[I am traveling for the 4th annual Brazilian Mormon Studies Conference — please excuse the delay in posting this.] Of our mythic founding stories, the First Vision is surely the most important. It appears regularly in manuals and conference talks, as well as in the missionary lessons, where it is among the first things that converts to Mormonism learn. So naturally it is a frequent subject for Mormon poetry. But most of the poetical treatments of the First Vision that come to my mind are descriptive, tell what happened instead of the role of the First Vision in the ages. And even when that role is discussed, I haven’t seen a more unusual approach than the excerpt below, which brings rich imagery to its view of the initial event of the restoration.
[This is the first in a series of guest posts on Mental Health, Mortal Life, and Accountability. The subsequent installments are available here: Part 2: Causes and (Mis)Attributions, Part 3: Fractured Images of God, Self, and Others, Part 4: Accommodations in LDS Activities and Meetings, and Part 5: The “Greater Sin”/ Sane Repentance & Forgiveness] Not many years ago, a younger sibling of mine sought to stop her unbearable emotional pain by ending her mortal life. While she succeeded in completing her suicide, she did not consciously chose this path, and she is not fully accountable for her desperate and tragic actions. In some ways, she is in a safer place, as she is now beyond reach of some of the individuals, circumstances, and influences that had power to destroy her soul. I also believe that many of her challenges continue, and some may even be greater. I do not know the ultimate destiny of her soul. But I know for sure that…
The second Doctrine and Covenants lesson makes the point that this modern scripture talks and teaches of Christ. That focus was easy to find in many Mormon poems and hymns, but the following poem has the advantage of talking about the Lord for what He has done for the Latter-day Church. Eliza R. Snow probably needs no introduction for most members, as her poetry still appears frequently in our hymnals. And in this poem her combination of praise for the Lord with references to the latter-day work makes this a good match for the lesson.
I love the first lesson in the Lorenzo Snow manual. It seems like Snow’s love of learning is second to none among latter-day Prophets. And his statements about learning are wonderful: “Though we may now neglect to improve our time, to brighten up our intellectual faculties, we shall be obliged to improve them sometime. We have got so much ground to walk over, and if we fail to travel to-day, we shall have so much more to travel to-morrow.”
This post opens the voting for Mormon of the Year. Votes will be taken until midnight Eastern Time on Monday, January 7th, at which time the voting will close. The voting mechanism will attempt to restrict votes to one per person. The order of the choices is set at random, and is different each time the form is presented. THE WINNER OF THE ONLINE VOTE IS NOT NECESSARILY THE MORMON OF THE YEAR!!!
The initial lesson in the Doctrine and Covenants and Church History course of study points out that the revelations found in the text are meant for our time and cover our dispensation, while the history presented is the history of our people, as opposed to those who lived aeons ago. This course should, therefore, be relevant to us today in a way that the other Gospel Doctrine courses can’t hope to accomplish. The poem below discusses not only a few of the major events that opened our dispensation, but also follows the prediction often made; that our dispensation has a great destiny leading to the coming of our Lord.
