Finding love through the Internet is a new mating process that is increasing in popularity and has been for the past 10-20 years. As with any new process, we struggle to figure out its implications and “rules” of behavior as we embark on unchartered territory. One of the positives of the Internet is the decrease of geographical and cultural boundaries. This has a great impact on the “pool” available to those who are dating.  Our world today is much more global, as is our church, and people are meeting, falling in love or beginning friendships with those not of their culture, race or even religious faith at a much grander scale than ever before. There are many wonderful things about this – the main one being increased tolerance for others different from ourselves.
However, as with anything, there are challenges that couples in interracial, intercultural, or interfaith relationships should be aware of as they make the decision to make a life together:

• Unfortunately there still remain many stereotypes or “attitudes” towards mixed race relationships – this can depend greatly on the geographical area you live in. The best way to deal with this issue is to see it as ignorance and un-Christlike behavior. It may take patience at times, the willingness to not be overly sensitive and the willingness to be a voice, example and educator to those around you. Be clear with friends and family members that if they want to enjoy the benefits of a relationship with you and your wife (if you were to get married), that any type of racism/bigotry will be addressed and not tolerated. Because of deep seeded beliefs/cultural bias, some people may not even be aware that their behavior is racist. That is why I encourage open communication before writing people off.

• With different cultures and faiths there usually come different traditions, parenting styles, conflict/problem-resolution styles and even romance styles. As with any relationship, communication will be a key element for success.

• It will be of great importance once children are born, to engender in them a sense of pride for all aspects of their ancestry and subsequent personhood (i.e. color of skin, cultural tradition and history, etc.). Sometimes within the same family, children may have different color shades of skin tone. Communication and normalizing of the family situation will be important in engendering strong self-esteem and a strong sense of family unity. It is also important to educate them on what they can expect from the outside world so that they are prepared to deal with insults or other ignorant behavior.

Here are some thoughts in regards to your specific situation:

• It is normal to worry and “over think” when making the important decision as to your lifelong companion. In fact, it is good to be as objective as possible and be realistic about the pros and cons of the relationship. This is usually a difficult thing to do when we are “in love.” However, the more you discuss potential strengths and weaknesses as a couple, the more insight you will both receive as to your problem-solving styles, your compatibility, your attraction, your goals/dreams, etc. These are important things to be addressing during the dating process.

• I encourage you to take the relationship to the next level – that of meeting as you mention – and see how you feel about each other once you are able to spend more time with one another. There is no need to hurry or rush into any decision.

• Just because your love interest has “received an answer” and feels that you should marry, does not necessarily mean that this is your answer. It will be important for you to receive your own impressions and personal revelation regarding the decision as to whom you will marry.

• I would discourage any conversion process that is based solely on the desire to marry. Many not of our faith don’t always understand the commitment needed to legitimately become a convert.  Conversion into our religion takes doctrinal belief and personal commitment that this woman may not be completely aware of. I would hope also that from your perspective, it would be more important for her to convert sincerely if that is what she chooses at some point, than to just want her to convert due to family and/or LDS social pressure. Conversion should be a deeply personal, spiritual and largely individual journey with God.

• It is better to be aware of and recognize any cultural or racist biases you may have and be honest with yourself about them. In the desire many of us have not to be racist, we inadvertently hide uncomfortable feelings or thoughts (even from ourselves). To be able to overcome such thought processes we first need to identify them and how we want to progress. Asking ourselves the following questions may be helpful: Where do my biases come from? What lenses am I looking through (i.e. my parents?, my culture?, my education?) Are any of my biases based on evidence? Are they based on fear? Are they based on gospel teaching? How did Jesus Christ feel about and treat those of a different culture during His ministry? What can I learn from Him? How do my biases limit me? How do they protect me? Do I want this type of protection? How do I want to approach people of a different race, culture or faith? How do I want these same people to approach me?

With all this being said, I want to be clear that whether or not we marry within the same race, religion or culture – the fact remains that the two families from which two individuals come from are, in of themselves, two different cultures. We take a lot for granted when marrying within “sameness” that many times does not meet expectations. People assume certain things because of the labels we engender. Then come to find out, assumptions are not realities. It is important regardless of who we marry to be aware of the “culture” our spouse comes from, the “culture” we come from and how we are to integrate the strengths and weaknesses we bring to the table to in turn create a new found culture within the bounds of our new family and home.

MM readers:
What are your thoughts and feelings about interracial marriage?
What are your thoughts and feelings about marrying outside of our faith?

Natasha Helfer Parker is a Licensed Clinical Marriage and Family Therapist and a member of the Church with 13 years of experience working with LDS members. Here she shares with us representative cases from her practice and insights she has gained from her work as a therapist.  She blogs at mormontherapist.blogspot.com.

Here’s the situation:

Matt and Sarah are a young couple living in Las Vegas. They are very physically active, and put a high priority on health and exercise. They love the warm weather and their big neighborhood pool. They originally met in Germany (Sarah is German, and speaks fluent English) while Matt was on his mission. Matt went back to Germany later on to study abroad, and after a brief courtship he proposed. They eventually ended up in Las Vegas where Matt is getting an MBA and Sarah is a personal trainer. They get along pretty well overall, but have had an ongoing debate about modesty. Sarah thinks Matt is too lax about wearing his garments. She doesn’t like Matt wearing his running shorts to the grocery store, or leaving his shirt off to wash the car. Matt doesn’t like Sarah wearing a bikini at the neighborhood pool, or on family vacations, or on facebook. Vegas summers are just sooooooo hot, right?

Let’s listen in on a recent debate…

Sarah: “I get that you don’t like to change at the gym, but why do you wait sooooo long to change after you come home? There’s always one more smoothie to grab, a car to wash, and errand to run. You end up never putting your garments back on until the end of the day. That doesn’t jive with what I learned at the temple, and I don’t see how you can have a recommend, Elder.”

Matt: [Laughing] “Oh no! I better give up my recommend! Chillax. Really though, after I workout I don’t like changing again until I’ve taken a shower, and I need to stop sweating first. It’s not exactly cool here. If God’s okay with me taking off my garments to workout, I’m sure he won’t mind if I wash the car.”

Sarah: “Heh, fine. I don’t think we’re ever going to agree on this, because I’m right and you’re stubborn. Why did I marry you again?” [playfully smirking]

Matt: “You’re hot!” [Sarah roles her eyes] “KIDDING!”

Sarah: [Scoffs] You’re digging yourself into a hole here buddy…”

Later on that day…

Matt: “I just don’t know how I feel about our photos on the beach in Maui ending up on your facebook–which you spend WAY too much time doing, by the way. Anyway, do you really want the Elder’s Quorum President or some other ward member to see you in a bikini when they check facebook? I don’t even want to know what they’re thinking.”

Sarah: “Okay, wow, so it’s my responsibility to control their thoughts? I have already had to adjust to the culture here… and what’s with the facebook dig, Mr. World of WarCraft? Anyway, that’s not the issue here. Americans are kind of ashamed of their bodies. They could use a little liberation. Gosh that sounds weird considering we live in Vegas.”

Matt: “Exactly! Are we living the Lord’s standards or the world’s? Women shouldn’t wear immodest swimsuits. What kind of message are you sending to the Young Women?”

Sarah: “So, YOU’RE the one who decides what is or is not modest? This is SUCH a cultural issue. In some places an ankle is immodest. And why is my belly button less modest than yours?”

