morals, and that many members aren’t “earning” their morals. If one isn’t truly “earning his morals” from following guidance like the Word of Wisdom or the Law of Chastity, then how do we avoid or move past simply practicing a modern and vain form of legalism?

The meaningful part for this discussion was:

I worry that Brigham Young’s fears may be prophetic – the LDS Church cannot stand wealth. It cannot withstand success. We have grown fat and complacent in our certainties and blessings. We have taken our moral rightness for granted. We have taken our status as chosen people for granted.We have been given a pearl of great price, and thus far, we seem content to use it as a paperweight.

That is the fundamental flaw with Mormon fundamentalism. It’s smug. It’s prideful. It’s complacent. It takes it’s own blessed status with God for granted…

The trouble with the “cultural conservative” view in Mormonism…is not that they advocate for strong morals. The problem is that they really did nothing to earn those morals.

I never slept with any woman before my wedding night. But, while I am grateful for that, I take no moral self-satisfaction from it. The truth is, I didn’t have sex with girls before then because I was raised not to. And frankly, I was too shy as a teenager to ever get to the point with a girl where sex was even a possibility. I earned no right to feel smug about my “purity” as opposed to the drunk frat boys I kept hearing about. What did I earn? What basis for pride on the issue did I ever have?

But modern Mormon culture takes exactly this position. The modern generation of Mormons rest on laurels they have not earned, tout morals that are not truly theirs, and pray to a God that they cannot know – because their preconceptions keep getting in the way.

The cry of “all is well in Zion” has gone on long enough. I think I’d like to see some new sermons.

How can one truly earn his morals? I mean, obviously, a drunk frat boy who converts will see the clear distinction between his past and present life (and the hope is that he’ll feel he’s moved “up”)…but that’s it wouldn’t be safe to say that all of the BIC youth should be shuffled into big sin just to show them what it’s like.

Or is the point simply that we shouldn’t take moral self-satisfaction anyway? After all, if we’re all counseled to be humble, isn’t it silly to dash all that away by being proud of having the Gospel when instead one should remain humble to have it?

And relating to that legalism thing…are we fulfilling the spirit of things through our obedience to the letter of things? Or is the the case that unearned morals still obstruct our view of trying to show true charity to others?

Do you think Seth is on to something, or is he just an angry, angry man?

The reason I highlight this is because there are certain callings within the Church that make it impossible, or at least very unlikely, for you to have if you have been involved in certain activities.  I am sure that these people do not seek for these types of callings.  I highlight this as an apparent ‘inconsistency’ between scripture and practice.  For example, over the years there has been some flip-flopping on the issue of Divorce and being a Bishop.  It seems that with current levels of divorce so high that the Church can no longer not have those people as possible candidates, when in the past they have made that restriction.

Any records of Church disciplinary councils are kept at Church headquarters (they are destroyed after a short-time in the local areas) presumably so that callings that need to be ratified by the First Presidency or Quorum of the Twelve can check to see if there are any issues.  Further if an individual commits some sins then these become annotated permantly on your membership record.  An example here is being involved in child abuse or pornography.  This means that you cannot have callings with children.

How far then does forgiveness go?

Are there cases when this type of policy is justifiable?  If so which?

If we believe in true repentance why does the Church need to check their past, presumably because they want to see if they are likely to do something again in the future?  Is this faulty reasoning?

First of all, let me state that I am a believing Mormon. I believe Joseph Smith was a prophet, I believe in the Book of Mormon, I believe in the Bible, I believe going to church is a good, worthy endeavor, and I am very supportive of the good service that is performed in every ward in the church. (I guess you could call these my personal Articles of Faith.)

For many, Church is a social club. If they don’t feel welcome in a congregation, then keep shopping around until you find one they like. I think there is some merit to this. For people who are not strong believers in Christ, it is important to be in a welcoming, Christian environment. Christian fellowship is an important and powerful tool for good. Church should be very welcoming, or people will not want to come to church. We are told that fellowshipping builds stronger bonds, and aren’t we there to help each other become more Christlike?  I do go to church for social reasons, but it is not the only reason I go.  Sabbath observance is an important reason I go to church.

The Sabbath Day has a very interesting history. According to the Bible, God created the earth in 6 days and rested on the 7th. Jesus observed Sabbath on the 7th day. On my mission, I had an interesting experience. I was talking to someone on the phone who told me they believed that the Book of Mormon was the Word of God, as well as the Doctrine & Covenants, and felt that Joseph Smith was a prophet. However, this man refused to be baptized, because he couldn’t figure out why Mormons didn’t observe the Sabbath on the 7th day (Saturday.) I asked him if he would change his mind if I could find a revelation in the Doctrine and Covenants stating that the Sabbath should be on Sunday. He said if I could find it, he would be baptized.

At first I thought this was an easy challenge. I decided to research, but couldn’t find anything specifically commanding Joseph to observe the Sabbath on Saturday or Sunday. Then I remembered that Joseph was commanded to organize the church on April 6, 1830. I figured that of course that day must be a Sunday. To my surprise, I discovered that Joseph Smith organized the church on Tuesday, April 6, 1830. (To verify, here is a link–of course I didn’t have the internet on my mission, but found it another way.)

Thus began an interesting search into Sabbath Day observance for me. I learned that early Christians continued to observe the Sabbath on the 7th day, as Jesus did, but as it says in Acts 20:7, they also met on the first day of the week, “to break bread” and Paul preached until midnight.

The most important reason to attend church is the sacrament. This is one of the first church services that is specifically mentioned on the first day of the week. Why did they choose to meet on the first day? That is the day Jesus was resurrected. It is in remembrance of Jesus. So in a sense, every Sunday is Easter. (Now you know why I think Easter should have more importance in our church.)

The change of the Sabbath from the 7th day, to the 1st day fulfills Old Testament prophecy in Hosea 2:11, which says concerning Israel, “I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.” So the 7th day Sabbath worship was too cease, and we don’t celebrate Jewish feasts any more either.

