From the Dialogue Editorial Board: Ethan Yorgason

Ethan Yorgason is Professor of Geography at Kyungpook National University in Daegu, South Korea. He has also recently taught history and geography at BYU-Hawaii, and was winner of the MHA’s Best First Book Award for Transformation of the Mormon Culture Region.

I know the Church is true because …

Latter-day Saints follow up with a variety of phrases and ideas. Many answers reference the direct relationship between God and the individual (i.e., I have received a burning in my bosom about Joseph Smith). Others point to how God works through people on the earth to answer individual prayers (i.e., the missionaries showed up at my door in my hour of despair to teach me the truth). Still others look more broadly at the Church itself and the Mormon community (i.e., the Church has a lay ministry, just as it did in the time of Christ).

Many of these answers, and their supporting discourses have long, stable histories. Though similar reasoning surely exists in other faith systems at times, taken collectively they help define Mormonism as a unique faith/culture.

But some of the answers vary more historically. I think this is particularly true of the last category, where Latter-day Saints seek evidence in trends within the Church and the Mormon community. This category may be on the least solid ground theologically, but it is perhaps the most interesting sociologically. It’s not so much that completely new answers appear at certain times historically, or that other answers completely disappear. Rather, it’s more of an issue of emphasis. Which answers become most prominent at certain times and which fall by the wayside?

In the early twentieth century, for example, Mormons pointed to the desert blossoming as a rose as evidence that Mormonism was the work of God. That argument isn’t unheard of now, but it’s hardly prominent. A second line of reasoning has greatly diminished in past decades, though I’m not prepared to say it’s in it death throes: rapid Mormon growth as a sign of the truth of the Church. Church leaders certainly seem to be drawing on it less often, though it does resurface now and then. But Mormonism’s growth rates, however one wishes to measure them, have moderated significantly recently. Another old mainstay has taken a beating recently (almost literally, though not exclusively, with the involvement of some Mormons in Bush-presidency misdeeds): the higher morality of Mormons demonstrates the truth of the church – the “by their fruits you shall know them” notion.

So where are we now? To me, this is the worrying part, even though I recognize that it can be argued that prophecy foretells it. It seems that to a greater extent in the past few years, what we’re left with is filling in the “I know the church is true because …” statement with, “the world is fighting against us and mocking us, trying to destroy everything we hold sacred.” Although reference to the state of the Church may be a problematic way to fill in the statement in the first place, now it seems we have very little proactively positive to point to – we’re just taking pride in antipathy from others.

Of course this is not a wholly new theme. Glenn Beck was preceded by Cleon Skousen. But it seems to have gained new life even in the 20-some years since I was a youth in the church. Back in those “olden days,” the sense that the world was fighting and mocking us usually applied to individual members who faced a hard time from family or friends in their decision to join the church. Now it’s more ideological, with implicit and explicit reference to Mormons as defenders of the family and true American values. The more we’re mocked on these fronts, the more, at least to many within our community, we know we’re right.

I might be wrong. Maybe I read too many comments from the Utah newspapers. Certainly this sense doesn’t apply to Mormonism outside the USA. But as a sometimes watcher of Rachel Maddow, I’ll just say I hope someone can talk me down.


  1. Mark Brown says:

    It is interesting to me how we can use the same issue for different rhetorical purposes. With SSM, we draw sharp contrasts between ourselves and the wicked world, yet simultaneously point to polls and election results to prove that we really are part of the mainstream. We do the same thing with Word of Wisdom issues.

  2. Martin says:

    If you’re right, and a good number of Mormons are saying to themselves “we must be right, see how we’re mocked and scorned”, my guess is that it comes from identifying themselves with the Republican party, which I think is picking it up from its Evangelical wing. They’ve been complaining for years (with justification) about the “liberal media” attacking their conservative values.

    However, nothing seems to solidify a group of people more than collective persecution. Doesn’t make any difference whether they’re right or not.

    Personally, I’ve been concerned about the decrease in the Church’s growth — makes me feel like we’re doing something wrong. If we truly are starting into another antagonistic phase, it may be a good thing, because in the past it lead to more growth. I actually think the only gain from the Church’s support of Calif. Prop 8 might actually be exactly that, since it most certainly won’t last very long.

