I’ll be honest. Seerstones spark a fire in my bones, a connection to an earlier, earthier, more tangible, and sacral-infused Mormonism. And that’s a Mormonism I need in my life right now.
Seerstones and the Sacred
Category: News and Politics
Politics – Current Events – Media
Another View of the Seer Stone
Yesterday by invitation, I attended the first known joint press conference between the LDS Church and its cousin, the Community of Christ (formerly known as the Reorganized Church of Jesus Christ of Latter-day Saints Reorganized Church of Jesus Christ of Latter Day Saints, or RLDS.) The occasion was the release of the 2-part 3rd volume in the Revelations and Translations series of the Joseph Smith Papers, the Printer’s Manuscript of the Book of the Mormon. As with the others, these books are hefty, high-quality, and thought-provoking. While available at Amazon (part 1, part 2), they will also be available in their entirety online soon.
Society for Mormon Philosophy & Theology 2015 Call for Papers
The Society for Mormon Philosophy and Theology will be meeting at Brigham Young University, October 8-10, 2015. This year’s conference theme is “Doers of the Word: Belief and Practice.” From the Call for Papers: The Society for Mormon Philosophy and Theology invites paper proposals on any aspect of Mormon belief, including its philosophical ramifications. We particularly encourage submissions on this year’s theme. Religious faith is not merely a matter of belief but of action. Indeed, several passages in scripture suggest that true belief cannot be separated from action. In John 7:17, for instance, Jesus indicates that the practice of faith is a means of acquiring knowledge: “If any man will do [God’s] will, he shall know of the doctrine, whether it be of God.” Yet other scriptures seem to emphasize the intrinsic, perhaps independent importance of both belief and practice, as in D&C 131:6, “It is impossible for a man to be saved in ignorance.” This year’s theme examines the distinctive roles of religious belief and practice, and their profound influence on one another. Topics falling under this theme might include but are not limited to: the nature of faith belief as a source of action action as manifesting faith action as nourishing faith spiritual learning through experience the role of ignorance in spiritual development theologies implicit in Mormon practices orthopraxy versus orthodoxy religious results versus religious hope cognitive versus embodied truth history as theology engagement with Wittgensteinian, process, or…
My Theory of the Church’s Statement on the Change in BSA Policy
Yesterday my Facebook feed erupted with posts by LDS friends expressing dismay over the Church’s announcement that it would reconsider its relationship with the BSA in light of the BSA’s announcement that it would now allow gay scoutmasters. After all, the BSA policy allows local troops to set their own guidelines regarding gay scoutmasters, and in any case the Church has no objection to gay scoutmasters, so long as they are living the law of chastity. Why the sharp response from the Church? I have a theory about, this, but it is only a theory. In 2000, the U.S. Supreme Court decided a case called Boy Scouts v. Dale. Dale sued the BSA under a New Jersey anti-discrimination law, arguing that the BSA’s policy excluding him from being a scout leader because he was gay violated the law. The BSA argued that the application of the New Jersey law violated its rights of expressive association under the First Amendment. The BSA taught that boys should be “morally straight” and believed that this was inconsistent with homosexuality. For New Jersey to require the BSA to have a gay leader would therefore interfere with its message. The Supreme Court agreed and held the application of the New Jersey unconstitutional. Now consider the new BSA policy, which is (1) the BSA no longer has any objection to gay scoutmasters; and (2) local BSA units are free not to have gay scoutmasters if they…
Mormons and Scouting: A Messy Divorce?
Mormons are talking about Scouting this week as the first significant aftershock of Obergefell v. Hodges rips through the LDS Church. It started with the July 27 announcement by the Boy Scouts of America (BSA) that its “National Executive Board ratified a resolution that removes the national restriction on openly gay adult leaders and employees.” The BSA statement announcing the decision included this paragraph explaining that local units can still set their own guidelines for selecting adult leaders: Chartered organizations will continue to select their adult leaders and religious chartered organizations may continue to use religious beliefs as criteria for selecting adult leaders, including matters of sexuality. This change allows Scouting’s members and parents to select local units, chartered to organizations with similar beliefs, that best meet the needs of their families. This change also respects the right of religious chartered organizations to choose adult volunteer leaders whose beliefs are consistent with their own.
