D & C 1:38 is frequently proof-texted in common Mormon usage.
Year: 2016
Conditions of Belief in A Secular Age: Secular Age Round 1
I finished Charles Taylor’s monumental A Secular Age last summer, and it was one of those books that you finish reading and the world feels like an entirely different place. In this book, Taylor examines not only the emergence of Western secularism, but the experience of living in it. His project is phenomenological as much as it is genealogical; tracing the winding paths and new terrain that deposited us in this creedally pluralistic society, while also examining the pathos, the uncertainty, the limitations and fruits of navigating our way through the midst of many plausible alternatives of how to believe and how to live. For this reason, I found the book not only intellectually enlightening, but spiritually awakening. In this series of blog posts, I hope to sketch some of his insights and observations on the history of our secular condition and the “cross-pressures” we experience within it. I will interweave some musings on some of the implications for or intersections with [my experience of] Mormonism. In other words, consider this a very selective [1] Cliffnotes version with some commentary. In these first few posts, I’ll start with the introduction and try to tackle sequential chapters in following posts–though Taylor admits his work is not linear, but rather a series of interlocking essays (so don’t expect too much linearity in how I proceed, though I’ll do my best). Here it goes! First, terms. What does Taylor mean by a “secular” age? Taylor outlines…
Introducing Rachael Givens Johnson
I’m pleased to introduce Rachael Givens Johnson as a guest blogger here at Times And Seasons. Rachael will be doing a series of posts on Charles Taylor’s A Secular Age. Rachael is a PhD candidate in the history department of the University of Virginia. She studies Baroque Catholicism in the Iberian Enlightenment and is writing a dissertation on how marginal social groups preserved corporeal, communal religious practices. She’s blogged at Peculiar People and Juvenile Instructor, and lives in Charlottesville with her hubs, Bryce, and their two cats until archival research takes them to fun and exotic places (gods of the grants be willing). Rachael is the daughter of Terryl and Fiona Givens (which also makes her my sister.) Her first post will be up shortly!
An Americanized Gospel
A chatty post at the This Week in Mormons site, “Americanisms in a Global Mormon Church,” recounts a few of those Americanisms: Scouting, patriotic music in the LDS hymnal, women wearing (or not) pants to church. At a deeper level, the LDS Church has self-consciously embedded itself in the American myth. Consider “The Divinely Inspired Constitution” by Elder Oaks (1992) or “The Constitution: A Glorious Standard” by Elder Benson (1976). The notion that only in the USA could the gospel of Jesus Christ have possibly been restored is part of the Restoration story. Few American Saints really notice the extent to which the Church has Americanized the gospel of Jesus Christ, but non-American Latter-day Saints certainly do. Quietly filtering out overtly American elements of the gospel that just don’t work in a foreign land and culture may solve some of the inevitable difficulties. Is that enough?
