Yes indeed. Here it is: https://www.lds.org/blog/
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.
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.
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?
I recently read Alan Spence’s Christology: A Guide for the Perplexed, a short but very helpful discussion of the topic. I’m going to use it to reflect a bit on Mormon Christology, particularly as it relates to modern Christological commentary on and criticism of the doctrines that emerged from theological debates in the early Church. First, let’s define the problem.
Dialogue: A Journal of Mormon Thought gets a new editor every five or six years, and that time is now upon us. As a subscriber and supporter, I wanted to get a sense of where the incoming editor, Boyd Jay Petersen, is going to take the journal, so I bought a copy of his Dead Wood and Rushing Water: Essays on Mormon Faith, Culture, and Family (Greg Kofford Books, 2013) to get the lowdown. After all, Kristine is a hard act to follow. After reading the book, I am optimistic. To offer a few comments, I will highlight one essay from each of the three sections in the book.
At checkout on a recent visit to my favorite SLC bookstore, I was rewarded with a free book: After 150 Years: The Latter-day Saints in Sesquicentennial Perspective (Charles Redd Center for Western Studies, 1983). Loyalty has its perks. A bit dated at 32 years, but this chapter caught my eye: “Testimony and Technology,” by LDS historian James B. Allen. What he didn’t see coming: The Internet.
A funny thing happened on the way to the conference. On Saturday morning I was driving to the final day of the SMPT Conference held on the BYU Campus. I hit the main BYU intersection near the Marriott Center. My light was red. There were cars stopped at other approaches as well. Everyone was stopped. All the lights were red. As I had been thinking Mormon thoughts while driving down Provo Canyon and onto campus, that seemed like a sign: Nothing is changing. No movement. Full stop.
The latest entry in the how-to-read-the-Bible genre is How to Read the Bible (HarperOne, 2015) by Harvey Cox, a Harvard divinity prof who has been around since the sixties (his classic The Secular City was published in 1965). The first chapter is devoted to Genesis. He offers some helpful perspectives to go beyond simply plodding though chapter by chapter, verse by verse, trying to follow what is going on or being said. Here are four approaches to shape one’s reading.
A new year of LDS seminary is just starting up, and this year’s course of study is the Old Testament. The first week of lessons gives some Mormon framing: (1) an introduction to the Old Testament (it “contains images, symbols, and teachings about the Lord Jesus Christ” and “in the Old Testament, Jesus Christ is known as Jehovah”); (2) a review of the Plan of Salvation (essential elements: Creation, the Fall of Adam and Eve, and the Atonement); (3) a module on how to study the scriptures; and (4) a lesson on the Bible (with a timeline starting with Adam at 4000 BC). Then lessons 6-16 cover the LDS Book of Moses, followed quickly by three lessons (19-21) on the LDS Book of Abraham. The material in Genesis 1-5 is never studied directly. The student reading chart includes all of Moses and all of Abraham but omits Genesis 1-5. The early lessons use Moses references almost exclusively.
At least for the moment, as announced in this statement posted at the Mormon Newsroom: “Church to Go Forward with Scouting Program.” So despite the sharply worded LDS statement released a month ago at the Newsroom expressing frustration with BSA for the timing and content of the decision to allow gay scout leaders to serve and despite Internet rumors that an LDS-BSA divorce was imminent, this troubled marriage will continue, at least for now. How long will this last given declining support for BSA among the LDS rank and file? And what does this mean for LDS youth and youth programs?
A week ago, the Church released a suddenly iconic photograph of Joseph Smith’s favorite seer stone, and also posted at LDS.org an article by three LDS historians, “Joseph the Seer,” to be published in the October 2015 Ensign. It seems clear that the image plus the content of the article are going to rewrite the standard (“official”) LDS narrative concerning Joseph Smith’s translation of the Book of Mormon text. I’m concerned it may also bring folk magic back into that narrative and even back into mainstream LDS culture. That seems like a step in the wrong direction.
