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MORMON EXPERIENCE SCHOLARSHIP ISSUES & ART
Center Insert Preliminary Program SUNSTONESUNSTONE 2003 SALT LAKE SUNSTONE SYMPOSIUM
England essay contest winner MURKY PONDS AND LIGHTED PLACES by Carol Clark Ottesen (p.4)
Sunstone History 1993 – 2001 by Gary James Bergera (p.24)
Jana K. Riess on “R-rated movies that have helped me think about the gospel” (p.42)
Can Gospel Doctrine lessons be interesting and build faith? Kathleen Petty reflects (p.45)
“Stephen’s” story continued” by D. Jeff Burton (p.40)
UPDATE Commemorating the priesthood revelation; Church relief efforts; Kirtland dedications; LDS book and film news; and more! (p.50) The Church and Scholars—Ten Years Later July 2003—$5.95 Two Perspectives by Lavina Fielding Anderson and Armand L. Mauss ifc.qxd 6/30/2003 9:02 PM Page 1
What is Sunstone?
SINCE 1974, Sunstone has been a strong independent voice in Mormonism, exploring contemporary issues, hosting important discussions, and encouraging honest inquiry and exchange about Latter-day Saint experience and scholarship.
THE ORGANIZATION’S flagship is SUNSTONE magazine, which comes out approximately five times per year. The Sunstone Education Foundation also sponsors a four-day symposium in Salt Lake City each summer and several regional symposiums in select cities throughout the year. See insert in this issue for information about this year’s Salt Lake Sunstone Symposium, 13–16 August.
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MORMON EXPERIENCE, SCHOLARSHIP, ISSUES, & ART JULY 2003 Issue 128 FEATURES 4 Carol Clark Ottesen...... MURKY PONDS AND LIGHTED PLACES: Paradox and Paragon 2003 Eugene England Memorial Essay Contest Winner ...... THE CHURCH AND SCHOLARS: Two Perspectives 13 Lavina Fielding Anderson ...... THE CHURCH AND ITS SCHOLARS: Ten Years After 20 Armand L. Mauss ...... SEEING THE CHURCH AS A HUMAN INSTITUTION 24 Gary James Bergera...... “ONLY OUR HEARTS KNOW”—PART 2: Sunstone During the Elbert Peck Years, 1993–2001 Center Insert ...... THE 2003 SALT LAKE SUNSTONE SYMPOSIUM PRELIMINARY PROGRAM
SUNSTONE (ISSN 0363-1370) is published by The Sunstone Education Foundation, Inc., a non-profit corporation with no POETRY official ties to The Church of Jesus Christ of Latter-day Saints. 23 Carol Hamilton ...... A MARVIN BELL READER Articles represent the opinions of the writers only.
SUNSTONE is indexed in Religion Index One: Periodicals, 39 Anita Tanner ...... SPEAK AND BEAR WITNESS the Index to Book Reviews in Religion, Religion Indexes: RIO/RIT/IBBR 47 Spencer Smith ...... DESERT CRY 1975– on CD-ROM, and the ATLA Religion Database, published by the American Theological Library Association, 49 Brandy McKenzie ...... AFTER THE FIRE 250 S. Wacker Dr., 16th Flr., Chicago, IL 60606 (e-mail: [email protected], WWW: http://atla.com/). COLUMNS Submissions may be on IBM-PC compatible computer discs (MS Word or WordPerfect format), or by e-mail attachment. CORNUCOPIA Submissions should not exceed 8,000 words and must be accompanied by a signed letter giving permission for the 8 ...... RIGHTEOUS DOMINION: Blessed Leeway manuscript to be filed in the Sunstone collection at the University 9 Robert Gallagher ...... AND A TIME TO DANCE . . . : Cheek to Shoulder of Utah Marriott Library (all literary rights are retained by authors). Manuscripts will not be returned; authors will be 9 ...... MORMON MEDIA IMAGE: When Pizza’s a “Wild notified concerning acceptance within ninety days. Time” SUNSTONE is interested in feature- and column-length articles 10 Kira Pratt Davis ...... TWENTY YEARS AGO IN SUNSTONE: The Worship relevant to Mormonism from a variety of perspectives, news of Household Gods stories about Mormons and the LDS church, and short reflections and commentary. Poetry submissions should have one poem per 10 ...... MORMON MEDIA IMAGE: Hunky Hero of the page, with the poet’s name and address on each page; a self- Book of Mormon addressed, stamped envelope should accompany each submission. Short poems—haiku, limericks, couplets, and one- 11 Dan Wotherspoon ...... FROM THE EDITOR: Transparency liners—are very welcome. Short stories are selected only through the annual Brookie and D. K. Brown Memorial Fiction Contest 40 D. Jeff Burton...... BRAVING THE BORDERLANDS: “Stephen’s” Story (submission deadline: 31 July 2003; $5 fee per story). Continued Letters for publication should be identified. SUNSTONE does 42 Jana K. Riess ...... ANXIOUSLY ENGAGED . . . : Seek Ye Out of the not acknowledge receipt of letters to the editor. Letters addressed to specific authors will be forwarded, unopened, to them. Best Flicks: R-Rated Movies that Have Helped Me Think About the Gospel SUNSTONE will not provide subscriber addresses to mail list solicitors. 45 Kathleen Petty...... TURNING THE TIME OVER TO . . . : Build Faith Send all correspondence and manuscripts to: and Be Interesting—Can a Gospel Doctrine Teacher SUNSTONE Do Both? 343 N. Third West 56 Elbert Eugene Peck...... AN OLIVE LEAF: Reluctance Salt Lake City, UT 84103-1215 (801) 355-5926 fax: (801) 355-4043 BOOK REVIEW email: [email protected] website: www.sunstoneonline.com 48 Craig L. Foster...... THE NOT-SO-ANGELIC ADVENTURES OF TOOM TAGGART: The Angel Acronym: A Mystery United States subscriptions to SUNSTONE are $36 for 6 issues, $65 for 12 issues, and $90 for 18 issues. International Introducing Toom Taggart by Paul M. Edwards subscriptions are $48 for 6 issues; $89 for 12 issues; $126 for 18 issues. All payments must be in U.S. funds drawn on a U.S. bank. UPDATE All international subscriptions will be sent via surface mail. Bona fide student and missionary subscriptions are $10 less than 50 ...... Church celebrates twenty-fifth anniversary of the priest- the above rates. A $10 service charge will be deducted from hood revelation; LDS relief efforts in Iraq and Ethiopia; refund amount on cancellations. Salt Lake City Council approves shaky Plaza deal, and much more! Printed by A “Green” Shop
Copyright © 2003, The Sunstone Education Foundation. Cover Art: Jonathan Coombs All rights reserved. Printed in the United States of America. 02_03_letters.qxd 7/1/2003 3:42 PM Page 2
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YEA, YEA NAY, NAY
lives of their children. Each wanted to be a Founded in 1974 BROTHERS AND SISTERS SCOTT KENNEY 1974–1978 better human being. And each saw the gospel ALLEN D. ROBERTS 1978–1980 UNSTONE’S RECENT REFLECTIONS as the key ingredient in being able to accom- PEGGY FLETCHER 1978–1986 DANIEL H. RECTOR 1986–1991 S on the twenty-fifth anniversary of the plish their spiritual goals. Some of these in- LINDA JEAN STEPHENSON 1991–1992 ELBERT EUGENE PECK 1986–2001 1978 priesthood revelation (Mar. and May terviews lasted nearly three hours. As I Editor 2003 issues) have prompted me to write listened to these fine people speak, all five DAN WOTHERSPOON Publisher about an experience I had just a few weeks grew ten feet tall in my eyes. It was a day- WILLIAM STANFORD ago. It fits in my heart as one of those times long testimony meeting—the best I’d ever Associate Editor CAROL B. QUIST when I am especially grateful and really, re- been to. Had there ever been any doubt, it Managing Editor ally thank God for the blessing of my became clear to me that our differences were JOHN HATCH Mormon brothers and sisters. minor compared to the faith and common Section Editors MICHAEL AUSTIN, book reviews In 1997, I moved to the Atlanta Ward of values we shared. These were my brothers PHYLLIS BAKER, fiction contest SCOT DENHALTER, Cybersaints the Atlanta Stake and immediately found it a and sisters in every way. After every inter- ALAN AND VICKIE EASTMAN, Righteous Dominion refreshing, close-knit, affectionate ward. It is view, I came away thinking, “What impres- HUGO OLAIZ, News/Update DIXIE PARTRIDGE, poetry an inner-city community with wide bound- sive testimonies, what substantial people; MARY ELLEN ROBERTSON, women’s studies MICHAEL SCHOENFELD, Sunstone Gallery aries bringing together people of all incomes they are all much more worthy human be- DARRON SMITH, The Long-Promised Day? and educational levels, immigrants, converts ings than I. . . .” ALISON TAKENAKA, Margin Notes Editorial Assistants and “lifers,” all ages, traveling Mormons who Each dealt with the former “priesthood NATHAN BANG, JOHN-CHARLES DUFFY, REBECCA ENGLAND ERIC JONES, HUGO OLAIZ, WILLIAM B. QUIST are in downtown Atlanta on business, and a policy” differently. Its legacy remained an is- Contributing Columnists solid core of committed, believing members. sue for most, but a decidedly secondary one. MICHAEL AUSTIN, D. JEFF BURTON DIAN SADERUP MONSON, MICHAEL NIELSEN, JANA RIESS An average sacrament meeting draws a hun- Each of these five people were long-term Photographer and Taping Engineer dred to a hundred fifty people; nearly half are converts and totally committed to the STEVE MAYFIELD Cartoonists black, nearly half are white, with a smatter- Church and gospel. KYLE ANDERSON, PAT BAGLEY, MACADE ing of “other.” On Sunday, we attended the Atlanta Much-Appreciated Volunteers ADRIANE ANDERSEN, SUSAN ANDERSEN, DEVERY ANDERSON, The Atlanta Ward began in 1989 as the Ward. After sacrament meeting, Peggy set up PHYLLIS BAKER, MAXINE HANKS, BARBARA HAUGSOEN Adams Park Branch, with the late Casby in an unused office