Matt: “Standards for what we wear is NOT a cultural issue.”

Sarah: “We shouldn’t try to cram Utah Mormon Culture down the throats of all the other cultures of the world. People can still be faithful and have different cultures. Stop trying to force me to live according to your sexist standards… PLEASE tell me why my navel is more offensive than yours! You don’t have an argument, really.  YOU are also often breaking something that is very much indeed universal with not wearing your garments a lot of the time. Who cares about what other people are thinking about what we wear. What matters is what we think and what God thinks, and you’re in the wrong here.”

Make the call! Who wins this argument?

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Granted, no one really wins, so how can a couple like this come to an understanding, or acceptance?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

What they believe here

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

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

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http://bycommonconsent.com/2010/04/02/friday-reflections-on-mormonism-and-the-cross/

I am going to include my own thoughts on that post – then take this post in a very different direction.

When I talk about the Atonement, I also reference the Sermon on the Mount – and I emphasize the command to be perfect. The wording in verse 48 says, “Be ye therefore perfect.” In the overall context of Chapter 5, I agree that this conclusion means that we become “perfect” by becoming the type of “blessed” person described in the previous verses. Finally, our footnotes for verse 48 define being perfect as being “complete, whole, fully developed” – and I re-word that as “finished”.

It only was at the end of his time on the cross that Jesus declared, “It is finished” – just before he “gave up the ghost”. Iow, it only was after the cross that the Atonement was complete – that Jesus fulfilled his own command to “be ye therefore perfect.”

I honor Gethsemane, but when we ignore Golgotha we worship an incomplete, paritally developed, imperfect Savior and Redeemer.

However, how does this apply to my own life – and, more specifically, my participation in a forum like Mormon Matters? 

I was blessed to be raised with a mother who never once raised her voice to anyone – not in anger and not in any other way. I can say honestly that I have never heard her condemn anyone. When we did something we shouldn’t have done, she would automatically tear up because of what she feared our actions, if continued, would do to us. Those tears were worse BY FAR than anything my dad did to punish us, but it was not transmitted through a sense of guilt. It came across obviously and strongly as a deep and abiding love for us and concern for who we would become.

I have a deep and abiding desire for respectful conversation and mutual understanding explicitly because of what I saw my mother live. She was loved, truly and deeply, by everyone who met her, and I wish I was like that more fully.

Elder Wirthlin’s words about accepting all within the orchestra (not just the piccolos) resonated with me largely because of my upbringing, but my experience since beginning to blog also made his words ring clearly to me. I have seen so much contention and bickering and vitriol, even here at Mormon Matters, and it pains my soul – especially when I know what it does to people.

I don’t ask for compassion in commentary simply because of what it does to a conversation; I ask for it also because of what it can do within those who comment. 

I ask for an increase in civility in our conversations today as a token of our worship, respect, admiration, reverence and/or acknowledgment of He who “finished” his work without revililng those who were the instruments of that end. 

My question for everyone is simple:

How can we recognize the part we play in incivility – and how can we create a healthy, diverse, open, civility here that will be special and meaningful for ALL who participate – even those with whom we disagree strongly?

I’ve been kicking this post around in my mind for a while now so it came as no surprise when I found a Gallop Poll article entitled “Mormons Most Conservative Major Religious Group in U.S.” A whopping 59% of active Mormons consider themselves conservative; another 31% moderate, and only 8% liberal. In addition, 16% of active Mormons consider themselves “very” conservative, compared with only 1% as “very” liberal.

What surprised and saddened me even more than this disproportionate political bias was not that a majority of Mormons (inside and outside Utah) are conservative, but that 61% percent of “lapsed Mormons” (those who self-identify with Mormonism but seldom attend church meetings) consider themselves liberal or moderate; liberal “lapsed Mormons” are 20% alone. So that means, that 6 out of every ten people who do not regularly attend church, yet maintain ties, do not identify with the Republican Party or the conservative movement. These statistics do not count the thousands of people who have left the church permanently or no longer identify themselves with Mormonism due to feeling isolated, alienated or estranged by the politically conservative majority.

Following are a few personal experiences and ideas about how liberal and radical Mormons can begin to turn the tide on this state of affairs and make the church a safe space for those of us who do not self-identify as conservative or Republican.

First and foremost, those of us with radical or liberal worldviews (I myself most closely identify with libertarian socialism), must not be afraid to speak up, put forth and defend radical and liberal interpretation of the Gospel in our meetings, and actively challenge interpretations that we disagree with. Could it be that the growth of the Mormon “Bloggernacle” in recent years has been a result of those of us too afraid or timid to speak up in Sunday School, Relief Society or Priesthood? Now, for some of us speaking up in church may sound like a daunting task, and indeed depending on who is teaching it can be; there is very seldom much time, and sometimes the topics come with a lot of cultural and historical baggage. Perhaps many of us have not spoken up during church because we fear that it will create contention or that we will be looked down upon. Although I am not exempt from biting my tongue in church, or letting a Republican talking point pass for a Gospel principle, I am almost always pleasantly surprised when I do choose to speak my mind during church meetings.

For example, during the Proposition 8 debate in California I was visiting my hometown in Southern California. I attended church. It happened to be testimony meeting and member after member was getting up to praise the wisdom of the proposition and expound the threats that its failure would present to the Church and the family. As I sat taking this in, my pulse quickened, my heart raced, and before I knew it I was in front of my childhood ward (including the area authority) denouncing the Proposition. I spoke from the heart, and as my voice shook, I declared that as a Christian my primary responsibility was to the Sermon on the Mount and that I believed it to be bad politics to get involved in a civil rights issue which would inevitably put us on the wrong side of justice (again). When the meeting was over, I was mobbed by old friends, scout leaders, Priests’ Quorum advisors, and new members. Many agreed with me, some thought I was crazy, some strongly disagreed with me; but they all expressed loved for me and wanted to thank me for expressing my heartfelt convictions. One woman, who stayed at a distance until all the others were gone, came and with tears in her eyes thanked me. She was a new member, and her son is gay. She had been feeling so alone and conflicted about the church’s involvement in this issue. We talked, hugged, and she left with a smile. On that day I had spoken my mind on a very controversial topic and although many members did not agree with my interpretation of the Gospel, I left the meeting feeling fulfilled and part of a community that loved me.

This is the climate that I know can exist in wards all over the world, but that many of us are afraid to bring about. I tell this story because I strongly believe that there is a place both in the Gospel and the Church for radicals and liberals. We can still be of one heart and one mind while disagreeing on the particulars of interpretation and application of Gospel principles.

Another personal experience: During Sunday School here in New Haven, Connecticut where I currently attend church, we were on the topic of helping the poor. This was a few weeks before President Monson decided to include helping the poor and needy in the now four-fold Church mission. A woman visiting the ward said that she and her husband had worked with homeless people and believed that it was wrong to give them anything because this deprived them of the opportunity to pull themselves up by their boot straps and take personal responsibility for their own bad choices; and besides, any money given to homeless people would inevitably be spent on booze anyway, so why support their immoral habits? Now, I personally have tremendous respect for the appeal to personal responsibility that many of my Republican and conservative friends make when discussing issues of social justice and poverty. However, this sister did not understand what the scriptures plainly teach concerning those who would seek our aid. So, in a calm fashion I raised my hand, and began reading the words of King Benjamin in Mosiah 4.

