In my last post I noted that a paper I wrote on pre-Utah fertility rhetoric and theology for the Maxwell Institute’s Summer Seminar was no longer available on their website, and that this was discouraging because I hadn’t kept a final copy because I assumed it would always be available on their site. After scrounging around my email I found what I think is a final copy, so I am posting it here so that it has some online presence. It is meant to be a prototype first chapter for a book on Latter-day Saint fertility norms, theology, behavior, and rhetoric that I’ll probably get to sometime after I retire. It was written a while ago now, so forgive the occasionally cringe academic-ese writing. Siring Gods: The history of Mormon fertility patterns and theology Chapter 1: Then shall they be Gods, for they have no end: The roots of Mormon fertility theology and the beginning of polygyny. Pre-Nauvoo The pre-Nauvoo LDS Church was theologically conventional relative to its later manifestation. During their time in New York (1830-1831), Ohio, (1831-1838) and Missouri (1838) Mormons had particular beliefs about the theological disputes of the day such as the gifts of the spirit or baptism by immersion, but these positions were within the realm of acceptable variation for the general religious milieu of the day (with a few obvious exceptions that helped contribute to tensions with the surrounding environment such as a new line…
Stranger People
Season 4 of Stranger Things took a detour inside an exotic world it had never explored before: a Latter-day Saint home in mid-80s Utah.
The Poisoning of Deseret
One biographer of the famed British composer and ethnomusicologist Ralph Vaughan Williams posted a question – how could Vaughan Williams be both a socialist and a nationalist at the same time? One tended towards trying to eliminate boundaries and differences while the other tended toward glorying in boundaries and difference. He answered through two different quotes from the composer himself: I believe that the love of one’s country, one’s language, one’s customs, one’s religion, are essential to our spiritual health.[1] Art, like charity, should begin at home. If it is to be of any value it must grow out of the very life of himself [the artist], the community in which he lives, the nation to which he belongs. … Have we not all about us forms of musical expression which we can purify and raise to the level of great art? … The composer must not shut himself up and think about great art, he must live with his fellows and make his art an expression of the whole life of the community.[2] His approach was a melding of aspects of both sides – embracing and loving your own culture and community, but not at the expense of respect for other people’s culture and making room for them to do the same. As a teenager, I spent a lot of time reading about the history and composers of European art music. (I know, I’m weird.) One trend of the…
A Few Questions About That Picture
I’ve now read the John Whitmer Historical Association Journal article that detailed the evidence for the authenticity of the purported Joseph Smith photo, and I am more than 50% convinced that it is authentic. The provenance of the locket combined with the facial match is interesting, but a few points. Even as a statistician I’m a little fuzzy on what to make of the statistical facial analysis. According to the article the specialists “‘noted that between the daguerreotype and portrait images 19 of 21 features (pairwise measurements) fall within the 95% confidence interval.’ Almost all measurements taken from the portrait, and mask photos fall within range the 95% confidence interval of measurements taken from the daguerreotype image.” So basically 19 of the 21 features match, which seems convincing, but still, without some context it’s hard to know what to make of it. A single, pithy statistic that could help put it in perspective would be: what is the chance that a random person (of European or British descent presumably) would match on 19 or more of the 21 features? If they have a population sample it would presumably be quite easy to calculate such a statistic, and could help more precisely quantify the chance that this isn’t Joseph Smith, but some other guy. Of course, if this is a locket in the Smith family it might not be a random draw, since it could be another relative that has similar…
Consecration and Tithing
What do you think of when you hear about the law of consecration? For me, the initial images that flash through my mind have to do with past attempts in the Church to implement programs like the United Order of Enoch in various communities in the Midwest and Utah during the 1800s. Yet, I also recognize that there is more to the topic, even if it’s hard to adjust that mental image that I have held in the past. When I first encountered it, I assumed talk of promising to live the law of consecration today was usually a hypothetical “if the Church reinstitutes the United Order, you’ll live it” type of promise. However, as historian Steven C. Harper discussed in a recent interview at the Latter-day Saint history blog From the Desk in connection with his forthcoming book Let’s Talk About the Law of Consecration, the Law of Consecration really is something that we can live by today in ways that the temple covenant reflect rather than strictly being limited to the United Order systems. What follows here is a co-post to that interview. In introducing what the law of consecration means to him, Steven C. Harper had the following to say: It’s the two great commandments. People who love God and their fellow beings consecrate all they have and are to the welfare of God’s children. The Law of Consecration is part of the revelation in D&C 42 known…