I got transferred before I found this information out, and never talked to the man again. Since he was a staunch 7th-Day Adventist, I’m not sure how convinced he would be anyway. Are you convinced? (I can provide more scriptures, but I think this will do for now.)

So, I go to church to remember Jesus. I go to remember the resurrection. I go to partake of the sacrament. The resurrection is especially important to me–I have lost a brother and sister within the last 10 years, and I am extremely grateful for the gift of the resurrection so that I can see them again.

As for the social reasons of going to church, I have been in many different wards. Some are very spiritual, some social, some with really odd people, and some quite boring. In my teenage years, I lived in a ward that I referred to as the “Nursing Home ward.” There were maybe a dozen teenagers in the ward, and it was full of really old, retired, wealthy people. The funeral to baby blessing ratio was about 20 funerals for every baby.

My current ward is just the opposite. We have about 3-5 baby blessings every month, and except for a few infants who have died at or near birth, we haven’t had any funerals. There is an excellent primary program in my ward, and my kids love to go because they have great teachers. On the other hand, sacrament meeting is quite noisy, and the teachers for Sunday School and Priesthood generally say things like, “I’m not a very good teacher”, “I hope you can make a lot of comments today or we will get out really early,” and are generally quite unprepared.

I suppose I’m a little jaded, because I was the Gospel Doctrine teacher until about a year and a half ago. I taught every other week, and often spent about 10 hours preparing my lessons. (Ok, I’m one of those weird people who actually likes to teach, and study the scriptures.) I often had videos like “Mysteries of the Bible” which illustrated a specific point of the lesson. Often I had powerpoint slides. When studying Isaiah, I even referenced non-King James Versions of the Bible to help us understand the archaic language. (The Blue Letter Bible website has KJV and about 14 other versions of the Bible.) I stayed on the topic of the lesson, and tried to ask pointed questions to elicit thought.

I frequently got compliments, but apparently my use of materials outside the LDS church made people uncomfortable. I was called into the bishop’s office, and told not to use non-KJV bibles, because “a stake visitor” (who I think was a member of the bishopric) thought it might harm some of the weaker testimonies in the ward. Are you kidding me? I thought Joseph Smith said we were supposed to “study the words of Isaiah”. How can we study it if we can’t even understand what he’s saying? Anyway, I was released soon after this.

So, I was replaced with people who didn’t want the calling (unlike me, who loved the calling), and they practically read the lesson manual, asking all the same questions we’ve all answered 100 times since seminary. So that’s part of the reason I complain, because I care. But I still go to church, because remembering the Savior and the Sacrament are much more important to me than teaching Sunday School. Helping my kids gain a testimony of Jesus Christ, learning Christian ideals, and being a good person is very important to me.

I still watch “Mysteries of the Bible”, read non-KJV bibles, and use the bloggernacle to edify me for my Sunday School lessons.  I’ve been known to bring a book to church and read instead of going to Sunday School, and I do find my personal study of much higher quality than Gospel Doctrine. I can already hear some of you saying I should add my insights into the lessons, but I feel I was released for doing that.  It seems to me that the bishop would prefer I stay quiet, and he hasn’t mentioned anything about my lack of attendance (he sees me in the clerk’s office, because he doesn’t go to Sunday School either.)

So let me pose some questions to you: Why do/don’t you go to church? For the non-religious types, does the Bible/BoM/Koran trouble you? Does religion in general trouble you? Are my reasons good/bad/off-base?

The Story of Alexander Doniphan is well-known and probably does not need to be recounted here (For more information see Mormon Heretics Post – A Memorial Day Jack Mormon or see this).  Very simply: when a number of the leaders of the Church were threatened with execution the man asked to carry it out, Alexander Doniphan, refused to do so on the grounds that he thought it was illegal.  He is now recounted in LDS history as an example of integrity.  However, his refusal is also an example of dissent and viewed from another point of view would not be lauded as it now is.  For example, if a Stake President refuses to excommunicate someone, at the request of a higher General Authority, because they feel that is the right thing to do, would their integrity be praised?  Is there a way of valuing LDS dissenters and what is the criteria for doing so?

I want to use the example of Hugh Nibley as someone who successfully navigated this treacherous path.  He has written: “There may be things about the Church that I find perfectly appalling. But I know the gospel is true.” [1]  Many of his more popular writings have been critical of the Church’s culture and leadership and yet he is accepted and even quoted.  He even published with Signature Books; which as you know is just asking for trouble.  Neal A. Maxwell has said: “Hugh, of course, is above the fray not in the sense of his being esoteric or highly advanced but likewise I think his commitment has been so visible and so pronounced and so repetitively stated so that’s not even the issue.  So then we get on to what is Hugh saying?” [2] 

Is it enough to be visible, vocal and pronounced about your commitment?  Michael Quinn believes that his essay on Post-Manifesto Polygamy was one of the reasons that he was excommunicated[3] and yet this essay has a declaration of his continued faith in the Gospel.   In addition, I have heard many who fear being ostracised or disciplined for views they espouse online, even if they would fall under the category of things you find ‘perfectly appalling’.  It seems to me that there is an acceptable limit to dissent, but where is that limit?  What else is required to be within the limits of faithful dissent?

Lowell Bennion argues that we do not have to “accept any interpretation of scripture (I would add this applies to any ‘revelation or direction’) that denies the impartiality or love of God or the free agency and brotherhood of man. These concepts are too basic to the gospel to be denied by someone’s interpretation of a verse of scripture”[4]  or a policy.  Bennion suggests that we can legitimately dissent if we can justify it upon the basic ethical principles of Christ’s message (like Doniphan did).  Yet, to what extent is this a viable option for individuals within the Church? Eugene England shares the experience of being a Sunday School teacher for a few weeks before being released for expressing his ’liberal’ views on some sections of the O.T.[5].  Clearly this was not an acceptable level of dissent.