“17 Perhaps thou shalt say; The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just—18 But I say unto you, O man, whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God. 19 For behold, are we not all beggars?…”

King Benjamin here is uttering a strong condemnation of those of us who would refuse to give of our substance to the poor. However, the sister articulated a very common view in our society that poor people are poor because of bad choices. However, the radical Christ calls us to repentance. If someone asks of us, we must give; even if we can smell the alcohol on their breath. But this is not all. As Joseph Smith makes clear, we are to be actively engaged in a good cause (D & C 58:27), and working toward a society where there are no poor among us (Moses 7:18). Meaning, we are not just to give a regular fast offering, or a couple bucks to the guy outside the supermarket, but actively working toward a society where the structural and root causes of poverty are eliminated. We disagree on the appropriate institutional scale of implementing such a task in society, but nevertheless we are incontrovertible called to the task. The Sermon on the Mount, 3 Nephi, King Benjamin, the D & C, indeed the entire Book of Mormon all contain radical critiques of social inequality, seeking wealth for wealth’s sake and contain numerous admonitions to radical Christ-like love and economic cooperation. Sorry, Brother Beck, but social justice is the essence of the Gospel, and the fact that someone like Glenn Beck can read the same scriptures as me and not see that is appalling.

One might ask if I would simply flip the Gallop Poll statistic for a 60% liberal slant. My simple answer is no; what I really want is to see a healthy proportion of all political and social viewpoints; one that doesn’t automatically exclude social justice, preemptive war, the environment, or helping the poor as Gospel topics because they are too “political” while piously rallying the troops around “moral” issues such as prayer in school, abortion or gay marriage. That is a double standard that is only possible because of a overwhelming politically conservative bias by Church members and hence church programs. I am calling for this because it is in the tension between ideas that truth is found; as Lehi says to Jacob: “For it must needs be, that there is an opposition in all things, for if it were not so…righteousness could not be brought to pass” (2 Nephi 2:11). A diverse and healthy representation of political and social interpretations of the Gospel will lead us closer to true principles than close-minded political or religious dogmatism.

Brothers and sisters, do not allow conservative politics to pass as neutral theology, it is dishonest at best, and destructive at worst. It is driving good people out of the church and becomes a positive feedback loop: the more conservative the church culture becomes, the less tolerable it is for liberals and radicals. So, to all of you Beck-ites out there, this is our church too and we are not leaving.

Here are a few ideas for shifting Mormon culture:

• Participate in Mormon May Day on May 1-2. See www.mormonmayday.org for more details in the coming days

• If you haven’t already, read Approaching Zion by Mormon scholar Hugh Nibley

• Then, give Approaching Zion as a gift to at least one person this year

• Begin to compile a list of your favorite scriptures on social, environmental, and political topics

• Start a discussion group

• Set a personal goal to make at least one comment in your church classes

• Invite a less active radical or liberal member to your house for dinner to see if you share similar views

• Visit www.themormonworker.org for a radical approach to Mormon theology and consider subscribing

From my post two weeks ago about the attitude behind vaunting and being puffed up:

If someone lacks charity, it’s not necessarily that he believes “they are worse than I am” – but rather that he believes “I am better than they are”. That is an important distinction, subtle though it be.

It is critical – absolutely important – to understand how the statment that “charity vaunteth not itself, is not puffed up” applies within one’s own self in order to become more charitable in this regard. This is not easy, and it is not natural. This is true of almost everyone, but it is most difficult for those who are convinced of their own, personal faith perspective – both those who struggle with their faith community and those who are solidly established within it.

BOTH of these groups of people are characterized generally by a feeling of superiority when it comes to their understanding of Truth – and spirituality – and sociality – and leadership – and all other things religious (including Mormon). In practical terms, when we view ourselves as understanding the Gospel better than “those other members” AND think that they all would be better off if they simply were as enlightened as we are – at that moment we are being “puffed up” – and, in public groups (online or at church), that often leads to “vaunting itself” above others.

Bragging and boasting don’t have to be blatant and obvious. They can be subtle and encrypted – and I see it naturally both in those who are in the throes of bitterness and those in the entrenchment of an accepted mainstream.

If anyone wants an eye-opening experience, think about this distinction and definition as you go back and re-read your own comments here and in any online discussion groups where you have participated and/or continue to participate. (Also, think seriously about how you contribute to group discussions of other kinds – in any setting, but espeically at church.) See how many of your comments have either a subtle or obvious element of “vauntiness” or “puffiness”. Most of us have a long way to go in that regard, and it’s hard to see how far unless you are looking consciously for it.  It also is hard to eradicate unless you are working consciously to do so. 

Thoughts?

Quinn argues that during the explosive Church growth of the 1950’s-1970’s the Church attempted to draw upon a number of external influences in making the organization more efficient and effective.  At the same time there was an explosive growth in Church bureaucracy.  This led some to become concerned over the influence and direction of power and authority within the hierarchical structure.

According to Quinn, both J. Reuben Clark Jr. and David O. McKay were concerned that the increasing bureaucratic, financial and organizational burden meant that the GA’s were not able (due to lack of knowledge or expertise) to make decisions that would need to be made.  They would, of necessity, have to rely upon technocrats and other specialists from the various sub-committees at Church Headquarters.  President McKay’s concern was that this movement would involve an ecclesiastical abdication of the God-given authority to led the Church.

This model of Prophetic leadership in temporal, as well as spiritual matters, has a long and varied history in the standard works and has been exemplified by our earliest and most influential leaders.  The first reason therefore that I am unconvinced that there is an alternative to a mixture (even a heavy emphasis) on the bureaucratic, as opposed to the prophetic, in our Church leadership is that theologically they are expected to be able to guide a temporally-situated Church.  Yet, their burden is fraught with a multiplicity of complex challenges that Joseph Smith, Brigham Young and others never faced.

John Dehlin rightly notes that within this they have a responsibility to protect the image of the ‘Prophetic Mantle’.  In one sense, therefore, it seems possible that although they believe that as ‘Prophets, Seers and Revelators’ they have a responsibility over the temporal, they also feel a sense of dissatisfaction or dissonance over the types of decisions they have to make.  This is evident by the fact they do not talk about such decisions and even try to mask these processes from the general membership because they feel that such decision-making processes might undermine the image of the ‘Prophetic Mantle’.  I think they are right; it might well have this effect.

Now it is possible to argue that the ‘Prophetic Mantle’ does not need to be protected.  I can sympathise with this position however I believe that the Brethren intentionally present a view of their work which most accurately exemplifies what they expect from their local leaders.  Bishops and Stake Presidents do not make the same type of decisions that might require this legalistic-bureaucractic framework and they therefore expect local leaders to seek the Spirit in dealing with spiritual matters.  I am not convinced that this is disingenuous  but rather sense that they are trying to model the gospel in action to a culturally and intellectually diverse membership.

Therefore, they are in a tough, ecclesiastical bind.  Abdicate the responsibility for the kingdom (to a small or even a large extent) or face the possibility of undermining the ‘Prophetic Mantle’, which I believe they have, and giving scope for local leaders to approach issues in this same legalistic-bureaucractic manner.

I can see why they do what they do because I am not sure I see a valid alternative, theologically or organisationally.  Do you?

“…Across the land, liberals and conservatives are slugging it out, trying to convince each other that their way of thinking is right. They may be wasting their breath.