to interview more black LEANN HILLAM, STEVE MAYFIELD, BRANDON QUIST WILLIAM B. QUIST, KATHY WILSON Harrison as president. In 1996, the Atlanta Latter-day Saints, beginning with our former Ward was created in the new Atlanta Stake, bishop and now first counselor in the stake combining the Adams Park, Flat Shoals, and presidency, Tony Parker. She interviewed an- THE SUNSTONE EDUCATION Perkerson Park branches, along with part of other dozen people, but I’m sure it was hard FOUNDATION the old Druid Hills Ward. to maintain the intensity we had all felt dur- The mission of The Sunstone Education Foundation is to For the past several years, whenever I met ing the Saturday conversations. I did not sit sponsor open forums of Mormon thought and experience. Under the motto, “Faith Seeking Understanding,” we ex- Peggy Fletcher Stack, religion editor of the in on any of these Sunday interviews. Rick amine and express the rich spiritual, intellectual, social, and artistic qualities of Mormon history and contempo- Salt Lake Tribune, I urged her to visit this cor- wandered through the building, photograph- rary life. We encourage humanitarian service, honest in- quiry, and responsible interchange of ideas that is ner of the Mormon universe. In May, she and ing adults and children in their meetings or respectful of all people and what they hold sacred. photographer Rick Egan finally did come to just socializing. Executive Director DAN WOTHERSPOON work on a piece for the twenty-fifth anniver- At day’s end, as Peggy and Rick packed up Board of Directors sary of President Spencer W. Kimball’s revela- for their trip home, she began apologizing, J. FREDERICK (TOBY) PINGREE, chair BILL BRADSHAW, D. JEFF BURTON, JULIE K. CURTIS tion extending the priesthood to all worthy saying there was no way her story could be- CHARLOTTE H. ENGLAND, NADINE R. HANSEN, JORDAN KIMBALL, KIM MCCALL, J. BONNER RITCHIE male members. The finished story, “Faith, gin to reflect all the stories, sincerity, and inti- MARY ELLEN ROBERTSON, MICHAEL J. STEVENS Color and the LDS Priesthood,” ran on the macy we had experienced from these EARL M. WUNDERLI Publisher/Business Manager front page of the Sunday, 8 June 2003 brothers and sisters. WILLIAM STANFORD Tribune. For two days, I had the opportunity Thank God for Spencer W. Kimball. . . Sunstone Mercantile Director/Office Manager CAROL B. QUIST of following Peggy and Rick around and fa- KEN DRIGGS Symposium Organizers cilitating interviews with people I had Atlanta, Georgia MOLLY BENNION, Northwest KIRK & BECKY LINFORD, Washington, D.C. arranged for them to meet. It was one of RICHARD RANDS, KIM MCCALL, Symposium West those transforming spiritual experiences that STEVE ECCLES, Dallas A HUMAN DIMENSION JOHN HATCH, Salt Lake City will always be with me. National Advisory Board ALAN ACKROYD, IRENE BATES, MOLLY BENNION On a Saturday, they met with the bishop WAS MOST moved by the articles about CARLAN BRADSHAW, BELLAMY BROWN, RENEE CARLSON of the Twin Oaks Ward, William Tucker; one I the missionaries who come home before BLAINE CARLTON, PAUL CARPENTER, DOUGLAS CONDIE JOHN COX, D. JAMES CROFT, ROBERT FILLERUP of his counselors and his wife, Horatio and the end of their two years (SUNSTONE, May KENT FROGLEY, SHELDON GREAVES, MARK GUSTAVSON Yaa McFarland; Renee Olson of the 2003). Two years away from home at that pe- LIONEL GRADY, NANCY HARWARD, DIETRICH KEMPSKI GREG KOFFORD, SHUNICHI KUWAHATA, GLEN LAMBERT Glenridge Ward; and my good Atlanta Ward riod of life is quite an undertaking. There is a PATRICK MCKENZIE, CARRIE MILES, RONALD L. MOLEN MARY ANN MORGAN, MARJORIE NEWTON friend, M.J. Butler, Primary president of the human dimension to religious life that does ALICE ALLRED POTTMYER, MARGARET REISER Atlanta Stake. not always rise to the surface. There it did. CHRIS SEXTON, RICHARD SHERLOCK, GEORGE D. SMITH, JR. NICHOLAS SMITH, RICHARD SOUTHWICK Each had a story to tell. All were articu- JACOB NEUSNER MARSHA S. STEWART, LORIE WINDER STROMBERG JOHN TARJAN, JANET TARJAN, NOLA W. WALLACE late, thoughtful, and surprisingly open. They Bard College HARTMUT WEISSMANN, MARK J. WILLIAMS all fostered high hopes for their lives and the Annandale-on-Hudson, New York
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SOUL BANQUET anyone discover they are homosexual, and and appending six or eight scriptures de- they often are tortured by being attracted to fending his view that God loves everyone AM VERY grateful for the May issue of their companions. One missionary wrote me equally. Elder McConkie returned that ver- I SUNSTONE. The letters to the editor were not long ago: “As part of my assignment as sion with a list of about fifty passages he felt very enlightening. Mike Oborn’s comments district leader, I visited several missionaries supported his interpretation. about the article on Peggy Fletcher’s years at this week. One is someone I have had a crush Soon after, while working on a project with Sunstone especially struck a chord. People on for several months. When it came time for President Gordon B. Hinckley, then in the whose faith is in crisis need someone who us to sleep, I assumed that I would just sleep First Presidency, Elder Rector was surprised by understands. A sympathetic ear was hard to on the ground, but this missionary invited President Hinckley’s asking him, “Is there any- find before Sunstone. How I would have me to sleep in his bed. We talked until mid- thing I can do for you?” Elder Rector replied, loved one, too! night. Then he fell asleep, but I just lay there. “Now that you ask, yes! First of all, ‘Do you Thank you for the roundtable discussion, I couldn’t sleep with him just inches away believe God loves all his children equally and “Speak the Truth, and Shame the Devil.” It is from me. Around 3:00 a.m., he turned over not those who keep his commandments extremely important to hear from black and put his arm around me. It was such a dif- more?’” He reported that President Hinckley Latter-day Saints. Living reality is what ficult night because I lay there looking at this immediately answered, “Yes.” Elder Rector counts! gorgeous boy only four inches away from then asked him if he would tell that to Elder “If You Have Desires to Serve God,” by me.” This missionary had thoughts to return McConkie. President Hinckley smiled and Richard Ferre, is the most compassionate and home early and also some self-destructive said, “No, you go ahead and tell him,” as if he inspiring message for youth willing to serve impulses, but he completed an honorable did not want to get into a debate on doctrinal in the Lord’s work that has been my privilege mission and is now doing well. Sadly, others issues with Elder McConkie. to read during my eighty-eight years on this are not as fortunate. In his fireside message, Elder Rector con- earth! This issue of SUNSTONE has truly been ROBERT A. REES tinued, “Now that Brother McConkie has a wonderful banquet for my soul. Brookdale, California passed on, I am sure he knows that God RHODA THURSTON loves all his children equally and not just St. George, Utah BEHIND THE SCENES those who keep his commandments.” He then added, “I told this story once, and right SENSITIVE COVERAGE HE RECENT UPDATE article on uncon- afterward, a big burst of thunder crashed T ditional love (SUNSTONE, Mar. 2003) re- noisily outside the church building. My wife APPRECIATE THE four essays in minds me of a story Elder Hartman Rector Jr. turned to me and said that the thunder was I SUNSTONE’s May 2003 issue on problems told in 1997 at a fireside in St. Louis. Elder probably Elder McConkie agreeing with me facing early-return missionaries and congrat- Rector said he had shown to Elder Bruce R. from the other side.” ulate you for addressing this sensitive sub- McConkie a manuscript for a book he was Elder Rector also mentioned that he had ject. The articles are all informative and writing in which he’d noted that “God loves been given one more opportunity to speak in sensitive to the needs of individuals who of- all his children equally.” When Elder general conference before being granted ten are stigmatized because they do not com- McConkie returned the manuscript, he had emeritus status. He spoke after Elder plete missions. I am especially impressed by struck out Elder Rector’s sentence and added McConkie had died. And in his address, he the expressions of the two therapists, Louis instead, “God loves his children who keep talked about how God loves everyone Moench and Richard Ferre. Their compas- his commandments more than those who equally—”and no one took it out!” sion and wisdom are a model for those called don’t.” Elder Rector had responded by draw- NEIL ANDERSEN to minister to the needs of young people who ing a line through Elder McConkie’s sentence Centerville, Utah often face enormous physical, emotional, and spiritual challenges in the mission field. While the new standards for missionaries should diminish the problems these articles discuss, there will always be those who for physical or emotional reasons come home early. This presents challenges for the mis- sionaries themselves, their companions, mis- sion presidents, families, and congregations. Even the most careful screening will not un- cover all the vulnerabilities that surface when missionaries encounter very difficult condi- tions and situations in the field.