In addition Jeffrey R. Holland has discussed the line(s) of faithful dissent in the extreme cases.  He has said “We don’t discipline people in this church for very much.”  Moreover, he thinks the “church has a history of being very, very generous.”  In addition he argues that there are ”lines” plural that members should not cross, if they want to retain the blessings of being a member of the Church.  He believes that “The chief among these is the issue of advocating against the church” because then “the institution itself cannot retain its identity and still allow that”.  For example, he notes that “There are plenty of people who question the historicity of the Book of Mormon, and they are firmly in this church and the church isn’t going to take action against that. [The church] probably will be genuinely disappointed, but there isn’t going to be action against that, not until it starts to be advocacy: “Not only do I disbelieve in the authenticity of the Book of Mormon, I want you to disbelieve.”" Yet it seems to me that there is a fine line between advocacy and discussing, raising questions and writing about these issues.

Questions:

• Where do you see the limit of Faithful Dissent? 
• Why is a declaration of commitment and faith not enough in some cases?
• Is there a space for dissent within the Church upon ethical principles, like Bennion argues?
• Does Elder Holland sound like he is accurately defining that limit and do you agree that this is an appropriate limit?

Notes:

1. Hugh Nibley, Nibley on the Timely and the Timeless [Provo: BYU Religious Studies Center, 1978], xvii.

2. Neal A. Maxwell, Faith of an Observer [Provo: BYU & FARMS, 1985].  A Transcript is available here.

3. Michael Quinn, Transcript for The Mormons, PBS [online].  A Transcript is available here.

4. Lowell L. Bennion, The Best of Lowell L. Bennion: Selected Writings 1928-1988, edited by Eugene England [Salt Lake City: Deseret Book Co., 1988], 208.

5. Eugene England, Why the Church is as True as the Gospel in Sunstone [Salt Lake City: Sunstone Education Foundation, Dec 1999].

President Barack Obama met with President Monson on Monday in the Oval Office, thanking  President Monson for a thorough history of the first family.

President  Monson presented Obama with details of his family’s genealogy during their first face-to-face meeting. Senate Majority Leader Harry Reid, a Nevada Democrat who is Mormon, helped arrange the meeting and joined it.

“I’m grateful for the genealogical records that they brought with them and am looking forward to reading through the materials with my daughters,” Obama said in a statement after the meeting. “It’s something our family will treasure for years to come.”

Mormon leaders traditionally meet with new presidents and share with them records from the Salt Lake City-based church’s extensive genealogical records.

“President Obama’s heritage is rich with examples of leadership, sacrifice and service,” Monson said in a statement. “We were very pleased to research his family history and are honored to present it to him today.”

The five leather-bound books detail Obama’s family history for several generations. Parts of that history were already known, such as his ties to former Republican Vice President Dick Cheney. The two are eighth cousins.

Obama is a descendent of Mareen Duvall. The French Huguenot’s son married the granddaughter of a Richard Cheney, who arrived in Maryland in the late 1650s from England.

Thoughts Questions?

Notes

1. http://en.wikipedia.org/wiki/Family_of_Barack_Obama

2. http://www.washingtonpost.com/wp-dyn/content/article/2009/07/20/AR2009072002068.html

Bercot was raised as a Jehovah’s Witness but left over differences about Biblical interpretation, and subsequently became an Evangelical Christian. However, he had doubts about some Evangelical doctrines as well, such as the idea of eternal security (once saved, always saved), and remained convinced the Jehovah’s Witnesses’ belief in pacifism was correct.

Based on the fact that the pre-Nicene Church Fathers were the closest in time and place to the Apostles, Bercot reasoned that present-day disputes over scriptural interpretation could similarly be resolved by examining the writings of the pre-Nicene Church Fathers to determine how they interpreted and applied scripture. (These pre-Nicene Church fathers lived anywhere between 50 and 325 A.D.) Bercot’s legal training taught him to seek out the primary sources containing the writings of the pre-Nicene Church Fathers, rather than relying on modern treatises that often present sixth or seventh-hand accounts of what the Early Christians supposedly believed and practiced.

At the conclusion of his research, Bercot published a ten-volume collection of the Ante-Nicene Fathers‘ writings, the most comprehensive collection of primary sources available in English. Bercot then compared what he learned about pre-Nicene Christianity to mainstream Evangelical Christianity, formed his own publishing company, and published his summarized findings and analysis in Will the Real Heretics Please Stand Up.

Mormons might be interested to know that Bercot’s research into the Early Christian Church demonstrates that the LDS Church today shares many of the doctrines of the Early Church, including:

• A concept of salvation that stresses the importance of both faith and obedience. As Bercot puts it: “The early Christians believed that salvation is a gift from God but that God gives His gift to whomever he chooses. And He chooses to give it to those who love and obey him.” (Emphasis in original.) According to Bercot, the mainstream Evangelical interpretation of “saved by grace” actually originated with St. Augustine after the Nicene Creed.
• That a person, once saved, could fall from grace and lose his salvation through disobedience.
• That salvation depends on a person’s correct exercise of his free will, rather than being predestined arbitrarily and irrevocably by God.
• That baptism actually effectuates a remission of sins, rather than simply being a sign of outward commitment.
• That unbaptized infants who died before baptism could still be saved, as well as other good and noble people who died without baptism.
• That Christians should observe the sacrament of the Lord’s Supper weekly.

However, Mormons might also be interested to know that, according to Bercot, the Early Christians held additional beliefs and practices that may be waning or absent from Mormonism:

• Early Christians had no belief resembling the modern “health and wealth” gospel that physical health and safety, or material prosperity, are blessings for righteous living. Rather, the Early Christians lived in material simplicity, striving to have all things in common and giving to the poor to the point of joining others in their poverty.
• Early Christians believed in separating themselves from the world as much as possible, going so far as to abstain from politics and the legal system, refusing to take oaths, and abstaining from the popular amusements of the day.
• Early Christians rejected capital punishment and even refused to assist in prosecuting someone for a capital offense. Similarly, Early Christians rejected war and refused to serve in the military. According to Bercot, the concept of the “just war” did not exist amongst Christians until St. Augustine.
• Many Early Church Fathers taught there was no special doctrinal revelation after the apostles and that everything we need to know about God had been revealed to the apostles by Jesus.