“According to an emerging idea, political positions are substantially determined by biology and can be stubbornly resistant to reason. ‘These views are deep-seated and built into our brains. Trying to persuade someone not to be liberal is like trying to persuade someone not to have brown eyes. We have to rethink persuasion,’ says John Alford, a political scientist at Rice University in Houston, Texas.

“Evidence to support this idea is growing. For example, twin studies suggest that opinions on a long list of issues, from religion in schools to nuclear power and gay rights, have a substantial genetic component. The decision to vote rather than stay at home on election day may also be linked to genes. Neuroscientists have also got in on the act, showing that liberals and conservatives have different patterns of brain activity.”

The article goes on to tie genetics to political views through the mechanisms by which genetics influence the formation of basic personality types, which are highly heritable. These, in turn, seem to be readily correlated with modern American political party preferences. (The genetic linkage is not limited to Americans, but other nations express the linkage to policy through different political institutions unique to their cultures.)

According to an existing and well-respected personality model, five basic personality axes can be defined: conscientiousness, openness, extroversion, agreeableness and neuroticism. The latter two seem to have little to do with political orientation, but the other three axes do show strong differences between Liberals and Conservatives.

Conscientious people are defined as being organized, self-disciplined, and responsible, and likely to follow rules. Conscientious people tend to favor conservative political positions and oppose liberal positions.

Open people are defined as anticipating new experiences, seeing change as presenting opportunities rather than problems, and as envisioning the possibilities of the world that might be.  Open people tend to favor liberal positions and oppose conservative positions.

Extroverted people are quick to self-disclose, process information out loud and like to be seen as being busy. Extroverted people also tend to favor liberal positions and oppose conservative ones.

Now, no psychological model can reproduce the complexity of a human being, and the article itself is filled with qualifications and limitations of the various research studies involved. But it ends with a quote that I find very relevant to discussions we’ve been having on Mormon Matters:

“So the guy at the bar [blog] may never agree with you, but perhaps realizing that can be liberating. ‘We spend a lot of energy getting upset with the other side,’ says Alford. ‘We often think our opponents are misinformed or stubborn. Accepting that people are born with some of their views changes that’, Alford points out. ‘Come to terms with these differences, and you can spend the energy now wasted on persuasion on figuring out ways of accommodating both points of view.”

In fact, perhaps God (and/or evolution, if you prefer) designed humanity that way quite intentionally – with separate preferences imparting resistance for society to various “spiritual diseases”. After all, different strains of wheat protect the field from the emergence of a new fungus.

Perhaps, rather than either liberals or conservatives being right or meeting in a middle ground, we actually need to preserve each other to hear truth.

Do we, as spoken of in Genesis and Ether, metaphorically speak to each other with “confounded languages” that prevent communication before it even begins?  And do we also need to pray that our languages “be not confounded”?

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.

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?

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?

This photograph was taken by Sebastiao Salgado at a gold mine in Brazil.  I first saw it in a room at the University I attend.  As an idealistic and aspiring academic I felt moved by the raw power of the worker as he resisted the guard.  Ever since then I have had a copy of this picture in my study areas.  It reminds me that my life is not just about doing good, but that I have a moral duty to alleviate as much suffering in this world as I can.  It reminds me that sometimes I need to resist those in power to protect the weak.  I believe that is part of the heritage that Christ has given us.

Egon Friedell

In this regard I was recently provoked to thought by something Egon Friedell has said about the Christian tradition.  I had never heard of Egon Friedell, until reading a book by Clive James entitled ‘Cultural Amnesia’ (which I whole-heartedly recommend), but I think I really like him.  James describes him as the ‘polymath’s polymath’.  Yet, Friedell was not merely a book-worm but was also one of the most famous cabaret artist’s of his day in a city (Vienna) full of performers.  Before discussing his ideas I wanted to share one tid-bit from his life which was (oddly) inspiring for me:

‘On the day of the AnschluB in 1938, Friedell saw the storm troopers marching down the street, on their way to the building in which he had his apartment full of books.  He was only a few floors up but it was high enough to do the job.  On his way out of the window he called a warning, in case his falling body hit an innocent passer-by.’

His magnum opus ‘Cultural History of the Modern Age’ contains this line: ‘Mankind in the Christian Era possesses one huge advantage over the ancients: a bad conscience’.  Now it seems that neither James nor Friedell were Christians but they recognised something that the world had been given because of Christianity.  In James’ words, ‘When Friedell talked about a bad conscience, he meant the mind that was capable of seeing that might and right were not the same thing’.

One challenge with making this distinction is discerning it amidst the normalising power of culture.  Seeing oppression and pain inflicted by those in power is difficult when those causing such situations are the same people we revere or respect; it is harder still is to resist it.  ‘Most men’ James notes ‘bend with the breeze: which is to say, they go with the prevailing power.  But a few do not.  With or without Christ’s help, they grow a bad conscience.  Thank God for that.’

Yet, what haunts me more is that, in the words Albert Camus, ‘I [find] that there [are] sweet dreams of oppression within me’.  I really believe that ’it is the nature and disposition of almost all men… to exercise unrighteous dominion’ (D&C 121:39); and this includes me.  Friedell’s ‘bad conscience’ must work inward as much as it flows outward; I must check myself against the tendencies that I have to use any ‘perceived’ authority I might have to justify my own prejudices.  James’ oppressive breeze blows both from within and from without.  

The last century saw many idealistic and bright people bend with that breeze, and yet, within the Christian heritage is the ‘bad conscience’, which urges us to resist oppressive behaviour, even from ourselves.  I wonder whether I have been true to my tradition.  I wonder whether I have stood up for the down-trodden and the out-cast. I wonder whether my respect for authority has led me to turn a blind-eye to unrighteous dominion (wherever that is found).  I hope I can be rigid in one of the few senses I see as important; that I will never concede to view that power leads inevitably to truth.

1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
2 And he opened his mouth, and taught them, saying,

Here is my point – my two points, really.

1) This great sermon was delivered as a higher level discourse to his most dedicated followers – including those who eventually would form the new faith of Christianity.  Its standards absolutely are not easy, and its directives absolutely are not natural.

Sometimes we hold the general population of the Church (and each other and others) to these standards, while Jesus himself took great care not to do so of the general population of his followers. This often is a good example of unrealistic expectations – and of demanding others live a standard we ourselves are unable to master.

2) This great sermon was delivered mostly to the MEN who would form the leadership of his movement, even though there is no reason to believe that the listeners were all men.  (I personally believe there were women present.)

QUESTION:

Did the gender composition of the listening group have an impact on the content of the sermon?

Generally speaking, the list of attributes included in the Beatitudes are considered throughout history to be feminine.  Jesus was speaking primarily to men about how to change and grow (repent) and become godlike.  So,

1) Might the Sermon on the Mount have been different if the primary audience had been women?  If so, how?

2) How can we take the general message of repentance (change and growth and the acquisition of godly characteristics) and use it to achieve the proper balance we need to become “perfect” (complete, whole, fully developed)?

3) Must every individual acquire all the characteristics listed – or can a spouse/companion share that endeavor and, between two, create one united, balanced, “prefect” whole?

I’ve always enjoyed books about world religions, especially the obscure and forgotten, but I was expecting something rather bland, or apologetic, or dismissive.  I was pleasantly surprised.  This one was actually very unbiased, concise, and interesting.  It didn’t break any new ground, necessarily, except that it offered interesting comparisons and contrasts with other major world religions.

