It’s not that clear. Surprised?  I didn’t think so.

It depends on how you interpret what has been taught on the subject by the General Authorities, what the lesson manual actually say, how your local leaders interpret all of it and what the Spirit tells you to do. It also depends on whether you follow the examples of the GAs themselves when they are called upon to teach the Church in General Conference and other meetings. Oh, and what the scriptures say.

What General Authorities Say

The most oft quoted passage found in some of the lesson manuals themselves is one from Elder M. Russell Ballard:

“Teachers would be well advised to study carefully the scriptures and their manuals before reaching out for supplemental materials. Far too many teachers seem to stray from the approved curriculum materials without fully reviewing them. If teachers feel a need to use some good supplemental resources beyond the scriptures and manuals in presenting a lesson, they should first consider the use of the Church magazines” (in Conference Report, Apr. 1983, 93; or Ensign, May 1983, 68).

Now, as I read this passage, I read that it is important to consider the scriptures and lesson manuals first and study them BEFORE reaching out for extra materials and, if you do wish to use supplemental materials, church magazines if the first place to look. Good advice, really.

I could not find any specific comments by General Authorities that said directly to always use only the scriptures and the lesson materials and “Church-approved sources.” Instead, I found quotes such as this:

“Because we need the Holy Ghost, we must be cautious and careful not to go beyond teaching true doctrine. The Holy Ghost is the Spirit of Truth. His confirmation is invited by our avoiding speculation or personal interpretation. That can be hard to do. You love the person you are trying to influence. He or she may have ignored the doctrine they have been taught. It is tempting to try something new or sensational. But we invite the Holy Ghost as our companion when we are careful to teach only true doctrine. One of the surest ways to avoid even getting near false doctrine is to choose to be simple in our teaching. Safety is gained by that simplicity, and little is lost.” Henry B. Eyring, “The Power of Teaching Doctrine,” Ensign, May 1999, 73

“Teaching by the Spirit is the Lord’s way. How do we do this? First, we must keep the commandments, especially the commandment to keep our thoughts and actions clean. Second, we must prepare. Third, we must desire to be led and be willing to be led by the Spirit.”  Dallin H. Oaks, “Teaching and Learning by the Spirit,” Liahona, May 1999, 15

The following, taught by Elder Jeffrey R. Holland in the Worldwide  Leadership Broadcast in 2007 (Jeffrey R. Holland, “Teaching and Learning in the Church,” Liahona, Jun 2007, 56–73) on Teaching summarizes what the Brethren really teach about Teaching in the Church:

The Gift of Teaching

1. Ask, seek, and knock spiritually.

2. Teach from the scriptures.

3. Teach by and with the Spirit.

4. Help the learner assume responsibility for learning.

5. Testify.

What the Lesson Manuals Say

The introductions in the Church lesson manuals are not consistent in the area of what materials to use. They all say basically the same thing as the 5 points above. But here are some specific passages from some of them on the subject of extra materials:

“Be judicious in your use of commentaries and other nonscriptural sources of information. Class members should be taught to seek knowledge and inspiration from the scriptures and the words of the latter-day prophets. “Helps for the Teacher,” Old Testament Gospel Doctrine Teacher’s Manual, v” Same as in the New Testament manual

“This manual is a tool to help you teach the doctrines of the gospel from the scriptures. It has been written for youth and adult Gospel Doctrine classes and is to be used every four years. Additional references and commentaries should not be necessary to teach the lessons.” “Helps for the Teacher,” Book of Mormon Gospel Doctrine Teacher’s Manual, (1999),v

“It is not necessary or recommended that members purchase additional commentaries or reference texts to support the material in the text. Members are encouraged to turn to the scriptures that have been suggested for further study of the doctrine. “Introduction,” Teachings of Presidents of the Church: John Taylor, v” and the other “Teachings of Presidents” books.

And, finally, in the only manual to specifically prohibit the use of any outside materials other than Church magazines, we find this:

“If you have been called to teach a quorum or class using this book, do not substitute outside materials, however interesting they may be. Stay true to the scriptures and the words in the book. As appropriate, use personal experiences and articles from Church magazines to supplement the lessons.” “Introduction,” Gospel Principles, (2009), 1–3″

But even this only says do not substitute, not “never use.” The lessons in the Gospel Principles manual are very short, but in general, I would agree that a discussion of basic gospel principles probably does not need additional sources.

How our Local Leaders Interpret It

You are going to get a wide range of guidance on this issue. All the way from, “only teach from the manuals, scriptures and church magazines” to “we trust you to follow the Spirit and do what is right.” And everything in between.

What the Spirit Tells You to Do

In all the materials, a key component to being a successful teacher is to pray, seek the guidance of the Holy Ghost and Follow the Spirit in your teaching. Seems to me that is good advice and one cannot go wrong but adhering to this principle. It may not always get you out of a jam with a local leader, but ultimately, if we are true to this principle, we can feel comfortable with ourselves and what we’ve decided to do.

Examples of the GAs When They Teach

It is not unusual for General Authorities to use extra materials when they teach church members. In my mind, this is a good example to follow.  While they mainly quote from the scriptures and latter-day prophets, they also use outside materials occasionally. President Monson is fond of quoting from Broadway shows, for example. And the Brethren frequently quote C.S. Lewis, a prominent non-LDS Christian writer. And they will also slip in a scripture verse used from a translation other than the King James Version. But, you will not hear them quoting from speculative sources. This can also be our guide in the use of outside materials.

What the Scriptures Say

“Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.” (Exodus 4:12)

“And thou shalt ^teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.” (Deuteronomy 6:7)

“And Jesus went about all Galilee, teaching in their synagogues, and ^preaching the gospel of the kingdom, and ^healing all manner of ^sickness and all manner of disease among the people” (Matthew 4:23)

“For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.” (Hebrews 5:12)

“Seek not to declare my word, but first seek to obtain my word, and then shall your tongue be loosed; then, if you desire, you shall have my spirit and my word, yea, the power of God unto the convincing of men. (Doctrine and Covenants 11:21)

Conclusion

My conclusion is this. We are to pray, seek the Spirit and prepare using the scriptures and the materials we are given. If we feel it necessary to use a quote or a commentary from another source in order to enhance the lesson, we should use it. Our desire is to help the student more fully understand the lesson being taught. If we feel we can accomplish that with another piece of material, all the better.  Not to go overboard with the extra materials, but to enhance the discussion.

Our goal is to get at true principles, but we are best able to seek after true principles when those principles are cultivated and reinforced through rules. However, if we lose sight of the principles for the rules, then our obedience becomes Pharisaical; we miss the point.

As I mentioned last week, I think the seed analogy is powerful because how visual and universal it is. But another way that it is powerful is in its flexibility — we know quite a few things about seeds in reality that can be applied to the simile. What is the flexibility of an analogy of the scriptures being a seed?

The issue is this: principles such as honesty and chastity are general and universal. Rules such as the Law of Chastity are particular and specific. Sometimes, it seems like planting the word as a seed doesn’t work. Alma 32 assumes that the seed will grow for anyone. Yet, this isn’t always the case.

Different people are enticed by different philosophies, religions, and lifestyles. They are driven away by different philosophies, religions, and lifestyles as well. What does this do to our seed analogy?

Well, actually, the seed analogy is surprisingly robust for this case.

Firstly, within the seed are remarkable meters for temperature, moisture, light, and so on. Seeds germinate when these various factors are ideal and remain dormant until then. Similarly, proper application of scriptural precepts requires appropriate internal and external conditions.

Secondly (and much more obviously), there are several kinds of seeds in life. Each seed has the same kinds of parts, like the embryo, nutrients for the embryo, and the coat which shells around the seed. Yet seeds all basically work the same way ideally. They germinate, sprout, and grow. But beyond that, the seeds can look quite different and produce very different plants.

So then, shouldn’t we recognize that when Alma 32 refers to the Word as a seed, this does not mean there can’t be other seeds? And since living seeds all can germinate, sprout, and grow, doesn’t this mean that different spiritual seeds could enlarge the soul and enlighten the mind?

In the last post, I made an analogy to accounting standards (and traffic rules). This works well with this modified seed analogy. Believe it or not, but accounting isn’t this monolithic and universal structure. To the contrary, there are different accounting standards (as there are different tax codes). Just like there are different traffic rules and norms.

What does all this diversity mean? Does it mean everything is completely relative and there are no general principles to glean?

Actually, the diversity supports universal principles in each case. Different traffic rules are all different approaches that all try to reach the same goal of a safe driving experience for all. Different accounting standards are all different approaches that all try to reach the same goal of communicating economic decisions. And different religious, philosophical, and lifestyle codes are all different approaches that all try to reach the same set of principles.

We are often situated in a particular setting of rules, whether it be religious or legal. Most of the times, the rules that we have prime us well to seek true principles. Other times, we look to improve and build upon our rules (at least, that’s what Congress thinks it’s doing, right?). Nevertheless, we must always be looking out for the right principles — wherever they may be — that will truly enlarge our souls.

As Mormons we are encouraged to seek truth, wherever it may be found. But we also believe that our own tradition, by virtue of being led by prophets, seers, and revelators, contains that truth. May we then recognize truths that can be found universally through our own particular station.

The seed is a versatile image and metaphor because it is the start of everything: the start of every life; the start of every endeavor; the start of every idea. The start of every being and the start of every becoming. The 32nd chapter of Alma talks about the Word being a seed, and from there we learn just what we can expect from a single seed.

[Story 1]

The Word is a seed that we must take the chance to plant first, and which, hopefully, if we do plant it, will germinate, sprout and grow, enlarging our souls and enlightening our minds.

In my last post, commenter st1305 wrote that there cannot be faith in a false idea, because faith is not simply belief. Faith, instead, is the application of a belief that enlarges the soul and enlightens the mind, as Alma 32: 34 and 35 also describe. A false idea, he argued, would not enlarge the soul and enlighten the mind. What st1305 wrote was interesting:

This is true for all of the other principles that I apply in my life – chastity, honesty, integrity, temple work, missionary work and a host of other principles in my faith. I know they are true as I have applied them and I see the fruits and they are good.

I saw a distinction between the ideas that st1305 was raising, however. Principles like honesty, integrity and service differ from ones like temple work or tithing in that the former are universal and general, but the latter are specific and particular implementations as found within the church. In some cases, they are rules that at best seek to capture a more general principle.