As Real Heretics crept into Christian bookstores, Bercot was surprised to learn that the book was making a huge splash in Anabaptist (Amish/Mennonite) circles. Bercot’s historical validation of several Anabaptist doctrines like pacifism, baptismal regeneration, separation from the world, and a rejection of the Reformation doctrines of sola fide (faith only) and predestination backed up several of their most cherished views. While Bercot was intrigued to learn that his findings greatly overlapped with Anabaptist beliefs, he found no legitimate basis for some Anabaptist beliefs, such as their lack of evangelism and avoidance of modern technology.

Over the next several years, Bercot struggled to find a religious community that embraced all Early Christian beliefs and practices as he understood them. He formed his own short-lived Early Christian Fellowship, but later affiliated with the Anglican Church because it allowed him freedom to form his own society to promote Early Christian beliefs, and because it is one of the older Christian churches that avoids the veneration of icons. However, Bercot eventually left the Anglicans due to their Catholic practice of venerating the Virgin Mary and espousing the “Just War” theory.

Bercot ultimately relocated to Pennsylvania, where he currently resides, and now affiliates with the Mennonites, who have many, but not all, of the Early Christian beliefs and practices that his research discovered.

The Campbellite-Mormon Connection

As I read Will the Real Heretics Please Stand Up, I was intrigued to find a non-LDS scholar giving historical support for so many LDS doctrines. Page after page, I kept wondering to myself: When Joseph Smith set out to restore the Early Christian Church, how did this largely uneducated 25-year old get so many things right? As far as I know, Joseph was ignorant of the writings of the Early Church Fathers. I couldn’t see how Joseph could have had the time or means to pour over old texts written by Polycarp, Ignatius, Origen, Ireneus, Tertullian, Clement of Alexandria, or any of the other Early Church Fathers. Nor am I aware of Joseph ever having quoted the Early Church Fathers in his sermons or writings.

Moreover, I was struck by the fact that some of the Early Christian beliefs and practices that seem to be waning or absent in Mormonism today, such as the strong emphasis on creating a separate society and having all things in common, were found in Mormonism as originally established by Joseph Smith. The differences between Mormons today and the Early Christians (e.g., Mormons’ abandonment of communal living, strong involvement in political and legal affairs, common approval of capital punishment, military service, and strong allegiance to country) all seem to have resulted from Mormon “mainstreaming” over the past century .

In response to the question of how Joseph Smith got so many things right when he undertook to restore the Early Church, faithful Mormons will likely respond that Smith’s success owes to the fact that he was a true prophet of God who was called to restore the true Church of Jesus Christ. However, Real Heretics presents information that many others have cited to provide another possible explanation. After discussing the Early Church, Bercot discusses the eventual corruption and apostasy of the Church, and the valiant efforts of the Reformers to root out that corruption. Bercot then traces the development of several Restorationist branches of Christianity using language that will ring familiar to Mormons:

Whereas Luther had sought to reform the existing church-state establishment, others concluded that such an establishment was beyond reforming. So they worked to restore primitive Christianity apart from the church-state institution. Since the days of Luther, there have been numerous such movements to restore early Christianity. Real Heretics, p. 149.

Although Bercot does not identify Mormonism as one of those Restorationist movements, he does identify one of Mormonism’s cousins, the Stone-Campbellite Movement, as being one of the more successful Restoration movements:

Another movement to restore primitive Christianity sprung up in America in the early 1800s out of the Presbyterian church. . . . Barton W. Stone, a Presbyterian minister, began a movement in Kentucky to restore apostolic Christianity. Stone’s chief objective was to restore the holy living and separation from the world that had marked early Christianity.

In the 1820s, Stone’s movement merged with a separate movement begun by Thomas and Alexander Campbell, who were also seeking to restore primitive Christianity. One of Alexander Campbell’s primary objectives was to achieve unity among all Christians, forsaking all man-made creeds and traditions and returning to the forms, structures, and doctrines of the apostolic church. Real Heretics, p. 151.

Both Stone and the Campbells published journals urging a Restoration of the Early Church in the early 1800’s (The Christian Baptist, Millennial Harbinger, and The Christian Messenger).

Those familiar with Mormon history will recognize the names of Thomas and Alexander Campbell as the founders of the “Campbellite” Restoration movement that Sidney Rigdon, Parley Pratt, Edward Partridge, Isaac Morley, and at one point a majority of all Mormons belonged to before converting to Mormonism. When Sidney Ridgon read the Book of Mormon in 1830 while he was a Campbellite preacher, he converted to Mormonism as did many other Campbellites.  This enormous influx of former Campbellites into Mormonism doubled the Church’s membership in three weeks and resulted in Joseph Smith relocating the Saints’ gathering place by joining the former Campbellite converts in Kirtland, Ohio.

Why was Mormonism so appealing to Campbellites?  Starting in 1823, Campbell’s publication The Christian Baptist advocated an abandonment of all creeds and sects that divided Christendom and a restoration of a unified Church in which the “original gospel and order of things” are present.  (Source.) Alexander Campbell explained the Campbellites’ “distinguishing views and practices” as follows:

They regard all the sects and parties of the Christian world as having, in greater or less degrees, departed from the simplicity of faith and manners of the first Christians, and as forming what the apostle Paul calls “the apostasy.” . .  .

They look for unity of spirit and the bonds of peace in the practical acknowledgment of one faith, one Lord, one immersion, one hope, one body, one Spirit, one God and Father of all; not in unity of opinions, nor in unity of forms, ceremonies, or modes of worship. . . .  