I found that book packed in an anonymous box last week and decided to give it another read.  As I read about Guru Nanak I was struck by one tiny thing: how comparatively little we really know about him or his life.  How can anyone believe in a prophet whose life we can’t relentlessly scrutinize?

I’m not going to go into detail about his life here.  A quick appeal to Wikipedia will take care of the information you need to get started, I guess, but let me get to the thrust of this post.  How do we test the fruits of a prophet we know so little about?  As I read, my mind went over the prophet I feel I know so well, Joseph Smith, and I was impressed by how we scrutinize his life for tiny details.  Every scrap of information about his life has been scoured by historians, theologians, apologists, and lay-people, for clues as to whether he is a true prophet, and yet no-one to date has really been able to come to a consensus.  Was he a charlatan?  A saint?  A prophet?  A nut?

Right around the time of Christopher Columbus, northern India was embroiled, as it is now, in a theological struggle between Hindu and Muslim.  To be fair, Guru Nanak does have a few interesting sources about his life (all written after his death), but for the most part, we know little about him compared to Joseph Smith.  The people he lived with in the north of India spent their entire lives agonizing and struggling over their age-old question: which religion is right, Hinduism or Islam?  No doubt many people prayed mightily towards Heaven asking for divine guidance.  Is Hinduism worth dying for?  Was Mohamed really a true prophet?  That struggle was personified in Guru Nanak, whose simple initial revelation, “There is neither Hindu nor Muslim,” must have jarred most of his listeners.  “Neither Hindu nor Muslim?” they must have asked themselves.  “What else is there?”

I felt moved with immense compassion as I read about this struggle, especially in light of the invasion of India by the Moguls.  Here was a whole civilization, turned over by wars and religious strife, foreign to Americans, who lived and died struggling with the great questions of the soul, and here was a prophet among them, Guru Nanak, who offered peace, and eschewed outward ordinances in favor of clean living and always remembering God in your heart.

How can I possibly determine whether Guru Nanak is a true prophet if I have so little information about him?  Where are all the documents?  Stanford hasn’t done any word imprint studies on his writings, his mother never wrote a Biography of his life.  There are definitely no Sikhs here in Lexington repeatedly bearing testimony to me, “I know that Guru Nanak was a true prophet.”  Not to say there isn’t any information about him (and, to be fair, there are some Sikhs here in Lexington, if you seek them out, pun intended) but it seems quite lean compared to what we have about Joseph Smith.

Let us swing back a few thousand years and move a few hundred miles to the West to Iran, where we find the cradle of  another world religion, that of Zoroastrianism.  One could easily argue that Zoroastrianism is the grandfather of all monotheistic faiths.  They have been around for thousands of years, though their numbers have dwindled in the last couple centuries.  Want to approach Zoroastrianism objectively, and test the fruits of Zoroaster (Zarathustra)?  What do we know about him?  Well, a quick survey of historians will reveal that he probably lived sometime between 6000 BC and 100 BC.  That’s right, we can nail down his life to a 5900-year period.  Recently, the number has settled right around 1100 to 1000 BC, but how on God’s Green Earth are we supposed to find out if Zoroaster was a true prophet if we can’t even agree on the millennium in which he lived?

And where did Zoroaster live in this period of time?  I’ll quote Wikipedia this time:

Yasna 9 & 17 cite the Ditya River in Airyanem Vaējah (Middle Persian Ērān Wēj) as Zoroaster’s home and the scene of his first appearance. Nowhere in the Avesta (both Old and Younger portions) is there a mention of the Achaemenids or of any West Iranian tribes such as the Medes, Persians, or even Parthians.

However, in Yasna 59.18, the zaraθuštrotema, or supreme head of the Zoroastrian priesthood, is said to reside in ‘Ragha’. In the ninth to twelfth century Middle Persian texts of Zoroastrian tradition, this ‘Ragha’ – along with many other places – appear as locations in Western Iran. While Medea does not figure at all in the Avesta (the westernmost location noted in scripture is Arachosia), the Būndahišn, or “Primordial Creation,” (20.32 and 24.15) puts Ragha in Medea (medieval Rai). However, in Avestan, Ragha is simply a toponym meaning “plain, hillside.”

Apart from these indications in Middle Persian sources which are open to interpretations, there are a number of other sources. The Greek and Latin sources are divided on the birth place of Zarathustra. There are many Greek accounts of Zarathustra, referred usually as Persian or Perso-Median Zoroaster. Moreover they have the suggestion that there has been more than one Zoroaster. On the other hand in post-Islamic sources Shahrastani (1086-1153) an Iranian writer originally from Shahristān, present-day Turkmenistan, proposed that Zoroaster’s father was from Atropatene (also in Medea) and his mother was from Rai. Coming from a reputed scholar of religions, this was a serious blow for the various regions who all claimed that Zoroaster originated from their homelands, some of which then decided that Zoroaster must then have then been buried in their regions or composed his Gathas there or preached there. Also Arabic sources of the same period and the same region of historical Persia consider Azerbaijan as the birth place of Zarathustra.

By the late twentieth century the consensus among some scholars had settled on an origin in Eastern Iran and/or Central Asia (to include present-day Afghanistan): Gnoli proposed Sistan (though in a much wider scope than the present-day province) as the homeland of Zoroastrianism; Frye voted for Bactria and Chorasmia; Khlopin suggests the Tedzen Delta in present-day Turkmenistan. Sarianidi considered the BMAC region as “the native land of the Zoroastrians and, probably, of Zoroaster himself.” Boyce includes the steppes of the former Soviet republics. The medieval “from Media” hypothesis is no longer taken seriously, and Zaehner has even suggested that this was a Magi-mediated issue to garner legitimacy, but this has been likewise rejected by Gershevitch and others.

So we know where he lived, give or take a thousand miles, and we know what time period, give or take a few thousand years.  And by the way, there may have been more than one Zoroaster.

Again I ask, how do we know a true prophet?  The Bible says a few things, but let’s focus on one:

Matthew 7:15-20

15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.
16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth devil fruit.
18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Wherefore by their fruits ye shall know them.

So my question is, how do we test the fruits of these prophets? Not only these prophets, but anyone who has claimed revelation in the past.  What about Mani, who led the people now known as Manicheans, who expanded upon what he saw as truths in Christianity and Zoroastrianism? What of Confucius, whose followers led thousands in Ancient China (all bureaucrats in the government were well-versed in Confucian texts). Do we know as much about Mo Tzu, whose teachings were seen as a real competitor to Confucianism early in its history, as we do about Sidney Rigdon or John Taylor or Thomas S. Monson?

A few possibilities come immediately to mind, some conclusions that easily could be made by the modern reader.

1. We don’t need to test their fruits. Zoroaster was a prophet who lived thousands of years ago, to a people who lived thousands of years ago. These people don’t pertain to us. We know the truth, and we can just forget about these guys.  Besides, if they were so right, where are they now?

Forgive me, but doesn’t this seem like an arrogant conclusion? To dismiss an honest, sincere group of people because of distance or difference seems quite wrong, at least to my heart, especially in the case of Zoroaster, whose religion has endured longer than any other monotheistic religion, and that historians even date to before Judaism (many historians believe that it was actually the Babylonian exile, and the Jews’ exposure to Zoroastrian thought, that really ironed out their concepts of Heaven and Hell, God and the Devil, etc.).  If time is any indication of truth, it’s arguably on their side, not ours.

