We are fond of quoting an Article of Faith to the effect that we believe the Bible as far as it is translated correctly. It provides a nice escape hatch in the event someone brings up a scripture that seems to contradict a cherished Mormon doctrine. I wonder how many Mormons can actually point to a specific place where the Bible hasn’t been translated correctly? While we have the opportunity to take a very nuanced approach to scripture it seems we more often operate unreflectively as “selective literalists.”
Part 5 of my series, “Intellectual disability in Mormon thought…”
We’ve been tying intellectual disability to the issue of “accountability,” and thus the scriptures which discuss little children, since the 1830s. Explicit discussion about intellectual disabilities in the eternal scheme of things went under the radar for the next century for reasons I attempt to outline in my thesis. But when the subject cropped back up again we picked up right where we’d left off. Bruce R. McConkie took the time in his Mormon Doctrine to add an entry on “Idiocy.” It simply said “See YEARS OF ACCOUNTABILITY.”1 This not only reminds us of the longevity of a by-then outdated term, but indicates that intellectual disability was at least on McConkie’s radar enough to merit inclusion. People with intellectual disabilities also play a supporting role in his 1977 Ensign article, “The Salvation of Little Children“:
What about the mentally deficient? It is with them as it is with little children. They never arrive at the years of accountability and are considered as though they were little children. If because of some physical deficiency, or for some other reason unknown to us, they never mature in the spiritual and moral sense, then they never become accountable for sins. They need no baptism; they are alive in Christ; and they will receive, inherit, and possess in eternity on the same basis as do all children. [Read more...]
Part 4 of my series, “Intellectual disability in Mormon thought…”
Jim Faulconer has depicted Mormonism as “atheological,” meaning that Mormonism lacks the sort of systematic theology found in other traditions, especially Catholicism. He writes that Mormonism privileges praxis over doxy, but I’m not convinced these two elements can be so neatly separated. Belief and practices are intertwined; they inform each other in ways I doubt any researcher can fully untangle. Still, perhaps Faulconer is right to say that, with a few exceptions (the Lectures on Faith, for example), Mormon belief and practice has often been created according to pressing concerns and needs, and is thus not formulated in a systematic manner. Pieces of theology would crop up not only in revealed scripture, but also in table conversations, in a red brick store, in council meetings, in sermons lost to time, in missionary journeys.
This non-systematic development of Mormon thought leads to interesting contradictions. Joseph’s theological project was incomplete at the time of his death, and the “chaos of materials prepared by” the prophet, to borrow a phrase from Parley P. Pratt, have proven fertile ground in which subsequent church leaders and members have harvested a variety of fruits. Joseph’s scriptures and sermons have been employed in a piecemeal fashion to answer questions he didn’t apparently ask. This is especially true in regards to intellectual disability. [Read more...]
Part 3 of my series, “Intellectual disability in Mormon thought…”
Through the process of working on my project in Mormonism and intellectual disabilities I’ve had some time to reflect on how my methodological approach stacks up in the present state of Mormon studies. I’m coming from the multi-disciplinary approach of religious studies, but my focus will tell a historical narrative about how Mormons have represented intellectual disabilities over time. History is still king in Mormon studies.
In 1986, shortly after the twentieth anniversary of the Mormon History Association, a young fellow named Grant Underwood published “Re-visioning Mormon History,” a sort of “state of the union” address for Mormon historians. He talked about the direction of historical studies of Mormonism, challenged one of the most dominant aspects of the MoHist narrative (that the faith underwent a monumental shift around the time polygamy was abandoned) and offered suggestions about how future historical works might improve upon the past. The entire article is *highly* recommended, but here’s a brief look at a few specific points and my reflections as to how they relate to my project. [Read more...]
Part 2 of my series, “Intellectual disability in Mormon thought…”
When political tabloidist Ann Coulter called the President of the United States a “retard” via Twitter the other night she received a number of responses reminding her that the “R” word is considered by many to be an offensive slur. Ironically, some of the folks responding to her tweet referred to her as a “moron,” a term which itself is a distant cousin of “retard.” This got me thinking about one aspect of my current project on Mormonism and intellectual disability. This project requires me to pay close attention to the historical terms used to describe and classify variations of disability, and to trace how those terms shift over time.