Thus while they proclaim faith and repentance, or faith and a change of heart, as preparatory to immersion, remission, and the gift of the Holy Spirit, they say to all penitents, or all those who believe and repent of their sins, as Peter said to the first audience addressed after the Holy Spirit was bestowed after the glorification of Jesus, “Be immersed every one of you, in the name of the Lord Jesus, for the remission of sins, and you shall receive the gift of the Holy Spirit.”

The immersed believers are congregated into societies according to their propinquity to each other, and taught to meet the first day of every week in honor and commemoration of the resurrection of Jesus, and to break the loaf which commemorates the death of the Son of God, to read and hear the living oracles, to teach and admonish one another, to unite in all prayer and praise, to contribute to the necessities of saints, and to perfect holiness in the fear of the Lord.

Every congregation chooses its own overseers and deacons, who preside over and administer the affairs of the congregations; and every church, either from itself or in co-operation with others, sends out, as opportunity offers, one or more evangelists, or proclaimers of the word, to preach the word and to immerse those who believe, to gather congregations, and to extend the knowledge of salvation where it is necessary, as far as their means extend.  (Source.)

Although the Campbellites and Mormons held many other beliefs in common, the above provides a sampling of the types of similarities that have presented religion historians with a fascinating chicken-or-the-egg question:  did Joseph Smith’s teachings resemble the Early Church’s “original gospel and order of things” because Joseph Smith was a true prophet of God whose authentic revelations enabled him to restore the true Church of Jesus Christ, or because contemporary Restorationists like Alexander Campbell first identified correct Early Christian beliefs and practices that were later adopted by Joseph Smith? In other words, did God use the broader Restoration movement of the American frontier as an “Elias” that prepared Rigdon and eventually thousands of souls to embrace the true Church of Jesus Christ restored later by Joseph Smith, or was Joseph Smith’s success in duplicating many Early Christian beliefs and practices the result of his simply mimicking the beliefs and practices of contemporary Restorationist preachers who got it right first?  Because Campbellite converts to Mormonism such as Parley Pratt reported that they were converted Mormonism because they were inspired by the truthfulness of the doctrine contained in the Book of Mormon (Source), it seems the answer to that question depends on whether the Book of Mormon is an accurate translation of an authentic record compiled by Early Christians living on the American continent, or is a fabrication cobbled together by Smith and possibly others inspired by the Restorationist ethos that pervaded the American frontier when it was published.  (We know where Alexander Campbell stood on that question: in 1831 he denounced the Book of Mormon as a fraud because it all-too-coincidentally addressed “every error and every truth discussed in New York for the last ten years.”)  (Alexander Campbell, “The Mormonites,”  Millenial Harbinger 2, (January 1831): 93.)

Regardless of the answer, Will the Real Heretics Stand Up suggests that the modern Christian denominations that most resemble the pre-Nicene Church’s beliefs and practices (i.e., Anabaptists and offspring of Restorationist movements) are relatively obscure groups that are popularly regarded as being on the outskirts (or on the outside) of Christianity today.

[Pictured below, left to right: Alexander Campbell, Sidney Rigdon, and Joseph Smith.]

“The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it.”  Joseph Smith —DHC 3:28-30

If Joseph Smith is, correct in his assertion that the fundamental principles of the Church are the testimonies and knowledge concerning Jesus Christ, His Life, His Mission, His Teachings, His Example and His Atonement and that ALL other things are only appendages, then it seems clear on what we should focus ourselves and our families — The Savior Jesus Christ.

Those testimonies are found in the scriptures, in the words of our modern day prophets and apostles, in the answers to our prayers and in the promptings of the Holy Ghost.

But, especially in the Bloggernacle, Jesus Christ and His Atonement seem to be the last thing anyone wants to discuss and consider.  We are much more interested in the appendages.

Appendages are important.

On our physical bodies, they play an important role.  Most of us wouldn’t want to live without them.  But, we can live without them and many do.

How neglectful have we become about the fundamental principles of our religion (never mind being LDS, how about just being a Christian?), that some, being so focused on the appendages, have lost the fundamental principles.  Or they have stopped hearing the testimonies of the Apostles and Prophets, concerning Jesus Christ.

So, is/was Joseph correct about the fundamental principles of our religion?  Or have the appendages, at least as far as the Bloggernacle is concerned,  overwhelmed the message of the Restoration and of Jesus?

One evening when my wife and I had the opportunity to reflect on the timeless story of Adam and Eve, it struck me that their different responses to God’s commandments, and to Lucifer’s “temptation”, perfectly exemplified the different mindsets of TBMs and NOMs, and symbolically portrayed the age-old struggle between Orthodox and Liberal in any faith. And as I meditated on their dramatic dialog with Lucifer, with each other, and with God, it donned on me that Adam and Eve were the perfect TBM-NOM couple.

For those of you who are unfamiliar with the TBM and NOM labels, allow me to briefly explain. Generally speaking, the mantra of TBMs is “follow the Prophet” while the mantra of NOMs is “follow your conscience.” This is not to say that TBMs don’t believe in following their conscience, nor that NOMs don’t believe in following the Prophet. Rather, the main difference between TBMs and NOMs relates to who they believe holds the “trump card” in situations where their personal views differ from Church leaders’ views. In such cases, TBMs typically believe they must yield to the authority and judgment of Church leaders, while NOMs typically believe they must follow their conscience even at the expense of disobeying Church leaders. This deference to authority by TBMs, and deference to personal conviction by NOMs, is typically an outgrowth of their divergent views about Church history. TBMs truly believe the Church’s official historical narrative (which supports Church leaders’ exclusive claim to priesthood authority and their special status as Prophets, Seers, and Revelators), while NOMs disbelieve or seriously doubt the Church’s official history (and therefore seek a new order or approach that gleans all the goodness Mormonism has to offer while pruning away the doctrines and practices that don’t bear fruit for them). These divergent views about Church history are usually accompanied by differing views about the nature of prophets and apostles. TBMs typically view prophets and apostles as authoritative guides who “will never lead us astray” in spiritual, temporal, and even political affairs, while NOMs believe that even prophets and apostles unavoidably “see through a glass darkly” when it comes to discerning God’s will, and may therefore occasionally lead us astray despite their best and most sincere intentions — hence NOMs’ inclination to rely ultimately on their own convictions.

