Category: Book Reviews

Faith, Philosophy, Scripture: Pagan Faith

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Mormons are metaphysical heretics, backward pagans, country bumpkins, who claim that the world, rather than being one, is fundamentally many. We’re metaphysical pluralists and so break with the creeds. Unity is a product, not a starting point. God the Son is not God the Father and (moreover!) all intelligences are uncreated and co-eternal with God. As a result, rather than being reassuringly antedated by the simplicity of a Divine Will or the uniformity of a Providential Reason, we’re preceded by the mystery of a material plurality that is always already given. In this scenario, faith is a different kind of thing. Unlike many versions of creedal faith, pagan faith is no temporary, stop-gap measure. Pagan faith is eternal and, in a pagan universe, even the Gods must have and keep faith. Faith is not the foil of a (lost or future) knowledge, but the ageless bedrock of any trusting, active, and moral engagement with an uncreated world. Pagan faith originates in response to the plurality of calls that precede it. The world calls out and faith responds. It trusts and answers the world’s calls to be responsible for itself. Pagan faith attempts to faith-fully respond to the people, worlds, and Gods that call it to account for its existence and actions. Out of this attempt to give a faithful account, reason is itself born. Responding to these calls, offering an intelligible account of its reasons before the bar of a shared and plural…

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Faith, Philosophy, Scripture: Memory

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Say someone asks if you know the time. You say yes and then look at your watch. Did you really know the time? Say someone asks you how to get downtown to the museum. You say yes. They ask you to write down directions. You can’t, but you offer to drive them there instead. If you can see the landmarks, then you’ll know where to turn. Did you really know how to get there? Say that, walking past a bakery, you’re struck by the smell of a pastry and then vividly recall a time when, six years-old, you made those same rolls with your grandmother. You can feel again the weight of her hand on your shoulder as she helps you roll the dough. This is the only time you’ve thought of that event in the past thirty years. Did you remember this? Or did the pastry? Who is doing the knowing in these examples? Who is doing the remembering? You? The watch? The landmark? The cinnamon roll? In the first full essay in Faith, Philosophy, Scripture (Neal A. Maxwell Institute, 2010), Jim Faulconer recommends that we distinguish between recollection and memory.  “Reading and teaching philosophy,” he says, “I have learned to distinguish between recollection and memory. The former is a psychological phenomenon that is a subset of the latter. Memory includes the things I can recollect, but is not limited to it” (4). Recollection is the visible tip of memory’s iceberg. Where…

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Faith, Philosophy, Scripture: A Typology of Readers

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In the introduction to his Faith, Philosophy, Scripture (Neal A Maxwell Institute, 2010), Jim Faulconer gives us a kind of typology of religious subjects. Imagining the different kinds of responses he might get to the difficulty of his philosophically inclined essays, he picks out four basic types. I. Typology 1. Those who enjoy a kind of childish naivete. Those with childish faith will find what I say difficult because it makes the obvious difficult. They are likely to be bored or, at best, indulgent of me, and their reaction is the right reaction. I have nothing to say to those who are naive in a childish way because anything I say would be superfluous. (xv) 2. Those who enjoy a kind of mature naivete. Those with more mature, childlike faith have moved from their initial naivete to one that knows the obstacles to faith and has faith anyway – not necessarily in spite of those obstacles, but aware of them and able to cope with them. Often those who have a second naivete are aware of the problems but do not find them problematic, though perhaps once they did. It is as if they do not care because their faith has made them secure. I especially like to read the work of those in their second naivete, or listen to them speak, but what they say is not philosophical. It if were, it would not be naivete. The second kind of naivete is better than…