Suppose this kerfuffle happened back in 1910. Coulter wouldn’t have used the word “retard,” which didn’t come into prominent use until the mid-twentieth century. Now the term has become too pejorative and has been replaced with “disability,” preceded by a modifier like “cognitive” or “intellectual.” Also, those replying to Coulter wouldn’t call her a “moron” which was actually a new diagnostic label used to differentiate “high-grade idiots” from more-obviously disabled people. Today, Coulter will deservedly get a lot more criticism for saying “retard,” while others can use “moron” as a way of saying she is stupid, without being reprimanded for insensitivity. Word connotations change.
The obvious similarity between the words “Mormon” and “moron” has proved handy for folks looking to make an easy wise-crack about Latter-day Saints, as a simple Google search reveals. Interestingly, this connection hasn’t always been so obviously made. I argue this is because the term “moron” itself emerged at a time when Mormons were already well into the process of assimilating to wider American culture, thus it wouldn’t make sense to attach a medical label to them. Despite being homophonetic, “moron” and “Mormon” weren’t immediately connected so far as I’ve seen. Here’s why: [Read more...]
[*Please tread respectfully and carefully in the comments*]
Americans watch in shock and disbelief as riots in the Middle East are explained to be the result of a terribly-produced video mocking the prophet of Islam. Having been born and raised in a place where freedom of expression, however repugnant, is protected by law with First Amendment authority, we miss the fact that, in such highly moderated countries, the allowance of such a production is understood as being ratified by people and state, rather than being something to snicker at given its fundamental silliness and ill-execution. Strength, for us, would best be shown by ignoring rather than igniting.
But Mormons are typically highly attuned to ways video and images can be used to trample sacred-held beliefs. When it comes to us, the ultimate taboo isn’t placed upon any prophet, but rather within rituals enacted in Mormon temples.
“We were just walking, and he looked back and flipped us off,” [Elder] Brezenski said, adding the driver was carrying a cigarette in the hand he used to make the gesture. “Then the car flipped 10 to 12 feet in the air.”
Giving missionaries the bird + smoking + driving drunk = Invoke the wrath of God.
A combination of blunders and a marvelous slap from above.
This is the stuff of missionary folklore.
The car accident happened this week in Indiana, and the Elders were restrained in their description to local media, making no mention of whether feet had been dusted prior to the collision.
Rewind to 1935. Legrand Richards, then-President of the infamous Southern States mission, shared a similar story of missionary-vindicating justice in General Conference. I came across the legend while researching the history of LDS views on disabilities, and this may be one of the most unfortunate examples I’ve found so far: [Read more...]
The Plan of Salvation is one of Mormonism’s chief selling points. Douglas J. Davies argues that its power resides in the fact that it is presented as a sweeping narrative, and narrative “is of the essence of humanity.”1 According to Davies, shifting Mormon emphases on certain elements of the Plan are good indicators of Mormonism’s creative adaptation to changing historical circumstances. Mormon theology is influenced by the wider culture in which it participates, even as it influences believers. Such influence can be detected in the sort of theological questions Mormons confront, the language used to confront it, and the ways Mormons draw on LDS scripture and tradition to resolve theological problems.
One of the chief uses to which the Plan of Salvation has been put over the years is to confront the problem of suffering/evil/tragedy. In this post I’ll quickly discuss only two instances when the Plan has been used to account for difficulties in the Mormon experience. [Read more...]
Originally delivered on 29 July 29 2012.
If you open that green hymnal resting in the back of the pews and turn to the first hymn you’ll find a song Parley P. Pratt published in England in 1840, ten years after the founding of the Church of Jesus Christ of Latter-day Saints:
The morning breaks; the shadows flee;
Lo, Zion’s standard is unfurled!
The dawning of a brighter day
Majestic rises on the world.
Parley wrote of the Restoration of the gospel. But his song calls to my mind a much older morning—the morning of God’s initial creation. Perhaps this ancient morning is the one physicists say happened about 13.75 billion years ago. Most refer to it as “the Big Bang,” but some have suggested it would be more appropriate to call it the “Flaring Forth.”1 According to Joseph Smith, you and I perhaps were there, perhaps angelic assistants in the creation of this world. A world as a place of progression for God’s family, a home for the family of God. This puts a different spin on Parley’s concluding verse: [Read more...]
