Mormon Matters

On Tuesday, August 4th, the LDS Church in conjunction with the Community of Christ held a press conference announcing the newest volume in the ongoing Joseph Smith Papers project. This new two-volume work contains high definition color pictures of each page of the Book of Mormon "printers manuscript" (owned by the Community of Christ) on one side of each page spread, with a transcription on the other. It will be a wonderful boon to scholars and others interested in the Book of Mormon and processes by which it came into print. What has overshadowed the news of this important publishing effort, however, is the fact that the book contains four full-color photographs of a chocolate-colored, striated stone that is purported to be the seer stone Joseph Smith used to receive the English words he used in dictating the Book of Mormon. Scholars and others well-read in Mormon origins have long known about this seer stone and its use in the translation process (and the Church last year actually released an essay in its Gospel Topics series that speaks about the stone), but actually seeing it has forced them to confront again--and startled others who are learning of it for the first time--just how steeped Joseph Smith and early saints were in what D. Michael Quinn has labeled a "magic world view." This publishing event now calls for careful and informed exposition. Didn’t Joseph Smith say there were interpreters (what Latter-day Saints came to refer to as Urim and Thummim) in the stone box containing the plates that were like spectacles attached to a breastplate? Did he use those interpreters at all? What, exactly (or as best we can tell from a scattered record), was the process by which the Book of Mormon came about? How did the words to speak come to Joseph? Were they printed English words that appeared on the interpreters/seer stone that he then said aloud to his scribes, or was the process less mechanical than that, more of a conceptual and revelatory process? With D. Michael Quinn, Ann Taves, and Ron Barney as expert guides, this two-part Mormon Matters episode explores these and many other questions about the processes. It also spends a significant amount of time on the more meta-issues that are now arriving for those startled to learn of or see the stones. How could we as a church allow for so long such a mismatch between the typical version, told both in prose and visual images, of Smith’s translation of the plates and what the historical record actually shows? Has there been a deliberate cover up, or something less deceptive and more understandable given the historical knowledge level of LDS leaders? How do these panelists, as well as Mormon Matters host Dan Wotherspoon, frame for their scholarly and/or faith lives a full awareness of Smith’s use of stones and other "magical" objects?

On Tuesday, August 4th, the LDS Church in conjunction with the Community of Christ held a press conference announcing the newest volume in the ongoing Joseph Smith Papers project. This new two-volume work contains high definition color pictures of each page of the Book of Mormon "printers manuscript" (owned by the Community of Christ) on one side of each page spread, with a transcription on the other. It will be a wonderful boon to scholars and others interested in the Book of Mormon and processes by which it came into print. What has overshadowed the news of this important publishing effort, however, is the fact that the book contains four full-color photographs of a chocolate-colored, striated stone that is purported to be the seer stone Joseph Smith used to receive the English words he used in dictating the Book of Mormon. Scholars and others well-read in Mormon origins have long known about this seer stone and its use in the translation process (and the Church last year actually released an essay in its Gospel Topics series that speaks about the stone), but actually seeing it has forced them to confront again--and startled others who are learning of it for the first time--just how steeped Joseph Smith and early saints were in what D. Michael Quinn has labeled a "magic world view." This publishing event now calls for careful and informed exposition. Didn’t Joseph Smith say there were interpreters (what Latter-day Saints came to refer to as Urim and Thummim) in the stone box containing the plates that were like spectacles attached to a breastplate? Did he use those interpreters at all? What, exactly (or as best we can tell from a scattered record), was the process by which the Book of Mormon came about? How did the words to speak come to Joseph? Were they printed English words that appeared on the interpreters/seer stone that he then said aloud to his scribes, or was the process less mechanical than that, more of a conceptual and revelatory process? With D. Michael Quinn, Ann Taves, and Ron Barney as expert guides, this two-part Mormon Matters episode explores these and many other questions about the processes. It also spends a significant amount of time on the more meta-issues that are now arriving for those startled to learn of or see the stones. How could we as a church allow for so long such a mismatch between the typical version, told both in prose and visual images, of Smith’s translation of the plates and what the historical record actually shows? Has there been a deliberate cover up, or something less deceptive and more understandable given the historical knowledge level of LDS leaders? How do these panelists, as well as Mormon Matters host Dan Wotherspoon, frame for their scholarly and/or faith lives a full awareness of Smith’s use of stones and other "magical" objects?

