I hope I will be forgiven for co-opting Sam Brunson’s excellent post and title (found here), but I wanted to investigate the WHY a little bit more. Ardis points out that debate used to be a staple at church (at least for the men of the YMMIA) during the early part of the 20th century. We also know that in the earliest days of the church, the School of the Prophets was known for hearty discussion and debate (as well as tobacco spitting and smoking). Based on my own memories, growing up in the church in the 70s and 80s, church classes used to involve more debate than they have in my advancing years. That could be the nature of the ward I grew up in, but I suspect that it’s a byproduct of the calcification of correlation that has continued since its introduction. The church–like every organization–becomes more bureaucratic with growth, not less. I’ll explain what I mean. [Read more…]
Did you know that I was originally supposed to do last week’s lesson (“The Field is White Already to Harvest”)? But I was traveling in India with my wife and couldn’t get around to it in time, so Stapley did it instead. So if you were not pleased with that lesson’s write-up, you should think long and hard about whether I am to blame or whether Stapley is to blame. If you also hate this week’s write-up, then maybe you should think about getting your lesson write-ups elsewhere.
Anyway, ON TO THE QUOTES!
This week’s lesson is a continuation of the aborted Oliver Cowdery translation attempt. Bummer for you teachers who rotate weeks with another teacher; there’s a BIG overlap in chapters here with both this week and last week’s lesson focusing on the same three sections of the Doctrine & Covenants: 6, 8, and 9. This one throws section 11 in the cart, but really, the majority of the lesson is still focused on the same material as last week. You’re the loser who drew the short straw because your rotating cohort got first dibs on the good stuff.
The first “attention activity” is the suggestion to bring a radio to class. Apparently, a radio is an old-timey electronic device that was used to receive transmitted sound waves from the air. People used to use these devices to listen to talk show programs as well as music, all interspersed with housewives gushing about the newest dish washing soap and doctors recommending their favorite brand of cigarette “for your health.” Radios were also used in the Netflix series Stranger Things to communicate with the Upside Down. Since it’s probably impractical to drive your car into the classroom, perhaps there are some functional portable radios at the Desert Industries or in your grandfather’s attic you could pick up for your object lesson.  [Read more…]
I had a vinyl banner that hung in my bedroom—a gift from one of my Primary teachers. It was distressed to look like an ancient manuscript, and on it were printed the Articles of Faith. Next to each Article, a blank circle hovered. As I memorized each Article, I would check them off with my teacher and she would give me a sticky-backed button to place in the circle… each Article had a different button, and I remember the anticipation I felt as I waited to see the image on the button’s obverse. The whole affair felt like an ancient rite of passage, passed down to me by those who’d paved the way before.
I never completed it.
[Here’s all the previous parts: Part 1 (Introduction–Construction of the Gospels), Part 2 (Incarnation and the Wisdom Literature), Part 3 (John and his community–The Jews), Part 4 (More on Community, Feasts, Doc. and Cov. 7), Part 5 (John and ecclesiology–Joseph Smith’s Struggle), Part 6 (John and Joseph Smith’s revelations and preaching–Holy Ghost–Election), Part 7 (John and the Historicity of Scripture).]
You can read the whole series here.
I’m summarizing a few things here, so there are spoilers for the previous posts if you haven’t read them.
You can find the whole series here.
There is an issue with John’s Gospel that’s related to Doc. and Cov. 7, but I avoided it when I brought up the revelation. This seemed like the right place to discuss it, the back end of what I originally planned, since it leads to a natural conclusion and where this whole thing was supposed to end up. But I’ve since realized that it really belongs in an extended study of resurrection texts, so I’m just going to hit a few of the high spots here, and then come back to it in some Easter posts. Maybe.
This approximates the lesson I taught in my ward today, adding a few things I wanted to get to if we’d had more time.