Title: Dimensions of Faith: A Mormon Studies Reader
Author: Stephen C. Taysom
Publisher: Signature Books
Genre: Religious Studies
Back when he was a doctoral student in religious studies, Stephen C. Taysom wished he had a collection of “fine scholarship” he could use to show professors and others “who expressed skepticism about the fitness of Mormonism as an object of serious academic study” what they were missing (vii). Now Taysom is a professor of religious studies at Cleveland State University. His reworked dissertation, Shakers, Mormons, and Religious Worlds: Conflicting Visions, Contested Boundaries, was published in 2011 by Indiana University Press. Enough has changed within the academy (and within Taysom’s own circles) over the past few years to turn his professors’ skepticism into inquiry: “I have received requests from colleagues for a selection of readings that might be used profitably in courses dealing with Mormonism,” Taysom reports in Dimensions of Faith: A Mormon Studies Reader (xi). The reader is a collection of fifteen essays analyzing Mormonism through literary, ritual, film, gender, folklore, and other studies. Taysom argues that the collection’s very existence bears witness that “Mormonism is a rich field of inquiry into which theories and methods of a vast array of disciplines are being widely and skillfully integrated” (viii). Rather than describing a few of the papers Taysom selected and giving them a thumbs up or down, I’d like to use the book as a way to examine a few key issues being debated—or not—in discussions of Mormon studies today. [Read more...]
…Or, a few thoughts on a recent missionary experience
and the ritualistic invocation of Joseph Smith’s First Vision
When I was a missionary I knew I was surrounded by a million Joseph Smiths. Every day I’d anticipate meeting Joseph all around me–on the bus, at a front porch, on the street. When I found a Joseph I was sure all she or he would need is to hear me read James 1:5, hear me recite Joseph Smith’s words, “I saw a pillar of light…” and BLAM! the Holy Ghost would whack them in the heart with feelings of peace, love, joy, and the other fruits of the Spirit. I was even familiar with the folklore which told me that the adversary would certainly try to interrupt me just as I recited Joseph’s words–a phone ring, a visiting neighbor, a barking dog. If only these Joseph Smiths would just recognize that they were Joseph Smiths!
I had the chance to join my local elders the other day for their first appointment with a woman from Nigeria who was visiting a family on my street. The elders tenaciously stuck to their script, I recognized it from the last pair of elders I went along with. The woman we were teaching was very bright and inquisitive, but also cautious, a good combination, I think. At the outset she was chiefly interested in the Book of Mormon. What is this book? How does it compare to the Bible? What is it about?
The elders had other plans. [Read more...]
In June of 1830 Joseph Smith recorded a strange revelation proffering the beginnings of a stunning cosmology. Smith was working on a project he referred to as his “translation of Scriptures,” whereby he read through the biblical text and recorded suggested changes, adaptations, and additions to the text, some thought to be original to the ancient documents, others understood to be inspired expansions lost to time. Some Mormon scholars have compared Smith’s new scripture to “midrashic commentary, much like the targumin…and pesharim “attested amongst the Dead Sea Scrolls.”1 One of the longest of such additions audaciously serves as a sort of new preface to the Hebrew scripture, expanding upon on the traditional Genesis narrative, now part of the official Mormon canon of scripture (try to avoid the tendency to skip the verses even though you’ve read them before):
The words of God, which he spake unto Moses at a time when Moses was caught up into an exceedingly high mountain. And he saw God face to face, and he talked with him, and the glory of God was upon Moses; therefore Moses could endure his presence. And God spake unto Moses, saying:
“Behold, I am the Lord God Almighty, and Endless is my name…And, behold, thou art my son; wherefore look, and I will show thee the workmanship of mine hands; but not all, for my works are without end, and also my words, for they never cease….And now, behold, this one thing I show unto thee, Moses, my son, for thou art in the world…” [Read more...]
Title: The Persistence of Polygamy: Joseph Smith and the Origins of Mormon Polygamy
Editors: Newell G. Bringhurst and Craig L. Foster
Publisher: John Whitmer Books
We usually just want the unvarnished truth. Tell us the facts. Drop the spin. Lay it all out on the table. State your case objectively and we’ll decide to believe you or to reject your views. Give us some easy bullet points, a quick overview, a succinct argument, and the jury will return shortly with the verdict. The problem is that we all too often forget we’re all incapable of constructing, let alone judging between, contrasting claims about our past in an “objective” way. This is my non-comprehensive way of explaining our persistent interest in history, of course. “History speaks not only of the past but also of the present.”1
So it is with books about polygamy, one of the most debated subjects within the history of Mormonism. Not merely about Mormonism, but within it. [Read more...]