Sunstone is a unique organization within the Mormon intellectual world. For more than forty years it has published a magazine and annually convened symposiums of many varieties, hosting voices from all over the Mormon spectrum. It has faced many challenges through the years but is now thriving again, continuing to fill niches that only it can do. In this episode, Sunstone magazine’s current editor, Stephen Carter, and it outreach director and symposium planner, Lindsay Hansen Park, join Mormon Matters host for an overview of the organization and what it’s up to now, plus an introduction to some of the highlights of the upcoming Salt Lake Sunstone Symposium, which will be held in the University of Utah union building from 29 July to 1 August. If you haven’t yet signed up for this year’s symposium, we hope this will push you over the edge! And if you can’t attend, may it whet your appetite for watching the sessions that will stream, and/or ordering audio recordings that will be available soon!

"Worthiness" is a word that pops up often in LDS circles. It is as prominent as it is primarily because it is invoked when talking about ecclesiastical interviews, most often tied to temple recommends but also associated with the charge bishops receive to regularly interview the ward’s youth. And it also has taken hold in Mormon minds with regard to discussions of the sacrament--especially the practice of some who, by choice or bishop’s counsel, elect to not partake of this ordinance. But is the term and concept of "worthiness" helpful, or does it too often lead to some having negative feelings about themselves that in no way reflect true gospel principles? For instance, we have all likely known people who equate failures to meet particular behavioral standards for entrance into the temple, and in Mormon parlance are therefore excluded for "worthiness" reasons, as meaning they are not worthy of God’s love. It’s a tie too many make. Similarly, some will think that having a difficult time battling to change something about themselves means that they shouldn’t partake of the sacrament, that by so doing after not having been more successful in showing God their determination to do better they might be "drinking damnation" to their souls (a poor understanding of I Corinthians 11:29). In this way, they then deny themselves a chance to be strengthened by their participation. In this episode, Les Blake, Kerstin Koldewyn, and Matt Jones join Mormon Matters host Dan Wotherspoon for an in-depth discussion of the "W-word" and how it affects Mormon lives. Are there better ways than "assessing worthiness" to think about the purposes of ecclesiastical interviews? How can we improve the settings in which LDS adults counsel and teach youth? How might we change our approach or language about these encounters that eliminates the sense of them being a "worthiness" check, or that could ever lead a person to a negative internalization about their status as--always and ever--"beloved"? What about the scriptures? When they speak of "unworthiness," is it ever in the context of the Divine saying someone has so offended as to be unworthy of God’s love, aid, comfort? Furthermore, what do the scriptures say is the key criterion for deciding about partaking of the sacrament? Should a bishop or stake president ever suggest (or urge in even stronger terms) that someone not participate in this ordinance? How do concepts of "guilt" and "shame" play into our ideas about worthiness? Can we do better there, as well?

"Worthiness" is a word that pops up often in LDS circles. It is as prominent as it is primarily because it is invoked when talking about ecclesiastical interviews, most often tied to temple recommends but also associated with the charge bishops receive to regularly interview the ward’s youth. And it also has taken hold in Mormon minds with regard to discussions of the sacrament--especially the practice of some who, by choice or bishop’s counsel, elect to not partake of this ordinance. But is the term and concept of "worthiness" helpful, or does it too often lead to some having negative feelings about themselves that in no way reflect true gospel principles? For instance, we have all likely known people who equate failures to meet particular behavioral standards for entrance into the temple, and in Mormon parlance are therefore excluded for "worthiness" reasons, as meaning they are not worthy of God’s love. It’s a tie too many make. Similarly, some will think that having a difficult time battling to change something about themselves means that they shouldn’t partake of the sacrament, that by so doing after not having been more successful in showing God their determination to do better they might be "drinking damnation" to their souls (a poor understanding of I Corinthians 11:29). In this way, they then deny themselves a chance to be strengthened by their participation. In this episode, Les Blake, Kerstin Koldewyn, and Matt Jones join Mormon Matters host Dan Wotherspoon for an in-depth discussion of the "W-word" and how it affects Mormon lives. Are there better ways than "assessing worthiness" to think about the purposes of ecclesiastical interviews? How can we improve the settings in which LDS adults counsel and teach youth? How might we change our approach or language about these encounters that eliminates the sense of them being a "worthiness" check, or that could ever lead a person to a negative internalization about their status as--always and ever--"beloved"? What about the scriptures? When they speak of "unworthiness," is it ever in the context of the Divine saying someone has so offended as to be unworthy of God’s love, aid, comfort? Furthermore, what do the scriptures say is the key criterion for deciding about partaking of the sacrament? Should a bishop or stake president ever suggest (or urge in even stronger terms) that someone not participate in this ordinance? How do concepts of "guilt" and "shame" play into our ideas about worthiness? Can we do better there, as well?

