Girls Should Be Passing the Sacrament. Full Stop.

I’ve written about this twice before, but this time I’m going to be completely blunt: the church needs to allow women and girls to pass and prepare the sacrament. Like yesterday. The Doctrine and Covenants expressly prohibits deacons and teachers from administering the sacrament, which means passing and preparing it are not administering it. Thus, the only grounding for requiring priesthood to do those things is tradition.

And here’s the thing: if we’re arbitrarily preventing women and girls from doing something on the basis that we’ve always prohibited them from doing it, we’re sending them a message. And that message is, “You’re second class, and your contributions are less important.” It doesn’t matter how many times we tell women and girls that they’re important, because our actions and policies send the second message.

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Brad Wilcox and Institutional Problems, Part 2

Monday night, I saw a clip on Twitter of Young Men general presidency member Brad Wilcox making a tremendously racist statement in a youth fireside. I posted about it yesterday and, in the comments, people told me it wasn’t just racism. There was misogyny and religious bigotry mixed in too.

So last night I looked at a little more of his address and, well, it too is not good. So today I’m going to add a little. I’ll note that I still haven’t watched the whole thing and today’s post will be a lot shorter, in large part because I have to do actual work that I get paid for; thus, I’m going to pull out one or two parts.

Today’s post won’t be overshadowed by questions of the sincerity of the apology though because, unlike his statements on race and the priesthood, there has been no apology.

And with that, here we go:

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“Lead Out in Abandoning Attitudes and Actions of Prejudice”

Note: between when I drafted this post and when I scheduled it to go live, Bro. Wilcox apologized for his statement. And it’s a real-deal kind of apology, not a squishy avoiding-blame one; in fact, it’s a model for one step of precisely what I hoped for. I’m still going to posting for two reasons. First, while apology is a critical part of repenting, it is not the only step. And second, I don’t think this was primarily an individual problem–there is an underlying institutional problem that his comments highlighted and his apology didn’t and couldn’t change. But I’m making some changes to what I previously wrote in light of his apology.

Last weekend, Bradley Wilcox, second counselor in the Young Men’s general presidency and associate teaching professor of ancient scripture at BYU-Provo, gave a youth fireside in Alpine, UT. Somewhere in the fireside he asked, rhetorically, why Black church members didn’t get the priesthood until 1978. (To be clear, his framing of the question is wrong: in the first decades of the church, a number of Black men received the priesthood; it wasn’t until 1852 that Brigham Young imposed the priesthood-and-temple ban on Black members.)

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She shall believe or she shall be destroyed: D&C 121 and 132

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

Doctrine and Covenants 132 introduces the law, covenant or doctrine of plural marriage. It poses a significant challenge to many readers and teachers in the church, especially women, and especially domestic violence survivors. Originally articulated as a private document in 1843, it was the only surviving written record explicitly describing plural marriage after Joseph Smith’s death. [1] Joseph F. Smith reflected in 1878 that, when written, the text “was not then designed to go forth to the church or to the world. It is most probable that had it been then written with a view to its going out as a doctrine of the church, it would have been presented in a somewhat different form.”

Time and language have only evolved since 1878; read now, the language used to present D&C 132 mirrors the rhetoric and origin of abusive relationships. While the language in D&C 121 relates to the priesthood and abuse across a wide variety of relationships, the language in D&C 132 specifically mirrors the origin and pattern of intimate partner violence against women, or, abuse perpetrated by a man against a woman he has ever dated, been married to, or with whom he shares a child in common.

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Without compulsory means it shall flow unto thee forever: D&C 121 and 132

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

This week we’re going to talk about the end of D&C 121, verses 41-46. This is a very-often-discussed scripture in LDS circles, and I’m going to sidestep the most common points of conversation on it. (What did “reproving betimes with sharpness” mean in the 1830s? Go ask your Sunday School teacher.) 

Instead, let’s talk about the covenant in these verses. What’s it about? What will flow without compulsory means forever? What does this covenant have to do with abuse? (Spoiler: a lot, but it’s mostly not about the survivor.)

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Excluding Our Fellow Saints From the Sacrament

In Illinois, we’re now halfway through our sixth week under a stay-at-home order (and my family’s seventh week at home). And the stay-at-home order looks like it’s going to last at least another month here. That means at least 12 Sundays in Illinois without meeting together at church (and, even when the stay-at-home order ends, some people may make the eminently responsible and defensible decision to continue social distancing, and delay their return to church).

Ultimately, I don’t think putting church meetings on hold is optimal. (To be clear, it’s both necessary and good. It’s just not ideal.) We need human contact, and we need the spiritual benefits that come from gathering together. That said, it’s necessary, and on net, saving the lives and the health of our fellow Saints is both beneficial and will bless us and them.

Still, this extended time away from church means that some people—single women and families without priesthood holders in the home, for example—won’t have the ability to take the sacrament for three months or more.

