What Elder Oaks Did and Didn’t Say to OW

Elder Oaks gave a talk in Priesthood Session tonight that was the most direct response to Ordain Women that I’ve yet heard a GA give. He hit a lot of points that have already been argued to death on the Bloggernacle. For example, have you ever heard that priesthood is for boys and motherhood is for girls? That one was certainly news to me!

But he did say one thing to OW that I thought was actually interesting. He said that the Quorum of Fifteen doesn’t have the authority to decide to end the female priesthood ban:

The First Presidency, and the Council of the First Presidency and Quorum of the Twelve, who preside over the Church, are empowered to make many decisions affecting church policies and procedures . . . But even though these presiding authorities hold and exercise all of the keys delegated to men in this dispensation, they are not free to alter the divinely decreed pattern that only men will hold offices in the priesthood.

This seems pretty straightforward. What he’s saying is that ending the female priesthood ban isn’t something the Quorum of 15 believes can be done without a revelation from God. (Or at least he personally believes ending it would require a revelation.) Of everything he said in his talk, this comes closest to actually addressing what OW is asking for.

But what’s frustrating is that he either doesn’t know in any detail what OW is asking for, or he doesn’t care to address it. From their mission statement:

We are committed to work for equality and the ordination of Mormon women to the priesthood. . . . We sincerely ask our leaders to take this matter to the Lord in prayer.

OW isn’t asking Church leaders to end the priesthood ban without God’s say-so. They’re actually asking the General Authorities to ask God about it. So Elder Oaks is sidestepping the question OW is asking, and jumping to answer a question that they haven’t asked. I can see two possible reasons why he would do this. First, it’s possible he’s simply unaware of what they’re asking for. He’s a busy man, and he doesn’t have time to delve into the details of who OW is or what they want beyond the name of the organization. Second, it’s possible that he knows what they’re asking, but that he thinks it’s not worth taking the question to God, since he’s sure already that the answer will be “no.” After all, he calls the female priesthood ban “divinely decreed.”

I have to say, neither possibility is terribly encouraging. I am glad, though, that at least he didn’t say that they’ve asked God and God said no. I’m sure all the OW critics will take what he said to mean this, but I’m glad he didn’t actually say it. This means the OW request is still out there, unasked and unanswered.

New Scripture Mastery: Now With 40% Less Prooftexting!

The list of scripture mastery scriptures that seminary students are asked to memorize last September. Over a third of the 100 scriptures (25 for each book of scripture / year of instruction) were replaced. NoCoolName Tom has some fascinating discussion of the scriptures that were dropped at his blog (from the Old Testament only: Part 1, Part 2, Part 3).

I thought it also might be interesting to look at the changes that were made in terms of how useful the scriptures are for prooftexting. The reason I thought of this is that I served a mission in Texas, and looking back at the scriptures I had learned in seminary, it seemed like a fair number of them had been included solely as ammunition for prooftexting arguments with other Christians. I think a prototypical example of this is 1 Corinthians 15:29:

Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

I know doing ordinances for the dead is an important doctrine, but really how important is it to know that there’s this offhand reference to it in a single verse in the New Testament? It seems to me that it’s only important if the goal is to teach seminary students to have prooftexts ready for an argument, where they could (in theory) show up their opponents by whipping this verse out to show that yes indeed, baptism for the dead is mentioned in the Bible, so nyah nyah nyah!!

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Insider/Outsider Talk in the Church PR Response to Ordain Women

The Church PR department’s response to Ordain Women’s request for tickets to the priesthood session of Conference makes the point that OW is a minority movement:

Women in the Church, by a very large majority, do not share your advocacy for priesthood ordination for women and consider that position to be extreme.

One question this argument raises is how they know this. Are they relying on the Pew data (rah of fMh has an interesting response) or the American Grace data, or some internal survey of members’ attitudes, or perhaps just assuming that it’s true?

But I don’t want to get into that question here. Instead, I wanted to talk about another question I’ve seen raised a number of times on the Bloggernacle, namely, why would Church PR make this argument at all? After all, shouldn’t this be a question of right and wrong rather than how many people support the idea? We have all kinds of discussion in the Church of how we should do right even if it’s unpopular, so why should it matter how many women do or don’t want the priesthood? Either it’s right or it’s not; that’s what matters.

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Does General Conference Talk Complexity Vary by Session Type?

Back in November, the Church announced a new General Women’s Meeting that will occur the weekend before each General Conference. This meeting will include girls who are eight to eleven years old in addition to women and teenage girls. I saw a number of people on the Bloggernacle suggest that the result would be that either the talks will be over the youngest girls’ heads and therefore boring to them, or the talks will be aimed at them and therefore boring to the women and teens. For example, on the first possibility, here’s Rebecca J at BCC:

Why would you include eight-year-old girls in a women’s conference? . . . Perhaps inviting 11-year-old girls would not be inappropriate—girls on the cusp of Young Woman-hood, as it were. . . . But what do our leaders have to say to grown women that could possibly be relevant and not mind-numbingly boring to eight-year-old girls?

