Please listen and join in the discussion in the comments section!

Here’s the question members were asked:  Does the Mormon church endorse political parties?

This is the church’s official party line that was posted on the site:

The Church has made the following public statement on multiple occasions prior to major elections: “Principles compatible with the gospel are found in the platforms of all major political parties. While the Church does not endorse political candidates, platforms, or parties, members are urged to be full participants in political, governmental, and community affairs.”

Here are some of the member profile answers I liked best:

• No.  Most of these were basically a recitation of the same statement that’s read over the pulpit regularly.  So, there’s clarity and consistency of message.
  • “No. The church does not endorse political parties. The church believes in free agency, and let’s its members decide which political party to join on their own.”  I like the shout out to free agency.
  • “No, THANKFULLY. I don’t believe any political party has the corner on morality.”  My favorite simple “no” answer.
• No + we’re not all Americans.  Thanks to those members who rememered that little fact.
  • “No it doesn’t. The Church has always encouraged Church members to be knowledgeable about political issues and to participate in the political process e.g. voting in their respective countries and at all levels of governance.”
  • “I personally know active and faithful members of the church (in the U.S. and worldwide) who are Republicans, Democrats, Socialists, Tories, Labourites, Libertarians, Greens, etc.”  Yeah, for this guy who has met a non-US Mormon.
• No + 11th Article of Faith.  Adds a twist of “doctrine” to the refutation.
  • “I’m happy to say that there are members of the Church of all different political backgrounds. The Church does not endorse any specific party. We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.”
• No + pray / vote conscience.  Adds a nice religious touch that feels universal.
  • “No it does not. It does however encourage you to pray before you vote to help to choose.”  I do have a weird feeling about the wording, though, which sounds a lot like, “it puts the lotion on its back.”

I had mixed feelings about these, although again, they were mostly pretty good:

• “No, we’re not all Republicans” or conversely, “No, as evidenced by the fact that I’m a Democrat.”  As they say, the exception proves the rule, but that just means that “the rule” is Republican, something I’m not quite sure we should be conceding.  It also rings a little hollow because it sounds like we’re protesting too much.  Frankly, I think that’s a good message for those who are aware that there are a lot of Republicans in the church (whether they are members or not).  It just has the potential to ring a little false if someone didn’t think that was a foregone conclusion.  And saying “I know some democrats at church” sounds just a smidge defensive like saying, ”I have lots of black friends” to prove how culturally savvy you are.  Yet I do know that political affiliation is a badge of honor for folks in a democracy like ours.  I prefer the ones that are more personal.
  • “I know many people connotate Mormons and Conservatism and the Republican party, but it is a misconception. I can say this as a devout Mormon and democrat!”
  • “I think our church teaches us to be as informed and educated as possible, and that’s why I am an independent and consider each issue and candidate carefully, regardless of party affiliation.”  Actually this one I like better, probably because I too am an independent.  In addition to being as informed and educated as possible (just kidding on that one!).
  • “I am a fairly liberal democrat, while most fellow Mormons in my congregation are very conservative republicans. It can be a little tricky at times, but Mormons are a kind and caring community.”  I particularly like the comment about a kind and caring community, which for me rings true.  Nicely done!
  • “The Mormon church absolutely does not endorse political parties. In fact, my husband and I, faithful members of the Mormon Church, both belong to different political parties. I feel that the platforms of both political parties endorse some good things and that no party has all the answers.”  I like the mixed-politics marriage angle here.
• Answers that are US-Centric.  This ran the gamut from those just talking about their own politics, and they happen to be American (not too bad) to those God-bless-Americans that sound tone-deaf to non-Americans (like most Americans sound to others).
  • “No, I used to think that all Mormons happened to be Republican, but they aren’t. I’ve met plenty of people in all parties. However, I think it’s safe to say, we do tend to be a bit more conservative no matter which party.”  I’m not sure I agree that Mormon Democrats are all middle-of-the-roaders.  Also, this forgets the 50% of Mormons who live in other countries.
  • “The Mormon Church does not endorse political parties. Members of our Church belong to both major political parties.”  Both the Tories and the Labor Party.  Right?

Answers I (in my wisdom) would not have approved if I were a reviewer:

• No, but (hint, hint) God’s probably a Republican.  First of all, just as it’s anachronistic to think of God as a Mormon, he’s clearly not an American, so associating him with contemporary political issues in our little square inch of the globe seems off-key and presumptuous.
  • “any political party that approves of God’s teachings, and lives them consistently, is more likely to attract Mormons. Likewise, any political party that prefers different standards, or opposes the teachings of Jesus Christ, will be more likely to offend Mormons.”  I am unaware of any political party that approves of all of God’s teachings or any political party that wholeheartedly rejects them, so this comment seems suspect to me.

There has been some criticism of the profiles, stating that it implies wider diversity of thought than one actually experiences at church.  While I think that may be true, I think it’s a natural by-product of the process:

1. Participants self-select.  Those who are confident in their uniqueness (and reasonably photogenic) will be more inclined to participate.
2. It’s on the internet.  The outlier Mormons are more likely to be internet-savvy than the stereotyped ones.  And younger members are more likely to proliferate the internet and have more progressive views.
3. There’s no “common” review process.  Each profile is reviewed by a team of 20-30 MTC employees who make personal decisions about what to approve or decline.  If there was a single reviewer, there would be more consistency of response.  This is better, IMO.

Here’s what I might have said:

• No, I’ve been in wards in the U.S. that were predominantly Democrat and wards that were predominantly Republican.  And I’ve known members outside the U.S. with a very wide spectrum of political belief.
• IMO, both parties are full of hypocrits and philanderers as well as genuine good guys who haven’t yet become hypocrits and philanderers.  Give them time.
• Generally speaking, members avoid discussing politics in my experience because they are polite and understand that politics can be divisive; most members recognize the power of politics to divide friends and families.  But as with any large organization, there are a few bulls in the China shop.

Have you created your profile yet?  Let’s talk politics!  How would you answer this question?  What answers did you like or not like?  Discuss.

First of all, here is the phrasing of the question:  Why don’t women hold the priesthood in the Mormon Church?  How do women lead in the Mormon Church?

The first “answer” was just a quote by Gordon B. Hinckley, and frankly it was the one I liked best, although I worried a smidge about how outsiders might perceive part of it:

“Women do not hold the priesthood because the Lord has put it that way.  (Here we run the risk of sounding like we are saying “because the Lord, who is a man, told the leaders, who are all men . . .”  You get the point).  It is part of His program. Women have a very prominent place in this Church. Men hold the priesthood offices of the Church. But women have a tremendous place in this Church. They have their own organization. It was started in 1842 by the Prophet Joseph Smith (need I say “a man”), called the Relief Society, because its initial purpose was to administer help to those in need. It has grown to be, I think, the largest women’s organization in the world… They have their own offices, their own presidency, their own board. That reaches down to the smallest unit of the Church everywhere in the world…

“The men hold the priesthood, yes. But my wife is my companion. In this Church the man neither walks ahead of his wife nor behind his wife but at her side. They are co-equals in this life in a great enterprise.” (This is my favorite part of his quote).