The church has made a tentative stab at recognizing the position these women and families are in. On April 16, the church provided instructions for administering the church during the pandemic. The instructions provide that “In unusual circumstances when the sacrament is not available, members can be comforted by studying the sacrament prayers and recommitting to live the covenants members have made and praying for the day they will receive it in person, properly administered by the priesthood.” [Read more…]

Shelter-In-Place and the Sacrament

Just over a week ago, the First Presidency and the Quorum of the Twelve announced that the church was (temporarily) suspending meetings throughout the world as a response to the novel coronavirus. In the announcement, we’re asked to continue to care and watch out for each other. The letter also tells bishops and stake presidents to figure out how to allow members to take the sacrament at least once a month.

I didn’t fully understand it at the time, but the idea of taking the sacrament at least monthly, while nice in theory, could be a significant problem in reality. A couple days ago, a well-meaning member of my mother-in-law’s ward came to visit her. The visitor was, apparently, unaware of the risks of coronavirus, but my mother-in-law is in a high-risk demographic (older than 65 with some underlying health issues). [Read more…]

Traditions of Their [Mothers]: Girls Should Be Passing the Sacrament

A little over two years ago, I wrote a post explaining that our current rule that only priesthood holders can pass the sacrament has no basis in scripture. D&C 20:58 explicitly says that teachers and deacons lack the authority to “administer the sacrament”; ergo, if we allow teachers and deacons to prepare and pass the sacrament, those things must not be part of the administration of the sacrament.

And if they’re not, then the Handbook’s requirement that only “[d]eacons, teachers, priests, and Melchizedek Priesthood holders may pass the sacrament” is based, not on scripture, but on tradition. Now, tradition is certainly not always a bad thing, but the Book of Mormon warns us that tradition can potentially impede our ability to know and understand God. I think that’s doubly true when the tradition actively harms a person or group of people by, for example, not allowing them to participate and serve fully in our religious community. [Read more…]

The Presiding Authority of President Eubank

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Photo from Church News profile of President Eubank.

President Sharon Eubank gave a masterful sermon this morning on being Christlike. She effortlessly spoke with power and authority, quoting scripture (while adding gender parity), admonishing us to lift and light together, and reminding us that Jesus Christ reached out to all.

President Eubank is a force for good, both as a member of the General Relief Society Presidency and as the Director of LDS Charities (the first woman to hold that position). When she proclaims: “You are making progress. Keep going. He sees all your hidden sacrifices and counts them to your good and the good of those you love. Your work is not in vain. You are not alone. His very name, Emmanuel, means God With Us. He is surely with you,” she knows of what she speaks.

A few weeks ago, President Eubank also spoke as the featured guest at a stake women’s conference. Her message was a similarly powerful one on the themes of love and service.

And yet who presided at this stake meeting?  As listed in the program, it was the stake president. [Read more…]

Where Can I Turn for Support? abuse.lds.org

Laura Brignone Bhagwat is a Ph.D. candidate at the University of California, Berkeley where she studies technology and domestic violence.  Her dissertation tracks a public health intervention in hospital emergency rooms meant to prevent intimate partner homicide.

Abuse is the neglect or mistreatment of others (such as a child or spouse, the elderly, the disabled, or anyone else) in such a way that causes physical, emotional, or sexual harm. It goes against the teachings of the Savior. The Lord condemns abusive behavior in any form. 

‘The Church’s position is that abuse cannot be tolerated in any form’ (Handbook 1: Stake Presidents and Bishops [2010], 17.3.2). Abuse violates the laws of God and may also be a violation of the laws of society. The Lord expects us to do all we can to prevent abuse and to protect and help those who have been victims of abuse. No one is expected to endure abusive behavior.

At 12:05 yesterday, I was driving to lunch when a message from a friend popped up on my phone. It consisted of six exclamation points (“!!!!!!”) and the text “abuse.lds.org.” Within 15 seconds I’d pulled over and clicked on the link. [Read more…]

Women Don’t Cast Sustaining Votes?

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My sister Cheryl called me this morning, annoyed at a procedure her Indiana stake just used to call a new counselor in her Stake Presidency.   An old counselor had moved and been released between Stake Conferences, so the new one was called and sustained during an interim Stake Priesthood meeting.

“This isn’t like an Elders Quorum President,” Cheryl mused.  “A Stake Counselor doesn’t just serve men in his quorum, he has stewardship over the entire stake.  But he can be set apart without a single woman knowing about the calling or sustaining him?” [Read more…]

Omit the Sexual Details

The first time I heard the word “masturbation,”  I was 12 years old and sitting in my bishop’s office.

I believe we were discussing a limited use recommend for an upcoming temple trip.  I remember the bishop walking through the 1990 version of For the Strength of Youth, which used a lot of large, sexual words I did not know — like “petting” and “perversion” and “pornography.”

