Mormon Matters

The April 2012 General Conference featured a terrific talk by President Uchtdorf that reinforces the importance of being forgiving and non-judgmental. He "bottom lines" his message with the following statement: "This topic of judging others could actually be taught in a two-word sermon. When it comes to hating, gossiping, ignoring, ridiculing, holding grudges, or wanting to cause harm, please apply the following: Stop it!" Earlier in the talk, he cited D&C 64:9, "Forgive one another; for he that forgiveth not . . . [stands] condemned before the Lord; for there remaineth in him the greater sin." For the vast majority of Latter-day Saints, such messages are wonderfully received. When it comes to judging and hating and resenting and holding grudges, yes, we should "stop it." Most listeners would also hear in an earnest spirit of striving to do better the scriptural statement that those who fail to forgive others are sinful--perhaps condemned even more than the one who did the offending. But what about abuse victims? What about those who have been physically, sexually, emotionally abused--sometimes relentlessly and violently? How would they hear such messages? Is a warning that they must forgive their abusers, rapists, torturers or else they are even worse sinners than them a good one to hear? Can certain messages that are wonderful in most cases (and no one is imagining that abuse victims were on President Uchtdorf’s mind when he gave his remarks) be heard in spiritually and emotionally damaging ways by those whose self image distorted by internalized shame over the abuse they received as a child or whose lives are in danger or souls are being warped by abuse even in the present? Are there circumstances in which even the beautiful message of "Families Are Forever" be heard as a threat--heard in such a way that a person might express a deliberate choice to live in hell rather than be forced to associate with their abuser(s) in heaven? The answer is yes. In this episode, LDS therapist Natasha Helfer Parker and blogger and abuse survivor Tresa Brown Edmunds share deep insights about how important it is for all of us, whether it is through official church capacities or friendships or other relationships, to understand and keep in mind the realities of abuse and all the ways it can affect its victims. They discuss the mindset of victims that often includes deeply internalized shame and warped thinking about their own role in the abuse, the effects of trauma and helplessness on physiology and normal bodily responses that manifest in many and varied ways beyond the victim’s control yet somehow still get carelessly talked about (often in wrong-minded gospel frameworks) as if these "problems" are actually the victim’s fault, that if they were only stronger or a better person they would just suck it up and move on. This discussion is a difficult one but powerful and very important. We encourage you to share it widely.

"Am I saved?" "Is this idea or that practice ‘pertinent to my salvation’?" Many Mormons and other Christians focus quite a lot of energy on concerns about possible rewards or punishments in the afterlife. And many, as seems natural for humans living in an unpredictable and confusing world, long for and (even very consciously) seek assurances here and now that their life is acceptable to God, their "salvation" is secure. Concepts such as having one’s "calling and election (a New Testament phrase and idea) made sure" reveal this longing and concern. Christians seek to know they are "saved" in many different ways, as do Latter-day Saints, but Mormonism also has a formalized ritual in which these concerns are directly addressed and assurances that one’s life is fully accepted by God are given. "Salvation"--it’s a huge idea. But it often comes as a bit of an eye-opener to those who are raised fully within some form of the Christian story to learn that the idea of "sin" as the major problem we need to overcome in this world and that we as humans would need a "savior" (especially a god of some form to intervene on our behalf) to overcome it are not simply the obvious primary problem to those in other traditions. In fact, many religions do not focus much at all on "salvation" in terms of eternal rewards or punishments, instead viewing religion much more practically, such as helping one seek meaning or mediate social conflicts that affect us in "this" world. In this three-part episode of the Mormon Matters podcast (our biggest one to date), host Dan Wotherspoon and panelists Jared Anderson, Chelsea Shields Strayer, and Danielle Mooney dive deep into "salvation." What are the various ways other world traditions view the human predicament and how to overcome it? How does Christianity differ from these, and then Mormon views from those of other Christians? What, exactly, is Mormon salvation theology? How is the LDS "plan of salvation" typically presented, and what are some ways of looking at it that might lead to more profound insights and understandings? Finally, how does the idea of "calling and election" fit into this story? Is it still part of Mormon thought or focus today? What about the ritual of the "second anointing" that was practiced intensely at times in LDS history but has had declines and resurgences since early in the twentieth century? What are its major features? How does it make sense within the overall salvation narrative? What clues does it offer about deeper views about women and priesthood than one typically sees explored in LDS discourse? What information is available about this ritual being practiced today? Finally, what is the currency in today’s Mormonism about other seemingly exotic teachings related to a soul’s journey toward salvation and exaltation? In all of the above discussions, the panel tries to pay close attention to insights from myth and ritual studies, scripture, and concepts about blessings and acts serving as tokens of promises to come rather than automatic sealings of those promises. Within such contexts, are LDS notions and practices really all that "weird"?