I am surprised none of your authors , Mar. 1988 spoke of one serious reason some missionar- ies return early—same-sex attraction. Homo- UNSTONE sexual missionaries face a much higher threshold of accommodation to missionary experience if only because most live with a
secret they feel they cannot disclose to any- Cartoon originally published S one. They must be constantly vigilant lest “But enough of my unique Mormon theology. Tell me about yours.”
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2003 Eugene England Memorial Personal Essay Contest, Second Place Winner MURKY PONDS AND LIGHTED PLACES: PARADOX AND PARAGON By Carol Clark Ottesen
S A CHILD, I KNEW MY PARENTS WERE AS IN LOVE a topic on Mother’s Day, “My Mother, the Paragon of Virtue.” I as any two people could be. This is what being one groaned, thinking, “Who thinks up these guilt trips?” I said, A means, I thought, even though I knew they were two, “Please, Eric, just be true in your talk.” I didn’t know how close even though my mother occasionally called my father a he would come to the mark. I went to church that morning, “calamity howler.” This title, as far as I could tell, meant some- even more uneasy than I usually am on Mothers Day. He stood thing like this: mother fixes a lovely lunch for a family trip to and announced his subject in a too-loud voice, “My Mother, the mountains while Dad looks for some barf bags. I’d laugh the Paradox of Virtue.” A few people tittered. Then the congre- when she said it, thinking somebody had to be the sunshine gation broke into open laughter. I was relieved but also just a person and somebody had to be real. So later, when I read little tweaked. He said the error was unintentional, but I have Emerson’s essay, “Unity and Variety” describing the universal some reason to doubt this, knowing his devious edge, pater- pull between these two impulses, I nodded in assent, thinking nally inherited. But ever since then, as I realize only now, I of my parents as the paradigm of this paradox. I recalled a reach for paragon but remain a paradox. I am barely consoled vivid image I have of them waltzing together in the living that even the creation story sets up the paradoxical nature of room, he in his suit and she in her housedress, connected, life. Eve had to break one commandment to keep the other. moving to the same music, one yet two. But the years accrue, contradictions seem less likely to I remember the battering of graduate school, the constant meld, the duality becomes more complex, the either/ors more challenges to belief, the split between what I had experienced mandatory, religion more polarized, the paradox of every and what I felt I should be as a graduate student. human relationship fraught with contradiction. Deconstruction theories chewed away at absolutes; the subtle attractions of “higher criticism” sometimes blurred the fine line I go back and back to an indelible memory—the day I between what to keep and what to throw away. Believing in brought my first child home from the hospital. I knew then angels and visions became more antithetical to being a credible that contradiction is more than just a difference in individual scholar. As I wrote about Emerson and the “abyss” he experi- perspective. As I placed my new son in the crib, the reality hit enced in his later years, I clung with some desperation to an me, “I can put him there away from me physically, but he is my earlier experience that had established for me the presence of a responsibility for the rest of my life. I will never again be the personal God. person I was before!” Being a parent was an ominous burden, yet the joy was so much more exquisite than I had ever I read again Isaiah’s scriptural antidote, “How beautiful dreamed. The opposites warred in me. Nothing has changed upon the mountains are the feet of him that bringeth good tid- since. My children bring me joy so palpable I can taste it and ings, that publisheth peace, that bringeth good tidings of good pain I never thought possible. . . .” (Isaiah 52:7). I had first read this scripture as a teenager Humor helps make small islands of comfort in between and memorized it so it could sing in me. My mother was dying those extremes. My then seventeen-year-old son was assigned of cancer; four young children were being left to my care, and here was a bit of Hebrew poetry I probably didn’t even fully CAROL CLARK OTTESEN is a former writing in- understand but was lifted by the music of its words. With structor at BYU and elsewhere. She is author of L.A. youthful idealism, I hung on to this scripture and decided that Stories: The Voices of Cultural Diversity no matter what, those beautiful feet on the mountain would be (Intercultural Press, 1993). She lives with her hus- mine. I wouldn’t be a “calamity howler.” band, Sterling, a retired dentist, in the middle of an al- My resolve was challenged further when I was asked to lec- falfa field in Mapleton, Utah. ture at a California college about poetry and a student at the
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back raised the question, “I’ve read your book. Why is your hungry for foreign acceptance. But the oppositions that war in- poetry so optimistic in a world that in reality is so dark?” My side, the ones we have to deal with in response to experience, quick answer then had come from Bruce B. Clark’s line, “If it is tend to grind in the stomach, eat away at one’s own percep- unrealistic to paint the world too rosy, it is also unrealistic to tions. But it was precisely this experience away from the fa- paint it too black.”1 “Yes,” I said, “I have experienced signifi- miliar, as I illustrate in these journal entries, that brought my cant challenges in my life, but the world husband’s mountains and my beach to- to me still points to hopefulness.” I don’t gether. think the student was entirely satisfied with my answer. I probably wasn’t. Was I APRIL 4, 2001, PEKING UNIVERSITY, too much like Browning’s Pippa, skipping BEIJING: Last night about midnight, I through the flowers saying, “All’s right was wakened at the sound of shouting with the world?” and yelling by what seemed to be a large group approaching our apart- I found some consolation in a familiar ment complex that houses only for- image discovered in a book, Process eigners. I sat up and listened as my Theology, by philosophers John B. Cobb imagination took hold, at first curious and David Ray Griffin, that seemed to and then uneasy, considering the anti- ratify the view of a sentient God who has American sentiment prevailing because planted in us a “lure” that pulls us toward of the U.S. spy plane incident that had the good and the beautiful. This lure resulted in the death of a Chinese pilot. makes us want to be like him. And, in ad- But the noise stopped quite abruptly dition, God himself, “not only enjoys all before it reached our window. I do not enjoyments but also suffers all sufferings, know what it was, but for those few is an Adventurer in the quest for . . . per- minutes, our vulnerability loomed 2 The “sunshine girl” and the “calamity fection.” howler” on their wedding day large. We actually feel quite safe here So if one is to be God-like, one must Mesa, Arizona, 26 June 1929 with barred windows and a large im- enjoy all joys, suffer all sufferings, in other penetrable hedge around the complex. words, be open to feeling—all heights Mother fixes a lovely lunch for But the unknown bothers us, the and depths. And this is the hard part, for a family trip to the mountains never-quite-knowing-the-truth; we are life can atrophy, if only from the fatigue of while Dad looks for some told only what they want us to hear. everydayness, or from the unwillingness barf bags. . . . Somebody had to Our students have not mentioned the to think of suffering or challenge as blocks incident, and we wonder what is be- to our progress rather than absolutely nec- be the sunshine person, and hind their smiles. Only after class essary in the attainment of spiritual matu- somebody had to be real. when everyone was gone did my rity. And joy? It happens—but also we freshman class “monitor” confide to learn to catch it as it comes by, and to do so is to be “lured” me quickly, “Tension is high. Don’t go outside of the univer- back to Him. sity.” Meanwhile, we go about our business of teaching, al- WAS LURED this morning by the howls of coyotes in the ways hoping, but never quite knowing if anything we say field at the foot of Sierra Bonita where we live, a cry both makes a big difference. We had many students visit our I haunting and beautiful. I think of difference—my hus- apartment this week, some bearing gifts, some only a little band was born and raised among these mountains; for him, lonely or wanting a favor. But every day, we are witnesses to their velvet ridges splay out like sheltering arms; he uses the gratitude of these Chinese students. The contradictions mountains as a gauge for where he is. But when we first moved are immense between public policy and what we experi- here from the beach, the mountains to me felt almost smoth- ence in our personal interactions. ering, as if they blocked my view. I longed to look out until I For example: Three male former students showed up at saw the gentle blue curve of the western horizon. But it’s more our door on Monday from Jinan where we had taught three than that. The tenor of the culture here is both warm and fa- years ago. They spent the afternoon and continued to talk miliar but also can be constricting and limited. My friend calls through dinner in the dining hall—about the future, about these impulses her “coyotes,” and she pets them when they love, about believing. Though we cannot talk about reli- howl. gion, somehow they know. We embraced as they left and In my two years in China, I saw more superficial contradic- one of them said, “We are your sons forever.” This kind of tions: a wooden cart pulled by a donkey nearly sideswiped by interaction happens nearly every day; the bond we feel with a speeding red taxi; a new TV set on the dirt floor of a country our students is deep, real, and absolutely transcends the hovel; a shining McDonald’s near a stand selling fried scor- contradictions of culture, age, or politics. pions on skewers; hostile leaders in contrast to a populace Just yesterday, a new student from Mongolia came after