The Pony Express Before the Pony Express
Growing up in Utah, I remember a time when my parents took me out to a remote location where there was a reenactment of the Pony Express, a famous mail system in the western United States of America that facilitated fast communication. As noted in a recent interview at the Latter-day Saint history blog From the Desk, however, it wasn’t the first time that an attempt was made to create a mail system that used riders passing mail across the western United States. Years before the Pony Express started, Brigham Young initiated his own “Swift Pony Express” system to facilitate delivery from the east. Devan Jensen discussed some of the details about the mail system. What follows here is a copost to the full interview. Called the “Y. X. Company”, the initiative predated the more famous Pony Express by three years. The venture came about because of conditions in the west. As Jensen explained: By the 1850s, fast, reliable delivery of people, food, supplies, and mail became top priorities in Utah Territory, and Governor Brigham Young and other territorial leaders gathered in February 1856 to propose an express line from the Missouri River to the Pacific Coast. … Because so many Latter-day Saint emigrants came from the eastern United States or the United Kingdom, the mail was an emotional lifeline to the families left behind, as well as a source of news that was vital to immigration. Brigham Young proposed…
Family Size is The First Thing Reported about Mission Presidents–and That’s Good
I noticed the other day when looking up a recently called mission president that the mission president bios follow a pretty standard format: name, age, number of children, past church callings, and background. Now, this is one of those things that was probably decided by a mid-level official in the COB, so I don’t want to read too much into this, but it seemed like in the past occupation was usually included and family size was included later if at all. I like the new emphasis. In a Latter-day Saint context honoring people for their family makes more sense than honoring them for their occupational accomplishments. (While it is true that not everybody can have a family or a large one, the same is true for occupational success, and often for reasons that are just as arbitrary as infertility, but one hardly hears that we shouldn’t congratulate people for their degrees or other worldly accomplishments.) Recently there’s been some discussion about the mixed messages women in the Church receive when rhetorically childbearing and rearing is emphasized, but professionally successful women, some with small or no families, are put on pedestals whether in leadership positions or the “I am a Mormon” campaign. In terms of leadership, I’m fine giving those positions to people with managerial experience as long as we move away from honoring leadership as the most righteous by definition; also, I wouldn’t be surprised if the “I am a…
Not Assimilation, But Alliance
I found Jana Riess’s recent post about the President Nelson’s pivot away from “Mormon” interesting but I believe her thesis could be refined. Citing the familiar Armand Mauss retrenchment/assimilation axis, she sees the move from “Mormon” to “member of the Church of Jesus Christ of Latter-day Saints” as a swing of the pendulum back towards the assimilation end of the spectrum: We’re in an assimilation phase, a “we’re not weird” phase. Shedding the term “Mormon” helps us to assimilate ever more comfortably because the word, with its accompanying history, is one of the most distinctive things about us… the move makes sense as a piece of the larger assimilation puzzle. Emphasizing denominationalism may not win converts, but jettisoning “Mormon” makes us appear that much closer to mainstream. This analysis might have been sufficient were we still in the 20th century, but the intervening decades have complicated the picture. We are now living through a moment of historically high polarization and tribalism, and these factors call into question the existence of a mainstream “mainstream” into which we could assimilate. What’s more, we’re also in the midst of the Rise of the Nones. So when she says that the new emphasis on our formal name “just makes us sound like everyone else,” who is this “everyone”? There is no longer a simplistic American mainstream to serve as the basis for comparison. Something else is going on, and a couple of paragraphs from Elder…
Worlds Without Number
The James Webb telescope just dropped its first “deep field” image. This is as far back as we have ever been able to see, and soon we will be able to peer back to some of the first creations that formed after the Big Bang. A time to come in the which nothing shall be withheld…if there be bounds set to the heavens or to the seas, or to the dry land, or to the sun, moon, or stars. All the times of their revolutions, all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed in the days of the dispensation of the fulness of times—According to that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was,
I am not a natural “Mormon”