Because TBMs typically view Church history and prophetic accuracy as clear-cut, black-and-white matters, they typically view obedience to Church leaders as a simple choice between good and evil. By contrast, NOMs’ murky view of Church history and prophetic discernment causes them to view obedience to authority as a complicated challenge where one must constantly navigate through innumerable “gray areas” of inconsistency and ambiguity, continually confronting the dilemma of choosing between the lesser of two evils, or the greater of two goods.

With that generalized description of TBMs and NOMs in mind, let’s examine how Adam and Eve exemplified these two different approaches.

Adam’s “TBM Response” to Lucifer’s Suggestion to Eat the Forbidden Fruit

Adam’s response to Lucifer when he suggests that Adam eat the forbidden fruit reflects a typical TBM mindset. When Lucifer suggests that Adam eat the forbidden fruit, Adam’s has an instant, knee-jerk rejection. With almost child-like disbelief that Lucifer would even dare suggest that Adam break the rules, Adam responds to Lucifer that because God told him not to eat the fruit, he would not eat it.

Adam’s response to Lucifer exemplifies the typical TBM mindset where all proposed actions are screened to determine whether they would conflict with any pronouncement by Authority, and if so, they are immediately rejected. Adam’s almost-automated thought process resembles that of a computer that refuses to do X simply because it was pre-programmed not to do X. Adam’s response to Lucifer demonstrates that he does not condition his obedience on his understanding or agreeing with God’s rationale for forbidding him from eating the fruit of the Tree of Knowledge; the mere fact that God has forbidden it is enough to persuade Adam not to do it.

Of equal significance is what Adam does not do when Lucifer suggests he eat the forbidden fruit. He does not carefully ponder Lucifer’s proposal before deciding to reject it; he does not weigh the pro’s and con’s of eating the forbidden fruit or consider how doing so might fit into God’s larger plan. Nor does Adam even consider the possibility that eating the forbidden fruit might actually be necessary to fulfill God’s other commandments. In addition, Adam does not engage in any dialog with Lucifer before deciding to quickly brush aside his suggestion to eat the forbidden fruit; Adam is clearly not interested in learning the rationale behind Lucifer’s suggestion. The mere fact that Lucifer is suggesting he do something that would violate one of God’s commandments is enough to cause Adam to completely distrust and discount Lucifer’s proposal.

In addition, it is interesting to note that when Lucifer tempted Adam to eat the forbidden fruit, he did so with the enticement that it would make Adam “wise”. Adam’s instant rejection of Lucifer’s offer to become wise through unapproved means demonstrates Adam’s absolute trust in Authority; it displays Adam’s confidence that if there is something important to know, God will reveal it to him in due time, and that he therefore need not go behind God’s back and obtain wisdom from alternative sources.

Although Adam’s TBM approach is admirable for the absolute trust and loyalty to God that it displays, it is sobering to recognize that Adam’s unquestioning and absolute obedience –if not tempered by Eve– would have ultimately prevented their spiritual development and unwittingly foiled God’s plan for all mankind. But to be fair to Adam and his like-minded TBMs, we can’t really blame them for taking God and his Prophets seriously when they speak. Just as nobody expects the Spanish Inquisition, nobody expects God to tell us, whether personally or through his authorized representatives, not to do something that is actually necessary for our eternal progression.

Eve’s “NOM Response” to Lucifer’s Suggestion to Eat the Forbidden Fruit

Eve’s response to Lucifer’s suggestion to eat the forbidden fruit is the polar opposite of Adam’s. Rather than immediately rebuffing Satan, she actually engages in dialog with the enemy of righteousness. The notable fact that Eve does not immediately dismiss Lucifer’s suggestion to break God’s commandment seems to indicate that: (1) Eve’s mind is at least open to the possibility that God’s commandments must sometimes be broken; and (2) she must rely on her own judgment to determine whether, when, and how she should obey, rather than absolutely and unquestioningly obeying all commandments at all times.

When Lucifer suggests that Eve eat the forbidden fruit for the purpose of gaining knowledge, Eve apparently sees some merit in his unorthodox proposal. Apparently recognizing that knowledge of good and evil is a necessary part of her eternal progression, Eve considers Lucifer’s proposal further by asking whether disobeying God and eating the forbidden fruit is the only way to obtain that knowledge. It seems here that, unlike Adam, Eve intuits the concept of “necessary evil” — situations where we must break one of God’s laws in order to obey a higher law or accomplish a greater purpose. In such cases, technical disobedience to lesser laws enables obedience to higher laws — although the Adams of the Church (TBMs) may interpret such measured disobedience as just plain rebellion at worst, or a lukewarm commitment to God at best.

When Lucifer assures Eve there is no other way to obtain knowledge than by disobeying God’s commandment and partaking of the forbidden fruit, Eve believes Lucifer and partakes. Of course, Eve’s decision to eat the forbidden fruit could be seen as incredibly gullible and foolish. After all, how could she trust that Lucifer was telling her the truth when he said there was no other way to obtain knowledge? And how could she use Lucifer’s assurance as a basis to disregard God’s clear and direct command not to eat the forbidden fruit? Accordingly, Mother Eve’s act of disobedience has been viewed by many as the Original Sin for which she and all mankind have been deservedly punished.

But LDS leaders have taught that Mother Eve should be lauded and revered as a heroine of mankind for her decision to disobey God, not chastised and vilified as a disobedient rebel. As Elder Dallin H. Oaks has explained:

When Adam and Eve received the first commandment, they were in a transitional state, no longer in the spirit world but with physical bodies not yet subject to death and not yet capable of procreation. . . .