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Home Waters: Recompense

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Of his awakening, Dogen says, “I came to realize clearly that mind is no other than mountains and rivers, the great wide earth, the sun, the moon, the stars.” Tinged with enlightenment, you see what Dogen saw: that life is borrowed and that mind itself is mooched. Every day you’ll need something old, something new, something borrowed, and something blue. Mind borrows mountains and rivers, earth, sun, and sky. But you can’t just keep these things forever. Even if they weren’t quite what you wanted, they gave what they had and now some compensation is needed, some recompense is required. “Recompense is payback,” Handley says. “It means to weigh together, to bring back into balance” (xi). What was loaned must be returned or replaced. What was given must be given back. Nobody gets to start from scratch, not even God. To make a world is to borrow, recycle, and repurpose the matter that, even if disorganized, is already out there mattering. All creation is reorganization. Even the mind of God must mooch its mountains, cajole them, persuade them, serve them, compensate them. This is messy and its messiness is compounded by the fact that everything is in motion. “Nothing is still,” Handley reminds us (3). Nothing can be still because recompense is itself never done. Recompense compels the world’s motion: everything is in play as everything borrows from everything else in giant, intermittently harmonious rounds of exchange, compromise, and negotiation.…

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Home Waters: Gene/ecology

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Earth is stratified time. Use some wind, water, and pressure. Sift it, layer it, and fold it. Add an inhuman number of years. Stack and buckle these planes of rock into mountains of frozen time. Use a river to cleave that mountain in two. Hide hundreds of millions of purloined years in plain, simultaneous sight as a single massive bluff. It’s a good trick. Bodies, made of earth, are just the same: in my face, unchosen, generations of people are stratified in plain, simultaneous sight. My father’s nose, my grandfather’s ears, my mother’s wink, the lines my kids have etched into my squint. My wife pats my cheek and says: “Dear, your genealogy is showing.” She’s right. The lines on my face and in the palms of hands are family lines. But these lines aren’t easy to follow because, counter to expectation, time’s line isn’t straight. Time piles up. It loops around, knots up, peters out, and jumps ahead. It moves in fits and starts. Time’s inevitability, its straight-shot necessity, is tempered by the meandering play of accident, coincidence, and contingency. In Home Waters, Handley finds the same thing. Alone in the family cabin, he tries sorting out his own family lines. He’s got rolls of genealogy, “full names, dates and locations of birth, dates of death . . . each name like myself, a knot of time and flesh” (75). But these knots are the trouble. They’re tough to…

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Home Waters: Soul as Watershed

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Spurred by Handley’s Home Waters, I’ve been reading Wallace Stegner. Like Handley, Stegner is interested in the tight twine of body, place, and genealogy that makes a life. On my account, Handley and Stegner share the same thesis: if the body is a river, then the soul is a watershed. Like a shirt pulled off over your head, this thesis leaves the soul inside-out and exposed. You thought your soul was a kernel of atomic interiority, your most secret secret – but shirt in hand, everyone can see your navel. Stegner’s novel, Angle of Repose, opens with the narrator’s own version of this thesis. An aging father, writing about his pioneer grandparents, names the distance between himself and his son: Right there, I might say to Rodman, who doesn’t believe in time, notice something: I started to establish the present and the present moved on. What I established is already buried under layers of tape. Before I can say I am, I was. Heraclitus and I, prophets of flux, know that the flux is composed of parts that imitate and repeat each other. Am or was, I am cumulative, too. I am everything I ever was, whatever you and Leah may think. I am much of what my parents and especially my grandparents were – inherited stature, coloring, brains, bones (that part unfortunate), plus transmitted prejudices, culture, scruples, likings, moralities, and moral errors that I defend as if they were personal and…