A common narrative one hears is something along the lines of the following: “I love the Church, it has so much potential, it could go a long way even if it dropped, changed, or soft-pedaled [insert major, foundational truth claim].” And honestly, to me many of the people who make that argument come off as being very “Mormon.” For them Mormonism without the truth claims makes sense precisely because cultural Mormonism is such a natural fit for them in terms of the community and religious aesthetics. However, this sociocultural Mormonism only applies to those for whom Mormonism is a natural fit. For example, for me my membership in the Church of Jesus Christ of Latter-day Saints is very theological and functional: a God either reflecting or embodying some eternal metaphysical reality came down, saved us and provided the way for us to be exalted to Godhood, worlds without end. I’m not terribly nostalgic about my Mormon upbringing or Mormon community, and I would not act Mormon at all if I didn’t buy the claims. While some cultural Mormons have a hard time distinguishing being off and on the iron rod because they’re sort of wandering in the same general direction anyway, I would be four-wheeling in the mists of darkness if I ever let go, so for me the Church with and without the actual Tree of Life is a pretty stark contrast. …
Learn English: The Anglicization of the Church
At the Europe Area Conference in Munich, Germany, in August 1973, President Harold B. Lee, confronted with a variety of languages and the challenges for translators, said: “How helpful it would be if everyone now speaking your own native tongue would learn to speak English. Then you would be able to talk with us more clearly and we could understand you better than we have done.”[1] In response, thousands of members started to learn English, even worldwide. In Korea a program “English for Latter-day Saints” was started. Next the Church Educational System asked BYU-Hawaii to develop this program for any country. For several years, curricula and lesson materials were developed.[2] Then the momentum fizzled. Church leaders, however, introduced a more efficient system as part of the missionary duties in Preach My Gospel. Somewhat paradoxically in the Chapter “How Can I Better Learn My Mission Language?” the third injunction is (p. 128): Learn English If you do not speak English, you should study it as a missionary. This will bless you during your mission and throughout your life. Learning English will enable you to help build the Lord’s kingdom in additional ways and will be a blessing for you and your family. Many of the suggestions found in this chapter will help you. Focus particularly on the following: Set a goal to speak English with your companion. If your companion already knows English and is trying to learn your language, you…
Experiences of Latter-day Saint “Virtuous Pedophiles”
A version of this was first published in the online journal SquareTwo in 2016. At the time I was more cautious than I am now, so I published it anonymously, but with permission I am republishing it here. This is a side-project from a paper I published in the Journal for the Scientific Study of Religion. In recent years, a scholarly literature has developed suggesting that—like other sexual proclivities—pedophilia is a condition similar to sexual orientation in that it’s likely to last for a long time and in some cases, cannot be changed with therapy (Seto 2012). In the midst of these recent developments, a community of individuals called “Virtuous Pedophiles,” (or individuals who are sexually attracted to children but who see adult/child sexual contact as wrong and who desire not to act on their pedophilic proclivities) have established an online presence. This “Virtuous Pedophile” phenomena is now also garnering increased discussion in popular and other publications. This idea of the “Virtuous Pedophile” is a very interesting development from an LDS perspective. Mormons are told it is possible there are “thorns in the flesh” that God will not remove. This recent discussion concerning “virtuous pedophilia” suggests that pedophilic tendencies are one such struggle. In the course of research for a paper on religiosity among Virtuous Pedophiles, I interviewed, two Mormon Virtuous Pedophiles. Here, I am discussing and posting part of the transcripts from these interviews. The purpose of doing so…
Relief Society Records
Documents feel like treasures to me. They give insight into the past and have to be mined to get everything you can out of them. Because of that, it’s really exciting that the Church has begun to release minutes from the Relief Society General Board. In a recent interview at the Latter-day Saint history blog From the Desk, Kurt Manwaring interviewed Anne Berryhill about the minutes that have been released. What follows here is a co-post to the full interview. In the interview, Anne Berryhill introduced the meeting minutes as follows: During the inaugural meeting of the Nauvoo Relief Society, on March 17, 1842, Joseph Smith said: “The minutes of your meetings will be precedents for you to act upon—your Constitution and law.” (Minutes, 17 Mar. 1842) The Relief Society General Board Minutes contain records of the meetings and work of the Relief Society General Presidency and Board from its inception in Nauvoo in 1842 and can be seen as the constitution and law of Relief Society globally. The records represent efforts to organize and administer Relief Society both at a church-wide and local level. They reflect the work of women who sought to care for one another physically, morally, and spiritually. Early welfare efforts, home industry, discourses, and visits are documented. Collaborative work with national and international organizations is detailed within these records. They cover a wide range of topics and allow one to see how the work of Relief Society…
