I love Christmas carols. In a typical year, I start listening to Christmas music by October at the latest, just to make sure I can be sure to enjoy it fully by the time Christmas actually rolls around. So it makes me sad that we have space for only 14 Christmas hymns in our hymnal. It’s not a big surprise, given that it’s not a lengthy hymnal1 to begin with, but it’s still unfortunate.
I thought it might be an interesting exercise to consider which of the 14 I might be willing to give up, and which ones I might like to add to take their place. Perhaps I’ll even think of an extra few to add in case we one day get a super-sized hymnal. Continue reading
A lot of discussion around US Presidential elections concerns what types of justices a candidate might appoint to the Supreme Court. This is of course particularly an issue when, as is the case now, some of the justices are quite old. It occurred to me that although it’s not exactly the same thing, a related Mormon question is how many new Q15 members future Church Presidents are expected to call.
The United States elected Donald Trump as its next President last week. This event hit me in a similar way to the Church’s (forced) announcement of the exclusion policy last November. It’s not just that they were both surprising, although they definitely were that. I followed the election forecast and betting sites, and I believed them when they said it was most likely that Trump would lose to Hillary Clinton. As far as the exclusion policy goes, I definitely did not see it coming. Lacking a top-sacred clearance, I didn’t have any idea of what the Q15 might be considering in their meetings.
The major similarity is that both go against what I see as the fundamental principles of their organizations.
Like many of you, I was devastated by the results of this election. Devastated in a way that I never have been, even when the person I voted for lost, even when I had serious concerns about what the winner would do. I’ve never been through an election like this.
It’s probably not entirely fair of me, but I have to admit that I felt particularly betrayed by the Mormon vote for Trump. I’ve been thinking about why that is. And the reality is that I bought into the narrative being promulgated for a while that Mormons were different, that we, unlike evangelicals, were going to put commitment to religious values above commitment to party. I gobbled up that narrative. I loved it. I explained to non-LDS friends with pride about Mormons defying the national trend of Republicans, who were unifying behind their morally reprehensible candidate. Continue reading
This guest post comes to us from Christian Anderson.
It’s always nice to hear how the old folks at home are doing. It seems like we’ve been hearing more and more about Them recently.
Back in April 2013, Ziff (http://zelophehadsdaughters.com/2013/04/29/heavenly-parents-are-we-really-talking-about-you-more/ and references therein) noted that there seemed to be an increasing number of references to “Heavenly Parents” in General Conference and more widely in church materials. This post discusses three aspects of that trend: 1) It has not only continued but accelerated over the last three years, 2) there has been a shift in which authorities are mentioning Them, and 3) the fraught issue of capitalization.
An accelerating trend
Few speakers mentioned Heavenly Parents in the decades before 1995, with an average of 0.48 references per year (that’s both April and October conferences combined). That all changed with “The Family: A Proclamation to the World”, which affirms in its third sentence that each human being is “a beloved spirit son or daughter of heavenly parents”, triggering seven references to Heavenly Parents that year. In the years 1996-2012, references to “Heavenly Parents” nearly tripled to 1.41 references per year (p=0.0057), but never more than three in any one year. 2013 saw a spike to a record nine references, followed by a fall back to one reference in 2014, a return to nine references in 2015, and finally a grand total of 15 references this year. Exactly half of the 56 talks that mention Heavenly Parents have been delivered in the last four years.
Just as God worked in the past through King David in spite of his sexual impropriety, he works in our day through imperfect leaders such as Donald Trump. And just as David wrote many psalms in his remorse and repentance, so also has Donald Trump begun to write psalms. This is his first attempt.
I am my own shepherd; I shall not want.
I lie down in all the greenest pastures, and go by the most tremendous still waters. The very best.
I restore my soul bigly. I grab all the most beautiful women, for the sake of respect. Nobody respects women like I do.
Yea, though I walk through the valley of the shadow of taxes, I will fear no filing: for carry-forward deductions are with me; my accountants and lawyers they comfort me.
My chef prepareth a table before me in the presence of illegal immigrants: very bad people, criminals, rapists. I say unto my chef, Thou art fired!