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class, waiting to talk until everyone was gone. He hesitated, dimmed and he chose the dark course of suicide. head down, restraining his emotion. “I feel so inferior.” he In class the next day, I read the first two pages to the class said, “With all these smart students who know so much and suggested a few questions as they read the rest of the about the world, I think I must go back home. But I want to story: Is this story predominantly about light or dark, tell you one thing made me stay. When you hand back my “being or nothingness”? Then I wondered if a second lan- paper on first day, you thank me for a good paper. No guage might be a barrier to understanding metaphors, or if teacher ever said thank you to me before. So I say to you the students might be too used to a proscribed meaning. now, thank you for saying thank you. Then I think maybe But yet they do live with huge ambiguities. there is kindness here.” I Never doubt the Chinese skill at was amazed, but he was metaphor and irony—the papers come actually sincere—his full of light; certainly they acknowledged eyes were even teary— the darkness, but only one or two saw fu- and I puzzled at his re- tility. Perhaps this is their youth; perhaps sponse to what we their quickness. After all, they are the top would think of as ordi- 2 percent of Chinese students. But from nary courtesy. Yet their writing, I know there is more. To get planes still bump, and to this university, their childhood has not we seem on the brink of been carefree—they have studied literally war. night and day, some by candlelight, some at the MAY 2001 PEKING cost of their eyesight UNIVERSITY: The frogs sing so loudly in the and physical health. I murky pond in front of our apartment that also know of the great they must be as big as horses, yet I stand sacrifices of their par- on the edge, and I cannot see even one. ents; I know their lone- Submerged voices, oh submerged voices. liness and deprivation; I Only occasionally do I read a student know they long for paper with light coming through. freedom. Yet in this I have selected Hemingway’s “A Clean, story, they found light. Well-Lighted Place” for my English majors They, too, look for a to read, not because it is my favorite but clean, well-lighted because it is short. They have no texts (Top) “sons forever”; (Bottom) author (front row, place (certainly not here; I must either read aloud or duplicate center) with medical students their squalid dorm copies myself for a class of thirty-five. Shandong Medical University, Peoples Republic of China. rooms); they respond Before class, I re-read the story. The We talked in the shadows at length about to the lure of hope and Spanish word nada (nothing) dominates; belief. certainly this story is a paradigm of existen- God, about light, about hope, about her tialism. But gradually the irony emerges. A headstrong determination to help her people. O WHEN I am deaf, old man sits drinking in a café, a The orange light from the heater seared asked, “So, how was clean, well-lighted place as two waiters de- the dark and warmed us. “China needs S it in China?” I usu- bate how to get rid of this man before he’s . ally say, “An incomparable too drunk to pay the bill. In the dialogue of something to believe in,” she said experience,” which is true, the two waiters, we find the old man has but does not fully describe tried to commit suicide but was saved by his niece for “fear the depth of my affection for the Chinese people, nor the for his soul.” depth of my frustration at contradictions such as having our I listen to the interplay of light and shadow in this spare apartment bugged and then being so unabashedly appreciated story, the shadow of leaves on the man’s face, the street by our students, or students describing throwing rocks at the light, the darkness of other bars, the contradictions and U.S. embassy and then buying me a dozen roses from their self-contradictions of the waiters, the fear of loneliness, of meager allowances. The yellow, dusty sky of Beijing has no nothingness. Yet here is a clean, well-lighted place, the old clarity; the pond in front of our apartment is beautiful from a man is drawn to it, and he does not leave until he is forced distance, but up close, cluttered with human debris. to because the young waiter is “in a hurry.” The older waiter In China, my husband and I had to “get it together,” never says he wants to stay there “with all those who need a light more so than when we went back to Shandong one snowy day for the night” and then he will go home, where finally, with to visit former students and rented a room in the same com- daylight, he will sleep. I looked up the date Hemingway plex as the BYU teachers who had succeeded us, Becky and wrote this story—1937, early in his career, before the light Ken Mitchell. We had no heat in our room, so Ken appeared at
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our door with a small heater they had purchased just that day. hear, see, touch, and feel in every pore. The gate is still strait, “We’ve been using our toaster oven with the door open for a but the perspective is as wide as God’s. little heat. We can still use it, so we bought this heater for you to use while you’re here; we know how unbearable it is.” I THINK OF my father whose whole life had been teaching stood at the door shivering, even in all the clothes I could pos- and writing, who suffered a debilitating stroke that left sibly put on, but warmed clear through by this offering. We I him without speech or the ability to write. But every felt selfish, but thoroughly grateful as we received students on morning, he insisted on writing in his journal, painstakingly, and off all day and huddled, knees together by the little heater. with his left hand. This one sentence took him nearly an hour Most of the students left, but one girl lingered, one who was to write in wavering script on his pad: “This is a good day.” the top of her medical school class and who would soon have Where was the “calamity howler?” He was probably there— her doctor’s degree. We sat on stiff chairs, sharing a blanket be- but touched certainly, by “patches of Godlight.” These are the tween us, focused on the bright light of the small heater. Cold great ironies, the marvelous contradictions that help make us but warm, dark but light. We talked in the shadows at length whole, the oppositions that help us see clear to the bottom of a about God, about light, about hope, about her headstrong de- murky pond. termination to help her people. The orange light from the heater seared the dark and warmed us. “China needs some- NOTES thing to believe in,” she said. I thought of C.S. Lewis’ descrip- tion of these kinds of experiences as “patches of Godlight” that 1. Bruce B. Clark, “The Appreciation of Beauty,” Out of the Best Books, Vol. 4 3 (Salt Lake City: Deseret Book, 1968), 162. in the dark give us a “tiny theophany.” 2. John B. Cobb and David Ray Griffin, Process Theology: An Introductory I had taken a book to China to read, The Emerging Goddess: Exposition (Philadelphia: Westminster Press, 1976), 75. The Creative Process in Art, Science, and Other Fields, that posits 3. Terry W. Glaspey, Not a Tame Lion: The Spiritual Legacy of C. S. Lewis the simultaneous existence of opposites, using art as an ex- (Nashville: Cumberland House Publishing, Inc., 1996), 91. 4. Albert M. D. Rothenberg, The Emerging Goddess: The Creative Process in Art, ample of light and dark juxtaposed into one frame. In this Science and Other Fields (Chicago: University of Chicago Press, 1979), 55. book, the Roman deity Janus has many faces that look in sev- eral opposite directions at the same time. In relationship to looking at a work of art, Janusian thinking, then, consists of A Gift of Peace “actively conceiving two or more opposite or antithetical ideas, images, or concepts simultaneously. Opposites or antitheses are conceived as existing side by side as equally operative and equally true.”4 A work of art, then, is a synthesis of opposites. So, I thought, if I am to make life a work of art, I must think of “perfection” not as a linear attainment but as a circumscrip- tion, a wholeness.