12 Questions with Tod Harris, Church Translation Department — Part III
Today I am pleased to present the third and final part of our interview with Tod Harris, manager of scripture translation support for the LDS Church. In Part 1, Tod walked us through the stages of producing a new edition of LDS scriptures in a target language. In Part 2, he discussed the value of ambiguity and literal readings in scripture translation. Today, he talks about the close kinship between LDS scripture translation and translation of the Qur’an, the profound influence of a midcentury evangelical missionary on contemporary Bible translation, and a key memo from the First Presidency and Quorum of the 12 that governs the literal nature of LDS translations. It’s fascinating stuff. Thank you, Tod Harris! 9. Is there a role for members of the Church in translation? How can they be involved in the Church’s translation projects? Are there Church translation resources that could be made available to local members for some of the local translations needs? The short answer is “yes.” We currently only use temple-recommend worthy members of the Church as scripture translators and reviewers, and those either currently serving in or having had earlier callings as local leaders as ecclesiastical reviewers. This groups tend to be fairly restrictive though, because of the sensitive nature of scripture translation and the specialization and length of training. There are, however, two less-formal way for members to be involved. First, during the course of the translation of a given volume…
The Influence of the Book of Mormon on the Mormon Temple
One of Joseph Smith’s earliest impulses was to build temples. Just 5 months after the Church’s organization, September 1830, Smith sent a delegation to the west to the Lamanites, but also, according to the delegation’s leader Oliver Cowdery, “to rear up a pillar as a witness where the Temple of God shall be built, in the glorious New-Jerusalem.” This was an unusual quest in a world of cathedrals, basilicas, chapels, and synagogues. “During the course of his life,” wrote Richard Bushman, “[Joseph Smith] never built a standard meetinghouse, even in Nauvoo, where the Mormon population exceeded 10,000.” Smith’s singular temple impulse was remarkable, but defining what temple worship should be in a modern world was a mystifying challenge. Smith saw his role as a restorer of truths once lost. But where could he turn for inspiration? To heaven for sure, but what would he restore since, according to Christian tradition, the purpose of the ancient temple had been fulfilled with the coming of Christ? The Book of Mormon was the only source in Judeo-Christian scripture to document temple worship after the death and resurrection of Christ—postresurrection Christian temple worship among an ancient people. When the Prophet first encountered Book of Mormon temple passages, temple worship had long been erased from the religious practice of Christians and Jews. While the Jews awaited the restoration of the prophesied third temple at Jerusalem, early Christians, especially in early Catholicism, had absorbed elements of…
Utah Transcends Political Tribalism
This might be the last place you would expect to see it: a state where Republicans already prefer the inclusive message of Marco Rubio over the divisive messages of Donald Trump and Ted Cruz,* even before Rubio’s strong finish in South Carolina.** That is, if you didn’t know much about Utah. Utah is the reddest state in the Union, with a 36-point gap in party affiliation. Rubio is often called a moderate, so he should be the favorite in a place where the Republicans are tinted purple, like Massachusetts or Vermont, right? Nope! They prefer Trump, by 34 percentage points in Massachusetts and 15 in Vermont! Trump is leading nationally by around 14 points, and in nearly every state. Just look at the polls. Cruz won the Iowa caucus and leads in his home state of Texas and neighboring New Mexico. Otherwise, it is all about Trump right now—except in Utah. How is the reddest state in the Union coming out in favor of a so-called moderate rather than a hard-liner like Cruz or Trump? Utah has a different brand of Republicans, much less likely to see the world in tribal terms, especially not ethnic tribes. For most of us in this country today, national politics is driven more by what we hate and fear than by what we love. Most voters’ negative feelings toward the opposition party are stronger than their positive feelings for their own. This is called…
Refugees
I love the many ways the church has recently bucked anti-refugee sentiment and worked to help refugees. See here, here, here, here, here, and now here.
12 Questions with Tod Harris, Church Translation Department — Part II
Today I am pleased to present Part II of our interview with Tod Harris (the third great-grandson of Martin Harris!), manager of scripture translation support for the LDS Church. In Part 1, Tod walked us through the stages of producing a new edition of LDS scriptures in a target language. Today, he discusses the value of ambiguity as a feature, not a bug, in scripture translation, the role of the translation process itself in planting new LDS communities around the world, and the priority of literal readings in scripture translation. 5. How do you handle ambiguity in the English text, when there’s not a straightforward way to convey the ambiguity in the target language? How do you ensure that translation choices remain consistent across languages where the original text is ambiguous? One of the key features of scripture text that sets it apart from most other kinds of text is its multivalency—its ability to mean different things at different times to different people. Some of this multivalency arises from the ambiguities that exist in the text, so of course it is important to maintain this where possible. This is one of the main functions of the translation guides—they point out these ambiguities, define the different possibilities, and instruct translators to maintain the ambiguity where possible. The guides also list a preference for which meaning to maintain as the prime one if the ambiguity cannot be maintained so that if…
Faith, Hope, and Charity in an Age of Doubt
Once upon a time, the topic of inoculation was all the rage in the Bloggernacle. Too late for that now; the epidemic is upon us and its primary symptom, doubt, has become a standard feature of LDS discourse. The latest discussion is Patrick Mason’s new book Planted: Belief and Belonging in an Age of Doubt, co-published by the Maxwell Institute and Deseret Book. I haven’t had a chance to read it yet, so instead I’m going to point you to Boyd Peterson’s post “What To Do If Someone You Know Is Going Through A Faith Crisis.”
