When will the Millennials take over the Quorum of the 12 and First Presidency of the church?

November 16, 2015    By: Matt W. @ 11:49 pm   Category: Bloggernacle,Life

The Youngest Apostle Currently Was Born in 1952, the Oldest in 1924. Today I was reading on Pew Forums about generational gaps in public opinion (here) on social issues, and this got me thinking about the generational makeup of the Q12+FP (hereafter Q15) and what the implications would be when there are generational shifts in these Quorums. Basically, I asked the question: When will millennials take over the Q15?

So I calculated it. My calculations are not nearly as robust as Ziff’s, but I was merely aiming for directional correctness. To keep it simple I took the 75th percentile for age of death of the last 11 Apostles who died (I chose 11 arbitrarily because that got me back to President Hinckley and because I love that guy, that’s why). The 75th percentile for age at death is 92 years. I chose to use the 75th percentile over the median (87 years) on the base assumption that medical advancements are happening, etc. I then took the median age an apostle is currently called (61 years*) and began calculating what generation the next apostles would be from. I used the generational matrix that pew uses, which is as follows:

pre-silent generation before 1928
silent generation 1928-1946
baby boomers 1946-1965
Gen X 1965-1981
Millennials 1981-1996
post-millennial 1997 on

Anyway, taking a base snapshot of the generational drift of the apostles by decade, I get the following. (more…)

A Post to Aid Conversation and Understanding

November 6, 2015    By: DavidF @ 3:13 pm   Category: Life

There’s been a lot of conversation over the Church’s policy decision regarding children of LGBT couples. What I have seen as I’ve looked through blogs is a lot of people grasping for ideas to explain their position on this issue, getting misinterpreted or saying something unintentionally hurtful, and causing more pain all around. This troubles me. There’s a difference between hurting feelings because of genuine disagreement and hurting feelings as a byproduct of failing to frame a difficult issue in constructive ways. I can’t do anything about the former, but this post might help with the latter.

In this post, I present three cognitive frameworks that might help people understand their own position and the position of others, one political, one moral, and one psychological. I hope that those reading this will come to a better appreciation for the views of people with whom they disagree, that they will see the good that motivates those with whom they disagree, and that they will reflect upon the flaws in the views that they currently subscribe to. As with all great moral debates, the three ones I describe below are probably irreconcilable. That’s why these Facebook, forum, and blog debates don’t seem to persuade anyone. So long as I operate in a different moral framework than you, our chances of agreeing with each other will be at best accidental (and for different reasons). And competing moral frameworks can’t disprove the validity of their competitors. I urge anyone reading this to consider that before they embark on a debate with people they care about (or should care about). As a final point, my hope is that I can summarize each of the positions below to show why they hold a lot of intuitive appeal. If I have failed to do that, I hope I’ll be able to rectify it in the comments section, but in the meantime, I ask readers on both sides to be sympathetic to positions they otherwise find disagreeable.

Liberalism and Communitarianism – Political Framework

Liberalism is often associated with political liberals, but that is a mistake because political liberals—who I’ll call progressives—aren’t always liberal. Liberalism is the belief that in any political society, the rights, freedom, and security of its individuals are the most important thing that a society can, and should, protect. Liberalism correlates with the Enlightenment values of individual autonomy, political freedom, and the right to moral self-determination (described more below). Progressives are often associated with these ideas, but it would be more accurate to associate libertarians with them. In fact, progressives and libertarians divided in the early 20th century over the question of how involved the government should be in ensuring that these values are protected. Nevertheless, you’ll see liberals and libertarians often join forces on issues such as same-sex marriage (and their rights as equal citizens in all respects). But just as progressives tend to believe that individual liberties are best protected by government involvement, they are also likely to believe that private organizations ought to protect and promote individual liberties as well (libertarians often disagree on this point—which might be why there are a lot of libertarians in the Church). In other words, for a promoter of liberalism, and particularly for progressive liberalists, the Church’s decision to limit the opportunities for children of same-sex couples clashes with one of the most critical values that we are raised to believe: that protecting individual autonomy is fundamental among other values.