The LDS church does not have any sort of exclusive claim on a principle like chastity, even if they do have claims to particular stipulations of the law of chastity. But from here is the first question…what is it that enlarges our soul and enlightens our mind? The rule…or the principle?

I believe it is the principle. When we lose sight of the principles for rules, then our faith becomes Pharisaical. Hollow.

A dangerous new thought sprouted forth: wouldn’t we do best to focus on principles without relying so much on rules?

[/Story 1]

Any day now, America will (if the adoption date ever stops pushing back) migrate away from the Generally Accepted Accounting Principles (GAAP) that we have historically used to International Financial Reporting Standards (IFRS).

Supporters of IFRS argue that the change will increase comparability of financial statements — instead of comparing apples to oranges, we’ll all be comparing oranges. In addition, since IFRS is more principles-based, IFRS will not encourage abuse of the brightline rules that US GAAP has.

Let me try to explain the difference using a non-accounting example.

[Story 2]

When we drive, we operate under a basic principle: we want our driving experience to be safe. To satisfy this principle, we develop certain rules, such as the speed limit.

US GAAP sets clear and easy-to-understand (that is, “bright line”) speed limits with directly measurable values. A 40 mile per hour speed limit gives everyone a clear boundary — you can be ticketed for going over 40. Some cops may allow some higher speeds to slide, but if you get caught, the rules are clear.

Everyone is justified to go up to 40 mph, and can do so whenever possible with legal protection.

What could be bad about this? How could this possibly be abused? 40 miles per hour isn’t even that fast…

Let’s say that the speed limit is the ultimate rule for speed and you are driving in terrible weather. In this case, couldn’t you see how a simple, clear-cut rule could backfire and fail to establish our principle (and principal) goal of maintaining safety?

…Yet, creating exceptions for every occurrence would just create a tremendous driver’s manual (not to mention street signs!) In the case of accounting scandals, it wouldn’t even work to prevent frauds before they are perpetuated. New rules always are a step behind the crooks.

So what if instead we had no bright line speed limit numbers, but instead we were given the principle, “Drive safely given the environment”? This extreme case highlights the allure of IFRS.

Drivers wouldn’t have a rule to which they could hug close. However, rule enforcers also wouldn’t have a rule to which they could hug close. If a police officer disagreed with you on the optimally safe speed, you would have no bright line precedent of speed limit to back up your case.

In accounting, we have a bit of a different issue. Normally, in a court, you don’t easily win against a police officer. However, in a court, groups can win against the auditor. Additionally, auditors are hired by the firms they audit, so they have (at least) two incentives: 1) to make sure their clients stay in business and 2) to make decisions that are less likely to be challenged in courts. With clear-cut rules, the audit firm can at least defend its decisions both to clients and juries by saying, “We play according to the rules.” But without clear-cut rules, the courts do not have clear-cut rules with which to crucify (or protect), and auditors do not have the mechanism to challenge more fiscally aggressive clients.

So the big push against principles-based accounting is that it too does not prevent against fraud but instead gives ne’er-do-well executives even greater flexibility to report financial information aggressively. Ne’er-do-well execs can argue that really, 80 miles per hour is always safe, no matter the road conditions. In addition, supporters of GAAP note that the P in GAAP already is “principles,” and a balance of clear rules and principles (like the balance of speed limits with principles of safety in less-ideal conditions) is best.

[/Story 2]

[Synthesis]

When I thought about the audit and accounting example, I began to realize that the rules are valuable for inculcating the principles. Sure, sometimes they can be abused (our rules-based accounting did not prevent Enron, and in the aftermath, some research has suggested that technically, no violations of GAAP or auditing standards took place. Enron simply worked creatively and aggressively within the legal boundaries), but in this case we need to balance re-tweak rules for the sake of the principles, not eliminate one or the other.

[/Synthesis]

The next thing I thought about, as a result of thinking about accounting standards, is the fact that there are many sets of accounting standards seeking after the same principles. What comparison can we make with seeds and the Word? You’ll have to stay tuned for next week’s entry!

Latter-day Saints do not profess a belief in the infallibility of their leaders. President James E. Faust wrote this, “We make no claim of individual infallibility or perfection as the prophets, seers, and revelators. (James E. Faust, “Continuing Revelation,” Ensign, Aug 1996, 2).  And while the Church does not express that the leaders themselves are infallible like the Catholic doctrine of Papal Infallibility, there is an expectation they will lead us in the right direction according to the mind and will of the Lord and in harmony with the Scriptures.

President Erza Taft Benson wrote, “The living prophet is more important to us than a dead prophet.” (Ezra Taft Benson, “Fourteen Fundamentals in Following the Prophet,” Tambuli, Jun 1981, 1). This was not a new concept originating with President, then Elder Benson. It has been taught since the days of Joseph Smith.

But, how do we know when we need to heed the words of the Prophet and when it is simply good advice and counsel.  Just when is a prophet acting as such?

The simple answer is that he is acting as a Prophet when moved upon by the Holy Ghost. “And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation.” (Doctrine and Covenants 68:4)

However, how do WE know?  Again, the simple answer is in the same way. The Holy Ghost must testify to us of the truthfulness of the words spoken. Sounds simple enough?  It’s not.

For some of us, we struggle with this concept and its application. In some cases, we simply do not have the faith to believe. In other cases, we have not trained ourselves to hear that testimony. Perhaps in other cases, it just does not come. Maybe, it IS just good advice? Or maybe, it’s bad advice?

We are required to pray and ask for a confirmation of the truthfulness of the statements of the Prophets to us.  “But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. “(Doctrine and Covenants Section 9:8).

Frankly, I’ve never had a burning in the bosom except for heartburn, but I also recognize that that expression is a metaphor for the feeling I do get when I’ve made that step or feel that I am under the influence of the Holy Ghost.

Some members do not need to make that step and receive confirmation. Perhaps, they receive an instantaneous witness of the truth. Or, perhaps they are acting as the President Brigham Young warned,

“I am more afraid that this people have so much confidence in their leaders that they will not inquire for themselves of God whether they are led by him. I am fearful they 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, and weaken that influence they could give to their leaders, did they know for themselves, by the revelations of Jesus, that they are led in the right way. Let every man and woman know, by the whispering of the Spirit of God to themselves, whether their leaders are walking in the path the Lord dictates, or not” (Discourses of Brigham Young, sel. John A. Widtsoe [1941], 135).

And yet, while we have many members of the Church who would blindly follow their leaders without inquiring of God for themselves, they are also more willing to overlook individual foibles of the same leaders, past and present.

The polygamy practices of Joseph Smith, the past racist statements of some Church Leaders, and the inconsistent telling of Church History, to name a few, do not bother them.  They trust the explanation of the leaders and the Church.

On the other hand, there are those in the Church who are really bothered by those things, and seem to have a hard time reconciling the actions of those leaders with their prophetic mantle. In other words, if those leaders are so in tune with the Lord, they should have known better than to do and say those things?  Infallible?

Could it be that those members actually hold them to a higher standard than the rank and file member?

President Wilford Woodruff and others taught that the Lord would never let the Prophet lead the Church astray. I believe that. I also believe the members of the Church would also not permit it.

The Prophet is not infallible and we do not hold to that idea. He is a man, like every other man, imperfect and capable of error.  We love him and sustain him and recognize his authority to counsel and instruct us, lead us and guide us.

We do not follow blindly, but ask for confirmation of the truthfulness of his words. We sometimes struggle with following that counsel, but hopefully, we are better off for it.

Follow the Prophet

“the United Order was all about redistribution of wealth, so there would be no poor among us. Brigham went out of his way to lambast capitalism’s evils.”

Ken S replied that

It is a Celestial Law and Terrestrial or Telestial beings are not capable of living this law. It does not use dominion or compulsion. It is completely voluntary. Moreover, Socialism/Communism is counterfeit to the law of Consecration. They are of Lucifer. The fruits of these ideologies are evil.Please don’t compare them to a Celestial Law.

I did a post previously asking if you would recognize this church, because living in Utah in the 1860′s-1880′s was so different under the United Order. There was some coercion in helping ensure that there were no poor among the Utah saints.  There was pettiness.  Bored in Vernal recently posted that she would like to live the United Order, but I’m not sure most of us capitalists would enjoying living in a United Order, and I doubt that we would do any better than the early saints.  We don’t want to live equally; we’d rather be rewarded for our hard work.  I thought I’d review what I learned about the United Orders in Utah from the book Great Basin Kingdom.

These United Order enterprises were extremely effective in helping to create an efficient workforce, producing needed products, and keeping people employed.  It certainly was not the free market economy we’ve come to expect today.  Mormons were encouraged to be self-sufficient.  Brigham Young started many of these enterprises, but died in 1877.  John Taylor kept them going, and they were helpful.  Both Young and Taylor did not want to import anything if possible, which did create some hard feelings with non-Mormons.  Many of these anti-polygamy feelings and anti-polygamy legislation can be traced to non-Mormons wanting to break into the Mormon market, which was essentially a socialist-like monopoly.  There were price controls, and price discrimination between Mormons and non-Mormons.

There were some interesting dynamics with these United Orders.  There is an interesting story about a pair of pants.  From page 335,

Orderville had been founded in an atmosphere of dire poverty, and the common action which took place in the Order made it possible for members to eat and dress better than they had for years–better, in fact, than many residents in surrounding settlements where United Orders had not functioned successfully.  When the Utah Southern Railroad was completed to Milford, Utah, however, the rich mines at Silver Reef, not far from Orderville were exploited to the full.  Within five years, more than $10,000,000 worth of silver was extracted.  Orderville’s neighbors, profiting from this boom, suddenly found themselves able to buy imported clothing and other store commodities.  The Saints at Orderville became “old fashioned”….Orderville adolescents began to envy the young people in the communities….

A young man wanted a new set of pants, but the rules of Orderville said that all clothing must come from the same bolt of cloth.  (All were equal, and there was no inequality among them.)  His pants had no holes, and his request for new pants was denied.  His community raised sheep.  From page 336,

When the lambs’ tails were docked, the young brother surreptitiously gathered them and sheared off the wool which he stored in sacks.  When he was assigned to take a load of wool to Nephi, he secretly took the lambs’ tail wool with his load and exchanged it for a pair of store paints.  On his return, he wore his new pants to the next dance.  His entrance caused a sensation.  The story is that one young lady rushed to him, embraced and kissed him.  The president of the Order demanded an explanation, and when it was truthfully given, he said:  “According to your own story these pants belong to the Order.  You are requested to appear before the Board of Management tomorrow evening at half past eight, and to bring the store pants with you.”