This question got me to wondering whether I could measure to what degree Conference speakers were pitching their talks differently to differently-aged audiences. I’m sure there’s an in-depth way to answer this question that requires analyzing the actual content of Conference talks. But as you can probably guess, I didn’t go that route. Instead, I took a shortcut and looked at a related question that I could answer more easily. I looked at whether Conference talks differ in how difficult their language is, depending on which session they’re given in, and therefore the age of the audience they’re aimed at.

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General RS Presidencies Having Children and GAs Having Children

On my post last week about how many kids GAs have, Petra asked about what the numbers would look like for women in general Church leadership positions. To answer this question, I’ve looked up the number of children that women in the General Relief Society Presidency (hereafter, GRSP) have had. To match the dataset I have for the FP/Q12, I included only women called since 1920.

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GAs Having Children and Talking about Having Children

In comments on Steve Evans’s recent post at BCC on how birth rates might be increased in accordance with GAs’ counsel to have more children, the question was briefly raised of how many children GAs themselves have. One commenter pointed to a post at By Study and Faith where Jared had found that younger members of the Quorum of the 12 have fewer children on average than do older members.

In this post, I will try to expand a little on Jared’s study by looking at FP/Q12 members over a longer period of time, as well as by trying to look at the link between GAs having lots of children and GAs encouraging Church members to have lots of children more explicit.

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Carefully! Carefully with the plates!

I like to think that if J.R.R. Tolkien had been Mormon, he might have written a book about the hassles of getting the Book of Mormon translated. Such a book might have included the following song:

Chip the peepstone and break the plates!
Melt the sealed portion down!
That’s what Joseph Jr. hates—
Wave the sword of Laban around!

Cut the top off of the hat!
Lose page one through 116!
Smash the Urim and Thummim flat!
Refuse to put your farm to lien!

That’s what Joseph Jr. hates—
So, carefully! carefully with the plates!

Nacle Notebook 2013: Funny Comments

This post is a list of some of the funniest comments I read on the Bloggernacle in 2013. In case you haven’t already seen them, here are links to similar lists from previous years: 2012 2011 2010 2009 2008.

The comments are in roughly chronological order. Most of the original comments are longer, and I’ve only taken excerpts. Each commenter’s name is a link to the comment in its original context, in case you want to see where they came from.

Fair warning: This is kind of a long post, so you might not want to start it unless you have a little time to spare. I hope you enjoy it! Thanks to everyone who contributed to making me laugh so much as I read the Bloggernacle this past year, including both the comments I’ve listed here as well as all those I had to exclude to keep the post to a manageable size.

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Elder Oaks Shows Us the Way Forward

So gay marriage is legal now in Utah. At least for a moment, until the appeals begin. The Church’s response, not surprisingly, is to hope for the ruling to be overturned:

This ruling by a district court will work its way through the judicial process. We continue to believe that voters in Utah did the right thing by providing clear direction in the state constitution that marriage should be between a man and a woman and we are hopeful that this view will be validated by a higher court.

But this was just the response on day one. Longer term, I wonder how hard the Church will fight this. I mean, if they spent so much money (mostly technically out of members’ pockets rather than directly, but still) and time and goodwill to fight gay marriage in California, how hard will they fight when it’s in their own backyard? Or maybe Utah should be considered their front yard.

(An aside: I feel odd calling the Church “they.” I feel like I should be able to say “we.” I’m a Mormon. I attend and participate. But I have zero voice in or influence over what the general Church leadership does, so in this circumstance, I think it makes sense.)

I think there’s a better way, and it comes out of Elder Oaks’s talk in October Conference. He tells us:

man’s laws cannot make moral what God has declared immoral. Commitment to our highest priority—to love and serve God—requires that we look to His law for our standard of behavior. For example, we remain under divine command not to commit adultery or fornication even when those acts are no longer crimes under the laws of the states or countries where we reside. Similarly, laws legalizing so-called “same-sex marriage” do not change God’s law of marriage or His commandments and our standards concerning it. We remain under covenant to love God and keep His commandments and to refrain from serving other gods and priorities—even those becoming popular in our particular time and place.

His intent here is clear, I think. He’s pointing out that even if laws change to allow gay marriage, the Church will still oppose it, so members shouldn’t take cues from secular laws in deciding what’s right and wrong. But the point he’s also making, perhaps unintentionally, is that it doesn’t matter if all the laws change. The Church is fine being out of step with the laws. The GAs will be happy to give a bunch of talks where they dismissively call them “so-called” laws. So given this, why doesn’t the Church take a page out of this talk and just drop its opposition to legalizing gay marriage?

Subtexts of General Conference Stories, October 2013 Edition

I think it’s fascinating to look at the stories that General Conference speakers choose to tell. The subtexts, or the messages they convey without stating them explicitly, are particularly interesting. A couple of years ago, I blogged about a couple of stories Conference speakers told where the subtexts provoked particularly strong reactions in me. In this most recent Conference, two more stories stood out to me again in the strong reactions I had to their subtexts.