In 1999 I was a missionary in Helsingør, Denmark (familiar to Shakespeare buffs as the setting for Hamlet). In the good ol’ Danish Mission getting let in to teach was a pretty rare occurrence, but we met this woman, taught her a first discussion, and even came back for a second. When we showed up for the third, though, we found the Book of Mormon hanging in a bag on her doorknob, with a note saying, “God is not a racist. 2 Nephi 5:21.”
Obviously I’m still around, almost 17 years later, so this episode (and that verse) didn’t destroy my testimony, but it does raise questions about what to do with passages, like that one, that grate against our modern sensibilities. (Mike’s recent post has some good ideas!) Conveniently, today’s chapters talk a good deal about scripture, giving us occasion to think about such questions. [Read more…]
John, The Book of Mormon, and Joseph Smith: Part 6-John and Joseph Smith’s Revelations and Preaching-Holy Ghost-Election.
You can find the whole series here.
While Joseph Smith appeals to John in working out the meaning of Election, at the same time John’s texts in chapters 14, 15, 16 become vital in both the Mormon egalitarian ministry of knowledge and the Mormon temple priesthood (and John 15 is the opening text for Smith’s announcement of choosing apostles in 1835): “God hath not revealed any thing to Joseph, but what he will make known unto the Twelve & even the least Saint may know all things as fast as he is able to–bear them.” This comes to a head in John’s treatment of the Spirit. In the other Gospels, and Acts, the word used for the Spirit is a word without gender, pneuma—breath. It appears for example in Gabriel’s speech to Mary, the Greek version (LXX) of Genesis at the creation, and James 2:26, a favorite, though perhaps misused “body” and “spirit” text. John employs a different word to enhance or stand in for “Holy Spirit” that is not used anywhere else in the New Testament, Parakletos (pa-ROCK-luh-toss, is close enough) and it has masculine gender. In other words, John is speaking (writing) of a person.
When I was in 5th grade, our class was going to put on a classroom play: an abbreviated version of A Christmas Carol. When I looked at the script, there was only one female part, that of Fezziwig’s wife, and she only had two brainless lines. I figured that must mean all the parts were open, so I decided to audition for the part of Scrooge, which had a meaty fifty lines, plenty of scene-chewing grumpiness, and even a crying scene. I borrowed my grandfather’s hat and shirt, and I explained to the teacher that since none of the girl parts were remotely interesting in this play, casting should be open to all comers for all parts. She agreed with me, and I got the part! 
The Bechdel test  is used to identify gender bias in movies and literature, but it applies to any narrative story. [Read more…]
John, The Book of Mormon, and Joseph Smith: Part 4-More on Community-Feasts-Doctrine and Covenants 7.
You can find the whole series here.
Another unfortunate thing about this divorce between John’s group and the synagogue: they lose a powerful and fulfilling tradition. The feasts, celebrations, and cultural links with the past that acted as a continuing force of discipline, values, and stability drifted away, their meaning diminishing over time. You lose your own identity when something like this happens in some respects. That seems represented in the Gospel.
You can find the whole series here.
In Paul, and later in the Synoptics, the central act is that Jesus died for us, and God brought him back in resurrection. John keeps much of this certainly, but he draws us back to the Prologue (John 1) in statements like “God so loved the world, that he gave his only begotten son.” That is, God sent Jesus into the world, from a preexistent state. It’s not a reference to the end of Jesus’ life, atonement/resurrection, it’s a reference to its beginninglessness, it’s a passage about Christmas—Word became flesh. God’s Son came down, and brought God’s life with him (life in himself)—the life that he can give (here and now!) is God’s own life—eternal life. That seems to be John’s message, and it’s a message that Joseph Smith extracted and sacralized-sacramentalized. In John’s Gospel, Jesus offers people eternal life while he’s in conversation with them and with the disciples. John never uses the term “apostle”–he’s virtually anti-clerical–this tells us something of his presentism perhaps and the ecclesial nature of his community. The Book of Mormon carries the terminology of John when Jesus chooses Twelve and in many other places.