At the meeting, the young brother was commended for his enterprise, but was reminded that all pants must be made of cloth from the same bolt.  However, to prove its good will, the Board of Management agree to have the store pants unseamed and used as a pattern for all pants made in the future, and further, the young man in question would get the first pair.

This story made me laugh, but I think illustrates well some of the problems we don’t think about in “utopian” societies.  As time went on these United Orders were dissolved in 1885 due to growing anti-polygamy prosecution.  From page 337,

With the disintegration of their collective institutions, after ten years of “cooperative living,” the older members began to reflect on the advantages of their previously enjoyed communal experience over the encroaching spirit of competitive individualism.  The chafing under restrictive regulation, the disagreements, the yearning for privacy were all forgotten, and their memories were sweet.  Almost every published reminiscence of life under the Order mentions it as the closes approximation to a well-ordered, supremely happy Christian life that was possible of achievement in human society.

While there will be no poor among us in a United Order, there will be no rich either.  Many people in these United Orders complained about people that didn’t work as hard being rewarded equally.  Here’s some questions to consider:

• Is that how you want to live?
• Do you agree with Ken that the United Order was completely voluntary?
• Was coercion used to make sure everybody wore the same type of pants?
• Do we really want equality in our society, where there are no poor AND no rich among us?
• Was Brigham Young’s experiment with United Order closer to socialism or (gasp) communism, than free-market capitalism?  (I’m not talking about Soviet communism, but rather communal living, and having true equality, or “no poor among us.”)

In the LDS Church, we are asked to do a lot of things. Performances, if you will.  Daily prayer, multiple times a day, over meals, with spouse, family, personal and in our heart at all times; Daily scripture study, with family, spouse and personal; weekly Family Home Evening;  Monthly Home/ Visiting Teaching; Regular Temple Attendance (at least once a month) and Family History Work; Pay tithes and offerings (10% of increase plus Fast Offerings and other contributions); attend our meetings, Sunday, weekday and other; Accept and perform callings given to us by the Bishop or Stake President; Acquire, keep, use and rotate a 1 year supply of food, 3 day emergency kit, supply of funds for emergencies; Strictly observe the Word of Wisdom: perform acts of services for others, meals for the sick, moving families in and out of the ward, yard work, repair work, community service, etc.;  Attend a yearly Tithing Settlement with the Bishop and a bi-yearly Temple Recommend Interview. And more.

These performances are meant to assist us in becoming more like our Savior and Heavenly Father. There is a spiritual meaning and intention behind each of these acts that should be carefully considered as we are doing them. These acts are not an end to themselves, but the means to an end. In most cases, they are recommended, strongly recommended and with a recommended frequency, but the regularity of performance is really a personal choice.

I get concerned both for myself and others that we may fall into the trap the Pharisees found themselves in. That the performances themselves begin to overshadow their meaning and the true intent. I fear that going through the motions becomes more important than real intent of the act itself.

For example, the purpose of Home Teaching is to “watch over the members of the Church, home teachers visit their assigned families at least once each month to teach and strengthen them. Home teachers establish a relationship of trust with these families so that the families can call upon them in times of need.” (LDS Church Website). But, if that relationship of trust is never formed because the Home Teachers do not take the time to really get to know the family and each of its members, does it really matter than they show up once a month? I realize it is a reported statistic, but what it purpose of the report? To prove we have gone through the motions?

Another example. Regular Temple Attendance. Most members of the Church (80%) are blessed to have a temple within 200 miles of their homes.  This means that regular attendance is more possible than ever before. The days of saving up for a lifetime to attend once and receive Temple ordnances for you and your family are rapidly coming to an end. Though, it is probably still true for some.  We only need to attend once for ourselves. The other times we go have a benefit to us and a service performed for others. We get to experience the serenity of the Temple environs, learn more of the meaning of the ordinances and provide a service for those who have passed from this life without receiving temple ordinances. But, if in striving to attend once a month as directed, we rush, do not fully pay attention and just go through the motions, are we really doing as we are asked to do? Maybe once a month isn’t possible or the right frequency for us?

Here are two stories from my Jewish experience.

Years ago, one of my great uncles was traveling in Africa (Ethiopia, I believe) and, as a very observant Jew, wanted to attend synagogue for the Sabbath. After the service, a man came up to him and, observing that my uncle had a pen in his shirt pocket, spat on him and accused him of defiling the Sabbath by carrying a pen in his pocket. Carrying a pen would be forbidden because one might be tempted to write with it on the Sabbath and that is considered work.

My family and I attended a large family reunion at a famous Jewish resort in the “borscht belt” of the Catskill Mountains of New York. This resort had seen its better days but was world famous in its heyday. I must admit there were more different types of Jews there than I had ever seen, from the most observant Hasidim with their black suits and peyos (side curls) to others in shorts and t-shirts. I imagine my family was the only Mormons there.

On Friday night, at the start of the Sabbath, one of the two elevators was set to automatic so that one need not push any buttons for it to operate. In other words, the doors open, you get in, the doors close and the elevator goes to the next floor. The doors open, people get in and out, the doors close and proceeds to the next floor. It allowed the people to ride the elevator without doing any work (pushing the buttons).

Well my uncle got into the non-automatic elevator with two young ladies. They asked him to push the button for floor 2 because they got into the wrong elevator. They told him they could not push the buttons themselves. He said to them that the scriptures say that they should not work nor should they make anyone else work (See Exodus 20:10).  The two young ladies looked at him with a rather quizzical look. They did not understand what he was saying.  He then pushed the button for their floor.

So, I worry that we, as a Church might be getting a little too carried away with the performances (the checklist as we have discussed recently) we are asked to do without the thought of the spiritual significance of what we do.

In some cases, if a 1 year supply is good, a 3 year supply is better. If the Word of Wisdom means abstaining from coffee and black tea, then abstaining from any caffeine, “hot” drink or chocolate is better. If going to the Temple once a month is good, going every week is better.

The regularity of these things is really a personal choice and should be aligned with all the other things we are doing in our life and should be based on our own spiritual growth and development. After all, the objective is to become like Jesus and Our Heavenly Father,  become the best person we can, serve others and return to live with them in the eternities, not rack up a bunch of impressive statistics.

This story is so very, very familiar to us that I think it’s important to look at it with a fresh perspective.  So in this post I am including some pieces from media and the arts that force us to think about Genesis 22.  I promise you in advance that some of these might be disturbing to you.  Probably you will disagree with the portrayal of Abraham’s sacrifice in at least one, if not all, of these pieces.  I hope you will share your reactions in the comments.

One of my favorite poems juxtaposes the story of Abraham with World War I.  The poet, Wilfred Owen, is a tragic figure himself, who was gunned down at age 25 just seven days before the Armistice on November 4, 1918.  This poem invites the reader to consider the effects of extreme religious devotion.

The Parable of the Young Man and the Old
Wilfred Owen

So Abram rose, and clave the wood, and went,
And took the fire with him, and a knife.
And as they sojourned, both of them together,
Isaac the first-born spake, and said, My Father,
Behold the preparations, fire and iron,
But where the lamb for this burnt-offering?
Then Abram bound the youth with belts and straps,
And builded parapets the trenches there,
And stretched forth the knife to slay his son.
When lo! an angel called him out of heaven,
Saying, Lay not thy hand upon the lad,
Neither do anything to him. Behold,
A ram, caught in a thicket by its horns;
Offer the Ram of Pride instead of him.
But the old man would not so, but slew his son,
And half the seed of Europe, one by one.

The next bit of media comes from the BBC’s That Mitchell and Webb Look. The parody pokes fun at believers whose religion keeps them from thinking for themselves:

The image below is an etching entitled The Sacrifice of Abraham by Marc Chagall.   The same study was done as a watercolor, as an oil painting, and as a drawing in pastel and China ink.  Each has symbolic features which are not present in the others.  A review of the etching describes it as follows:

“…the sacrifice of Abraham presents human drama as confrontation of two wills and two freedoms: that of the creator and his creature. Chagall’s rendering of this scene is of great subtlety. Using a mirror effect between the figures of Isaac and the angel, between Abraham’s posture and that of the heavenly messenger, he suggests complementarity and ultimate unity between heaven and earth. In the end, there will be no opposition between the faithful Abraham and his God, because there exists a perfect match between human obedience and divine mercy. The bound and naked Isaac is a symbol of extreme vulnerability and suggests acute sensitivity to the word of God. God answers in kind, rushing his angel in sudden descent to arrest the movement of Abraham’s knife. Thus, although bathed in an atmosphere of frightening proportions, the pictorial narrative speaks of two worlds reconciled by tender love. The latter, tender love, finds its artistic expression in the tiny white ram emerging from the thicket on the left. Too tiny for the giant knife, the ram is a reminder that God does not want sacrifices but love.”

Does this type of yielding and vulnerable submission make you  more comfortable than the more fanatic type? Why or why not?

Now let’s explore what would happen if Abraham did decide to think for himself — to take a critical look at what God was asking him to do. What if that were God’s purpose behind the lesson, after all? This short story comes from the Fob Bible, which I own and I highly recommend. It is called “Abraham’s Purgatory,” and was written by Ben Christensen.

Abraham’s Purgatory (click to read)

I included the lithograph below by Salvador Dali because I think it is interesting how the Abraham and Isaac figures are so small and how the focus of the work is the angel. It dominates the picture and brings to mind the sacred nature of the sacrificial story. Dali’s angel is not an insipid, white robed choir boy. We see the figure from the back and it is both awe-inspiring, unknowable, and a bit frightening.

Abraham, Abraham! by Salvador Dali

As you watch the following comedic sketch, ask yourself the question: “Is it easier to do something God asks if you want to do it anyway?” How much personal interpretation comes into play when we are deciphering God’s will?