"Am I saved?" "Is this idea or that practice ‘pertinent to my salvation’?" Many Mormons and other Christians focus quite a lot of energy on concerns about possible rewards or punishments in the afterlife. And many, as seems natural for humans living in an unpredictable and confusing world, long for and (even very consciously) seek assurances here and now that their life is acceptable to God, their "salvation" is secure. Concepts such as having one’s "calling and election (a New Testament phrase and idea) made sure" reveal this longing and concern. Christians seek to know they are "saved" in many different ways, as do Latter-day Saints, but Mormonism also has a formalized ritual in which these concerns are directly addressed and assurances that one’s life is fully accepted by God are given. "Salvation"--it’s a huge idea. But it often comes as a bit of an eye-opener to those who are raised fully within some form of the Christian story to learn that the idea of "sin" as the major problem we need to overcome in this world and that we as humans would need a "savior" (especially a god of some form to intervene on our behalf) to overcome it are not simply the obvious primary problem to those in other traditions. In fact, many religions do not focus much at all on "salvation" in terms of eternal rewards or punishments, instead viewing religion much more practically, such as helping one seek meaning or mediate social conflicts that affect us in "this" world. In this three-part episode of the Mormon Matters podcast (our biggest one to date), host Dan Wotherspoon and panelists Jared Anderson, Chelsea Shields Strayer, and Danielle Mooney dive deep into "salvation." What are the various ways other world traditions view the human predicament and how to overcome it? How does Christianity differ from these, and then Mormon views from those of other Christians? What, exactly, is Mormon salvation theology? How is the LDS "plan of salvation" typically presented, and what are some ways of looking at it that might lead to more profound insights and understandings? Finally, how does the idea of "calling and election" fit into this story? Is it still part of Mormon thought or focus today? What about the ritual of the "second anointing" that was practiced intensely at times in LDS history but has had declines and resurgences since early in the twentieth century? What are its major features? How does it make sense within the overall salvation narrative? What clues does it offer about deeper views about women and priesthood than one typically sees explored in LDS discourse? What information is available about this ritual being practiced today? Finally, what is the currency in today’s Mormonism about other seemingly exotic teachings related to a soul’s journey toward salvation and exaltation? In all of the above discussions, the panel tries to pay close attention to insights from myth and ritual studies, scripture, and concepts about blessings and acts serving as tokens of promises to come rather than automatic sealings of those promises. Within such contexts, are LDS notions and practices really all that "weird"?

"Am I saved?" "Is this idea or that practice ‘pertinent to my salvation’?" Many Mormons and other Christians focus quite a lot of energy on concerns about possible rewards or punishments in the afterlife. And many, as seems natural for humans living in an unpredictable and confusing world, long for and (even very consciously) seek assurances here and now that their life is acceptable to God, their "salvation" is secure. Concepts such as having one’s "calling and election (a New Testament phrase and idea) made sure" reveal this longing and concern. Christians seek to know they are "saved" in many different ways, as do Latter-day Saints, but Mormonism also has a formalized ritual in which these concerns are directly addressed and assurances that one’s life is fully accepted by God are given. "Salvation"--it’s a huge idea. But it often comes as a bit of an eye-opener to those who are raised fully within some form of the Christian story to learn that the idea of "sin" as the major problem we need to overcome in this world and that we as humans would need a "savior" (especially a god of some form to intervene on our behalf) to overcome it are not simply the obvious primary problem to those in other traditions. In fact, many religions do not focus much at all on "salvation" in terms of eternal rewards or punishments, instead viewing religion much more practically, such as helping one seek meaning or mediate social conflicts that affect us in "this" world. In this three-part episode of the Mormon Matters podcast (our biggest one to date), host Dan Wotherspoon and panelists Jared Anderson, Chelsea Shields Strayer, and Danielle Mooney dive deep into "salvation." What are the various ways other world traditions view the human predicament and how to overcome it? How does Christianity differ from these, and then Mormon views from those of other Christians? What, exactly, is Mormon salvation theology? How is the LDS "plan of salvation" typically presented, and what are some ways of looking at it that might lead to more profound insights and understandings? Finally, how does the idea of "calling and election" fit into this story? Is it still part of Mormon thought or focus today? What about the ritual of the "second anointing" that was practiced intensely at times in LDS history but has had declines and resurgences since early in the twentieth century? What are its major features? How does it make sense within the overall salvation narrative? What clues does it offer about deeper views about women and priesthood than one typically sees explored in LDS discourse? What information is available about this ritual being practiced today? Finally, what is the currency in today’s Mormonism about other seemingly exotic teachings related to a soul’s journey toward salvation and exaltation? In all of the above discussions, the panel tries to pay close attention to insights from myth and ritual studies, scripture, and concepts about blessings and acts serving as tokens of promises to come rather than automatic sealings of those promises. Within such contexts, are LDS notions and practices really all that "weird"?