You can find the whole series here.
John is unique among the four Gospels in that it speaks of incarnation (John 1). The other Gospels never speak of a previous life for Jesus. In John, Jesus lived with God before mortal life. And everything he says and all his acts conform to what he heard and saw with God in a preexistence (John 5). Joseph Smith makes a huge thing of this, and it forms one of the two pinnacles of the final part of early Mormon teaching. Once you start to think this way, and John does it right from the beginning, it changes everything. The other Gospels make it clear that Jesus is speaking for God, but they never give an explanation of the genesis of that teaching. John does this, and it turns into one of the two pillars of Mormon cosmology.
As the Ammon Bundy headlines continue to dominate the news cycle, many have been wondering whether these views are inherently Mormon as the Bundy clan claims or if Mormonism encourages these types of attitudes. While this episode has a libertarian theme, which may or may not relate to the question of anti-modernism, I wanted to revisit a post I wrote in 2013 about the anti-modernist streak that seems to be emerging in various faith traditions, including Mormonism.
John, The Book of Mormon, and Joseph Smith: Part 1-Introduction and the Construction of the Gospels.
I wanted to say goodbye to our New Testament year and hello to the Book of Mormon. I did a few posts in 2015 about the NT, but nothing much about John. John’s Gospel is a key text in the restoration, and I think it’s important to see how the genesis of the Gospel finds a home in early Mormon works of scripture and discourse. I’m just scratching the surface here. There are book-length treatments that await this point of view. This stands as a kind of prelude to some Easter material I want to post around the holiday.
[You can read the whole series here.]
[Part 2, here.]
John the apostle of Jesus and brother of James | the beloved disciple | John the Evangelist? | John the Elder | John the Redactor | John the Revelator. Five or six identities, possibly six different persons/traditions, associated with the New Testament and in a number of ways, early Mormonism, including the Book of Mormon, and Joseph Smith’s revelations. To start out, I want to consider the Gospel of John and then to some extent the rest of what usually goes by the name, Johannine corpus. That includes the Gospel, the Letters (1, 2, 3 John) and Revelation.
I routinely give some version of this spiel both when I teach Gospel Doctrine and in the hallway conversations that follow. Several friends have suggested that I blog it, so here goes. I’m aiming for brevity rather than thoroughness, since the point of the spiel is to give people in class who might be wondering why I tend not to use the KJV a short and accessible argument explaining my reasons. Even though we’re currently doing the New Testament, I’ll also include my bit on the Old. [Read more…]
“The only significance of life consists in helping to establish the kingdom of God; and this can be done only by means of the acknowledgment and profession of the truth by each one of us.”–Leo Tolstoy, The Kingdom of God Is Within You
Jesus spends a fair bit of time in the New Testament trying to define “the kingdom of God” or “the kingdom of Heaven.” And he uses some of his most elaborate metaphors and conceits to try to explain what this kingdom is and why it is so important.
Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. (Mark 10: 21-22)
Mark 10 has got to be the most explained-away chapter in the LDS Standard Works. In it, Jesus goes negative on two things that Latter-day Saints like a lot. The first of these is wealth. Jesus tells his disciples that “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God” (:25). The second is families, as “no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake . . . but he shall receive an hundredfold now in this time” (:29-30). [Read more…]
A seemingly evergreen issue in the bloggernacle: what do we do about prooftexting? On the one hand, it allows us to apply scripture to ourselves. On the other, it suggests that scripture, as written, is not up to the task of explicating the gospel and, instead, must be stretched and tortured to tell us what we need to know.[fn1]
An example: at church last year, discussion briefly turned to what we do when traditional Mormon readings of scripture turn out to be significant misreadings.[fn2] It came up in the context of God commanding Ezekiel to combine the stick of Joseph with the stick of Judah. The Gospel Doctrine manual explains that the stick of Judah is the Bible and the stick of Joseph is the Book of Mormon. [Read more…]
This guest post is by Brad Masters. He is a judicial law clerk, an Angels baseball aficionado, and a contributor at Normons.com.