As important as liberalism is, it has its problems. One of them is that most humans aren’t wired to be purely liberal thinkers. Even progressives, who tend to be associated with liberalism, do not vote that way in some political issues, such as gun-control or certain protections for racial minorities (there’s a liberal argument to be made for both of those issues, but progressives don’t always make it). Those that find liberalism unsatisfactory marshal out the positions used by its opposing framework, communitarianism.

Just as progressives are often associated with liberalism, conservatives are often associated with communitarianism, although that too is overly simplistic. Communitarianism is the belief that the community’s interests as a whole should take precedence over any of its individual’s. The classic position of a communitarian is this: If a small business owner wants to open a pornography store in a small town, should the town be allowed to prohibit that if most people don’t want it? The idea has a lot of appeal, especially among political conservatives. There’s no question that humans are born with a kind of “hive mentality,” where we recognize that a united community can do much greater things than a group of individuals (think Aristotle). There’s a great deal of research backing up the commonly held view, “it takes a village to raise a child,” and a lot of people can remember a day when it felt safe to leave the house of children and wander the streets because the community was there to protect them. If political liberalism is fundamental to our political system, it seems that communitarianism is the best framework in which it can thrive.

However, there are problems with communitarian thinking. One is the danger of moral authoritarianism. If the community is ultimately more important than the individual, than the community ought to set its own standards. If individuals don’t like it, they should go to a different community. Astute readers will recognize this argument among many a faithful Mormon in this debate: there is no right to be a member of the Church, and those who disagree with it do not have to stay.

That’s a frustrating argument for liberals to hear because it seems so intuitively wrong…from a liberal perspective. Moreover, when it comes to a religion debate such as this, communitarians can excuse the problem of moral authoritarianism by simply saying, “Hey, I don’t make up the rules, God does.” The veracity of the communitarian position then moves from a political one to a metaphysical one. Those who aren’t persuaded by the metaphysical arguments (i.e. those without at testimony) leave, and those that are stay, albeit often begrudgingly. Yet, and this is a bit tangental, those communitarians who tend towards a guardian-of-the-community role, often find the begrudging liberals to still be intolerable, since even if they agree to stay in the community, they nevertheless weaken it by staying. The message liberals get is typically this: conform or leave. The danger of such a message is, and liberals often point this out, that there’s a difference between the Church and the Gospel. While some people might try to separate those too much, communitarians run the risk of agreeing with that position in principle but in practice allowing their biases to make the distinction effectively irrelevant.

Harm Principle and Virtue Theory – Moral Framework

Moving on, another classic moral debate is the harm principle v. virtue theory. The harm principle was most clearly developed by John Stuart Mill. Mill characterized it this way: I should be allowed to do whatever I want up to the point that it violates the liberty of another to do what she wants. The harm principle may not tell me what *I* should do, but it does tell me how far I’m allowed to go before I need to stop and limit my actions for the sake of others. The harm principle helps those who follow liberalism to know where to draw the line on individual freedom, although it’s worth stressing that the harm *principle* is not the harm *rule*; there are times when even most liberals would agree that it ought to be set aside such as in at least some instances of statuary rape even when both parties fully consent. However, the harm principle might cause us to question whether other acts ought to be considered morally wrong, such as polygamy. Mill, in fact, wrote favorably about Mormons practicing polygamy.

The harm principle has its advocates in this debate. What harm is there in allowing children of LGBT parents to receive various Church ordinance? And if there is no harm, or at least no closely related harm (there’s almost always some harm out there for anything if one abstracts enough), then the policy is morally wrong. Or at least, if the harm principle is the foundational standard for moral thinking, then that is probably the necessary conclusion to be drawn. One answer Ivan Wolfe at Millennial Star gave to this is that the harm is to the Church. This policy, Wolfe explains, is about the “struggle for soul of the Church,” meaning whether the Church can keep out people who would try to enter it and try to change it to openly tolerate the same-sex lifestyle. Perhaps that is a potential harm, but couched in communitarian thinking as it is, it is not entirely persuasive, since it really just swaps the harm principle out for the core philosophy of communitarianism. In fact, the Supreme Court’s decision on same-sex marriage can be seen as a debate about the harm principle, where the side that lost tried to do exactly this.