Grace, Works, and Becoming
Since at least the time of Augustine of Hippo and Pelagius, western Christianity has been embroiled in a debate about salvation and grace. The two extremes have been represented as salvation by grace alone and earning salvation by our own works. In a recent interview at From the Desk, Terryl Givens described the need to shift our paradigm about how we approach this issue in the Church of Jesus Christ of Latter-day Saints. What follows here is a co-post to the full interview (a shorter post with excerpts and some discussion). In the interview, Givens brought up his concerns that we have focused too much on fitting in with more mainline Christians in our efforts to improve faith relationships. As he put it: For a long time, many Latter-day Saints have felt inadequate—or like newcomers at the table of interfaith relations. Some have been persuaded that we have neglected the role of grace in our theology and discourse alike. That may be true, but in overcompensating, we have at times neglected to recognize distinctions between our understanding of grace and that of fellow Christians—distinctions so essential as to render them incommensurate terms in our respective contexts. Context matters, and our system of belief works differently than most other Christians. And, frankly, western Christianity’s obsession with grace vs. works is a bit off the mark within the context of the Restoration. I’ve noted before that I find that the Eastern Orthodox…
Accuracy of the Journal of Discourses
One of my ongoing dreams is to be able to afford a full set of the Journal of Discourses as part of my collection of Latter-day Saint books (though given the price tag, it probably won’t happen any time soon). In any case, the Journal of Discourses holds an interesting place in the Church of Jesus Christ of Latter-day Saints. It is not an official Church publication, contains a lot of statements that aren’t regarded as doctrinally sound today, and its accuracy is questionable, but it is also one of the primary sources through which we access the words of earlier Church leaders. In a recent interview at From the Desk, LaJean Carruth (a professional transcriber of manuscripts written in Pitman and Taylor shorthands and the Deseret Alphabet at the Church History Library) discussed some of her findings from transcribing the original shorthand records behind some of the sermons published in the Journal of Discourses. In the interview, Carruth shared an introduction to the Journal of Discourses: The Journal of Discourses began as a private venture endorsed by the First Presidency. George Darling Watt reported the proceedings of Sunday sermons, general conferences, and other meetings in Pitman shorthand. He then transcribed many of these for publication in the Deseret News. He was not paid for this work, and had a large family to support. It was suggested that Watt publish transcriptions of his sermons in England, and use the profits from this transcription…
Anti-“Utah Mormon” Bigotry
A few scattered thoughts on both anti-“Utah Mormon” and anti-Latter-day Saint bias in general. (Sorry to mix the two but they are often synonymous and I don’t want to write two posts.) I still remember the first time I met a socially awkward non-Utahn, and my surprise at my surprise. I realized that I had been conditioned to see Utah Mormons as weirdos, and non-Utah Mormons as living some Seinfeld-esque, fun life filled with attractive, erudite, and witty friends and coworkers. Of course, I’m hard pressed to think of a time when that was said explicitly, but growing up in Utah I had realized that the thousands of little slights about Utah had built up. There is a double standard on the part of some people who would never be caught dead critiquing, say, New York Jews, but feel absolutely no compunction about saying rather cutting things about Utah Mormons. I occasionally see a hesitancy by some inside the Church to push back against anti-Latter-day Saint sentiment in cases where they feel the antipathy comes from our purportedly backwards social history. If you believe that you need to be consistent and grant a pass to antipathy towards other religious minority groups that don’t exactly score high on social justice issues such as religious LGBT acceptance (e.g. Muslim immigrants). Of course I don’t think one should dismiss anti-Muslim sentiment because of their beliefs on hot button social issues,…
The Smith Family and the First Vision