Are there statements about God, humans, the universe, and any other thing that a Latter-day Saint "must" believe to be considered a "Mormon"? And, if so, how literally does one have to take these so-called "doctrines"? Are they close-to-perfect encapsulations of eternal truths that are consistently taught in scripture and that have hardly changed or evolved throughout time, with modern LDS pronouncements simply further clarifications? Or are doctrines far "fuzzier," more fluid statements suggesting where Mormons are encouraged to focus now but always with the anticipation that, as the Ninth Article of Faith states, there are "many great and important things" still to be revealed? Furthermore, are "ideas" or "truths we can state" really what we should focus on? Does "knowing" some truth actually translate directly to becoming more godlike in nature? Would God really prefer that someone is able to list beliefs or name attributes of godliness over someone who has come to embody compassion and other spiritual qualities? Are we giving "doctrine" too much power? Are we letting "statements that we are supposed to believe" distract us from what’s vital? Are we allowing the discomfort of conspicuousness when we imagine that we are being pressured to say we assent to various teachings (that fall apart, horribly, when held up to scientific or intellectual scrutiny) drive us from fellowship with other Latter-day Saints? In this two-part podcast, Mormon Matters host Dan Wotherspoon and panelists Gina Colvin, Charles Harrell, and Chris Cobb take on all of these issues, and much more. Are there different, healthier ways to view the question of Mormon teachings and doctrinal discourse? Is doctrinal presentation, especially in Church curriculum, a straightforward process of teaching truth, or is there much more at play--assumptions (cultural, Western, cognitive, gendered, etc.) motivating what is selected as more or less important? The panel explore what it means when leaders might say that this or that doctrine is "binding" upon members and whether or not it is actual "doctrines" that are canonized or simply sources (scripture) that are granted authoritative power--and, as is evident about any scripture, whatever doctrines might be offered therein call always to a wonderfully wide spectrum of interpretation? The panel also explores whether we might be in a moment within Mormon development when doctrines are being scaled back, when less emphasis is being placed upon teachings and more on community, doing good in the world, "becoming" better Christians/human beings.

Are there statements about God, humans, the universe, and any other thing that a Latter-day Saint "must" believe to be considered a "Mormon"? And, if so, how literally does one have to take these so-called "doctrines"? Are they close-to-perfect encapsulations of eternal truths that are consistently taught in scripture and that have hardly changed or evolved throughout time, with modern LDS pronouncements simply further clarifications? Or are doctrines far "fuzzier," more fluid statements suggesting where Mormons are encouraged to focus now but always with the anticipation that, as the Ninth Article of Faith states, there are "many great and important things" still to be revealed? Furthermore, are "ideas" or "truths we can state" really what we should focus on? Does "knowing" some truth actually translate directly to becoming more godlike in nature? Would God really prefer that someone is able to list beliefs or name attributes of godliness over someone who has come to embody compassion and other spiritual qualities? Are we giving "doctrine" too much power? Are we letting "statements that we are supposed to believe" distract us from what’s vital? Are we allowing the discomfort of conspicuousness when we imagine that we are being pressured to say we assent to various teachings (that fall apart, horribly, when held up to scientific or intellectual scrutiny) drive us from fellowship with other Latter-day Saints? In this two-part podcast, Mormon Matters host Dan Wotherspoon and panelists Gina Colvin, Charles Harrell, and Chris Cobb take on all of these issues, and much more. Are there different, healthier ways to view the question of Mormon teachings and doctrinal discourse? Is doctrinal presentation, especially in Church curriculum, a straightforward process of teaching truth, or is there much more at play--assumptions (cultural, Western, cognitive, gendered, etc.) motivating what is selected as more or less important? The panel explore what it means when leaders might say that this or that doctrine is "binding" upon members and whether or not it is actual "doctrines" that are canonized or simply sources (scripture) that are granted authoritative power--and, as is evident about any scripture, whatever doctrines might be offered therein call always to a wonderfully wide spectrum of interpretation? The panel also explores whether we might be in a moment within Mormon development when doctrines are being scaled back, when less emphasis is being placed upon teachings and more on community, doing good in the world, "becoming" better Christians/human beings.