Jewish Midrash suggests that it was difficult to dissuade Abraham from the act of sacrificial violence once he had decided to kill his son. The Midrash reads: “…and he said: Lay not thy hand upon the lad. Where was the knife? Tears had fallen from the angels upon it and dissolved it.” It was the tears of the angels, not those of Abraham that dissolved the knife. Yet, even after seeing the knife dissolve, Abraham is unconvinced and persists with the violence. “’Then I will strangle him,’ said he [Abraham] to Him. ‘Lay not thy hand upon the lad,’ was the reply. ‘Let us bring forth a drop of blood from him,’ he pleaded.” Abraham refuses to be deterred. His unaffected and immediate suggestion of an alternative method of sacrifice is shocking. Some may consider this to be steadfast piety, but the violent undertone stands in stark contrast with the Midrashim that emphasize piety over violence. After that method is refused, he then pleads if he may bring forth a drop of blood from his son. The use of the word “pleads” would lead one to assume that Abraham’s plea to G-d was an emotional one. The emotion, it seems, stems more so from an inability to sacrifice his son than from G-d’s request that the sacrifice be made.

The sculpture below by Berruguete is included for its portrayal of the human emotion on the faces of Abraham and Isaac. You will probably hear in your Sunday School lesson the idea that Isaac was a youth in his prime at the time of the sacrifice, while Abraham was an old man. This interpretation promotes the idea that Isaac was a willing participant in the act of submission to God. The sculpture visually portrays this idea, picturing Isaac as a strong and virile young man, capable of wresting himself free from his bonds. Though horrified and frightened, he is kneeling and complaisant.

The final piece of media I would like to include for your consideration is a biblical canticle written by Benjamin Britten. During this two-person opera, one singer assumes the role of Abraham while the other takes that of Isaac. Through the homophony of the two singers, God’s voice emerges as if it were a third solo singer. The use of the older tenor and the younger alto voices in the vignette below to sing the words of God is very moving.

GOD: Abraham, my servant, Abraham,
Take Isaac, thy son by name,
That thou lovest the best of all,
And in sacrifice offer him to me
Upon that hill there beside thee.

Abraham, I will that so it be,
For aught that may befall.

As they sing “Abraham,” the notes are first discordant, then resolve, aptly representing the theme of the story.

Abraham and Isaac by Benjamin Britten

The story of Abraham and Isaac is a powerful one. It is the most dramatic moment in the life of one of the most important of the Biblical prophets. I think that its inclusion in the Bible is meant to be disturbing and to evoke turmoil and discomfort. I hope that the Sunday School portrayal of this section of the scriptural record will not be too soft and fluffy.

In one of her videos, the Non-Muslim Hijabi said something like, ‘Don’t just do something because the Koran says so. Find out the reasons for yourself and do it because you feel the benefits.’  One Muslim woman responded, ‘What is wrong with doing it only to show your obedience to God?’

I thought that was a good point, and it was a clarifying moment for me. If I believed I had a reliable source of God’s Word, I’d be all over it, and I would do my best to be obedient to it, trusting that His understanding was greater than mine. I don’t happen to believe that we have a very reliable, literal, Word of God, so I rely on “living a commandment in order to gain a testimony of it.”  I find that all of the Mormon lifestyle teachings have really good, practical reasons behind them. While some people criticize the church as trying to “control” its members with all these rules, I experience the church as trying to protect its members from suffering by giving good counsel on Natural Law.   I appreciate the Mormon sentiment I’ve heard that those of other religions who live the same lifestyle teachings will progress in their spiritual lives because of it.

The Mormon lifestyle teachings seem to be really definitive of Mormonism in a lot of people’s minds. Many non-Mormons know Mormons as “those guys that don’t drink or smoke or even drink coffee”.  People so often assume that those who leave do so because of their relationship with the commandments, rather than their relationship with the theology. This would make sense if you thought the commandments were the hallmark of Mormonism, or at least the hardest part. I do know some people who lost their testimony and then immediately tried all the vices, since there was no longer a reason not to.  So, it does seem like the commandments are the main focus and deciding factor for a lot of people.

I confused people by being an “active” non-member.  One person said to me, “If you attend services and follow the commandments, what else is there? My eyes popped out of my head. But I guess that question makes sense if you assume that following the commandments is a demonstration of faith in the Prophets and the Book of Mormon.  (Which is the “what else”.)

My questions for the reader are:

Do you follow the commandments out of faith and obedience, or because of a personal conviction that they are important to your spiritual growth?  Do you think one reason has greater merit than the other and why?

Are the commandments central to your faith as a Mormon? Are they outdated relics? Control tactics? Unnecessarily rigid guidelines? Or essential tools for your spiritual progress and transformation?

[poll=99]

Many of you in the bloggernacle thrive on having two opposing ideas at once in your head. I have always found that difficult. I have seen many who can’t cope with it at all and have to come to a conclusion one way or the other or their belief system will cave in and their minds will explode.

I have all the best intentions in the world to start a series on cognitive dissonance this year. To start off I have found some quotes from the brethren which seems to be in opposition to each other. I am sure some of you will figure out away in which they are not!

Don’t Think for Yourself!!

“Any Latter-day Saint who denounces or opposes whether actively or otherwise, any plan or doctrine advocated by the prophets, seers, revelators’ of the church, is cultivating the spirit of apostasy. One cannot speak evil of the lord’s annointed… and retain the holy spirit in his heart. This sort of game is Satan’s favorite pastime, and he has practiced it to believing souls since Adam. He {Satan} wins a great victory when he can get members of the church to speak against their leaders and to do their own thinking.”

“When our leaders speak, the thinking has been done. When they propose a plan–it is God’s Plan. When they point the way, there is no other which is safe. When they give directions, it should mark the end of controversy, God works in no other way. To think otherwise, without immediate repentance, may cost one his faith, may destroy his testimony, and leave him a stranger to the kingdom of God.”

Ward Teachers Message, Deseret News, Church Section p. 5, May 26, 1945
Also included in the Improvement Era, June 1945 (which was the official church magazine before the Ensign)

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“Always keep your eye on the President of the church, and if he ever tells you to do anything, even if it is wrong, and you do it, the lord will bless you for it but you don’t need to worry. The lord will never let his mouthpiece lead the people astray.”

LDS President Marion G. Romney (of the first presidency), quoting LDS President (and prophet) Heber J. Grant “Conference Report” Oct. 1960 p. 78

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“The Lord Almighty leads this Church, and he will never suffer you to be led astray if you are found doing your duty. You may go home and sleep as sweetly as a babe in its mother’s arms, as to any danger of your leaders leading you astray, for if they should try to do so the Lord would quickly sweep them from the earth.”

Brigham Young, Journal of Discourses, Vol. 9, p. 289, 1862.

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“When the Prophet speaks the debate is over”.

N. Eldon Tanner, August Ensign 1979, pages 2-3

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“I sat in this tabernacle some years ago as President Joseph Fielding Smith stood at this pulpit. It was the general priesthood meeting of April 1972, the last general conference before President Smith passed away. He said: ‘There is one thing which we should have exceedingly clear in our minds. Neither the President of the Church, nor the First Presidency, or the united voice of the First Presidency and the Twelve will ever lead the Saints astray or send forth counsel to the world that is contrary to the mind and will of the lord’.”

L. Aldin Porter of the Presidency of the First Quorum of Seventies (Ensign, Nov. 1994, p. 63)

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“Follow your leaders who have been duly ordained and have been publicly sustained, and you will not be led astray.”

Boyd K. Packer (General Conference, Oct. 1992; Ensign, Nov. 1992)

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“The Lord will never permit me or any other man who stands as President of this Church to lead you astray.”

President Wilford Woodruff (considered scripture as it is canonized at the end of the D&C)

Think for Yourself!!

President Joseph F. Smith said, “We talk of obedience, but do we require any man or woman to ignorantly obey the counsels that are given? Do the First Presidency require it? No, never.” (Journal of Discources (JD) 16:248)

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Apostle Charles W. Penrose, who would later serve as counselor to President Smith, declared: “President Wilford Woodruff is a man of wisdom and experience, and we respect him, but we do not believe his personal views or utterances are revelations from God; and when ‘Thus saith the Lord’, comes from him, the saints investigate it: they do not shut their eyes and take it down like a pill.” (Millennial Star 54:191)

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“And none are required to tamely and blindly submit to a man because he has a portion of the priesthood. We have heard men who hold the priesthood remark, that they would do anything they were told to do by those who presided over them, if they knew it was wrong; but such obedience as this is worse than folly to us; it is slavery in the extreme; and the man who would thus willingly degrade himself should not claim a rank among intelligent beings, until he turns from his folly. A man of God… would despise the idea. Others, in the extreme exercise of their almighty authority have taught that such obedience was necessary, and that no matter what the saints were told to do by their presidents, they should do it without asking any questions. When Elders of Israel will so far indulge in these extreme notions of obedience as to teach them to the people, it is generally because they have it in their minds to do wrong themselves.” (Millennial Star, vol.14 #38, pp. 593-95)

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Brigham Young said:

“What a pity it would be, if we were led by one man to utter destruction! Are you afraid of this? I am more afraid that this people have so much confidence in their leaders that they will not inquire for themselves of God whether they are led by him. I am fearful they 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, and weaken the influence they could give to their leaders, did they know for themselves, by the revelations of Jesus, that they are led in the right way. Let every man and woman know, themselves, whether their leaders are walking in the path the Lord dictates, or not. This has been my exhortation continually.” (JD 9:150)

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“How easy it would be for your leaders to lead you to destruction, unless you actually know the mind and will of the spirit yourselves.” (JD 4:368)

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“I do not wish any Latter-day Saint in this world, nor in heaven, to be satisfied with anything I do, unless the Spirit of the Lord Jesus Christ, the spirit of revelation, makes them satisfied…Suppose that the people were heedless, that they manifested no concern with regard to the things of the kingdom of God, but threw the whole burden upon the leaders of the people, saying, ‘If the brethren who take charge of matters are satisfied, we are,’ this is not pleasing in the sight of the Lord.” (JD 3:45)

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“…Now those men, or those women, who know no more about the power of God, and the influences of the Holy Spirit, than to be led entirely by another person, suspending their own understanding, and pinning their faith upon another’s sleeve, will never be capable of entering into the celestial glory, to be crowned as they anticipate; they will never be capable of becoming Gods. They cannot rule themselves, to say nothing of ruling others, but they must be dictated to in every trifle, like a child. They cannot control themselves in the least, but James, Peter, or somebody else must control them. They never can become Gods, nor be crowned as rulers with glory, immortality, and eternal lives. They never can hold sceptres of glory, majesty, and power in the celestial kingdom. Who will? Those who are valiant and inspired with the true independence of heaven, who will go forth boldly in the service of their God, leaving others to do as they please, determined to do right, though all mankind besides should take the opposite course. Will this apply to any of you? Your own hearts can answer.” (JD 1:312)

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“President Joseph Smith read the 14th chapter of Ezekiel [see, for example, verses 9-10: 'If the prophet be deceived when he hath spoken a thing...the punishment of the prophet shall be even as the punishment of him that seeketh unto him.']…said the Lord had declared by the Prophet [Ezekiel], that the people should each one stand for himself, and depend on no man or men in that state of corruption of the Jewish church — that righteous persons could only deliver their own souls — applied it to the present state [1842] of the Church of Jesus Christ of Latter-day Saints — said if the people departed from the Lord, they must fall — that they were depending on the Prophet, hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves…” (Teachings of the Prophet Joseph Smith pp. 237-38)

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George Q. Cannon, Counselor to three Church Presidents, expressed it thus: “Do not, brethren, put your trust in man though he be a bishop, an apostle, or a president. If you do, they will fail you at some time or place; they will do wrong or seem to, and your support be gone;” (Millennial Star 53:658-59, quoted in Gospel Truth, 1:319)

Have you had experiences where you think you have genuinely had bad advice from following your leaders?

