Oh no—somebody on the Internet is wrong while I’m on vacation! But duty calls. Recently, Ryan Cragun, a sociology professor, along with students Stephanie Yeager and Desmond Vega, argued that the government subsidizes religion by about $71 billion a year. He thinks this is wrong, and that religions should pay their fair share. I have no problem with his making this argument—tax exemption costs the government significant revenue (though his $71 billion is based on really, really poor assumptions—more on that later), and should be examined carefully and critically. But Prof. Cragun’s analysis is not the careful and critical examination that the tax treatment of churches deserves. His piece has a number of significant problems. I’m not going to address all of the problems, including the fact that he appears unaware that there is an extensive academic literature that explores the place of a tax exemption for churches,[fn1] but I am going to address a handful of his assertions. In the end, though, what bothers me most about Cragun’s piece is that he’s taken an important topic and made it into a polemic. Those who agree with him now have “facts” to bandy about, while those opposed have a specious argument they can treat as an easily-dismissed straw man, and can ignore engaging in a valuable tax policy discussion. Before I get into my specific criticisms, though, I want to make a couple points upfront. First, although I find lots…
Category: Cornucopia
Exploring Mormon Thought: Ethics
Ostler opens chapter 3 of The Problems of Theism and the Love of God by referring to several different individuals’ claim that the ontological commitments of Mormon theology foreclose the possibility of its embracing a defensible moral theory. Ostler then takes as his task in this chapter not only to identify what he takes to be Mormonism’s moral theory but also to argue for the possibility of such a moral theory to be fully robust despite its rootedness in a non-traditional theism. Much of the chapter is tied up in the details of an ongoing exchange between himself and Francis Beckwith on this question, but the conclusions to which Ostler comes in the end are relatively straightforwardly stated: (1) Every moral theory fails except for the Kantian one. (2) Even the Kantian moral theory fails in certain regards (i.e., it needs revision). (3) A revised Kantian moral theory, fully defensible, is the Mormon moral theory. What does that revised Kantian moral theory look like? Ostler rejects one formulation of Kant’s categorical imperative, according to which one should act only on maxims whose normativity can be universalized without paradox or contradiction. In its place, Ostler accepts the other major formulation of Kant’s categorical imperative, according to which one should treat whatever is of absolute value as an end and not as a means to an end. Ostler revises Kant’s own inflection of this formulation in an important way: it isn’t the…
Mormons and the American Project: Bootstrapping Mormon Studies, Part III
Fulfilling the promise of the gospel requires embodying it in concrete and active living, in a particular time and place. Since living the gospel is a social matter, this means embodying it in institutions, with design, policies, and practices that reflect and serve gospel ideals. There are particular challenges to doing this in the conditions the church finds itself in today. In this post, I continue developing the themes from Part I and Part II, considering the situation of the church in the U.S. The Church of Jesus Christ of Latter-day Saints is an international, even global church. Still, its founding, much of its history, and the lives of a very large number of its members, have unfolded in or just outside of the United States. Seeing the radical social implications of the gospel, after founding the church, Joseph Smith quickly laid plans to found cities. The Saints’ efforts to embody their beliefs in the form of a distinctive society in Missouri and Illinois met with such resistance that they were ultimately expelled from the borders of the United States. Under the leadership of Brigham Young, however, they continued the project of building Zion in Deseret, located in what at the time was Mexico. The Saints thus had the opportunity to build their own institutions, not just for the church narrowly understood, but for a complete society, including government, education, and economic life. Since Deseret became part of the United…
Establishing a Christian Nation? Tony Perkins and Military Bibles
An email I received the other day illustrates some of the most pressing questions facing our nation. How can government support individuals and voluntary associations in maintaining the strong moral underpinnings needed for a healthy society, without taking sides in a way that may ultimately be destructive? Simultaneously, how can we keep conflicts over the proper role of government (in this and other respects) from themselves destroying political community? Tony Perkins of the Family Research Council writes that the Military Religious Freedom Foundation recently “threatened a class-action lawsuit,” after which “the Pentagon conspicuously revoked approval to use the logo of each service branch on the covers of Bibles sold in military exchange stores. Weinstein (representing MRFF) even insists that all the remaining copies be purged from the store shelves.” So, Bibles were being sold in military stores with official military logos on them. On the one hand, it seems to me dead obvious that the Bible should be available for purchase at military stores, which exist precisely because members of our military are often posted where it is not easy to find things they need through local channels. Perkins makes it sound like Weinstein objects to having the Bible for sale. Whether that is true or not in Weinstein’s heart of hearts, evidently the basis of Weinstein’s objection for public purposes is that the official logos were on these Bibles, not merely that they are Bibles. Perkins continues, “Let’s be…
“For whose coming I am seeking”: Quote-unquote Roger Williams
In Ensign articles and in General Conference addresses, it is not unusual to find appeals to people before 1830 who thought that Christianity had slipped into general apostasy. One of the most prominent of these is Roger Williams (1603-1683), to whom the following statement is attributed.