  3. Kristine says:

    I think that one negative effect of this kind of “proof” for the truthfulness of the Church is that it can force us to read honest disagreement as persecution, and that can make it impossible for us to really engage politically or socially with people whose views differ from ours. It’s a lot easier to dismiss someone who genuinely believes, say, that it would be ok to read “Heather Has Two Mommies” in a second-grade classroom if you can just say “they’re following Satan” instead of working to articulate exactly what it is that bothers you about the book. It’s a more intensive form of demonizing the opponent–not just saying advocates of universal healthcare are “socialists”, but that they’re opponents of free agency. We really up the rhetorical ante when we construct political conflicts as theological ones.

  4. I have negative associations with the statement “I know the Church is true…”

    I think the Church has a long history of bringing problems on itself. Perhaps the term “arrogance” is too harsh — and doesn’t apply to many members who read this particular blog.

    In particular, does the Church being true mean that all its policies are correct? Do “true” policies justify any particular attitudes/actions of the members? (i.e. Is “truth” more important than other gospel values?)

    I see a Church that has put “truth” above “love your neighbor”.

    Stated another way: Does truth about the value of life always mean that abortion is unjustified?
    Does truth about the importance of family always mean that having an affair is inappropriate?
    Does truth about the Church being true always mean that everyone should be a member?

    At this point, I consider “truth of the Church” to be a minor detail. The emphasis on truth is too often a distraction from the cultivation of appropriate judgment and appropriate values.

  5. I am not sure a sense persecution is helpful for growth. Saying people dislike you, does not make others want to join your group. Maybe, at some time, it held some Mormons together. But it’s “value” in Church history is over used(?)
    I think Mormons willingness to work for what they want, brought/brings people to it.

  6. TonyD,

    I’m a little confused about some of your assertions. eg:

    “Does truth about the value of life always mean that abortion is unjustified?” Actually, the Church’s official statements on this do allow exceptions for various reasons.

    “Does truth about the importance of family always mean that having an affair is inappropriate?” Uh, unequivocally yes.

    “Does truth about the Church being true always mean that everyone should be a member?” Well, no. That’s why agency is a foundation principle and doctrine of the Church. We’re here to make those choices.

    pardon me, but you seem somewhat unaware of some basic doctrines. And I don’t think the Church advocates putting “truth” above “love your neighbor”. That would be a personal judgment someone has made.

  7. Thanks for the thoughts, Ethan.
    “I know the church is true…” statements can leave me with a stupor of thought. (What does one “know”? What does it mean “to be true?” And what facets of “church” are we talking about?).

    But, I can get excited about, a la Alma 32, thinking and talking about those elements of my religious experience that bring about results that have been personally aesthetically pleasing or personally or socially useful.

  8. It is my opinion that their are two problems that this post raises in my mind.

    The first problem is the first two words — “I know…” I may be in a minority on the blog when I say that we never “know” religious “truths” but I’ll say it any. We don’t know. We may believe. We may have faith. We may even hope. But we don’t have knowledge. The feelings of bosom burning or peace aren’t knowledge, they are emotional (and some say “spiritual”) responses. So lets do away with the claims of knowledge and voice our beliefs and faith.

    The second problem is that of “proof” for our beliefs. With the exception of the first example Ethan gives for belief (the burning in the bosom), every other example attempts to “prove” and give evidence for what we believe. Why do we feel the need to adopt the language of science and logic to explain belief? Can we really prove our beliefs? I say no, faith is faith and cannot be proven.

  9. Unequivocally yes says:

    Kevinf: “Does truth about the importance of family always mean that having an affair is inappropriate?” Uh, unequivocally yes.

    Kevin, I agree with you. Isn’t it ironic that our religion’s founder might have taken exception to that conclusion?

  10. We are, however, a long ways from the two kingdom’s rhetoric of the early Utah period. The Kingdom of God (Deseret) and the Kingdom of Satan (US Gov.).

  11. Kristine says:

    J., maybe. But we do have major players in the Church’s political efforts saying things like the recent California action was a continuation of the war in heaven, complete with minions of Satan and fence-sitters (sigh).

  12. Whoa.

  13. MikeInWeHo says:

    “We really up the rhetorical ante when we construct political conflicts as theological ones.”

    You also lose all credibility in the minds of your secular opponents, too.

  14. Alma 32 is also very instructive for me. “I know the Church is True…” can be viewed as a subjective statement, but in the context of cultivating spiritual experiences and expanding our faith, we become more certain of various things. Our language often fails us in accurately describing these spiritual events, and I struggle with how to describe them. However, within the context of these personal experiences, I have come to some conclusions that are best expressed in the language of “I know”.