Surely wealth and success shall follow me all the days of my life. And I will dwell in a huuuuge tower for ever.
Anti-suffragists respected women:
“To man, woman is the dearest creature on earth, and there is no extreme to which he would not go for his mother or sister.” – J. B. Sanford, anti-suffrage Senator, 1911.
Sixth Biennial Faith and Knowledge Conference
Harvard Divinity School
February 24-25, 2017
The Faith and Knowledge Conference was established in 2007 to bring together LDS graduate students in religious studies and related disciplines in order to explore the interactions between religious faith and scholarship. During the past five conferences, students have shared their experiences in the church and the academy and the new ideas that have emerged as a result. Papers and conversations provided thought-provoking historical, exegetical, and theoretical insights and compelling models of how to reconcile one’s discipleship with scholarly discipline.
In keeping with these past objectives, we invite graduate students and early career scholars in religious studies and related disciplines (e.g., women’s studies, philosophy, anthropology, sociology, history, literature, etc.) to join the conversation. We welcome proposals addressing historical, exegetical, and theoretical issues that arise from the intersections of LDS religious experience and academic scholarship. Final papers presented at the conference should be brief, pointed comments of ten to fifteen minutes. Please visit faithandknowledge.org for more information on themes and topics explored at previous years’ conferences.
Proposals should include a paper abstract of no more than 250 words and a brief CV. Please submit proposals by December 2, 2016 to Christopher Jones at firstname.lastname@example.org. Notifications of acceptance or rejection will be sent by December 16, 2016.
The registration fee will be $25 for graduate students and $50 for early career scholars. For individuals whose paper proposals are accepted, hotel accommodations for two nights and all meals on Saturday will be provided; travel expenses will be reimbursed based on a sliding scale.
Further information will be posted on the website faithandknowledge.org.
First disclaimer: I received a copy of this book from the publisher in exchange for a review.
Second disclaimer: I don’t have much to say that hasn’t been said on the Internet already, but that’s never stopped me before and it won’t stop me now.
Michael Austin has a great post up at BCC about how small a percentage of the faculty at the BYUs are women, and what a bad message this sends to students, both female and male. I thought it might be interesting to look at the IPEDS data he used in graphical form.
Here’s a scatterplot showing each institution’s percentage of faculty who are women as a function of total faculty size.
In the past few days, many Americans have been remembering the terrorist attacks of September 11, 2001. One thing that strikes me in thinking back to where I was at that time is that it sure doesn’t seem like it has been a decade and a half since that awful day. It feels like it has been a few years at most. I’m in my forties, and I think this is a common experience: time feels like it moves faster as we get older. I look at my kids, particularly my five-year-old, and how unbearably long an hour can be for her, or a week, or how wonderfully long a summer can be. For me, they’re all gone in a flash. One day it’s Memorial Day, and then I turn around and it’s Labor Day and summer is on the wane. And then I blink and it’s Christmas, while of course for my five-year-old, that same amount of time on the calendar has taken forever to pass.
One theory (attributed to the philosopher Paul Janet) for why this happens is that as we age, each successive year (or whatever unit of time you like) constitutes a smaller and smaller fraction of our lives. When you’re five, for example, the next year is as long as 20% (1/5) of your life, whereas when you’re 50, the next year is as long as 2% (1/50) of your life. The result is that each successive year feels shorter than the previous one, and this difference is particularly dramatic between the first few years of life, when the years pass relatively slowly, and most of adulthood, when they’re shorter and similar in length. Here’s an article talking about this theory in a little more detail, and here’s a cool visualization created by a designer named Maximilian Kiener that really illustrates it well.
I thought it might be interesting to use Janet’s theory to get a sense of how long ago Q15 members perceive historical events to be. From the way many of them often talk about the evil they feel is relentlessly increasing in the world, I wonder if part of what they’re feeling isn’t just caused by the perception that time speeds up as you get older. If bad things happen at a fairly regular pace, as time feels like it’s going faster, the bad things seem closer together in time. And as many of the Q15 are really quite old, time likely feels like it’s going extremely fast for them.