For reasons that have not been revealed, this transition, or “fall,” could not happen without a transgression—an exercise of moral agency amounting to a willful breaking of a law (see Moses 6:59). This would be a planned offense, a formality to serve an eternal purpose. . . .

It was Eve who first transgressed the limits of Eden in order to initiate the conditions of mortality. Her act, whatever its nature, was formally a transgression but eternally a glorious necessity to open the doorway toward eternal life. . . .

Some Christians condemn Eve for her act, concluding that she and her daughters are somehow flawed by it. Not the Latter-day Saints! Informed by revelation, we celebrate Eve’s act and honor her wisdom and courage in the great episode called the Fall. (Dallin H. Oaks, “‘The Great Plan of Happiness’,” Ensign, Nov 1993, 72.)

Is it possible that one of the reasons God required a “willful breaking of a law” in Eden was to teach mankind the paradoxical principle that we sometimes need to disobey ecclesiastical authority and break “the rules” to fulfill God’s greater purposes for our existence? When I consider Brigham Young’s words: “I am fearful they [Church members] settle down in a state of blind self-security, trusting their eternal destiny in the hands of their leaders with a reckless confidence that in itself would thwart the purposes of God in their salvation,” I wonder, specifically what “purposes of God in [our] salvation” are “thwart[ed]” by “a reckless confidence” in our Church leaders? In light of the LDS doctrine that God’s purpose is to help us become like him, does Brigham Young’s statement mean that it is actually un-Godlike to give unquestioning, absolute Adam-like obedience to our ecclesiastical authorities? Was he advocating a more examined, Eve-like approach to decision-making that recognizes sometimes disobedience is paradoxically necessary to accomplish God’s greater purposes?

Adam’s Redeeming Love

Regardless of what people may think of Adam’s initial failure to recognize the wisdom of eating the forbidden fruit, his loving response to Eve when she informs him of her disobedience and inevitable expulsion from Eden more than redeems him. When Eve informs Adam of her disobedience to God, his choice is a stark one: become separated from Eve and remain innocent and uncompromisingly obedient in a sheltered paradise, or stay with Eve by joining in her disobedience and expulsion. Adam’s willingness to endure disapproval, chastisement, and exile to remain with Eve demonstrated that his love for her exceeded his concern for his own comfort, safety, and approval. By recognizing that the greatest good was to stay together with Eve, and that the greatest evil was to be separated from her, Adam demonstrated he ultimately understood what the Gospel is truly all about.

Adam the Head and Eve the Neck: Both Members of the Body of Christ

When I shared these thoughts with my wife after separately reflecting on the Adam and Eve story, she responded: “Those are interesting observations, but there’s one big problem with your theory: even though it was Eve who made the right decision, Adam was given stewardship over her.” And my wife was right. God’s decision to give Adam stewardship over Eve is another puzzle in an ancient story already filled with paradox. After all, if it was Eve whose “wisdom and courage” made humankind’s existence possible as Elder Oaks has explained, and if it was Adam who was too slow to figure out something as quickly as Eve, then why not just put Eve in charge?

My response to my wife’s valid observation was along the following lines:

You’re right that it seems unfair that Adam was put in charge when it was Eve’s wisdom and courage that led to the right decision and the right result, but that’s exactly how it works in the Church today too. Although the Adams of the Church are put in charge, it’s the Eve’s of the Church that ultimately set the Church’s course. Just about every major change in Church policy and practice has been preceded by a chorus of Eves pleading with the Adams in charge to implement a change of course. For example, Lowell Bennion publicly disagreed with the Church’s priesthood ban long before 1978 and was fired from his CES job as a result of his “rebellious” views. But when the Church abandoned the priesthood ban in 1978, Elder McConkie acknowledged to a conference of CES instructors that he and other prophets and apostles had previously spoken with “limited understanding” when they had supported the priesthood ban. So in effect, there you had an Adam of the Church acknowledging that the Eves of the Church had been right all along. So it’s like the mother said in My Big Fat Greek Wedding: the man may be the head of the family, but the woman is the neck, and she turns the head in whatever direction she wants.

In light of the lessons we learn from Adam and Eve’s divergent approaches to deferring to authority versus relying on personal judgment, perhaps TBMs and NOMs can show greater appreciation for one another. As the Apostle Paul said, we are all “the body of Christ, and members in particular.” (Cor. 12:27) Hopefully, none of us will ever be guilty of saying to another member of the body of Christ: “I have no need of thee.” (Cor. 12:21.) Hopefully, the Adams of the Church (TBM’s) can recognize the valuable role that the Eve’s in the Church (NOM’s) play in moving us all closer to a correct understanding of God’s will, even if occasionally it appears their calls for change seem to be rebellion, disobedience, or disrespect for authority. As the Apostle Paul taught, we must show proper respect to all members of the body of Christ, and particularly those members that seem less honorable: “those members of the body, which we think to be less honourable, upon these we bestow more abundant honour.” (Cor. 12:23.)

Likewise, hopefully the Eves of the Church can be patient and take hope in the understanding that the Adams of the Church have good motives: they want to obey God, they want to do what is right, and they want to protect and preserve the truths God has given us in times past. Although their role as guardians of truth causes them to view any proposed change of course with great suspicion, they do ultimately come to recognize the wisdom of the course changes proposed by the Eves of the Church, and on a timetable that, although not swift enough for some, hopefully occurs before large numbers of members of the body of Christ decide to amputate one another.

So here’s to Father Adam and Mother Eve’s opposing but complementary approaches to learning, to life, and to love.

We believe that the first principles and ordinances of the Gospel are: first, faith in the Lord Jesus Christ; second, repentance; third, baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost. (Articles of Faith 1:4)

Another of the unique doctrines of the Church of Jesus Christ of Latter-day Saints is the gift of the Holy Ghost as our constant companion, received following our baptism and during our confirmation as a member of the Church.