The three guests in this Mormon Matters episode grew up in faithful, committed Mormon homes. In important ways, however, these panelists’ homes were different than what many listeners of the Open Stories family of podcasts experienced growing up in the way that these homes welcomed any and all questions about the faith and encouraged reading and exploration and working through difficult issues. Each home was highly orthoprax--there was no question of commitment to LDS standards, attending church, accepting and serving faithfully in callings--but what a family member had to believe was wide open. For them, Mormonism featured a wide array of ways to orient to the tradition and/or to God, and the set of claims one had to accept to truly be a Mormon was small. What was it like to grow up in these homes? What messages about gospel "roominess" or what it means to be "Mormon" did these panelists absorb? How much of the way the parents in these homes taught and lived the gospel have found their way into these panelists’ lives as they raise their own families now or think ahead to when they will have children? I am extremely grateful for the generosity of heart and spirit of panelists Kristine Haglund, Jordan Kimball, and Katie Davis Henderson in sharing so much of their lives in this episode, and I am thrilled to present our conversation to listeners. These are issues that truly hit home for so many of us who are raising children while we are, at the same time, wrestling with our own faith and relationship with God and life’s biggest questions. We hope to teach them "fearlessness" in their spiritual lives but wonder exactly how open we should be with our children about our own struggle toward this type of faith. We want our children to have their own faith journeys, but at the same time we are not sure we want them to experience the sort of "crisis" that accompanied what many of us have or are going through. These are "tire meets the road" issues, indeed. May this episode be a great conversation starter!

Pragmatism is the name of a philosophical approach for judging between truth claims. It essentially says that if you are presented with two competing ideas and there is no overwhelming way to determine through empirical methods which is superior to the other, you should consider the difference it would make to you if you decided to accept one or the other as the true one. For instance, one of philosophy’s long-standing discussions is about whether or not human beings have free will or if they are fully determined. Since there are good arguments and evidences on both sides, the pragmatic method suggests we should turn to the practical effects it would have in our lives if we were to live as if one position or the other were true. William James, one of pragmatism’s key champions, broadens this "difference" to include which idea would "work" better in moving us to positive action, increased zest--what he calls living the "strenuous mood." Ideas have a "cash value" of sorts, with the value being how much they contribute to greater vitality and richer experience. If an idea "works" in this way, it can be considered "true"--but then pragmatism says that truth still needs to continue to prove itself in struggle with other ideas; these things we hold as "true" should always remain open to further refinement as they interact with other truths. It’s a philosophical method of experimentation and engaged action in the face of possible paralysis and stagnated action caused by the fear of perhaps being wrong. The pragmatic processes of continued engagement will help sort out the truth of any claim or system of thought. In this episode, Mormon Matters host Dan Wotherspoon and panelists Jared Anderson, Charles Randall Paul, and Chris Naegle introduce key aspects of pragmatism, especially focusing on the flavors given to it by William James. They then engage several of its shared sensibilities with Mormon theology and its optimistic temperament, as well as directions it points regarding why religion is such a powerful force--for good or ill--and reasons for not closing ourselves off to the areas of inquiry and subconscious realms religion focuses on. The discussion also includes a look at a fun section in William James’s book, Pragmatism, that proposes a thought experiment that matches in striking ways the LDS notion of a "council in heaven" and competing choices about whether to take part in earth life. Finally, the panelists tackle how pragmatism intersects with ethical decision making and the best ways to influence others who are engaging in what you consider to be harmful practices, and they also discuss some of the motivations and forces at play in the 9/11 tragedy and in the practice of circumcision--both male and female.