12 Questions with Tod Harris, Church Translation Department — Part I
Last November I met Tod Harris at the AAR-SBL conference and immediately began pestering him with questions about his linguistics work in the Church’s Translation Department. He graciously agreed to be interviewed for the blog, and today I am very pleased to share the first part of his peek into the complexities of the Church’s extensive translation work. Second and third installments are available now. Tod Harris currently serves as manager of scripture translation support for the LDS Church. Tod has been working in Church translation since 1986. He has a degree from BYU in German Literature and a master’s from Cal State Dominguez Hills in Humanities. Tod and his wife Lisa have three children and live in Salt Lake City, Utah. 1. Describe your role and responsibilities as senior linguist in the Church’s Translation Department. What is your background in terms of education and work experience? How did you come to this leadership role? I began working as a volunteer in September 1986, assisting with a fledgling project to analyze the Bible translations the Church was using in different languages, before we had the standardized program for evaluating and selecting a “preferred” Bible that we use now (more on this later). The Church used to advertise for volunteer (and some paid) positions on a regular bulletin that was displayed on boards in foyers in Church buildings. I was standing out in the foyer of the building I was attending at the time, trying…
LDS.org Has a Blog?
Yes indeed. Here it is: https://www.lds.org/blog/
BYU NT Commentary Summer Seminar
We are accepting application for the second annual BYU New Testament Commentary Series Summer Seminar, to be held for the four weeks of July 5 to July 29, 2016, on BYU Campus, Provo, Utah. The deadline for applications is March 31, 2016. The seminar is open to graduate students and recent PhDs who have research interests in Latter-day Saint readings of the New Testament.
Modern Christology, Part 2
Having covered the general topic in my earlier post, I’m going to pull a few additional topics from a book by Jesuit scholar Gerald O’Collins: Christology: A Biblical, Historical, and Systematic Study of Jesus (OUP, 2d ed., 2009). As a Mormon writing for a largely Mormon set of readers, I’m naturally drawn to topics that complement or contrast with LDS Christological views.
Lay your gifts on the padded bench
During Sunday’s church meeting, a man stood at the pulpit and bore a forceful testimony. Citing Moroni’s closing exhortation to “deny not [God’s] power,” he testified of the reality of miracles unlocked by wholehearted faith and willing belief. “Doubt and skepticism are fashionable in today’s world,” he said, and conceded that these might play a legitimate if limited role for some. But spiritual enlargement and sanctification come to those who “deny not” the power of God but instead affirm it with positive belief. His testimony was not unlike dozens of other testimonies offered from that same pulpit. But this one was delivered with such sincerity and feeling that I was struck anew. The thing is, it didn’t ring a single bell in my soul. My religious experience doesn’t naturally take shape in the language of doubt and skepticism, and certainly I feel no inclination to identify tribally as atheist or agnostic. But I’ve been quite open, both publicly online and in my in-person relationships at church, that belief-unto-knowledge is not my strong suit, religiously speaking. The transcendent claims of the Restoration and of religion generally — the claims that surpass ordinary, immanent human experience, that reveal an invisible realm of spirit holding hands with history; in short, precisely the sorts of claims to which Moroni refers his exhortation to “deny not” — I meet only with what I hope is an open-hearted kind of puzzlement. I haven’t been given grounds on which to settle a…
Terryl Givens on What It Means to Sustain
Below is a letter Terryl Givens recently wrote on what it means to sustain Church leadership. It is an outgrowth of an actual correspondence between Brother Givens and a friend, and is posted with Givens’ permission. The friend holds strong feelings about recent changes made to the Church Handbook of Instruction and had asked Givens how someone could sustain a leadership that he or she believed had acted in error or unrighteously. Dear [Friend], I am glad you followed through with your question. [How can I sustain a leadership that I think has acted in error or unrighteously]. It is one that is on a lot of minds these days. The word sustain only appears in the scriptures once, so I think it is a pretty important moment to infer its exact meaning. D&C 134.5, admonishes us to “sustain and uphold” the respective governments in which we reside. Now notice that we don’t have to like or agree with a great deal that our governments do. But I take “sustain” in that case to mean we support the general framework, share its common purposes, and work for its betterment. To sustain the elected leaders of a government would similarly mean to recognize their legitimately derived authority, and not work to undermine that authority, even if we voted for the other guy (or woman). So adapting this scriptural usage to the sustaining of our own leaders, I take the same cues. We recognize their legitimately derived authority. (This is made…
Two Kinds of Mormons
Or maybe two kinds of Mormonism. Go read Boyd Peterson’s recent essay “Eugene England and the Future of Mormonism” and decide whether you are an England Mormon or a McConkie Mormon. Or whether you prefer England Mormonism or McConkie Mormonism. Or whether, if you were moving into a new ward, you would rather find Bishop England or Bishop McConkie to be your new local leader.
