Category: Features

Sunday School lessons – Book Reviews – Interviews

Mormon Doctrine for Grown-ups: A Review of Terryl Givens’s Wrestling the Angel

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When I was young, I discovered C.S. Lewis’s Chronicles of Narnia and enjoyed every volume. Then one day, at my neighborhood library, I discovered Paul Ford’s Companion to Narnia, essentially an encyclopedia of Narnia, and I fell in love. The entries were arranged alphabetically, and there were more topics than I had ever imagined. It was well-ordered and — at least to my child’s mind — exhaustive. Encyclopedias hold that promise. Around the same time, I discovered Bruce R. McConkie’s book Mormon Doctrine. With short, clear entries, Mormon Doctrine provided definitive answers to a wide range of gospel questions. Only later in life did I learn that Mormon doctrine is not so simple. Enter Terryl L. Givens’s book, Wrestling the Angel: The Foundations of Mormon Thought: Cosmos, God, Humanity. In some ways, Wrestling the Angel (WTA) seems similar to Mormon Doctrine. Although not alphabetical, it has entries such as “The Godhead,” “Holy Ghost,” “The Fall,” and “Salvation.” But rather than a short, definitive declaration, Givens takes the opposite approach. For each topic, he first situates Mormon thought within a brief history of religious thought on the topic, and he then goes on to give a history of Mormon thinking on the topic. Consider the Holy Ghost. Givens begins with the early Christian church: “Christian doctrine on the Holy Ghost, or Holy Spirit, was relatively late in developing. One of the earliest Christian creeds, perhaps dating to the second century, is…

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A Mormon Image: Calle del Templo (Madrid)

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Calle del Templo, which in English translates to “Temple Street,” is the street on which the Madrid Temple stands. ~ Gabriel González (http://gabrielgonzaleznunez.wordpress.com/)   If you have a photograph you would like to submit for consideration in our A Mormon Image series, please see here for our submission requirements.

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Be Still My Soul

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When I was 19 years old and a junior at BYU, I took a volunteer opportunity teaching a semester-long “life skills” class at the Utah State Prison. Maybe it’s not apparent from that one sentence how absurd it was for a sheltered Mormon girl from rural Canada to be teaching “life skills” to a bunch of inmates, but trust me, it was pretty absurd. The closest I had ever been to criminal behavior at that point in my life was sneaking out of my house without telling my parents once to go get a Subway sandwich.  I knew, however, that in order to get into a counseling graduate program one day, I had to bulk up my resume with some relevant volunteer experience so when I heard about the opportunity to teach at the prison, I applied to the program and was accepted. After a background check and an unnerving hour-long orientation—wherein I was asked to sign forms acknowledging that the government doesn’t negotiate with hostage-takers, so if that happened to me, I was on my own—I was given a packet of lesson materials and told to show up at the prison next Wednesday. When I arrived, I was shown by a prison guard to a classroom (with a piano, strangely enough—I’m assuming that was a Utah thing) that had a bunch of chairs set up in rows, and then left alone with my “students.” The class itself consisted of…

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A Mormon Image: Scriptures Deconstructed

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A few years ago I left my scriptures on the roof of my car when driving home from church. When I realized what I’d done I returned to find the pages scattered all over the road. These were my mission scriptures and they meant a lot to me so I spent about an hour gathering as many pages as I could. This is the result. In some ways this photograph symbolizes the process I have been through of deconstructing the very sure faith of my mission. My faith today is a lot less certain and much messier, but it feels a lot more personal and therefore more meaningful. ~ James Gregson If you have a photograph you would like to submit for consideration in our A Mormon Image series, please see here for our submission requirements.

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On Silence: A Midrash of Elijah

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Most of us are familiar with the story of the prophet Elijah, who is particularly famous for his dramatic confrontation with the priests of Baal.  My favorite part of Elijah’s story comes after that, though, when he realizes that not much changed as a result of his demonstration of God’s power–the people are still worshiping idols, and the wife of the king has promised to assassinate him.  Elijah, despairing and suicidal, travels to Mt. Horeb (more famously known as Sinai, the same mountain on which the Lord appeared to Moses) and waits.  The voice of the Lord then comes to him and asks him a simple question:  “What are you doing here, Elijah?” It’s easy to sense some frustration and anger in Elijah’s answer.  “I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.”  Elijah is despondent, and wants to die. Elijah is told then that the Lord is about to pass by.  Elijah looks out from the mountain and sees a great wind, an earthquake, and a fire.  God, we are told, is not in any of those, but is in the “still, small voice” that follows. This phrase, “the still, small voice” is used a lot in our common LDS discourse, everywhere from conference…