Small Group Dynamics
Far and away, when I am in a small group and decisions need to be made, most people would prefer that someone else make them. There are notable, and loud, exceptions. Four year olds, for example, very much want to make decisions. But for most adults, I’ve found that the majority typically prefer that someone else ponied up and decided where we go to eat or in what order things will occur.[1] This is because, one presumes, they are not so concerned about the exact decision making them happy. They are generally willing to go along with most reasonable things. Let me stop and remind you that this is my general experience. Perhaps you live in a world of sharp elbows and loud demands. Perhaps you teach fourth graders or lawyers or interact regularly in some other highly vocal and demanding group. Or maybe you make lots of high stakes decisions on a regular basis where people care deeply about the outcome. But let’s set those aside for a minute and talk about the endless low stakes decisions of day to day living. In such relaxed groups, it can be very handy to declare that some specific person will make the decision. It is not quite as important who that is, and they should, of course, consider the feelings of others, but they are the one who makes sure something gets decided; usually by agreeing with a consensus view or deciding between…
BYU New Testament Commentary Conference
If you are in Provo on July 31st:
Selecting New Apostles
From the Salt Lake Tribune, a variety of reflections on the upcoming selection of two new apostles for the LDS Quorum of the Twelve. Many of those quoted in the article favor a pick that would advance ethnic or international or gender diversity. No one made the obvious prediction: a married white male from Utah with a law degree.
Another Proclamation?
For the second week, LDS wards and branches in the USA and Canada were presented with the Letter over the signature of the First Presidency, the Statement over the title of the Council of the First Presidency and the Quorum of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints, and the unsigned background material in Q&A form accompanying the Letter. These have all been officially published at the Mormon Newsroom. Social media continues to report a variety of reactions at the local level: some bishops simply read the Statement with no discussion, others conducted a Q&A comment period with considerable discussion. Reported comments (when permitted) following the reading of the Statement range from expressions of love and support for gays to jokes and laughter to complete silence. In a post last week, I examined the text of the Letter and Statement in detail. This week, let’s talk a little more broadly about how it has been received and what it means. If not a turning point, this at least appears to be a rather dramatic moment for the Church. What lies ahead?
Some things Jana Riess gets wrong about the Church and religious freedom
I like and respect Jana Riess a great deal, but she has a blog post up on religious freedom in which she makes a number of mistaken claims that are worth pointing out. First, she suggests that the Church´s commitment to religious freedom is shallow or poorly thought out. After all, she says, wouldn´t a robust support for religious freedom include minority religions such Rastafarians? Yes it would. However, since 1990 at least the Church has vigorously supported legislation that allows Rastafarians and other minority religions to challenge laws burdening their practices. The Religious Freedom Restoration Act, which the Church helped to pass, was in direct response to Supreme Court opinion holding that the State of Oregon could criminalize the use of peyote by Native Americans. Jana also claims that “The LDS Church has lobbied hard for the right of conservative religious persons – like, say, those who are members of the LDS Church! – to refuse [service in public] accommodations [i.e. private businesses] in the name of religious freedom.” This is not true. Far from having “lobbied hard” on this issue, to my knowledge the Church has not lobbied at all on it. As she notes, it has supported employment protections and housing protections for homosexuals. The Utah law it supported doesn´t address public accommodations, but it quite pointedly provides no exemption for individual landlords with religious objections to homosexuality allowing them to discriminate in housing. The same is…
Symposium on Mormon Theology and Social Issues, July 9th at BYU
Participants in the Wheatley Seminar on “Mormon Theology and Social Issues” are presenting papers in the Harold B. Lee Library Auditorium at BYU on Thursday, July 9th. See the schedule below. SECOND ANNUAL WHEATLEY SEMINAR SYMPOSIUM FAITH SEEKING UNDERSTANDING “MORMON THEOLOGY AND SOCIAL ISSUES” 10:00 Brock Mason, “Marriage and Sexuality: A Mormon View” 10:30 Kim Berkey, “’As in Adam all Die’: Temple Robing and Dying in Mormon Thought” 11:00 Joe Spencer, “The Moral Stakes of Philosophy’s History” 11:30 Alan Clark, “Inheriting the Enlightenment” 12:00 LUNCH BREAK 1:30 Jonathan England/Spencer Green, “Communal Environmentalism” 2:15 Randy Powell, “Capital Punishment: A Mormon Theological Critique” 2:45 Holly Huff/Maged Lhroob, “An LDS Theology of Mental Illness” 3:30 Diana Brown, “Mormon Conceptions of Embodiment and Female Beauty Culture” 4:00 Rachel Hunt, “A Mormon Ethic of Food” 4:30 Jared Rife, “Renewing Body Energy and Spirit”