The Provenance of Mormon Baptism
This is the second in a series of guest posts by Gerald Smith covering the release of his book Schooling the Prophet, How the Book of Mormon Influenced Joseph Smith and the Early Restoration. Read the first one here. Fifteen years ago a professor friend of mine at Boston College – a Jesuit Catholic university – walked into my office and asked a puzzling question: Why did the Catholic Church not recognize Mormon baptisms? It recognized the baptisms of other Protestant faiths – Lutheran, Methodist, Baptist, etc., but not Mormon. Thus a Methodist converting to Catholicism, for example, would not need to be baptized again; however a Mormon converting to Catholicism would. What could explain this unusual policy? After all some Protestants baptize by immersion just as Mormons do – for example, Baptists or Adventists. The Mormon baptismal prayer invokes the name of Jesus Christ and concludes in the name of the Father, Son, and Holy Ghost, invoking the Godhead, or Trinity, and the mediating role of Christ at the center of ritual observance. These are foundational doctrines of Catholicism, indeed of all Christianity. Mormonism emerged from the turbulent “burned over district” of nineteenth century upstate New York – as one modern historian noted: “Americans turned to revived religion with a vengeance in the first decades of the nineteenth century.” This intensely competitive milieu posed a daunting task: to create a religion that could actually survive, one with rites, rituals,…
Ticket-less? Provo City Center Temple
Not one of those several hundred thousand people who snapped up tickets to the Provo City Center Temple Open House in the first 24 hours? There is still a way to see it.
International? Peripheries? Global? In search of a name
What is an adequate label for the areas outside of the so-called “Church’s center”? If it pertains to non-US countries, “international” is commonly used, but semantically it is flawed because the United States itself belongs to the circle of all nations. “Foreign” and “alien” sound non-inclusive for a church that emphasizes worldwide unity and belonging among its members. As a neutral geographical term, “abroad” fails if one wants to include in the discussion ethnic minorities within the United States. Those have become particularly noteworthy as the Church again allows Mormon wards with a foreign ethnic or lingual identity on American soil, such as Cambodian, Korean, or Russian.[1] Within the United States, thousands of immigrant Mormons, or converted after immigration, represent various cultures, languages, and countries. For decades the Church has been struggling to find optimal ways to accommodate their needs. Recognized American racial and ethnic groups, such as American Indian and African American, form similar groups for specific study. Even the interaction with Native Americans is, ironically, part of a negotiated process with an “outside” group. The same can be said of Hawaiians.[2] It shows the ambiguity and complexity of our boundaries. Also, the terms “international” (meant as outside the United States), “foreign,” “alien,” and “abroad” proceed from Americentrism. This US-centered vantage point to look at “others” is understandable since church headquarters and the “Mormon cultural region” are in the American West. All Mormon activity in the rest of the…
Knitting Lessons
I’m proud to post a talk delivered by my mother, Christie Frandsen, on January 16, 2016, at the Affirmation conference in southern California. Christie is a longtime seminary and institute teacher, and a scholar of ancient scripture. She is married to Russ Frandsen and is the mother of eleven children and grandmother of 18. Many thanks to Affirmation for planning and hosting a marvelous conference. My beautiful brothers and sisters, I am humbled and nervous to be speaking to you this morning. I am not at all sure I have anything I can teach you because you are the ones who have been teaching me and have helped me so much the past 2 years, and I thank you so very much for that. But lucky for me and for you, the theme of this Conference is knitting, and even luckier, I was asked to talk about being a mother, and it just so happens I do know a few things about knitting and mothering! Let me start with some knitting lessons. How many of you know how to knit? I first learned to knit when I was 9 years old (54 years ago – yikes!) and was a Gaynote in Primary. Yes, my friends, you heard right! Back in those ancient days, for the last three years of Primary, girls were called Gaynotes, Firelights, and Merrihands. There is just so much to love about that, isn’t there? In the small…
