Too much attention to those awkward stones just adds to them and makes a dam, and I seriously don’t want to have to bring out the dynamite and blow it away.
Dam Comments
Literary BMGD #31: Ode for the Fourth Day of July and Columbia—My Country
The 10 chapters in this week’s Sunday School lesson (#31) are among the most exciting in the Book of Mormon—at least if you are a 10-year-old boy. They tell the story of Captain Moroni, the battles he fought for freedom, and his “Title of Liberty.” Of course, even for adults they are important chapters, detailing a struggle for liberty and raising the kind of questions that so many in the world have to face, even today, when addressing what kind of government their country needs. Even in most western democracies, the issues of liberty have at least a peripheral connection to what we choose at the ballot box. After all, if it is possible to choose a democracy, then it must also be possible to choose not to have one!
BMGD #30: Alma 40-42
The Block
Some Sundays three hours is more like eternity squared. Discuss.
Book of Mormon Word Cloud [updated]
I’ve been curious what a word cloud of the Book of Mormon would look like, so , just for fun on a Friday, I finally made one. I don’t have a lot to say about it, other than that “unto” seems to be a very popular word (which doesn’t really surprise me, but I didn’t expect, either). “Lamanite” shows up more than “Nephite,” though the usage of both is dwarfed by “people.” I took the text from the 1830 edition of the Book of Mormon, and I copied it from here, and I made the cloud using WordItOut. (Note that I actually prefer the look of the Wordle cloud, but I couldn’t get it in the post at a decent size. That said, I’ve included it below.) Update: Ardis pointed out that, in many ways, the word cloud would be more useful if some of the dull words came out (really, other than an interesting look at word choice, having “unto” as the biggest word doesn’t tell us anything interesting about the themes of the Book of Mormon). So, in the interest of a more telling word cloud, I’ve run it again, taking 11 words out. And, thematically, I think it is a better representation of the Book of Mormon. So below is the Book of Mormon word cloud without unto, ye, came, pass, yea, even, thou, thy, saith, said, or thee:
Book of Mormon Midterm Answers, part 2
Since these take a long time to write up, and the answers can be fairly dense, I’ve broken up the answers further. (Edit: Here is the original post without any answers, and answers part 1.) 18) On the back of this paper, provide a brief outline of 2 Nephi. Outlining is a tool useful at several levels of the text (book, chapter, verse), that can help one see logical connections in the text. Faulconer has an explanatory chapter on it here, and here’s what my quick sample outline of 2 Nephi looked like. 19) Who took a transliteration of Book of Mormon characters to see Charles Anthon? 20) Who helped Joseph translate early on, and switched a rock for the seer stone when Joseph wasn’t looking to test him? (See this transcript) 21) Who “borrowed” the 116 first pages and consequently lost them? 22) Who mortgaged and then mostly lost his home and farm for $3,000 to pay for the publication of the Book of Mormon? The answer to all of these is Martin Harris. I think all four questions were on the same test, likely weirding out students with the equivalent of 4 C’s in a row on a multiple-choice test. 23) Relative to when Lehi and his family left Jerusalem, when did Nephi begin to write the large plates? The small plates? If God wanted a record kept, why didn’t he command Nephi to start writing immediately when…
The Way We Teach Our Children Modesty
At the age of two, my daughter Axa could point out an immodest outfit in a shop window. At five, she added sleeves to the dress on the princess picture her babysitter had drawn for her. Although I don’t recall making any special effort to teach her about modesty, I was surprised and gratified that she understood the concept at such a young age. However, lately I’ve been having disquieted feelings when she brings up modesty, as I realize that something in the nuance of what I’ve taught has gone awry. And then just a few weeks ago, something happened that disturbed me. Axa (who’s now seven) was reading the Book of Mormon out loud to me. She hadn’t interjected a word until we came to this passage (from the Testimony of Joseph Smith, describing the appearance of the angel Moroni): He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrists; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom.…
Nothing to Apologize For (Part II)