Title: Quickend Chronicles: The Rifts of Rime
Author: Steven L. Peck
Publisher: Cedar Fort
C.S. Lewis was underwhelmed by “namby-pamby” Christian children’s books. Such books, he felt, were “calculated to nauseate any child worth his salt” with weak symbolism and lame platitudes.1 He was both “grieved and amused” that few reviewers recognized the Christian overtones in his science fiction series Out of the Silent Planet, but he became confident that “any amount of theology can now be smuggled into people’s minds under cover of romance without their knowing it.”2 If his Narnia series can be criticized today for its rather overt symbolism, it is perhaps as much due to our knowledge of Lewis as a Christian as it is with his series’s obvious symbolism. Despite his cover being blown, I think Narnia holds up today because of Lewis’s willingness to place his theological ideas within a fiercely imaginative world containing moral ambiguity, death, doubt, and redemption. And above all, despite sneaking Christian doctrine into fiction, Lewis insisted that the “first business of a story is to be a GOOD STORY.”3
Steven L. Peck’s new novel for young adults, The Rifts of Rime, succeeds in precisely Lewis’s prescribed way: it’s a “good story” first and foremost, even while weaving theological ideas from Mormonism into a tale of moral ambiguity, death, doubt, and the hope of redemption. [Read more...]
Title: How God Became King: The Forgotten Story of the Gospels
Author: N. T. Wright
Genre: New Testament
The crux of Anglican scholar N.T. Wright’s latest book, How God Became King, can be summed up quite easily, if quite dramatically: “most of Western Christianity has simply forgotten what the gospels are really about” (ix). According to a dominant Christian view today, God created the world and called Israel to be His people, and upon their failure he sent down Plan B, Jesus, to fix everything up and take us away to heaven (84). This is all wrong, Wright says, and reflects an over-emphasis of the early creeds on one hand and problematic Reformation additions or over-reliance on critical scholarship on the other, more than it reflects the stories or purposes of Matthew, Mark, Luke or John: [Read more...]
I believe Salt Press is at the cutting edge of Mormon scripture studies not merely because of the fresh ideas they spread and the methods of study they enact, but also because of the way the press itself actually operates. They follow an “open access publishing” model, which means all of their work is available for free online. But they also publish physical copies for folks like me who prefer to read away from the tyranny of digital pixels.
Over the past month I had the privilege of reading, reviewing, and recommending a few of their recent publications, including a new book about the Book of Mormon by Joseph Spencer called An Other Testament. Adam Miller, one of Salt Press’s managing editors, wrote the forward for Spencer’s book, which we offer for your consideration to give you a sense of what the book offers. Next week we’ll follow up by posting Spencer’s own preface. It’s an exciting book and I hope it generates some conversation. [Read more...]
Review: John Dominic Crossan, “The Power of Parable: How Fiction By Jesus Became Fiction About Jesus”
Title: The Power of Parable: How Fiction By Jesus Became Fiction About Jesus
Author: John Dominic Crossan
Genre: New Testament
Jesus was so meta. In his famed parable of the Sower “the word” is compared to seed being cast onto the ground where it might grow or perish. And the word “parable” itself comes from the Greek—para (“with” or “alongside”) and ballein (“to put” or “to throw”). As popular biblical scholar John Dominic Crossan observes in his latest book: “Jesus was not trying to improve the agricultural yield of lower Galilee.” The activity of sowing is “cast alongside and compared with” the dissemination of the word; this is essentially a parable using parable as parable (10).
Crossan explores this manner of teaching in his provocatively-titled The Power of Parable: How Fiction By Jesus Became Fiction About Jesus. [Read more...]
Title: The Book of Mormon: A Biography
Editor: Paul C. Gutjahr
Publisher: Princeton University Press
Genre: Religious Studies
Pages: xix, 255
Binding: Cloth with jacket
The Book of Mormon, that curious text said to be dug from a hill in upstate New York and translated by the gift and power of God, has been reincarnated over its 180-plus year lifespan into an interesting variety of bodies: from its various print editions, to films in silent black-and-white and full color, as children’s editions and comic books, even inspiring an award-winning Broadway musical. It’s spawned paintings, cartoon show episodes, and action figures. Since its birth in 1830 the Book of Mormon has been argued over and analyzed in print—approaches ranging from polemical to academic and any mix of the two. Most significantly, it has served as a key religious devotional text within the still-growing branches of Mormonism, the most prominent being the Church of Jesus Christ of Latter-day Saints, which has shepherded the text through translation into 109 world languages from Afrikaans to Zulu, with more on the way.1 All of this and other interesting elements of its impressive life are explored in Paul C. Gutjahr’s The Book of Mormon: A Biography, part of Princeton University Press’s impressive new “Lives of Great Religious Books” series—handsome little clothbound volumes short enough to get through in one or two sittings. [Read more...]