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T&S Welcomes Guest Blogger Michelle Lee

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Times and Seasons hopes you will join us in welcoming our latest guest blogger, Michelle Lee. Michelle is a licensed therapist practicing in the San Francisco Bay Area. She currently works full-time for her local school district, providing mental health counseling and crisis management services to adolescents and their families, and also has a private practice on the side (specializing in the treatment of anxiety disorders). She earned her Bachelor’s degree in Human Development at BYU, and her M.A. in Marriage & Family Therapy from the University of San Diego, and has spent several years working with teens and adults on both the east and west coasts (DC and California, mainly). Michelle grew up in Calgary, Canada, and still feels more at home in the Canadian Rockies than anywhere else in the world.

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Three Types of Goodness and Truth

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My PhD dissertation was about bias in cost and ridership forecasts for transit projects. Before getting into any data analysis, I address the question of how we should even be evaluating forecasts in the first place. One response to evidence that forecasts for transit projects have generally proven to be overwhelmingly biased has been an argument that forecast accuracy is unimportant, or less important than other considerations. And it’s true that accuracy isn’t the only possible way to evaluate a forecast. A 1993 essay on weather forecasting by Allan Murphy (which I came across by way of Nate Silver’s book The Signal and the Noise) defines forecast “goodness” in terms of three characteristics: (1) Consistency: Is the published forecast consistent with the forecaster’s best judgment? Does the forecaster actually believe her own forecast? (2) Quality: Does the forecast correspond with what actually occurred? Was it proven to be accurate? (3) Value: Is the forecast useful to forecast users? Does it help them to make the best decisions? Individual forecasts might be good in one or more of these ways, without being good in all three. For example, a financial forecaster might try to defraud investors by intentionally inflating her firm’s earnings forecast, but unexpected events occur later that end up making the inflated forecast accurate (thus, the forecast has good quality, but poor consistency). A weather forecaster might intentionally overstate the seriousness of a storm (poor consistency) because she’s knows…

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A Mormon Image: The Kids Table Easter

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I spent a lot of years at the kids table when I was young. Family dinners were a big deal.  My grandmother lived for them.  She was an excellent cook and a hostess extraordinaire. She would recite poetry and lead her guests in singing a few songs.  She would also use her seating chart to try and make marriage matches. I have so many great memories of dinners and holidays and cousins and delicious food. I’m glad that the tradition is still alive with my own kids and their cousins.

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Review: A Peculiar People, or How Protestants Viewed Mormons in the Nineteenth Century

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So I finally got around to reading J. Spencer Fluhman’s book “A Peculiar People”: Anti-Mormonism and the Making of Religion in Nineteenth-Century America. I was expecting another account of “beat up the Mormons” episodes in the 19th century. Instead, it was an entertaining and informative review of how informally established Protestantism worked in the 19th century (hence my subtitle to the post). The focus is not so much on Mormonism as on how everyone else, in particular the Protestant majority, reacted to Mormons and their religion in 19th-century America.

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Reviving Our “A Mormon Image” Photo Series

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We’ve decided to revive our long dormant photo series “A Mormon Image,” which features photos and other images that carry meaning for us because they resonate with our “Mormonness.”  As part of this, we’d like to issue a renewed call for photographs to be considered for inclusion in the series. What qualifies as a Mormon image? It should be a photograph or other image which relates to your own Mormon experience. It can be an image explicitly tied to religious ritual, such as a picture from before a baptism. It can be a family photo outside the temple, or a picture of the temple at sunset. It can be a picture from your mission. It can be a picture of nature — sunrise, flowers, birds — but if so, these should have some expressed link to a theme within Mormon life, broadly construed. Your image should have a title as well, and should have accompanying caption. The text can be simple description — “my son before his baptism.” It can tie the image to a Mormon theme — “this sunset reminds me of the glory of creation.” It can be a line from a hymn, or a scripture text. It should be related in some way to the image, but again we’re willing to read that requirement broadly. We hope that this series will allow us to showcase images that illustrate beauty in Mormon life, from the variety of perspectives of…