One of the more interesting points of contention about the history of the First Vision is how much Joseph Smith’s family knew about the First Vision. During his lifetime, only 4 accounts of the First Vision were published in English – Orson Pratt’s “A Interesting Account of Several Remarkable Visions” in 1840, the official history of the Church that began to be published in the Times and Seasons in 1842, the Wentworth letter (also published in the Times and Seasons in 1842), and an interview with David Nye White that was published in the Pittsburgh Weekly in 1843. Other contemporary accounts were recorded in private journals, unpublished histories, or were published in German. The best-known accounts from Joseph Smith’s family were recorded years later and often seem to conflate the First Vision and Moroni’s visit, which has given rise to the thought that he may not have told them much about the First Vision. In a recent interview at From the Desk, however, Kyle Walker discussed some reminiscences from Joseph Smith’s younger sister, Katherine Smith Salisbury that indicate that he may have told more to his family than was previously thought. What follows here is a co-post to that interview, with excerpts and some discussion. In explaining what the accounts from Katherine say, Walker stated the following: Katharine recalled the persecution directed towards the family that was a direct result from Joseph telling the Methodist minister about his First Vision. She even…
The Church’s New Statement on Abortion
As mentioned previously, I’m very pro-life. As far as we could tell, we were the only “Latter-day Saints” for life sign at this year’s March for Life, and living in the DC area I’ve had the opportunity to do pro-bono work for pro-life organizations. However, I also have no desire to consume the remainder of my weekend with some grand Latter-day Saint Pro-life versus Pro-choice fight (fellow blogger Nathaniel Givens has already done much of that), so instead this post is about something much narrower: the Church’s new statement on abortion. (For a more general take on the Church’s stance the abortion question, along with primary sources, etc., see Mormonr’s great synopsis of the subject). I say new because it is in fact different. The new statement replaced the line The Church has not favored or opposed legislative proposals or public demonstrations concerning abortion which is a clearer statement of neutrality, with the somewhat ambiguous: The Church’s position on this matter remains unchanged. As states work to enact laws related to abortion, Church members may appropriately choose to participate in efforts to protect life and to preserve religious liberty. Of course, this is ambiguous because, while not going all-in on pro-life activism, it is clearly tilted towards the pro-life side of the scale, and it leaves unsaid whether Church members may appropriately choose to participate in contravening efforts. It kind of sounds like a compromise document. Latter-day Saint Vaticanology is…
The First AI Church Art Show
I have grade school offspring that can draw better than me, and because of the accident of God ordained gifts (or lack thereof), I’ve been a little envious of those who are in a position to create meaningful, powerful art. Several posts ago I discussed how art creation is on the precipice of being radically changed by AI. As mentioned in that post, AI has the potential to create art from descriptions, opening the door to us rubes to participate. It still has a ways to go, but we have an early version that can actually give some good results. The use of AI raises all sorts of philosophy of art questions about attribution. By having the idea, getting a sense of the process, and selecting descriptions that I think will yield good results, am I the artist? Even if the process itself had an automated, lifeless, component? A seminal moment in art history was when accomplished artist Duchamp submitted a urinal with the signature “R Mutt” to an art show, after that point everything was fair game for being considered “art,” and the use of AI could fall in the same camp. But in terms of attribution, who is the artist? Nobody hunted down the urinal maker that created the piece to give him or her credit, but perhaps the code writers or image generators online that supplied the raw material have more of a claim to being the “artist.”…
Ghostwriter to the Prophet
I suspect that if we really knew and experienced the early history of the Church of Jesus Christ of Latter-day Saints for ourselves, we might be surprised by who were the most influential members in shaping the developing Church. In a recent From the Desk interview, Bruce A. Van Orden discussed one candidate for that last that tends to get overlooked – William Wines Phelps. Best remembered for his contributions to the hymnals of the Church, he was also an important publisher and author of Church literature, sometimes acting as a ghostwriter for Joseph Smith. What follows here is a copost (a shorter post with excerpts and discussions) to the full interview. Bruce A. Van Orden described some of W. W. Phelps’s contributions and background: In D&C 57, W. W. Phelps was called as “printer unto the church” and to dedicate his writings to building the Kingdom of God. More than any other man up through 1845, he was the major writer of gospel themes in the church. He was also instrumental in leading the Missouri saints ecclesiastically from 1832 to 1838 and in being one of Joseph Smith’s key scribes. Consequently, I claim that W. W. Phelps was one of the 10 most influential Latter-day Saints in the Church’s first 15 years. … W. Phelps penned twenty-five hymns entirely by himself. More surprisingly, he adapted in various ways another thirty-seven pieces, making sixty-two in all where his words are…
Faith Demoting Rumors and Mormon Sexual Urban Legends