Later prophets and apostles trump older ones. How do you think the older ones feel about that?

Have you had times where you had so much on your plate you were glad to let someone think for you and it worked out for the best?

Should we think for ourselves in the church or should we let the Brethren think for us that is the question?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Brother Brigham Brother Young

music and lyrics by Corb Lund

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

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

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

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

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

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

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

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

So what do you think?

Do you find the song offensive?

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

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

As I read the scriptures, listen to conference talks, and other materials about the Church, I get the feeling sometimes that things can be a little vague.  Human nature seems to dictate that an absolute answer is always preferred over ambiguity and vagueness.

But in the religious realm, it is not to be.  Vagueness is defined as not clear in meaning or application or, indistinctly felt, perceived, understood, or recalled; hazy.

The fact that there are so many religions and religious denominations seems to confirm this idea. For instance, if there is one God, our Heavenly Father, why does He seem to manifest Himself so differently to different people, to different cultures, and at different times?

For example, In the LDS Church, we believe that Baptism is an essential ordnance to enter the kingdom of God and to progress toward eternal life and salvation.  And there are Christian denominations that echo that same idea.  However, there are just as many, maybe more, who, reading the same scriptures, deny the necessity of Baptism for salvation.  Vagueness occurs because the scriptures are not 100% clear on that point.  Within the LDS Church, the Prophet Joseph Smith did make it clear, in the Fourth Article of Faith, that Baptism is essential.

In another, more contemporary example, many conservative Christians and Jews, for that matter, look at scriptures in Leviticus to proclaim that Homosexual activity is wrong. (Leviticus 18:22, see also Romans 1:27, 29-31, 32) However, religious organizations and individuals more sympathetic toward the Gay Movement have interpreted those scriptures very differently and say that they do not even address the issue of homosexuality.  (http://www.religioustolerance.org/hom_bibh5.htm) The scriptures do not come right out and address the issue so clearly it cannot be open to interpretation. Vagueness.

In Doctrine and Covenants Section 89, the Word of Wisdom verse 9, “hot drinks are not for the body or belly.” But what is a hot drink?  Anyone’s first read of that verse would lead them to conclude it was ANY drink that was HOT  That does not seem terribly vague.

But wait, there’s more!

In 1842 Hyrum Smith, Assistant President of the Church and also the Presiding Patriarch, provided an interpretation of the Word of Wisdom’s proscription of “hot drinks”:

“And again “hot drinks are not for the body, or belly;” there are many who wonder what this can mean; whether it refers to tea, or coffee, or not. I say it does refer to tea, and coffee.  (Times and Seasons, 1842-06-01, vol. 3, p. 800.

But it does not refer to hot chocolate, hot herbal tea, hot barley drinks, etc. But, many have also speculated as to why coffee and tea?  Could it be the caffeine? If so, that means cola drinks, or anything else that might have caffeine in it.  You mean like chocolate? Wait a minute! I thought hot chocolate was ok? What about Mountain Dew, its not a cola drink?  Here is a case where something seems pretty straightforward but has been made somewhat vague.

Here are a few other topics that have been vague at one time or another:

• Tithing: Net or Gross?
• New and Everlasting  Covenant of Marriage: Plurality of Wives or just Eternal marriage ( Sealing)
• Missouri Extermination Order: Kill them or just run them out of town?
• United Order: Voluntary or the Law of Consecration?
• Blacks and the Priesthood:  Doctrine, policy or  just plain prejudice?
• Many, many more

So why would Gospel Principles be Vague?

First, maybe they are not all that vague.  Maybe, you need to find the right source of information. If the scriptures seem vague, what have the Living Prophets said?  If that is vague, what does the Lord tell you when you pray about it or what does the Spirit testify to you about it?  Still nothing?  What are you willing t o take on faith alone?

Second, We do need to develop faith. “NOW faith is the substance of things hoped for, the evidence of things not seen.”  (Hebrews 11:1). Some things have no immediate answer and must be taken on faith alone until a later time.

Thirdly, we are here on earth as a test.  Ultimately, we decide for ourselves the path we walk. Like the verse at the beginning of this post, if we did not have our agency to decide for ourselves and had to be told each and every little detail, we would not progress to reach the goal of living with Our Father in Heaven and His Son throughout eternity.

Sure, things can be a bit vague and uncertain at times.  But it is part of the great Plan of happiness for us to endure to the end.

So, the question at hand is how do you deal with the vagueness and ambiguity? Perhaps you think there is none. Feel free to list your vague Gospel Principles.

I have never even seen this done.  Therefore I thought I would include a short poll to see if you good folks have:

 [poll id="60"]

I hope John won’t mind me including the video here for you all.

http://www.youtube.com/watch?v=ubZQ5TgFRac

If you were a Bishop, what would it take for you to ask someone to sit down or change what they were saying?  Is there anything that would cause you to do that?

• Doctrinal Disagreement (if so what kind?)
• Attack of a Church Leader
• Personal Criticism of a Member
• Swearing
• Drunk or on Drugs

For my part I disagree with someone after they had spoken if I felt that it might upset people.  For example, if someone declared Jesus to be a liar I might express my feelings to the contrary afterward.  I think personal criticism or swearing might be something which I might stop.  If they were drunk I could accept it as long as they did not do any of the other two.

What do you think?

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

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

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

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

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

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

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

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

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

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

-Brian Johnston, www.staylds.com

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

The meaningful part for this discussion was:

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

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

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

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

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

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

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

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

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

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

…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.

The conversations were about being worthy, losing faith, and failing to do “all that we can do” to enact our own salvation.  I no longer agree with many traditional members’ views on life being the ultimate, high stakes pass/fail final exam.  So maybe that is why I was so intrigued by their focus on this topic.  In our religious mythology, we have 3 main kingdoms of glory.  These have nice tidy definitions and names.  Unlike many other Christian denominations who focus on just heaven versus hell, saving people from eternal damnation, we are focused on making sure we get the biggest prize.  After all, 2nd place is first loser right?

I think one part of the reason Sons of Perdition exist in our mythology is that the actual conditions of Celestial glory are not well defined.  Yes, we know we inherit all that God has, but what exactly is that?  We can’t comprehend this state of being.  We don’t know what the prize really is, except for vague ideas that it is the best we can get.  We become gods with the power of eternal lives, but we don’t know exactly what that means or how it happens.  This leaves a nebulous sort of feeling.

Another problem of life with such a risky, one-shot chance at the reward is perfection always seems to slip out of our grasp.  The root of the problem lies in the checklist. It is endless and overwhelming. There is always something you could have done just a little bit better, if only you had enough faith and willpower.  Even the most fundamental and literal member senses this deep down I think.  No matter how much they do, or how hard they try, it can’t all be done.  Satan is waiting for them to slip up and fail.  Did they maybe forget to read their scriptures this morning?  Did they only have a half-hearted family home evening last week? Did they not include the monetary value of company-paid benefits in their tithing calculations?  All of these are a lack of perfect obedience and effort.

Here is what I saw:  Sons of Perdition make a convenient floor, a lower boundary to our possible life results that we don’t really have to worry about crossing. We don’t know what it means to become a god. At least we can clearly define the worst-case scenario.  I might have an occasional immoral thought, skip a meeting at Church, or miss a home teaching family one month; but at least I know I won’t deny Christ and become a Son of Perdition.  They have to REALLY try hard to be evil.  I am doing the best I can, but I fail sometimes.  At least I am not THAT!

I think it might be a convenient way for people to compartmentalize their perceived risk.  Sons of Perdition are a tool of comfort in a way.  It helps us deal with processing the loss of a loved one who leaves the Church.  That is what I heard several times.  “Those people lost their faith and became apostates, but they didn’t know enough to become Sons of Perdition.”  If they knew better, they would come back.  They are safe though.  They won’t end up in the Celestial Kingdom, but they also won’t end up in Outer Darkness.  It’s going to be ok.

Just as an interesting tidbit of trivia, it was not always clear if there will be Daughters of Perdition or not.  Brigham Young in his classic style of being on the wrong side of modern sensibilities firmly declared that women were not capable of achieving perdition status.  Fortunately, this right was later restored to women by Wilford Woodruff.  So don’t worry about issues of equality in outer darkness   [Reference: http://en.wikipedia.org/wiki/Man_of_Sin]

The Young Women took the time-honored tradition of Snipe Hunting to a level of professional theater never seen in all my years among the Scouts.  The girls had the “weenies” (first year campers) apply tooth paste to their arms and legs to help attract wild mountain Snipe.  Apparently there is a chemical in tooth paste that is similar to the mating scent of the species common to my region.  The older girls had some of their comrades positioned in the woods with glow sticks.  The glow sticks were wrapped up and covered so they looked like a pair of eyes in the dark, made to blink by covering them temporarily.   The green eyed ones were the female snipe, the red eyed ones were the males.  Snipe sound a little like teenage girls growling, but don’t let that fool you.  Of course they were only hunting the males, per normal hunting protocol.  One especially theatrical young lady even played up a previous cut on her leg as a “snipe bite,” and was carried limping and wailing to the infirmary.  She went back out to help the new girls after she had been properly bandaged.  I think girls were still running around screaming at 1am in the morning.