Every time someone complains on the blogs about the fact that we know next to nothing about Heavenly Mother, someone else busts out the tried-and-true argument that we shouldn’t feel bad about this, because we don’t know much about Heavenly Father either. (For example, see the discussion following Tracy M.’s wonderful post “But Where Am I?” at BCC a few days ago.)
This is not a good argument. It kind of suggests that people are wishing to hear little details about Heavenly Mother. Like maybe is she left-handed? Or what’s her favorite color? Or her shoe size? Or how did she and Heavenly Father meet during their mortal probation? Perhaps she was a dentist and he was a bartender, and he totally botched her complicated drink request, but he had such a charming smile that all her friends said she should give him a chance, and she did, and the rest is history.
But of course, it’s nothing like this that people want to know. It’s the basics. The fact is that we know some very basic fundamental things about Heavenly Father than we don’t know about Heavenly Mother. Continue reading
Prayer and personal revelation have always been the foundation of my religious life. I’ve counted on them. When the church has done crazy things and I’ve wondered why I was still a believer, I’ve come back to them as the core of my faith.
But lately I’m losing that core. I’m not sure what happened, but it’s been a long time since I felt like I was getting divine communication, since I felt spiritually connected. It’s been an adjustment. It’s not like I haven’t had patches of feeling distant before; I’ve always felt like it was kind of on-and-off. But this has been a long “off” period. And the timing has made it particularly difficult. My life currently feels like a disaster area. With this happening on top of that, I feel like God has abandoned me when I’ve been especially desperate for help. I want to believe in a God who’s loving and faithful, not random and capricious. But right now, it’s taking all I have to hang on to that belief. Continue reading
I’ve been thinking about some of the things that lots of people I know absolutely rave about, or I feel a lot of social pressure to like, but in reality I just don’t get—for whatever reason, they simply don’t click with me. A sample:
Podcasts: Sometimes it seems like all the fun discussion these days is happening on podcasts. Because of that, I want to like them. But somehow I don’t have the patience to listen, and I find it hard to stay engaged with them.
Museums: I have a really hard time with museums; I just find them boring. Looking at objects and displays doesn’t do much for me.
Strawberries: It amazes me how much people love strawberries, how they’re widely seen as a treat, how they’re even dipped in chocolate. I simply can’t stand them.
Breaking Bad: So many of my friends love this show, and I see it appearing all the time in lists of the best television. I’ve tried to watch it twice, and seriously found it unwatchable.
Nature: It’s not that I dislike nature. I genuinely enjoy being in the mountains or visiting the ocean or being in a forest. But for me, it’s not a transcendent experience. It doesn’t really move me emotionally. For years, I felt tremendous pressure to be having certain experiences when I was out in nature that I just wasn’t having. It’s been a relief to let that expectation go.
The sacrament: In 41 years in the church, I have yet to have any kind of spiritual experience related to the sacrament. I’ve tried various ways of making it meaningful, but in the end it’s a ritual that leaves me cold. People talk about it making a difference to take it; I’ve never felt that way at all. I still take it, but I’ve stopped driving myself crazy trying to make it into anything special.
I’d be curious to hear what other people would put on a list like this.
I’m temperamentally a neurotic person, anxiety-prone and a worrier. Thinking back to some of the things I remember best about growing up in the Church, it occurred to me that many of them evidence an interaction of my neuroticism with my Mormonism. I thought it might be interesting to share some of these experiences.
- At the ages of six and seven, I really internalized the teaching that children who died before the age of accountability would be guaranteed exaltation. I also didn’t learn too much (i.e., anything) about grace, and it was pretty clear to me that that was likely my only shot, since as soon as I was baptized and became responsible for my sins, I was sure to sin up such a storm that I would never be able to keep track of and repent of them all. Considering these facts, I mused a fair amount about suicide. I wasn’t particularly depressed; I was just thinking through things logically. I never made anything like a concrete plan, but I often turned the idea over in my mind, and wished that I could come up with a way to make it happen. It seemed perfectly in line with what I was learning at church: better to suffer a small pain now and have happiness later than avoid pain now and have sadness later. When I turned eight and went ahead and got baptized, I was disappointed in myself that I hadn’t been able to work up the courage to go through with killing myself. I was resigned to the reality that I now had my feet firmly planted on the path to damnation.