Exploring Mormon Thought: Prayer
In his deservedly famous essay “Self Reliance,” Emerson suggests that just as our “creeds are a disease of the intellect” so our “prayers are a disease of the will.”
Bootstrapping Mormon Studies, Part II: Unfolding the Expansive Message
The gospel is a recipe for world peace. The basis for a just, harmonious, and prosperous society is implicit in the gospel as we discuss and practice it today. It is implicit, but it is a long way from becoming explicit. I made this claim in Part I of this series. In this post I will say more about what I mean by “implicit” and “explicit,” as a way of filling out the expansive content and promise of Mormonism, and the expansive context in which I want to think about its fruition, including its intellectual culture. If all of us loved God with all our heart, might, mind and strength, and our neighbors as ourselves, we’d be doing pretty well. On these two commandments hang all the law and the prophets. I think it’s fair to say that everything God wants to teach us is implicit in these two commandments. Without a little more detail, though, we would probably do a pretty bad job of living up to them. Luckily, Jesus keeps teaching. After the Book of Enos, Jarom writes, “what could I write more than my fathers have written? For have not they revealed the plan of salvation?” In a sense, the message was complete with the writings of Nephi, Jacob, and Enos. Yet we still are very glad to have the rest of the Book of Mormon, most of which comes after this. Again, when Christ visits the…
Mormon U
Let’s say you’re attending a hypothetical graduate program in Mormon Studies at a hypothetical Mormon U. What kind of classes do you want to take? History? Theology? Literature? Sociology? Etc?
The Lord is My Goatherder, I Don’t Want Him: Why Translations Differ (Part 5)
The Lord is my Goatherder, I don’t want him; he hauls me up the mountain; he drags me down to the beach. Surely we all recognize the 23rd Psalm there, from the infamous first translation into Tlingit. Sounds a bit off, doesn’t it?
Potential BSA Policy Change
In a Newsroom piece on issues related to homosexuality, Elder Oaks quotes President Hinckley as saying:
Who authored the eight-witness statement?
The eight-witness statement appears to be a prosaic legal affidavit, yet one that has borrowed much of its phraseology from the three-witness statement. There are at most only two instances of phrases that could be said to have been taken from the Book of Mormon text proper: “of curious workmanship” and “we lie not”.
Is Creationism Satanic?
Steven Peck, in his moving and mischievous little poem “My Turn on Earth,” more than idly suggests that Creationism is Satanic. Only evolution, in all its messy contingency, is compatible with the gospel and the truth of agency. I laughed out loud and clapped my hands when I read it.
BMGD #23: Alma 8-12
Who authored the three-witness statement?
I have always assumed that the three-witness statement was a part of the text of the Book of Mormon, that its language was the same as the English language found in the Book of Mormon proper. The eight-witness statement, on the other hand, has been a little more problematic since it has three instances of the decidedly legalistic phrase “the said Smith” as well as the dubious reference (in the original version) to Joseph Smith as “the author and proprietor of this work”.
Book Signing – June 9, 2012
From 12:30-2:30pm on Saturday, June 9, Joseph Spencer and I will be signing copies of our books An Other Testament, Reading Nephi Reading Isaiah, An Experiment on the Word, and Rube Goldberg Machines:Essays in Mormon Theology at Pioneer Book in Orem, Utah.
Seeing Stars IV
read Part I; Part II; Part III IV. Stairway to Heaven We are entwined in bed when the phone rings. We let the machine answer, annoyed by the interruption but determined not to lose focus. Seconds later the phone rings again. Reed mutters something, and I silently curse whoever is lame enough to call repeatedly at 10:30 pm. When it immediately rings again, Reed lunges out of bed, grabs the phone from the computer desk and barks a hello. I brace myself on behalf of the caller, probably one of the kids’ clueless friends, who’s about to get an earful. But Reed doesn’t say much. All I hear is “yes” and “okay” and “thank you” in a tone of voice I can’t identify; I can see the outline of his upper body in the window’s faint backlighting but I can’t see his face. After half a minute he hangs up the phone and turns on the light. “Get dressed,” he tells me.