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Access to the Temple

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During the three years I was a transportation planning student living in Los Angeles (I completed the final two years of my degree remotely), I had fairly consistent access to a car, but I generally only used it as a transportation mode of last resort since I preferred to travel by walking or transit, and I lived in very walkable, transit-rich neighborhoods (with terrible traffic and limited parking). I lived in three different apartments during that time. The first was within a marginally reasonable walking distance to the temple; the second was on a transit line that served the temple; and the third was within a very reasonable walking distance to the temple. In those characterizations, I’m referring to what it takes to get to the edge of the temple grounds, without regard to where any of the entrances to the grounds are. Here’s the problem: The Los Angeles Temple is basically a perfect example of a missed opportunity to accommodate pedestrians and transit patrons. There are other temples that are less pedestrian- or transit-friendly through the circumstances of their locations [fn]. The Los Angeles Temple stands out in my mind as a place where it could have excellent pedestrian and transit access, but it doesn’t. There is a transit stop right in front of the temple, which is great. What isn’t great is that you can’t get to the temple from the front. There’s an imposing fence around the…

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6 Questions for Tom Kimball on the Kirtland Temple

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The Sunday School curriculum is currently covering the Kirtland period of LDS history, including a full lesson on the Kirtland Temple. While we often treat that temple as part of 19th-century history, it is still around, it is still used for religious services, and it is available for public tours for visitors of any religious faith. I asked Tom Kimball, who lives in Kirtland, to respond to some questions about the Kirtland Temple. Tom is a semi-retired Mormon bookseller of twenty years, a former board member of the Mormon History Association, and presently a staff service volunteer at the Kirtland Temple visitor center.

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Church and Hockey

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I’m Mormon and my husband is not. He has his own religion that constitutes an important part of his identity, vaguely informs his religious beliefs, and minimally informs his religious practice. I would not describe him as religious at all. He would describe me as extremely religious. Sometimes people at church ask me if my husband is “interested in the church.” My answer to that is, well, yes, he’s interested in the same sense that I’m interested in hockey. My husband is a huge hockey fan. He puts a lot of time and energy into watching hockey, listening to hockey podcasts, reading hockey blogs, and discussing hockey with like-minded hockey fans. Among those like-minded hockey fans are his dad and his brother. In fact, hockey fandom is a major force that draws his family together. In some ways, hockey fills a similar space in his life that church fills in mine. I think I understand the appeal of hockey, and I’ve learned a lot about the sport since being married to my hockey-loving husband, but I didn’t grow up as a hockey fan (or even really as a sports fan). When we watch a game together, I’ll admit to having a hard time giving it my full attention because I have to really concentrate to even understand what’s going on. For the most part, when I watch hockey, it’s mostly just a way for me to express love for (and…

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Welcome to Guest Blogger Carole Turley Voulgaris

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Times and Seasons is pleased to welcome Carole Turley Voulgaris as our latest guest blogger. Carole recently completed her PhD in transportation planning at UCLA and will be joining the transportation engineering faculty at Cal Poly San Luis Obispo this winter following her upcoming maternity leave. For the time being, she lives in the Seattle area with her husband, her cat, and (starting any day now) her baby daughter. Carole served a full-time mission in Germany from 2003 to 2004, and (in addition to her newly acquired PhD), she holds a master’s degree in transportation engineering from BYU and an MBA from Notre Dame.  

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Guest Post: What Can LGBT Mormons Hope For?

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A year and a half ago, I invited John Gustav-Wrathall, president of the support group Affirmation: LGBT Mormons, Families & Friends, to share his thoughts on the Church’s new policy affecting LGBT members and their children (see All Flesh from December 2015). Diverging responses to this post gave rise to the idea of hosting a conversation on the blog about what it is reasonable for LGBT members of the Church to hope for and why. To facilitate such a back-and-forth, Gustav-Wrathall offered to share his thoughts on his experience as a gay man raised in the Church, his “abundance” of hope, and the sources of his religious optimism. These reflections constitute the first part of a conversation exploring the question: “What can LGBT members of the Church hope for?” Jonathan Green’s response to Gustav-Wrathall, which includes Gustav-Wrathall’s subsequent reply, represents the second part of the conversation. Readers are invited to comment below or contribute to the conversation in the comments to Jonathan Green’s forthcoming post, but should ensure that any comments posted mirror the graciousness and respect shown by each author and are in line with our comment policy. What Can LGBT Mormons Hope For? John Gustav-Wrathall I have frequently been accused of optimism, both by people who think that’s a bad thing, and by people who think it’s a good thing. Some, both in and out of the Church, say my optimism amounts to false hope, that it’s wrong, maybe even a sin to encourage false hope. Others, also both in and out of the…

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Which are the most influential General Conference talks?