Common member answers that I thought would be generally acceptable to outsiders:

• God sets the rules.
  • “Well, the quick answer is God’s priesthood, God’s rules. In reading the Holy Bible you can see that the priesthood of God has always been exclusive. I’ve heard lots of speculation on this over the course of my years in the Church, but I still think that the quick answer is only one we know for sure right now.”
  • “I have a pretty simple understanding of this question. It’s God’s priesthood. He can give it to, or withhold it from anybody He chooses. If I thought the church was led by men, instead of by God himself, then I might think that they were selfish, or old fashioned, or just wrong. But knowing that the head of the Church is God, I let Him govern His Church any way He so chooses. But from the outside looking in, I know that you might not know that God really is in charge. You might still be suspicious. I can understand that. Still, the true answer is to ask God. If this is truly His church, then we have less objections to Him choosing to run it His way.”
• Priesthood is always restricted.
  • “The Lord has throughout the scriptures given different responsibilities to different people, based on all sorts of things.”
  • “In the days of Moses, for example, not every man had the priesthood. It is only in our day that every worthy male may be ordained into the priesthood of God.”
• It’s only a matter of time.  (This seemed a bit progressive, but the censors didn’t object.)
  • “My faith is placed in God, and should He choose to extend priesthood to the women of the church, I’m okay with that idea. It’s His church, His priesthood, and I will follow Him any way He leads.”
  • “As to why women do not hold the Priesthood, my answer is it is a matter of the Lord’s timing.”
• Priesthood blessings are for all, and it’s only used for service.
  • “The priesthood is used to serve others and perform ordinances of the gospel, the blessings of which are enjoyed by both men and women.”
  • “The priesthood power is not a gift or a right but an oath and covenant that a worthy man makes with the Lord. It is not a power for man’s own gain and a man is not better off than a woman because he holds this power. Women and men are entitled to the same blessings and promises when they live righteously.”
  • “I have no doubt that I, woman, am as significant to my Heavenly parent as any man. If you understand that the priesthood is all about service, then perhaps you’ll see how this is a vehicle for men to serve God and their fellowman.”
  • “The priesthood however, is not to be used to benefit yourself, but to benefit others, such as the sick, or anyone else (family or otherwise) who is in need of a blessing from God.”
• Women hold key leadership positions in the church. Sample comments:
  • “There are certain positions that are held by men, and certain others that are only held by women.”
  • “There are innumerable opportunities for women to serve and bless the lives of others through their church service. In the church I have always felt important and cherished. I feel that my contributions are appreciated and needed.”
  • “Women do lead in the church in many callings, and do a spot on job of it.”
  • “The five women in my life are leaders. They know what they want and what they don’t want. When they speak, I know I had better listen. While they do not currently have the Priesthood, they do certainly influence me. So do women who lead the children (the Primary organization) and the women’s organization (the Relief Society) and those who speak or pray or serve in the Lord’s house, the Temple.”

Common members answers that made me nervous:

• Priesthood?  No, thanks!  I’ve got my hands full with these dishes and dirty diapers, thank you very much!
  • “When I read or hear similar questions such as these I want to laugh. To me a question like this is akin to asking for more responsiblity, more accountablity, more work, more angish (sic) etc. . . . I guess my question would be, why would a woman want to hold the priesthood?”
  • “Honey, we women have enough to do! Why worry about holding the priesthood too? Just lovingly hold that dear husband of yours and support him as he honors the priesthood.”  I think I threw up in my mouth a little on that one.
  • “Personally, I would rather lead at home as a mother, than anywhere else.”  I have been rendered incapable of speech by that one.
• Men and women are inherently different.  Mommies have babies, and daddies do (insert awesome entitled stuff).  All right, that’s a very loose paraphrase.  But the old “boys and girls are different” routine often strays into sexist stereotypes easily sniffed out by investigators (unless they too are sexist).
  • “Just as men have not been appointed to bear children in this life, so women have not been appointed to bear the priesthood.”
  • “Men and woman have different responsibilites. The man has the responsibility of holding the priesthood and using those keys given to them (sic) in righteousness. Woman (sic) have another kind of responsibility that of bareing (sic) and rearing children.”  Seriously, what is up with the grammar and spell check on mormon.org??  There is clearly no basic editing.  (same comment)  “Each of us, man and woman have a sacred roll (like the shewbread of the temple?) like our Heavenly Parents that is not talked of much, but is essential just the same.”  I’m unclear what it is that is not talked of much.  The roles of parents seem talked about a lot.  Heavenly Father is talked about a lot.  So does this mean that Heavenly Mother is not talked about?  If so, there’s subject-verb disagreement in that sentence.
• Women have access through men.  This is really close to saying women still get the blessings, but it has the twist of sounding like men take care of women and women are dependent on men.
  • “As a woman I have total access to the blessings of the priesthood through my father, husband, bishop, and home teachers. Our home teachers visit my family in our home monthly and look after our well-being.”
• Women lead by example (aka being modest).  This one kills me with its irrelevance.  How do we go from a question about women and the priesthood to talking about how women should dress?  Yet, here we go.
  • “Many women in the Mormon Church also lead by setting an example of virtue, and do not follow the tight/low cut/body revealing fashions of this day but instead understand their true beauty is enhanced by their choice to be modest in dress.”
  • “Young girls need righteous examples of Christlike women to whom they can look as they try to make good decisions in today’s world. Women who are modest, caring, honest and virtuous lead these girls to Christ.”
• Men need the priesthood because women are better than they are (aka Male Guilt Syndrome).
  • “My wife is a remarkable woman, and does all of this without the priesthood. I, however, need the priesthood because I’m not a woman, and would fail miserably without it.”
  • “Because men are rather selfish and self-centered by nature, they need extra guidance and teaching to acquire compassion and selflessness. Serving in the priesthood is that schooling process for them. Women, on the other hand, are much more natural in their abilities to love and serve and teach. Priesthood is not required for them to emulate the Savior’s commandment to love one another.”

Here are some things I could possibly say if I were answering this question:

• I don’t know why women don’t.  Perhaps that will change at some point in the future.  Women do use priesthood power within temples (but it’s not suitable for mormon.org which is primarily focused on a non-LDS audience).
• We have no paid clergy at the ward level, so priesthood is not a career in our church.
• Women hold at least as many leadership positions as men at the ward level, and are probably more influential in these roles.  Women speak in church to the congregation every Sunday and teach lessons to adults.
• Our scriptures specifically state that anyone who uses “unrighteous dominion” loses his priesthood power.

What were your reactions to these answers?  Did you like some I didn’t like or dislike ones I liked?  What would your answer be to that question?  Are you motivated to create your own profile yet?  Discuss.