Seeing Stars III
read Part I; Part II III. Day of the Dead When I come inside from lighting the jack-o-lanterns, the boys are waiting for me. “When are we going to go?” Sam asks from behind the white sheet of his ghost costume. “Yeah, let’s go,” says pirate Matt, swinging his pumpkin-shaped candy bag. He is eight and Sam is six. None of our older four kids are willing to be seen trick-or-treating with their parents. Matt and Sam would actually be pleased to have both of us tag along, but taking a long stroller ride in the dark is not our preschooler’s idea of a good time, so one of us will stay home with him while the other walks the neighborhood. I know Reed will refuse to take the boys more than a few blocks, so because I am I good mother, I volunteer. And because I am a bad mother, I bring along my iPod, placed strategically in my jacket pocket so that I can easily hit pause if the kids stop thinking about candy long enough to talk to me.
Seeing Stars II
read Part I II. Blue Boy The kids and I are decorating Christmas gingerbread men when the phone rings. I sigh, knowing that even a few minutes’ interruption could spell disaster in a kitchen full of rowdy kids wielding tubes of frosting. I head toward the phone, snatching the sprinkles away from twelve-year-old Ben, who’s sprinkling them straight into his mouth. My mother’s name shows on the caller ID; I pick up to tell her we’re in the middle of a mess and I’ll call her back. “I need you for just a minute,” she says, and her numb voice stops me short. When I ask her what’s wrong, she clears her throat and says, “I have some bad news about your brother.”
Seeing Stars
An essay posted in four parts. Originally published in Irreantum as an entry for the 2011 Charlotte and Eugene England Personal Essay Contest. The deadline for the 2012 contest is May 31. I. Descent It’s an hour or so from sunset when we pile into the jeep – me and my roommate Stacey, her friend Dave, his friend Tim, and a couple whose names I can’t remember, who Stacey and I squeeze next to in the back seat. It’s the beginning of my sophomore year at BYU, early September, 1990—a few weeks since I met Reed, the man who becomes my husband eighteen months later. I’d rather be with him on this Friday night and I regret promising Stacey that I’d come along for a caving trip west of Utah Lake. Tim starts the jeep and I search in vain for a seat belt. The warm air pushes against my cheeks as we pull onto I-15 south and Tim accelerates to freeway speed. He pops in a cassette tape and Led Zeppelin blasts from the stereo speaker, reminding me of humid East coast nights after high school graduation. I first heard the music years ago, vibrating through my brother’s bedroom door; I stole his cassette tapes and listened to them lying on my bed, using a battered Walkman with foamy earphones. The tapes came with me to Provo, where I sat under a tree next to the freshman dorms with…
In Memoriam
I spend the morning with my children at the cemetery. The high school band played, the mayor placed a wreath at the war memorial, and servicemen, including a veteran of Pearl Harbor, spoke to us. We bought red paper poppies to pin to our shirts. We didn’t talk about Memorial Day in sacrament meeting yesterday. The only mention was that the scouts would be placing flags on lawns. It seems that we should want to remember and honor those who have fought and fallen in our worship services. How many times in the Book of Mormon are the people exhorted to remember and always retain a remembrance of the the faith of their forefathers and the mercies God has shown to them? I am not a huge fan of the war chapters of the Book of Mormon; I’m not terribly interested in battles and strategy in general. But I do love the passion of Captain Moroni and his bold and heartfelt reminder to the people that there are things worth fighting for: our God, our freedom, our religion, our peace and our families. I love the sincere repentance of the Anti-Nephi-Lehis, their abandonment of war, even to the point of death. Their story of non-violent acceptance is powerful and heartbreaking. I love that the Nephites took them in and protected them, sacrificing their lives for the new converts to their faith. I remember these stories, and my heart breaks. I…
The Approaching Zion Project: Index
Because Nibley’s Approaching Zion has 18 chapters, the Approaching Zion Project will eventually include at least 19 posts. You can find a link to the full text of Approaching Zion here, and links to all of the installments of the Approaching Zion Project below: Prologue 1. Our Glory or Our Condemnation 2. What Is Zion? A Distant View 3. Zeal Without Knowledge 4. Gifts 5. Deny Not the Gifts of God 6. How Firm a Foundation! What Makes It So 7. How to Get Rich 8. Work We Must, but the Lunch Is Free 9. But What Kind of Work? 10. Funeral Address 11. Three Degrees of Righteousness from the Old Testament 12. We Will Still Weep for Zion 13. Breakthroughs I Would Like to See 14. Change Out of Control 15. Law of Consecration 16. The Utopians 17. Goods of First and Second Intent 18.The Meaning of the Atonement
BMGD #22: Alma 5-7
Exploring Mormon Thought: Love