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Home Waters: Overview

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George Handley’s Home Waters: A Year of Recompenses on the Provo River (University of Utah Press, 2010) practices theology like a doctor practices CPR: not as secondhand theory but as a chest-cracking, lung-inflating, life-saving intervention. Home Waters models what, on my account, good theology ought to do: it is experimental, it is grounded in the details of lived experience, and it takes charity – that pure love of Christ – as the only real justification for its having been written. It is not afraid to guess, it is not afraid to question, it is not afraid to cry repentance, and it is not afraid to speak in its own name. The book deserves some time and attention. It’s what you’ve been wanting to read. It may also be what you’ve been wanting to write. At the very least, it made me want to write about it. I’ve planned a few posts that will air some of my ideas about Handley’s ideas: one on the importance of place, a second on the importance of genealogy, and a third on importance of (re)creation. The book’s self-description reads like this: People who flyfish know that a favorite river bend, a secluded spot in moving waters, can feel like home—a place you know intimately and intuitively. In prose that reads like the flowing current of a river, scholar and essayist George Handley blends nature writing, local history, theology, environmental history, and personal memoir in his…

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Review: Losing My Religion

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I admit that when approaching William Lobdell’s Losing My Religion: How I Lost My Faith Reporting on Religion in America — and Found Unexpected Peace (HarperCollins, 2009), I expected the standard debunking treatment that is so familiar in news and entertainment media these days. Instead, I was pleasantly surprised to find a balanced and engaging narrative that mixes accounts of the stories Lobell covered while a religion reporter for the Los Angeles Times with details of his own journey into, then out of, faith. Lobdell’s journey and reporting Lobdell’s journey began in his late twenties, when he first attended the Mariners Church, a nondenominational megachurch in Orange County. Ironically, that church is located just a couple of blocks away from the Newport Beach Temple. [The Mariners Church very kindly allowed their parking lot to be used for overflow parking during the public open house tours provided prior to the dedication of the temple in 2005.] Lobdell slowly grew in the faith, recovered his health, improved his marriage, got a big salary bump, and gained a spiritual mentor and friend in Hugh Hewitt, the blogging law professor and conservative commentator. So far, so good. Still in search of what he called “The Moment” (when an Evangelical has that born-again experience), Lobdell attended a weekend retreat at Hewitt’s urging. Lobdell’s account of that weekend alone merits the price of the book for any LDS reader. Lobdell describes a “cycle of singing, testimony,…

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Mormons and Prosperity

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The Prosperity Gospel (which the linked Wikipedia article defines as “the notion that God provides material prosperity for those he favors”) is often associated with Evangelical megapreachers. [Note 1.] But we all know there is a Mormon variation of the Prosperity Gospel lurking behind the ubiquitous references to blessings and how to earn them that populate LDS books, sermons, and discourse. So when I started reading my review copy of What the Scriptures Teach Us About Prosperity (Deseret Book, 2010) by S. Michael Wilcox, I was hoping that at some point the author would distinguish the Mormon view of prosperity from the Evangelical version of the Prosperity Gospel. The Mormon View of Prosperity Alas, no. The book contains no explicit discussion of the Prosperity Gospel and no direct comparison of Evangelical and LDS views. The index offers no entries under Propserity Gospel, Rick Warren, Joel Osteen, Evangelical, or even Protestant. The best I can find is an entry for John Calvin, which leads to a passage on the value of work: “During much of European history, for instance, the upper classes did not work. … The laboring man was looked down upon. During the Reformation, however, John Calvin in particular struck upon Paul’s counsel to elevate work. All work was done for Christ; therefore, one should find contentment in it and take pride in doing one’s best. God would reward you.” (p. 74.) So, absent comparisons, what is the Mormon…

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Royal Skousen’s 12 questions — The Critical Text Version

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Last month we posted Royal Skousen’s discussion of his work on recovering the earliest version of the Book of Mormon, along with some updates.  Unfortunately, that post garnered some annoying formatting problems — mostly due to the new format T&S adopted this year.  We’re happy to now present to you mark III of Royal Skousen’s 12 questions interview.  Royal Skousen’s book, The Book of Mormon: The Earliest Text, was published last month by Yale University Press and yes, you can order  it at Amazon.