    I also find that the various ways we experience these personal events varies widely in different individuals. My wife has dreams that she believes are significant communications, and I have come to agree with her. On the other hand, my dreams are usually only a good indication of my waking anxieties and stresses. But I have experienced other spiritual events in ways that have been surprisingly “real”, such as visual images or thoughts of incredible clarity coming into my mind at odd moments, and other sometimes very powerful experiences.

    But it becomes more of an art than a science, as it takes cultivation and learning to recognize how the spirit works with each of us. I’ve always liked to use Alma 32 in conjunction with athletic training or exercise. As you work at athletic skills, or exercise certain muscles, they become stronger, and you become more sensitive to subtle changes. It’s hard to describe how a perfect golf swing feels, or how when you release a shot from beyond the arc in basketball that “you know” it’s going in the hoop. These are learned, subjective experiences, and the spiritual knowledge works the same way, as I have experienced them. But it does leave us open to others questioning, often correctly, how much of this is emotions or feelings, as compared to actual spiritual promptings and “knowledge”.

  15. #6 Kevin,

    You make excellent points. I can’t really disagree.

    My issue is with weighing “true things” against other “true things.” I would argue that in every case I mentioned there are “exceptions” that aren’t enumerated in standard doctrine.

    It’s true that I keep coming back to “love your neighbor” as having great weight in such considerations. But wasn’t that one of the two great commandments? (Matt 22:39)

    In any case, in my life, I haven’t been able to substitute rules for real judgment — no matter how much I liked the rule.

  16. kevinf, I agree, when our “knowledge” is presented as evidence from an experience, it makes a lot more sense.

    I think Alma’s replay of his conversion story is a perfect example of this. When he says, “my soul was filled with joy as exceeding as was my pain!” Considering he had just previously been “racked with torment” and calling upon the name of Jesus, its hard to argue with him. He’s not necessarily saying he “knows”, but that he has strong evidence of something he was taught.

    The best answer LDS can give is to implore others to experiment themselves.

  17. Scott B says:

    11. Kristine,

    Major players? In my ward & stake, the people saying things like that were more like “the crazy people” than major players.

    However, I suppose in a very broad sense, couldn’t anything that allegedly falls under the umbrella of non-celestial-kingdom-attainment-inducing behavior be considered a continuation of the war (against Satan) in heaven?

  18. Scott B–I think Kristine was referring to this article, possibly among other things.

  19. Scott B says:

    Fair enough.

  20. MikeInWeHo says:

    re: 18
    Wow, that’s a remarkable article.

  21. Kristine says:

    Yes, if by “remarkable,” you mean deeply repugnant.

  22. But kevinf (#14), you haven’t describe knowledge. You’ve described experiences that entrench your certainty in your beliefs. By your description of knowledge there is no way to objectively determine truth-claims, and therefore to ensure that your belief in LDS teachings is correct.

    That’s why there is no inherent difference in an LDS member stating “I know God has a body” and an catholic stating “I know God is a spirit.” There is no objective standard by which to judge the truthfulness of either statement, and no way to determine the correct knowledge. And no matter how certain you are that God has a body, I know many who are just as certain that God doesn’t. These are statements of faith.

    And as you state, this is exactly why it leaves you open to the questions of others. And why the statement “I know…” is wrong in this context.

    “I believe…” or “I feel…” or “I have faith that…” are all much better statements.

  23. Thanks for the thoughts. From my experience, the linking of right-wing politics with us-vs.-them (at-least semi-) theological narratives is clearly not primarily the domain of “crazies.” I’ve heard some of these arguments from some of the most grounded, capable, and loving people I know (others I know report similar experiences).

    A few examples: If you read recent LDS last-days fiction (in the Left Behind model, some of which is available at Deseret Book), you’ll see an expectation/foreshadowing of the kind of separating-wheat-from-tares argument that’s heard in LDS circles with a bit more regularity now. Back in the desperate days before the 2008 election, I received an email that was circulating in my local LDS community containing one of the most transparently false rumors about how Obama hated America. The first person to send out the email (or at least first on the chain that I could see) was an emeritus general authority (or someone with the exact same name). And I don’t know how to interpret Orson Scott Card’s recent statements/actions in anything other than this light as well. I know this trend may not be a majority trend, but neither is it something confined to a rogue actors within the Mormon community.

    But maybe what I really meant to ask is also this: Does the church theologically and sociologically NEED to take pride in something about the church itself or the LDS community — something positive that Mormons can point to as evidence that the gospel has been restored? If personal experience is sufficient, then how is what the church offers really any different from Protestantism? Does the church’s reason for existence go out the window if, as an entitity/community, we don’t have something more to point to than what believers of other faiths have? Don’t we expect it to be a beacon for the world? If this is the case, is there anything beyond this cultivated antipathy that we have going for us? Or maybe we’re just supposed to beckon the ideologically like-minded?