I’m more than happy to be turning from the divine attributes to the question of divine love. I wasn’t particularly concerned about whether God possesses the several “omni’s” before beginning this project, and, for all I’ve learned along the path laid out by Ostler’s first volume, I’m no more concerned now than I was before. Of course, I think in the end that Ostler himself would have to say that he shares my sentiments in this regard—at least to some degree. His project as he describes it in the prefaces to the several volumes of Exploring Mormon Thought is one of putting up with the sorts of ontotheological questions the tradition raises in order eventually to get to what he takes to be the beating heart of Mormon theology: the love of God. As with Ostler, the question of God’s love—and especially the question of grace—is one to which I’m not only willing but thrilled to give my attention. Ostler opens the first chapter of The Problems of Theism and the Love of God with exactly the right question: “It is commonplace in Christian theology to start from metaphysical concepts, such as the notion that God is a perfect being or that God is the metaphysical explanation of all existence. … What if, instead, we started from the most basic commitment of Jesus’s teachings—that God is the type of being who can enter into loving relationships of mutual reciprocity and…
Dogs’ Ears and Retention
A brilliant and faithful friend of mine was musing on the pattern typical to new converts in her ward. With her permission:
Tragedy, Sorrow, and Serenity: A Response to Rachael Givens
Rachael Givens observes that Mormon theology is full of tragedy, but Mormons themselves don’t seem to be very good at dealing with it. She draws on some of the most distinctive ideas in Mormonism to offer recommendations on how to accept and process tragedy better. I enjoyed her post a lot and offer some thoughts of my own. In part I’ll press on some issues I’m not sure she really resolved, but I also want to expand on what I see in her closing paragraph. Rachael describes tragedy as a situation in which something precious must be lost or given up in the process of securing something else precious, where there is an “irreconcilable conflict between Good and Good,” because both goods cannot be realized. I think she is right that tragedy in this sense is an essential element of Mormon cosmology, and that this role for tragedy is part of what makes Mormonism a radical departure from traditional Christianity. Perhaps the most important tragedy is that in order to develop spiritually and fully partake of the glory of our Father in Heaven, we have to enter a realm of spiritual uncertainty, ignorance and weakness, and exercise moral agency in a context where grave sin is possible. As a result, many of us will depart from the path of salvation, perhaps permanently. This is a deeply non-traditional view in a few ways, and perhaps what is most non-traditional about it…
BMGD #21: Mosiah 29 and Alma 1-4
Seminar on B.H. Roberts’ Seventy’s Course in Theology
Next Wednesday, May 23rd, SMPT is hosting a mini seminar on B.H. Roberts’ Seventy’s Course in Theology, commemorating the centennial of its publication. Jim Faulconer, Blake Ostler, Kent Robson, and Grant Underwood will each lead a session on topics treated in the Seventy’s Course. The event will be held at Utah Valley University, in the Losee Center, room 243, and will run from 10am to 5pm, with a break for lunch. Please visit the SMPT website for more information, including session titles and links to suggested (optional) readings associated with each session.
BMGD #20: Mosiah 25-28, Alma 36
Happy Mother’s Day
Mother’s Day is a bit like Christmas time in terms of the mass solicitations sent out from various NGOs. To be honest, these are perhaps the only mass emails that I don’t mind. And I frankly agree with their general point: what better way to wish your own mother a Happy Mother’s Day than by contributing to another mother in her name?
Reading the Bibles: Why Translations Differ (Part 4)
This is the third of four categories explaining why translations differ. 3) How does the translator resolve ambiguities on the word-level? Hebrew writing did not indicate doubled letters (which are significant) or vowels until the 8th/9th century AD*, when Jews who had memorized the pronunciation of the traditional text came up with a system (three, actually) of indicating the pronunciation in the text with marks above, below, and inside the consonantal text. That, again, is a thousand-year gap. Scholars vary in how much weight to give the vowel-pointing (niqqudot, or just “pointing”), but at times, greater sense can be made of a text by repointing a word or two. If we have GDSNWHR in God’s appearance to Moses, and the tradition said “GoD iS NoWHeRe” we might consider that a bit odd for a believing Israelite to say, particularly as God was there appearing to him. A scholar might repoint or redivide as “GoD iS NoW HeRe” since it fits the context better. Just as BT in English could give us BuTT, BiT, BaT, ByTe, BuT or BeT, many words vary only in their pointing. (For an LDS example, Don Parry’s BYU Studies article “Temple Worship and a Possible Prayer Circle in Psalm 24” repoints dor “generation” as dur “circle.” He also discusses the history of pointing.) One of the more common (and complex) examples involves debating whether lo “to him” or lo’ “not” is the correct reading. There’s also…