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After most General Conferences, there are one or two talks that really stay with me. Some of those talks enter the language of many members, such as Elder Oaks’s framing of choices that are “good, better, best.” Is there any way to identify the most influential talks? We could begin with who influences the influencers. A simple way to measure that would be to count how often a talk is quoted by other leaders of the Church in their own conference talks. (Obviously this is just one indicator of influence. I’ll talk about limitations and alternatives at the end of the post.) I went through every conference talk from the last 5 years (October 2012 – April 2017) and identified those conference talks that were quoted most frequently by other speakers. Below are the 12 talks that were most frequently quoted. Are there talks that you would have expected to be there but aren’t? How do you think the list would change if we extended the sample to the last 20 years? How would you measure influence differently? The 12 Most Influential General Conference Talks (as measured by quotes in the last 5 years) Who? What? Sample quotes President Thomas S. Monson “The Holy Temple – A Beacon to the World” April 2011 Quoted 6 times “The world can be a challenging and difficult place in which to live. … As you and I go to the holy houses of God,…

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Soccer and Sunday

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General Conference seems to come and go so quickly now. This must have something to do with the ease of streaming it live into every home — 10 hours of Conference in one weekend is more than enough for most of us. Once upon a time getting the Conference Ensign was a treat. Not so much anymore. The Conference cycle seems to have been compressed into just a few days, like binge-watching a TV series on Netflix. That’s not really what I’m going to talk about, just something I have particularly noticed this Conference cycle. Anyone else feel this way?

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Three big things (and some little things) this lifelong Mormon learned from Matt Bowman’s history of the Church

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How do you tell the story of a 200-year-old movement in a single volume? In the summer of 2011, Matthew Bowman received a call inviting him to write such a volume in under three months. The result — The Mormon People: The Making of an American Faith — is an accessible, even-handed volume that uncommonly gives as much attention to the modern church as it does to the days of Joseph Smith and Brigham Young. Here are three things that I learned from the book: The power of the primary during the correlation reorganization of the 1960s: “The reorganization drained some power from the First Presidency itself and undeniably from the various departments and auxiliaries of the church. Some resisted as best they could; LaVern Parmley, president of the Primary since 1951, retained her position and through sheer force of personality a good deal of independent authority until she stepped down in 1974.” You can read more about President Parmley generally in the Encyclopedia of Mormonism. You can read about how she led a movement toward the modern conception of reverence in primary in Kristine Haglund Harris’s Dialogue article. Acceptance of Mormonism in American culture has not proceeded obviously in one direction: George Romney and Mitt Romney both ran for president, father in 1968 and son in 2008 and 2012. With George: “His faith was rarely mentioned in any of his political campaigns, for Mormonism by the 1960s had become unexceptional to most Americans.”…

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“Neither Shall There Be Any More Pain”: Trials and Their Purpose

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This is a talk I gave in sacrament meeting on March 12, 2017. The topic was “Trials and Their Purpose.” I appreciate the thoughts and words of [the previous speakers]. I hope that you all can find some solace in our various messages, even if the answers are a bit incomplete. The purpose of trials—or what is more commonly known in philosophical circles as the problem of evil—is a question that has plagued philosophers and theologians for centuries and I don’t pretend that I’m going to resolve it in a 15-minute sacrament talk. The evolving and at times contradicting theologies found within the scriptures make it difficult to pin down a coherent, all-encompassing explanation of suffering. However, my goal at the very least is to provide a couple perspectives that might be helpful to you in processing your own trials while being sufficiently sensitive to the different experiences you all have. Neal A. Maxwell once offered this advice to Jeffrey R. Holland: “You must tread with caution on the hallowed ground of another’s suffering.”[1] I intend to tread carefully on this rather sensitive subject. The problem of evil can be boiled down to the question, “If God is all-knowing, all-powerful, and perfectly good, why is there evil and suffering in the world?” Evil is often divided into two categories:[2] Moral evil: the evil committed by people. Natural evil: natural disasters, disease, etc. I’ve mentioned in class before that I have…

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Loosening the iron grip of the King James Version of the Bible?