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Divine Comedy, Divine Tragedy

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The Bible, as we have received it, sets out the drama of salvation with its wrenching fall and crucifixion, but joyous resurrection and exaltation. Though its compilation is in many ways ad hoc, there is a satisfyingly comedic structure to the whole. As Terryl Givens puts it in his The Book of Mormon: A Very Short Introduction, just out from Oxford University Press, “There is a neat symmetry . . . Primordial creation is balanced by apocalypse and heavenly postscript . . . All tears are wiped away, and the primal fall and alienation are remedied by reunion under the beneficent reign of God the Father” (p61). The Book of Mormon is very different.

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12 Questions and a Book by Royal Skousen

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5 years ago we published one of my favorite “12 Questions” posts, in which Royal Skousen discussed in some depth what he has learned from his extensive work on the earliest editions of the Book of Mormon.  His book, The Book of Mormon: The Earliest Text, is being published in September by Yale University Press (and yes, you can order  it at Amazon right now).  To mark this milestone, Royal was kind enough to update his “12 questions” discussion, which we have posted below, for the benefit of those who did not catch it the first time.   Enjoy!

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Four sources of the Apocalypse

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With the past two months, I have read — for various reasons — four different novels laying out apocalyptic events within the United States. Here are the novels, in the order I read (or re-read) them, and with the reasons why I read them: — Lucifer’s Hammer by Larry Niven and Jerry Pournelle (1977): a comet fragments and strikes the Earth in numerous places, collapsing much of world civilization, including the United States. I’ve read this several times before; I saw it cited on a blog (Samizdata) in a discussion on “the best end-of-the-world novels”  and decided to dig it out and read it again.

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A New Book for the Mormon Canon

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There are a number of Mormon pamphlets and books that have achieved a kind of semi-canonical status within Mormon studies. Everyone agrees, for example, that Parley P. Pratt’s Key to the Science of Theology or John Taylor’s Mediation and Atonement are key texts for understanding nineteenth Mormon thought. If any evidence is needed, both texts, I believe, are still in print. At the very least both have produced modern reprints. I have a proposed addition to the canon, George Q. Cannon’s A Review of the Decision of the Supreme Court in the Case of Geo. Reynolds v. the United States.

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Now a glorious dawn is breaking

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What will it be like for a marriage to continue past death into the eternities? What does it mean to have a perfected body, or to love an eternal being? Stephenie Meyer has an answer. Breaking Dawn, the last novel in her Twilight series, presents a sustained and vividly imagined view of one of the core elements of Mormon personal salvation. [This post is going to discuss all the details of Breaking Dawn, including how it ends, so please stop reading now if you don’t want to know.]

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“Mormonism”: A Perfect Storm

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Library Journal this month ran an interesting article offering a big-picture perspective on the world of LDS and LDS-related publishing, highlighting close to 40 books on doctrine, history, sociology, comparative theology and devotional topics, as well as periodicals, video, and internet resources. The article’s aim is to help librarians choose recent, reliable books about Mormonism, whether they work in a public or small academic library.

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Meet Your Inner Fish

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I recently read Your Inner Fish: A Journey Into the 3.5-Billion Year History of the Human Body (Pantheon Books, 2008) by Neil Shubin, a paleotologist and professor of anatomy at the University of Chicago. By coincidence, Jared at LDS Science Review had posted the same book in his “Currently Reading” list. Here is our conversation about this interesting book.

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Book Review: The Host

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by Stephenie Meyers (Little, Brown, 2008). 617 pp. WARNING: major spoilers Stephenie Meyer’s foray into science fiction is a well-deserved best seller, and a great piece of Mormon literature. The romantic interaction between Bella and Edward and Jacob—wait, I mean between Jared and Melanie/Wanderer and Ian—uh, hold on a second…

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Book Review: Under the Banner of Heaven: A Story of Violent Faith

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I have a friend –I know her through the homeschooling community–with an interest in the Church. She told me that one of the books that she read about the church was Under the Banner of Heaven: A Story of Violent Faith. Now, she’s not stupid–she didn’t expect it to be unbiased–but she did want to know my reaction to it. So I read it and then sent her this email:

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