I learned an eternal truth at YW Camp:  men take out the trash.  Growing up, the boys in my home took out the trash.  I carried that tradition on in my own family as a father.  What was my main duty as the “priesthood” serving at camp?  Yeah, taking the enormous amounts of trash in a pickup truck down the road to a dumpster three times a day.  We were also fearless spider killers and snake charmers.  The mice were smart enough to run when they heard we were coming.  If the Church programs are all “true,” just like the Church, does this give me a glimpse of what I will be doing in the Celestial Kingdom some day?  I wonder if spiders share a different kingdom or something.  I’m thinking it will be hard to kill resurrected spiders.  Do they make a spray for that?  At least they won’t be gross and gooey when crushed I suppose, having a perfected body of flesh and exoskeleton (no blood).

One of our other roles was to be there in case someone needed a priesthood blessing.  We didn’t get much sleep…  The second night saw the need for 5 blessings.  One girl had a bad dream, which then set off a chain reaction in her friend, and neither could sleep after praying and singing hymns to chase away the evil spirits.  So those were the first two.  Another girl later on was sure she was dying from a snake bite to her ankle, from a little baby snake we had “extracted” earlier in the evening from outside her cabin.  It was after midnight, and she wouldn’t get out of the pickup truck she was occupying.  We couldn’t find any marks on her ankle, or anything else physically wrong with her, so that was a blessing of comfort.  An adult leader needed a blessing for an unspecified lack of wellness, and a new girl had one in the early morning for a slightly sore throat, probably from screaming all night at the snipe hunt.

I finally caught on that the camp leaders in the infirmary were pushing every single girl that came in to them to ask for a blessing.  I later confirmed this by way of my oldest daughter.  She said they were kind of ridiculous about it.  You know what though?  I might be one normally to roll my eyes, but it was a nice experience for everyone involved.  It was a positive experience.  OK … some of the ailments were a little silly, but it was camp.  The girls are crazy there!

I hung out for two days with a member of our bishopric.  We had a lot of chances to talk about the Gospel.  Wow … it was interesting to spend so much time with an uber Iron Rod Mormon.  I decided to make up a new label: Iron Grip Mormon.  That is someone who holds fast to the Iron Rod, with an Iron Grip.  It’s like iron squared, dude!  He was noticeably disturbed by the fact that I brought Persian Islamic poetry (Rumi) and a modern Bible translation as my reading material.  He fell asleep within 10 minutes each night though dutifully trying to follow his “authorized” scripture study program.

I learned from him there are only 4 things in life:  Pray, read scriptures, attend all your meetings (yes, all of them, not sit in the halls outside the meetings either), and be obedient to ALL of the commandments.  If you miss any of those for even a split second, Satan will get you!  The dark lord is waiting to snatch you in his fiery clutches the moment you slip up.  The answers to any question you might ever have are all in the four standard works.  Everything else is tainted, being “the philosophies of men, mingled with scripture.”  If it ain’t in the standard works, it is probably not an appropriate question.

We had fun talking about Gospel topics.  Really.  I don’t harbor ill will towards people like that.  It was kind of refreshing, in a way, to be exposed to hard line Mormon literalism again.  It got under my skin a little bit the first night.  I started wondering if I wasn’t actually going to “make it” and get the biggest, shiniest trophy at the finish line of life.  Maybe I will fail the test and never ever ever never see God again…  I like this brother though.  He is a nice guy really, and has a good heart.  He is just wound up a lot tighter than me.

It was probably good for him to get a little agitated and pushed out of his comfort zone by me too.  I had him running in circles trying to tell me what was scripture and what was not.  I found out the Journal of Discourses is not even though they were talks given by leaders of the Church.  The Ensign is definitely scripture since it contains talks by leaders of the Church, and the Lectures on Faith are scripture too even though they are no longer in the D&C.  The Bible is scripture as long as it is translated correctly.  Modern versions (non LDS KJV) are not scripture even though they are more accurate and “correct” translations.  Go figure … it all made perfect sense to him somehow.  In the end though, the benefit was mutual.  I enjoyed our conversations.  I love heart-to-heart talks about religion and spirituality, and really like hearing how other people see the world.

I had a great time at YW Camp.  I had a good time talking to my daughter and her friends.  They were really funny.  My daughter doesn’t always want to talk to her parents at home.  You know how teenagers are, they are way to cool and omniscient for lame old parents.  So it was nice to spend some time with her when I had a chance.  The YW leaders did an awesome job planning fun activities and also more serious spiritual programs.  The food was good, not like the prison food they serve at the scout camp dining hall.  My next youngest daughter turns 12 later this year, so I will have two girls at camp next year.  I think I will volunteer again.

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.

My question is this…who should go to church and what should we expect of the people who go to church? Recently over at T&S (and I guess it’s spilled over in some comments in this latest article), there has been a tone that suggests that Cafeteria, Middle-of-the-way, or New Order Mormons are (or should be) a concern to the church. As Bookslinger comments,

I think the drift within the LDS church is also illustrated in the bloggernacle, not just those who’ve formally left the church, but also new order Mormons and middle-way Mormons. There are also those who claim to be solidly in the Mormon camp, but still attenuate some core beliefs. In addition to the cafeteria style “I’ll take a full serving of this, and some of this, but none of that,” people now seem to be nuancing, or adding shades of grey to, things that I had previously thought of as black-and-white, go-or-no-go.

Rather than admitting that one can’t or won’t comply with requirement “X” of the gospel (or of church policy), some people nuance away or diminish “X” as non-essential, or even as an incorrect element.

Rather than figuratively beating one’s breast and admitting a lack of faith/shortcoming/sin, the item is just dismissed or nuanced away.

Ouch. Somehow I feel as if he had some people in mind with some of these thoughts. Regardless, what it got me thinking about was…what should be the goal?

I’ve seen a lot of John Dehlin’s works about staying LDS, and regardless of whether this is still representative (I’m not totally sure, so I’m not sure if I’m completely misrepresenting his views), it seems to me that it distinctly disagrees with someone like Bookslinger’s view. Bookslinger’s comment seems to suggest (maybe it’s just my imagination) that there is an ideal belief system and all members should be striving to move to acceptance to that belief system. If they do not, they should understand clearly that they are not “nuanced” or in “gray areas,” but they are unorthordox, faithless, wrong, or sinful.

If that indeed is the position that Bookslinger (or anyone else) takes, then I suppose that’s not a bad position to take, if one will take it. However, the side effect that it produces is that it creates this incredible barrier to entry that can actually serve to push people on the margins (whether inside or outside the church) away.

This is contrasted, however, with those who would suggest that the number of “core beliefs” is more limited, so there is actually a wide range of flexibility in the church. People should not feel pressured to have to believe a certain way or leave, but instead should make the church work for them.

I see advantages and disadvantages to both. The hardline stance seems just a touch more appealing (because sometimes, you need to strong understanding of what is acceptable or what is not), but on the other hand, the hardline stance also makes it quite easy to look at it all and say no. The flexible stance makes staying in the church more appealing, but it may shy down on providing the tough love needed to provide transformational change.

If the goal is to have people go to church and keep going, then it seems like one might want to consider more flexibility. However, if the goal is to have a more committed community (even if that community is smaller), then perhaps one should worry about quality over quantity and stick with potentially unpopular, unyielding ideas.

Faith needs reason because faith unchecked by reason can be just as deadly as reason unchecked by faith proved to be in the gulags of Soviet Russia, the Cultural Revolutions of Maoist China, and the killing fields of the Khmer Rouge’s Cambodia.  (Would Stalin, Mao, and Pot have ordered the killings of millions if they had had faith in an afterlife and final judgment?)

We Mormons are certainly not immune to the potential dangers of unquestioning faith.

Brigham Young once said he feared that members of the Church would “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 . . . .” (Journal of Discourses, 9:150 [quoted by James E. Faust, “Continuous Revelation,” Ensign, Nov 1989, 8].) When unconditional confidence in our church leaders is so often hailed as a virtue, one wonders what Brigham had in mind exactly when he warned church members against “trusting their eternal destiny in the hands of their leaders with a reckless confidence that in itself would thwart the purposes of God in [our] salvation”. I wonder, what are “the purposes of God in [our] salvation” that are potentially thwarted by “reckless confidence” in church leaders?

In a similar vein, Brigham taught that we Mormons still have work to do in identifying and rooting out erroneous beliefs held among us. He explained that we receive revelation “line upon line” only to the degree that we have first thrown off “our false traditions and foolish notions”. [1] For me, hearing an LDS Prophet acknowledge that even we Mormons have “false traditions and foolish notions” suggests we have an ongoing obligation to critically evaluate our longstanding doctrines, policies, and practices to determine whether any of them are, in fact, false and foolish.

Of course, the greatest obstacle to identifying our “false traditions and foolish notions” is our own unwillingness to critically examine ourselves. There is no doubt that critical evaluation of our doctrines, policies, and practices is a delicate art in LDS circles, and there are plenty of examples of how not to criticize the Church. However, if done properly, critical evaluation can help us identify the false traditions and foolish notions among us so that we may lay them off, and thereby open our hearts and minds to new revelation from God (the Church’s re-evaluation and abandonment of the pre-1978 priesthood ban being an excellent example). In other words, when done properly, critical evaluation does not tear down the Church, it builds up the Church.

But despite our having successfully cast aside certain false traditions and foolish notions in the past, and despite the scriptural warnings against being lulled into an “all is well in Zion” mentality, there persists a strong resistance to the idea that other false traditions and foolish notions may still exist among us. As a result, when reasoned inquiry suggests that a longstanding doctrine, policy, or practice may be a false tradition or foolish notion that we ought to cast aside, such suggestions are often met with a host of misquotations, misinterpretations, and misapplications of scripture and doctrine that collectively promote the idea that true faith requires us to continue to adhere to the officially established status quo, even if it seems to be erroneous in our reasoned judgment. (Might that be the “reckless confidence” Brigham Young warned us against?) And the problem with that approach is that it can potentially lead people to embrace all manner of falsehood and evil, and in the cleverest manner of all: by convincing people that true faith requires them to ignore their reasoned judgment.