I’ve observed 4 general categories of struggles that people have in the church (possibly in any church, and there are likely parallels in any type of organization):

1. Cultural. They dislike aspects of Mormon culture, may feel they don’t fit in, or may simply not want to fit in (“I’m a loner, Dotty.  A rebel.”).
   • Examples:  Church activities, social norms, opinions people express, how people dress, unwritten rules of behavior, church standards.
2. Historical. They find aspects of our Mormon history unsavory (even faith-shaking) and white-washed or misrepresented (and sometimes have been unpleasantly surprised due to only having known the uplifting “correlated” version).
   • Examples:  Polygamy, BOM origins, aspects of church leaders’ lives, doctrinal changes, restrictions on priesthood, temple origins, events from church history.
3. Doctrinal. They disagree with certain doctrines of the church or the interpretations of those doctrines they’ve encountered.  While there may be some overlap between historical events that relate to truth claims, it is possible to view these items separately.
   • Examples:  Mormon view of the atonement, Godhood, marriage and sealing, priesthood authority, ordinances, historical claims that are related to truth claims may also fit here, plan of salvation, the role of prophets, Temple Recommend questions related to belief, interpretation of scripture.
4. Personal. They have had a personal issue that has harmed them and caused dissonance with the church.
   • Examples:  marital issue, abuse, interpersonal conflict, depression

It seems that a person could have issues in more than one of these areas, or may find that they are less impacted by a disconnect in one or more of these areas.  For example, one may find historical facts like Mountain Meadows Massacre troubling, but feel that they are personally less important because of no direct personal connection to the historical church.  If an area is of high importance and is also an area of strong concern, that’s when people leave if they can’t resolve their concern satisfactorily.

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It seems to me that for people who care very deeply about a specific area (culture, doctrine, history, or personal experiences), they are more prone to disaffection for that issue if something goes wrong in that area.  Likewise, if it’s extremely important to them and it’s going well, that can strongly solidify their commitment to the church.  What are your observations?  And which of these areas are most important to you?  Have they caused you any cognitive dissonance?  Discuss.

That all seems like a bit more than can be explained in a single line of a Facebook profile. Perhaps I’ll just put “Naturally Rabid.”

What’s your Facebook political affiliation?  Are your FB friends of a similar or different political affiliation than you are?  What’s the most unusual one you’ve seen among your friends?  Discuss.

Eternal Progress.  This means that individuals in this life are progressing and growing, learning new things, and becoming more and more like our heavenly parents on our (long) way toward godhood or god-adult-hood.  In fact, if we do not continue to learn in this life, we also cease to learn and grow after death, being relegated to one of the “static” kingdoms:  telestial or terrestrial.  Two alternate twists on this, though, allow for progress after death even if one does not merit exaltation (the Celestial Kingdom):

• Multiple Mortal Probations.  In this version, as with reincarnation, someone can return to progress through another mortal life.  This theory would also explain how Jesus could be perfect (maybe it wasn’t his first life?).
• Progress between Kingdoms.  Although decried as one of the Seven Deadly Heresies by Bruce R. McConkie (who also had some enchanting things to say about evolution), this version allows for individuals who did not merit exaltation to continue to learn and grow throughout eternity, and move between kingdoms as they increase in light and knowledge.

Eternal Increase.  An alternate understanding of the doctrine of eternal progression is that it merely refers to a continuation of one’s dynasty through eternity, adding spiritual offspring (increase) to someone who is righteous.  This model is likely to be favored by those who are more inclined to view God as static and omniscient rather than also continuing to learn and grow.  It also seems to be the version of this doctrine that is more in vogue with the current correlation committee’s emphasis.  Because it does not require continuous learning, it can be supported by a strict obedience model  (because individual learning and development is a byproduct of trial and error).

Assorted Quotes on this Doctrine:

“We prepare for eternal life by daily learning, improving, and building the kingdom of God.What are we here for? Eternal life is the ability to progress and increase forever. This is the greatest gift that can be conferred on intelligent beings, to live forever and never be destroyed.”  Brigham Young

“Satan does not have a body, and his eternal progress has been halted. Just as water flowing in a riverbed is stopped by a dam, so the adversary’s eternal progress is thwarted because he does not have a physical body.”  lds.org (from a CES statement)

“We will have the blessing of being sealed in a family forever with the promise of eternal increase.”  Henry B. Eyring

“And through Joseph Smith he says: “This is eternal lives—to know the only wise and true God, and Jesus Christ, whom he hath sent. This exaltation meant godhood for them and creation of worlds with eternal increase for which they would probably need, eventually, a total knowledge of the sciences.”  Spencer W. Kimball

“Developing spirituality is critical to our eternal progress. The fruits of eternal progress are manifest in joy, peace, love, hope, increased confidence in the Lord.”  Elaine L. Jack

So what’s your view?

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Discuss.

Church History Principles

1. Continuing exploration of our history is part of identity formation. As a church we seek always to clarify our identity, message, and mission. In our faith story, we see clearly God’s Spirit giving this faith community (not a word we use in the LDS church) tools, insights, and experiences for divine purposes. A people with a shared memory of their past, and an informed understanding of its meaning, are better prepared to chart their way into the future.  (It feels like this is a little too intellectual for us, although I don’t see anything that is directly contradictory to our views.  I think it also implies a consensus-based faith tradition that differs from our authority-based tradition.  In the LDS side of the house, we take our divine instructions pretty literally, and as individuals, we don’t get a vote.)
2. History informs but does not dictate our faith and beliefs. The foundation and continuing source for our faith is God’s revelation in Jesus Christ. Studying history is not about proving or disproving mystical, spiritual, or revelatory experiences that birth or transform religious movements. (Is this a swipe at the LDS church’s truth claims?) Sound history informs faith (whereas inaccurate history misleads faith in either direction), and healthy faith leads to insights about history (ergo, unhealthy faith leads to misconceptions about history). Theology (too big a word for us – half our membership just tuned out) and faith, guided by the Holy Spirit, must play an important role in discovering the enduring meaning of such events as well as the deeper truths found in them (implying:  not just superficial truths based on an inaccurate understanding of history). Our understanding of our history affects our faith and beliefs. However, our past does not limit our faith and beliefs to what they were historically.  (This last statement holds more true to the CoC than it may to the LDS church.  The LDS church is more reliant on truth claims that are rooted in history.)
3. The church encourages honest, responsible historical scholarship. Studying history involves related fields. Historians use academic research to get as many facts as they can; then, they interpret those facts to construct as clear a picture as possible of what was going on in the past. This includes analyzing human culture to see how it affected events. Historians try to understand patterns of meaning to interpret what the past means for our future. This process should avoid “presentism,” or interpreting the past based on a current worldview and culture instead of the culture of the time.  (This bias of interpreting the past based on current worldview is at heart of a lot of negative views of history and is a worthwhile caution).
4. The study of church history is a continuing journey. If we say that a book on history is the only true telling of the story, we risk “canonizing” one version, a tendency we have shown in the past. This blocks further insights from continuing research. Good historical inquiry understands that conclusions are open to correction as new understanding and information comes from ongoing study.  (This is an excellent point that the LDS church could easily adopt).
5. Seeing both the faithfulness and human flaws in our history makes it more believable and realistic, not less. Our history has stories of great faith and courage that inspire us. Our history also includes human leaders who said and did things that can be shocking to us from our current perspective and culture. Historians try not to judge—instead, they try to understand by learning as much as possible about the context and the meaning of those words and actions at the time. The result is empathy instead of judgment. Our scriptures are consistent in pointing out that God, through grace, uses imperfect people for needed ministry and leadership.  (I love this one, and find it very useful.  However, I think this points to a generation gap that has been discussed elsewhere by the handsome Carter Hall.  There is a bias among the older generations to view flawed heroes as insufficiently heroic.  Baby boomers and onward tend to prefer flawed heroes.  Promoting “perfect” heroes results in disillusionment for these later generations, IMO).
6. The responsible study of church history involves learning, repentance, and transformation. A church with a mission focused on promoting communities of reconciliation, justice, and peace should be self-critical and honest about its history (of course, these are not the focus of the LDS church.  Instead our verbs are “perfecting, redeeming, proclaiming, and caring” – very action oriented verbs.  Hmmm.  Not a religion of reflection). It is important for us to confess when we have been less than what the gospel of Jesus Christ calls us to be. This honesty prompts us to repent, and it strengthens our integrity. (Again, this is an interesting perspective.  It takes the faults of the organization and personalizes them.  In the LDS church, the tendency is to view sin or flaws as personal failings, not organizational.  We do not internalize the flaws of the organization or personify the organization as something capable of repentance.)  Admitting past mistakes helps us avoid repeating them and frees us from the influences of past injustices and violence in our history. We must be humble and willing to repent, individually and as a community, to contribute as fully as possible to restoring God’s shalom on earth.  (I don’t think this part translates well for us.  This emphasis on communal responsibility and repentance is a bit foreign to the LDS church.  I suppose that’s a byproduct of CoC being more of a consensus / communal authority rather than authoritative/oligarchical.)
7. The church has a long-standing tradition that it does not legislate or mandate positions on matters of church history. Historians should be free to draw their own conclusions after thorough consideration of evidence. Through careful study and the Holy Spirit’s guidance, the church is learning how to accept and responsibly interpret all of its history. This includes putting new information and changing understandings into proper perspective, while emphasizing the parts of our history that continue to play a role in guiding the church’s identity and mission today.  (This one is interesting.  For one, the LDS church doesn’t really take a direct stand on historical matters.  Richard Bushman and Truman Madsen can write two very different books on the same topic, and the church does not officially endorse either.  Yet we do emphasize lessons that are based on history but only presented with the intention to edify and increase commitment.  If the history is damaging, we do not discuss it in our lessons because it would be counter-productive.  Whatever does not promote the mission of the church is correlated away).
8. We need to create a respectful culture of dialogue about matters of history. We should not limit our faith story to one perspective. Diverse viewpoints bring richness to our understanding of God’s movement in our sacred story. Of course, historians will come to different conclusions as they study. Therefore, it is important for us to create and maintain a respectful culture that allows different points of view on history. Our conversation about history should be polite and focused on trying to understand others’ views. (I do think this is an area where the LDS church could improve.  We tend to be extremely defensive when confronted with any negative interpretations of our history.  I think we could do better at being polite and focused on understanding while maintaining our own more faithful interpretation of events.  But to do that, the faithful interpretation of events needs to pass muster, which it frequently fails to do.)  Most important, we should remain focused on what matters most for the message and mission of the church in this time.
9. Our faith is grounded in God’s revelation in Jesus Christ and the continuing guidance of the Holy Spirit. We must keep our hearts and minds centered on God’s revelation in Jesus Christ. As God’s Word alive in human history, Jesus Christ was and is the foundation of our faith and the focus of the church’s mission and message.  (A great wrap up statement for both churches, IMO).