    (I’m not really sure where I stand on these things, just thinking out loud.)

  24. A Turtle Named Mack says:

    I view this as an interesting time in the Church. We used to trot out “The Fastest-Growing Church in the Nation”, but growth now seems to have stagnated. We used to point to the pace at which temples were being built as evidence of the work moving forward, but that pace seems to have slowed. The 2002 Olympics was viewed as evidence of the fulfilling of prophecy, but that has come, and gone. Mitt Romney was a rising star, who briskly fizzled out (although, there may be a resurgence). Mormons are having a hard time finding things to celebrate these days. Members have been playing offense for the last number of years, but have had the ball stripped away and now find it necessary to play a little defense. For me, this explains the need to dig in and not give up any ground.

  25. Write short essay + bash Bush + criticize other GOP (ie. G. Beck) = acceptance in the sometimes intellectual often psuedo-intellectual Mormon circles.

  26. Mark Brown says:

    Brian, FYI, Ethan is a guest here. Please make an effort to be polite and respectful.

  27. Natalie B. says:

    Thinking about this discussion, I wonder if belief is more resilient than knowledge? That is, if we have a system in which we base the truth of our faith on specific claims about the world, then proving those claims false challenges our knowledge. But if we never pretend to have more than belief and incomplete understanding, then our belief can adapt to the world. So is belief more resilient?

  28. LivingWithMormons says:

    I’m sorry you felt the need to remove my previous comment.

    I guess opposing views aren’t welcome on your blog?

    Feel free to email me, if you’d like.

  29. Utahn in CT says:

    Ethan, _Transformation of the Mormon Culture Region_ was one of the most thought-provoking books on Mormonism and the West I have read in a long time. What are you working on now?

  30. Utahn: Thanks for the generous words. My biggest projec is an analysis of “Mormon geopoltiics.” This is basically an examination of how Mormonism creates/attempts to create/is viewed as manifesting influence (esp. social/political) through and in relation to geographical space. All sorts of interesting issues (to my mind) fall under this, such as:
    spatial strategies in missionary work, temple building, humanitarian aid, social/political advocacy
    differing ideologies and even practices in different places (esp. in relation to the Mormon “core” vs. “periphery”)
    spatial ideologies (hitherto largely rural/surburban/nationalist/spatially rooted) in a changing world (international/globalized/spatially mobile, etc.)

    I’ve published a couple papers (with co-authors) to this point, in journals such as POLITICAL GEOGRAPHY and GEOPOLITICS, esp. on topics of how Mormonism is viewed geopolitically (ie as a spatialized threat) in the American media, and on how the geopolitical vision that eschatological expectations produce within Mormonism has changed post-Cold War. I’ll have another article out in an edited volume soon on the LDS eschatology/geopolitics relationship as seen through last-days novels, and I’m currently working on a survey that attempts to see whether/how LDS eschatological/geopolitical attitudes differ by members’ countries/regions of origin. My biggest worry is that asking questions about eschatology immediately puts many members on the defensive. If anyone has suggestions for how to get at these issues without provoking defensiveness, I’d love to hear from you (

    I’d originally planned to have this culminate in a book. But my new university doesn’t count books toward tenure requirements, so I’ll likely be publishing in academic journals for the foreseeable future.

  31. Ethan, I commend you for you observations; I don’t have a whole lot to add, except that I would take issue with your evidence for the “by their fruits ye shall know them” point. You specifically mention Bush administration lawyers who sincerely believed they were defending the country in a time of peril are somehow going to be judged by a significant enough number of people for Mormons to lose a reputation for a greater morality? I’m not sure I follow, especially considering polling on the issue seems to bear out that most people aren’t opposed to the methods opined upon in the memos.

    It’s all well and good to wonder about the issues you raise, but I think it uselessly politicizes the religious issue when you shoehorn in references to this particular current event. It robs you of some credibility on that point.

