Month: April 2011

Here’s the circle that represents everything taught by church members, from the uncontroversial (like faith and repentance) to the bizarre  (“King Arthur lost the priesthood for not listening to Merlin”): Now let’s add another circle for things taught by General Authorities. Every GA is a member of the church, so this circle is entirely encompassed by the first: Now another circle for things taught in General Conference. Most conference talks are given by General Authorities, but some are not (e.g. talks given by auxiliary leaders): Now let’s add one more circle for the words of the prophet (he’s always a General Authority, and some of his words are delivered in General Conference): We could add many more circles — one for apostles, one for scriptural teachings, one for things taught recently, one for things taught repeatedly. But most importantly, we can add one more big circle to identify the parts of each which are true: Some things taught by church members are true, some are not, and some truth is not taught by church members…and so on, through all of the circles. So where is doctrine and where is policy? Is policy the orange circle, and doctrine the overlap of…

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Luke 15 As I learned from Bruce Jorgensen, it is important to read the parables of Luke 15 together. Consider the setting that Luke gives us in verses 1-2 and then imagine Jesus telling each of these parables in response to what happens in those verses: he hears the Pharisees and the scribes complaining because he eats with sinners, so he tells the parable of the lost sheep; evidently they don’t understand his point because he immediately tells another parable, that of the lost coin—I imagine a silent pause after the first parable, with Jesus waiting for the Pharisees and scribes to respond; they seem not to understand the second one either, so he tells them a third, more complicated parable, the parable that we often call “The Parable of the Prodigal Son.” As I learned from Arthur Henry King, “The Parable of the Prodigal Son” is a strange name for this parable. It draws our attention to one of two sons and neglects the father, yet the parable is clearly about both sons (else there would be no point in the parable continuing past the announcement of the feast) and the father is clearly central to the parable’s meaning.…

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Given the quantity of material in these chapters, rather than try to cover everything, I will focus my questions on the verses from Mark and selections from the verses in Luke. As you read this material, be sure to ask how it applies to us who live in the latter-days. What do these verses teach us about taking up our cross (cf. Jacob 1:8, 3 Nephi 12:30, and perhaps Alma 39:9)? What do they teach about riches (not what do we recall others saying that they teach, but what do they really teach)? What does the parable and explanation in Luke 16:1-12 teach us about our relation to the world? Mark 10:17-30 How is the story of verses 13-16 connected to that in verses 17-30? Why does the fact that the man is running suggest? Why does he kneel? That is an unusual thing to do before a teacher, which is a  more accurate translation of the word that the King James version translates “Master.” Why do you think the man uses the unusual title “good teacher”? Why does Jesus reject being called “good” (verse 18)? What does this person want? Compare this story to that in Matthew 12:28-34. How…

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The gospel instructs us in a certain way of being imperfect. Here, salvation turns on practicing what Elizabeth Bishop calls “the art of losing.” Jesus famously describes this art of losing in Matthew 5:48. “Be ye therefore perfect,” he says, “even as your Father which is in heaven is perfect.” Here, the term “perfection” indexes that “certain way” that is peculiar to both Jesus and the Father. The baseline meaning of perfection, of teleios, is completion. But what kind of completion? My suggestion is that, rather than burying Jesus’ teleios beneath layers of curdled metaphysics and ripe fantasy, we ought to simply read the preceding verses in which Jesus tells us exactly what kind of perfection or completion he has in mind. Here are the preceding verses: 38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel…

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Agency is closely linked to power. Without power, we cannot make choices, and without choices we have no agency. It is by our power to help, to learn, to build that we exercise agency. Each of these — helping, learning, building — are forms of agency. (Agency is also closely linked to work and value, but I’ll come back to those later.) I’m fascinated by the idea of “forms of agency”. Most of us tend to exercise agency in only a very few forms, limited by our ignorance of the options available. For example, if you decided to bake muffins, you could exercise your agency to choose between several “forms of muffins”: blueberry, bran, orange, etc. But how about pepperoni muffins? Even if you had all the ingredients for pepperoni muffins in your kitchen, you could not have exercised your agency to bake them; the thought wouldn’t have entered your mind (at least not until you’d read about them here. Now when you bake muffins, your agency will be expanded as a result of having read this post — and that’s what Times & Seasons is here for: expanding your culinary agency :) ). In other words, beyond requiring just…

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WARNING: Longer than usual notes. I agree with the generally accepted scholarly conclusion that John 7:53-8:11 is a later insertion into the original text. So I will deal with John 7:1-42 and John 8:12-59 as one narrative, the story of what Jesus does at the feast of the tabernacles. Then I will deal with the story of the woman taken in adultery separately. Chapter 7 Verses 1-5: In verse 1, to what is John referring with the phrase “these things”? Refer to the end of chapter 6 (e.g., John 6:66) to recall what things happened that caused him to be in danger. A more accurate translation of the word Jewry is “Judea.” in other words Jerusalem: Jesus left Judea and returned to Galilee. Nevertheless, the theme of Jewish opposition to Jesus is frequent in these chapters (John 7:1, 13, 19, 25, 30, 32, and 44; and 8:37, 40, and 59). John is setting the stage for Jesus’ entry into Jerusalem and his crucifixion, but how should we understand the term Jew in John’s gospel? Does the term always refer to the same group? If it does, who are they? If it doesn’t, in what ways does he use the term?…

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