[This is Part 4 of a 4-part series. Part 1. Part 2. Part 3.] In my first three pieces I’ve spent an awful lot of time talking about epistemic humility. Now I’m going to talk about what I consider to be the antithesis of epistemic humility: extremism. My definition of the term is non-standard, but I believe it both fits as the antithesis of epistemic humility and matches our intuition that there’s something to extremism that is more than merely being far removed from the mainstream. After all, if you live in a society where child sacrifice is the norm and you consider it an abomination you are an extremist in a technical sense, but that lacks the pejorative connotations that we typically bundle in with the term. People believe things for a lot of reasons, but the very last reason is that they have gone through some kind of rational evaluation of the evidence and logic and concluded that the belief in…
[This is Part 3 of a 4-part series. Part 1. Part 2. Part 4] In this post I want to present a secular example of epistemic humility. As with the religious example, I hope that this one will also provide some intrinsically interesting ideas. I also plan on reusing these ideas in the next couple of posts. Like my first example, the second highlights the fertility that arises from knowingly maintaining contradictory views. In this case the conflict is between the highly stylized model of human behavior used by economists (homo economicus or the rational agent) and real, live human beings. It was John Stuart Mill and Adam Smith who put homo economicus through an early beta stage, but it was the generation of economists writing in the early 20th century who created version 1.0 of this model by rendering it mathematically precise. They did this because economics was suffering at the time, and perhaps suffers acutely to this day, from physics…
For the past year each Monday afternoon my “Literary BMGD” posts have appeared each Monday — perhaps confusing some readers who have wondered exactly what these posts were all about. And those who clicked on them to read what they had may have been surprised to find that they were… poetry. What exactly is BMGD and why poetry? If I am going to continue these posts, I should probably explain:
[This is Part 2 of a 4-part series. Part 1. Part 3. Part 4] I appreciate the kind welcome to T&S and all the good comments and questions. I know I haven’t responded to some of them yet, and I’ll try to rectify that soon, but I wanted to make sure I had this post ready to go. My goal is to live up to my promise to walk through a religious example of epistemic humility in action. At the end of the last post, I suggested that one of the dangers we face when our beliefs conflict with each other is that we will fictionalize one of those beliefs by compartmentalizing it. At the other extreme, we can so privilege certain beliefs that anything which contradicts them is dismissed out of hand. Both of these approaches spare us from the anxiety and frustration of cognitive dissonance, and both of them also cut us off from further growth. The alternative, and this is…
[This is Part 1 of a 4-part series. Part 2. Part 3. Part 4] I’m happy to have a chance to do a guest stint here at Times and Seasons, and over the next two weeks I want to use my borrowed soap box to talk about epistemic humility. Epistemic humility is an awareness of the limits of our ability to know. It is an admission that we are ignorant of things that are true and that we accept as true things which are not. Hence the title, which comes from a longer saying of Akhenaten: “The wise man doubts often, and changes his mind; the fool is obstinate, and doubts not; he knows all things but his own ignorance.” In this piece I hope to explain why epistemic humility is a serious concern, and in subsequent pieces I’ll shift the focus to implications and responses. Although it has become something of a buzzword recently, the philosophical history of epistemic…
Its that time of year again. The media will soon start reviewing the important news stories of the year, Time will soon select its Person of the Year (Mitt Romney has been nominated); so we should get busy selecting the Mormon of the Year. For those who don’t remember, T&S selected Mitt Romney as the Mormon of the Year for 2008, Harry Reid for 2009, Elizabeth Smart for 2010 and Jimmer Fredette for 2011. As in the past, the choice does not mean that the person is a good Mormon or even a good person. This designation is solely about the impact the person has had. Note: Last year we changed the nomination procedure: Nominations must be seconded! In addition, we ask that when you nominate someone you use your real name, rather than an online nickname or pseudonym. We hope this will make sure that nominations are serious, and not in jest as some have been in the past. I…
The final lesson for the Book of Mormon Gospel Doctrine class covers Moroni 7-10, the final Book of Mormon prophet’s closing advice to readers, including teachings about faith, hope and charity, the conditions of salvation, spiritual gifts, the role of the Holy Ghost, and how to judge between good and evil. The motivation for this latter counsel is somewhat captured in this poem, which looks at the extremes to which our friends can sometimes push us, and the feeling of being lost or torn between opposites that can happen if we try to follow their advice.
Including the sacrament prayers in Moroni 4, and indeed all the instructions in Moroni 2 through 6, seem almost like an afterthought to the Book of Mormon—kind of like “Oh, yeah, you’ll need to know this stuff too.” And these instructions only make sense if they are written for us today, for Moroni himself is apparently the only surviving follower of Christ at his time and place. Evidently the peoples of the Book of Mormon had this information recorded elsewhere and Mormon didn’t include it where it was given (presumably at the time of Christ’s visit). Of course, the basic ideas and symbolism in the ordinance is described elsewhere in the Book of Mormon and the rest of our scriptures, and there it is clear how central the ordinance and its symbolism is to the gospel.