To illustrate my point, I’ve presented a fictional conversation below between an FLDS leader and an FLDS teenage girl. In the discussion below, an FLDS teenage girl is having reasonable doubts about FLDS doctrines, policies, and practices. At every step of the way, her FLDS leader gives her familiar responses designed to reinforce the idea that God is testing her faith by seeing whether she will unconditionally obey her church leaders regardless of her reasonable objections. As you read the conversation below, ask yourself this one question: Should this FLDS teenage girl abandon her reasonable doubts about FLDS doctrines, policies, and practices and exercise unconditional faith in her church leaders? Or should she listen to her inner voice of reason and common sense, and reject the faith propositions that her parents and leaders are attempting to foist upon her?

FLDS LEADER: Susan, I hear rumors your faith in President Jeffs and the Brethren is weakening. What’s going on?

FLDS GIRL: Well, brother Jeppson, I have to be honest, I have been having serious doubts about whether everything President Jeffs and the Brethren are doing is right, and whether everything they’re telling us is true. I feel so confused, and the more I think about what they’re doing and what they’re teaching us, the less sense it all makes to me.

FLDS LEADER: Young lady, God will never give you doubt or confusion. Satan is the author of doubt and confusion. God gives you faith. You need to have faith, nothing wavering. Doubt not.

FLDS GIRL: I’ve heard that before, but I just can’t help having all these questions about whether the things our church leaders are doing are really God’s will.

FLDS LEADER: Be careful, young lady, you shouldn’t be questioning if what our church leaders do and say is right. Follow the Prophet, President Jeffs. Don’t go astray. And be very careful, because questioning the Brethren is the road to personal Apostasy.

FLDS GIRL: What does personal Apostasy mean?

FLDS LEADER: It means rejecting your church leaders, which cuts you off from the one true church and God.

FLDS GIRL: So when you say that questioning our leaders can lead to personal Apostasy, you’re saying that questioning our leaders can lead to disagreeing with our leaders and rejecting them?

FLDS LEADER: That’s right.

FLDS GIRL: But why should we fear disagreeing with our leaders and rejecting them if they are wrong?

FLDS LEADER: Susan, how could you possibly think the Brethren are wrong?

FLDS GIRL: Well, for one, it just seems that so much of what our FLDS leaders do and teach couldn’t possibly be inspired by God.

FLDS LEADER: Well, God’s ways are higher than man’s ways. It doesn’t make sense to you because even God’s foolishness is wiser than the wisdom of men.

FLDS GIRL: I know its not wise to reject God’s ways, but how do I know that what FLDS leaders are saying and doing is God’s way?

FLDS LEADER: Susan, surely you’ve heard that scripture enough times. “Whether by mine own voice or the voice of my servants, it is the same.” There you have it. If our leaders say it, it’s the same as God saying it. If President Jeffs says it, then you can rest assured it is God’s way.

FLDS GIRL: I’m not so sure that’s the correct interpretation of that scripture. I read that scripture as saying if God says something to his servant, and his servant says it to us, then that indirect communication through a servant is the same as God saying it directly to us. In other words, if A says something to B, and B says it to C, then it’s the same as A saying it to C. But that’s quite a different proposition than the idea that everything B says to C must have come from A. That’s just bad logic.

FLDS LEADER: Bad logic? It seems to me you’re using the philosophies of men. And frankly, I don’t know where you get off thinking you have authority to interpret scripture for yourself. FLDS leaders alone have the authority to interpret scripture. And because we are God’s modern-day Prophets, what we say is new scripture, even if it seems to contradict existing scripture.

FLDS GIRL: I’m sorry, but I just can’t buy into that.

FLDS LEADER: You can’t buy into it? Young lady, you need to be humble. Be obedient. Be teachable. Be submissive. Don’t be so prideful and arrogant as to think that you are better able to discern the truth than your leaders who have decades of experience with matters of the Spirit.

FLDS GIRL: I’m sorry, but it just seems ridiculous to me that God would place in the hands of a select few men the ability to discern the truth, and then expect the rest of us to follow them no matter what.

FLDS LEADER: You’ve misunderstood me. I never said that FLDS leaders alone have the ability to discern the truth. You have the ability to know for yourself that FLDS leaders are God’s chosen prophets, seers, and revelators. First you must desire to believe, then you need to pray and ask God in faith, nothing doubting, if what the Brethren tell you is not true, and God will tell you that it is true.

FLDS GIRL: Well, I’ve done that, several times, but I don’t sense God confirming to me so many of the things the FLDS leaders and teaching and doing.

FLDS LEADER: Well, the Holy Spirit can only communicate with you if you have clean hands and a pure heart. Susan, is there any sin or other misdeed in your life that could be preventing you from feeling the whispers of the Holy Spirit?

FLDS GIRL: Sins and misdeeds? I’m sure I have plenty. The Bible teaches us that we have all sinned, and that not one doeth good. The Book of Mormon teaches us that we can’t count all the ways we can offend God. So I’m sure I have many sins.

FLDS LEADER: Well then, now we’re making progress. You need to repent of your sins, and when you’ve fully repented and abandoned all your sinful ways, you’ll be able to feel the Holy Spirit confirming the truthfulness of FLDS teachings. And if you do that and still can’t feel the Holy Spirit confirming the truthfulness of FLDS teachings, then you need to keep repenting until you can.

FLDS GIRL: Maybe I should have been more clear. Although I am sure I have sins, I can assure you that I am not guilty of any serious sins or transgressions. Like Joseph Smith, I can honestly say that “while I frequently fall into many foolish errors and display the weakness of youth, and the foibles of human nature; which, I am sorry to say, lead me into divers temptations, offensive in the sight of God. In making this confession, no one need suppose me guilty of any great or malignant sins.”

FLDS LEADER: Well then, if you are certain your heart is sufficiently pure to receive revelation, then all you need to do is give the Lord more time to give you a testimony. Be patient and exercise faith by doing whatever your leaders tell you to do. And by so doing, over time, maybe even after years or even decades, you will receive a testimony that what they are telling you is true. But don’t abandon the faith of your fathers. Endure to the end.

FLDS GIRL: I’m sorry, but I just can’t spend my whole life obeying orders and believing things that don’t make sense to me, hoping that one day, years or decades down the road, I might finally get a witness of their truthfulness. What if decades go by and that spiritual witness never comes? By the time I realize it was all wrong all along, it will be too late; most of my life will have already gone by.

FLDS LEADER: But you don’t have to worry about that, Susan, because if the Prophet tells you to do something and it’s wrong, and you obey it, then the Lord will only reward you for your faith and will never punish you for it. But don’t worry, because the Lord will never allow President Jeffs to lead us astray in the first place.

FLDS GIRL: I’m sorry, but it just doesn’t make any sense to me that God will reward me for doing something erroneous because I chose to disregard my reason and follow the commandments of men who claimed to be divinely inspired but weren’t. And I understand President Jeffs thinks the Lord will never let him lead us astray, but what if President Jeffs is leading us astray by telling us that he will never lead us astray?

FLDS LEADER: Listen, young lady, you know what the Proverb says: “Trust in the Lord with all thine heart; and lean not to thine own understanding.” Trusting in the Lord means trusting in his chosen prophets instead of relying on your own understanding.

FLDS GIRL: Well, maybe trusting in the Lord means trusting in his prophets, but how do I know the FLDS leaders are God’s chosen prophets in the first place?

FLDS LEADER: I already told you: repent and be clean, desire to believe, then pray in faith, nothing doubting, and if the answer doesn’t come, just keep obeying and doing what they tell you, and in doing everything they tell you to do, eventually you’ll know for yourself that what they say is true.

FLDS GIRL: And what if I’ve done that and I feel the Holy Spirit has told me something that contradicts what the Brethren have said?

FLDS LEADER: That won’t ever happen, because everything the Brethren say comes from the Holy Spirit. Remember: they will never lead us astray.

FLDS GIRL: I hate to say it, but it seems we’re just going around in circles here.

FLDS LEADER: You know, that’s a really contentious thing to say, and I’m getting really concerned by the contentious tone of your remarks. Stop contending with me and the Brethren. Contention is of the Devil.

FLDS GIRL: So let me get this straight: when our Church rejects all the other religions and churches and their leaders and their beliefs, that’s not contention. And when the Brethren tell members they’re wrong and that they need to get in line, that’s not contention either. But when members disagree with the Brethren, that’s contention?

FLDS LEADER: Young lady, I’m sad to say it, but it’s quite apparent to me that you just don’t have a broken heart and a contrite spirit.

FLDS GIRL: With all due respect, I don’t think it has anything to do with that. It’s just that so much of what our FLDS leaders are doing and saying these days seems to just defy plain common sense; it seems so illogical.

FLDS LEADER: But don’t you see, Susan, that’s the whole nature of faith — believing or doing something even if it contradicts your sense of reason! Do you think it made sense to Noah to build an ark when it wasn’t raining? Do you think it made sense to Abraham to have to kill his own son? But Noah and Abraham defied their “common sense”, their “reason”, their “logic”, and they did exactly what the Lord told them to do even though it seemed not to make any sense at the time.

FLDS GIRL: Look, I completely understand why we would need to follow a direct commandment from God like Noah and Abraham received, even if it doesn’t seem to make sense. But isn’t that a very different proposition than the idea that we need to unconditionally follow a man, President Jeffs, even if what he says doesn’t make sense to us? Isn’t that really just asking us to put blind faith in a man?

FLDS LEADER: No, Susan, that’s not asking you to put faith in a man because God is at the head of this FLDS Church. I so testify to you. Unconditionally obeying President Jeffs is not putting your faith in man; it’s putting your faith in God!

FLDS GIRL: Well, I’m sorry, but that just doesn’t make sense to me either. It seems like asking me to unconditionally obey President Jeffs and the Brethren is asking me to put my faith in man.

FLDS LEADER: Susan, I feel impressed to warn you that the eternal fate of your soul is at stake here, so let me get down to the bottom line. Susan, this whole life is really just a test to see if we will do everything the Lord requires of us, yes, even if it contradicts our “logic” and “reason”. And you need to understand that President Jeffs and the Brethren are the only ones on Earth who have the authority to tell us what the Lord requires. So by obeying them, you are demonstrating the faith that God requires of us. And in fact, the more illogical the Brethren’s actions or teachings seem to you, the more faith you are demonstrating to God when you obey them!

FLDS GIRL: So it seems you’re telling me to ignore my sense of reason.

