We are a temple-building people. Today we are more removed from the process than ever. Where Mormons once donated money, materials, time and effort to building temples in Kirtland, Nauvoo, St. George, Salt Lake and elsewhere, we participate less and less in the process, first no longer providing materials, then over time less and less labor, and more recently we no longer even have fundraising specifically for building temples or any other building. So we might today be excused from understanding completely how much building temples was part of the life of early members of the Church. Doctrine and Covenants Gospel Doctrine lesson 18 addresses the doctrine behind temple building, and the poem I’ve chosen for this lesson adds a millennial tone to the doctrine.
Its hard to find poetry about tithing! I suppose since tithing wasn’t emphasized as much by the Church before the beginning of the 20th century, Mormon poets didn’t focus on the concept. Or, it might simply be that the subject matter doesn’t work well in poetry; certainly the word “tithing” isn’t very poetic, leaving me with visions of bad poetry in which every line ends with a present participle. Its enough to set my ears ringing! But, I suspect that tithing is such a basic concept that my chronological review of poetry, still mired in the late 1840s, just hasn’t come across the poetic reactions to the principle. But I did finally come across the following poem, which gets close, mentioning “the outlay of your money for the Church.”
When we discuss the Sabbath in lessons, we can either focus on the things that we should not do to keep the day holy or we can focus on the things we can and should do. The 16th Gospel Doctrine lesson for the Doctrine and Covenants focuses more on the latter than on the former, discussing attending Sunday meetings and taking the sacrament first before moving on to the concept of a day of rest and keeping the day holy. And I think for most Mormons today the focus is on what we do on the Sabbath—go to Church.
Character not only matters, Lorenzo Snow seems to indicate in the material included in lesson 8 of the Lorenzo Snow manual, it is how we are judged, how the Lord “knows our heart.” This prioritizes, of course, character development, which is, in the end, the focus of this lesson. While I don’t have a Mormon poem that discusses character development itself, I have found several that do discuss what character traits are important, including this one.
I had a hard time finding a poem that fits with this week’s Gospel Doctrine lesson on spiritual gifts. There just aren’t many that even mention spiritual gifts, and most that do seem to be predominantly about another subject. But I was finally able to find one that focuses on the gift of healing, one of the gifts most emphasized in the LDS Church today. There are many others, of course, and the current tendency seems to be to classify things as spiritual gifts that are part of the normal process of learning and living the gospel—things like teaching, testifying and showing compassion as opposed to the more miraculous gifts of healing, speaking in tongues and prophecy. The following poem is almost a healing blessing itself.
President Uchtdorf is conducting this final session of Conference, with music by the Tabernacle Choir. Invocation by another female, Sister Stephens — they seem to be everywhere this Conference! Benediction by a male Seventy. Direct quotes of a speaker are in quotation marks, otherwise the text is my summary of their remarks.
President Henry B. Eyring is conducting this session of General Conference. Choir — Go Forth in Faith Conducting — President Henry B. Eyring Choir — Let Zion in Her Beauty Rise Invocation — Elder Steven E. Snow President Dieter F. Uchtdorf — “The Hope of God’s Light” It is part of our condition as mortal beings to sometimes feel as though we are surrounded by darkness. …But even though we may feel lost in the midst of our current circumstances, God promises the hope of His light–He promises to illuminate the way before us and show us the way out of darkness. We don’t have to wait to cross the finish lines to receive God’s blessings. In fact, the heavens begin to part and the blessings of heaven begin to distill upon us with the very first steps we take toward the light. …The darkness may not dissipate all at once, but as surely as night always gives way to…
President Uchtdorf conducted the priesthood session, which included a number of strong and inspiring talks. Choir — Arise, Oh God, and Shine Invocation — Elder Ronald W. Rasband Choir — Nearer My God to Me Elder Robert D. Hales — “Stand Strong in Holy Places” Brethren, if we are faithful in the priesthood, this armor will be given to us as a gift from God. We need this armor! If you judge your actions and the standards of the Church on the basis of where the world is and where it’s going, you will find that you are not where you should be. As we press forward along the path, we build progressive spiritual strength —strength in using our agency to act for ourselves. In the strength of the Lord we are able to stand against any philosophy or creed that denies the Savior and contradicts the great, eternal plan of happiness for all of God’s children. We are not…
President Eyring conducted the afternoon session. President Uchtdorf read a long list of sustainings and releases, notably releasing President Dalton of the Young Women and calling a new President (Bonnie Lee Green Oscarson) and counselors. The annual audit report and statistical report were read: there are now 3005 stakes and 347 missions. In what follows, direct quotations of a speaker are given in quotation marks; quoted scriptures cited where possible; and other text represents my own summary of the speakers remarks. I will try posting updates after each speaker this session.
President Uchtdorf conducted this opening session. Opening prayer by a (male) Seventy and music by the Mormon Tabernacle Choir. Direct quotations of a speaker (based on my real-time listening) are given in quotation marks; other text represents my own summary of their remarks.