Title: An Other Testament: On Typology
Author: Joseph M. Spencer
Publisher: Salt Press
Genre: Scriptural Exegesis
Binding: Cloth (or .pdf)
Price: $18.95 (or free, but the clothbound volume really is quite handsome! And if that ain’t the coolest looking cover I’ve seen in a while…)
What’s that you say, Joseph M. Spencer, graduate student of philosophy at UNM? You’re just out offering a radical new textually-based interpretation of the entire Book of Mormon in your spare time, hmm? Radical and new. Sounds like a nice little project you got there, yes. Wait, what?! [Read more...]
George Albert Smith repeatedly referred to the scriptures as “the greatest library in the world” (TPC:GAS, chapter 10). During his October 1917 conference address he stood before the congregation and read the entire first section of the Doctrine and Covenants.
Read: D&C 1:37-39.
“Search these commandments, for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled. What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same. For behold, and lo, the Lord is God, and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen” (TPC:GAS, 106).
This was actually not an easy task for President Smith. His reading an entire section is particularly significant considering what “The Life and Ministry of George Albert Smith” chapter describes regarding his health: [Read more...]
Title: The Book of Mormon Girl: Stories From an American Faith
Author: Joanna Brooks
Publisher: Self published (but not for long…)
Rumor has it Joanna Brooks’s self-published memoir, The Book of Mormon Girl has been picked up by Free Press/Simon & Schuster for national publication this August with an expanded chapter-and-a-half. We’ve seen a lot of chatter about her book online recently, so I thought I’d venture a review. I hope you’ll excuse my decision to kick things off with an observation based on personal experience. (The Book of Mormon Girl is, after all, a personal memoir!) My own undergraduate years were spent writing and editing articles for a variety of small Utah newspapers. I remember how daunting it felt to be assigned an article on a subject I knew next-to-nothing about, like computer animation, mechanical engineering, or say, feminism. Oh, how comforting to a journalist is that friendly, articulate insider willing to endure the inane questions of—and likely later misrepresentation by—the stammering cub reporter! [Read more...]
Adam S. Miller, ed., An Experiment on the Word: Reading Alma 32 (Salem: Salt Press, 2011) ISBN: 978-0-9839636-0-8; Paperback; $12.95; 99 pages, and Joseph M. Spencer and Jenny Webb, eds., Reading Nephi Reading Isaiah: Reading 2 Nephi 26-27 (Salem: Salt Press, 2011) ISBN: 978-0-9839636-1-5; Paperback; $12.95; 158 pages.
“At one time, Ts’ui Pen must have said; ‘I am going into seclusion to write a book,’ and at another, ‘I am retiring to construct a maze.’ Everyone assumed these were separate activities. No one realized that the book and the labyrinth were one and the same.…[And] I kept asking myself how a book could be infinite.” –Jorge Luis Borges, Ficciones (New York: Grove Press, 1962), 96-7.
The Book of Mormon is a curiously self-referential book. Perhaps its greatest conceit is the fact that it just can’t quit talking about itself. OK, books don’t talk, but the scribes who kept the original records from which the BoM was constructed seem unable to avoid writing about their project in their project. How many books have you read that focus so intently on their own production? So here we have a book that contains scattered pieces of its own interpretive instruction manual—a manual which has largely been overlooked in the hundred-and-eighty-plus years since its original publication. [The cheerful reader asks, “Overlooked?”]
Yes. [Read more...]