Policy, Doctrine, and Revelation
These three concepts exist, for most Mormons, in a tangled web. This has become especially evident in recent months as members have reacted to the Church’s new policies regarding same-sex married couples and their children that were announced in November. This discussion was stoked again following Elder Nelson’s recent remarks, leading to Dave’s post last week pondering: Policy or Revelation? The subtext to this question seems pretty clear: doctrine (often used synonymously with revelation in this discussions) doesn’t change. (For example, the Encyclopedia of Mormonism states that doctrine is “fixed and unchanging.”) And that’s the subtext that dominates all of these discussions: many members are deeply uncomfortable with the Church’s stance in relation to homosexuality in general and long for a change that would, in their view, follow the precedent of the Church’s 1978 Declaration (which followed after President Kimball “had received… revelation.”) by ending discriminatory policies that were never based in unchanging doctrine. Now, obviously the policy changes that came to light in November were just that: policies. But the question is whether they are policies that are rooted in doctrine or, expressed differently, policies that resulted from revelation (or “Revelation,” with a big-R, as Dave writes.) And this is just a proxy for the related questions: how likely are they to change? And: how sure are we that they are correct in the first place? I am not going to address those questions today. Instead, I’m just going…
The Provenance of Mormonism
Thank you Nathaniel for your introduction, and thank you to Times & Seasons for the opportunity to share my thoughts and observations with you. A curious paradox of modern Mormonism is how Mormons and non-Mormons frame its heritage. Mormonism appeared in early nineteenth century North America as a new religion amidst a largely Protestant setting. Joseph Smith proclaimed new revelation – the First Vision of 1820; followed by a vibrant stream of additional revelations in the decades that followed; and new scripture – the Book of Mormon – introduced in the visions of Moroni beginning in 1823. All of this leads naturally to an outsider’s framing of Mormonism as a revealed religion, but less so as a historical religion with a palpable religious provenance or lineage tracing back through time to an original source. Thus Yale scholar Harold Bloom admired Joseph Smith as an imaginative genius, but he dismissed the Book of Mormon as Joseph’s “first work; it is the portrait of a self-educated, powerful mind at the untried age of twenty-four . . . wholly tendentious and frequently tedious.” The idea of provenance is enormously important, in religion and in life. If you could choose between two identically appearing works of art, which would you choose? One has no verifiable provenance, but is beautiful; the other is equally beautiful, but has a clear documented provenance tracing its ownership, custody and transmission back through time to the original artist and…
Introducing Gerald Smith
I’m pleased to introduce Dr. Gerald Smith for a round of guest posts here at Times & Seasons. He will be sharing a series of posts about his new book, Schooling the Prophet, How the Book of Mormon Influenced Joseph Smith and the Early Restoration (published by BYU Press and the Maxwell Institute.) I was lucky enough to be an early reader for the project, and was really struck by his unique approach to studying the Book of Mormon and how it had shaped the views and beliefs of Joseph Smith. Outside of Mormon studies, Dr. Smith is a business professor at Boston College in the Carroll School of Management, advisor to American and European business leaders, and advisor to leaders and administrators in education. He is an award-winning teacher and has been featured in leading executive programs at corporations and universities throughout the world. In business his latest book, The Opt-Out Effect: Marketing Strategies that Empower Consumers and Win Customer-Driven Brand Loyalty, published by FT Press/Pearson, appeared in January 2016. He is also the editor of Visionary Pricing: Reflections and Advances in Honor of Dan Nimer (Emerald Press, 2012), and an original contributor to Prentice Hall’s best-selling The Strategy and Tactics of Pricing (now in its 5th edition). His research in marketing and brand management has been published in many leading academic and business journals, with various research awards from leading associations in management and marketing. He received his…
Policy or Revelation?