I often wonder how Mormon managed to keep it together. He saw his own civilization decaying around him, perhaps while he was in the midst of abridging the record of the Jaredites, summarizing the details of their decline and destruction, which was so similar to his own. Yet despite this, in the final chapters of Ether (12-15 are covered by this lesson), Mormon talks about the role of faith. Its an example of faith, I suppose, that he was able to show its importance while he himself must have felt in the midst of trials. And perhaps it is from enduring these trials that Mormon himself gained such insight into faith.
The Book of Ether contains the story of the Jaredites — a story that parallels the overall history told in the Book of Mormon. And, as I’ve observed here before, the story also is somewhat similar to that of the early Saints, who travel to a foreign land at the direction of the Lord, seeking a place where they may live in righteousness. Ether 1-6 tells the beginning of this story, including the revelations given to the Brother of Jared, his exemplary faith and the journey of his people to the promised land. While their home has descended into chaos because each person can not communicate with others due to the confounding of the language, still, I think, they must have had some longing for the familiar surroundings of their homes.
As Mormon completes his own record in Mormon chapters 7, 8 and 9, he prophesies about the role that the Nephite records will have in the future, saying that the record will come forth in the latter days, in a day of great wickedness, and urging readers of the book to believe in Christ. This role of the Book of Mormon was a very common theme in Mormon poetry, including this poem, written under the pseudonym “Equator.”
Mormon, the book in the Book of Mormon written by its compiler, is perhaps the most depressing of the book of scripture. It might be subtitled ‘the Decline and Fall of Nephite Civilization.’ And its author was all but hopeless in his assessment. But unlike Gibbon’s perhaps better known description of decline and fall, Mormon also describes the future effects of his record, predicting that millions will be convinced to come to Christ by the story he tells. In the following poem, Parley P. Pratt also traces this same history, in part three of his poetic description of Christ’s ministry to the Nephites.
I agree with The God Who Weeps that faith is a decision, but I disagree about the site of this decision.
I love stories. A narrative strikes me as the most fundamental way of ideas with other people. And by ideas, I mean not only the bare events of the narrative, but also abstract concepts, morals, and emotional truths. It makes sense to me that our basic scriptural texts have strong narratives. The Old Testament is a collection of stories, with the consequences of one generation’s choices setting the stage for the actions of the next. The Book of Mormon also has very strong narratives. Other classic stories that we are familiar with, we feel free to reimagine. We update fairy tales, retell myths in modern settings. Even the stories of Genesis are recognized as archetypes that we re-present and reinterpret. But too often Mormons tend to shy away from this type of creative engagement with the text and narratives of the Book of Mormon, perhaps from a kind of self-censorship that fears corrupting in some way the most true book…
In the final minutes of his visit with the Nephites (3 Nephi 27), Christ makes clear that the church established for the Nephites must bear his name and teach his gospel. He even specifies elements of his gospel: the atonement and resurrection, the final judgment, repentance, baptism, faith in Jesus Christ, the gift of the Holy Ghost and enduring to the end. I don’t think it would be very hard to connect any Mormon doctrine to this list.
In May I asked readers here to look at those who had made the news during the first part of the year and suggest who among them should be considered for “Mormon of the Year.” The theory is that looking at the question periodically during the year means that we will include those who have been forgotten by the end of the year. This way, we avoid a bias towards recent events. So, I’d like to suggest that we look at who has made the news since April and suggest possible candidates for “Mormon of the Year.”
