Author: Rachel Whipple

The Meekness of the Soldier and Servant

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First, I must recognize that today is Veteran’s Day. Armistice Day.[1] I lived in Belgium for a year. This poppy brooch is from Flanders Fields. Every city, every village, has memorials to soldiers and civilians killed in the Great War. In the nature reserve and fields near my home were old craters from explosive shells, softened by time into small ponds. The bucolic landscape, the unassuming people are impossible to reconcile with the No Man’s Land of trench warfare. I was thanked, as a American, for the role my country played in the conclusion of the war, and for providing flour—food—for a starving population that had been occupied by hostile forces for years. It is a thanks I have not earned, but I accept on behalf of others, many of whose graves are dutifully tended today and throughout the year. I do not understand the impulse to war. This aggression. The impulse to hurt and control. So much hurt and sorrow. Defense, I can understand. And like Captain Moroni, I would kill to protect my children. But I have not sent them off to die. I don’t know how to do that. As a student of ancient Greek, I read Xenophon’s Anabasis, about the march of ten thousand Greek mercenaries to the interior of Babylon. Two other famous works by Xenophon are The Art of Horsemanship[2]  and The Calvary Commander.[3] In them, Xenophon talks about the selection and training of war horses.…

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A Witness of Kindness

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I was so touched to see this bit of humanity, this respect and consideration for the stranger. It is one reason I love living in a city: where we are all so close together, we have more opportunity to exercise and witness kindness.

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Uncomfortable Charity

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Why does the act of charity, in this case, the transaction initiated by a beggar or panhandler, feel so uncomfortable to me? Mental recriminations if I give, guilt if I don’t. Perhaps it is because I don’t know the protocol, the expectations, and so I’m worried about an inadvertent transgression. But it isn’t that hard to act, to find a way to overcome my anxiety and hesitation to do something small.

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How can I, as a woman, support the priesthood?

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A few months ago, I was asked to speak on the topic “How do I support the Priesthood in my home?” I am posting the talk now because the Young Women’s lessons in June are about the Priesthood and Priesthood Keys. This is one of the topics that caused me so much uneasiness that I all but stopped blogging for a long period of time.

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Contributor Anxiety: Baring Witness

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As I read the women’s stories in Baring Witness, I was filled with love and sorrow and hope for all of these sisters. I want to sit with them over a long lunch, laughing and crying together. These are women who have shared their vulnerabilities, who have opened their lives to me: how can I not love them? And the great strength of this collection is that Welker has gathered together Mormon-y women who have a wide variety of experiences with marriage, including even standard Mormon marriages that work according to plan with those relationships that encounter all sorts of unexpected challenges.

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Call to Repentance

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It is rather presumptuous to call someone to repentance, don’t you think? The act implies at least two things: that the caller knows better than the called, and that the caller has the authority to issue the call to repent. In a world of increasing moral relativism, many of us are uncomfortable with the idea that one person can or ought to impose his or her standards on another. This discomfort illegitimizes the call for repentance by not only undercutting the moral authority of the caller, but the very standards by which a call may be justified. But the call for repentance has always been a call away from the world. It is a beacon that returns us to the Lord’s standard, a corrective guide. In our church today, we accept that our leaders, especially the prophet and apostles, have the authority to call us (and the rest of the world) to repentance. And in part because of the cultural moral relativism mentioned earlier, many of us are content to leave that responsibility to them. We are happy to support them in making that call, and even echo it ourselves, so long as it is clear that we are not the ones leveling judgment. Interestingly enough, in the scriptures, the call for repentance often comes from outside of the authority of any institution, including that of the church. Over and over, in both the Old Testament and the Book of…

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Out of the Bubble

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It is nice to take a break from the bubble that is Utah Valley. Last month we moved to Belgium for a year-long sabbatical, and I hoping that this time will be restorative. I’m ready to reenter the conversation.

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Who gets to be a Mormon?

