Wheat & Tares ran a fun post earlier this week titled LDS Men Are Incredible … although the URL string shows that the original draft title of the post was “Why Men Suck.” That kind of marks off the two ends of the spectrum, doesn’t it? That’s a nice lead-in for the question: What remarks are going to be directed at LDS men in next week’s General Conference?
It’s late September and LDS high school students really should be back at school … and back at seminary. This year’s course of study is the Old Testament, which covers (or has already covered) Genesis 1 and the Creation. I hope LDS seminary teachers can teach Creation without teaching Creationism. But I fear some LDS teachers won’t or can’t make that distinction, so it is likely some LDS seminary students are going to go home this week thinking Creationism is the LDS view about Creation. That is very sad and sets up LDS kids to have a bad experience when they inevitably take high school or university science courses. Let’s briefly consider two questions: What is the LDS position on Creationism? Regardless of that position, is Creationism nevertheless taught to LDS youth as the LDS position? These are important questions. We need to teach our children well. First, a couple of caveats. The topic of interest is Creation and the…
It’s going to be a long day for some East Coast readers, but at least you’ve still got Internet. This thread is to share your first-person accounts and post helpful information. My contribution: Weather Underground, the best online source for hurricane tracking information. As of 11 AM EDT Saturday, their tracking map forecasts a storm path for Irene passing directly over New York City at about 8 AM Sunday morning.
Times and Seasons is pleased to welcome Ben Spackman as our latest guest blogger. Ben received his BA in Near Eastern Studies from BYU and an MA in Near Eastern Languages and Civilizations from the University of Chicago, focusing on philology and Semitic languages such as Arabic, Hebrew, and Aramaic. During his graduate summers, he taught New Testament, Book of Mormon, and Biblical Hebrew at BYU. He has taught various courses in a volunteer capacity for the LDS Church Education System since 2003. Most recently, Ben was the managing editor of the Mormon Portal at Patheos.com. Ben has lived in Canada, Minnesota, Utah, Jerusalem, Chicago, France, and Brooklyn.
On a recent trip, I took along as reading material Christianity: A Very Short Introduction (OUP, 2004) by Linda Woodhead. Like all of the books in the wildly successful VSI series, the book is short but informative. I want to focus on the author’s analysis of how views about divine power and earthly authority can be used to classify Christian churches and denominations, then try to place Mormonism and the LDS Church within that classification scheme.
This is the fourth in a series of reviews of Grant Hardy’s Understanding the Book of Mormon: A Reader’s Guide (OUP, 2010) that we are posting this week at Times and Seasons. It says something about the book that there is still a lot to talk about.
If you haven’t read “Five Myths About Mormonism,” a piece at the Washington Post by Joanna Brooks, you should. There are plenty of Mormon myths out there, but few people are going to visit the LDS Newsroom or the Mormon Defense League to upgrade their ideas about Mormons and what we believe. We need more articles like this in the mainstream media to get the message out.
It always helps to know who wrote what you are reading, and Bible books are no exception. The four gospels, in particular, present interesting questions of how the narratives were composed and who did the composing.
I enjoyed Alison’s post from a couple of weeks ago, Does Gender Matter?, but I’m a little confused how the pieces fit together. The post appears to accept the nonscriptural, uncanonized Proclamation at face value, stating: “Gender is part of who we are and who we have always been. It is important. It matters.” That makes it difficult to argue for reform of what is identified as a problem: “The church uses gender to delineate authority, callings, and roles.” However, there is a different way to see the issue.
Once a year I attend a professional conference on juvenile law and practice. The keynote speaker at this year’s conference is Bruce D. Perry, a scholar and psychologist who studies the effect of trauma on brain development and who runs a clinical practice treating children and juveniles who are forced to deal with those difficult issues.
Karl Giberson’s Saving Darwin: How to Be a Christian and Believe in Evolution (HarperOne, 2008) relates Giberson’s journey from fundamentalist Christian student to still-believing but no longer fundamentalist physicist. Chapter 5 of the book critiques the sources of Young Earth Creationism (YEC), primarily George McCready Price’s The New Geology, published in 1923, and Whitcomb and Morris’s The Genesis Flood, published in 1961. As Price’s book is also a source for LDS YEC beliefs — which for some bizarre reason still seem to guide Correlation in approving statements made in LDS publications — the chapter seems particularly helpful for Latter-day Saints seeking to understand LDS views on science and evolution.
