The sixteenth century was a cruel and confusing pendulum of religious change in England. Henry VIII, erstwhile Defender of the Faith, broke with Rome in the 1530s, albeit more in church government than in doctrine. (The irony: Anne Boleyn was a Protestant.) His son, Edward VI, took things in a more Protestant direction, although his brief reign was followed by his half-sister Mary’s (also brief) attempt to return the country to Catholicism. Her half-sister Elizabeth then returned England to a firm but moderate Protestantism, eventually prompting pressure for further reform. Thomas Tallis, the greatest English composer of choral music during this period, lived through all of these changes and managed not only to stay a firm Roman Catholic through all of them, but also to remain in royal favor. Tallis’s achievement has much to teach Mormons as we navigate the shifting currents of the cultures in which we are embedded. [Read more…]
In a recent post I expressed my belief that the world is an entropic chaos tending toward death, and that in rebelling against this we can make beauty, which the all-devouring nature of the void requires that we make again and again. I mentioned this idea in conversation with a new friend the other day, and she suggested that it would be better to think about how to cultivate beauty, to find ways of sustaining it over time. This seemed to me a good and wise correction, and although seeds of the idea do appear in my post, especially in the idea that human connection is the highest form of beauty, I wish to develop them further here. Zion, after all, is at once a place and a form of human community where the people are, as the scripture reminds us, of one heart and one mind, dwelling in righteousness, and having no poor among them. [Read more…]
Sam Brown is an historian, scholar, author and medical doctor. His latest work, First Principles and Ordinances: The Fourth Article of Faith In Light of the Temple is now available, and is a publication of the Neal A. Maxwell Institute for Religious Scholarship. We published an excerpt from the book a couple of weeks ago and are happy to offer another now.
We often remind our adolescents and young adults that they will need to stand on their own, that they will need a testimony that can withstand separation from their parents. And it’s true that our attachment to Church and gospel must be stronger than the vagaries of young adulthood. There must be within us something more than just conformity to whatever people around us say. But we must not believe that our walk of faith is solitary. We must be able to experience commitment to true principles and to the people of Zion that can resist mocking voices or temptations of the flesh. But we should not thereby forget that God and the Holy Ghost generally speak to us in the context of our relationships with the Saints. Our lives are deeply blessed by the people who carry the Spirit to us at times of great sadness or anxiety. [Read more…]
Reactions to the recent Gospel Topics essays on polygamy (here and here) have been widely varied, running on a spectrum from “WHAT?!” to *yawn*. The fact of this diversity raises some interesting questions, especially in light of Jesus’ statement “If ye are not one, ye are not mine.” The point isn’t that we all should have had the same reaction (although there has been commentary to that effect); rather, the urgent question is whether we as members of the Church can come together in the face of such diversity—and if so, how.
Many of us have recently participated in the “Eternal Marriage” lesson from the Joseph Fielding Smith manual. The lesson’s final section carries the heading “As a husband and wife faithfully observe all the ordinances and principles of the gospel, their joy in marriage grows sweeter.” The paragraphs in the section, however, lean toward defining this joy negatively, in terms of avoiding divorce. This tendency can have the effect of making our divorced sisters and brothers seem “less than” those whose marriages are currently working.
Did the law of consecration become effectively suspended or temporarily replaced by the law of tithing when the early Latter-day Saints couldn’t make it work out? Joseph M. Spencer answers with a definitive “no” in For Zion: A Mormon Theology of Hope. Spencer’s latest book offers an analysis of the law of consecration through a close and detailed reading of selections from Paul’s letter to the Romans and Joseph Smith’s revelation now canonized as section 42 of the Doctrine and Covenants. [Read more…]
We in the Church—along with many other Christians—read the “Fourth Servant Song” in Isaiah 52:13–53:12 as transparently about Jesus. It’s kind of hard not to: phrases like “Surely he hath borne our griefs and carried our sorrows” fit the Christological narrative almost too perfectly. And yet the presence of this passage in the Hebrew Scriptures suggests the possibility of a reading that has nothing at all to do with Jesus, because Jews obviously do not accept Jesus as the Messiah. So what is this other reading? More pointedly, why should we as Christians bother to look beyond the seemingly straightforward identification of the “servant” in this passage with Jesus?
As Lost has been counting down its last few episodes, I’ve spent the past couple of weeks underground (literally) in a place eerily — and wonderfully — reminiscent of the DHARMA Initiative’s subterranean island stations. In the Lost universe, the DHARMA Initiative was a group headquartered here in Ann Arbor, Michigan, which sent teams of scientists and support crews to the show’s island in the late 1970s. The Initiative constructed a number of stations in a style that was ultra-modern for the 70s, but is quite dated now.
The 70s were a wonderful era for futuristic design because they represented the final gasp of modernism. Up until that time everyone always assumed that as we penetrated further and further into the future, everything would become more and more modern. Even dystopias like the city in Logan’s Run (filmed in 1976) were ultra-modern dystopias. As the 1980s dawned, this idea was abandoned, and people began to envision a future that was dark and dirty — compare the city in Logan’s Run to future Los Angeles in Blade Runner, filmed just six years later (1982). [Read more…]