It’s almost Conference time again, and although it has only been six months, I can hardly remember what was said in April. Perhaps Conference talks would be easier to remember if they were set to music. It seems appropriate to set them to the music of hymns, since Conference talks and hymns both inhabit that space of being sorta kinda but not really completely scripture.
I’ll start with an easy one. Here’s a singable version of then-Elder Boyd K. Packer’s classic “To Young Men Only,” given in the Priesthood Session of October 1976 Conference. Sing to the tune of “Behold! A Royal Army.”
Behold! A little fact’ry
Is in you; it begins
To make a sacred substance,
But opens you to sins.
Your fact’ry will run slowly,
And when it makes too much,
It opens a release valve:
This valve you must not touch!
Tamper not! Tamper not!
Do not touch that release valve!
Tamper not! Tamper not!
If tempted, sing a hymn!
Tamper not! Tamper not! Tamper not!
Your fact’ry lights keep dim.
If you look back through Church statistical reports released in every April Conference (and who hasn’t?), you find that it’s not exactly the same information that gets reported each year. I don’t mean that the numbers change; I mean that which categories of numbers even get reported change. There has been less change in recent years, but if you look back to the 80s, you’ll find lots of categories of information that used to be reported that aren’t anymore. For example, you’ll find number of babies blessed (last reported in 1988), number of boys and men who hold different priesthood offices (1986), number of proxy temple ordinances (1984), marriage rate (1983), and number of women in the Relief Society (1977).
I thought it might be interesting to look at what categories of information have been reported in statistical reports at different times, as well as how many total categories of information have been reported. This first graph shows how many line items (separate numbers representing different pieces of information) were in the statistical report each year from 1971 to 2014.
This graph shows the number of line items in the statistical report each year from 1971 to 2014.
Encouraged by Primary, I grew up imagining God like my father: brilliant and impressive, but with a lively sense of humor and a deep affection for me; he could alternate easily between interviews with distinguished newspapers and a chatty phone conversation with me about whatever was on my mind. I felt close to my dad, growing up, in part because he was a loving father who dedicated time to his children and in part because we are so similar in personality—we make the same jokes, have the same competitive streak, and geek out about some of the same topics. I’m lucky in this, but I was comfortable and happy with the idea of a heavenly father, thanks to the example of my own. “Divine nature” made sense to me, and it was easy for me to take my concerns to God in prayer, in the same way I’d take my thoughts about an interesting math problem to my earthly father.
Then I went to the temple. Continue reading
Because I was born and raised a Mormon, it seems only right to begin this post with a definition:
1. A speech of exhortation, as to a team or staff, meant to instill enthusiasm or bolster morale.
2. An enthusiastic talk designed to increase confidence, production, cooperation, etc.
Now watch this video.
For the last 5 years or so, I think we have seen a definite uptick in the number of pep talks us LDS women have been getting. We’ve been told how incredible (!) we are. How needed we are. How moral we are. How important we are. And it seems to me we can’t go even one General Conference (not to mention a single Sunday) without being told how equal we are 10 times. It is clearly a priority that we be buttered up.
And you know, there is a reason for this rather manic upswing in compliments. You may have heard of Kate Kelly—excommunicated not necessarily for believing that women should be ordained, but rather for being the ring leader of a very large and PR savvy group of people who agreed with her. Plus the rumblings of mid 20’s (my own demographic) leaving the church in droves. Women especially. Thinking of my own group of friends from BYU, I see the migration. I would estimate that only 40% of the women in my different groups of friends are still active in the church (interestingly, my friends from the Women’s Studies minor and feminist clubs have a higher activity rate than those from my major, ward, or work groups. Stereotype busted!) Continue reading
In this trip to the ZD archives, Lynnette discusses those of different faiths who see their church participation, whether through ordination or otherwise, as a vocation.
An acquaintance of mine was ordained in the Episcopal church last month. She’s a warm, lively person, probably around the age of my mother, who despite not knowing me well stopped to give me a hug the night before my comps defense. The path to ordination is a long one, with a lot of requirements along the way, and even for me as an outside observer it was kind of exciting to see someone finally make it to the end of it. Continue reading
Several months ago (in May, I think), there was a discussion at the Mormon Hub that turned to whether women’s patriarchal blessings mentioned a career or not. Heather (who blogs at Doves and Serpents) and I thought it would be interesting to see if we could get a little data on the question. Heather put together a brief survey, and we asked for responses in the Hub and in the fMh Facebook group. For purposes of comparison, we asked for men to respond too, although we got far more responses from women.
We got a total of 422 responses (actually slightly more, but a few were incomplete and couldn’t be included): 359 from women, and 63 from men. The years they reported receiving their patriarchal blessings ranged from 1941 to 2013.
This graph shows overall results, ignoring year of the blessing:
Not surprisingly, patriarchs mentioned career far more often for men than they did for women.
The Bloggernacle has always been a competitive place—witness the fiercely contested Niblets—so it’s about time we added some formality to our favorite way of proving we’re better than everyone else: the comments section.
Want to compete, but specialize in a particular style of obnoxious commenting? Never fear; with multiple events, the Comment Olympics offer a way for everyone to win gold! You can try:
- Wrestling with your trials (which are so much larger than everyone else’s)
- Shooting down others’ attempts to talk about their problems
- Boxing someone else into a corner
- Sailing through conversations without really listening
- Cycling through the same old arguments again
- Swimming in your tears over other people’s unrighteous choices
- Skating on thin ice of people’s limited tolerance
- Curling your lip in disdain, then rapidly trying to turn it into a fake-nice smile
- Mental gymnastics
- And, of course, the passive-aggressive triathlon: sulk, blame, run.
Start training today!
This is an exchange between Jane Little and Michael Otterson in Little’s BBC piece “Sister Saints – Women and the Mormons” (starting at about 11:20; also see the accompanying article here):
JL: Just to deal with Kate Kelly, just to clarify, was she excommunicated for apostasy?
MO: The letter that went out, that they actually published on their website, briefly, at least they released it to the media, indicated that the reason why that disciplinary action was taken was for apostasy. I’m not sure it actually used the word, but apostasy is seen as repeated and deliberate advocating to doctrines contrary to the Church, especially encouraging other people to take the same position.
JL: So you would say she is an apostate, under that definition?
JL: The dictionary definition says it’s renouncing your faith, which is somewhat different.
MO: Well, I don’t think I[‘m] particularly obligated to worry about what it says in Oxford or Merriam-Webster’s Dictionary. Our definition of apostasy is repeated open advocacy of doctrines contrary to the Church.
It’s not surprising that Otterson would want to use an unconventional definition of apostasy. It allows him to use a more serious-sounding word than “insufficient submissiveness in the face of leaders’ demands” in explaining why Kate Kelly had to be kicked out. I realize, of course, that he was taking his definition from the Handbook, but that just means it’s the Church leaders who wrote or commissioned the Handbook who are making up a new definition to allow them to borrow strength from an existing weighty word.