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I have a few questions about boundaries and numbers that I would like to put before the group for your collective insight. While the questions are related, they are not building any particular argument. 1. If the Church excommunicated everyone who quietly disbelieves any or all of the core doctrines that John Dehlin has rejected, how many people would we lose? 2. If the Church dropped from its rolls all those people who have slipped or stomped out of activity, those who opt out of meetings and callings and the home and visiting teaching programs, how big would be the fold of the Lamb of God? 3. Can people remain “Mormon” without belief and/or activity? Has our church been around long enough to have secular Mormons? What does it mean to be a Mormon? 4. John Dehlin has said that he will continue to call himself a Mormon, but “Mormon” is trademarked. Is the Mormon Stories Podcast vulnerable to legal action? 5. I can understand the rationale for excommunicating Dehlin. Moves to make the tent bigger could also been seen as undermining and destabilizing the existing tent. And this excommunication vindicates the position of both those in Dehlin’s camp and those who are very concerned about boundary maintenance in the Church. But there are people in the middle, how many, it’s hard to say, who are troubled, people who want to remain in the community but are still struggling through doubts…

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Sunday Morning Session of General Conference

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We spent yesterday listening to General Conference while assembling IKEA furniture in the hopes that the spirit of the meeting would help reduce the desire to curse associated with strange pictorial instructions and screw heads that really want to strip. It went as well as could be expected. This morning I read about theology, love and literature (Alan Jacobs), cleaned some, made tea for my sick husband, harvested from the garden to make omelets (squash and onions, parsley and sage, tomatoes, with mushrooms and provolone not from the garden) for a late breakfast. And now I’m ready for conference to start.   President Uchtdorf conducting.   Pres Henry B. Eyring, 1st Counselor, 1st Presidency   Many are seeking revelation. We need a constantly renewed stream…a continuing blessing of communication with God. Quote from Packer: Revelation continues in the church Process of revelation begins, ends (?), and continues as we receive personal revelation. Example: Lehi’s dream and Nephi’s confirming revelation. A principle of revelation that the parents’ revelation continues in the child. Chokes up during story about his mother. “I have tried to go and do as she hoped I would.” (The clear love and respect for his mother 40 years departed is touchingly evident.) The value of revelation depends on those being led receiving confirming revelation. Example of Grand Teton Dam breaking in Idaho. Leader of federal disaster response team deferred to the stake president who was organizing the local…

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FairConference, Thursday Afternoon Sessions

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Bob Rees A review of Earl Wunderli’s Imperfect Book   Started with this Card Colour changing trick video (http://richardwiseman.wordpress.com/2009/01/07/colour-changing-card-trick-outtakes/) to illustrate that too much focus on one thing can cause you miss the many other things that are going on. What aren’t you noticing? Emerson said,  “Tell me your sect, and I’ll tell you your argument.” How we approach the Book of Mormon will determine what we find within it.  Rees was impressed with Earl’s thoroughness. He has read extensively and carefully. He approached as though cross-examining it in a court of law, and like any good lawyer making a case, he has been selective in choice of witnesses. Wunderli’s book does not give a balanced presentation, although it gives an impression of having done so. And he does raise important questions about the Book of Mormon, from the use of KJV language, internal stylistic consistency, anachronistic scientific understanding, mythology, and so one. Wunderli sees himself of side of reason, science and truth, and as a result paints the other side unreasonable, unscientific, and inclined to believe in myths and falsehoods. He doesn’t acknowledge that some scholars are open to spiritual ways of knowing, that there is more than one legitimate avenue for seeking knowledge. Those of us who use both approaches see differently than those who use just one. And this cuts both ways; those rely solely on spirit may be indifferent to any evidence. In Book of Mormon…

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FairMormon Conference Thursday Morning Sessions

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I’m not quite up to live blogging, so my coverage of FAIR will lag slightly behind the fact. I will be posting summaries of talks posted after completion rather than subjecting you to my sloppy notes in real time. Kerry Muehlstein, Ph. D. Brigham Young University Unnoticed assumptions about The Book of Abraham While the assumptions discussed in this talk are applied to Abraham, they also have more general application. What is apologetics? Apologetics to some means to try to defend a certain assumption. For Muehlstein, it means to try to understand what is true, what is accurate. In our search for truth, we need not be afraid, we have nothing to hide, and everything can be put forward as in the exemplary Joseph Smith papers project. No need for a strident tone in apologetics if we are seeking truth and working to disseminate it.   The beginning premise is crucial. We (Muehlstein and LDS apologists generally) take as a premise that revelation may be a source of knowledge (unlike scholars outside of the faith) 1. Revelation is a valid source of knowledge. 2. With the Book of Abraham and the Book of Mormon he starts with assumption that these are true, then tries to fit any evidence that he finds within that paradigm, and uses that to filter all evidence that we find. Key Assumptions: What was the source of the text for the Book of Abraham? Assumed it…

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As Instructed

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On Tuesday, Ally Isom, Senior Manager of Public Affairs with the LDS Church, encouraged listeners to have respectful conversations about their concerns with and faith in the Church.

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