Every group that struggles for greater voice, rights, and fairness welcomes and draws strength from "allies"--people who are not a member of that group yet who stand up for or work (mostly) behind the scenes to further the cause. It’s an important role, and one that can be very satisfying, but it’s also an unusual position as allies don’t typically lead. The stories of being silenced or suffering injustices is not theirs to tell. It's also a role with many challenges. In some ways, being an ally is fun, as activism on issues often garners praise and camaraderie, but it is also full of pitfalls. Are we making this cause "about me"? Am I wearing my ally role as a badge of honor? Or are we truly in the trenches, willing to be in the background, to be taught and changed by the stories we will learn? Being an ally also carries great responsibilities to be well-informed, well-spoken, and patient as we teach and inform. Allies must know their facts and understand a group’s larger goals. Allies also generally enjoy one or more "privileges" not shared by members of the group they are working alongside --being straight, white, able-bodied, healthy in body and mind, economically advantaged, etc.--privilege that is generally unearned and too often unrecognized. How can allies come to understand their privilege and to use it in helpful ways? In this episode, three people who work as allies--Jody England Hansen, Jerilyn Hassel Pool, and Mark Barnes--join Mormon Matters host Dan Wotherspoon for a discussion of this role (even perhaps "calling") of being an ally. What have they learned on their journeys as allies for various causes? What have been the most gratifying things? The toughest?

What seem to be very simple rituals and teachings become, under sustained reflection and a conscious spiritual walk, immensely rich. This is the case with this episode, which continues a series started this past December and January (episodes 261, 263-264) that discusses topics in Samuel M. Brown’s book, First Principles and Ordinances: The Fourth Article of Faith in Light of the Temple (Maxwell Institute, 2014). Joining Sam again, as he did for the episode that covered Faith and Repentance, is philosopher and theologian Adam Miller, this time for a terrific discussion of the ordinance of baptism. What are some of the ritual forms from the ancient world that baptism emerged from? What is the significance of John the Baptist and the Apostle Paul in expanding its usage and meaning? Do potential problems arise when we over-emphasize the common teaching that baptism is primarily about being cleansed of our sins? In their conversation, Sam and Adam also reflect in very rich ways upon its symbolism, as well as its role within Mormonism, including its ability to help bind us together into the "body of Christ." As the discussion unfolds, they then turn to the role of the sacrament and its intricate connection with baptism. How does this ritual meal act as a ritual meal that binds us closer to God and each other?

This episode features a fantastic conversation on film and the many roles it plays in human lives and communities, especially religious ones. Along the way it wrestles with the tensions that are always present in films for niche audiences, especially when filmmakers try to tell compelling stories while at the same time hoping to make money, which often means making many decisions based upon their sense of what their target audience expects (and, in so doing, sometimes lessening a story’s potential impact). How does this environment of tension between art and commerce hinder (or help) foster great storytelling and a film’s ability to rise to a high artistic level? Are there lenses (other than "Is it 'great art'?") that we should use in judging a film’s merits? Panelists Arthur Van Wagenen, head of Excel Entertainment (Deseret Book’s film arm), Sterling Van Wagenen, co-founder of the Sundance Film Festival and the Sundance Institute, filmmaker, teacher, and former administrator in several LDS film and television organizations, and Stephen Carter, writer, editor, filmmaker, and insightful commentator on the role of storytelling in our lives, join Mormon Matters host Dan Wotherspoon for a wonderful, far-ranging discussion about these and other questions. What are the various entities that create or distribute films and visual media content under the auspices of the LDS Church? What are their missions and commissions (the parameters set forth for their work)? Going forward, can we expect similar films and projects to what we’ve seen in the past? What criteria are Excel using as it seeks new projects and works with the films it distributes? What are the roles that film play in communities large and small? What are the panelists’ favorite religious-themed films--especially ones that that might serve as models for LDS filmmakers?