Revisiting President Packer on “Scientific Neglect” and Meetings
Given that my studies have involved the interpretation of Genesis, science, and evolution, Elder Packer and I have not always seen eye to eye. I remember well on my mission when Time Magazine ran the cover article about Mormon finances. This made it all the way to France, where we had a copy, and my companion Elder West really focused in on their description of Elder Packer as “the LDS Church’s hard-line number 3 man.” And indeed, he had and has that reputation. But around 2007, while I was teaching volunteer Institute in Urbana IL, we attended a CES fireside for CES teachers, where he spoke. I think he felt that he was talking to insiders, whose commitment and knowledge ran deep, and we saw a different side of him. He was casual, funny, self-deprecating… surprising. We really only see the public persona of the Apostles, which is a very limited and selective part of them. I reprint below some comments from a post a few years ago revealing another side of him, called “Scientific Neglect.” No, it’s not what you’re thinking. I believe this story is from when he served as mission president in New England, 1965-68, and I’m still not quite sure what to make of this story, other than that President Packer is not always the “hard-liner” he is made out to be. “Scientific neglect can be a respectable procedure in discipline. One missionary came into the mission field with…
Winning the peace
The supreme court has decided, so now in all of the USA same sex marriages are legal. With this landmark decision the USA has joined the many nations in the world where such a union has become official, and from the Netherlands, the first country where these marriages became official, we extend a warm welcome to America. Great that you joined the swelling crowd who thinks that LGTB should not be discriminated against, also not in marriage issues. You are becoming a ‘modern nation’ now (I hope you recognize a European ‘tongue-in-cheek’). In an earlier blog I explained how preciously little impact this SSM issue has had on the members, wards and stakes in the International Church. i.e. in the largest part of the LDS Church, a notion repeated by many bloggers and commentaries. That means that the recent church statement has very little bearing on the situation outside the USA and will raise questions and eyebrows when read in the International Church. As Wilfried Decoo showed in his blog, the official standpoint of the Church, when brought without adaptation, is awkward for us. Our experiences in Europe are clear: this is a marginal issue, so we are happy to see this US debate resolved in favor of gay marriage. The backlash of Proposition 8 has reverberated even across the Atlantic. Some battles are better lost – and LDS history has shown a few of these. The important thing is…
The Perversity of Orthodoxy
I could have called this post “Same-sex marriage: The Belgian perspective,” but it includes more. “The perversity of orthodoxy” – that’s how one of the members in our Belgian ward identified the broader issues which triggered this post. He called me on Sunday afternoon, upset by a Sacrament meeting talk that same morning and in need to vent frustration. Perhaps “perversity” was too strong a word. Maybe “perfidy”? Probably too weighty a word, too. At least “the insensitivity of some who defend orthodoxy” or “the indelicacy of some church statements in the US in relation to the international church”? Difficult choice. I just wanted to convey the intensity of his reaction, hence the title of this post. There had been two talks that morning, and the contrast was telling. Sarah Sarah, around thirty, had given the first talk. A little nervous, soft-spoken, she had her talk all written out, the result of days, perhaps weeks, of toiling on it. Her topic was “How to find God.” It was her personal reflection on fifteen years of searching for God, not as an investigator, but as a member who had grown up in the church amidst people with certainties, people who can say that they just pray, get answers from God, and feel God’s daily presence in their lives. Since her teenage years, Sarah had wondered why she did not see, feel, and hear what others in the church claimed to experience.…
New Testament Gospel Doctrine Lesson #27
So here’s the plan: each week that the gospels are covered in Sunday School, I will post one question from my book along with a brief discussion of the issues that it raises. Most ancient manuscripts of Mark end after 16:8 and early Christians do not seem to know any of this chapter after verse 8. The style, vocabulary, and themes in Mark 16:9–20 are quite different from the rest of Mark. Therefore, the vast majority of scholars believe that the Gospel of Mark originally ended with verse 8 and that verses 9–20 are a later addition by another author. It is also possible that the original ending (any material after verse 8) was somehow lost. Suppose for a moment that, as most scholars believe, the Gospel did originally end after verse 8. Why did Mark write such an abrupt ending? What effect does it have on you as a reader? (adapted from Search, Ponder, and Pray: A Guide to the Gospels)
A Nation Divided