Our challenge then, my challenge, is to integrate, to bring opposites together under a creative focus, living life in a kind of divine equipoise, the equipoise of a God who is both Jehovah and Christ, both just and merciful—who has told us we must lose ourselves to find ourselves, who both carries us on his wings yet leaves us alone to grow. For me, the problem distills to a simple crystalline solution: learn to see as God sees. The rhetoric is easy, the task infinitely harder. Some contra- dictions are inextricable, and synthesis is a process rather than an event that may continue even after mortality. Though my view still splits occasionally, I am hungry always to go back to the freedom of seeing a macrocosmic world. I want to look many ways at once, to get to the point where I don’t feel I have to change anyone. I want to be on the side of the newly acti- vated Primary teacher who pulls her dress down over her tat- tooed ankle when the leader asks the children, “Can you get in the temple if you have a tattoo?” I want to see the dilemma of a child abused by her father who sits in Primary trying to sing, “I’m So Glad When Daddy Comes Home.” I want to love the new bishop who cannot see the contradictions or ambiguities. $7 • LDS Bookstores This does not mean just tolerating, but freely loving from my deepest, most authentic place. The result is joy that we taste, ISBN 1-883992-06-0
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CORNUCOPIA
SUNSTONE invites short musings: chatty reports, cultural trend when I most needed the spirit found there. And now it was the sightings, theological meditations. All lovely things of good report, end of the year—time for tithing settlement. please share them. Send submissions to:
Peculiar People DOES THE “PENNIES BY THE INCH” TRADITON LIVE ON?
ORMONS ARE MORE FISCALLY CONSERVATIVE than the rest of the nation on some issues, but sim- M ilar to or more liberal than the national average on other issues. Results are based on the General Social Survey conducted by the National Opinion Research Center on an an- nual or biannual basis between 1972 and 2000. Roughly equal percentages of Latter-day Saints believe we are spending too little to fight drug addiction (63 percent nationally com- pared to 64 percent of Mormons), but Latter-day Saints are less likely to think we are spending too little on improving and protecting the nation’s health (65 percent nationally compared to 54 percent of Mormons).
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Mormon Media Image WHEN PIZZA’S A “WILD TIME”
“WHAT’S A DRUNKEN PAGAN LIKE YOURSELF DOING IN A PLACE LIKE this?” That was the question posed by comedian Dave Attell to himself during a recent visit to Salt Lake City. Attell is host of Comedy Central’s popular Thursday night show, Insomniac with Dave Attell. Each episode is virtually identical: Attell performs his semi-raunchy brand of stand-up comedy at a club and then hits the town, visiting bars and other hot night spots from around 11:00 p.m. to 4:00 or 5:00 a.m. After stops in cities like New York, Honolulu, London, Austin, and Las Vegas, Attell pulled into Salt Lake City on 19 June. The show opened with a very quick montage of the comedian visiting “wholesome” locations such as the state capitol, an indoor playground with slides, a Twister game, and ball cages. But after just a few moments, Attell insisted it was time to get to the “good stuff.” Other visits in- cluded clubs and bars, one called X-Wife’s Place, a restaurant where he shared a drink (a real drink) with Salt Lake City Mayor Rocky Anderson. After Attell tossed the mayor a few jabs about Salt Lake’s squeaky clean image, Anderson responded, “Salt Lake City has one of the best nightlifes of any city in the country.” Truly the term “best” is a judgment call. Attell also dropped in on a popular pizzeria that stays open late, where he asked a group of employees, “Are you guys Mormons?” When they answered yes, he commented excitedly, “So a piece of pizza is a wild time to you!” He wrapped up his trip to Salt Lake City with a wee-hours walk through Gilgal Gardens, home to a sphinx with the face of Joseph Smith, and then took a ride down the Olympic bobsled track with bleary-eyed members of the U.S. team. Dave Attell
“And a time to dance . . .” would sometimes fantasize about their lives, their love story, but I was never so forward that I would speak to them. Our CHEEK TO SHOULDER forty-year age difference and my cowardice kept me from acting on my impulses. ANY YEARS AGO, THE COWBOY BAR IN JACKSON The last time I saw her, she was sitting at their same table, Hole, Wyoming, had a dance floor located where but this time, alone. She looked the same as always, except up M the pool tables are now. On Friday and Saturday close where I could see a deep sadness in her eyes. I learned nights, a band composed of musicians from the town played she was now a widow. Western music. I sat alone with my memories while the band played slowly Every time I went there, I watched an older couple dance and smoothly. Then something booted me from my chair. together, oblivious to the other dancers, even to the rest of the Without a conscious desire to dance with her, I felt a strange world. The woman always wore a long black dress and black feeling taking over my body as I walked slowly to her table, shoes with a strap over the arch. A long Spanish shawl seemed took off my hat, and asked if she would honor me. to flow around her body, setting off the color of her white hair, She nodded and took one step to the dance floor, turned which was held in place by a tortoise shell comb. Her partner and flowed into my arms. The band saw this scene unfold and wore a dark suit, white shirt, and black string tie. He stood tall immediately started to play “Blue Spanish Eyes.” Slowly, with and straight, his face revealing a tan and the marks of a long steps and gentle turns, we danced, never talking. The leathered life. band played the song twice in a row. When the music stopped, Whenever they stood to dance, the band played more without a word, she touched her cheek to my shoulder. slowly so they could do their long, slow step. The musicians As I returned her to her seat, she said, “My husband thanks would often change songs, launching into the couple’s favorite: you. I’ll be dancing with him again soon.” Her sweet tears told “Blue Spanish Eyes.” The beautiful team would dance close, me I should leave. I picked up my hat, bowed farewell, and ut- and when the music stopped, she would touch her cheek to tered a soft, “Vaya con Dios.” his shoulder. ROBERT GALLAGHER I would often go to the bar just to watch them dance. I Salt Lake City, Utah
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Mormon Media Image HUNKY HERO OF THE BOOK OF MORMON WHEN PRODUCERS OF THE SOON-TO-BE-RELEASED BOOK OF Mormon Movie wanted to cast the part of Nephi, they went looking for someone “large in stature.” They found hunky Canadian actor Noah Danby, whose rugged good looks and godlike body are sure to have LDS women swooning in the theaters. They’re not the only ones. Word is out from several sources that Danby has made two appearances in the racy, gay-themed Showtime series Queer as Folk, including a bedroom scene that leaves virtually nothing to the imagina- tion. On the movie’s website
Twenty Years Ago in Sunstone there are the meditations, mild psalms of inattention, mo- ments when we slip into the very house, caught in the hums THE WORSHIP OF and whirrs of furnace and fridge, the low rumble of the dryer HOUSEHOLD GODS with the occasional clink of a button on the metal drum, mo- ments when we absently brush table tops and stare at window The following musing by Kira Pratt Davis, now deceased, was locks, of patterns of light on the formica. Our devotions are in published in the May-June 1983 SUNSTONE. lull, in the softness of 3:30 afternoons and the light dissolving in shafts of dust from the window. Our particles filter down, OUSEHOLD GODS WERE ONCE CLAY OR WOOD sifting into sleep, and the mild gods preside—allowing the sun or stone; but the images were broken long ago and through the curtains one thread at a time, whirring, humming H the god-ghosts set free to dissipate into the general el- the afternoon long. ement, to vest themselves in couch, curtain, or condense be- After the rites, after the meditations, after the patient testing hind a picture, or to breathe into any one or other household of the hours come the communications: clanks, hums, drips, fixture and so incarnate themselves. flickers of a bulb, whirrs and shudders, gusts up out of the The Cat, I think, inhaled some part of this household vents, an occasional spider like an angel from the Presences, deity—the “yang” part, the voluptuous, the anti-matter, the hopping sideways, furred and knobby-legged, across the Perpetual Enigma. . . . Other gods seem lodged behind pic- stove-top; once or twice a mouse, long-ribbed tail dripping tures and in flower pots, in the hundred hopeful green faces like a shoelace over the grill—a bright glance and then gone turned upwards toward the window; they hum and whirr with with a skitter into the closet, the rejected prophet of hollow the furnace and the outside rush of cars and in the refrigera- walls and yellow mitts behind the stove, hunted by the slit- tor’s orisons. They are watchful—somehow they sway us, eyed Baal, the Cat-god under the house. gently demanding their proper rituals: the bed must be made In the evenings, the gods, pacified by the day’s offerings, or the bedrooms grimace all day; the kitchen whines and smile and call all things home, breathing out simmering scowls when dishes lie sticky in the sink and dried pools of onions, radio voices, and a blue clarinet, reflecting back on milk lie blue and fissured on the table; the living room pouts warm lights and faces in black panes between the half-closed when piled coats loom over flung socks and stacks of miscel- curtains. Babes sing out their last sleepy haloos, and wild lany. There is joy in the household rituals—a hearty satisfac- trains come churning by and away, bleating long and lonely tion in vacuuming a clean swath of straight-napped lintless tri- down the night. We exorcise the chaos, putting out the cat, umph down the middle of the room; there is new vigour in heavy-bellied and clawing the air. . . . The deadbolt clicks with tightsheeted, lumpless beds and slick cupboards, and integrity a slight heave of the door, and we are sealed, sheltered, folded in having picked away the very cobs from the corners and in the arms of the gods that own us in sleep, that chart the gurbelage from behind the stove; there is serenity in ironed night away with fluorescent hands, that guide the house head- shirts, redemption in an ordered drawer, glory in a file. long through the galaxies, and waken us again with a fierce Beyond the outward performances of household worship, buzzing in the tenuous light to perform again their rituals.