Are these principles that the LDS church should likewise espouse or are they problematic in their own right?  Would the LDS church have difficulty with some of these principles if put into practice?  Is there a better approach?  IMO, the CoC approach has some good elements we could adopt, but does not directly translate into LDS culture on the following points:

• Community vs. authority.  The LDS church doesn’t take doctrines to referendum.  Decisions are made in consensus at the Q15 level, based on prayerful consideration.  If the Q15 don’t agree, status quo prevails.  By contrast, the CoC is more egalitarian in its decision-making, making decisions “by common consent.”
• Responsibility for the past.  Because the LDS church is more of a top-down organizational church and less of a “faith community” (as evidenced by the fact that the term “faith community” sounds like some sort of PC term for a free-love hippie commune to my LDS ears) there is no group ownership for mistakes of past individuals, even generally among the leadership, but certainly not among the membership.  Passages that reflect this POV don’t resonate for that reason.
• Directness.  The LDS church definitely doesn’t favor this kind of direct approach that ties our hands.  While the CoC talks and writes about openness and change, creating collateral materials that can be reviewed time and again, the LDS church prefers to minimize collateral.  Even the collateral that exists (lds.org, Gen Conf talks, etc.) is often subtly contradictory and written from contrasting viewpoints that enable multiple interpretations, creating a patheon of doctrine.  If you search “Church History” on lds.org (go ahead, I’ll wait), there’s really not much there at all.
• Intellectual approach.  There are church leaders who favor an intellectual approach and who would find these principles appealing; yet, the style of these principles and the ideology seems like it might be inaccessible or off-putting to many lay members of the much larger LDS church.

Here are some principles or talking points that I would suggest for the LDS church (written as if I had to draft it for the church, which I don’t, thank goodness!  Because it was actually really hard to come up with these):

• All history is biased.  Historical elements in scripture are also biased by authors, cultural markers, and limited understanding.  Church history is similarly biased.  Understanding history requires a respect for the inherent biases in what we are reading, whether those biases are in favor of or against the church or an individual.  And our understanding of history is biased by our personal experiences, our views, and time in which we live.
• Understanding history can provide insight.  We can better understand patterns that influenced behavior and that tend to repeat over time within a culture.  We can empathize with our predecessors; our hearts are turned to our fathers and mothers in reviewing their experiences.  We are given countless examples that illuminate our own path, either as cautionary tales or as role models and most often as both.
• Church history is still being written.  Although divine instruction is timeless, our ability to understand it can shift over time and the relevance of different instructions can change as circumstances change.  We should be mindful of the temporal biases inherent in our human understanding as we strive to follow God’s will and comprehend our common history.
• Personal experience leads to faith.  We encourage church members to follow the spirit and to prayerfully seek instruction from Heavenly Father.  This type of humble truth-seeking can help us avoid errors in discernment and criticism of others that can lead to self-justification and sin.
• Our aim is to lead people to Christ.  While history can inform us and provide insight, ultimately it is through seeking a personal relationship with Christ and following His teachings that we grow spiritually and achieve our potential as sons and daughters of God.

What do you think the church should say regarding thorny historical issues?  Anything?  Discuss.

Because of her family’s hospitality toward searching and studying, Sister Kimball says, “I’ve always had an inquiring mind. I’m not satisfied just to accept things. I like to follow through and study things out. I learned early to put aside those gospel questions that I couldn’t answer. I had a shelf of things I didn’t understand, but as I’ve grown older and studied and prayed and thought about each problem, one by one I’ve been able to better understand them.”

• polygamy
• priesthood ban
• historical issues / MMM / Joseph Smith / BOM historicity / BOA / restoration detail discrepancies

• experiences they’ve had as a detective since that case have given them new perspective
• new evidence has emerged.  For example, DNA evidence and fingerprint evidence (and other forensic sciences) have changed substantially over the last decade, casting new light on old crimes.
• similarities to subsequent crimes can change the overall understanding of the case
• evidence relating to witnesses or suspects or even victims can emerge or change over time

So, this analogy works better for me, but also puts these issues in the realm of “hobby” in my mind.  These are issues that are a curiosity, something fun to explore, and while they are personally important to the individual, they may or may not be “solvable” or “conclusive” cases.  We just have to make a decision based on the evidence we have, or move on and revisit them later.  Once you’ve made a decision on a case, right or wrong, you tend to move on past it and work on another issue.

Does the “cold case” analogy work for you?  What are your cold cases?  Are there cold cases you’ve ultimately solved to your satisfaction or do you hang onto them and mull them over again every so often?  Discuss.