2. We can automatically dismiss anyone who didn’t teach about Christ.

Fair enough, if you believe Christ really was the Son of God, which I do, for the record. However, how many of Basava’s followers knew about Christ or His teachings? Guru Nanak’s world was divided into Hindus and Muslims, and the wars between them. Christ, to them, was some obscure prophet, mentioned in the Qur’an, or maybe a Bodhisattva, but not really someone whom the average person knew about. Furthermore, is it useless for a prophet to teach about loving one another in a land where Christ’s name is not mentioned? Is a prophet not “true” if he teaches that we should cease our murders and contentions and try our best to live a holy, charitable life?

3. We can dismiss them because we don’t have any useful information about their lives, like we do about Joseph Smith. We simply can’t test their fruits, and thus we can see that God doesn’t want us to know about them. If God wanted us to know about them, information about them would have fallen into our (or Joseph Smith’s) hands.

Pleading ignorance?  Really? “We don’t need to know something because we don’t know something.” This may be precisely the reason why most people in the world don’t know who Jesus Christ really is. “If God wanted me, here in Urumqi (or Jakarta or Chongking or Tokyo or anywhere else not predominantly Christian), to know about Jesus Christ, God would have sent that information here, but He hasn’t.”

4. We can dismiss any religion whose followers are a tiny group compared to the whole. For instance, why study the teachings of Alevi Muslims if they are such a minority in the world, even amongst the Muslim world?

For the record, there are probably more Alevi Muslims in the world as there are Latter-day Saints, and the Alevi are a tiny minority compared to the Muslim World as a whole. Secondly, when has truth been determined by the majority? And what was the result?

5. The particulars of a prophet’s life aren’t important, what matters is the fruits we see in the followers.

Take quantum mechanics as some sort of analogy here.  By the 1800s, Newtonian Physics had pretty much permeated all of the scientific community.  Edmund Halley’s orbital prediction of what is now called Halley’s Comet was regarded as an ultimate triumph of Newtonian Physics, and the philosophers finally concluded that if one could know the starting positions of all the atoms and matter in the Universe, one could calculate all of history over billions of years.  However, when we really started to dissect the atom, Newton’s ideas broke down on the quantum level.  We discovered entanglement and particle spin and all sorts of new, amazing, sometimes counter-intuitive facts about how things work on a tiny scale.  Yet, to this day, we haven’t seemed to reconcile Quantum Mechanics with the Universe on a large scale, and the search for a Unified Theory is one of the most interesting searches in physics.

So the resulting Universe we see has emergent properties that seem (we’re still working on this) different than the properties on the Quantum level. Are prophets the same way? Does the whole of a religion have emergent properties that aren’t explained by the life of a single person who founded it? Can we test the “truth” of a religion by these emergent fruits, ignoring what the prophet did?

This seems a bit more plausible, considering there are so many prophets we don’t have information about. Except, is that really what we’re taught in the Church? Furthermore, what if the religion died out many years ago, so we can’t necessarily see the fruits of it now?

6. We can test a prophet by the book they brought forth. If we ask if the book is true, then we can know if the prophet is true. No book? Then see #3.

Does that mean that if you can’t read, then you’ll never know? Does that mean all the prophets in history who didn’t have a book are not true? Literacy is truth, and illiteracy is damnation? What about the Christians in the Middle Ages who didn’t have access to the Bible because the Bible was restricted to the clergy? Were they doomed, never having a true testimony?

7. Those prophets taught some truth, we know that from Latter-day revelation. Therefore, we can just accept that they taught some truths, but reading about them, knowing about them, or studying their teachings is unnecessary. All truth is contained in this Church.

This is pretty much what our Church teaches us, right? Certain prophets had access to the Light of Christ at certain times in history, and did much good, but we really needn’t concern ourselves with the particulars. I can’t help but thinking this is still being overly dismissive of other teachings, other cultures, and other people. Shouldn’t we search diligently for truth wherever it can be found? Joseph Smith seemed to snatch up truth wherever he saw it, whether it be in the rituals of the Masons or papyri he thought belonged to Abraham. This has led me to #8, which is closest to what I consider to be the truth.

8. The truth is complicated.

The older I get, the closer #8 seems to reality.  However, I thank God that I’m in a religion right now that can tie the Human Family together in a way that accepts and appreciates truths everywhere and anywhen.  In the darkest times at night, and on Sundays when I listen to what’s taught from the pulpit, and when I travel and see people of all different colors and faiths and nationalities, and when I read history books full of brave men and women who sacrificed their lives for their faith, even faiths much different than my own, I don’t have to accept on blind faith the conclusion that the majority of my family (the Human Race) is damned for Eternity for not knowing the name of Christ.  There isn’t a privileged time or place for personal salvation.

And this is very comforting to me.

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

…so I was digging through classic Mormon Matters and found Clay’s discussion asking: how much does church activity has to do with being Mormon anyway? He opened with something interesting:

Not so long ago, when I would hear about someone who didn’t go to church at all or have any interest in returning would refer to themselves as Mormon, I would be annoyed that they still identified themselves that way. I used to see being Mormon as a choice, as a religious path, and if you aren’t choosing it then you only make a bad name for the rest of us… or so I felt at that time.

I was excited…a post aimed at me! Yet later (the very next sentence), he writes:

Yet, it seems there is something deeply cultural about being Mormon, especially those raised or at least members from a young age.

Oh.

So, I thought…Most of us recognize the depth of Mormonism as a culture. (If you don’t, I’ll submit that you’re behind the times and T&S has already jumped aboard). If so, I think Clay’s next question (again, the very next sentence), is good:

How much does your activity in church determine how “Mormon” you really are?

(I promise I’m not just stealing Clay’s post. Seriously.)

The question is…what are the traits that make Mormonism endure as a culture and not simply religion? When people leave certain religions, the break is clean. Many people don’t linger for years and years as an “ex-Baptist,” for example. But with our church, we have that famous phrase about people who “leave the church but can’t leave it alone.” (And I’m under e-indictment for being an anti-Mormon, of all things, because of such a claim.) You may similarly know “lapsed Catholics” or  “secular Jews” (let’s ignore the elephant of actual ethnicity for that one).

With Mormonism in particular, we have a particularly strange phenomenon where ex-members can end up being vehemently opposed to the church, but they simply are not able to move away from their old heritage. Ignoring any possible faith-promoting answers (“ooh, that’s the Holy Ghost~!”), we can at least realize that we have a pervasive culture in our hearts. And it may be a good idea to delve deeper in how or what this culture is, so we can (try to) improve it.

From a comment a long time ago on the unlikeliest of places (Prop 8 day at LDS & Evangelical Conversations blog), Seth R. from Nine Moons remarked [I hope my comment patchwork isn't a misinterpretation]:

I’d have a much easier time renouncing US citizenship than my faith. I don’t feel that (“American” describes me a whole lot more comprehensively than “Mormon”). I felt more in common with Mormons in Japan than I do with people in my own town right now.

I was impressed with these comments, so I posted about it a while back. As a military kid, I can certainly agree that I don’t feel I have a “home” in any one location or nation, but I most certainly have a lot in common with fellow Mormons. We share a language.