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money. Our readers should know how many FROM THE EDITOR subscribers we have and how efforts to retain current and find new subscribers are going. Perhaps you’ve noticed these increased efforts TRANSPARENCY to be more public and clear about where we are and where we hope to lead Sunstone. By Dan Wotherspoon Well, Gary Bergera’s history in this issue of Sunstone from 1993 to 2001 pushes our organizational commitment to greater trans- UTTING TOGETHER THIS magazine bumped it from its promised spot in the May parency further than we might be fully com- issue has caused me more sleepless issue in order to create more room for our fortable with, for it shows Sunstone more nights than usual. There are some ob- early-returned missionary coverage and race bare and vulnerable than you’ve likely ever P 2 vious reasons for the extra stress. It’s being in the Church discussion. Subtract that arti- known it. Yet you, our supporters, must be sent to press just six weeks following our cle’s sixteen pages, and only twenty-nine given the chance to confront us even at our May issue. And it contains a twenty-four- pages remain for news, letters, Cornucopia, a worst, to see even our most difficult hours. page, hashed-out-with- sweat-and-blood, couple of essays and columns—all the things There are many ways to read Sunstone’s symposium preliminary program that repre- you, our readers, tell us you enjoy most. past. Previous installments in the anniversary sents hundreds of hours of roller-coastering Though I have worried about all these series have reported challenging moments, highs and lows.1 things, I’d be lying if I said they were the but by and large, most were either the kind The peaks in organizing our symposiums main reasons I’ve been losing sleep. No, of financial crises one might expect any come as the wonderful and funny, the won- what’s kept me awake is really something in small, non-profit organization would, at derful and sad, and the wonderful and chal- this issue, and my growing feeling for several times, face, or they were challenges that lenging proposals arrive, and when panels weeks that I need to somehow address it in largely arose from outside pressures—the begin to take shape or we hit on what we this editorial. So here goes. Church’s “statement on symposia” and the think is a good angle for approaching a topic. early-1990s turmoil in LDS intellectual circles The valleys come as promising sessions fall UNSTONE’S current board of direc- that followed in its wake. If you are a through or special invitations aren’t an- tors, with the staff’s full support and Sunstone supporter, perhaps you read of the swered—or are answered weeks later with S agreement, have felt it important to be- various trials and quickly determined that polite declines. And there’s the angst of trying come a much more transparent organization. yep, Sunstone’s a winner, a pesky survivor, to schedule participants in their “dream time Toward that end, we’ve held “Sunstone Town that through determination and pluck has slots” and be faithful to all their “only Meeting” sessions at recent Salt Lake sympo- stood its ground and proved itself in the schedule me at’s.” Although accommodating siums (and will again this year). We’ve been midst of the refiner’s fire. We who are closely work and travel schedules is an expected part more proactive in trying to visit with sup- involved with the organization would never of any conference organizer’s duties, such porters in focus group settings in conjunction want to persuade you otherwise! things make havoc as well as several super- with regional symposiums. For the past two But what happened during the period fol- loaded program times for which we can’t bal- years, we’ve posted on our website, lowing the Church’s public comments about ance the range of topics as well as we’d like.
running the final installment, having JOEL KAUFFMANN
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Now, I’m very comfortable having you that, at first, mostly fed my frustration about walking away from his dream job. But still, know of the fierce struggles and debates about the lack of greater variety in this issue: Our when he called to the board, his friends, for Sunstone’s mission and philosophy. They’re cover story, the exchange between Anderson and help, they responded with all the right still going on. And we’d love to have each of Mauss, is, in several striking ways, the SAME tale words, and, I’m certain, meant them. But ul- you share your own views on them. What has Bergera’s article tells! But worries about not timately, Elbert, like many people involved in kept me up these nights has been thinking having more diversity in the magazine’s fewer- individual-versus-institutional binds of the about the parts of Bergera’s history that reveal than-usual number of pages quickly receded sort Anderson and Mauss discuss, ended up how deeply someone was hurt through this as I thought more about the nature of the sto- feeling disenfranchised and unempowered to period—hurt by friends, with the kind of ries both tell. In their own ways, each teaches speak on his own behalf. As he put it, he felt wound that heals only very slowly. I’m us (again!) the shake-our-heads truth that or- as if he had met a high council. talking, of course, about Elbert Peck. ganizations, although full of good people with Now in discussing this, I am not making a sincere desires to help, often act abusively. sweeping criticism of high councils but HILE thinking about what hap- Even organizations whose members try very rather commenting on the tendency I believe pened with Elbert at Sunstone, I hard to be aware of such tensions and break we Church members have to shy away from W came to a horrifying conclusion through to more enlightened patterns. speaking directly to those with whom we dis- In the history, Elbert is quoted as saying, agree, to those we accuse of various failings. I “Who made the board of trustees the high think we think we are doing well at that; we council of Sunstone?” Now, at first glace, com- have procedures that are supposed to assure paring a board of trustees with a high council such face-to-face discussions take place. But doesn’t seem far-fetched. Only after repeatedly we’re not; they don’t. encountering his statement through my It isn’t fully clear exactly what happened editing passes did I really began to get what at Sunstone during Elbert’s final few years, WORDS OF MORMONS Elbert means. But I probably should have un- and, like Bergera, my take here is “certainly derstood sooner, for the interpretive key fol- not what some of [the key figures involved] lows immediately: “I told [the board], ‘I’m would have produced.” But clearly, even with Can’t Find a Book? never going to be sent out of the room again no malice in any player’s heart, even though like that.’ To have a discussion whether to so much was framed in the language of ap- These stores specialize in out-of- keep me or not is one thing, but hours-long preciation and love and valuing, Elbert felt print and hard-to-find LDS books discussions of philosophy and I’m no longer betrayed by things that took place. part of the collaboration, [is another]. . . (32). Yes. Decisions needed to be made and Now, here’s the rub. I’m certain no one on Sunstone needed to be preserved to live an- BENCHMARK BOOKS the board then consciously realized how other day. And we are living, moving for- 3269 S. Main, Suite 250 badly Elbert felt at being dismissed from vi- ward. Yet in my late-night tossings, my Salt Lake City, UT 84115. sion and Sunstone mission discussions. As I prayers are for grace. Grace for Elbert, that 801/486-3111; 800/486-3112 toll free for mentioned above, even though by the late his heart might soon heal. Grace for orders
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THE CHURCH AND SCHOLARS TWO PERSPECTIVES
As we approach the tenth anniversary of the Church’s disciplining of six Mormon intellectuals and heightened tension between official and unofficial Mormonism, two careful Church watchers, scholars, and friends reflect—and disagree—about “ecclesiastical abuse,” accountability, and how best to move toward understanding and forgiveness. THE CHURCH AND ITS SCHOLARS: TEN YEARS AFTER
By Lavina Fielding Anderson