Another response to the harm principle is to adopt an alternative moral framework, that of virtue theory. Virtue theory isn’t easy to explain, particularly because it is so easy to misrepresent. The notion that we should follow the virtues, some more than others, and eschew the vices, some more than others, is not central to virtue theory; that notion is merely its outgrowth. Virtue theory is about finding one’s role in society or in a particular situation and then following what is expected of that role to excel at it. Farmers should be patient, warriors should be courageous, scholars should be wise, and al of us should try to emulate the virtues of these various roles in the roles that we find ourselves in order to excel at what we are supposed to do. One virtue theorist, Alisdair MacIntyre, gives the example of a hockey player racing to the net of the opposing team in the final seconds of the game. The player sees that she must pass it to her teammate to have any chance of winning the game. What should the player do? If she’s a good player then she immediately knows what is the appropriate thing to do, because she knows that her role is to excel as a hockey player at her sport in conjunction with her team. By passing the puck, she acts virtuously. Compare the hockey player with another blogger discussing the LGBT issue.

Geoff B. at Millennial Star gives the analogy of a orchestra concert, which he uses to explain why the Church’s recent policy addition is just. Imagine being at a concert. If you were there, you’d intuitive recognize that certain things would be wrong to do. It would be wrong as an audience member to stand up and heckle the orchestra. It would be wrong for a violin player to sit in the percussion section. It would be wrong for a viola player to play an oboe’s part, etc. What would be appropriate to do if you neither wanted to listen to the orchestra or take part in it is to go somewhere else and do something else.

The analogy draws the communitarian conclusion that I discussed above, but its point on roles is particularly salient to what I’m describing here. A good church member has a role to support the decisions of church leadership. Harm principle folk might find that repugnant, but that is because they do not ascribe to virtue theory. If they did, then not only would the conclusion be entirely fine, it would be the clearly and morally right thing to do. Not only are harm principle folk wrong about to criticize the church’s policy (see communitarianism above), but church members who criticize it are acting according to the wrong moral framework when they criticize it too.

There are problems with virtue theory. As I see the length of this post increasing much more than I initially anticipated, I’ll set those aside for right now. What I think probably makes virtue theory seem so clearly wrong to certain people, and why the harm principle seems so clearly wrong to virtue theory people boils down to another paradigm, the last one I’ll discuss.

Care/Harm and Sanctity/Degredation – Psychological Framework

Jonathan Haidt was a progressive, atheist, Jew living on the east coast who found the moral views of conservatives absolutely repugnant. However, as Haidt began to study the underlying psychology of why people are drawn to progressive or conservative ideologies, he discovered that conservatives weren’t morally repugnant as he previously thought, they just set moral priorities differently than progressives do. Haidt later went on to discover six moral-value foundations that guide both conservatives and progressives, and depending on how you prioritize one foundation over the other you are more likely to vote one way or the other. I’ll highlight two of those foundations, which are probably the most salient ones here: care/harm, sanctity/degradation.

Progressives tend to be highly sensitive to acts that result in harming other, and are motivated strongly to care for others, including those they do not know. That helps explain why progressives are much more likely than conservatives to stress the needs of the poor, racial minorities, single mothers, and even criminals. Conservatives are sometimes baffled when progressives come to the defense of Islamic extremists who hold particularly non-progressive views (conservatives, as communitarians, are very hesitant defend someone who doesn’t share in their community values), but progressives are so strongly motivated by the promotion of care and avoidance of harm, that it matters to them on an intuitive level to protect even someone they vehemently disagree with on other issues. That is not to say that Conservatives don’t feel this way some of the time, but they are more likely to put a lower priority on this care/harm need than progressives.