For more than a decade, Chelsea Shields Strayer and her parents, Eric and Heidi Shields, have held very difficult but ultimately fruitful conversations regarding her struggles within Mormonism, which eventually led her to no longer believe its teachings or continue to engage as an active member. Their journey together during this time has been painful, but their relationship has ultimately grown stronger and continues to unfold in rich ways. How have they managed this feat? What has this journey felt like to each of them? What mistakes have they have made along the way? What are some of the key moments, insights, or shifts in perspective that have allowed them to draw closer and stay committed to remaining continually open with each other? This Mormon Matters episode features a wonderful, open dialogue between Chelsea, Eric, and Heidi, held live on May 8, 2015 in the home of Mark and Elizabeth England in Salt Lake City, Utah. The evening event was the May meeting of the group "Faith Again."

For more than a decade, Chelsea Shields Strayer and her parents, Eric and Heidi Shields, have held very difficult but ultimately fruitful conversations regarding her struggles within Mormonism, which eventually led her to no longer believe its teachings or continue to engage as an active member. Their journey together during this time has been painful, but their relationship has ultimately grown stronger and continues to unfold in rich ways. How have they managed this feat? What has this journey felt like to each of them? What mistakes have they have made along the way? What are some of the key moments, insights, or shifts in perspective that have allowed them to draw closer and stay committed to remaining continually open with each other? This Mormon Matters episode features a wonderful, open dialogue between Chelsea, Eric, and Heidi, held live on May 8, 2015 in the home of Mark and Elizabeth England in Salt Lake City, Utah. The evening event was the May meeting of the group "Faith Again."

This episode is the second installment in the Mormon Matters "Encountering Other Traditions" series that explores the fruits that come from bringing Mormonism into dialogue with other faiths. The focus of this conversation is an exploration of Mormon and Catholic connections as well as differences, and the ways that intimacy with the other tradition can enhance one’s understanding and spiritual life. Panelists Fiona Givens and Mark de St. Aubin, two cradle Catholics who converted to Mormonism while they were young adults, along with Mathew Schmalz, a Catholic scholar of religions with a strong interest in Mormonism, are wonderful guides. In what ways has their familiarity with both traditions enriched their worldviews and spirituality? What do they see that they might not otherwise notice? Where there are differences, do these lead to in any way to "holy envy"?

In speaking at the April 2015 General Conference about the Atonement and Resurrection of Jesus Christ, Elder Jeffrey Holland boldly stated that "the simple truth is that we cannot fully comprehend the Atonement and Resurrection of Christ and we will not adequately appreciate the unique purpose of His birth or His death--in other words, there is no way to truly celebrate Christmas or Easter--without understanding that there was an actual Adam and Eve who fell from an actual Eden, with all the consequences that fall carried with it”" In making such a strong claim about the importance of a literal understanding of the Garden story, he caught many Latter-day Saints off guard. Do genuine, transformative faith in and appreciation for the Atonement, Resurrection, and the many other gifts that we can experience through the gospel of Jesus Christ require literal understandings of the Fall exactly as described in scripture? Can one still attain and sustain transcendent faith if one understands them as powerful, even if not literal, stories? In this episode, Mormon Matters host Dan Wotherspoon along with three good friends--David Bokovoy, Stephen Carter, and Bill Turnbull--discuss their reactions to the direction taken in Elder Holland’s remarks, as well as their own journeys with the issue of whether or not scriptural accounts should be seen primarily through a literal vs. figurative lens? How would one know which is appropriate, and in which instances? What is gained and what is lost when one views scripture literally? Can we find ways to value both ways of reading and exploring scriptural texts? And what about when we teach scriptural stories in LDS devotional settings? Is it possible that within these contexts our teaching scriptural characters and stories as real people and literal events can be very helpful in eliciting potentially transformative spiritual experiences, and we can therefore feel un-conflicted about doing so, whereas when speaking in more academic settings it would be more appropriate, yet no less contra the accounts, to teach more metaphorical and figurative readings? These are just a few of many questions and issues the panelists address in this podcast.