Pragmatism is the name of a philosophical approach for judging between truth claims. It essentially says that if you are presented with two competing ideas and there is no overwhelming way to determine through empirical methods which is superior to the other, you should consider the difference it would make to you if you decided to accept one or the other as the true one. For instance, one of philosophy’s long-standing discussions is about whether or not human beings have free will or if they are fully determined. Since there are good arguments and evidences on both sides, the pragmatic method suggests we should turn to the practical effects it would have in our lives if we were to live as if one position or the other were true. William James, one of pragmatism’s key champions, broadens this "difference" to include which idea would "work" better in moving us to positive action, increased zest--what he calls living the "strenuous mood." Ideas have a "cash value" of sorts, with the value being how much they contribute to greater vitality and richer experience. If an idea "works" in this way, it can be considered "true"--but then pragmatism says that truth still needs to continue to prove itself in struggle with other ideas; these things we hold as "true" should always remain open to further refinement as they interact with other truths. It’s a philosophical method of experimentation and engaged action in the face of possible paralysis and stagnated action caused by the fear of perhaps being wrong. The pragmatic processes of continued engagement will help sort out the truth of any claim or system of thought. In this episode, Mormon Matters host Dan Wotherspoon and panelists Jared Anderson, Charles Randall Paul, and Chris Naegle introduce key aspects of pragmatism, especially focusing on the flavors given to it by William James. They then engage several of its shared sensibilities with Mormon theology and its optimistic temperament, as well as directions it points regarding why religion is such a powerful force--for good or ill--and reasons for not closing ourselves off to the areas of inquiry and subconscious realms religion focuses on. The discussion also includes a look at a fun section in William James’s book, Pragmatism, that proposes a thought experiment that matches in striking ways the LDS notion of a "council in heaven" and competing choices about whether to take part in earth life. Finally, the panelists tackle how pragmatism intersects with ethical decision making and the best ways to influence others who are engaging in what you consider to be harmful practices, and they also discuss some of the motivations and forces at play in the 9/11 tragedy and in the practice of circumcision--both male and female.

This two-part episode focuses on the unique experience of Mormon missions--their wonderful, powerful, light aspects, as well as those element where things can go wrong and be potentially unhealthy. Panelists Derrick Clements, T.K., and Rory Swensen join Mormon Matters host Dan Wotherspoon in sharing about their mission experiences (two of them quite recent, the other two more than twenty years ago), how they interpreted what they were going through then versus now with post-mission lenses that are influenced to some degree by their faith journeys since the time of their service. Knowing what they know now, or viewing the LDS Church and gospel as they currently do, how would they serve differently? Would they still choose to go? Should their children want to serve, would they support that decision? And, if so, how would they frame for their child some of the potential negative aspects of mission life--the pressures to reach goals, to teach things in a certain way, to testify to things they may not fully be converted to themselves, to live rules to the letter (sometimes pushing themselves in ways that are detrimental to physical and spiritual health), etc.--in ways that might mitigate potential damage? What would they encourage their children to focus on instead?

This two-part episode focuses on the unique experience of Mormon missions--their wonderful, powerful, light aspects, as well as those element where things can go wrong and be potentially unhealthy. Panelists Derrick Clements, T.K., and Rory Swensen join Mormon Matters host Dan Wotherspoon in sharing about their mission experiences (two of them quite recent, the other two more than twenty years ago), how they interpreted what they were going through then versus now with post-mission lenses that are influenced to some degree by their faith journeys since the time of their service. Knowing what they know now, or viewing the LDS Church and gospel as they currently do, how would they serve differently? Would they still choose to go? Should their children want to serve, would they support that decision? And, if so, how would they frame for their child some of the potential negative aspects of mission life--the pressures to reach goals, to teach things in a certain way, to testify to things they may not fully be converted to themselves, to live rules to the letter (sometimes pushing themselves in ways that are detrimental to physical and spiritual health), etc.--in ways that might mitigate potential damage? What would they encourage their children to focus on instead?

Mormon Matters episodes 85 and 86 featured a panel consisting of four men discussed "Middle Way Mormonism," a term that has been gaining traction as a way to describe a path that some Latter-day Saints are taking in which they attempt to negotiate the tensions that arise when they find themselves believing ideas or valuing certain things differently than what they perceive is a typical LDS position yet still working to remain within and fully engaged with Mormon community life. We now turn to a similar discussion of the "Middle Way" journey, but with women’s voices. What are the common experiences women and men share in a Middle Way journey? What are some of the differences? How can women find their authentic voice and have it be effectively heard in the church’s patriarchal culture? Is their approach to raising children in the LDS community different for their daughters than their sons? In this two-part episode, Mormon Matters favorite Chelsea Robarge Fife moderates a wonderful, practical, and insightful panel discussion featuring Claudia Bushman, Jana Riess, and Jennifer Finlayson-Fife. How do they negotiate the tensions that come when one is walking a path somewhat out of the norm? Why do they do it? What is it about Mormonism that they see or focus on that compels them to stay fully involved with Mormon issues and ward life when so many other women and men choose to disengage? This discussion is full of stories, laughs, sighs--and deep wisdom. This is an episode both women and men will enjoy and gain much from!