I am guessing many readers have already stumbled across a controversial opinion piece posted at Patheos last week, Warren Cole Smith’s “A Vote for Romney Is a Vote for the LDS Church.” Smith is the author of the book A Lover’s Quarrel With the Evangelical Church, so it is clear where he is coming from. In fairness to Patheos, it should be noted that the article was part of an online symposium on faith and social conservatism offering a variety of viewpoints, including “Yes, Christians Can Vote for Mormons,” “In Defense of Mormons,” and Nate Oman’s “The LDS Church Walks a Tightrope on Public Policy.” Still, the Smith article rankles. Why? It is not simply because of disagreement with the author’s opinion. I read a lot of articles that I disagree with but that don’t spur the sense that there is something deeply wrong with the article. After some reflection I have decided that is not the author’s opinion that…
I recently breezed through a short book by Herman Wouk (author of the Pulitzer Prize-winning novel The Caine Mutiny) titled The Language God Talks: On Science and Religion (Little, Brown and Co., 2010). The book has the virtues of being short, entertaining, and informative as it recounts the author’s quest to relate his deep religious and cultural attachment to Judaism to his equally firm attachment to a scientific worldview. That’s the sort of quest many people in the 21st century are engaged in at one time or another.
What exactly is the Proclamation, or, to use its full title, The Family: A Proclamation to the World? It is not scripture. It is not a revelation. It is not even a Conference talk. What is it? What status does the Proclamation have at present in the LDS Church?
Sometimes technology changes everything. First came writing, then television, now the Internet: Instant global publishing by just about anyone on the planet. You. Me. The guy who just got called in for a chat with his stake president.
Jan Shipps always has something interesting to say about Mormonism. An essay you might not have run across is “Making Saints: In the Early Days and the Latter Days,” in Contemporary Mormonism: Social Science Perspectives (Univ. of Illinois Press, 1994). It turns out that becoming a Latter-day Saint (or acquiring the characteristics of Mormon ethnicity) involves more than just conversion or joining the Church.
Once upon a time, I wrote a post titled “The Puzzling Mormon Gender Gap.” It is still puzzling, primarily because it seems so inconsistent with the popular picture of the Church as a patriarchal institution run by old white males. When the topic came up recently in a ZD thread, the ZD discussants (generally a fairly rational bunch) simply denied the data. Well, I think the question is too important and too interesting to dismiss simply because LDS feminists (and I use that as a descriptive term, not a dismissive one) don’t want to talk about it.
A few weeks ago I judged several rounds of a debating tournament held at the local high school. Teams from all over the state participated. Imagine walking by a high school cafeteria and seeing a couple of hundred students dressed in suits and skirts, chattering like all kids do but also pouring over notes and outlines for the upcoming matches. It was an impressive sight.
I recently read Thinking Through Our Faith: Theology for Twenty-first-Century Christians (Abingdon Press, 1998) by C. David Grant, a professor of religion at TCU. The book might be described as a short prologue to a 21st-century approach to theology, one that takes full account of science, historical criticism, and pluralism — in short, the sort of book you probably would not encounter in a BYU undergraduate religion class.
Transcripts of the recent General Conference have been posted at LDS.org, including President Uchtdorf’s talk “Waiting on the Road to Damascus.” The talk was mostly a word of encouragement to those members of the Church who, for various reasons including self-doubt, are not full participants in their local wards. The focus of the talk was on the invitation to get past or around whatever the issue is, not on the details of the difficulties or doubts some people face. Of course, his comments on blogging and social media were the most interesting part of the talk. He made these comments in the context of how members of the Church ought to be more open about sharing the gospel. With so many social media resources and a multitude of more or less useful gadgets at our disposal, sharing the good news of the gospel is easier and the effects more far-reaching than ever before. In fact, I am almost afraid that…
I recently finished America’s Three Regimes: A New Political History (OUP, 2007) by Morton Keller, a retired history prof at Brandeis. The author suggests there have been three enduring American political regimes: a deferential-republican regime that lasted from the Revolution until the emergence of true party politics (Whigs and Democrats) during the 1830s; a party-democratic regime marked by strong party identification and increasing voter mobilization that lasted until roughly the Great Depression; and a populist-bureaucratic regime that saw the rise of big government, the rise of the independent media, and the decline of party identification and effectiveness. Can LDS history be parsed the same way? Are there successive LDS regimes (using “regime” in the same sense as Keller did, an enduring, stable arrangement of institutions and practices) that display significantly different ways of running the Church or of constituting the Church as an organization?