EDITOR’S NOTE: This essay by Lavina Fielding Anderson and the blinked. I knew I was behind on most projects, but surely I one by Armand Mauss that follows were first presented 9 August hadn’t skipped a whole year? Didn’t he mean 2003, ten years 2002 at the Salt Lake Sunstone Symposium. With the authors’ per- after the explosion of firings and excommunications? No, he mission, both essays have received only minor stylistic and format meant ten years from the August 1992 Sunstone at which I editing, which includes leaving them in their voices from that day had presented the chronology documenting what I saw as an and time. Sunstone symposiums strive to reach the ideals of an increasingly unhealthy relationship between the Church and “open forum” in which presenters engage in an honest and respon- its intellectuals and feminists. Updated and expanded, the part sible interchange of ideas, and—even when they disagree on dealing with scholars had been published in the spring 1993 methodology, evidence, or approach—remain respectful of each issue of Dialogue, and the part dealing with feminists had been other and the dialectical processes through which truths are ulti- published in the December 1992 issue of the Mormon Women’s mately proved. Forum Quarterly.1 It was the Dialogue article that the Strengthening Church Members Committee gave to my stake AM HONORED TO BE HERE TODAY ON THE SAME president in May 1993, leading to the first of a series of ex- program with Armand Mauss. Earlier this summer, we changes that resulted in his excommunicating me four months I were congratulating ourselves on the fantastic serendipity later. of unwittingly teaming up in this session, which will be the But in the summer of 1992, that possibility seemed nothing forty-fifth presentation for each of us at a Sunstone sympo- short of ludicrous, even though the stories I had been col- sium. We know this thanks to Martha Bradley’s history of lecting from survivors of ecclesiastical abuse were educating Sunstone symposiums (SUNSTONE, July 2002), but perhaps me that the unthinkable was a daily reality for a sobering the real serendipity is that this is the forty-fifth time Sunstone number of people. I had given an early version of the has been willing to give both of us a place, an audience, and an chronology at the Washington, D.C., symposium, which is invitation to share our ideas and perceptions on various topics. where I first met David Knowlton. David was then experi- As an excommunicated Mormon, I’m particularly grateful, encing his own nightmare of accelerating constriction at BYU. because I realize that it could easily be otherwise. Since I am so He would be fired by the next spring. very aware of the many places in which my voice is not wel- Elbert later told me that he had waited to see what I would come, the fact that Sunstone welcomes me places me everlast- say in D.C. before he asked me to deliver the same paper in ingly in debt, first to Elbert Peck, and now to Dan Salt Lake City. I asked him if he were sure he wanted me to. Wotherspoon, and their respective committees. There was a long pause while he looked back at me, letting the This session is, in fact, Dan’s idea. When he asked if I were question, “Was I sure?”, resonate between us. We both knew interested in doing a tenth-anniversary retrospective, I that the risks of saying some things at the Marriott, six blocks south of Temple Square, were considerably higher than saying LAVINA FIELDING ANDERSON lives in Salt Lake them on the other side of the continent. Neither of us was City with her husband, Paul. She is a trustee of the sure. But we were sure enough. Mormon Alliance and, with Janice Merrill Allred, co-ed- At the Sunstone symposium on 6 August 1992, I had itor of the Case Reports of the Mormon Alliance. spoken in a plenary session in the central double room of the
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Marriott’s conference center. The title on the program was: swer: “This is not your cause.” This winter, on this “Dialogue Toward Forgiveness: A Chronology of the issue, I received a different answer. I say this, not to Intellectual Community and Church Leadership.” The pub- play spiritual giant games, but to tell you I am trying lished version didn’t use the main title, “Dialogue Toward to be as responsible as I know how to be. Forgiveness,” but it was important in my presentation because I stand before you as a witness in the household of it captured the tone I hoped to convey and the reason I was de- faith. I am not an accuser. I am not a judge. I know livering the paper in the first place. that the record is incomplete. I know there are parts I My introduction to that paper—and I think it’s pretty do not understand. I know many of the victims of ec- amazing that I still subscribe to every word—said: clesiastical harassment have not been totally inno- This presentation is a chronology of events that I con- cent of provocative actions. Furthermore, I know my sider significant in establishing the record of the fre- record is lopsided. Since I have gathered these re- quently tense relationship during the past fifteen ports from the members, not from the ecclesiastical years or so between the institutional Church and two leaders, they inevitably reflect the perspectives of the overlapping subcommunities: intellectuals and members, nor am I free from personal sympathy in women. I believe there is no question that the institu- my reporting of them. There is no way, at this stage, tional Church sees these two constituencies as trou- to make allowances for the fact that a bishop or a blesome, but I would characterize members of both General Authority would probably tell his version of as “friendly critics.” They occupy a sometimes uneasy the story a different way, that the member’s shock middle ground between the unfriendly critics of and hurt inevitably overlay memories of the experi- Mormonism on the one hand and the “uncritical ence, or that the member may minimize in retelling friendlies” within the Church on the other who pro- or may still genuinely be unaware of, the extent to claim, “My Church, right or wrong, but it’s never which his or her behavior may have been interpreted wrong.” or misinterpreted as provocative, defiant, and de- Differences between scholars, feminists, and eccle- viant. I do not speculate on the motives of members siastical leaders have been negotiated in various involved in the cases reported here; some of these ways—sometimes mutually respectful, sometimes motives may have been unworthy. But I do not spec- harsh and punitive. This is a chronology, not yet an ulate on the motives of their ecclesiastical leaders ei- analysis. One reason is that the sheer facts of “what ther, and some of those motives may also have been happened” need to be determined before a respon- unworthy. sible analysis can be made. For another reason, I ap- Despite the lopsidedness, I insist that such a record proach this topic as a woman interested in relation- is worth creating and maintaining. It is driven by the ships. I am less interested in the various positions search for knowledge. We must not deny that such defended and attacked about, say, the New Mormon things exist nor that they are wrong. Once we know History, than I am about what such attacks and de- what happened, then we can begin to understand it. fenses do to our community and the human costs in With understanding comes forgiveness. And with for- pain, mistrust, and violations of agency. The relation- giveness, then love can increase in our community. I ship between Mormon intellectuals and feminists and want a more loving community, a more inclusive their Church is troubled and painful, and I hope to community, a more forgiving community. see steps taken toward reconciliation. So why am I For example, the disclosure that Elder Paul Dunn committing such a potentially disruptive act? had fabricated some of his military and baseball sto- I am doing it because I feel I must. [After the ries and his explanation that they were just parables Council of the First Presidency and Twelve statement made me physically nauseated. I felt personally be- opposing symposia] I spent the fall and winter trayed and exploited. But when I read Elder Dunn’s making this decision. I carefully reread the Book of apology in the Church News soon after the full, Mormon, paying particular attention to passages helpful, and balanced discussion of the issue in about pride, rebelliousness, and disobedience. I also SUNSTONE, I forgave him with all my heart, willingly pondered my patriarchal blessing, which four times and fully. Thanks to both SUNSTONE and Elder Dunn, enjoins me to humility. I prayed, fasted, went to the I feel that a breach in the community has been healed. temple, performed my callings with new exactness, Certainly one in my heart has been. I offer this paper and was newly attentive in meetings. I was looking for as another step in the ongoing dialogue within our reasons not to write this paper. Earlier, I had prayed community, with the hope of forgiveness, with the to know my responsibility in the Vietnam War, about offer of forgiveness.2 priesthood for blacks, about the IWY [International Then the chronology followed. When I was through and sat Women’s Year] conference, and the Equal Rights down, I was so emotionally exhausted it took me a few sec- Amendment. In each case, I had received a clear an- onds to catch up with myself. Irene Bates was sitting on the