But indeed, I do present a conundrum, as Clay points out. Can a nonbeliever be Mormon just because he was raised that way? Does it have anything to do with being born into the church? Hawkgrrrl wrote a comment to Clay’s post:

I think there is a difference between a convert who leaves the church and one who was BIC and leaves the church. In the former case, there would probably be less “residual Mormanity” than in the latter case. Being raised Mormon (vs. being a previously practicing Mormon).

Is that so? I talked with BHodges at Life on Gold Plates and he made an interesting point for BIC ex-mormons who relinquish their “residual Mormanity.”

Do regionalisms matter? Am I less culturally Mormon because I’ve never lived in Utah? Because I am thankful for rain, not moisture? In the past, BCC has had a Mormon culture tournament…could we make an accurate cultural literacy test from it?

Cultural Mormonism has been viewed as that weird Utah thing, something that degrades true religion. On the other hand…children with Mormon identities, as long as they are happy with this identity, indeed “never depart” from it. (If they are unhappy with it, they also never depart from it, and that produces bad consequences for all.) What say you?

If cultural Mormonism is focused in the Jello Belt, then what does that say about a religion that thrives from converts (especially converts in other nations)? While it seems intuitive to say a Utah Mormon understand culture more than a Japanese Mormon…it seems contradiction.

I have my eye on correlation. With correlation, every ward gets a similar foundation. So, the basic LDS lingo is the same everywhere. This, in combination with the church’s many activities, opportunities, standards, and practices, should “socialize” members who will attend for a critical period. So, perhaps it is that one must be active for some critical period to be socialized, and then they become culturally Mormon, regardless of future activity. This would allow for Seth to identify with the other Japanese saints, while allowing for regionalist distinctions. This will also allow for a culture that one doesn’t easily depart from, even when they want to.

And so, as a new question that has sprung about, what do you think about the pervasiveness of the culture? What does it mean for ex-members who remain? Does it possibly work against the church to create anti-Mormons? And who is anti- anyway? Is it anyone who disbelieves and speaks about it?

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.

This is an adaptation of a post my good friend Ron wrote. He is Catholic, so with his consent I have modified some of it to fit the audience here, as well as added some of my own thoughts. It was inspired by some of his encounters with a “rather nasty Fundamentalist Christian” who was “more interested in winning an argument, rather than learning.” These points, however, may be applied to anyone who wants to prove other people wrong rather than understand or learn.

“After spending years debating James White, I have noticed common tactics employed by people who want to win at any cost rather than seek a mutual understanding of the facts or even work toward a mutual disagreement. Ann Coulter is a good example of a political satirist who engages in this sort of rhetoric. Let’s take a close look, shall we?”

1. Make an outrageous claim. It doesn’t matter if it’s out of Mormon Doctrine, or if you take a comment out of context, or if the side you’re on is just as guilty as those you are making accusations against. The goal is not to be fair minded or even accurate; all you need to be concerned with is igniting an emotional response from the other person. Remember, you are always right and your opponent is always wrong; your job is simply to supply enough rope for your opponent to hang himself. Manipulative (e.g. “Don’t you think _____?”) and leading questions are also really effective here.

2. Rely on mocking or sarcasm to ignite passion. If you are of a conservative ilk, rely on a mocking or morally superior tone to deliver your message (Ann Coulter). If you are liberal use a lot of sarcastic humor to exalt yourself above your opponent’s attempts at presenting himself/herself as morally superior (Al Franken).

3. Do not give an inch. If your opponent happens to stumble upon a true statement, ignore, deny, or reframe the conversation! In all cases, NEVER concede even a minor point to your opponent. Also, be sure to ignore any sincere questions by your opponent. In the very least do not answer them directly. Again, the point is not to help the other person understand you, but to prove they are wrong.

4. Make Your opponent work harder. Always remember that you are right, regardless of the facts presented, and you will eventually prove it by weathering any storm that may be created due to the information your opponent happens to give you. Most importantly, put them in a place where they feel like they have to prove you wrong. If they present troubling information to you about your own position simply refuse to acknowledge it. The fact is your opponent is either a brainwashed innocent or at worst, a conniving interloper who has no right to challenge your superior position, and only appears to have the nerve to do so without merit.

5. Do not bother reading posts or listening to response from your opponent. After all, reading your opponent’s posts may ignite emotions within yourself, or take your mind off your primary goal, WINNING! Instead of reading, skim your opponent’s post for statements that can be molded to aid you in your ultimate goal. The best statements are usually the most irrelevant to your opponents point–why re-post something meaningful or relevant? Oh, and make sure you continue to apply the steady drumbeat or either mocking/moral superiority, or sarcastic humor.

6. Stay the course! Or leave! Whatever you do, just don’t engage! Eventually your opponent will either hang himself or simply tire of the interaction; in both cases, you must declare victory immediately. Like any good staring contest it is not the person that presents the best case who wins, but the person who is left standing. If it just keeps going you may want to consider eventually checking out. There are two ways to do this, either just disappear quietly until the next post comes along that you can slam, or make a big announcement about why you are not coming back. Try to make everyone reading it feel bad about your departure, and say self-deprecating stuff like “I guess I’m just not popular here”). Whatever you do, NEVER admit to any good points the other side made in their last comment, and when you come back, make sure it is only to attack again.

How can we avoid this? How can we learn together even when we disagree?

1. Ask sincere, open-ended questions. Look around and you’ll be surprised how little actually happens. Example, “What do you think about _____?” Amazing concept, but so often we end up trying to trip each other. Make sure your questions are not meant to lead the other person down a particular path, or that you don’t have some hidden underlying agenda.

2. If you use sarcasm or a lot of humor, be kind. Even if you don’t like emoticons, make sure others understand your intention, and don’t use it as a weapon. I know many people (myself included) like to use mocking now and then, but we must refrain.

3. Acknowledge (write in your replies) when the other person has a good point. Or, *gasp* when they say something you agree with.

4. Monitor the conversation to make sure it is not one-sided. Is there always one person on the attack and the other constantly on defense, or is it more even-handed?

5. Consider the whole comment. Don’t just pick out stuff to argue with.

6. Apologize when appropriate. Take a break when you need to, but don’t completely check out or make threats when you get upset. Come back and engage. We can all learn from each other.

7. When in doubt, ask Ray what to do. He will have the answer.

Why do you converse with others online? More specifically, why do you engage in commenting back and forth with other people on Mormon Matters? To share your views? To influence others? To learn from others?

What is your method of going about this? Debate? Crafting arguments? Sharing and working towards mutual understanding? What are the pros and cons of the different ways?

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This post isn’t about marriage. It isn’t about sex.

It’s about love:  something that we all desire, crave, yearn, seek, and strive for. I have, and so have you.

Love comes in different forms: the kind that we have for a friend, a brother or sister, our parents, or for a fellow human being — which can develop into the very pinnacle of love; namely romantic love.

Romantic love is not sex. Neither does it necessarily involve or lead to marriage or sex. It’s that feeling of being captivated by another human being and caring for them, as well as expressing our emotions for them verbally or physically, often in a non-sexual manner such as holding hands, embracing, caressing, and innocent kissing: behaviour that is appropriate, according to LDS tradition, even between a couple that is not yet married. In other words, it’s not like loving your mom.

It’s not unheard of for people to live their entire lives and, if they never enter into marriage, never go beyond the non-sexual displays of affection that I just mentioned. Contrary to what some may think, most human beings are capable of living and functioning without sex, without suffering any “damage.” I’m not sure, however, that the same would be true for all who desire and yearn for romantic love, but are denied that opportunity. Can you imagine life without love? If you are not currently in a romantic relationship, you probably have it as a hope or are always on the lookout for an opportunity, even subconsciously. Right?