Just the opposite, conservatives are much more likely to promote values, laws, and institutions that promote sanctity and condemn acts that degrade what they find holy. Conservatives tend to be highly critical of flag burning, of criticizing heroic people (military, police), and are closely watchful of any attempt to limit Christianity’s influence on America (at least those conservatives that are Christians). Given the hypothetical—is it morally permissible for a woman who doesn’t have any clean rags to cut up an American flag and use it to wash the toilet bowl—conservatives are much more likely than progressives to answer that question with a no. Progressives might find that baffling. After all, the woman has done nothing to mitigate individual liberty or violate the harm principle. Why is she doing anything wrong? For conservatives, it has nothing to do with care/harm, and in fact, there are a lot of things in this world that are morally right or wrong that don’t have anything to do with care/harm.

Haidt goes on to show that even most progressives probably agree with that statement to at least some extent. Haidt gives two scenarios to show this. Imagine the family dog gets run over accidentally by a neighbor. The family who owned the dog loved it so much, and they decide to eat it. They cook it correctly, nobody else sees any of this happen, and they enjoy the meal. Was that morally wrong? Most people say so. Some don’t. But consider an alternative: imagine a man who buys a chicken from the supermarket each week. He prepares it for dinner, has sexual intercourse with it, cooks it, eats it alone, and nobody sees this happen. Is that morally wrong? Almost everyone  agrees that the man in the second scenario crossed a line, even though the man did not violate the harm principle. Haidt uses these stories to illustrate that virtually everyone recognizes that some acts are morally degrading even though no harm resulted from it. Likewise, some things are just sacred, even if there is no better way to explain it than that.

Progressives often find the sacred/degradation moral foundation frustrating because they can’t argue with it. And in fact, there is a danger for conservatives to treat some things as sacred that really ought not to be, such as racially pure marriages (and progressives never let them forget it). So who is right about the new policy? Again, I won’t weigh into that. But I do hope that the faithful who engage in this debate will not be angry with those who question the moral rightness of the new policy. Hopefully they will see that behind those criticisms is a concern for the individual who will feel out-of-step as a result of it. And I hope that critics will realize that the faithful are not being morally obtuse or grossly indifferent to the emotional (and spiritual) needs of the individual, but that the faithful simply believe that there are times when sanctity outweighs care, and regrettable as it might be, this is one of those times.

I similarly hope that progressives will not fault Church members for believing that the harm principle is not necessarily an appropriate way to resolve moral quandaries such as this one. And hopefully, members will recognize that their virtue theory may be so exclusive that it alienates those who want to believe but can’t (yet?) fully commit to a radically different moral framework than what they intuitively believe to be correct—I add as a caveat that I’m not sure that one must be a virtue theorist to be a good Mormon. Finally, I hope that liberally minded individuals will see that the desire to protect community and enact seemingly harsh policies is driven out of a wholesome desire for good, even if it can be excluding. And I hope that communitarians will think carefully before they engage in boundary maintenance, recognizing the risk that their wholesome desire may be unnecessarily alienating to those that need not be so readily excluded. At least, those are my hopes.

Things I love and Things I struggle with: An attempt at openness 

August 30, 2015    By: Matt W. @ 12:44 pm   Category: Life

I love
The atonement

The call to be unselfish

Covenant making

The call to have loving families and make that a first priority

The community

The Book of Mormon

the pre-mortal life

eternal progression

the faith in miracles

Prophetic priesthood authority

The call to serve

baptism by immersion

giving blessings

Going on a two year mission

The mission to comfort the weary and strengthen the weak

The reminder that kindness begins with me

personal revelation

Living by faith

that repentance is turning toward god

The efficacy of temple

The religious outreach to the poor and needy

The Hope in Universalism

The efficacy of prayer

The New Testament

Modern Prophets and Apostles to help guide us and encourage us

The acceptance of fallibility 

wheelchairs, wells, perpetual education and other charitable acts

I struggle with

The gender exclusion of the priesthood

The anti-gay marriage issue and how we say we want religious freedom but are trying to deny it to others

The other “republican” platform stuff like:

  • Climate change denial
  • Evolution denial

Husband/wife male/female black/white equality being even slightly debatable

Treatment of Single people 

my personal Anxiety in social settings

the recent BSA stuff (I was introduced to the church at scout camp)

My own hypocrisy

Ok, that’s mine, what’s yours?