In Mormonism we talk a lot about concepts like “enduring to the end” and “faithfulness in times of trial” (the subject of the current lesson in the Lorenzo Snow manual). We teach that trials are a necessary part of life, burdens that we need to pass through in order to learn the lessons of life and build our abilities for the next life. Children face these same lessons as they become independent of their mothers (and fathers), as Mormon poet Coral J. Black explores in the following poem.
What does it mean to consecrate? What are the kinds of things we must do, the attitudes and priorities we must have when we consecrate all that we have and that we are to the Lord? Doctrine and Covenants Gospel Doctrine lesson 14 explores the Law of Consecration, focusing on these attitudes and priorities and little on the practical effects of those attitudes. I believe that when we actually do live the law of consecration, our actions will be more like the ideal described by Eliza R. Snow in her poetic description of the Relief Society:
Lesson 13 of this year’s Gospel Doctrine manual reviews some of the most important contributions of Joseph Smith—the scriptures he brought forth. Through Joseph Smith we have not only the Book of Mormon, but also the Doctrine and Covenants, Pearl of Great Price and the inspired version of the Bible. In addition, Joseph Smith provided important clarifications of doctrine upon which much of Mormon doctrine is founded. The following poem addresses Smith’s inspired writings.
One of the most modified Mormon doctrines is the doctrine of the gathering—the idea that Church members should move to a central gathering spot to build up Zion in this dispensation. D&C lesson 12 teaches about this doctrine, the subject of many of the sections in the Doctrine and Covenants. Under this doctrine, Mormons have “gathered” to Kirtland, Ohio, Independence, Missouri and other areas in that state, Nauvoo, Illinois and Salt Lake City, Utah and perhaps other places. Other Mormon sects have likewise sought to gather members to central locations. Hundreds of thousands of converts have left their homes to travel thousands of miles as a result of the teaching that saints should be gathered in one place. And often after reaching the gathering place, they have suffered persecution there, and then moved to a new gathering place. In the following poem, Evan M. Greene expressed the feelings of the saints about this commandment.
One of the early focuses of the Doctrine and Covenants is missionary work. Repeatedly the Lord advises the Church in revelation that “the field is white, already to harvest,” and encourages missionaries to labor with “all your heart, might, mind and strength.” Church members are urged to prepare and to “open your mouths” to warn and convert neighbors. And these themes did appear in early Mormon poetry, including this work, which was written by the first Mormon missionary to die in the field outside of the United States, Lorenzo D. Barnes.
Chapter 6 of the Lorenzo Snow manual discusses President Snow’s teachings about perfection—his encouragement of gradual improvement, diligence and patience and the role of repentance in obtaining perfection. One of the concepts that stands out to me is the requirement for patience and endurance in reaching perfection. These themes can also be found in his sister’s poem that follows.
Lorenzo Snow’s teachings on man’s destiny and on the nature of God have often been met with both criticism from non-Mormons and wonder from members. His couplet about the past of God and the future of man (mentioned in the lesson), encapsulates an important part of Mormon theology, something that has been even encapsulated in our poetry, such as in his sister Eliza’s well-known poem, today sung as the hymn O My Father. But that hymn is not the only poetical expression of these teachings.
Lesson 10 of the Gospel Doctrine manual for the Doctrine and Covenants is one of those lessons that is a bit hard to characterize. It covers D&C 25, addressing subjects like “husbands and wives should support and comfort each other,” “meekness and pride,” and “rejoice and be of good cheer.” I found it hard to come up with a single subject that covers all of this, and the best I could do is a poem about friendship.
The formal organization of the Church on April 6, 1830, subject of Gospel Doctrine lesson #9 this year, was the culmination of many preparatory steps that Joseph Smith and his fellow believers took. When the organization occurred, the group had new scripture, new authority from God and a new prophet at its head. In the ensuing years it added other key elements to its structure, beliefs and practices, some of which are described below in John Hardy’s hymn. In a real sense, at least most of these elements are what we are talking about when we speak of the restoration of “the only true and living church.”
The restoration of the priesthood, outlined in the D&C Gospel Doctrine lesson #8, is central to the Church’s claim to authority and to our understanding of the course of the plan of salvation. Following the atonement of Christ, the authority to administer the ordinances required for eternal life must be a very important element of the plan and central to the preparation for the millennium, at least in the view of the author of this poem, John Hardy.
When Lorenzo Snow speaks of the Holy Ghost in the material included in chapter 4 of the lesson book, it is clear that he sees the spirit as a great help to us. “It would be simply foolish indeed to expect the Latter-day Saints in these days to comply with the celestial law… except they were sustained by a supernatural power.” The idea that there is a power in the Holy Ghost is something that isn’t mentioned often. So when I saw the following poem, it resonated with me.
When discussing the first principles and ordinances of the gospel the focus is often on the details and less often on their purpose in the plan of salvation. The 7th D&C gospel doctrine lesson talks about faith, repentance, baptism and the gift of the holy ghost. In teaching these principles and ordinances, the focus should remain on Christ.