Then laid they their hands on them, and they received the Holy Ghost. (Acts 8:17)

…The gift of the Holy Ghost is the right to have, whenever one is worthy, the companionship of the Holy Ghost.  More powerful than that which is available before baptism, it acts as a cleansing agent to purify a person and sanctify him from all sin.  (Bible Dictionary, Holy Ghost:Entry)

When we are close to the Holy Ghost, we can expect to receive personal revelation for ourselves and our family, special promptings to act, and confirmation of truth.  At times, when our personal worthiness is in question, we may feel far from the Holy Ghost and not receive the answers we seek.

But what happens to those who, through acts of sin, unbelief, or other reasons, distance themselves from the companionship of the Holy Ghost? After all, it is the very first commandment we are given after our baptism, to “Receive the Holy Ghost.”

And there were no gifts from the Lord, and the Holy Ghost did not come upon any, because of their wickedness and unbelief.”  (Mormon 1:14)

When the Spirit leaves:

• Can a person discern the things of God without the Holy Ghost as their guide?
• Do we lose our eternal perspective?
• Do we allow the things of lesser consequence to overshadow the things of greatest consequence?
• Do we feel a sense of loss from not having the Spirit with us constantly?
• Do we care?
• How do we get it back when we are troubled by doctrinal and historical issues?

Spirituality—being in tune with the Spirit of the Lord—is the greatest need of Latter-day Saints. We should strive for the constant companionship of the Holy Ghost all the days of our lives. When we have the Spirit, we will love to serve, we will love the Lord, and we will love those whom we serve. Spiritual-mindedness does not come without effort. We live in a very wicked world. We are surrounded with propaganda that evil is good and good is evil. False teachings abound that affect us. Almost everything that is wholesome, good, pure, uplifting, and strengthening is being challenged as never before.  One reason we are on this earth is to discern between truth and error. This discernment comes by the Holy Ghost, not just our intellectual faculties. (Ezra Taft Benson, Come unto Christ, p22)

And by the power of the Holy Ghost ye may know the truth of all things. (Moroni 10:5)

The ICM poll of 10,000 people in the USA, UK, Israel, India, South Korea, Indonesia, Nigeria, Russia, Mexico and Lebanon was carried out for the BBC

It reveals that only 46% of respondents in the UK said they have always believed in God – 27% less than the average. Only Russia (42%) and South Korea (28%) were lower. Furthermore just 52% of UK respondents believed God (or a Higher Power) created the universe, compared to 85% in the USA, 83% in Mexico, 99% in Indonesia and 96% in Lebanon.The highest levels of belief are found in the poorer nations of Nigeria (98%), India (92%) and Indonesia (97%).However, the USA – the richest nation polled – has a very high level of belief. Only 13% of those polled in America said they found it hard to believe in God (a Higher power) when there was so much suffering in the world.Yet this compares to more than half (52%) of those polled in the UK – the highest of all the countries – and more than twice the average. The figures for Lebanon were 2% and Nigeria 12%.

The survey found that Only 19% of those in the UK said they would die for their God/beliefs. This compares to 37% in Israel, 90% of those polled in Indonesia and Nigeria, and 71% in the USA and Lebanon.

A staggering 78% of those polled in the USA claimed to have studied religious texts, by far the largest figure, followed by 51% in Nigeria and 42% in the UK. This    compares to an average of 33%.

The poll also looked at the place of religion in the world. Almost a third (29%) of people in the UK believe that the world would be a more peaceful place without beliefs in God but very few people in other countries agreed. Just 6% of those polled in America agreed with this view, 11% in Israel and 9% in India. The average across all ten countries was 10%.Only 15% of those polled in America blamed people of other religions for much of the trouble in the world compared with more than a third (37%) in the UK and 33% in Israel.This figure fell to 8% of those polled in Indonesia, 24% in Lebanon and 17% in India.

The poll also looked at levels of attendance at organised religious services in the UK compared to the rest of the world. Across the ten countries, an average of 46% regularly attend a religious service but the figure was 21% in the UK, the second lowest behind Russia (7%). The highest figure was 91% for Nigerians, with 54% in the USA.

Furthermore just 29% of UK respondents said they had been encouraged to believe in God by someone outside their family, compared with 57% in the USA.

With regards to prayer, a total of 95% of Nigerians polled said they prayed regularly as did 67% of those polled in the USA with further numbers praying occasionally at times of crisis. 28% in the UK said they prayed regularly and 41% in Israel. However 25% of people in the UK and 29% of people in Israel said they never prayed.

The poll did reveal however that nearly 30% of all atheists polled admitted they prayed sometimes.

Asked whether a belief in a God/higher power makes for a better human being, well over 80% of people in most countries agreed, but by far the lowest figure was in the UK with just 56%.

Furthermore, just 42% of UK respondents believed God (or a higher power) judges their actions and the way they lived their lives compared to 76% in America, 72% in Israel, 81% in Nigeria and an average of 70%.

Exploring the issue of tolerance of different religions the poll found that more than 90% of all respondents in Nigeria, Indonesia and Lebanon believed their God was the only true God.This compares to 70% in Israel and just 31% in the UK.

The majority of those polled when asked if they believed death was the end disagreed. This was the case for more than half of the UK respondents (51%), 79% of those polled in Nigeria, 75% in Lebanon and 74% in the USA.

Looking at how attitudes change across different religions, the poll found that while 85% of Hindus and 83% of Muslims said they prayed regularly, only 65% of Christians did and barely a third (38%) of Jews.

When asked if their God was the only true God, 95% of Muslims said yes, compared with 68% of Christians and 66% of Jews.

But when asked if other religions were to blame for the troubles in the world, 34% of Jews agreed, while only 24% of Christians, 18% of Hindus and 14% of Muslims agreed.

What do you think?