I don’t personally believe it, but I have heard it suggested. My first stake president spoke at a priesthood meeting once and asked “Have any of you brethren ever wondered how many children you had in the pre-existence? I know I had at least 10.” He and his wife had 10 children at that time.

Brought this up in class years ago as we were discussing “people as trees” (Dante?). Raised some eyebrows, but I though it very cool. There is definitely a reverence for her–how could there not be?

#32 “Heavenly Mothers do not simply appear out of nowhere. They diligently kept their covenants to their Heavenly Parents in the mortal realm, and strove for light and understanding.”

Brought tears to my eyes. Thanks.

my pleasure, my pleasure, to have one small part in this all. :)

It is also interesting to notice the prevalence of the veil as a symbol incorporated into the cultures and mythologies all throughout the world, most significantly as it is used to adorn a woman. One could even go so far as to say it is an archetypal image inherent in our collective psyche. We see it in our own LDS ceremonies. Beyond the fact that our Heavenly Mother exists, we know nothing about her. She is, so to speak, behind a veil.

Perhaps another symbol employed by the Church could shed some additional light on the subject of our Heavenly Mother. I speak of the beehive. For anyone familiar with the nature of bees, you will know of their distinct social organization and behavior. Female members of the hive far outnumber the males, just like they would in a polygamous society. Firstly, there is a queen. Secondly, there are workers who are all female. And in the minority, there are the drones, the male inhabitants of the hive who are of little use beyond providing seed. Perhaps the metaphorical meaning of the hive as perceived within the Church goes beyond the standard interpretation of “industry”. I’m not at all saying that there is actually some queen of the universal hive, but perhaps there is some deeper connection between the beehive symbol and the nature of the ideal society that we as Church members should be striving to build.

I think a very textual reading of Lehi and Nephi’s vision of the tree of life advocates a Maryology of sorts, where Mary (white, beautiful, virgin) is represented by the tree (white, beautiful, precious above all- see Moroni 9:9).

Again, I speak from personal perspective. It may well be that Kevin (50) is right and that there are both appealing and rejecting factors, because of a deeper relation between Mary and HM.

I. I view Mariology and HM as theological cousins of sorts. To me, they spring from a common source. Although in general our view of Mary is probably very Protestant, I do think there is at least an analogy there, as you suggest.

2. I hadn’t thought about it before, but I think you might be on to something as to at least one of the reasons for our reticence to fully embrace the doctrine of a HM.

1. I recognize that the HF and the HM occupy a different theological universe but, do the LDS have any sort of Mariology, however attenuated? I’m assuming the doctrine is pretty close to the Protestant stuff on Mary but, what’s the view and what connection might you make between the Heavenly Mother and Mary (an analogy in their character, function?)

2. Do those of you out there attribute the reticence to speak about the Heavenly Mother doctrinally – at least to non-members, perhaps – to an apologetics that takes itself to be dealing mostly with American Protestants? I know this can be a factor with Catholics and Orthodox when confronted by our Protestant peers. We sometimes just avoid talking about Mary because, well, you have to waid through so many misconceptions and misplaced accusations (idolatry is a big one) that it’s not worth the bother on first contact.