Butt-prints In The Sand

One night I had a wondrous dream.
One set of footprints there was seen.
The footprints of my precious Lord,
But mine were not along the shore.

And then the strangest print appeared.
I asked the Lord,” What have we here?”
This print is large and round and neat.
“But Lord, it’s much too big for feet.”

“My child,” He said in somber tones,
“For miles I carried you alone.
I challenged you to walk in faith,
But you refused and gained no strength.”

“You laid quite still. You would not grow,
This walk is not for me, you know.
So I got tired. I got fed up.
And there I dropped you on your butt.”

“Because in life, there comes a time,
When one must walk, and one must climb,
and one must rise and take a stand;
Or leave his butt-prints in the sand.”

Generally, in LDS culture, when you determine that someone doesn’t have a TR, it’s human nature to automatically assume you know why based on reasons you think are most common; it’s also a little awkward to ask, which is why most people skate by on assumptions.  (Just because you assume a reason does not necessarily mean that you attach a judgment to that reason).  Do you assume they are behind on paying their tithing or that they have committed some serious sin?  Or do you assume they are being too self-critical in how they answer the questions?  Do you consider some reasons more “acceptable” than others?

[poll id="145"]

In your opinion, are some of these bigger issues than others (actually more important to temple admittance), in your opinion?  Here’s my ranking (I put these into groups that denote their importance).

 Definitely out:

• Adultery or fornication.  Kind of obvious.  I can’t imagine too many people disagreeing with me on this one.
• Not paying a full tithe.  If I quit paying my Lifetime Fitness membership, they won’t let me in either.
• Abusive family relationships.  Of course, the trick is whether someone admits it.  It assumes that an abusive person has the sociopathy to abuse people, but also is enough of a good guy to admit it.
• Polygamous affiliations.  Unless you are a recurring character on Big Love.
• Embezzlement / fraud.  Again, provided you are confessing such a thing. If you’re willing to commit fraud, what’s a little lying?  But I suppose if you’re imprisoned for fraud, you’re not getting an R&R pass to go to the temple anyway.

Subjective areas:

• Recently resolved issues related to those on the definitely out list, once restitution is made
• Struggling with porn or masturbation
• Emotional affairs
• Struggling with WoW, but intending to follow
• Failure to pay child support, but intending to pay it
• Affiliations with groups whose ideologies conflict (other than polygamous sects)
• Doubting, struggling with belief
• Intermittent garment wearing
• Church activity intermittent but recently improved

Not a TR issue:

• sexual thoughts, no actions
• struggling with anger in family settings, no abuse
• disliking but obeying the standards
• things not on the list like drinking Coke, playing face cards, being a Democrat, gambling, or opposing Prop 8
• church activity intermittent due to work commitments or health reasons

My own lists indicate that I view it as subjective based on your intentions and how long your intentions have been temple-ready.  So, how do your lists differ from mine?  Do you somehow avoid making these types of assumptions?  Discuss.

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

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

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

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

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

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

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

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

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

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

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

Here are a few ideas for shifting Mormon culture:

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

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

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

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

• Start a discussion group

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

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

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

As bishop you have had a hard month, lots of problems, meetings, etc.  that took you away from your wife and young family.  Last Friday you had a date night planned with your wife, even had a babysitter lined up, and at the last second you had to cancel due to bishop duties.  Your wife was understandably upset, but did not complain.  When you got home late Friday night you promised her that next Friday would be all hers.

You’ve arranged for your mother to watch the kids, and everything is going to be great.  Your wife is just getting in the car, and as you are walking around the car, you hear the phone ring. You both look at each other, and you stop walking.  Your wife gives you that look.

[poll ID = "143"]

This very scenario was presented by a GA during a Bishop training meeting I attended. He said it really happened to a bishop he knew. Make sure you tune back for the very surprising outcome given by the GA!

One Sunday you notice the missionaries have brought a woman they have been teaching.  You notice right away that she looks very masculine.  The missionaries ask to meet with you during the week and tell you that the woman they brought to church is a transsexual, born a man but now living as a woman.  She has not had any operations but is taking hormones. They say that they cannot baptize her without first presidency approval, and that their mission president is handling the situation. You breathe a sigh a relief that you don’t have to get involved with that.

After a few weeks, you get a few comments from the Sisters in the ward that they feel uncomfortable with this woman attending relief society and using the ladies restroom.

[poll ID = "142"]

How would your answer change if it was a man (who use to be a woman) and all the questions above were changed for that situation (e.g. he attends priesthood meeting and uses the men’s restroom)?  Discuss.

A middle-aged single brother moves into your ward.  He has been divorced for nearly 10 years.  He was married in the temple.  He has been inactive for many years and is just starting to come back to church.  He would like to go back to the temple.  During your Temple Recommend interview, he confesses to having had sex with a woman about a year after he was divorced.  This relationship went on for several months, and then he broke it off.  He has not had any other Law of Chastity issues since then, for over eight years.

[poll ID ="97"]

Would your answer change if he had not been endowed?  Would your answer differ if the infraction had gone on longer or been more recent (e.g. 4 years ago or 2 years ago)?  Would your answer differ if this was a woman’s confession rather than a man’s?  Discuss.

There is a young man in your ward who seems to push the limits on the clothes he wears.  Both his parents are active, but they seem to be struggling with him.  He is worthy to pass the sacrament, and he even wears a white shirt to church on Sundays.  But sometimes he wears loud rock band tee shirts beneath his white shirt (like “Led Zeppelin”) that are plainly visible.  His belts have spikes all the way around them.  There is a chain that hangs from his pocket that connects to his wallet.  One Sunday while passing the sacrament, he wears a very large skull buckle.  It is very large and obvious to everybody what it is.  Another Sunday he wears a Confederate flag belt buckle.

[poll ID ="96"]

Would your answer change if he lived with no father in the home?  Would your answer change if there was a black family in the ward who noticed his Confederate belt buckle? Discuss.

• Growing out “forelocks” as Hasidic Jews do.
• Eschewing technology as the Amish do.
• 7th Day Adventists considering Saturday as the Sabbath.
• Celibacy among priests and nuns of the Catholic faith.
• Jews not eating shellfish or pork.
• Muslim women wearing the hajib or burka.
• Scientology – where do I start? (not technically a religion, but you get the point)

It’s easy to distinguish the “bizarre” from the “true” when considering other faiths because we tend to think that the things we have in common are “true” but the ones we don’t are “bizarre” and can be dismissed.  The same holds true when Mormonism is viewed from someone on the outside, unfamiliar with our practices.  Consider how the following things look to outsiders:  Word of Wisdom, garments, fasting monthly, paying 10% in tithing, the temple, not seeing R-rated movies, polygamy, and Sabbath day observance.  Which  of these are “true” and which are “bizarre”?