Poetry by Joseph Smith? That is certainly not what Joseph Smith is known for, nor is it often claimed that he was a poet in all the writing and studies made about him. [Orson F. Whitney is the exception that comes to mind.] But the following poem, when published in 1843, carried his byline when it was published. As a paraphrase of D&C 76, this poem fits well, I think with the Gospel Doctrine Book of Mormon lesson #41. As Christ teaches to the Nephites in this lesson (3 Nephi 22-26) he focuses on making sure that their scriptural cannon is complete, adding the neglected prophecies of Samuel the Lamanite and the to them unknown teachings of Malachi. And then he expounds all things unto them. Doesn’t section 76 have that kind of “exposition of all things” feel to it?
I had planned on giving a brief summary of Priesthood Session tonight; unfortunately, some family/logistical issues kept me from getting to our Church building until well after the session had started, so I’m afraid I missed the first speaker. And I’d planned on bringing my iPad to take notes on, but I accidentally left it at home, and was left with my phone for note-taking. But, in spite of the technical difficulties I faced, it was an enlightening and uplifting session of Conference. Below are my notes, with only the smallest edits for clarity and to fix some autocorrect problems (and virtually no editorial content from me): Bishop Stevenson: I came in as he was telling a story about a college kid (I think) in Japan who was at a party when somebody pulled out the marijuana. He had the courage to leave the party, along with one of his friends. There will be times when you have to stand…
As Sarah noted, Saturday and Sunday bring us our Fall semiannual General Conference.
As part of our twice-yearly ritual, we’ll hear the Mormon Tabernacle Choir up to three times: one session of Conference Saturday, one session Sunday, and the Music and the Spoken Word broadcast before the first Sunday session.
Sometimes I am a little envious of my friends whose religions involve a year full of meaningful religious holidays that strengthen and define them both culturally and spiritually. Ramadan, for instance, is a sort of month-long holiday for Muslims, complete with special foods and lots of family time. When we lived in Tunisia, I was amazed at the community cohesiveness produced by a holiday that disrupted people’s lives so much for so long. Not much work of any kind was accomplished during the month of Ramadan, but family ties were strengthened, religious convictions deepened, and there was a palpable feeling that everyone was in this whole fasting thing together, and would help each other make it through. When I was growing up, our next door neighbors were Jewish, and sometimes invited us over to share their holidays with them. One of the most fun times I remember was eating potato pancakes for Purim, and then listening to the story of Esther, and…
Gospel Doctrine lesson 40 for the Book of Mormon talks about a subject that isn’t explored as often in Mormonism today: The Gathering. In Joseph Smith’s day it not only mean the gathering, literal and spiritual, of the House of Israel, but it also meant the gathering of Mormon converts to the ‘center place’ of the Church. While we don’t call for the gathering of Mormons to a single place today, the concept is still important when we examine the role of the House of Israel and the times preceding the millennium. The scriptures, including the Book of Mormon in 3rd Nephi 16, 20 and 21, teach that the House of Israel has been scattered and that it will be gathered in the last days.
In the middle of his visit to the Nephites, Christ leaves the people for the night and then returns the following day (as recounted in 3 Nephi 17-19). Before he leaves, and then again after he returns the next day, Christ teaches the Nephites about prayer, and provides them with examples of prayers—one of which they were unable to even record. These prayers call to mind the model prayer that Jesus provided in the New Testament, the Lord’s Prayer, itself used as an oft-repeated prayer throughout Christendom and the inspiration for many pieces of poetry, including the following by W. W. Phelps:
Following the destruction that accompanied Christ’s crucifixion, the Nephites and Lamanites didn’t see relief, or light, until his resurrection and visit to the Americas. This story, found in 3 Nephi 11, is the culmination of the Book of Mormon narrative, the central meaning of the book. His arrival is also the central point of Parley P. Pratt’s poem Christ’s Ministry to the Nephites. Included in his book of poetry (arguably the first Mormon book of poetry aside from Emma Smith’s Hymnal), this poem is also among the first published poems to reference the Book of Mormon, as well as the first to retell poetically its central story.