FLDS LEADER: Well, Susan, that’s precisely what true faith requires!

FLDS GIRL: But why would God give us reason and then require us to forsake it?

FLDS LEADER: Well, I guess that’s a question we’re just going to have to wait until the next life to understand.

CONCLUSION

To be clear, the point of the fictional dialogue above is to illustrate how scripture and doctrine can be misinterpreted and misapplied to preach a false version of faith that can be probably found amongst most religions, churches, and denominations — an unquestioning faith; a faith that requires us to ignore reason; a faith that demands unconditional obedience to leaders because of their claimed divine authority. And the problem with that unreasoned faith is that it can lead people to embrace all manner of falsehood and evil by convincing devout believers in any church that the status quo established by their leaders must not be questioned, must not be challenged, must always be right, and must always be followed, no matter how unreasonable it may be.

NOTES:

[1] The full quote is as follows: “[God] would be glad to send angels to communicate further to this people, but there is no room to receive it, consequently, He cannot come and dwell with you. There is a further reason: we are not capacitated to throw off in one day all our traditions, and our prepossessed feelings and notions, but have to do it little by little. It is a gradual process, advancing from one step to another; and as we layoff our false traditions and foolish notions, we receive more and more light, and thus we grow in grace; and if we continue so to grow we shall be prepared eventually to receive the Son of Man, and that is what we are after.” (Journal of Discourses 2:309-318).

My home teacher (who is very cool) came by yesterday to drop off some starter cables for my car and as one does in that short interlude we discussed the celestial kingdom and being Gods after this life. He believed that those who don’t make it to the highest kingdom in the Celestial Kingdom won’t have any sexual relationships and if you don’t have sexual relationships their will be no need for sexual organs.

Its interesting talking about controversial stuff but I was finding this unnerving!!

Eunuch
1: a castrated man placed in charge of a harem or employed as a chamberlain in a palace
2: a man or boy deprived of the testes or external genitals
3: one that lacks virility or power <political eunuchs>

In both of these kingdoms [i.e., the terrestrial and telestial] there will be changes in the bodies and limitations. They will not have the power of increase, neither the power or nature to live as husbands and wives, for this will be denied them and they cannot increase. Those who receive the exaltation in the celestial kingdom will have the “continuation of the seeds forever.” They will live in the family relationship. In the terrestrial and in the telestial kingdoms there will be no marriage. Those who enter there will remain “separately and singly” forever. Some of the functions in the celestial body will not appear in the terrestrial body, neither in the telestial body, and the power of procreation will be removed. I take it that men and women will, in these kingdoms, be just what the so-called Christian world expects us all to be – neither man nor woman, merely immortal beings having received the resurrection. (Doctrines of Salvation. vol. 2, pg. 287-288.)

Joseph Smith said that even the telestial Kingdom was thousands of times better than this world and if we had a glimpse of it we would kill ourselves now to get there. I think many of us now would disagree with Joseph Smith Jr in light of reading the more current views of Joseph Fielding Smith.

In the family proclamation we learn that Gender is an essential characteristic of individual premortal, mortal, and eternal identity and purpose. But the family proclamation is not kingdom specific to whether will still have our male or female gender if we don’t make it to the highest kingdom of the Celestial Kingdom.

I thought I was being unique (pun) in this post but as I have researched,being a so called  EUNUCH is a phrase used in the Bloggernacle since 2006 its called  TK SMOOTHIE

It has two definitions

1. The logical conclusion for JFS, then, was to say that the people in the TK would not have male or female genitalia.
2. If a doctrine of the church seems like it has been created in order to “fix” or explain another, it might be a TK Smoothie. The TK Smoothie is eponymous for all doctrines that are probably bogus but exist in order to clarify some other doctrine or speculation.

Bishop Young Spanish Fork 401st Ward

In Mormonism, we have an expanded picture of life that extends before this mortal life and then on into the eternities. However, when you really dig into this, it turns out that we have very few details on what to expect after this life, and the details we do have come mostly from talks given almost 175 years ago. And to say that our expectations of ‘Heaven,’ have changed quite a bit since then is a gross understatement.

Despite all the speculation, one detail that we know for sure: unless you make it to the highest degree of the Celestial Kingdom, there will be no eternal sex. Basically, you’d be turned into a Telestial/Terrestrial Kingdom Smoothie (TK Smoothie). I like to imagine these lesser-Kingdoms as the Barbie & Ken Kingdoms. Everyone walking around looking beautiful and perfect for eternity, but having a smooth under-carriage like Barbie or Ken.

Parley P. Pratt

The object of the union of the sexes is the propagation of their species, or procreation; also for mutual affection, and the cultivation of those eternal principles of never ending charity and benevolence, which are inspired by the Eternal Spirit; also for mutual comfort and assistance in this world of toil and sorrow, and for mutual duties toward their offspring. Key to the Science of Theology, Ch.17, p.169

I would like to believe as Parley P Pratt describes that this mutual affection will not only be for this life but carried through to all the kingdoms after this life to all of our Brothers and Sisters who have lived on this earth.

Questions

1. If you make it to the Celestial Kingdom how would you feel when you visit a Parent, Grandparent, Brother, Sister, Son or Daughter in the Terrestrial Kingdom with out any Gender?
2. Do you believe Joseph Fielding Smith is correct?
3. Is there any current doctrine that overrides his beliefs?
4. If JFS doctrine is correct the word Brother and Sister takes on a whole different meaning in the Terrestrial and Telestial Kingdom?
5. Is it silly doctrine we should jettison?
6. If it is still true do you think if we emphasised it more it might motivate members to push harder for the Celestial Kingdom?
7. Doctrines of Salvation is most of it safe doctrine we can use in our talks and lessons ?  Is some of it suspect and if it is how do we know what that is? Do you think of it as interesting reading not really fiction but not really solid doctrinally? How would you describe it?

I often wonder whether sometimes we at church focus too much on quantitative things. It’s the last day of the month and so we call the people we’re supposed to home or visit teach and ask them if we can come over. And we’re relieved when they say yes, because that means we can go visit them and then check that box off of our to-do list. Have we really fulfilled our calling if that’s the way we do it? Quantitatively, I guess we have, but qualitatively, I would say we definitely missed the mark.

I have known people over the years who, when something bad happens in their lives, will say: “I don’t understand. I’ve done everything I’m supposed to do. I read my scriptures, I say prayers every morning and night, we got married in the temple, we attend the temple once a month (or whatever the number might be), we have FHE every week. So I don’t understand how this bad thing could happen to me.”

I’m not even going to begin trying to understand why bad things happen to people, but I find this tendency that we have to make lists of all the things we’re “supposed to do” curious because it seems, to me, to miss the mark. It seems to be more quantitative in nature. It seems like the kinds of qualities we are supposed to be developing cannot be surveyed; they cannot be checked off on a box or scratched off of a to-do list. They’re not things that we are ever done with. They’re things that are a process and they are difficult, it not impossible, to measure. They’re messy. They’re complicated. Christ did not come to earth and deliver a checklist to us and suggest that once we had checked everything off, we were finished. Sure, he gave us an example to follow and we have commandments that hopefully help us make good choices, but I prefer to think of things as much more of a process of becoming, rather than arriving at some point at which we have done all the right things.

Don’t we sometimes judge people with a checklist? Does he come to Sacrament meeting? Check. Does he do his home teaching? Check. Does he go to the temple every month? Check. Does he keep the (outwardly obvious parts of) the Word of Wisdom? Check. Does he wear a white shirt and tie to church? Check. If you don’t judge people like this, then good for you, but I have been in church meetings and have participated in such conversations about people. It’s not our place to pass those kinds of judgments on people. We don’t know what’s going on in people’s lives and in their hearts. There are some things we can see, but there are so many more that we can’t see. And I think often, those things that we can’t see are what matters most.

So what do you think? Are we (Mormons) quals or quants?

I share that background to explain why – at Sunstone West this past weekend – I took such a keen interest in a screening of the film “Nobody Knows: The Untold Story of Black Mormons.” Produced by Margaret Blair Young and Darius Gray, this movie goes through the history of black people in the Church and the evolution of the priesthood ban, which is largely “credited” to Brigham Young. Apparently, he evolved (or de-volved) in his views, as the movie had some interesting early quotes from him that were far more kind and tolerant towards blacks than some of his later whoppers. The historical context painted by the film shows an influx of Mormon converts from the southern states who brought their slaves to Utah. Henceforth, Young made the decision to make Utah into a slave-friendly territory. Another bit of historical context that I don’t remember being mentioned in the film is that the Democratic Party (then pro-slavery) was also more tolerant of plural marriage, which was likely another factor in the decision.

Fascinating as the history was, the movie was far more touching for me on a personal level. I was utterly floored by the powerful testimonies shared by the many black LDS members interviewed on camera. Many of these folks joined the Church while the ban still existed. One African-American sister shared the heartbreaking observation that the first time she was ever called a “nigger” was in the Salt Lake temple. Yet, she was far from angry. Like many others of all races, her life had been touched in a positive way by the Gospel. That many of these folks retained a love and loyalty to an organization that had rejected them for so long was amazing. The Church apparently did not sponsor this project, but it should buy every copy that it can and send it out to all four corners of the Earth. Seriously, who better to share the hopeful message of the Gospel than a group of people who consistently getting the short end of the stick.

Another interesting tidbit from the film was a story about Dr. Cecil “Chip” Murray, retired pastor of the First AME Church of Los Angeles (which was founded by a former slave of Mormon pioneers). Murray shares a story on camera that he was once invited to meet with then-President Hinckley at the Church Office Building. At that meeting, he says Hinckley apologized to him for the Church’s participation in the slavery issue and for its part in perpetuating prejudice against black people. How broad he meant that is arguable, but it certainly seems a long way from just three decades ago.

Ms. Young was there and hosted a lively discussion afterwards. She is working on getting the film distributed. Apparently, Howard University has agreed to show it on its PBS station. Hopefully, BYU does the same. Anyone interested should start bugging their local PBS station. And maybe some e-mails to Netflix to spark their interest wouldn’t hurt, either.

Basically, two thumbs up here. Despite the lousy economy, I would heartily recommend dipping into your wallet for $25 to buy the DVD (it can be found at

http://www.untoldstoryofblackmormons.com

) And no, I’m not getting a cut. Thanks for listening.