I’ve written before about Sebastian Franck, a spiritualist who charted his own path through the religious turmoil of the Reformation era. As I was recently reading Franck’s letter to the Anabaptist theologian Johann Campanus, I was struck by how familiar Franck’s discussion of apostasy, authority, and restoration sounded.
Over at Slate, Daniel Engber had an interesting and instructive article a while back entitled “Bad Footnotes Can Be Deadly” on how the current opioid crisis has been aggravated by the misunderstanding of a letter to the editor of a medical journal and its misquotation over decades in the medical literature, with the error propagated and compounded by researchers who failed to check the original source. Engber’s article on the error’s persistence and influence documents a process not unlike the formation of urban legends and faith-promoting rumor. But if you’ve ever done scholarly research, you should also be nodding your head in recognition
John Gustav-Wrathall asks, “What can LGBT Mormons hope for?” As an answer, John offers his own experience as a guide, and there is much about it that is commendable. Optimism, faith, relying on God, and a commitment to the Church are all far superior to their alternatives, and John’s generosity and positive approach is a welcome contribution to what has too often been a toxic and polarizing debate. Mormons can fully share in much that John hopes for. But John has also chosen a path that is in some important points incompatible with Mormon belief.
I have never read Rod Dreher and have no particular insight on how American conservative Christianity should respond to secularism. If Mormons look to medieval clergy for a model of forming intentional communities, however, I think a better option than Benedictine monasticism is that of the Canons Regular.
Clark’s post and his links to David Bokovoy’s discussion of deutero-Isaiah at Rational Faiths reminded me that the dating of Isaiah does not cause me much concern, mostly because I am averse to crises, but also as a direct consequence of my academic studies and research.
Apocalypticism has become virtually synonymous with the disreputable side of religion, the stall in the religious marketplace where respectable people don’t want to be seen rummaging through the close-out racks. This is unfortunate, as you can’t understand the New Testament without reference to apocalypticism, and (to get to the point of this post) apocalypticism is an inextricable part of the inner logic of Mormonism.
Trying to identify the core doctrines of Mormonism is a project doomed to failure, I think, because it sets up an unworkable categorical distinction between core and periphery, and makes the unsupported assumption that doctrine forms the core of Mormonism in the first place.
Although none of these assumptions can be taken for granted, let’s assume that Trump’s presidency will feature more or less what his campaign promised, that his term in office will be limited to 1260 1460 days, and that it will come to be widely derided as a disaster for the country. If we look back at the Church’s dealings with governments around the world during the last hundred years, we can see things in retrospect that the Church and its members should have avoided in the past that suggest things that we should avoid now.
Let’s assume, for the sake of argument, that Donald Trump is likely to destroy American democracy while leaving the nation in ruins and the world in flames, and let’s further assume that all of these are bad things. (I don’ t think the situation is quite as hopeful as that, but I’m not particularly interested in arguing about any of these assumptions in this post.) What should the Church do about it? What should you do about it?
The feelings we associate with spiritual experiences are detectable by brain scans, and spiritual feelings can be generated by stimulating particular parts of our brains. That is not surprising. Without something happening in our brain, we would have no feelings and no experiences of any kind, spiritual or mundane. It’s not just that spiritual experiences are associated with particular emotions, but that everything we think and feel is a neurological event of some kind.
Media change is not bad. Each new medium has enabled us to do new and important things in the sphere of belief. Writing made it possible to extend the prophet’s voice beyond mortality and to establish a canon of scripture. Television made it possible to participate in a worldwide faith community. The Internet democratized religious discussion like nothing else before it. Technology extends our abilities to write, read, think and believe. But our cell phones are impoverishing us.
Brigham Young University requires LDS students who leave the church to withdraw from the university. While some people have lobbied for change, this policy is in the best interest of the students – both those who stay and those who leave – and should stay in place.
As is well known, the prophet Nephi was so beloved of the Lord that he was given power to command all things. If he called for famine, there would be famine. If he commanded Mount Nebo to be moved, it would be moved from its place. And in fact, one morning Nephi walked out of his house, looked at Mount Nebo, and commanded it to be moved thirty miles to the north. The mountain rose into the air, drifted north, and set itself down again in the place it stands today.