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A couple of years ago, Elder Richard Maynes (of the Presidency of the Seventy) quoted Matthew 13:44 in his conference talk: “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up; then in his joy he goes and sells all that he has and buys that field.” But wait a second! The King James Version of that verse reads differently: “Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” Elder Maynes has quoted, instead, the Revised Standard Version. This surprised me because the official version of the Bible used by the Church in English is the King James Version. From the days of Joseph Smith and Brigham Young, the KVJ has been preferred (despite Joseph Smith’s corrections). When the Revised Standard Version was released in 1952, an editorial in the Church News stated, “For the Latter-day Saints there can be but one version of the Bible” — the King James Version. J. Reuben Clark published a book in 1956 entitled Why the King James Version. (This is all laid out in Philip Barlow’s Dialogue article.) In 1992, the First Presidency released a statement saying the following, “While other Bible versions may be easier to read than the King James Version, in doctrinal matters latter-day revelation supports…

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Can Mercy Rob Justice?

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We’re all familiar with Alma 42 and the notion that mercy can’t rob justice. I was reading this today at church and was struck by a context that often doesn’t get mentioned. In the ancient world relationships often determined actions. This meant special treatment for friends and especially relations. In Greek philosophy and plays you often see the key tension being between familial relationships and justice. The idea is that justice is what one should do if one wasn’t related. It’s the idea of being no respecter of persons. The very notion of justice in the middle east starting during this era is this more objective treatment.

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Telling the stories of the Church’s history

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A review of Leonard Arrington and the Writing of Mormon History, by Gregory A. Prince Telling the history of a church can be tricky. Which elements arose from the culture of the time? Which manifest the direct intervention of the divine? Is that even a sensible distinction? On the one hand, some Church leaders have historically seen the principal role of religious history as being to show “the hand of the Lord in every hour and every moment of the Church from its beginning till now” [1]. With this as one’s end, the appropriate means may be a partial telling of history: “Some things that are true are not very useful” [2]. On the other hand, some fear that this will leave believers vulnerable when uncomfortable truths come out: “I worry about the young Latter-day Saints who learn only about the saintly Joseph and are shocked to discover his failings. The problem is that they may lose faith in the entire teaching system that brought them along. If their teachers covered up Joseph Smith’s flaws, what else are they hiding?” [3] As Laurel Thatcher Ulrich put it succinctly, “History is dangerous.” No character in Mormon history is perhaps better placed to illustrate this lesson than Leonard Arrington. In 1972, Arrington became the first — and to date, the only — professional historian to serve as Church Historian of the Church of Jesus Christ of Latter-day Saints. (To be fair, Arrington’s PhD was…

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Listen to the stories of those who hurt because of the ghost of eternal polygamy

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a review of Carol Lynn Pearson’s The Ghost of Eternal Polygamy: Haunting the Hearts and Heaven of Mormon Women and Men I don’t think about polygamy much. I have no interest in participating in it (in this life or another). It doesn’t come up much in my conversations, except as I discuss my polygamous ancestors from the early Church or the lives of Brother Joseph or Brother Brigham and their contemporaries. I am one of those for whom, as Carol Lynn Pearson writes, “it is not to be taken very seriously.” But Pearson argues that there are others, “a great many, I think,” for whom “it is a blight, rather like the crickets that destroy a crop.” To that I say, but wait, didn’t we — and by we I mean the Church of Jesus Christ of Latter-day Saints — give up polygamy more than a century ago? Well, yes and no. Members of the Church who enter into polygamous relationships today are excommunicated. But the promise of polygamy in the next life lingers, as evidenced by these practices: A widowed Mormon man can be sealed to another wife, and another after that, “secure in the promise that they will be his in eternity.” A widowed Mormon woman cannot be sealed to another man. Wow, that does sound a lot like polygamy, waiting to be lived once we cross to the other side of the veil. And while I hadn’t…

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Conditional Love Is Back

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The recently announced LDS doctrine of conditional divine love comes from President Nelson’s 2003 Ensign article “Divine Love,” in which he stated: “While divine love can be called perfect, infinite, enduring, and universal, it cannot correctly be characterized as unconditional.” No additional commentary was added until the October 2016 General Conference, when two apostles, citing President Nelson’s article, restated the doctrine. It is rather more nuanced than it first appears and I expect some local leaders and members will misconstrue and misapply this new doctrine in unfortunate ways. So pay attention. This is important.