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Elder Christofferson’s Edit Suggests Some GA Doesn’t Dislike All Feminists

As you’ve probably heard, Elder Christofferson’s Conference talk a couple of weeks ago originally included a swipe at “some feminist thinkers,” who he claimed “view homemaking with outright contempt.” This statement was edited in the printed version to be aimed at a more nebulous “some” who view homemaking with outright contempt. This change seems like a clear win for feminists, as the written record, which will likely be referred to far more often than the audio and video recordings of the spoken talk, now no longer has an explicit mention of feminists in a negative light.

But I think an even more positive outcome of the edit is what came out of the explanation for it. Here’s Peggy Fletcher Stack quoting Ruth Todd, Church spokesperson:

Church editors had suggested to the apostle that “referencing ‘some feminist thinkers’ would inevitably be read by many as ‘all feminist thinkers,’ ” Todd explained in a statement. “Elder Christofferson agreed and has simply clarified his intent.”

Okay, so call me a cynic, but I thought that Elder Christofferson’s original intent was to do precisely what Todd’s statement says he wanted to avoid: put down all feminists while using the word “some” to maintain plausible deniability. I really doubt, then, that the edit originated with Elder Christofferson. But whether or not I’m right, the important point in Todd’s statement is that whoever originated the edit did not want it to be thought that Elder Christofferson was putting down all feminist thinkers. This suggests that there are some other feminist thinkers who the editor of the talk thought should not be put down. I think this is huge! Since when has any word from the general level of the Church had anything positive to say about any feminists or feminism? I thought President Packer’s view of feminists as one of the big three enemies of the Church reigned supreme, with others like Elder Nelson clearly subscribing to the view that feminists oppose all that is true and right in the world. Ruth Todd’s statement gives me a glimmer of hope that some GA somewhere does not want all feminists to be painted with a broad negative brush.

Most “Liked” Conference Talks

What was your favorite General Conference talk? Was it President Uchtdorf’s, where he said this?

Some struggle with unanswered questions about things that have been done or said in the past. We openly acknowledge that in nearly 200 years of Church history—along with an uninterrupted line of inspired, honorable, and divine events—there have been some things said and done that could cause people to question.

Or perhaps Elder Holland’s where he said this?

If you had appendicitis, God would expect you to seek a priesthood blessing and get the best medical care available. So too with emotional disorders.

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Usage of “I know” and “I believe” in General Conference

Geoff Nelson at Rational Faiths wrote an interesting post a few weeks ago where he looked at how often General Conference speakers say “I know” versus “I believe.” Hooray for more data analysis in the Bloggernacle! Anyway, he found that usage of “I know” has been increasing relative to “I believe” since the early 20th century. I found this kind of surprising, because I would have guessed that the rise of Correlation would be associated with any change over time, but the pattern he found is different than what you would expect to see if that were the case. So I thought I’d look at the data a little bit myself.

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Most “Liked” General Authorities

Who is the most liked General Authority? That’s a difficult question to answer. Fortunately, there’s a related question that’s much easier to answer, so I’ll go with it instead: Who is the most “liked” General Authority? Now that the First Presidency and Quorum of the Twelve all have official Facebook pages, it’s a simple matter to visit each and count the “likes.”

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From the archives: Tracting: Is It Worth Doing?

In light of last week’s “Hastening the Work of Salvation” broadcast and the reduced emphasis on tracting it suggests, this post from 2008 might be relevant again. You can read the original post and discussion here.

We tracted a lot in my mission. It was the activity we defaulted to if we had nothing else to do, and we frequently had nothing else to do. But nobody I ever met through tracting was ever baptized. I’m sure this is at least partly a reflection on my (lack of) skill as a missionary. But I’ve also wondered if tracting is worth doing at all, even if it’s highly skilled missionaries doing it.

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Washington, D.C. snacker May 29th

I’m going to be in Washington, D.C. next week, and frequent commenter Marta is generously hosting a bloggersnacker. It will be Wednesday, May 29th at 6pm. If you’re in the D.C. area and would be interested in joining us, please email me for directions: ziff at zelophehadsdaughters.com.

“I never noticed women weren’t praying in Conference”

In the discussion of the Let Women Pray movement, one of the comments I heard most frequently was something along the lines of “I never noticed women weren’t praying in Conference.” In a few cases, the context suggested that the statement was being made as a marker of being more righteous than thou, but in most cases, it came across to me as a genuine statement of surprise. Heck, I probably said something similar at one point. I don’t think I had ever really thought about the question until I read Cynthia L.’s post on the issue at BCC a couple of years ago.

Even for all of us who sincerely hadn’t noticed that women weren’t praying, though, I think a lot of people drew the wrong conclusion. Specifically, they concluded that because they hadn’t noticed, then it must not be a problem and must not need rectifying. I think this is completely backwards, though. The fact that so many of us hadn’t noticed this very public and constantly repeated instance of institutional sexism means that sexism in the Church is a huge problem.

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