Medical Doctors and Priesthood Leaders

July 23, 2015    By: Jeff G @ 6:02 pm   Category: Ethics,Life,Mormon Culture/Practices,orthodox,Scriptures,Truth

[Jesus’ cures for medical illnesses] are all miraculous, and the same power was granted to the apostles—”power against unclean spirits, to cast them out, to heal all manner of sickness and all manner of disease.” And more than this, not only the blind received their sight, the lame walked, the lepers were cleansed, the deaf heard, but even the dead were raised up. No question of the mandate. He who went about doing good was a physician of the body as well as of the soul, and could the rich promises of the Gospel have been fulfilled, there would have been no need of a new dispensation of science.

-William Osler, The Evolution of Modern Medicine

When I speak of “drawing valid inferences” or “making legal moves” in a language game, you should not automatically think that these inferences and moves could simply be made by anyone in the linguistic community. For example, in Foucault’s scenario, the patient’s submission to the psychiatrist’s authority is by no means enhanced by his ability to reason exactly as the psychiatrist would about his condition. On the contrary, such “simulations” of rational discourse would tend to underscore the depth and complexity of the patient’s mental disorder. Thus, not only must a psychiatric diagnosis be articulated according to a fixed set of rules, but it must also be articulated by someone who has been authorized to issue a diagnosis of that kind. And so, it is crucial to the patient’s having submitted to the psychiatrist’s authority that he remain silent while the psychiatrist speaks on his behalf.

-Steve Fuller, Social Epistemology

The first passage above illustrates the historical, zero-sum displacement of religious authority by science with regards to how we ought to behave and to whom we ought to look for such instruction.  The second passage above illustrates the asymmetrical nature of scientific authority as it exists within society today.  Before continuing I first must say that 1) I think and hope that we all treat modern medicine with the amount of respect that it has clearly earned and 2) I have no intention of pitting medical science against scriptural religion.  I do, however, want to use our modern deference to the authority of medical science to illustrate the nature of priesthood authority. (more…)

The ongoing enabling power of the atonement

April 11, 2015    By: Matt W. @ 5:14 pm   Category: Life

The below is a work in progress in my continuing effort to articulate a theory of the atonement. Feedback needed and welcome.

I remember it well. What had once been one of the most powerful doctrines of the Gospel for me had become now a challenging open sore through which doubt flowed into me. If God was loving and good, why would he punish his son for our sins? Why would he require such a punishment? It had been my faulty assumption, based on the idea that Christ acted as a substitution for the penalty affixed by God, which had led to my hurt and my doubt. It had created distance between myself and God and undermined the power and efficacy of the atonement in my life.

That’s not to say I had not felt the power of the atonement before then, but as my perception of how the atonement worked was shaped, I began to confine it to certain parameters within which it could be utilized, and thus boxed it in. Further, when I had inevitably thought through some of the implications of my misconceptions, it left me troubled and eroded my faith. However, because I persevered and studied and prayed and took it to the Lord with fasting and prayer and a leap of faith, I believe I came to a better understanding of the atonement and became more empowered to feel its power in my life.

This is why I think it is important to have a clear understanding of the atonement and to study beyond the basic assumption that it is penal substitution. I believe we study the atonement because we yearn to better apply it to the challenges of life and to make Christ and Heavenly Father more accessible. The risk, of course, is that in studying the atonement, we end up with a conception formed by man, and miss experiencing the event itself.


Choose the Right Tattoo

September 26, 2014    By: Jacob J @ 4:47 pm   Category: Life,Mormon Culture/Practices

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…)

Biking for Beards and BYU’s Beard Ban

   By: DavidF @ 11:45 am   Category: Life

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.