I recently read the new book Fresh Courage Take: New Directions by Mormon Women (Signature Books, 2015; publisher’s page), edited by Jamie Zvirdin with a foreward by Joanna Brooks. Twelve enlightening essays reflecting the plight, fight, and delight of being a Mormon woman circa 2015. You might ask: Not being a Mormon woman myself, who am I to write a review of this book? I know at least a few Mormon women rather well (mother, wife, daughter). Also, I have read lots of blog and Facebook posts by articulate Mormon women sounding some of the same themes and experiences, albeit shorter and less polished than these published essays. There’s a certain “I’m mad as heck and I’m not going to take it for much longer, only a few more years, but I really enjoy teaching the Sunbeams” quality to a lot of Mormon feminist writing. These essays show even less mad and more enjoyment.
Mormons are talking about Scouting this week as the first significant aftershock of Obergefell v. Hodges rips through the LDS Church. It started with the July 27 announcement by the Boy Scouts of America (BSA) that its “National Executive Board ratified a resolution that removes the national restriction on openly gay adult leaders and employees.” The BSA statement announcing the decision included this paragraph explaining that local units can still set their own guidelines for selecting adult leaders: Chartered organizations will continue to select their adult leaders and religious chartered organizations may continue to use religious beliefs as criteria for selecting adult leaders, including matters of sexuality. This change allows Scouting’s members and parents to select local units, chartered to organizations with similar beliefs, that best meet the needs of their families. This change also respects the right of religious chartered organizations to choose adult volunteer leaders whose beliefs are consistent with their own.
On a recent corner-to-corner drive across the state of Wyoming, I paralleled the Mormon Trail for about 200 miles: from where the trail intersects I-25 (about 80 miles north of Cheyenne), through Casper (site of the first Mormon ferry), along Wyoming 220 past Independence Rock, Devil’s Gate, and Martin’s Cove, then up US 287 past Split Rock to the Sixth Crossing of the Sweetwater River. I’ve never been much for pioneer tales, but I enjoyed taking in the landscape that was the common experience of the first twenty thousand Mormons who made the overland trek to Utah.
From the Salt Lake Tribune, a variety of reflections on the upcoming selection of two new apostles for the LDS Quorum of the Twelve. Many of those quoted in the article favor a pick that would advance ethnic or international or gender diversity. No one made the obvious prediction: a married white male from Utah with a law degree.
For the second week, LDS wards and branches in the USA and Canada were presented with the Letter over the signature of the First Presidency, the Statement over the title of the Council of the First Presidency and the Quorum of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints, and the unsigned background material in Q&A form accompanying the Letter. These have all been officially published at the Mormon Newsroom. Social media continues to report a variety of reactions at the local level: some bishops simply read the Statement with no discussion, others conducted a Q&A comment period with considerable discussion. Reported comments (when permitted) following the reading of the Statement range from expressions of love and support for gays to jokes and laughter to complete silence. In a post last week, I examined the text of the Letter and Statement in detail. This week, let’s talk a little more broadly about how it has been received and what it means. If not a turning point, this at least appears to be a rather dramatic moment for the Church. What lies ahead?
The Mormon Newsroom has posted a letter from the First Presidency to area and local leaders. This is unusual: generally letters from the First Presidency are read to members over the pulpit in sacrament meeting, where you hear it once (if you’re lucky) but do not get access to the written text for study or review. And the first line of the letter makes it quite clear what prompted the letter: “Enclosed is a statement by the Council of the First Presidency and Quorum of the Twelve in response to the recent Supreme Court decision legalizing same-sex marriage in the United States.” [See Obergefell v. Hodges opinions.] The attached statement is to be read to the membership on Sunday (but not in sacrament meeting). The letter anticipates some discussion following the reading of the statement.
I’m going to say some nice things about Sam Brown’s First Principles and Ordinances: The Fourth Article of Faith in Light of the Temple, published in 2014 by the Neal A. Maxwell Institute. But first some background. This short book (153 pages of text) is part of the Maxwell Institute’s Living Faith series, which also includes Adam Miller’s Letters to a Young Mormon. What I like about both books is that they take a relentlessly positive approach to the LDS doctrines and principles they discuss but avoid the oversimplified discussion that has become the norm for the LDS curriculum and mainstream LDS books. These are books directed at the intelligent Mormon reader.
“The prophet will never lead the Church astray.” — Ezra Taft Benson, 1981. Discuss.