[Times & Seasons welcomes the second in a pair of posts from Ralph Hancock this week, who previously guested with us in 2010] I argued in Part I that the move from “apologetics” to “Mormon Studies” requires a bracketing of truth claims that may serve legitimate scholarly purposes, but that carries with it certain significant risks. The New Mormon Studies presents orthodoxy as stifling and itself as intellectually liberating, but it risks purveying a more subtle and powerful conformism, the conformism of secular academic prestige and careerism. This is intended, not as a condemnation, but as an alert. We ought to embrace opportunities for rich and productive dialogue with those who do not share our Answers, but we ought not set aside our interest in Answers and thus in effect elevate human (especially professional) “dialogue” itself to the highest status. On with the bracketing, I say, but let us beware of the definitive brackets, those that will not allow themselves to be bracketed. The questions of Eternity should be the ultimate frame of reference to which we continually return to ponder the results of our bracketing, rather than succumbing to enticements to reduce our eternal concerns to the categories of professional scholarship. Of course thoughtless conformism is a danger inherent in our humanity, and one from which the pious are by no means exempt. But “traditional” believers have a certain advantage over professional bracketers in that they confess the existence of a truth…
A Song of Embodiment
Anything I’m able to think is because of everything I feel. And everything I feel is this wonderful embodiment, this solid physicality. Everything begins as physical sensations that are then co-opted, abstracted, and re-appropriated by the mind. Love in the abstract began as a warm feeling of security and comfort and a belly full of milk. It grows into trust and affection. From our instinctive feelings of approval and disapprobation we develop judgment, ethics, and morality. Everything we call virtuous began with some action that met our approval, that felt good, was beautiful or useful to ourselves or others and thus became codified by our society as morally worthy. [fn1] Our emotions are derived from our bodies and emotions drive our decisions and our actions. Reason is only used to justify ourselves after the fact. So how could we make any decision before embodiment? Before we felt, how could we know? We are here for an embodied experience: to feel, to learn, to decide, to know. I don’t know what I am apart from my body. It overwhelms my consciousness. And yet my body is not of my choosing. It is the first given of my experience. I like reading Carl Sandberg’s poem Phizzog [fn2] with my children: This face you got, This here phizzog you carry around, You never picked it out for yourself at all, at all—-did you? This here phizzog—-somebody handed it to you–am I right? Somebody said,…
Curious about Belief
Is the existence of God, for you, an obvious and uncontroversial feature of any common sense way of seeing the world? Has it always been so profoundly and straightforwardly given that you could not deny it? If so, then in what sense would we be right to say that such a belief is either praiseworthy or blameworthy?
Literary BMGD #30: The Saddest Death
As Alma talks with his son Corianton in Alma 40-42, he realizes that Corianton does not understand some basic elements of the Plan of Salvation. From what Alma teaches him, we can surmise that Corianton doesn’t understand that all will be resurrected, that each person will be resurrected according to their words in this life (the righteous to happiness and the wicked to misery), and the roles that justice and mercy play in the great plan of happiness. From the context, it is clear that all these teachings were in response to Corianton’s misdeeds while serving a mission, a similar situation to that described in this week’s poem.
BMGD #29: Alma 36-39
The Temple and The Tempest
Shakespeare’s been critical for me at critical junctures in my life. In Mormonism where The Bard is revered, I think this is common. In Junior High Hamlet was the gift of language that bootstrapped the monkey into a meaningful world. Celebrating the Ides of March together with the woman I desperately wanted to marry reversed the obvious set-up for a tragedy. It’s a memorial my family continues to celebrate each year with a brief family Shakespearapalooza. This last week has been filled with Shakespeare, culminating last night with a dream date my wife took me on to the Royal Shakespeare Company’s performance of The Tempest at Stratford-Upon-Avon. The artistic detail of the play was brilliant; Prospero mildly interesting and passable; Miranda simplistic and dull; Sebastian (a woman) very genuine and convincing; Ariel completely mesmerizing, haunting, and utterly unforgettable. Taken together it was a transformative production that upheld the troupe’s “royal” reputation. All of this is mere intro. What inspires me to write is theatre itself – the way a well-written play is so essentially adaptable, open to reinterpretation in ways that reveal – either anew or for the first time – what genuinely lies in the text. The word is perhaps infinite in its ability to speak contemporaneously, in part because of its symbiotic relationship to the richness of human experience. I’ve never met anyone who decried theatres, directors, or actors and actresses (merely) for a reinterpretation – the idea…
Nothing to Apologize For (Part I)