The concept of enduring to the end can be somewhat vague. Much of what it requires depends on environment and circumstance — what is required for you to endure to the end is perhaps different than what will be required of me. But the underlying gospel principles are known, and the following poem by Eliza R. Snow talks about some of them.
The principle of personal revelation is a foundation of Mormonism, a key to our understanding of the gospel. And few places in the scriptures make this as clear as in D&C 8 and 9, which are discussed in Gospel Doctrine lesson 6. There we learn, among other things, that faith is a key aspect of personal revelation. Thus to receive personal revelation, we need to remember the Lord, as is described in the poem I selected for this lesson.
[This is the fourth in a series of guest posts on Mental Health, Mortal Life, and Accountability. The first three installments are available here: Part 1:”Exceeding Sorrowful, Even Unto Death” (Mark 14:34), Part 2: Causes and (Mis)Attributions, Part 3: Fractured Images of God, Self, and Others, and Part 4: Accommodations in LDS Activities and Meetings] Now knowing a portion of my background, you can probably guess I’ve had opportunity to give a fair amount of consideration to the concepts of personal responsibility, repentance, and forgiveness. Please take this post as exactly that, my own considerations on these topics, long thought out, studied, prayed about, discussed, and applied, but still open to question/ suggestion/ correction/ reinterpretation. This is also about individual, rather than institutional forgiveness, though I’d love to hear insights from any who have served/ are serving as church leaders where their judgments about people are required in their church work. We’ve talked a bit about accountability in relation to mental illness. I want to start…
Last semester, my first semester studying Greek, I sustained a mild concussion. I have mostly recovered now. I still have problems with bright lights that makes nighttime driving intolerable, but for the most part, I’m functioning normally. But for a few weeks there, I couldn’t think straight. It hurt to concentrate. Reading even a light novel was difficult, and translating Greek was nigh impossible. Just looking at Greek letters caused me pain. But my handwriting was spectacular. Any notes I took about lectures I attended during that time are the most clearly written, beautifully precise notes I have ever taken. Sketching was fine too, so the concentration required to look and draw was painlessly available to me. It was strange to experience this involuntary shift in my capacities. I tend to think that what I think, how I think, is what I am. But if my cognitive functions are subject to physical manipulations, some of which are outside of my…
[This is the fourth in a series of guest posts on Mental Health, Mortal Life, and Accountability. The other installments are available here: Part 1:”Exceeding Sorrowful, Even Unto Death” (Mark 14:34), Part 2: Causes and (Mis)Attributions, Part 3: Fractured Images of God, Self, and Others, and Part 5: The “Greater Sin”/ Sane Repentance & Forgiveness] During graduate school (in a different field of study), I worked in the university’s office for staff and students with disabilities. I learned a great deal about the Americans with Disabilities Act, and about how individuals with a variety of disabilities qualify for and obtain accommodations in their work and schooling to enable them to do the work they otherwise (disability aside) are able to do. As a neophyte, I was most surprised by accommodations given for “invisible” disabilities. For example, did you know that an individual with certain types of anxiety can qualify for a handicapped parking permit, giving them accessibility to classrooms and other needed campus resources they would…
The spirit of revelation described in D&C Gospel Doctrine lesson #5 isn’t always credited with all that it deserves. During our lives, I think, we often receive inspiration that we don’t attribute to anything but our own decisions, while that inspiration makes subtle changes, pushing us towards the better. Other times personal revelation is very clear, appearing as the kind of direct communication whose source is all but undeniable. The following poem is an example of when and how personal revelation can appear, along with a meditation on nature and how it should turn our vision o the truth.
I think that we often think of witnesses as something outside of the event, added to fill a particular need or satisfy the desires of the world. But I wonder if this perception might not be incorrect, if witnesses are not, in fact, an important part of the process of communicating truth. A testimony is, after all, what a witness provides, and, at least in the church, it is hard to imagine communicating truth without testimony. In the fourth D&C Gospel Doctrine lesson witnesses to the Book of Mormon are an important part of the story of the scripture’s preparation. And the following poem provides, I think, an idea of the role of the witness, along with a lot about one of the three witnesses, David Whitmer.
[I am traveling for the 4th annual Brazilian Mormon Studies Conference — please excuse the delay in posting this.] From the beginning of Mormonism, Baptism has been a central focus of our preaching. Baptism must be done in the correct manner and by the correct authority, and should be followed by the gift of the Holy Ghost. And this is the focus of the second lesson in the Lorenzo Snow manual used in Priesthood and Relief Society. Of course, our baptisms have always been accompanied by hymns, and the following hymn appeared in Emma Smith’s first hymnal in 1835 and in subsequent hymnals through 1841, but disappeared thereafter. It was likely sung at baptisms during the first decade of Mormonism (perhaps even the baptism of Lorenzo Snow).