The gospel is universal in that all people, be they black or white, bond or free, male or female, Jew or Gentile are to accept it by coming unto Christ. It is not, however, objective. (more…)
Neo-pragmatism (at least as Richard Rorty understands it) is committed to the position that, in some sense, the earth did not exist until there was a community of people to conceptualize and categorize it as such. To be sure, there are obviously ways of reading this which do not do justice to the neo-pragmatists. The main point at issue lies in the question, “In what sense did the earth not exist until relatively recently?” I think this question is especially interesting within the context of a Mormon worldview that – in some sense – believes in a very young earth. In this post I want to sketch out some (very) rough interpretations and possibilities of how neo-pragmatism might(!) link up with LDS claims. (Warning: rampant speculation ahead!) (more…)
My wife recently made waves by adding “temporary tattoos” to the plans for an upcoming youth activity. There was already a face painting booth planned and she added temporary tattoos to that booth to increase the variety. Predictably, someone objected to having temporary tattoos as part of a church sponsored event. Not the sort of thing I would get my panties in a bunch about, but nonetheless something that I understand. (more…)
BYU is about to be the focus of a new protest. It’s called Bike for Beards. Students, and perhaps some alumni, will bike from Provo City Library on over to the administration building and ask to have the beard ban removed by presenting a list of printed comments from their website to the administration. While I am not affiliated in any way with this group, I did submit my own argument for changing the policy. Since this is an issue that virtually every BYU alumnus/alumna could have an opinion on, I’ve reproduced my submission here. Most of what I wrote actually came from a memo I intended to send the administration while I was a student, but alas procrastination won out.
The BYU honor code standard against beards deserves critical review as it has outlasted its purpose. As a recent alumni, I am still troubled by this outmoded and unchanged policy.
As others have undoubtedly noted, wearing beards was not an honor code violation in BYU’s early history. When Elder Oaks became president of the university in 1971, he discussed the reason for the no-beard policy in his commencement address (on the topic of the honor code generally):
In the minds of most people at this time, the beard and long hair are associated with protest, revolution, and rebellion against authority. They are also symbols of the hippie and drug culture. Persons who wear beards or long hair, whether they desire it or not, may identify themselves with or emulate and honor the drug culture or the extreme practices of those who have made slovenly appearance a badge of protest and dissent.
The beard wasn’t just a beard in the 60s and 70s; it was a symbol of political and cultural dissent closely associated with the hippie culture and deteriorating social norms. In light of that culture, a beard ban made perfect sense. Elder Oaks even recognized that the ban was not meant to outlast its intended purpose:
Unlike modesty, which is an eternal value in the sense of rightness or wrongness in the eyes of God, our rules against beards and long hair are contemporary and pragmatic. They are responsive to conditions and attitudes in our own society at this particular point in time. Historical precedents are worthless in this area. The rules are subject to change, and I would be surprised if they were not changed at some time in the future.
Elder Oaks explained that the ban could outlast its intended purpose, which I and many others would argue is exactly what has now happened.
The beard has lost its political symbolism. It has no lasting stigma among white-collar professionals such as doctors, lawyers, professors, and engineers. Liberals are no more likely to wear beards than are conservatives. Only in the business world are beards still stigmatized. And while that should weigh as an important consideration, one professional sector’s preferences should not dictate the dress code where other professional sectors are indifferent.
In the spirit of Elder Oaks’ remarks, tattoos, multiple piercings, and outrageous hair color should all still remain suspect violations of the honor code. These symbols remain part of America’s anti-professional counterculture. The beard has moved on.
Naturally, some beards are outrageous and certainly taboo in the professional world. Brigham Young’s beard would simply have no place among white-color professionals. The honor code should not open the door to all facial hair. Just as the honor code allows hair without permitting outrageous hairstyles, so too should it allow for beards without outrageous beard styles. A possible modification could read: “Beards should be well kempt and decorous,” with some latitude in enforcement of this standard. Such a standard would be keeping up with the times and capture the spirit of Elder Oaks’ policy reasons for the beard ban.
Finally, as a note about the need for occasional policy changes: In Elder Oaks address, he reiterated the then-current prohibition on women wearing jeans or sweatshirts as appropriate enforcements of the honor code. Those prohibitions have since been dropped. The honor code has always followed what society recognizes as reasonable dress and grooming standards. Far from prohibiting women’s sweatshirts, the campus store sells women’s sweatshirts to students! Occasional modifications to the honor code have always been appropriate. In that vein, the beard has gone from social pariah to a reasonable grooming standard among professionals. The honor code should reflect that change.
When Joseph Smith ordered the destruction of the Nauvoo Expositor, he was quite clearly participating in the censorship of others. Whether he was commanded by God to do this or not is largely irrelevant for the purposes of this post. Rather, I would like to focus on the continuity which exists between this case and other scriptural examples of censoring or compelling speech. With this continuity in mind we should be able to better conceptualize the tensions between apostasy and censorship that we see in the bloggernacle today. (more…)
(This is the 3rd post in my series “The Bloggernacle as Public Sphere”.)