[Times & Seasons welcomes the first in a pair of posts from Ralph Hancock this week, who previously guested with us in 2010] The recent unpleasantness at BYU’s Maxwell Institute has, the reader will have noticed, triggered much comment on the internet, including celebrations in some quarters over the supposed demise or at least eclipse of certain defenders of the faith at the Institute —characterized by some as apologists — who have been willing over the years to call out arguments they see as weakly reasoned and hold critics of the Church to account for their claims. Although I do not know enough to assert that my friends at the Institute have always been right or have always succeeded in striking the most appropriate tone, it will surprise no one to learn that I appreciate a spirited defense, when it is judicious and well-founded, and that I expect that celebrations over developments at the Institute by critics are likely premature. Happily, however, the upheaval has also sparked some genuinely thoughtful reflections on the past and future of “apologetics,” particularly in relation to the emerging academic field of “Mormon Studies.” Here I attempt a small contribution to such reflections. A persistent theme in a number of these online reflections has been the idea that, while an “apologetic” style associated with FARMS and owing much to the influence of the formidable Hugh Nibley may have had its uses in an earlier day, it is…
On Stephen Covey and Self-help Books
As most readers here no doubt know, Mormon academic and author Stephen R. Covey died earlier this week. Covey was best known for his highly popular self-help book, The Seven Habits of Highly Effective People, which earned him fame and fortune, as well as some detractors. His death, together with the fact that my bookclub is currently reading Viktor Frankl’s influential book Man’s Search for Meaning and that I came across an old conference talk drawn from a self-help book, led me to ponder a bit about Covey’s influence and self-help books in general and the influence that these books have had on me.
Practical Apologetics: Defining the middle path in Mormonism
Rachel’s post a couple of weeks ago, The Threat of New Order Mormons, attracted so much discussion that I would like to follow up with my own discussion of middle-path Mormons. Various terms are used to describe those who self-categorize themselves as something other than fully active, fully believing Mormons: Uncorrelated Mormons, Cultural Mormons, New Order Mormons, Liahona Mormons, and so forth. My view is that there are many paths that lead away from full activity and belief, so it is wrong to expect one label to adequately describe what is actually happening. It’s clear these members move away from the center of Mormonism on some items of belief or practice, but which items are the problem for any given individual varies across the population. Here are some different half-way paths.
Exploring Mormon Thought: Sin
I’ve struggled with what to write in response to chapter 5 of The Problems of Theism and the Love of God. Why? Because, except when it comes to nit-picky details, I’m in full agreement with Ostler for once. Indeed, I applaud this chapter and am eager to see how he moves forward with it in the next chapters. What to write, then? For fun, I think I’ll just insert here, as a kind of confirmation of what Ostler has to say, my own recent written reflections on Romans 1—a passage he cites on page 162. Here is the passage in its entirety, with my own translation: It’s immediately within preaching, within the transfer of faith, that divine righteousness is revealed—as it’s written: “The one who’s righteous will live by faith”—while divine wrath is revealed from heaven against all lack of divinity, against all human unrighteousness, against all those who suppress the truth in unrighteousness. What’s known of God is manifest among them, because God has made it manifest to them: his eternal power and divine nature—things indiscernible since the creation of the world—have been understood and discerned through the things he’s made. So they’re without excuse. Though they knew God, they didn’t glorify him as God or give thanks to him; rather, they grew vain in their thinking, and their senseless hearts were darkened. In a word, professing wisdom, they became fools. And they have economized God’s glory by making…
A Finite Population?
So how many people do we think will exist in the whole of humanity throughout our history?
Literary BMGD #29: Two poems — Oh taste not of the cup; Be Slow to Condemn
Alma 36 to 39 contain Alma’s advice to his three sons, Helaman, Shiblon and Corianton, which led me to the idea of parental advice—something that usually accumulates bit by bit over years rather than all in one block as Alma seems to have done with his sons. Of this advice, perhaps the most famous, especially when it comes to Mormon literature, is the advice given to Corianton and the reason for that advice. Corianton’s story has been the source for dozens of literary works — so much so that encountering a character in a Mormon story named “Cory” should automatically make you think of Alma 39.
