By Common Consent, a Mormon Blog

I get completely random songs stuck in my head all the time. Yesterday, my subconscious decided to serenade me –ad nauseum– with this gem from Girls’ Camp:

I know a Mormon boy, he is my pride and joy,
He knows most everything from Alma on down (woo!)
Someday I’ll be his wife! We’ll have eternal life!
Oh how I love that Mormon boy!
M – O – R – E – M – E – N
More men! More men! Sing it again!
We are the Mormon girls, we wear our hair in curls,
We love to sing and dance and have lots of fun (woo!)
We are the biggest flirts! We don’t wear mini skirts!
Oh, how I love my Mormon boy!

Now that we’re past Thanksgiving and Black Friday, a young man’s fancy (or in my case, an old man’s) turns to thoughts of Christmas. I love Christmas like Ebenezer following the nightly specters, and so I usually put up a post or two during the Christmas season on the subject of Christmas. It occurred to me that some of our newer readers might appreciate a convenient index to those prior posts of mine, so I have provided one below. Merry Christmas! (If a link doesn’t work, just do a search on the post title and it will come right

Humility: A Practical Approach
Just in time for Christmas, BCC Press is deeply, profoundly humbled to bring forth our newest book: Shawn Tucker’s Humility: A Practical Approach (see what we did there?). Shawn Tucker, who professes Art and Humanities at Elon University and has written scholarly books on pride and humility and on virtue in the arts, brings oodles of scholarly cred to the topic of humility.

The world is becoming more authoritarian as non-democratic regimes become even more brazen in their repression and many  democratic governments suffer from backsliding by adopting their tactics of restricting free speech and weakening the rule of law, exacerbated by what threatens to become a “new normal” of Covid-19 restrictions.

  —The International Institute for Democracy and Electoral Assistance (IDEA) 2021 Report on the Global State of Democracy

The bi-annual Global State of Democracy report released this week did not bring good news for the world. Since 1995, the Stockholm-based Institute for Democracy and Electoral Assistance (IDEA) has coordinated the efforts of the world’s democratic nations to improve representative democracy and discourage authoritarianism throughout the world.

Another Christmas season is upon us. Sorry for getting the list out a little late. My supply chain was constrained.

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In honor of the 20th Anniversary of the Harry Potter franchise. . . .

The Weasleys are the Mormons of the Wizarding World. This was clear to me the first time I saw a Harry Potter movie (though it didn’t come through as clearly in the books). Lots of things suggest the comparison, but the two most obvious ones are the quantity and the quality of their family life: They have lots of kids—7 in all—and they support them all on a (magical) civil servant’s salary. This means lots of hand-me-downs, used spell books, taped wands, and sack lunches. But it also means that they are fiercely loyal to each other, always know that they are loved, and always feel like they are part of a family.

BCC Press is back, just in time for Christmas, with the second installment of our Essays in Mormon Studies series. And this one has been years in the making and is gonna be amazing. Mormonism and the Movies is a collection of scholarly essays—but don’t let that fool you. They are really good essays about movies. And really, what is cooler than that?

While we began to move in that direction,
Beati pauperes spiritu was sung
so sweetly—it cannot be told in words.
How different were these entryways from those
of Hell! For here it is with song one enters;
down there, it is with savage lamentations.

—Purgatorio, Canto XII, Allen Mandelbaum Translation

(The following post is based on an Elder’s Quorum lesson given on November 14, 2021.)

I have always liked the middle parts best: The Empire Strikes Back, The Two Towers, The Goblet of Fire. My favorite Stooge is Larry, and my favorite Brady is Jan. Middle parts tend to lack both the drama necessary to bring closure to a story and the deep explanation required to begin one. If a story doesn’t have a strong middle, then it probably isn’t a very good story.

It should be no surprise that my favorite book of Dante’s Commedia is Purgatorio, or Purgatory. Inferno is fascinating, but it is basically the Medieval Italian version of the Jerry Springer Show. We watch it because we can’t turn away from the grotesque spectacle of unfiltered human folly. And Paradiso is wonderful and serene, but who wants to read 33 cantos of serenity? Bo-ring.

Laura Brignone (PhD, MSW) is a Visiting Scholar at the University of California, Berkeley where she studies technology and domestic violence. Part 6 in a six-part series on the domestic violence implications of D&C 121 and 132. Find Part 1, Part 2, Part 3, Part 4 and Part 5 here.