  32. Anastassi says:

    Карэну с нежностью

    «От поцелуев малолеток моложе не становишься». – Подумала Лиза. Она перевела взгляд со своего отражения в зеркале, на отражение мальчика, свернувшегося клубочком на ее одеяле.
    Зазвонил телефон. Очередной мальчик разбудил того, кто перестал быть интересен, но именно в этот момент стало понятно, что не нужен уже никто, поэтому Лиза сбросила звонок своеобразным образом: швырнула трубку в другой конец комнаты. Звонок прекратился.
    – Что случилось? – мальчик подорвался со своего места.
    – Ничего. – Ответила Лиза, даже не повернув голову в его сторону. – Просто тебе пора уходить.
    – Да? Все так плохо? – Он начал судорожно одеваться.
    – Нет, ну что ты. Просто мне надо уехать. Срочно.
    – Значит, что-то случилось. Может, я могу помочь? – По своему виду мальчик был готов воевать даже с ветряными мельницами.
    – Ты уже помог. Причем даже не представляешь насколько. – Лиза нацепила дежурную улыбку.
    В три прыжка мальчик оказался у ее колен.
    – Даже если ты сейчас выгонишь меня навсегда, я хочу, чтоб ты знала: я никогда не забуду тебя! То, что я смог почувствовать с тобой – нереально! Я думал, что искушен в сексе, но теперь я понял, что до знакомства с тобой никогда им не занимался.
    – Ты преувеличиваешь. Ничего особенного я не умею и не делаю. И встань, пожалуйста, с колен. Плохо ноги держат? Тебе пора. Мне действительно надо собираться. – Лиза встала, давая понять, что аудиенция окончена.
    – Можно тебе позвонить? – Сердцем он чувствовал, что точка поставлена, но не хотел в это верить.
    – Конечно. Почему нет. – От раздражения ее уже потряхивало.
    Он собрался за полторы минуты, а перед уходом поднял то, что осталось от телефона.
    – Я починю телефон. Иначе мне просто некуда будет позвонить. – Он поковырялся в запчастях, и как ни странно, через минуту телефоном можно было пользоваться.
    – Спасибо. – Лиза уже не улыбалась.
    Еще через минуту его сдуло.
    Как только замок в двери щелкнул, номер мальчика был внесен в черный список.
    Бутылка виски была еще почти полной. Обычно, когда нервы переставали держать нагрузку, Лиза делала пару глотков алкоголя из горлышка, но только не сегодня! Она достала стакан и заполнила его на треть. Обожгло рот и язык, но она не спешила глотать – ощущение было приятным. Отвлекало от боли. Она чувствовала каждый нерв, каждую мышцу, и уже было непонятно, где изначально случилось напряжение – в голове или в теле.
    Слезы стояли слишком близко, но никак не хотели оторваться от глаз. Движения клинило, но Лиза заставила себя наполнить ванну горячей водой, опрокинуть в нее пузырек с маслами и стянула с себя длинную футболку, отдаленно напоминающую тунику, больше на ней ничего не было.
    Она захотела опуститься в горячую воду, но стоило лишь опустить ногу, как пришлось резко выдергивать ее обратно – горячо.
    Бутылка перекочевала на край ванны. Еще глоток. Второй.
    Со второй попытки Лиза погрузила себя в воду и баланс горячего снаружи и внутри уравнялся. Наливать алкоголь в стакан уже казалось пижонством. Она неудачно прислонила бутылку к губам, и струйки горькой жидкости пролились на грудь, капелькой янтаря застыли на соске, чтобы через секунду, сорвавшись, раствориться в воде.
    Лиза закрыла глаза и прошептала:
    – Я устала быть с теми, кто падает. Я хочу летать. Так, как это было давно. Так, как я, верно, уже не смогу. Не в этой жизни. Если у меня есть хоть один шанс, Господи, покажи! Дай мне того, с кем не придется падать. Того, кто умеет летать. Летать так высоко, чтобы выше только небо!
    Телефон громко молчал.
    В голове все плыло. Напряжение стало невыносимым, и она приняла решение: лететь любой ценой, в любом направлении, чтобы только выбраться из этого болота. Над головой был потолок, а значит, выбора нет: Лиза протянула руку и взяла с раковины упаковку со снотворным. Таблетки тоже не удостоились чести быть высыпанными в ладонь – запрокинула голову и ссыпала в рот.
    Лиза встала, перешагнула край ванны, и, не вытираясь, пошла в комнату, оставляя за собой мокрые следы. В комнате она закуталась в большой махровый халат и села перед компьютером, чтобы написать свое последнее письмо.