BMGD #28: Alma 32-35
Charitable Profit
About six months ago, I got an email asking (a) if I knew anything about low-profit limited liability companies (“L3Cs”) and private foundations, and (b) if I’d be willing to be a guest lecturer in a class, explaining what they were and how they function. I did know something (though at the time not much) about them, so I said I’d do it, then spent several weeks immersing myself in the theory and practice behind L3Cs.[fn1] It turns out that Loyola’s business school offers an elective class in Social Entrepreneurship. The point of the class, from what I can gather, is to teach business students about how to create profit-making businesses that make the world a better place. *** I’ve sensed some skepticism recently, both within and without the bloggernacle, about the propriety of charitable institutions making a profit (or, sometimes, about whether profit-making transforms a charitable institution into a non-charitable one). And I find that skepticism odd. Because of course a charity can (and, I would argue, in most cases should) earn a profit, at least some of the time. Why? A couple reasons. First, money that’s just sitting around is actually losing value. And that’s the case for everybody (including you and me and for-profit businesses—some companies will use “sweep accounts,” which allow them to invest excesss cash overnight). I assume that charitable institutions don’t have steady revenue, revenue the timing and amount of which match exactly their administrative…
Imagining Mormonism
So after several recommendations, I finally got around to reading Benedict Anderson’s Imagined Communities. The book examines a simple question: how do institutions or nations (the book’s focus is on nationalism) create a sense of identity in their membership or citizenry? It’s one thing to feel a sense of identity with a group whose membership one knows personally: an extended family, a village, a small company. But what about churches or corporations or countries whose members, workers, or citizens number in the millions? The more you ponder that question, the more interesting it becomes. In that light, let’s talk about the strong identity that Mormons seem to feel.
Business Week’s erroneous claim about LDS charitable giving
Caroline Winter’s new article is a must-read. She examines many facets of the church’s estimated income, its property ownership, and its use of funds. I thought many portions of it were very, very good. Readers seem especially focused on a few key portions of the article. However, one of her key fact claims is based on a factual error. Here is why. Winter writes that: According to an official church Welfare Services fact sheet, the church gave $1.3 billion in humanitarian aid in over 178 countries and territories during the 25 years between 1985 and 2010. A fact sheet from the previous year indicates that less than one-third of the sum was monetary assistance, while the rest was in the form of “material assistance.” All in all, if one were to evenly distribute that $1.3 billion over a quarter-century, it would mean that the church gave $52 million annually. A recently published article co-written by Cragun estimates that the Mormon Church donates only about 0.7 percent of its annual income to charity; the United Methodist Church gives about 29 percent. If true, this is pretty damning information. The LDS church takes in billions of dollars (Winter estimates about $8 billion annually) and gives merely $50 million a year to charity. But is that claim accurate? Winter’s “recently published article co-written by Cragun” with this estimate appears to be this article, which was published in Free Inquiry, the quarterly magazine of…
O Pioneer! Book Review of Villages on Wheels
The 4th of July is a week of intense patriotic celebration in Provo. Freedom Festival is the biggest party of the year here. People go all out with block parties, fireworks, parades, races, and art contests. We end the week exhausted. As a relative newcomer to Utah Valley, I’ve wondered why is Independence Day is such a big deal here. It turns out that Provo is simply upholding pioneer tradition: “Both Mormons and American travelers commemorated July 4th with elaborate patriotic observances. They generally stated at daybreak with gun and cannon salutes, and continued with cheers, speeches, toasts, feasts, parades, dancing, and drinking whatever spirits were available” (Kimball 82). As we come up on the 24th, it is the perfect time to return to a few books about pioneers. My favorite has for years has been Wallace Stegner’s The Gathering of Zion: The Story of the Mormon Trail (1964), which I never have in my home because my copy is always on loan to one friend or another. I love Stegner’s writing and his straightforward approach to the struggles and faith of the pioneers. By telling complete stories, Stegner allows us to see the pioneers wrestling with doubt and faith as they wrestled their way across the plains, and as a result, those early saints become more real and more worthy of veneration than I find them to be in more selective, faith promoting accounts. The one drawback for me…