The language D&C 132 uses to describe women’s relationship with plural marriage paints a pretty bleak picture. As we’ve discussed for the last two weeks, it may even appear to mirror, trigger or justify the abuse of women in the here and now. So what happens next? 

The section header begins to address the rhetorical challenge of D&C 132 by presenting the most uplifting interpretation of the text in summary, using a tone consistent with validations of individual worth throughout most of the scriptures. [1]

In my opinion, though, the most interesting question centers on the survivor. What happens next in her story? How does her narrative evolve? As we discuss this concept, we’re going to zoom back out and discuss abuse more generally. Throughout D&C 121 and 132 we’ve talked a lot about the theft, manipulation or coercion of a survivor’s agency through the power and control of a perpetrator of abuse. How can a survivor heal from this violence and harm — physically, emotionally and spiritually?

First, a perennial reiteration: the First Presidency has disavowed all teachings, beliefs, and doctrines promoted by Church leaders in connection with the temple and priesthood restriction against Black people, including the idea that “black skin or dark skin is the sign of a curse.” [n1] These ideas are a pernicious cancer upon the Body of Christ.

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It is November again, a month famous for growing mustaches, writing novels, complaining about Christmas music, and, not at all least, practicing gratitude. It’s the gratitude that I want to talk about. For several years, I have really tried to use the ubiquitous November messaging—let’s call it “Big Gratitude”—to try to improve the way that I feel and express thankfulness about many things. It’s harder than it looks, I keep discovering, because of the Rameumptom Problem.  

Laura Brignone (PhD, MSW) is a Visiting Scholar at the University of California, Berkeley where she studies technology and domestic violence. Part 5 in a six-part series on the domestic violence implications of D&C 121 and 132. Find Part 1, Part 2, Part 3, Part 4 and Part 6 here.

Once upon a Tempernacle, I was a brand-new missionary in a small Utah town. We had temple trips twice per transfer, and my companion and I usually went with our district leader and his companion. Every temple trip, once we got to the Celestial Room, my district leader would walk behind me and whisper phrases from D&C 132 in my ear, hijack meaningful conversations to get my take on whether it was even worth it for women to go to the Celestial Kingdom as plural wives, etc. [1]

Harassment like this is common. Even if not all men harass women — and, indeed, he was the only one of my district leaders who did — most women experience harassment. [2] Given, as we discussed last week, how a modern reading of D&C 132 mirrors the framing of abusive and violent relationships, it’s easy for ill-intended members of the church to use its potent language to harass, manipulate or terrorize women through fears of losing exaltation, eternal degradation, eternal separation from children, eternal subjugation within plural marriage, and more.

I am not entirely sure that the world of Mormon blogs needs another post defining “priestcraft.” The current status of the word as a fill-in-the-blank insult that means something like “making money from a religious belief that I disagree with” has been a frequent topic of Morminish blogs. Here, all the way from 2012, is Sam Brunson wondering if Deseret Book is engaging in priestcraft by profiting from religious books. And, from 2017, here is Blair Hodges wondering the same about BCC Press.  

Charles Inouye has written a remarkably beautiful book.

zion earth zen sky is by far the most personally enjoyable book I have read in some time. It is a profoundly spiritual and theologically rich book, but contains little by way explicit theological argumentation. It does not attempt to prove its theological points by reasoned syllogisms from premises, nor does it, for the most part, proceed from a close reading a scriptural text. It is, rather, grounded in insights won from the author’s highly personal application of simple, familiar, perhaps even unremarkable points of latter-day saint belief, in the context of a life heavily influenced by personal and familial Buddhist beliefs and practices.

(This is a story about how I bought and read the anti-Mormon opus Mormonism: Shadow or Reality? on my mission, but for the story to make sense I need to give you some personal background.)

A. My Youth

I grew up in a small branch in Illinois. And I kind of thought I knew everything there was to know about the Church. This was due to the pedagogical penchant for teachers to use what I call catechism questions. As in Teacher: “Johnny, could you read that verse, please?” Johnny: “Jesus wept.” Teacher: “Very good. Now what does it say Jesus did on this occasion?” [crickets] Teacher: “Anyone? Bueller?” Johnny “Uh, he wept.” Teacher: “Excellent! Here’s a lollipop.” 

