By Common Consent, a Mormon Blog
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Participants in various geographies valued their church membership for helping them differentiate themselves from the ‘outside’ culture. Fijian participants valued the church’s progressiveness (see Part 1); US and NZ participants valued the church’s respect for motherhood. Furthermore, responses to the 2019 temple updates reveal a gap in priorities between Fijian, US, and NZ participants.
An ethnographic introduction to issues of gender and religion in the Global South.
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I didn’t suspect that inviting the missionaries for dinner would launch a research project.
While we were eating, the Fijian missionary mentioned that showing good table manners in her home meant that her dad (the LDS bishop) and brothers ate first. After the men and boys had eaten, her mom and sisters ate the leftovers.
Because I was interested, I wrote down her exact quote: “I have four sisters and three brothers. My brothers are good at eating. I wished there to be enough.” With good humor, she made this comment with a laugh and her head held high.
“I have four sisters and three brothers. My brothers are good at eating. I wished there to be enough.”
Talking with this missionary about the gender-based rules and traditions in her culture made me wonder how the gendered practices of the church are interpreted in places like her Latter-Day Saint home and her Latter-Day Saint ward.
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The baptismal covenant in Mosiah 18 is why I call myself a “Mormon.” There, by the Waters of Mormon, a beggarded group of refugees promised to “preach nothing save it were repentance and faith on the Lord” and to “knit their hearts together in unity and in love one towards another.”
These original members of the Church of Jesus Christ of Prior-day Saints expressed their desires to “bear one another’s burdens, that they may be light;” to “mourn with those that mourn;” to “comfort those that stand in need of comfort;” and “to stand as witnesses of God at all times and in all things.”
I’ve spent the last day reflecting on how I, and my Mormon community, can live up to those same covenants in order to demonstrate love and unity towards our Muslim brothers and sisters in the wake of the white nationalist terrorist attack on Al Noor Mosque and Linwood Mosque in Christchurch, New Zealand. [Read more…]
Photo by Saaby. CC BY-SA 2.5
Effective January 1, 1991, the church equalized the cost of missionary service. Before, a missionary had to pay the actual costs of his or her mission.[fn1] Now, a missionary pays a set amount to the church, and the church pays the costs of missionaries’ missions irrespective of where they go.
Why did the church make this change? A bunch of reasons, I suspect, but one was because of the tax law. I’ve blogged about Davis v. United States before, and I have a chapter in my book that goes into extensive detail about both the litigation and the thinking behind the case. The short of it, though, is that the Supreme Court held that payments from parents to their missionary children did not qualify for the charitable deduction. Donations from parents to a church-controlled fund (at least, as long as those payments weren’t earmarked particularly for their children) did qualify.
Almost thirty years after the Supreme Court decided Davis, the question of the deductibility of missionary payments is back. Kind of. [Read more…]
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