Generally, a practice is justified using one of the following means:

• There is an underlying principle that drives the practice. This can be tricky, though, and different people may accept different underlying principles.  Consider the following possible justifications for the Word of Wisdom:
  • A health code.  Tobacco has been shown to be unhealthy, so one could say that the Word of Wisdom is a health code.  However, alcohol, tea and coffee have not been shown to be unhealthy (users of these substances don’t have significantly shorter life spans, for example), so it could be difficult to convince outsiders that this is a “true” principle on the grounds of being a heavenly health code.  Also, the WoW does not outlaw some more clearcut unhealthy practices like eating too much fatty fried foods.
  • Addiction Avoidance.  The principle could be that there should be moderation in all things and because some people become addicted to these substances, this is how to preserve one’s ability to choose.  But because this is not true of all people, it’s kind of a shotgun principle that results in abstinence for all that only benefits a few.
  • Spiritual enlightenment.  As RSR pointed out, JS’s view of the WoW was that it would foster spiritual enlightenment.  Of course, since it was not widely adopted until much later, this calls the practice into question.
• Secret or revealed knowledge.  One justification for unique practices is that it’s touted as “secret” or “restored” or “revealed” knowledge.  The “we don’t know” defense might fall into this category if the assumption is that the practice was revealed, but God’s ways are too mysterious for our limited human understanding.  In the latter case, the “defense” of the practice is really just an assertion and may sound illogical to outsiders not prone to believe in revelation.
• Symbolic meaning.  Some justifications for unique practices are that they have a symbolic meaning intended to teach adherents through allegory.  Sometimes this is used in conjunction with a “revelation” defense to bolster a difficult to explain justification.  While no one would dispute that circumcision has a “symbolic” purpose, early adult convert Christians were naturally reluctant to adopt this Jewish symbolic practice, which created a big division in the early Christian church.
• Proof.  There is generally an underlying assumption that the unique element is ultimately “provable,” or at least so adherents believe.  IOW, adherents would believe that ultimately the “truth” of the practice will be revealed, either in this life (born out by science, for example) or the one to come (when God says, “Yep, that was my idea!”).

OTOH, a practice might also serve a purpose to create sociological benefit by defining the community or making “a peculiar people.”  If these elements are more “bizarre” or unique to create boundaries between groups and not necessarily based in truth, they may exist primarily for sociological reasons:

• To identify who is in and who is out of the group.
• To control the weak members of the organization and keep them in line.  This makes the group more easily identifiable for admirable traits and aids missionary efforts.
• To discourage intermarriage outside the group.
• To provide an Abrahamic test of faith to new adherents and to foster loyalty through arbitrary requirements.

The tricky thing is that it’s not always cut & dried whether a unique practice is based in truth or is just there to reinforce group boundaries.  Here are some possible classifications for unique practices.

1. Justifiable / truth-based.  There is a clear, easily explained justification for the practice that is based in true, verifiable events.
   • Rule of thumb:  If you explain the practice, you find your logic convincing.
2. Partially justifiable / principle-linked.  There is a justification or a link to a principle that can be used to explain the practice, but it is not self-evident and probably sounds a little weird to outsiders.  Others might consider the justification unconvincing or weak.
   • Ergo:  You find the logic of the practice partly convincing, but partly weak.  You have to make up what is lacking in logic in faith or suspension of disbelief or only accept the practice partially.
3. Bizarre / unjustifiable / faith-based.  There’s really no justification or explanation that makes any kind of logical sense to non-adherents or non-believers.  Trying to explain the practice leaves one tongue-tied and feeling a bit silly.

• IOW:  You neither have a convincing explanation for the practice, nor do you buy the ones you’ve heard.  You may suspect the practice primarily exists for sociological reasons, to make us a “peculiar” people.

Of course the other difficulty is that someone may have what they feel is a good explanation for a practice, but another adherent may not buy it or believe it or may find it weak, so there’s a good deal of subjectivity.  And subjectivity means it’s a perfect time for a poll!  For each of the below unique Mormon practices, please choose whether you think it is True, Partially Justifiable or merely Bizarre.  Be honest!  (I apologize in advance if my descriptions of what might constitute a true, partially justifiable or bizarre reason don’t work for you individually – as I said, lots of subjectivity involved here!)

[poll id="128"]

[poll id="129"]

[poll id="130"]

[poll id="131"]

[poll id="132"]

[poll id="133"]

[poll id="134"]

[poll id="135"]

[poll id="137"]

[poll id="138"]

So, what do you think are some of the difficult to justify practices, from your perspective?  Are there some I didn’t include here?  Do you see value in this kind of boundary definition or do you think all religious practices should have logical justification or be discarded?  Does your lack of justification for an individual practice make you less committed to the practice?  Does it impact your religious devotion overall?  Were you surprised by some of your answers?  Discuss.

I’ve changed some minor details in each situation to preserve the confidentiality of the person involved.  Other than the small changes, everything you read here really happened to me as Bishop.  I was Bishop for 6 years in a medium-sized ward in the southwestern U.S.

So let’s start out with this week’s installment of “You’re the Bishop.”

There is a YW in your ward that is 16.  She lives with a non-member mother who does not place any restrictions on her.  Her father is remarried and very active and lives out of town.  The girl chose to live with her mother, so she can pretty much do what she wants.  But she has several good friends in the ward, and she craves he friendship and attention she gets in church.

She is VERY well endowed and wears very low cut tops to all church meetings.  One gets quite a view when talking with her.  As bishop, you are on very good terms with her, and she has come to you several times with problems.

[poll id="95"]

Not sure a Kindle is right for you?  Well, I’m not sure either.  Here are some pros & cons to consider:

• Books are cheaper, especially classics which are nearly free (no copyrights to deal with – I got the complete William Shakespeare for 99 cents!).  Most contemporary titles are $9.99 vs. the usual list price of $12.99 – 17.99.
• You can store ~1500 books in one lightweight device
• It’s very lightweight, a vast improvement over taking actual books with me on my travels.
• The screen is easy to read and navigation is pretty simple.
• I get less eye strain than with my Blackberry:  the screen is not backlit, so it’s not like a computer screen.  You have to use a reading or book light if you need to light it up, as with a book.  You can change the size of the text to make it bigger or smaller.
• You can wirelessly browse and buy new books (via Amazon) whenever you want from the device.
• You can upload pdfs directly into the device for easy viewing while you are traveling.
• You can bookmark, highlight passages and make notes as you go right within the text of the book.
• You can download the first chapter of just about anything in the Amazon Kindle store to see if you want to buy it.  The sample chapter saves on your device until you delete.
• In addition to books, you can get newspapers, magazines and blogs like Mormon Matters.  The content is there, although the interactivity is generally not available (e.g. commenting) as it is with online content.

On the downside:

• The device is expensive – over $250, so you should be an avid reader to make it worth your while.
• Not all books are available – none of the Harry Potters are, for example, but there were 60+ screens of LDS titles.  There are many many titles available.  You can check the Kindle store on Amazon.com to see if a book you are interested is available.
• Different books have different navigation abilities – some are better put together than others.
• I have an unused $50 GC to Barnes & Noble.  Maybe I can use it to buy books for other people.  
• I think it might be easy to steal the device and re-register it.  Not that I’m recommending that.  Of course, how many Kindle thiefs are really out there?  Bookish con artists – maybe Sawyer from Lost.  He reads a lot.
• You can’t turn it on during takeoff or landing on flights (because it’s an electronic device).  So I guess you’re stuck reading the SkyMall catalog or chatting up your neighbor.

If you are a techy or bookworm, you may already have one.   If so, what’s your assessment?  If not, is there a Kindle in your future?  Discuss.