In this post I would like to use Jürgen Habermas’ Transformation of the Public Sphere to distinguish between three different types of active members which we find in the church today. Roughly following Habermas, I will call these three kinds of church membership the feudal, critical and consumer models of church membership. I say “roughly” because Habermas’ account leaves the reader with the impression that there are only two models – feudal and critical – since the consumer type of society just is its re-feudalization. Although he does not explicitly equate feudal and the consumer societies with each other, I think his failure to explicitly disentangle the two is not just an incidental shortcoming of his book, but a strategic move aimed at furthering his own critical perspective. I would also suggest that many people within the bloggernacle (myself included) do the exact same thing. (more…)
A great friend and I were discussing “Big Tent” Mormonism over the weekend and it was a great conversation. Alas the school year has begun and he’s a teacher. So I am hoping we can continue the conversation here. Let me restate some of the discussion, and also carry it forward a bit. (more…)
In this post I would like to briefly outline 5 reasons for why we should believe our authorized priesthood leaders over our own reasoning. The purpose of this post, in contrast to many of my prior posts, is not to convince the reader that they ought to so prioritize the church leaders’ beliefs over their own. Rather, it is more to provide a taxonomy of sorts for such reasons, if only for the purpose of clarification. Commenters are encouraged to specify which reasons they do and do not endorse as well as provide and categorize any reasons that I might have missed. (more…)
What are the elements within our Faith’s conception of the atonement which are unique to it? Here I will attempt to name a few. (more…)
How many of us have had repeated bloggernacle interactions with some person that felt a little too much like this:
While I think we can all easily identify with and understand Phil’s perspective and his reaction to Ned, it probably takes a little more mental effort for any of us to identify with Ned. This partially has to do with the fact that Groundhog Day is told from Phil’s perspective, but I think it also has to do with the fact that Ned is just plain annoying. It is for similar reasons, I suggest, that we so easily see ourselves being trolled by others in the bloggernacle but rarely if ever see ourselves as doing the trolling. We each see bloggernacle interactions from our own perspective and, not without reason, see their one-note repetitions as annoying. Indeed, not unlike Phil’s second encounter with Ned, we tend to assume that in such interactions we are the victims of a shell-game or some other misdirective scheme on the other’s part. Like Phil, we have a difficult time believing that Ned is truly being sincere in his on-note repetitions. (more…)
Alright, the title is partially tongue in cheek since the method I describe below has more than a few caveats to it.
Ziff over at Zelophehad’s Daughters put up a post shows the distribution of Facebook likes which readers of each blog in the bloggernacle have for each member of the 15 apostles. Keep in mind that by “reader of a blog” I mean a person who has liked that blog on Facebook. Thus, Ziff’s data compares this distribution against the distribution which exists for the total FB likes to Q15 members. I find this comparison interesting, but incomplete. (Newcoolthang does not have a Facebook page, but this is not the incompleteness to which I am referring.)
Luckily, Ziff was nice enough to also publish his raw data in the post, thereby allowing me to analyze the data along different lines. Whereas Ziff was concerned about the distribution of likes among Q15 members for each blogs readership, I want to analyze how much support there is for each Q15 member within each blogs readership. By “support” I mean this: out of all the people that “like” a particular blog, how many of those people also like each Q15 member? Here are the result of my analysis: (more…)
In my last post I introduced Jurgen Habermas’ book The Structural Transformation of the Public Sphere and argued that it is very relevant to us in the bloggernacle. More specifically, I argued that just as how during the Enlightenment independent people came together in a public forum so as to engage in critical debate which eventually served to erode the perceived legitimacy of their state authorities, so too us within the bloggernacle come together as independent persons in this public forum so as to engage in critical debate which can – if we are not careful – erode the perceived legitimacy of our church authorities. The bloggernacle is largely characterized by the same three traits that structured the public sphere which Habermas sees at the center of democratic politics: Open accessibility to all, equality amongst interlocutors and all topics are open to critical discussion. My point in that post was not to accuse anybody in particular of undermining the authority of our leaders so much as it was to warn us all how easy it is to seamlessly and unnoticeably slide from “a public sphere in which the [priesthood authority is] merely represented before the people [to] a sphere in which [church] authority [is] publicly monitored through informed and critical discourse by the people.” (p. xi) In this post I want to articulate the subtle steps by which this transition can happen. (more…)
Talk Prepared for July 27, 2014
Having moved in just two weeks ago, we have been slightly in shock at how freakishly organized this ward is. In our two weeks, we’ve already been visited by the Elder’s Quorum Presidency, the Relief Society Presidency, and the Bishopric. The icing on the cake was the multi-paragraph email we received with this assignment to speak. I think my wife’s words were “Is there such a thing as so ideal and organized that it’s weird”? That letter asked that I speak on Faith in Jesus Christ and to take some time to introduce you to our family and tell you a bit about us. (more…)
I worry that the bloggernacle is a crucial cog within a cultural machine that takes prophetic religions and transforms them into secular and therefore apostate institutions. I worry that the same mechanisms by which modern intellectuals overthrew feudal society are also attempting to secularize the church today. (I have a strong suspicion that a very similar process characterized the transition from apostles and prophets to theologians and state authorities in the early church.) I will follow Jurgen Habermas in calling this mechanism, “the public sphere.” Let me first give a very brief description of the role that the public sphere played in the overthrow of feudal society before I articulate the rather obvious parallels which I see in the bloggernacle. (All references are from The Structural Transformation of the Public Sphere, Jurgen Habermas) (more…)
Over at Wheat and Tares, Hawkgrrrl wrote an interesting post on the difference between obedience and self-sufficiency. She mentioned how pretty much everybody teaches both perspectives to their children, but if push came to shove and they could only teach one, religious people would teach obedience while secular families would choose self-sufficiency.
In the comments to that post I pretty much rehearsed the reasoning behind my post, “The False Prophets We Follow”, wherein I suggest that self-sufficiency in the sense of not following or obeying what anybody else teaches us is a myth which serves to reinforce secular values at the expense of religious values. Our thoughts and values have almost entirely been taught us by other people and/or spirits. Thus, the question is not whether we or our children will obey or be self-sufficient (this is not exactly the question that Hawkgrrl was asking); the question is whether we or our children will construe the choices we make in our lives in terms of obedience or self-sufficiency. (more…)