Today our government has taken another step toward moral upheaval, or, if we think more optimistically, toward a crisis that will reshape it and its relationship toward the people it governs, potentially in a constructive manner. The government of the United States of America presents itself, in Lincoln’s immortal words, as a government of the people, by the people, and for the people. Its premise is that the legitimacy of government depends on the consent, and not merely the passive, but the active consent, participation, and support of the governed. Today’s Supreme Court ruling mandating same-sex marriage across the Union goes against the democratically enacted laws of a strong majority of the states, and against the constitutions of many of them. It also goes against the deeply held moral beliefs of half its population, and against the moral tradition that originally made democratic self-government possible in the West. The federal government no longer merely embodies a separation of church and state, but an opposition of church and state. A house divided against itself cannot stand. All legitimate government requires a basis in the moral culture of its people. In this country, that moral culture, where it is strong enough to be a sustaining force for law and the common good, is overwhelmingly Christian or, more broadly, Abrahamic. The competing culture of Hollywood, of consumerism, and of unaccountable individualism that has led us to this point, where marriage is perceived as…
C.S. Lewis on Inspired Adaptation and Myth
I wrote recently that there’s no reason why God, who spoke to ancient Israelites “in their weakness, after the manner of their language” could not adapt familiar myths so “that they might come to understanding” (D&C 1:24.) Here, I cite that prophet-with-a-small-p “Elder” C.S. Lewis, who argues that inspiration can include adaptation of uninspired sources.
How the New Perspective on Paul Illustrates the Science-Religion Creation Debate
(As with many of my posts, this is kind of trying things out, thinking them through in public and on the fly. It’s messy, so I welcome thoughts and substantive corrections.) In order to keep track of my research, I’ve been making a timeline of three kinds of events relevant to our understanding of Genesis: First, events in LDS history that impinge on the interpretation of Genesis, e.g. the 1911 BYU controversy or BH Roberts- Joseph Fielding Smith Debate (1930s). Second, events that lead to the recovery of ancient Near Eastern context of Genesis 1, such as the discovery/decipherment of Akkadian (Babylonian and Assyrian) and the Enuma Elish (first published in 1876 in English) Third, discoveries in the scientific world, such as Darwin’s Origin of the Species (1859), and the discovery of the function (1952) and structure (1953) of DNA. Although scientific influences are the best known, they are, conversely, the least influential on our understanding of Genesis 1.
Pilate and Jesus, a colonial view
In studying the last days of Jesus, like in lesson 26 of Gospel Doctrine, we habitually view the complicated chain of events that led to Jesus’ death from the viewpoint of the victim, with the dominant party furnishing the bad guys, the culprits of the story. Evidently, the Jewish authorities are prime suspects, but throughout Christian history one specific player has had a very bad press, Pontius Pilate. Most Christians have at least partly blamed him for the crucifixion, pointing either at his ruthlessness or at his presumed lack of spine, or even both. That, however, is the view from below. Let us now have a look from ‘above’, and see the Roman prefect Pontius Pilate in action as a colonial administrator. For me as a Dutchman, living in a country which has a – both lamented and glorified – colonial past, such a view might be closer than for an American. After all, Indonesia and West Papua once were Dutch colonies. And the insights I cite here stem from an anthropologist, my teacher Jan van Baal, who had a glorious colonial career as the before-last governor of New Guinea. So here is the story of Pilate and Jesus from a colonial viewpoint. The gospels indicate that Pilate was not by chance in Jerusalem; based in Caesarea, for this particular Passover he had taken his wife to the capital, always a ruler’s sign of confidence and courtesy. It was the…
New Testament Gospel Doctrine Lesson #26
So here’s the plan: each week that the gospels are covered in Sunday School, I will post one question from my book along with a brief discussion of the issues that it raises. As you read Mark 15, look for irony. Consider why so much in this chapter is ironic and what you should learn from it. (adapted from Search, Ponder, and Pray: A Guide to the Gospels)
“Christ & Antichrist” Conference Program, NYC 6/20
“Christ & Antichrist: Reading Jacob 7″ The Second Annual Summer Seminar on Mormon Theology Conference Program
Harnessing Fresh RM Enthusiasm to Train Future Leadership
It’s a truism that lots of people read few books. And certainly as we get married, have jobs, kids, responsibilities, many of us find our leisure time is spent simply recovering from the day and picking cheerios out of the carpet. Moreover, lots of people who DO read just don’t have interest in history, doctrine, or scripture and choose to read other things. But then, you have recently returned missionaries.