President Eyring conducted the last session of this April 2011 General Conference. Speakers included Elder Scott, Elder Christofferson, Carl B. Pratt, Lynn G. Robbins, Benjamin De Hoyos, C. Scott Grow, and Elder Holland. Readers are invited to leave a comment with their overall reaction to Conference and their sense of the general themes stressed by the speakers.
President Eyring conducted the Saturday evening Priesthood session, which offered talks by Elder Andersen, Steven E. Snow, Larry M. Gibson, President Uchtdorf, President Eyring, and President Monson. My notes below are basically summaries of the talks, but include rather loose paraphrases and a bit of commentary, so I have titled the post “Reflections on the Priesthood Session.” It was definitely one of the best priesthood sessions of recent years, and is notable for the rare absence of a major league anti-porn lecture. I would speculate that this reflects a desire to not push any more men away from church activity (I’m sure GAs know the gender gap statistics better than you do) rather than any belief that the problem has gone away.
President Uchtdorf conducted the Saturday morning session, featuring talks by Elder Perry, Sister Jean A. Stevens, Walter F. Gonzalez, Kent. F. Richards, Elder Cook, and President Eyring, with brief remarks by President Monson. Direct quotations (based on my notes) are given in quotes; all other text represents my summary of the remarks given. Parenthetical comments and discussion notes at the end of the post in italics are my own editorial comments.
I am sure that many of you have been following the stunning events in Japan: earthquake, tsunami, meltdown. Our first personal reaction to such events is always concern and sympathy for those swept up in the ongoing human tragedy. The first LDS institutional response, when resources are available, is to forward relief supplies and helping hands to those in need of assistance. But at some later point comes personal and institutional reflection. Is this just the sort of natural tragedy that happens from time to time, or is it a divine sign of the end times? Or both?
Just finished A Brief History of History: Great Historians and the Epic Quest to Explain the Past (The Lyons Press, 2008) by Colin Wells. It is a quick review of all those names you have heard a time or two (Thucydides, Tacitus, Guicciardini, Ranke, Burckhardt, Turner, Braudel, etc.) woven together into a narrative. Favorite quote: “History is everywhere; we live in it.” The comments in the book that are worth discussing at an LDS blog concern the challenges of writing Church History.
I recently finished Almost Christian: What the Faith of Our Teenagers Is Telling the American Church (OUP, 2010) by Kenda Creasy Dean, a professor at the Princeton Theological Seminary. Chapter 3, entitled “Mormon Envy,” naturally attracted my attention. Almost Christian relies in large part on data gathered by the National Study of Youth and Religion and on an earlier book presenting results from that sociological study, Soul Searching: The Religious and Spiritual Lives of American Teenagers (OUP, 2005). But Dean’s interest is more in what the results mean for youth ministers of mainline Protestant denominations. The news is not good, as documented in Part 1, “Worshipping at the Church of Benign Whatever-ism.” The chapter titles — “Becoming Christian-ish” and “The Triumph of the ‘Cult of Nice’” — pretty much tell the story. Mainline Protestant teens are generally not developing a Christian or denominational identity. Instead, they are implicitly adopting the norms of Moralistic Therapeutic Deism, a term borrowed from Soul…
On Friday night, I was heading up the Snake River Canyon toward Jackson Hole, with snow falling gently through the darkness. At the entrance to the canyon, the following message was brightly displayed on a portable electronic sign: “Slippery spots: Turn off cruise control.” I have never seen that particular message on a traffic sign before. Good advice, of course — you’ll live longer if you are thinking (cruise control off, brain on) while driving on slick roads.
After a flurry of posts related to the new edition of the CHI (now titled Handbook 1 and Handbook 2), the Bloggernacle has fallen silent. (The Salt Lake Tribune has followed up with a helpful article.) One of the new features of Handbook 2 (“H2”) highlighted in the worldwide training broadcast is the three introductory chapters that provide a foundational and doctrinal context for the guidance given in the balance of the book. I am going to note a few statements given in the four pages of Chapter 1, “Families and the Church in God’s Plan,” with short comments following each statement. The bold titles are my own; all quotes are from H2.