The aggregator Mormon Blogs recently quit linking to a political blog called The Spirit of the Law.  Another blog, Legally-Bankrupt, also asked to be removed as a result of this decision.  This has caused a flurry of posts about the merits of the sites in question.  See for yourself:

The Spirit of the Law (original questionable post):  Can you be a temple recommend holder and support Obama?

Legally Bankrupt:  Goodbye to mormonblogs

The Spirit of the Law:  Dear MormonBlogs Directory Site

 So, a few questions this raises:

• What constitutes a Mormon blog?  Anything that talks about Mormonism?  Everything that’s not anti-Mormon?  Anything written by a Mormon?
• When does a Mormon blog cross the line?  When it makes Mormons look bad?  When it becomes anti-Mormon?  When it misrepresents Mormon belief?  Or is everything fair game?
• What Mormon blogs make you uncomfortable as a Mormon?  I’m not referring to those you don’t choose to read here, but are there some that you dislike because of the way they reflect on you as someone affiliated with Mormons (or blogging)?

Discuss.

In a recent talk, E. Bednar cautioned us to remember the difference between what is real and what is a simulation.  Are internet relationships real?  Are internet friends real?  Would you know your internet friends if you passed them on the street?  He specifically cautioned against getting lost in fantasy worlds that we have created instead of living our lives in the real world.  And he suggested that using an avatar or false persona to live a double life in which you can break the commandments is dangerous spiritually.

So, how do you know if you are an internet addict?  A site called netaddiction.com lists some of the symptoms:

• Failed attempts to control behavior.  I assume this is just internet behavior, not behavior in general.  Like, I have a hard time controlling my kids’ behavior, but I don’t think that counts.
• Heightened sense of euphoria while involved in computer and Internet activities.  Euphoria, not so much.  But my butt has fallen asleep occasionally.
• Neglecting friends and family.  This one seems on point with E. Bednar’s talk.  Of course, you might be on line WITH friends and family.
• Neglecting sleep to stay online.  I suppose, but you might also stay up late reading, yet no one accuses people of being a book addict.  They just say you are well-read.
• Being dishonest with others.  Again, I assume this is specifically dishonesty about internet usage.  Not just, “No, that skirt doesn’t make you look fat, honey.”
• Feeling guilty, ashamed, anxious, or depressed as a result of online behavior.  This could be linked to porn usage, neglecting the real people around us, or even just feeling that internet relationships are less satisfying somehow, like empty calories.
• Physical changes such as weight gain or loss, backaches, headaches, carpal tunnel syndrome.  Wait, you can lose weight throug internet usage?  I did not know this.
• Withdrawing from other pleasurable activities.  Again, this assumes that other pleasurable activities have been offered.

So, let’s see how bad we are.  This is adapted from the online diagnostic at the addiction site.  Remember, it’s anonymous, so you can answer truthfully, even about your lying:

[poll id = "84"]

Let’s see how many scored in the “at risk” range:

[poll id = "85"]

How do you keep your internet usage from morphing into addiction?  Do you think this is a generational problem?  Were kids of prior eras just addicted to other things that didn’t get a cool name?  Discuss.

‘In recent years [Church Leaders] might be compared to a team of doctors: issuing prescriptions to cure or to immunize our members against spiritual diseases. Each time some moral or spiritual ailment was diagnosed, we have rushed to the pharmacy to concoct another remedy, encapsulate it as a program and send it out with pages of directions to use.  While we all seem to agree that overmedication, over-programming, is a critically serious problem, we have failed to reduce the treatments. It has been virtually impossible to affect any reduction in programs.  Each time we try, advocates cry to high heaven that we are putting the spiritual lives of our youth at risk. If symptoms reappear, we program even heavier doses of interviews, activities, meetings, and assessment’

‘The whole correlation effort, which took about twenty years, followed that course and much was accomplished. The habits for moral and spiritual health were defined. The scriptures were prescribed as the basic nourishment. The curriculum, loaded with spiritual nutrients, was developed but we did not allow time for it to work and we failed to close the pharmacy or even effectively control it.  We now have ourselves in a corner.’

‘The hardest ailment to treat is a virtue carried to the extreme. We cannot seem to learn that too much, even of a good thing, or too many good things, like vitamins taken in overdose, can be harmful. In recent years I have felt, and I think I am not alone, that we were losing the ability to correct the course of the Church.’

‘Both Alma and Helaman told of the Church in their day.  They warned about fast growth, the desire to be accepted by the world, to be popular, and particularly they warned about prosperity.  Each time those conditions existed in combination, the Church drifted off course. All of those conditions are present in the Church today.’

‘The patience of the Lord with all of us who are in leadership position, is not without limits.’

‘The most dangerous side effect of all we have prescribed in the way of programming and instruction and all, is the overregimentation of the Church. This overregimentation is a direct result of too many programmed instructions.’

‘It is not that any one thing we have been doing is wrong, for we have acted with the best of intentions. Some of us remember when President Kimball saw the outlay of curriculum and the vast display of printed material. He said he was frightened, “We have done it all with the best intentions.”‘

‘Latter-day Saints will come to depend upon the Lord instead of upon the headquarters of the Church.’

‘Matters with deepest doctrinal significance must be left to married couples and to parents to decide for themselves. We have referred them to gospel principles and left them to exercise their moral agency.’

I acknowledge that this is one side of the story, but it is a real dimension.  A facet that I appreciated seeing from Elder Packer.  I think there is much here which is of value, and has led me to think deeply about my own participation in the Church and my response to it and the programmes offered by it.

My questions are these:

Is there anything of value in his remarks?

Given that this was presented nearly 20 years ago, have we seen Elder Packer’s counsel followed?

The phrase “Moderation in all things” is attributed to Terence, a Roman comic dramatist who lived from 185-159 B.C. (or alternately to Plautus, same profession, who lived from 250-184 B.C.)  However, suffice it to say, the philosophy of living moderately (avoiding excesses) was common in ancient Greece and Rome.

First, a few quotes from church leaders about this concept of “moderation in all things”:

Joseph F. Smith:  “The saints should not be unwise, but rather understand what the will of the Lord is, and practice moderation in all things.”

Ezra Taft Benson:  “A priesthood holder should actively seek for things that are virtuous and lovely and not that which is debasing or sordid.  He does things in moderation and is not given to overindulgence.”

James Faust: ”Part of the spirit of the Word of Wisdom is moderation in all things, except those things specifically forbidden by the Lord.” 

Dallin Oaks:  “Moderation in all things is not a virtue, because it would seem to justify moderation in commitment.”

It would seem there are some differences of opinion about whether moderation is good or not.  This seems like a question of personal philosophy rather than a matter of doctrine.

So, where do you fall on the path between abstinence and indulgence?  Do you tend to push the envelope, believing that the restrictions are already strict without making them more stringent, or do you define things as narrowly as possible, believing that even the very appearance of evil can lead to a weak person’s downfall?  Is it situational?  Personal?  Here’s a poll to see where you fall on some of these possible Word of Wisdom indulgences:  coffee, tea, alcohol, and meat.

 [poll id="61"]

[poll id="62"] [poll id="63"] [poll id="64"]

Discuss.

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?