    Когда не знаешь, что делать – оставь надежду и ткни в того… а кто из них тот – никто не знает.
    – Хоть пококетничаю напоследок, – сказала Лиза и ткнула на удачу в…
    Лиза сама не поняла, от чего проснулась: то ли от того, что телефон сообщил о принятом сообщении, то ли от того, что голова болела так сильно, что казалось, лопнет. Телефон пищал все настойчивее. Она посмотрела на сообщение, от неизвестного ей абонента: «Доброе утро. Встречаться будем?»
    Даже после сотой попытки что-то вспомнить номер не показался ей знакомым. Самое странное, что даже попытка вспомнить хоть что-то не увенчалась успехом. Лиза пошла в ванну, чтобы привести себя в порядок и увидела там пустую упаковку от снотворного. В ту секунду она вспомнила все, что с ней произошло накануне. И глаза на фото того мальчика…
    «Безусловно!» Ответ был не в ее стиле. Однозначен.
    «Я освобожусь в 21:00. Кофе?»
    «Где забрать? Ужин.»
    «Ближе ко времени договоримся.»
    В это утро Лиза опоздала на работу почти на два часа, а как только получила сообщение о том, что через тридцать минут он будет ее ждать у Мариинского театра, собралась и ушла раньше, чем планировала, причем, без объяснения причины.
    Он сел в машину рядом с ней и подставил щеку под поцелуй. Она коснулась щеки губами и считала его запах. Он вздрогнул. Лиза не хотела ни пугать, ни возбуждать, но заметно нервничала, потому вдох получился немного более шумным, рваным и продолжительным, чем это было бы допустимо.
    – Значит, балет. – Сказала она, нажав педаль газа.
    – Значит, муза. – Сказал он, пряча смущение в улыбку.
    – Да, кстати, это тебе. – Она, как Кио, легким движением руки протянула ему шоколадку, взявшуюся неоткуда.
    – Мне? Шоколад? Зачем?
    – Это не просто шоколад, – сказала Лиза. – Это – «Вдохновение»! При твоей работе штука полезная.
    – Спасибо.
    – Да брось. Кстати, я удивилась, что ты все же решил со мной встретиться.
    – Почему?
    – На это есть две причины: первая – я слишком странно себя вела.
    – А вторая?
    – Я слышала, что все балетные – голубые.
    Он засмеялся, было видно, что Лиза смогла его смутить, но вида не подал и даже выдержал ее взгляд.
    – Ну что я могу на это сказать: только предложить тест-драйв!
    Лиза рассмеялась, и они пошли ужинать.
    Вечер пролетел быстро и, прощаясь, они даже потерлись друг об друга щеками, целуя воздух перед ухом.
    – Аккуратнее, – сказал он, захлопывая за собой дверцу.
    Лиза помахала вслед и поехала домой.
    «Пора менять машину, пока я себя не угробила». – Подумала она и увидела рекламный плакат:
    «Тойота – управляй мечтой! Приглашаем на тест-драйв».
    – Лучше бы всем миром управляли мечты, – вздохнула Лиза и проехала свой поворот.
    Дома был жуткий бардак, но Лиза не хотела больше в нем находиться. За десять минут вещи были на своих местах. Белье стиралось. Посуда мылась в посудомоечной машинке.
    – Марина Николаевна! Это Лиза беспокоит. Извините, что так поздно, я хотела бы вас попросить завтра убрать мою квартиру. Полностью. Идеально. Спасибо. – Как только Лиза закончила говорить, пришло сообщение.
    « Ты добралась? Я уже ложусь спать».
    «Да, все хорошо. Сейчас распланирую дела на завтра и тоже лягу. Спокойной ночи».
    Лиза открыла комод и достала небольшой обруч. Она протерла его мягкой тряпочкой и открыла маленькую, незаметную глазу крышечку. Вытащила оттуда шнур и вставила в сеть. Тина позвонила сразу после того, как обруч начал светиться едва уловимым светом.
    – Привет, Сестренка. Как ты? Решила зарядится? А я вот слышала, что тебе надоело это тело.
    – Привет, привет! Думаю, оно все еще актуально. Надо подождать более весомый повод, чтобы его менять. Пока побуду так.
    – Смотри, окончательно очеловечишься. Что там за звуки у тебя?
    – Смотрю балет.
    – Да? С каких это пор? Вроде, не твой профиль. Он хорош?
    – Видела бы ты, как он летает.
    – Так пришли – посмотрю. Значит, заряжаешься для него?
    – Не уверена. Видно будет. Кстати, где лучше в этом городе чистить крылья? Давно не приходилось их использовать – надо бы освежить.
    – Пришлю тебе курьера. Кстати, какие у тебя планы на завтра.
    – Еще точно не знаю, но есть идея попасть на тест-драйв.