CALL FOR PAPERS

Mormon History Association’s 57th Annual Conference

“Landscape, Art, and Religion: The Intermountain West and the World”

Utah State University Campus, Logan, Utah; June 2-5, 2022

For its 57th Annual Conference in Logan, Utah, the Mormon History Association has joined forces with the Center for Latter-day Saint Arts to create a program that we hope will bring an art element into the sessions. We have selected a theme which we believe will evoke provocative historical papers and also suggest art topics, meaning all the arts: literature, visual art, music, film, theater, architecture, design, and so forth.

When, despite all my best efforts, the lights have gone off in my life (literally or figuratively, take your pick), plunging me into the kind of darkness that turns my knees to water, nonetheless, I have not died. The monsters have not dragged me out of bed and taken me back to their lair. The witches have not turned me into a bat. Instead, I have learned things in the dark that I could never have learned in the light, things that have saved my life over and over again, so that there is really only one logical conclusion. I need darkness as much as I need light.
                        —Barbara Brown Taylor, Learning to Walk in the Dark, p. 5

I am an inveterate and unrepentant lover of Halloween. Every October, both my house and my mind play host to the darkest things I can imagine: ghosts and witches, monsters and demons, and evil things that I would be ashamed to even imagine until very late in September. I have a wide selection of Halloween ties to wear to work, virtual costumes for all of my social media sites, and two Spotify playlists of dark Halloween music—one classical and one contemporary—that I listen to all day, every day of the month. (Please feel free to steal them).   

Laura Brignone (PhD, MSW) is a Visiting Scholar at the University of California, Berkeley where she studies technology and domestic violence. This is Part 2 in a six-part series on the domestic violence implications of D&C 121 and 132. Part 1, Part 3, Part 4, Part 5 and Part 6 can be found here. 

Welcome back! Last week we focused on spelling out the problem of abuse described in D&C 121:1-6 and experienced in modern LDS congregations. This week we skip ahead to D&C 121:36-39. These verses describe a slippery slope into using the priesthood as a tool of power and control to commit abuse, along with consequences for priesthood holders who do so. This is one of the clearest, most poignant, and most powerful condemnations of abuse in all of scripture.

It’s also not straightforward to put into practice. 

Let’s dive in.

D&C 121:36-39

[T]he rights of the priesthood are inseparably connected with the powers of heaven, and […] the powers of heaven cannot be controlled nor handled only upon principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the priesthood or the authority of that man…. 

We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion.

There we have it. Anyone who self-aggrandizes or abuses another person automatically loses the Spirit as well as their priesthood power and authority. This bright line protects both the integrity of the priesthood and the safety of non-priesthood-holders. 

For the past decade or so, I’ve been slowly working through a book on Joseph Smith’s “King Follett Sermon [Discourse].” The book, among other things, tracks the influence of the sermon’s ideas within church culture over time (and the reverse). While working on this project, one of the things that became important to the discussion was the interface between science and the church. That is a very long story that I couldn’t hope to dent much in the book itself but it brought a lot of questions to my mind, especially about modernism and church teachings (I will avoid the loaded term “doctrine” here). These are just some side thoughts I’ve had about the fringes of the book as it has more or less closed out its writing.

For about a year when I was an undergrad at BYU in the early 80s my plan was to go on for a PhD and become an academic. My dad was a professor so it sort of seemed like the family business to me. Two circumstances changed my mind and like so many others sent me off to law school: first, we got pregnant, and second, it was a horrible recession, so I had to get a little more practical about that decision. I have no regrets, it was the right call.

Laura Brignone (PhD, MSW) is a Visiting Scholar at the University of California, Berkeley where she studies technology and domestic violence.  Her recent research examines an emergency room intervention meant to prevent intimate partner homicide. This is Part 1 in a six-part series on the domestic violence implications of D&C 121 and 132. Part 2, Part 3, Part 4, Part 5 and Part 6 can be found here. 

We’re fast approaching D&C 121 and D&C 132 in the Come Follow Me manual. In honor of domestic violence awareness month in October, let’s spend a few weeks exploring the story these two sections tell about domestic violence and abuse in the church, both then and now. [1] 

Note: this first post describes abuse and may be triggering for those who have experienced it. Future posts in this series will primarily focus on church policy and may be less triggering.