Academic approaches to scripture sometimes arouse suspicion in LDS circles, especially when they include the Higher Criticism (“Moses didn’t write the five books of Moses?”) or reading the Bible as literature (“So you think this is a work of fiction?”). People using or advocating these approaches often draw charges of privileging the intellectual ways of the world over the pure spiritual truth of God, of trusting in the arm of flesh, or of kowtowing to secular disbelief in the interest of seeming more acceptable.
The title of this post is a lie: I’m not going to defend God’s sovereignty, not really anyway. I’m not not going to do it for two reasons. First, because I have no theological belief about God’s nature or power or personality or sovereignty firm enough to qualify as something that I am genuinely capable of “defending.” Frankly, God is a mystery to me, and I tend to believe that He wants it to be that way, for His own mostly unknowable reasons. Second, because to engage in a defense means to present an argument–in this case, one against the position that Jason has sketched out, which presents some questions and possibilities in connection with the idea that the Mormon notion of God presents Him as vulnerable, not sovereign–and while I’d like to think I’m at least minimally well-read in the theological literature, my disagreement with him, and my belief that the God which Christians like ourselves worship is not essentially vulnerable, but rather is essentially sovereign, is rooted in other perceptions that lack the rigor of theological argument. The best I can do, then, is talk about where those perceptions came from, and what they’ve meant to me. [Read more...]
Recent events—the death of Jordan Fowles, the shooting of the Stay family in Texas—have prompted some internal BCC discussions about the character of God. Commenters occasionally accuse BCC of being an echo chamber, but our discussions of this topic have turned out to be full of lively debate and disagreement. We’ve decided to bring our discussion to the blog, with several posts on the subject over the next few days. Our collective goal is to stimulate further conversation, not to defend any particular theological position (although some of us might choose to argue vociferously in the comments).
Terryl and Fiona Givens’ The God Who Weeps offers a provocative vision of a God whose heart beats in sympathy with human hearts, presenting this, as its subtitle (How Mormonism Makes Sense of Life) proclaims, as a compelling answer to the difficulties of being human. I want to follow in the spirit of Adam Miller’s thoughtful critique of Weeps in the Spring 2014 issue of Dialogue (subscribe if you haven’t yet) by probing some of the implications of the vulnerable God that the Givenses find in Moses 7:28-29. This probing will be ad hoc rather than systematic, stirring up dust rather than settling questions. With Miller, my aim is not to denigrate the book (pas du tout!), but rather to honor its contribution by allowing it to provoke further thinking.
Letter to a Man in the Fire* is a brief meditation on the question of God’s existence and God’s goodness in the face of inexplicable suffering in the world. (Really brief. I read it in about two hours.) Reynolds Price’s letter, written in response to a young man dying of cancer, is suffused with an unusual mix of uncertainty and devotion. Price spends a lot of time agonizing over whether it’s appropriate to even write a letter recommending the existence and—in some sense—the goodness of a Creator to someone whose present suffering directly calls those views into question. Price’s reluctance is appropriate especially because so many people who write answers to theodicy questions forge ahead with affirmations of God’s goodness without dwelling long with the sufferer in their very real pain. He wants neither to “diminish for an instant my sense of the grinding wheel you’re presently under” by offering weak platitudes, nor “burden you further with darker thoughts than you’re otherwise bearing”—a frighteningly acute description of the strange negotiations comforters must make as they go along trying to “mourn with those that mourn” as well as “comfort those that stand in need of comfort” (80; Mosiah 18:9). [Read more...]
Dame Julian of Norwich
The Collect: Almighty God, who through thy servant Julian of Norwich showed us the Ground of our being, sustain us we pray with the sweet milk of thy Spirit through the everlasting nurture of thy Son, Jesus Christ. Amen.