Faith in Jesus Christ- A talk for Church

July 26, 2014    By: Matt W. @ 6:54 pm   Category: Life

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…)

In the Church but not of the Church

July 3, 2014    By: Jeff G @ 8:59 pm   Category: Life

When Adam was told to sacrifice the first born of his flock, when Abraham was told to sacrifice his only son and when Joseph Smith was told to sacrifice his monogamous relationship with his wife, they were not given any kind of reason or justification.  Rather, their response was along the lines of “I know not [why], save that the Lord hath commanded.”  They were expected to comply even though they did not know and thus could give no reason to anybody who might ask, “Why?” – and we have every reason to believe that other people definitely did so ask. (more…)

“Strangers In Zion”?

June 24, 2014    By: Geoff J @ 7:21 pm   Category: Life

Just saw a news piece that mentioned a brand spankin’ new group calling themselves “Strangers In Zion”. The group has a fancy new web site and everything. The stated purpose of the group is this:

Strangers In Zion is a grass roots movement for members of the Church of Jesus Christ of Latter-day Saints who are requesting to subject themselves to church discipline in solidarity for other wrongfully excommunicated and otherwised [sic] disciplined Latter-day Saints.

Well alrightee then.

Why just fade into inactivity in the church when you can try to leave the with a bang? I guess I can see the appeal on some level.

Of course folks will probably end up surprised by how hard it really is to get excommunicated from this church.


One Does Not Simply Lose One’s Testimony – A Heartfelt Plea

June 20, 2014    By: Jeff G @ 12:33 pm   Category: Bloggernacle,Ethics,Life,Mormon Culture/Practices,Truth

This is THE lesson that I have learned regarding my misguided departure from the church.  I had worked myself into a position where the values and standards of the gospel had become a second language to me – second to the values and standards of liberal democracy.  The latter had taken the place of the former as my default mindset, the habitual patterns in which I automatically and uncritically thought, spoke and acted.  Through years of training and practice, I had come to evaluate and measure the church and its values according to those of liberal democracy at a deeply intuitive and emotional level rather than the other way around.  I had come to feel more repugnance, offense and moral indignation at the thought of somebody violating my liberal democratic values than if they had violated those of my Mormon upbringing.

But this is not how I experienced it at the time.  Precisely because of the way in which I had internalized the values of liberal democracy I uncritically experienced these values as given and beyond question.  The values of liberal democracy were just “obviously” good and true.  Thus, when I decided to measure the truth of the church by the values of liberal democracy, I simply experienced this process as asking “is the church true?” – an honest and innocent question.  When I evaluated church policies and doctrine by the standards of liberal democracy, I very genuinely felt that I was asking “is this position right?”  Similarly, when a person violated the rules of liberal democracy they were a bad person, but when another person violated the rules of Mormonism they merely had a different perspective on what was right.  The very act of internalizing the rules of liberal democracy had also repressed them and the more strongly I endorsed them the more I placed them beyond question or constraint.  Liberal democracy, in my mind, was not simply a tradition or perspective, but universal and timeless truth – a standing which should have been reserved for God and His church.

With hindsight, I can say with absolute conviction that one does not simply lose one’s testimony, even if it genuinely feels as if that is what is happening.  Rather, one actively – albeit uncritically – beats down and erodes one’s testimony.   Through training and practice, we gradually chip away at our testimonies with the hammer of the liberal democratic values we are taught in school, on t.v. and in internet forums.  As we choose to evaluate and navigate the world around us by the tools of liberal democracy rather than those of the gospel, the latter not only atrophy from disuse, but are purposefully displaced by the former in their relentless take-over and re-programming of our minds.  I cannot say it emphatically enough: the tradition of liberal democracy is not neutral, passive or benign when it comes to our religious convictions or any other set of competing values.  It is a god which is no less jealous or hungry for the souls of men (or women) than any other.