2912 Mornings: Reflections on 16 Years of Early Morning Seminary
This morning I am thrilled to share a guest post written by my amazing mother, Christie Frandsen. Christie is a gifted teacher, leader and speaker, and has taught early morning seminary, Institute, and adult scripture classes for many years in Southern California. She has also been involved in Girl Scouting for decades in many significant leadership capacities. She is the mother of eleven children and grandmother of eighteen. It’s 4:25 in the morning. I wake up with a start, instinctively look at the clock and see that I have 5 more minutes of blessed sleep before the alarm rings. I turn it off before it disturbs my husband, and close my eyes for those precious few minutes before my day begins. I recite Scripture Mastery verses in my mind to make sure I still have them memorized, or mentally go over my lesson plan one last time, silently praying to know if anything needs to be changed. My best lesson ideas come at 4:25 in the morning. Once a week I am up even earlier to make biscuits or oatmeal cookies for my students. I picture them sleeping in their beds, dreading the sound of their alarms, doing their best to drag themselves out of bed and get to seminary – I pray that what I have waiting for them will be worth their sacrifice. I leave my house by 5:30. Most of the year it is dark and cold, many mornings I…
New Testament Gospel Doctrine Lesson #25
So here’s the plan: each week that the gospels are covered in Sunday School, I will post one question from my book along with a brief discussion of the issues that it raises. Why was a story as embarrassing as Peter’s betrayal included in the scriptures? Consider D & C 1:24–28. (adapted from Search, Ponder, and Pray: A Guide to the Gospels)
New Testament Gospel Doctrine Lesson #24
So here’s the plan: each week that the gospels are covered in Sunday School, I will post one question from my book along with a brief discussion of the issues that it raises. Scholar Fernando Segovia lists seven different scholarly approaches to John 14-17: (1) Historicizing: the discourse is completely accurate, therefore chapter 15 occurs in a different location (because of 14:31). (2) Transpositional: sometime during transmission, the chapters were rearranged. (3) Redactional: there is a second speech (chapters 15–16) which is a different version of the first speech (chapter 14). (4) Symbolic: 14:31 is understood symbolically. (5) Unfinished: the text is a “rough draft;” the author did not finish polishing the text. (6) Compositional: the apparent contradictions in the text were deliberately crafted by the author to provoke the reader to think. (7) Integrative: regardless of the text’s history, we should ask: How does it now read? One example of this is to find a chiasmus: A love, glory (13:1–38) B Jesus’ departure (14:1–31) C joy/hate, abiding/persecution (15:1–11) D focal point: 15:12–17 C’ joy/hate, abiding/persecution (15:18–16:3) B’ Jesus’ departure (16:4–33) A’ love, glory (17:1–26) For which of the above theories can you make a good case based on the evidence in the text? Which ones seem without merit? (adapted from Search, Ponder, and Pray: A Guide to the Gospels)
“Christ & Antichrist,” June 20, New York City
“Christ & Antichrist: Reading Jacob 7” The Second Annual Summer Seminar on Mormon Theology Conference is free and open to the public Saturday, June 20, 9am-5pm The Refectory Union Theological Seminary 3041 Broadway New York, NY 10027
Inoculation, Apologetics, Intellectuals, and Blogging
In preparing people to face a skeptical world, we should not confuse inoculation with the administration of poison by degrees.
New Testament Gospel Doctrine Lesson #23
So here’s the plan: each week that the gospels are covered in Sunday School, I will post one question from my book along with a brief discussion of the issues that it raises. Some scholars conclude that women were present at the Last Supper. They cite the following evidence: (1) Compare Mark 14:28 with Mark 16:7. (2) Referring to “one of the twelve” in Mark 14:20 means that there were others present (see also Mark 14:16 and 17). (3) The tradition for Passover was for women to be present and it would have been worthy of mention if Jesus were to depart from this tradition. (4) Women “came up with him unto Jerusalem” (Mark 15:41) and the reason that Jesus went to Jerusalem was to celebrate the Passover. Do you find these arguments persuasive? Why or why not? (How) does it matter if women were at the Last Supper? (adapted from Search, Ponder, and Pray: A Guide to the Gospels)
Elder L. Tom Perry, 1922-2015
She Shall Be An Ensign
One of the defining characteristics of the Gospel of Luke is that it contains gender pairs, meaning that the same story or event happens twice–once to a man and once to a woman.