I’ve tried to think of an example of love that would be considered evil or immoral, unless it’s incestuous or between an adult and minor. When it comes to two consenting adults, I can’t really think of any examples of “immoral love” that aren’t somehow based on sex or deceit (such as an extramarital affair). A sexual relationship between two unmarried adults is immoral. Sex is, in this case, sinful. But is their love also a sin?

Look at the picture above. If the two people were of the same sex, how would you feel about it? Would you feel differently about it? Would you see their behaviour as immoral and something to be avoided? Why or why not?

This “compromise,” if you want to call it that, will not satisfy all. It will not satisfy those who demand no less than equal marriage status within the Church, heterosexual or homosexual, as well as Church-sanctioned homosexual relations; neither will it satisfy those who believe that two members of the same sex who even sit together like that couple in the picture are treading down a wicked path. The term “compromise” is, actually, misleading in my opinion, because the way I see it, the Church would not be compromising anything in regards to the doctrines or policies related to marriage, families, or the Law of Chastity. The only thing that would change would be that heterosexual and homosexual members of the Church would truly be held to the same standards of chastity and morality outside of marriage. That would mean that a couple, such as depicted in the photo, sitting on a bench on BYU campus or outside the Tabernacle, would face no disciplinary action for their innocent display of romantic affection — whether heterosexual or homosexual.

We know that we have a problem in the Church with homosexuals feeling alone, ostracized, without real purpose, and some even resorting to suicide.

Would acceptance of non-sexual same-sex relationships within the Church help to ease the burden of those who struggle and help them to remain in the Church?

What if gay members of the Church were truly held to the same standards of the Law of Chastity when it comes to expression of love and dating relationships?

What, if anything, would the Church be sacrificing or compromising on in order for gay members to be able to date openly in the same way as heterosexual couples without facing discipline?

Why is/isn’t this a good idea?

As we have said multiple times, we delete or edit very, very few comments here at Mormon Matters.  This site was established to have an open forum for discussion among people with widely varying points of view and beliefs.  However, it was not and is not intended to be a site to spew bile, insult people and cast aspersions about others’ faith.  The rules are simple and few, and they can be summarized as:

Be civil.

Comment on the topic of the post.

Address what others say without disparaging them or their character.

Don’t blaspheme, use vulgar language, condemn – and don’t call people sinners who need to repent.

This is not a fourm for personal attacks, and it is not a forum for sweeping broadsides.

Disagreement is fine, even passionate disagreement, but ridicule and accusation and condemnation is not.

I wish this post was not necessary, but please understand one thing:

As much as we believe in the free exchange of ideas and beliefs, comments that are only condemnatory and add nothing to the conversation will be deleted.

If anyone has suggestions or concerns, feel free to comment.  Just do so within the rules outlined above.

This problem is similar to the problem of freedom of speech.  Do you only allow freedom of speech until someone says something you don’t like?  Those with less dogmatic viewpoints are also less likely to condemn the sweeping pronouncements of others for the same reason they don’t make them.  They may be more self-critical and more reluctant to express their opinions when those opinions will affect others.

Here are a few examples of this problem (many of these are included in the book David O. McKay and the Rise of Modern Mormonism):

• Bruce R. McConkie’s Mormon Doctrine.  This was published without prior authorization from the FP under the most presumptuous title imaginable.  While Pres. McKay was highly incensed over it, requiring two apostles to research and find over 1000 errors in the book, no public correction was made other than to tell BRM that the book should not be republished.  BRM accepted the private correction, but repeatedly requested that the book be allowed to be republished.  Eventually, in his dotage, Pres. McKay gave a sufficiently cryptic response that BRM took it as license to republish.  Among the worst criticisms of the book:
  • It referred to the Roman Catholic church as the Church of the Devil, stating that this was what was meant by the Book of Mormon’s “harlot of the earth” reference.  It was so harsh that it caused RC Bishop Hunt, a friend to Pres. McKay, to come to Pres. McKay with tears in his eyes asking if this was what McKay thought of him.
  • It propounded the inaccurate “Cain” doctrine (borrowed from Protestantism) as justification of the Priesthood Ban.
  • It prohibited all caffeinated beverages from the Word of Wisdom (despite Pres. McKay’s own personal affinity for Coke).
  • And many many more . . .
• Ezra Taft Benson’s association with the John Birch Society.  As an apostle, Benson was staunchly anti-communist.  He quickly became enamored with the newly formed John Birch society and was repeatedly courted by founder Robert Welch to join the society and to use his apostolic influence to encourage other Mormons to join.  Pres. McKay refused to consent to both Benson’s membership and endorsement of the John Birch Society, but Benson persisted and even resorted to trickery to try to convince Pres. McKay to be featured on the cover of the monthly magazine of the society.  Again, no public disavowal of the organization or Benson’s tactics was ever made, and many members were led to believe that the church endorsed the John Birch Society.
• Joseph Fielding Smith’s Man, His Origin and Destiny.  The book states authoritatively (yet without authority) that evolution is false, a matter of Joseph Fielding Smith’s personal speculation.  David O. McKay specifically said he believed evolution was a true scientific principle; yet no corrective action was taken to diminish the book’s significance.
• Paul H. Dunn’s stories.  While not dogmatic, they are riddled with hyperbolic glurge that purports to “prove” the church is true, which can be faith demoting when individuals discover the stories are fictional.
• The Priesthood Ban.  This is a pretty basic one.  While David O. McKay was the first to acknowledge this was a policy (therefore “of man”) and not a doctrine (no originating revelation), there was no public repudiation of the rampant racist rhetoric of the time until much later when the ban had been removed, and the rhetoric had continued in justification.  In fact, this is a great example of a time when Bruce R. McConkie (much later) fell on the sword publicly, apologetically stating that the things they had said were all wrong.
• Spencer W. Kimball’s Miracle of Forgiveness.  This was written in 1969 and contains errors that are potentially harmful to those who read it if they are in a vulnerable emotional state or prone to take things far too seriously, such as:
  • It’s better to be killed than to be a rape victim.  This also implies that those who don’t die as a victim of a rape attempt were somehow willing participants, a particularly disturbing notion for both victims of rape and children of incest.
  • It states that wet dreams are sinful, implying that they are voluntary and not biological.
  • It has been criticized alternately as too harsh (by internal critics) and as un-Christian (by external critics) in diminishing the power of the atonement to redeem by focusing on human efforts.

In the above cases, the standing prophet was unwilling to make public correction, instead preferring to hope that the inaccurate information would die out on its own over time.  There was a desire not to reduce the influence of the General Authority who had erred in speculation through public correction.  The actual effect seems to have been that the tolerance and generosity of the standing prophets has caused these individuals’ voices to be the loudest of all, to the point that their doctrines and interpretations are mainstream or orthodox over the more tolerant religious views.

Is this the way of the world?  Do the loudest voices always win?  Are the loudest voices always the most harsh and dogmatic?  Was it always this way, or is this simply the current trend?  Or is this how we learn humility?  Is this a human condition that is just a natural byproduct of all organizations or a particularly Mormon trait?  Is this an example of those who act (those who prefer to take charge and define requirements for others) vs. those who are acted upon (those who prefer to “go with the flow,” or be passive & tolerant)?

Discuss.