My bishop defined them for me.  When he realized I had no idea what he was talking about, he apologized.  He explained how due to the evils of the world, children were getting exposed to sex and having their innocence corrupted by Satan younger and younger.  As much as he hated the topic, he felt like it was his pastoral duty to make sure the youth knew what constituted sin.

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Ski Lessons with E. Stevenson #ldsconf

Dude, Where’s My Car Keys?

Elder Stevenson starts his talk by sharing a rather banal incident of getting back to the car after a day of skiing to find the keys to the car missing.  He then describes his hypothermia-induced hallucination about the priesthood keys.  Well, not exactly.  Actually, at first I thought this was going to be another story about finding lost keys.  I mean, that’s practically a rite of passage for Mormons in our spiritual journey.  Who among us has not had an experience when we lost our keys, we prayed, and then we found our keys?  It’s practically like shave and a haircut. [1] [Read more…]

Fascinating Priesthood

A book sits on our shelf in our home: Helen Andelin’s infamous tome on marital manipulation, Fascinating Womanhood.  The book details for women how to get a man (if they don’t have one) and how to control the one that they do have.  It includes helpful tips such as dressing and acting in a childish manner, nonsensically flattering your husband’s superiority [intellect, strength, driving skills, etc.], and deliberately playing dumb, even sabotaging household items for your husband to fix, so that your husband can feel proud of his manliness.  It also condones marital rape and domestic violence. [Read more…]

Blessed are the Divorced

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.

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Many Are Chosen, But Few Are Called

In a well publicized pre-emptive move, the church issued a statement last week that women seeking tickets to the April 5 Priesthood session would be relegated to the “free speech zone,” traditionally the purview of anti-Mormon protesters.  Kate Kelly, founder of the group Ordain Women, was characteristically gracious in her reply.  From the article:

“We are disappointed that we weren’t granted tickets,” says Kate Kelly, one of the founders of Ordain Women. “But it is a positive step that public affairs is responding to us, indicating that one day maybe the higher authorities will be able to hear our concerns.” [Read more…]

“Don’t Let’s Ask for the Moon; We Have the Stars”

“No priesthood session for you.”

When the Ordain Women movement was planning to attend the Priesthood session, my first response was passively supportive.  I felt it was overreaching, but that overreaching is sometimes necessary to expand the Overton Window:

The Overton window is a means of visualizing which ideas define that range of acceptance by where they fall in it. Proponents of policies outside the window seek to persuade or educate the public so that the window either “moves” or expands to encompass them. [Read more…]

Gospel Doctrine Lesson 25: Priesthood: “The Power of Godliness”

[Notes, commentary, and questions for LDS Sunday School teachers using the ‘Doctrine & Covenants and Church History’ manual. Feel free to share your thoughts or ideas regarding the lesson in the comments.]

“Priesthood” in The Church of Jesus Christ of Latter-day Saints is a primary boundary marker, perhaps the central boundary marker if one includes its origin stories, between Mormonism and antebellum American Protestantism. If there is one primary heresy qua Protestantism in Mormonism, it is the dispensing of grace via authoritatively performed sacraments. Most Latter-day Saints see this as the “Power of Godliness” and via Joseph Smith have an extensive protological sacramental soteriology. Their Protestant brothers and sisters were—and perhaps are yet in some cases—filled with the fear of prelate tyranny by such claims (shucks, being a BYU professor, I know some Mormons who feel the same–academic freedom anyone?!?). These claims also entailed communal living enterprises, breach of the sacrosanct canonical wall, a little bit (that a hundred years later had turned into a lot) of Methodist salvific pessimism and eventually the mysterious secret rites of temple Mormonism. Burrrrr, they said.
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A Tale of Two Infographics

Here is an infographic the church’s Newsroom put out to explain the structure of our local lay leadership. (sorry for lack of embedding, I don’t want to hotlink their image, and mine is a PDF)

Newsroom Infographic: Lay Leadership in the LDS Church (Update: this has been changed from the original version)

While understanding they were working within very tight space and reader attention constraints, I thought it could be made a little more complete. Now, dear reader, please understand that I am an engineer and thus have aesthetic sense only for things others don’t think even have aesthetics, such as java code and mathematical proofs. I am not a graphic designer, and this isn’t about whose is prettier–I concede that contest from the outset.

Alternate version: Lay Leadership in the LDS Church (updated)

But, beauty flaws aside, I think you will find that there are some striking differences between the two graphics. Not only in terms of quantity of additional detail, but the qualitative general sense one gets from the image overall. In particular, the ratios of blue and pink in each.
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The Eighth Day

Today, I will press my hands on my son who was born eight days ago and I will bless him. [Read more…]

TGIF afternoon poll

Poll below the fold. [Read more…]