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The Nova Effect – Secular Age, round 7

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This third section of Taylor’s book is, to me, the most redundant, so I’m going to make up for lost time by condensing these four chapters into one blog post. In fact, I’ll leave Ch. 11 off entirely because it’s mostly an exploration of the section’s themes through case studies in Britain and France. In the last post, we saw the effects of the new “Providential Deism” (and the accompanying sociopolitical and economic trends) on the nature of belief in the eighteenth century. Religion among intellectual elites was naturalized (i.e. seen as non-mysterious, accessible by reason or observation) and circumscribed entirely to the flourishing of human beings and society in the here and now. In this post, we’ll see how Europeans in the nineteenth and early twentieth centuries reacted against the perceived stifling effects of this anthropocentric order, and what new modes of belief and unbelief (and countless hybrids) their reactions first spawned. In chapter 8, “The Malaises of Modernity,” Taylor delves into some of the early “cross pressures” that confronted Westerners who chafed against orthodox Christianity (and its perceived authoritarianism, conformity, focus on human guilt and evil, mystery, etc.) but also the buffered self. Undoubtedly, the buffered self had many attractions—the promise of power to “order our world and ourselves” through reason, self-control, and knowledge; the sense of invulnerability and self-possession or independence, with no need to rely on the power of God or other externals; and a sense…

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Sacrament Prayers: A Close Reading

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A while ago my dad had pointed out some features of the sacrament that somehow I’d missed in all the years I’d been partaking. A few of these were examples of something that’s right before you the whole time yet somehow you still miss. I thought I’d share them with you. We get our sacrament rite largely from the Nephites rather than the Palestinian Christians. Many have argued that the evolution of the sacrament amongst the Nephites takes the form it does going back to King Benjamin’s famous speech. (See for example John Welch’s argument in King Benjamin’s Speech: That Ye May Learn Wisdom where he argues for a close connection to Mosiah 5) The Palestinian version of the sacrament is most likely that found in the Didiche, an early 1st century document that deals with rituals and other such matters. It differs a fair amount although there are points of similarity. Given how the near eastern form of Judaism had been transformed by the exile, the Hellenistic and then Roman conquests, it’s hardly surprising for there to be differences. There are six centuries of divergent evolution. We need to remember that the Nephites had most likely been heavily assimilated into mesoAmerican culture much as the Palestinian Jews had assimilated a lot of Hellenistic and Babylonian culture. There’s also the effect of Joseph’s translation which regardless of the method of translation strongly suggest a fairly loose translation in terms of…

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Classroom Discussion: Productive or Not?

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The LDS Sunday School General President posted this short article at LDS.org (in the Church News section). Here is his observation about LDS classroom discussion: [W]e hear of many inspired classroom discussions. Occasionally, however, we hear of discussions that are open and lively, but at the conclusion there has been little, if any, doctrinal focus or emphasis. In essence, there have been some therapeutic conversations or a sharing of experiences, but little connection to doctrine.

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Book Review: Through the Valley of Shadows

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Although Samuel Brown’s new book, Through the Valley of Shadows, is not a book that focuses on Mormonism, I jumped at the chance to review it for Times and Seasons simply because the subject matter fascinated me. Death, after all, is something that we all face, and I was already tangentially aware that technological advances are creating thickets of ethical and emotional—not to mention economic—concerns around this final encounter. I didn’t really have any preconceived opinions about the topic, however, just a curiosity that made me eager to read Brown’s book. I was not disappointed. The book covers an impressively wide range of territory. Of course there is a lot about medical care in modern ICUs—both from the standpoint of academic research as well as from first-hand accounts from Brown’s own career—but aside from that the book also delves into social history, cognitive psychology, and legal theory. Brown’s central argument is that two sea changes in modern society have left us naked and alone in the final confrontation with death. The first is the Dying of Death, which removed the narratives and social infrastructure that had provided a template of a “good death.” By the end of the Dying of Death, Americans had contained the terror of death by simply ignoring it until the moment of crisis, but the sanctity of death had disappeared along with its menacing presence… Since twentieth-century Americans had not generally spent their lives in the shadow…

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