To illustrate this line of thinking further, suppose for a moment that Tony Soprano has entered a very strange Witness Protection program.  He is being relocated to Salt Lake City where he will be living as if he were a Mormon.  He will be assigned to a local ward where he will be made the bishop of a local congregation for five years.  He will need to attend to the temporal and spiritual needs of the ward while conducting his normal job as a business manager during the week.  Tony has been trained very successfully by his FBI Handlers.  He knows the lingo (words like “shadow of a doubt,” “every fiber of my being,” and “we’re grateful for the moisture we’ve received.”)  He understands the requirements and standards (modesty/no more wife beaters, cutting down his considerable profanity, no porn, chastity and fidelity to his wife, honesty, etc.).  While he knows it is a big departure from his previous life, he is confident he can live those standards.  However, he is entering this arrangement with no belief whatsoever in the LDS church.  He is purely going through the motions.

At the same time, because the FBI are apparently into weird social experimentation (or at least my example is), they will be sending Bishop Mike Young (whom Bishop Soprano will replace) back to run the Bada-Bing and manage Tony’s mafia affairs in his stead.  Although Bishop Young is a believer in his LDS faith, this assignment will require him to play a part that contradicts his beliefs.  He will be subject to all manner of temptations (dishonesty, murder, illicit sex–the constant barrage of profanity will be the least of his worries), and he will have to participate in these things or be killed by his new colleagues who will immediately smell a rat if he does not play the part.

So, who is in the more impossible situation?  What is the likely outcome of each?  Will Bishop Soprano become converted to the gospel through his newly clean lifestyle?  Or will he corrupt the ward members because he doesn’t believe?  Will Bishop Young become converted to the dark side by his new cronies?  Or will Bishop Young infiltrate the mafia with his more charitable tendencies?  What is the most likely outcome for each situation?

I’m inclined to think that Bishop Soprano is in a good position to become persuaded this new lifestyle is the way to go, whether that leads to a testimony or just a more Christ-like life.  I tend to think Bishop Young is at peril of falling into sin, but that he will continue to feel bad about it and long for a future situation that will allow him to return to living his beliefs.  But that’s just me.

Considering a much less extreme example, which is harder to manage through?  Believing in the church, but not living up to the standards (which often results in inactivity) or not believing in the church while going through the motions (activity, but without testimony)?  I would place the hierarchy of belief/action combos like this:

1. Easiest:  Neither believing nor living the standards.  Again, depends on how far down the “not living the standards” scale you go before you get to reduced quality of life.  On some level, though, ignorance is bliss.  Once you are aware of the standards, though, even if your belief level changes, unless it becomes disbelief, you will have difficulty with this choice.
2. Next Easiest:  Believing & living the standards.  Obviously, all of us fall short at times, but belief causes people to want to live the standards, and living the standards reinforces belief.  This helps people minimize guilt and stress.
3. Getting More Difficult:  Not believing, but living the standards.  This is still a valuable choice because the standards create a good life.  This is the worst-case scenario in Pascal’s wager.  And belief is not all or nothing anyway.  One can believe in the value of standards that have a lifestyle benefit.
4. Most Difficult:  Believing but not living the standards.  Since we all fall short from time to time, this seems like the next logical stop down in the hierarchy.  Some just fail to meet on a bigger scale, but their belief is still there.  They believe what they are doing is wrong.  They feel guilt and shame.

Do lower standards reinforce lack of belief or the other way around?  Does lack of belief promote self-justification?  Is faith a principle of action only (vs. one’s level of belief) in that it colors our actions?

Discuss.

In a serious attempt to provide a working definition of the Bloggernacle, DMIDave wrote:

A Working Definition of “the Bloggernacle”

Blog•ger•nac•le \’blä-gur-na-kul\ noun [shortened from Bloggernacle Choir] (2004) 1:The set of all personal weblogs that host discussions of Mormon-related topics from a relatively faithful perspective.

In this definition Dave excluded, among others, blogs by institutions which seek to further their institutional mission or agenda, and blogs that do not have a “relatively faithful perspective.” This definition, while helpful, leaves plenty of room for argument among Mormon bloggers.

In the past year, we have seen the arrival of many Mormon “Mommy bloggers” on the internet. Some of these blogs are limited to chatty accounts of daily activities and pictures of sunny, smiling children. They are considered outside the pale of the Bloggernacle because they deal with personal subjects which do not apply to all participants. But some of the Mommy blogs include discussion of Mormon topics. And some of the Mommy bloggers have close connections (spouses) to important Bloggernacle personalities. Therefore some people include them as part of their personal Bloggernacle definition, and some do not.

Mormon doctrines which are similar to the Mommy blogs might be teachings such as:

Male Priesthood holders should wear white shirts to Church, and especially when passing the sacrament.

To some this instruction may seem to be simply a practice which is not mandatory or applicable to all situations. But to others, this is a part of their “Bloggernacle.” Both Jeffrey R. Holland and Dallin H. Oaks have equated this to the wearing of white clothing during sacred rites such as baptism or temple ordinances. Since apostolic authorities have taught this practice within the formal purlieu of General Conference, it is included within many members’ body of doctrine.

Other blogs which are often excluded from the Bloggernacle are professional blogs. But there is a great deal of overlap from these blogs, too, making their inclusion in our genre debatable. When Dave’s post was written, he specifically excluded blogs such as Sunstone blog from his personal conception of the Bloggernacle because of its corporate connection. But this calls into question blogs such as Segullah, which is also affiliated with a professional journal, yet is firmly ensconsed within the hearts of many of the Mormon bloggers. Closely related are “commercial” blogs–those which allow advertising on their sites. Should these types of blogs be included in a set of personal weblogs? I think the controversy here lies in how the blogging is implemented. Closely related in terms of Mormon doctrine are issues such as:

How shall tithing, fast offerings, home teaching, temple attendance be executed?

This can greatly differ from ward to ward, individual to individual, but some consider their particular way of doing it the most correct.

There are blogs whose authors do not participate elsewhere in the Bloggernacle. Thus, they are overlooked though their blogs may fit the definition above stated. Conversely, there are blogs which may be included only because their author is a well-known commenter on the big blogs. I will compare this to doctrines which have been taught in the past and have now fallen out of favor, such as:

The planet Kolob is a planet close to the actual location of the residence of God.

or the prohibition against birth control. Or things which are now taught that never were in the past such as not having multiple piercings. These types of things find varying degrees of favor among active Mormons.

There are many doctrinal issues which are nebulous in the LDS Church. They range from the inconsequential, like whether members should use the cross as a religious symbol, to the deeply theological. Does it disturb you that there is great disagreement among members on such issues as the following:

• The possibility of movement between kingdoms in the hereafter
• Whether polygamy is practiced in the celestial kingdom
• Whether sin can be completely forgiven, as it it had never happened, or if it leaves a mark
• God is living in or out of time
• How to reconcile teachings of past prophets and present prophets
• The nature of the Fall
• The nature of the Atonement
• Whether ethnic groups such as Polynesians or Native Americans have Lamanite blood

Observing the degree of disagreement and the intense emotional reactions which occurred during our recent Niblet thread makes me wonder what it might take to set off a similar reaction in the Church concerning doctrine. Early Church apostles actually came to blows over differences in doctrinal views.  Exactly how unified are our current set of Church authorities on the above issues? Is it to our benefit or detriment that these doctrines are left undefined and nebulous?
_______________________________________________________________

*For the purposes of this post I define “doctrine” as a body of teachings, principles or policies taught or advocated by a religion. Think: the many topics which merit inclusion in Bruce R. McConkie’s “Mormon Doctrine.”