It’s been sad to watch friends and family struggle with their testimonies. Lately, we’ve been inundated constantly with tough stuff, from priesthood bans to polygamy to any other number of topics du jour. Far too many have lost faith in Mormonism. (One is too many.)
Interestingly enough, many whose faith is extinguished not only leave the Church, but leave Christianity altogether. Rarely do the exmormon.org boards (which look increasingly like the kinds of caves trolls retreat to after long hours spent pestering unexpecting bridge-crossers) or other “recovering Mormon” blogs showcase testimonies of no-longer-Mormon Christians. Instead, the posts are mostly from newly-minted atheists. [Read more…]
I’m looking forward to studying and teaching the New Testament this year in Gospel Doctrine. (And thanks Kevin and RJH for helping me with my lesson this week.) I’ve taught the other books a couple times, but never the New Testament, so I’m not as familiar with it as I should be. This year is my chance to figure out some stuff I’ve had on the back burner for a long time. I plan on spending this year learning and reading and talking about Christ, and letting his words sink in and challenge me to rethink things.
Because the teachings of Christ are a lot more difficult and radical than we give them credit for. There’s friction in his words, and there are calls to action. The same guy who said “My yoke is easy” also told a certain ruler to give away everything and follow him. I don’t imagine it was any easier for the fishermen to leave their nets than it would be for us to leave ours.
[Another part of my ongoing “Tips for Teachers” series. See the associated links here.]
My friend’s ward has an interesting Elder’s Quorum lesson schedule and I’m not sure how wide-spread it is in other wards. It goes like this:
1st Sunday: EQ Presidency Message
2 & 3rd: PH/RS manual
4th: “Teachings for our Times” (usually a conference address)
5th: Bishopric message
Sometimes we think of the Restoration of the gospel as something that is complete, already behind us—Joseph Smith translated the Book of Mormon, he received priesthood keys, the Church was organized. In reality, the Restoration is an ongoing process; we are living in it right now. It includes “all that God has revealed, all that He does now reveal,” and the “many great and important things” that “He will yet reveal.”
This series constitutes a leisurely stroll through the halls of Doctrine and Covenants section 77. I don’t have any particular schedule in mind, future posts will appear as seemeth me good.
One of my favorite sections of the Doctrine and Covenants is 77. It is a favorite because it is a fruitful field for the discussion of the meaning, methods, and interpretation of Joseph Smith’s revelations in particular and to some degree, revelation in general.
As Rebecca J just noted, the theme for youth instruction for the month of June is priesthood and priesthood keys. In the revelations of Joseph Smith, the Biblical leitmotifs of opening and closing, of binding and unbinding, and of sealing and unsealing all come to be associated in deeply significant ways with the priesthood orders of the Church. In this post, I will focus on the theme of opening and closing as it connects to the imagery of keys.
I am happy to introduce a new monthly youth Sunday school series at BCC: adapting the youth Sunday school curriculum to train future missionaries.
In my own ward I’m fortunate to teach 17-18 year-olds. Some of them already have turned in their mission papers and are awaiting calls. Others are working on their papers. The Sunday school curriculum adapts itself easily to teaching the youth how to share the gospel both with investigators in a formal setting and with friends. [Read more…]
This is another installment in a series of posts based on the monthly themes from, “Come, Follow Me,” the new youth curriculum for the Church. Here are the previous posts for January, February, and March.
A mother gives birth to her child, a composer writes a new song, and a gardener’s planted seed sprouts, all to some degree of surprise. It’s not that these events were unexpected, but that the specific manner of their unfolding could not be entirely predicted. There was a moment of prestige—of revelation—natural to each. We live in an age of almost constant scientific, historical, and creative revelation, and therefore of surprise. How fitting, then, that this dispensation was inaugurated by a young man who turned out to be—and is still turning out to be—full of surprises as well.