A three-part quiz: 1. Please review the account of Korihor in Alma 30. 2. True or false: Korihor was a religious freedom advocate battling an oppressive central government. 3. What does your answer in #2 say about these areas? Pick a few, and elaborate: -The role of religion in public life -The place of religious freedom claims -Free speech and its potential limitations -Popular conceptions about the proper role of government in 1830 (or in 2011) -Democracy, theocracy, and Zion -Any related topics of interest
Do we have a right to wear garments? If we do, how far does that right go? What , kind of right is it? Is it a human right? Or a legal one that might disappear and reappear as we pass national boundaries?
The Associated Press reported yesterday that Mormon employees at the University of Phoenix benefited from discrimination based on religion, according to a lawsuit filed by the Equal Employment Opportunity Commission. The University settled the suit, paying $1.9 million to 52 employees (an average of more than $36,000 each!) and agreeing to a “zero-tolerance” policy to religious discrimination, but did not admit wrongdoing. What’s up with that?
The church issued a statement about alcohol laws in Utah. The last paragraph reads: â€œThe Church of Jesus Christ of Latter-day Saints believes that Utahns, including those who work in the hospitality industry, can come together as citizens, regardless of religion or politics, to support laws and regulations that allow individual freedom of choice while preserving Utahâ€™s proven positive health and safety record on limiting the tragic consequences of overconsumption of alcohol.â€
“We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.” This statement of our belief never troubled me until I lived in the German Democratic Republic, otherwise known as East Germany.
What I’m about to tell you are two true stories in which public employees clearly violated Supreme Court rulings on the First Amendment. The names and a few other details have been changed to protect the guilty.
You remember the case: Mormon acting student at the University of Utah files suit because she felt that her free speech and free exercise rights were violated by her acting teachers’ requirement that she say f–k and g—–m in classroom performances. The federal district court tossed the suit, but the student just won her appeal, keeping the case alive (caveat clicker: the court’s opinion contains profanities) .
As though Americans needed more evidence of the absurdity of France’s government, today Chirac proposed a law to ban students from wearing religious tokens in school. Chirac thinks this is a moral battle — his conscience leads him to prohibit Jewish boys from wearing yarmulkes at school: “In all conscience, I believe that the wearing of dress or symbols that conspicuously show religious affiliation should be banned in schools.”
In the spirit of getting some content on this site, I offer the following from the archives of A Good Oman: A thought on First Unitarian Church of Salt Lake v. Salt Lake City Corporation, 308 F.3d 1114 (2002), the Salt Lake City Main Street case: In his wonderful book The Sacred and the Profane, Eliade discusses the idea of sacred space. According to Eliade one of the things that religion does is orient the believer in the cosmos. It does this by interrupting the normal flow of space with sacred places — shrines, temples, etc. — that mark points of reference for man’s relationship to the divine and his place in the world. Mormon thinkers such as Hugh Nibley have used this concept to understand the place of the temple in Mormon theology and religious experience. It is the place where human beings ritually ascend into the presence of God, and thus marks the place where the sacred interrupts…