This last semester I taught a class on sexuality and statistics (the Chair’s idea, not mine, but it turned out) at Catholic University of America, which is the closest thing to a Catholic BYU since it is directly owned and managed by the US Catholic Church. Trying to be a good university citizen, I carved out some space on the last day to address sexuality from a big picture, Catholic theological angle and had come prepared to discuss Humanae Vitae, basically their version of a First Presidency Statement that solidified the Catholic Church’s theology on sexuality and reproduction, including birth control. However, we hadn’t gone too far into the discussion when one of my students, probably emboldened by it being the last day, took the opportunity to ask about the Mormon sexual practice of “soaking.” For those of you who missed that day in seminary, “soaking” evidently consists of a couple and a helper trying to circumvent chastity regulations by engaging in intercourse, with the helper under the bed pushing it upwards, thus facilitating the act of intercourse without any movement on the part of the participants. After the one student mentioned it several other students’ chimed in saying that they too had heard about this on Tik Tok; furthermore, some had ex-Mormon friends who swore that they themselves had engaged in soaking when they were members (the “friend” or “friend of a friend” pattern should sound similar to other…
Juneteenth and Utah Territory
Tomorrow is Sunday, June 19, which is celebrated as Juneteenth National Independence Day in memory of the day that the Emancipation Proclamation began to be enforced in Galveston, Texas by the Union Army (19 June 1865). In Utah, this also doubles as the anniversary of the day that Abraham Lincoln signed a bill into law that banned slavery in United States territories (19 June 1862), ending slavery in Utah Territory: CHAP. CXI.–An Act to secure Freedom to all Persons within the Territories of the United States. Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, That from and after the passage of this act there shall be neither slavery nor involuntary servitude in any of the Territories of the United States now existing, or which may at any time hereafter be formed or acquired by the United States, otherwise than in punishment of crimes whereof the party shall have been duly convicted. APPROVED, June 19, 1862. Prior to this bill passing, Utah Territory was a slave territory. While the practice of slavery was relatively small in Utah (from what Sally Gordon was saying at the Mormon History Association Conference, most Latter-day Saint enslavers moved to the California colony of San Bernardino), it was present in Utah and had been made legal by the territory legislature in 1852, with Brigham Young’s encouragement. In fact, three slaves, named Green Flake, Hark Lay, and…
[Spiritual Languages] The End of the Beginning
I apologize for the long gap between my last post and this one. My husband is one of those *religious scholars*, and he supervises an archaeological dig in Galilee and just had to go back after two years’ Covid hiatus. This has kept me busy at home; too busy to write, but has still given me time to think. I’ve been trying to decide the best way to end this series, but it’s been hard to know how to do it. Endings and beginnings are often the hardest, after all. There is no conceivable way that any amount of writing could begin to cover all the ways that we can experience the spirit. But that leaves us still having the problem of knowing whether what we are experiencing is actually the spirit or not. How do we know it’s not just us? This can be an important question, but underneath it is almost always one deeply problematic assumption: that something cannot be from both us and God. We have this compulsive need to make sure we firmly understand exactly where we end and God begins. Apparently there is a fixed line of demarcation and there can be no bleed over. We use terms like being a window or a door or letting go so God can take over or letting God write our story to remind ourselves of this distinction and the importance of keeping it safe from any human…
Fetishizing Doubt
While some in the Church fear or are anxious around religious doubt, I feel that in some circles the pendulum has swung too far the other way, so I thought I’d directly address what I personally consider to be some takes that I think are problematic. Periods of doubt are required to develop a stronger faith. Yes, doubt can strengthen faith once you come out the other side, but this isn’t strictly required. For me personally the aspects of the gospel that viscerally feel right remain the least doubt-ridden parts of my testimony. Of course, some beliefs may be affected by premises that are later shown to be incorrect, and a period of doubt might help “inoculate” one’s self, but again this isn’t required. There are some people with informed testimonies who just haven’t ever had a problem with doubt, and their testimonies shouldn’t be implicitly viewed as less developed than people who have passed through seasons of doubt, although people with a history of doubt could have a unique ability to minister to those that do doubt. Nobody can actually know the Church is true I do think we throw the “know” verbiage around too much. My undergraduate epistemology course taught me you can spill a lot of ink on the actually not so simple concept of knowing, but to wit the validity of knowing and the surety of knowing aren’t the same thing or even necessarily connected. I…