Facebook is ablaze with dismay over statements made by Elder Russell M. Nelson in Sunday night’s Worldwide Devotional, titled “Becoming True Millennials.” Initially, when the details of the new provisions were first disclosed and when Elder Christofferson publicly defended them, they were simply portrayed as a policy. Now, many are suggesting Elder Nelson has declared that the policy regarding Mormons in gay marriages and the status of their children (hereinafter, the “New Policy”) is more than a policy, it is a Revelation. The media is now picking up on this: here is a CBS News story titled “Mormon leader says policy against gay marriage was word from God.” If you go visit the home page at LDS.org, you will indeed find a box with a link to the Elder Nelson broadcast — just below “Youth: Ask Your Questions Here” and a couple of boxes to the right of “Meet the New Presiding Bishopric.” Somehow I kind of expected a new big-R Revelation to get a little bigger headline at LDS.org. So … is it a policy or a revelation? What’s the difference? In light of the key LDS principle of continuing revelation, is the distinction between policy and revelation meaningful or simply confusing?
Reading Nephi – 11:13-18
As commanded, Nephi looks, and what does he see? Interesting that the first thing he sees is cities, including Jerusalem and then Nazareth. What are the other cities? Why does he see cities? This is all in the context of Nephi being guided to come to understand the meaning of the tree. Ultimately Nephi determines it to represent the love of God, which sheddeth itself abroad in the hearts of all God’s children. I wonder, then, if the purpose of seeing the cities was merely to orient Nephi toward the greater context of the meaning of what he sees—this isn’t a vision whose significance is merely for Lehi’s family, nor even for the Jews only (though apparently the only two cities Nephi recognizes are Jewish). Instead, Nephi’s shown the population centers of the earth—this is a vision encompassing humankind. There’s no indication that Nephi notices this or any other meaning to the cities he sees. When the (new) angel asks him what he sees, he responds only that he sees a virgin, one whose appearance in the vision mirrors the fruit of the tree. And yet it is her fruit that is the focus, rather than herself. But still, she is the one who is white and beautiful—the two traits Nephi earlier noticed concerning the fruit. Trees bear fruit and fruits bear trees. Verse 17 is one of the great verses in all of scripture, one that my heart has…
CALL FOR APPLICATIONS: Mormons and Modernism
Mormons and Modernism: Modernism, Secularism — and the Mormon Response? Thinkers as diverse as Charles Taylor, Marcel Gauchet, John Milbank, Mark Lilla, and Louis Dupré have written about the origins of the modern period—the radical change in thought and society from the medieval period to the modern that occurred gradually and culminated in the sixteenth century. Modernism brought us the renaissance, modern science, the birth of the modern state and democracy, as well as, ultimately, what Nietzsche called “the death of God.” In the twentieth century, questions arose about modernism, such as “How should we understand its grand narratives?” and “What have been its costs to human being?” Recognizing both modernism’s difficulties and achievements, if we cannot think against or beyond modernism, can with think within it? This seminar for graduate students, postdoctoral fellows, and not-yet tenured faculty will explore the emergence of modernism and its eventuation in what is often called “postmodern” thought. We will ask if Mormon thought should be understood as part of or in contrast to modernism. Do we have any unique responses to the issues that arise? James E. Faulconer (Professor of Philosophy, BYU) will direct. The seminar will run weekdays from 11 through 29 July (except for 25 July, a state holiday). It is sponsored by the Wheatley Institution, Brigham Young University, Provo, Utah, where it will be held. Participants will receive a weekly stipend of $500 and may receive help with housing and travel, depending on circumstances. To apply, please send a short vita and a one-page letter explaining your interest in the seminar topic to [email protected]. Please include the…