The teacher-to-student talk ratio is tough to navigate. The manual repeatedly reminds teachers that if they are taking up most of the time they’re doing it wrong. Chapter 6’s “Teaching help” says carefully listening to questions and comments is an “expression of love.” Chapter 9’s “Teaching help” says teachers ought to refrain from being the “star of the show” by putting the pupil “into action.” Chapter 16 says skilled teachers ask themselves “What will my students do in class today” rather than “What shall I do in class today.” And I’m particularly fond of Pres. Packer’s quote, the “Teaching help,” in chapter 2:
“Quite a bit of teaching that is done in the Church is done so rigidly, it’s lecture. We don’t respond to lectures too well in classrooms….teaching can be two-way so that you can ask questions. You can sponsor questions easily in a class.” [Read more...]
This 3-part series is a response to Matthew Bowman’s excellent Slate article, “Saturday’s Warriors: How Mormons went from beard-wearing radicals to clean-cut conformists.” I’m going over my three quibbles/expanded analyses: First, the article paints a flatter evolutionary model of LDS history than I believe Bowman himself advances in his book. Second, as a result, Bowman glosses over some important distinctions between Mormon pop-culture and correlated materials. Finally, Bowman also might have drawn attention to how the shifts he describes directly relates to the present discussions of “official doctrine.” Expansion #3:
So there’s been plenty of chatter lately about what does and doesn’t count as “official Church doctrine.” The LDS Newsroom has published statements on the subject–one perhaps a response to Romney’s last campaign effort, the other a response to Bott-gate–and a member of the Quorum of the 12 addressed the issue explicitly in Conference. There are various motives for advancing this distinction, but here I’d like to make one quick comparison which, like Bowman’s column, can be mercilessly nit-picked due to its terseness. [Read more...]
This 3-part series is a response to Matthew Bowman’s excellent Slate article, “Saturday’s Warriors: How Mormons went from beard-wearing radicals to clean-cut conformists.”
I’m going over my three quibbles: First, the article paints a flatter evolutionary model of LDS history than I believe Bowman himself advances in his book. Second, as a result, Bowman glosses over some important distinctions between Mormon pop-culture and correlated materials. Finally, Bowman also might have drawn attention to how the shifts he describes directly relates to the present discussions of “official doctrine.” Nitpick #2:
II. Glossing Correlation and Broader Mormon Culture [Read more...]
A few weeks ago a friend posted an article on Mormonism written by a former member of the Church which, for the most part, did a fine job of describing Mormonism for outsiders. After I “Like”‘d the link and responded with some clarifications another guy replied “BHodges would quibble with the angel Moroni himself.” Well, if not the Angel Moroni, I’m quibbling here with one of the most notable academic angels of present Mormon Studies, Matthew Bowman. I recently did a podcast with Bowman, author of a great new book from Random House called The Mormon People, which I pitch to you now.
The prolific Bowman has yet another article out this week in Slate called “Saturday’s Warriors: How Mormons went from beard-wearing radicals to clean-cut conformists.” It’s another specimen of Bowman’s typically fun, frank, and insightful analysis. But I think the piece requires a bit of quibbling, as such popular columns always do, and I’m feeling a bit audacious today, so here goes nothing. [Read more...]
Last night I noticed a change on lds.org. I’m not sure when it happened, but a new page has been added called “Common Questions for Teachings of Presidents of the Church: George Albert Smith, 2012.” (Notice the site dates the GAS manual itself as 2010, so this is evidently quite new.) Only one link appears in the list, pointing to chapter 6, “Sustaining Those Whom the Lord Sustains.” The new info has its own page, but also appears in the sidebar of the lesson itself under a section called “Applying the Lesson to Our Time”: [Read more...]
You, brave teacher, are like unto Gandalf the Grey, Mithrandir, gatekeeper of the manual. Suddenly, just as you and your Hobbits are enjoying the recitation of a quality quote, a Balrog rears its head. The most recent manual has a fair number of one particular Balrog I’ve come to fear on my journey to Mount Doom: “The World.”
Yes, that mystical and mythical entity we’ve heard much about but never seen. “The World” is everything we’re not. When we say “potato,” the world says “deadly napalm sandwich with a side of war on religion.” In chapter one alone I encountered five references to “The World,” about one every other page (TPC:GAS, 3, 5, 6, 7). What to do?
In this post I highlight a few excerpts from chapter seven of the George Albert Smith manual and offer some suggestions for class discussion.
1) Eternal Life in the Present
The introduction to this lesson proposes an interesting, if not unique, conceptual shift for the term “eternity”:
He frequently reminded the Saints that “we are living eternal lives”—that eternity doesn’t begin after this life but that mortality is a crucial part of eternity (67). [Read more...]