Without much fanfare, Utah has emerged as a per-capita standout in distance running. For a state with a population just under 3 million, Utah regularly produces strong teams and individual runners at the NXN and Footlocker national cross country championships at the high school level, competitive collegians, and a surprising number of postcollegiate standouts. This isn’t entirely surprising: if you give 3 million people the chance to live and train at altitude year-round, good things can happen.
Just before Christmas in 1522, an illiterate laborer from Strasbourg named Lienhard Jost lay in his bed at night and prayed. He had literally felt the ground shifting under his feet when an earthquake had struck while he was cutting wood in the forest that day, but he was even more unsettled by the ongoing religious controversies and by rumors that the world would be destroyed by a second Deluge in little more than a year.
My review of David Conley Nelson’s Moroni and the Swastika, a book about Mormons and the church in Nazi Germany, was just published in Dialogue. To summarize my review briefly: the book’s primary arguments are wrong, it distorts the facts and documents that it takes as evidence for those arguments, and the writing is imprecise and sensationalist in ways that are more typical of religious polemic than mainstream scholarship.
I don’t want to write about gay marriage. So let’s talk about linguistics first. We acquire language in childhood through a long process of listening to and eventually reading the language output of competent speakers of English (or whatever languages prevail in the communities where we grow up). As we are exposed to countless examples of language, we start to build up an internal model of English. We hypothesize about the rules of English and use our hypotheses to generate English statements unlike any we have heard before in response to new situations. Over time, as our hypotheses are confirmed or falsified, we modify the internal set of rules by which we determine what is and is not a well-formed English utterance. We can’t directly observe the mental structures of language. It’s entirely possible, even likely, that each of us has a somewhat different internal model of English. Even if we had the same set of grammar rules, we might prioritize them in a slightly different order. So there will be some statements that I think are grammatically correct according to my sense of English grammar, while you find them defective according to your internal model, and vice-versa. I suspect that religious beliefs, including Mormonism, work in a similar way. Over years of listening, reading, and observing, we build up an internal representation of Mormonism by which we classify statements or behaviors as either well-formed or defective with respect to…
In preparing people to face a skeptical world, we should not confuse inoculation with the administration of poison by degrees.
If families couldn’t be together forever, the church could likely avoid many of the controversies concerning its history and contemporary practices.
Jeder soll nach seiner Fasson selig werden—everyone may find sacred bliss in their own way, in Frederick the Great of Prussia’s formulation of enlightened commitment to religious tolerance. Nowhere is this sentiment more evident today than at a community health club.
Book of Mormon historicity is not a unitary entity or a binary concept. It has at least three primary components, each of which offers a spectrum of possibilities
I distrust Most Mormons. Whenever I see Most Mormons, I’m inclined to disagree with whatever is being said. If it were possible, I’d like to do away with Most Mormons entirely
Pray for the Cougars. Or the Tigers. Take your pick. Either one is fine as far as I’m concerned. Or if you’re not into college football, pray for something else.
While faith should be founded on truth rather than fiction, we shouldn’t overlook how devotional legends reflect creative and democratic processes of theology-formation. Here, for example, is a faith-promoting legend that might have been
In Understanding the Book of Mormon, Grant Hardy argues that an important part of the Book of Mormon’s meaning emerges from how it alludes to, comments on, or patterns itself after other stories, such as Joseph in Egypt, the Exodus, and the Fall. Another such story not discussed by Hardy but central to understanding the Book of Mormon is, I think, the end of the world.
So I wrote another book. At first I thought that I was writing a short article to explain why two different Reformation-era prophecies share the same title, but the project kept expanding. Along the way, I changed the way I think about biblical textual criticism and the Documentary Hypothesis.
Money magazine has just released a new ranking of U.S. universities that has received a bit of attention. BYU does quite well, landing in ninth place overall, just behind Stanford, Harvard, Harvey Mudd, and Cooper Union.
When reading the Old Testament, the essential thing to keep in mind is not This is what happened but This is what someone thought was important for later readers to remember.
If I had to estimate what the median Mormon adult currently thinks about the origin of life, or the model that the church as an institution is most comfortable with, I would describe it as non-exclusive evolution through supernatural selection.