Reading Nephi – 11:8-12
The first conspicuous element here is the replacement of Lehi’s test or opening—all that time walking in darkness—with Nephi’s being questioned by the angel. Nephi does not walk in darkness—his vision begins, after the opening angelic interchange, with looking directly on the vision of the tree. And this too is different. Lehi’s dream was experiential; Nephi’s vision is observational and propositional. This is huge. Nephi requested to see the things that his father had seen. In response, the angel shows him the tree. It doesn’t start with the field, and the other elements of the vision all come later. There’s no gradual unfolding as Nephi chooses what to scan and perceptually seek after. Nor is it presented as a mystery—Nephi begins with an understanding of what he’s going to see and at least a rough outline of what it means (though his purpose is to see and know more fully). Beginning at the tree, it’s as though the angel is declaring that the whole purpose of Lehi’s vision is to help the viewer understand what the existential point is—what it is that all of our pain and our slogging through mortality is really about. There it is. The tree of life. Having been shown this fact, the angel once again tests Nephi. Now that you’ve seen the tree, Nephi, what do you desire? But unlike Lehi, Nephi’s goal here is mere understanding. He doesn’t ask to taste the fruit because…
The Expanse: Mormons in Space
The Expanse is an acclaimed novel series by Daniel Abraham and Ty Franck writing under the pen-name James S. A. Corey. The first novel, Leviathan Wakes, was released in 2011 and nominated for both the Hugo Award for Best Novel and the Locus Award for Best Science Fiction Novel. Abraham and Franck have released a book a year since then, with Caliban’s War in 2012, Abaddon’s Gate in 2013, Cibola Burn in 2014, and Nemesis Games in 2015. Babylon’s Ashes is slated for June 2016, and three more untitled sequels are scheduled for 2017-2019. The SyFy channel, in an attempt to relive the glory of its Battlestar Galactica days, is adapting the novels for television. The first four episodes were released online, and the fifth episode airs tomorrow evening. I’ve read all the novels and enjoyed them a lot (especially the fourth and fifth) and I’ve seen each of the first four episodes twice (and find them promising.) But that’s not what prompted me to post about them to Times and Seasons. Nope, the reason I thought I’d tell you about The Expanse is that Mormons feature relatively prominently in both the books and the TV series. So, without giving any major spoilers away, I thought I’d write a quick review of how Mormons are portrayed in what could potentially be a fairly major new TV series. This is the first scene in the series that references Mormons. It comes just…
Reading Nephi – 11:1-7
I’ll confess, I feel a mixture of serious disappointment and jealousy as I’m struck by the utterly exotic nature of this event. Note not only the coming of the angel, but that the angel does not come to Nephi for specific reasons of instruction or witness—not like the shepherds abiding in their fields or Joseph Smith praying for forgiveness. Here the angel comes to simply ask: “What do you desire?” Now admittedly, this appears to be a sort of test—all right Nephi, let’s see what you ask for, and then we’ll see what you get. And Nephi apparently chooses wisely, which leads to his vision. But God knows I’ll settle even for the test! Perhaps I choose wrongly and all I get is admonishment to repent and search the scriptures (the typical angelic injunction—maybe most folks choose poorly and Nephi really is prodigious). How could I not be infinitely content to be graced even with a mere test such as this? Is it that I fail all the preliminary tests, which block my path to the angelic one? As noted last time, Nephi’s whole point here is to help recreate for his reader what he takes to be the essential context of having a divine vision like his own. Brother Joseph was driven by similar motivations to try and teach his people how to experience what he had experienced. So far, here’s what we have: Desire to know Believe that…