At the April 2015 General Conference, several church members took the unusual step of voicing opposition during the sustaining of the First Presidency and Quorum of the Twelve. Frustrated with the lack of dialogue between the church’s top leaders and those with questions about church doctrines, or who hope to help leaders see the negative effects of certain teachings, practices, or types of rhetoric, members of "Any Opposed" felt that being vocal about their dissatisfaction--even at the risk of disruption of a well-known and sacred ritual--was worth the negative pushback they would receive. Surely much went on within the hearts of those who performed this action that brought them to a point in their thinking processes where they felt so voiceless that they saw this ritual moment as one of the only ways they might ever be heard. In this podcast, co-released by Mormon Matters, A Thoughtful Faith, and Mormon Mental Health, Dan Wotherspoon, Gina Colvin, and Natasha Helfer Parker (the hosts of these podcasts) discuss the issue of voice within today’s church. What are the institutional factors that lead to difficulties being heard, especially when our experience or views do not fit within the mainstream? What are cultural forces as play? But, most importantly, are there ideas, framings, skills, and disciplines we might undertake to become more effective in conveying our observations and feelings about things even when the contemporary church and culture is not ideally suited for discussions of difficult issues? How have the hosts found the strength, courage, and abilities to speak up and still be seen (by most members) as faithful, active, and constructive voices within today’s Mormonism?

We bring our faith crises to word most often through expressions about our no longer "believing" this or that teaching. We’ve been confronted with evidence that challenges a truth claim or leads us to no longer unquestionably follow leaders or our current life scripts, and we naturally concentrate our attention on those claims that are now called into question. For complex reasons, some of us seem to have higher tolerances for uncertainty than others, while for others of us this questioning of previously held notions quickly turns to active "disbelief" and even outright rejection of our faith tradition: "If it’s wrong on this front, it’s certainly wrong on many others." But, are there deeper, existential-level questions we might ask that are obscured by the fact that we concentrate so much on--and make so many decisions about our faith engagement based upon--"beliefs"? What else might be underlying our current discomfort that we aren’t seeing and meeting head-on because we pose questions to ourselves mostly at the level of belief/unbelief? In this two-part episode, Phil Barlow and Carlisle Hunsaker join Mormon Matters host Dan Wotherspoon for a fascinating and multi-layered conversation about these additional questions. In the course of it, they interrogate choices about believing and not believing from multiple angles. What are some of the factors that lead to active "unbelief"? But what might we not see and experience should we choose that stance? What are the essential ingredients for a fully flourishing life? Could experiences in the church that leave many feeling unfulfilled in these areas be a major (albeit largely un-examined and un-spoken) factor in our choices to change our engagement or affiliation with our faith tradition? Featuring personal sharing, along with examinations of these and many other angles, this is a terrific conversation you will likely choose to listen to multiple times.

We bring our faith crises to word most often through expressions about our no longer "believing" this or that teaching. We’ve been confronted with evidence that challenges a truth claim or leads us to no longer unquestionably follow leaders or our current life scripts, and we naturally concentrate our attention on those claims that are now called into question. For complex reasons, some of us seem to have higher tolerances for uncertainty than others, while for others of us this questioning of previously held notions quickly turns to active "disbelief" and even outright rejection of our faith tradition: "If it’s wrong on this front, it’s certainly wrong on many others." But, are there deeper, existential-level questions we might ask that are obscured by the fact that we concentrate so much on--and make so many decisions about our faith engagement based upon--"beliefs"? What else might be underlying our current discomfort that we aren’t seeing and meeting head-on because we pose questions to ourselves mostly at the level of belief/unbelief? In this two-part episode, Phil Barlow and Carlisle Hunsaker join Mormon Matters host Dan Wotherspoon for a fascinating and multi-layered conversation about these additional questions. In the course of it, they interrogate choices about believing and not believing from multiple angles. What are some of the factors that lead to active "unbelief"? But what might we not see and experience should we choose that stance? What are the essential ingredients for a fully flourishing life? Could experiences in the church that leave many feeling unfulfilled in these areas be a major (albeit largely un-examined and un-spoken) factor in our choices to change our engagement or affiliation with our faith tradition? Featuring personal sharing, along with examinations of these and many other angles, this is a terrific conversation you will likely choose to listen to multiple times.