Mormon Matters episodes 85 and 86 featured a panel consisting of four men discussed "Middle Way Mormonism," a term that has been gaining traction as a way to describe a path that some Latter-day Saints are taking in which they attempt to negotiate the tensions that arise when they find themselves believing ideas or valuing certain things differently than what they perceive is a typical LDS position yet still working to remain within and fully engaged with Mormon community life. We now turn to a similar discussion of the "Middle Way" journey, but with women’s voices. What are the common experiences women and men share in a Middle Way journey? What are some of the differences? How can women find their authentic voice and have it be effectively heard in the church’s patriarchal culture? Is their approach to raising children in the LDS community different for their daughters than their sons? In this two-part episode, Mormon Matters favorite Chelsea Robarge Fife moderates a wonderful, practical, and insightful panel discussion featuring Claudia Bushman, Jana Riess, and Jennifer Finlayson-Fife. How do they negotiate the tensions that come when one is walking a path somewhat out of the norm? Why do they do it? What is it about Mormonism that they see or focus on that compels them to stay fully involved with Mormon issues and ward life when so many other women and men choose to disengage? This discussion is full of stories, laughs, sighs--and deep wisdom. This is an episode both women and men will enjoy and gain much from!

Every religion has many dilemmas when it comes to its history. How does a group incorporate the idea of a God or Universal force or will that acts in the development of that group and/or the unfolding of world events when such things are not acceptable claims in academic disciplines? How does a tradition balance the doing of history for the purposes of community and faith building through the creation and maintenance of a shared story with other ideals, such as telling the truth about missteps and all the humanness and frailties that are also present in each event? Should a religion’s history be told primarily in terms of what its founders and leaders do, or should the focus be on how it is received and lived among adherents in different social situations? What is a group’s responsibility toward making records and documents public that were originally intended only for private purposes? In this two-part Mormon Matters episode, historians Ben Park, Matthew Bowman, and Ron Barney join host Dan Wotherspoon in a discussion of the way Mormonism has negotiated these dilemmas in the past, as well as how it seems to be facing them now and into the near future. What kinds of progress have been made in the relationship between the Church and the academic community? How has the Church professionalized its history division while still honoring the role of history and sacred narrative for vital community cohesion and faith? What are some of the debates and who have been the major players in shaping the place Mormonism finds itself now in relationship to its own history and the presentation of its history? Mixed into all of these inquiries are also explorations of the relationship between history and faith crisis, including the ways that that panelists themselves negotiation the tensions between human frailty and divine workings? The discussion also goes a bit broader into the immediate horizon of Mormon studies in general. What is happening now and how might the increased interest in Mormonism from all sorts of academic disciplines affect our understanding of the Mormon story going forth? The panel also reflects briefly on the leadership tenure of Elder Marlin K. Jensen as Church Historian, who will be stepping down from this role in the next few months.

Every religion has many dilemmas when it comes to its history. How does a group incorporate the idea of a God or Universal force or will that acts in the development of that group and/or the unfolding of world events when such things are not acceptable claims in academic disciplines? How does a tradition balance the doing of history for the purposes of community and faith building through the creation and maintenance of a shared story with other ideals, such as telling the truth about missteps and all the humanness and frailties that are also present in each event? Should a religion’s history be told primarily in terms of what its founders and leaders do, or should the focus be on how it is received and lived among adherents in different social situations? What is a group’s responsibility toward making records and documents public that were originally intended only for private purposes? In this two-part Mormon Matters episode, historians Ben Park, Matthew Bowman, and Ron Barney join host Dan Wotherspoon in a discussion of the way Mormonism has negotiated these dilemmas in the past, as well as how it seems to be facing them now and into the near future. What kinds of progress have been made in the relationship between the Church and the academic community? How has the Church professionalized its history division while still honoring the role of history and sacred narrative for vital community cohesion and faith? What are some of the debates and who have been the major players in shaping the place Mormonism finds itself now in relationship to its own history and the presentation of its history? Mixed into all of these inquiries are also explorations of the relationship between history and faith crisis, including the ways that that panelists themselves negotiation the tensions between human frailty and divine workings? The discussion also goes a bit broader into the immediate horizon of Mormon studies in general. What is happening now and how might the increased interest in Mormonism from all sorts of academic disciplines affect our understanding of the Mormon story going forth? The panel also reflects briefly on the leadership tenure of Elder Marlin K. Jensen as Church Historian, who will be stepping down from this role in the next few months.