As people in the bloggernacle critically evaluate and take inventory on their testimonies, I sincerely hope that they do not fall into the same trap I did.  Our testimonies do not lose their power, except in their struggle against some other power – typically that of liberal democracy.  If some such issue is placing your testimony of the church at risk, why not critically evaluate and take inventory on your testimony of that issue?  I know that it can be difficult and counter-intuitive to do, but instead of judging the church for it’s lack of concern for feminist issues or it’s lack of appreciation or tolerance for open debate or some other way of measuring the church by liberal democratic standards, let’s instead measure such movements, values and institutions by those of the Lord and His prophets.  To paraphrase Jacob, to be a liberal democrat is good, so long as these values and standards are constrained by the counsels of God and His prophets rather than the other way around.


Contraception, Healthcare, and the Legal Limits of Religious Expression on Businesses

March 26, 2014    By: DavidF @ 11:43 am   Category: Life

The Supreme Court heard arguments yesterday on whether for-profit businesses have religious freedom.  More specifically, whether two corporations run by Christian families could be exempt of the Affordable Care Act’s requirement that businesses that insure their employees provide free contraceptive to female workers.  Importantly, religious groups already have the exemption, but what about businesses directed and influenced by their religiously minded bosses or shareholders?  Should they be forced to run their businesses in ways that go against their religious values?

The two companies are Hobby Lobby, and Conestoga Wood Specialties (ran by a family of Mennonite Christians).  The family that runs Hobby Lobby opposes the obligation to give their female employees any contraceptives that prematurely end a possible life, such as the morning after pill.  The family that runs Conestoga oppose any medical procedures that prevent a possible life, and thus all contraceptives.

So who will win, the government or the businesses?  Importantly, the Supreme Court doesn’t just weigh both sides equally and decides which deserves a win more.  The Court relies on longstanding judicial procedure to determine outcomes.  Most know that in criminal cases, an accused can only be convicted if the are guilty beyond a reasonable doubt.  In civil cases generally, the the plaintiff wins if they have a preponderance of the evidence on their side; that is, there’s better reason to believe they should win than reason for them to lose.  However, when a person sues the federal government claiming that the government has infringed upon his or her rights, the Court goes through a more complicated procedure.

Leading up to the 1930s, the Supreme Court regularly struck down laws that regulated how business owners can run their businesses.  These decisions allowed employers to set harmfully long work weeks with extremely low wages.  In one case, the court passively allowed the continuation of child labor.  In 1938, after the Court had struck down several New Deal laws, the court flipped.  Decades of judicial activism ended.  The new standard that developed out of 1938 was this: if the government wants to achieve a legitimate government interest–that is, seeks to protect public health, safety, welfare or morals/criminal laws–then its action/regulation need only be rationally related to achieving that goal.  So if a business owner wants to set his employees’ 40 hour workweek wages below minimum wage claiming that the government law against that hurts his business (more specifically, claiming that the government infringes upon his rights of due process or just compensation), the government need only show that the hour/wage laws rationally protect the employees health or safety, which they can of course do.  In other words, as long as Congress acts within its constitutional limitations, any law that protects the government objectives I mentioned above will get upheld. (more…)

Visual Aid to The Gospel of Jesus Christ: Updated

March 9, 2014    By: Matt W. @ 9:01 am   Category: Life

Today I am teaching the Elders about Faith and Repentance, and made this visual aid. Have a look and tell me if there is anything you disagree with. My only thought is that I would love to replace “Sin” with “Acts of Independence” as Elder Hafen did. Maybe I will put “Sin or other acts of Independence”…

Gospel of Jesus Christ









update: I tried to incorporate some of the suggestions from the comments. Better? Too Busy?

Gospel of Jesus Christ 2

Teacher Improvement Lesson 5- Effective Methods

February 16, 2014    By: Matt W. @ 9:35 am   Category: Life

This week I decided to keep things simple.


Teacher Improvement 4: Ages and Stages in Gospel Learning

February 1, 2014    By: Matt W. @ 8:00 pm   Category: Life

This Lesson is a little more unfocused than prior lessons as my main goal here is the transfer of information. The basic design of the lesson is going to be to go over some general information then to allow the class to determine which age groups they would like to focus on.


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