I’ve pretty much always been the kind of feminist who thought women should have the priesthood; I remember telling people this when I was in high school, and while they often laughed it off uncomfortably as teenage rabble-rousing, I was perfectly serious. This hasn’t changed, but, in watching the Church’s response to Ordain Women and some of the baby steps they’ve made towards (and away from) equality, lately I’ve been thinking more about what wanting women to have the priesthood really means to me.
I enjoyed Jessie Jensen’s post a couple of months ago at BCC where she reported on a number of unusual names used for babies born in Rexburg and Idaho Falls in 2015. One question that came up in the comments was whether Mormons (or at least Mormons in Utah or Idaho) actually use more unusual names than people in other places do. I was interested in this question, and my co-blogger Katya pointed out that the US Social Security Administration (SSA) actually publishes data on how often different names are used in each state each year. So I thought it might be fun to look at these data, and see if they could help me attempt to answer the question.
I decided a couple of days ago that I should write something for the blog, since it’s been a month since anyone posted, and more than 6 months since I posted. I wasn’t really feeling inspired about what to write about, so I started looking at some old drafts, and this one caught my eye. I started it 5 years ago, but it’s a subject I’ve been thinking about again lately, so I decided to open it up and look at it. After reading the opening paragraph (which I could have written this week pretty much word for word), I knew it was the one to finish.
I felt tonight like I should write a post (not because I feel bad about not having blogged in forever, though I do a little bit — luckily my blogmates are quite relaxed about things like that — but just a nagging feeling that I should write something), but there wasn’t anything in particular I felt like I ought to write about. I signed on and started looking through my saved drafts to see if there was anything I felt like finishing, but nothing stuck out to me. Then I got distracted putting kids to bed, cleaning up the house, etc, and left it alone until a few minutes ago, when again I felt like I should write something.
When I left off I was thinking about possibly finishing one post I’d started a while back that talked about one of the main themes in my patriarchal blessing — faithfulness. When I came back, however, I started thinking about the other theme in my patriarchal blessing, which I touched on briefly in that post — obedience. In that post I only mention briefly that obedience is one of the main themes of my patriarchal blessing and then move on. I remember that the reason for that was that I was somewhat uncomfortable with that being one of the themes of my patriarchal blessing, and I felt the same way when I re-read the draft earlier today.
You see, I’m not particularly comfortable with obedience. It’s not a principle I like very much, or one I’m particularly good at. Continue reading
Supporters of chicken patriarchy like to cite calling on family members to say prayers as an example of a duty that the father in a family, as the presider and priesthood holder, must perform. I suspect this is a preferred example because it carves out a required role for the man, but it avoids the offensiveness of men’s supposed duties that fans of paleo-patriarchy might cite, such as the duty to be the final decider in matters of schooling, employment, or spending.
Because this is such a oft-cited example (in blog discussions at least), it is with some glee that I report that as the husband and father in my family, I have abdicated this duty to an algorithm. And not even one of my own making! One of my kids came up with it. And to be fair, calling it an algorithm is making it sound way more complicated than it is. It’s a very simple system. In case you’re curious, here’s how it works. Family members are ordered by age, and each family member is assigned a number from zero to number of family members minus one. The day of the month is then divided by the number of family members, and the remainder is matched up to one of the assigned numbers to find who gets to say family prayer. For blessings at mealtime, the meal number (1, 2, or 3; no allowance is made for things like second breakfast) is added to the date. For example, today is May 26th. There are five people in my family. To decide who says the blessing on lunch, we take 26 (day) + 2 (meal number), divide by 5 (number of family members), yielding a remainder of 3, so this means it’s my second oldest child’s turn (since the family is numbered 0, 1, 2, 3, 4 in age order). Continue reading