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front row. She jumped to her feet, applauding vigorously, and with ritualistic fervor, but sometimes they also quoted women the rest of the audience followed. Eugene England was the first and told stories about women. Now, the Relief Society manual person to the rostrum during the question-answer period, and is the same as the Melchizedek priesthood’s. The only voice he added a piece to the chronology with a stirring j’accuse in women hear in lessons is male, that of a Church president. the tradition of Emile Zola by denouncing the activities of a This leads to truly bizarre episodes in which the woman group I’d never heard of—the Strengthening Church Members teacher can read a passage addressed to “You brethren” to a Committee. Vern Anderson, then bureau chief for the roomful of sisters, and no one raises an eyebrow. Associated Press, who was sitting halfway back on the far right The visiting teaching messages, one page in the Ensign, were side, quietly stood up and walked out of the hall. At the end of then focused on a theme the Relief Society presidency had the hour, Leonard Arrington rushed forward, and before I picked for the year and always included an inspirational anec- could come down the steps to meet him, seized my hand and dote about a woman in addition to instructions and appro- kissed it. Obviously the chronology had touched a community priate scriptures. Now, the visiting teaching message consists nerve. On the news wire the next morning was the Church’s exclusively of quotations from the scriptures and General confirmation that the Strengthening Church Members Authorities (very rarely there’s a quotation from the Relief Committee did exist to document the troublesome activities of Society general president). The current First Presidency is al- members. ways quoted. However, as measured by desired results, this paper was •In 1992, the Ensign and the New Era published a First spectacularly unsuccessful. Cecilia Konchar Farr and David Presidency’s message as the lead article every month. The Knowlton were fired from BYU the next spring, followed by the Friend did a monthly interview with a General Authority, in- forced withdrawal of Brian Evenson. Gail Houston and Steve cluding the Seventies, focused on the experiences of their Epperson were also fired. Gail is teaching in New Mexico. childhood. The Ensign also published a conference issue twice Steve is an ordained Unitarian minister. Eugene England, Sam a year. In 2002, a new format was imposed on the magazines Rushforth, Scott Abbott, and Tim Slover all moved from BYU which greatly increased the amount of space given to General down the street to Utah Valley State College. Authority pronouncements. Of fourteen articles or features in In addition to the disfellowshipping of Lynne Kanavel the June 2002 Friend, for example, five were by or about Whitesides, the following individuals from the Mormon intel- General Authorities. Sidebar quotations by General Authorities lectual community have also been excommunicated: Avraham or general auxiliary leaders accompanied two more. For the Gileadi (who has since been reinstated), me, Maxine Hanks, June 2002 New Era, six of thirteen articles were by or about Paul Toscano, D. Michael Quinn, David Wright (who had been General Authorities with three quotation sidebars. Of fourteen earlier fired from BYU and was then teaching at Brandeis), articles (excluding regular departments such as “I Have a Brent Metcalfe, Michael Barrett, and Steve Epperson. Janice Question”), the July 2002 issue of the Ensign had five by Allred was excommunicated in time for Mother’s Day 1995. General Authorities, four on the Nauvoo Temple, and three Margaret Toscano was excommunicated for Thanksgiving quotation sidebars. In short, there are fewer voices in official 2000. Elbert Peck, twice scheduled for excommunication, was discourse, and they are increasingly male and increasingly au- spared by as-yet-undisclosed administrative processes; but thoritative. not, I believe, because those administrators be- lieved him to be innocent. (See story, page 24.) And since 1992, the level of authoritarianism in the Church has increased dramatically. I don’t even know how to measure it. But here are some markers. •In 1992, the Relief Society still had lessons of its own. They were written by anonymous com- mittees, true, and they quoted General Authorities
On the news wire the next , Aug. 1992
morning was the Church’s UNSTONE confirmation that the Strengthening Church Members Committee did exist to document the
troublesome activities of members. CAL GRONDAHL, originally published S
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•The “follow the prophet” drumroll has today increased to a the young men growing up in these families have served mis- deafening decibel level. The apostles have been newly exalted sions since 1993. Church leaders, for all their pro-family as “prophets, seers, and revelators.” Obedience to the prophet rhetoric, seem to be frighteningly willing to consider this gen- is increasingly being conflated with obedience to God. Junior eration of children as collateral damage. apostles and Seventies have even hinted that obedience is even I feel immense gratitude that our son, Christian, who has more valuable when it seems to make no sense and when the seen the Church at its worst, still was able to look past some of person being obeyed has no particular expertise in the subject this behavior and has chosen to live a life of allegiance. As he upon which he is requiring obedience.3 A new piece of the- announced in his own Sunstone presentation at age seventeen, ology was articulated by Apostle David B. Haight when he re- he planned to serve a mission, which he has done, and to defined the law of common consent: “When we sustain the marry in the temple, which he will do next month.7 I feel im- President of the Church by our uplifted hand, it not only sig- mense sorrow for those other children who have gone into nifies that we acknowledge before God that he is the rightful exile with their parents, who must necessarily see the Church possessor of all the priesthood keys; it means that we covenant as endangering, rather than enhancing, their spiritual lives. I with God that we will abide by the direction and the counsel deeply resent the injustice that, rather than assuming its share that come through His prophet.”4 of the responsibility for this situation, Church leaders simply • The Proclamation on the Family has likewise added a new blame the parents. piece of theology without benefit of canonization or discussion in its assertion that “gender is an essential characteristic of in- FRIEND OF mine used to say, “Progress is when dividual premortal, mortal, and eternal identity and purpose” things are getting worse more slowly.” I don’t know if, (para. 2). This doctrinal claim provides a piece missing from A by that definition, what we are experiencing is the scriptures to support the Church’s wobbly position that progress or not. I hope so. I asked Armand to be my respon- homosexuality is always chosen and without a significant ge- dent for this paper (to which symposium organizers eagerly netic component. The Church has paid millions of dollars, agreed) because I’m counting on him to add some balance; but both directly from its own funds and indirectly through mobi- from my perspective, it’s not unrealistic to interpret the last ten lizing member contributions, to political campaigns designed years as a litany of losses—losses to individuals and losses to to pass legislation outlawing same-sex marriages that are al- the community. ready not legal.5 One of those losses has been the clarifying and strength- • The Church’s well-documented tendency to deny, mini- ening voice of Eugene England. Gene deeply regretted his de- mize, or suppress information about inappropriate ecclesias- nunciation of the Strengthening Church Members Committee. tical response to reported cases of child sexual abuse, while He apologized in a letter to SUNSTONE, in person to the two undeniably successful in a significant fraction of the cases, has apostles, Elders James E. Faust and Dallin H. Oaks, who were resulted in payments of millions of dollars in damages as vic- then serving on the committee, and also in his Provo residen- tims have successfully sued in Texas, Oregon, California, and tial ward Sunday School class in October 1992. Writer Scott West Virginia. So far the Church has not lost a suit in Utah. Parkin, who attended his first Sunstone just last year and ad- The Church’s response is still shockingly inadequate. There are mits that he quite enjoyed it, even though he’s on what he calls still no lessons even on inappropriate touching, let alone on “the conservative end,” was then a member of the Englands’ emotional, physical, and spiritual abuse, in the child, youth, ward. With his permission, I quote his account of that occa- and women’s curricula. There is still no help line for victims, sion: only a hotline for ecclesiastical leaders. I’ve heard from corre- I happened to live in Gene’s ward at the time. I had no spondents across the country that the ritualistically invoked idea of what had happened at Sunstone and so had no “training” the Church claims to give ward and stake leaders is, idea what the context was when he stood up during for the most part, confined to a single annual session for priest- Gospel Doctrine class and with a broken heart and hood leaders. In our stake, the last session of which I am aware contrite spirit apologized for any harm he had done in was given three years ago and focused, not on helping victims, speaking his opinions. He reiterated his faith and but on safeguarding the legal rights of the accused abuser. In trust in the Brethren and his commitment to the our ward on 11 August 2002, the high council speaker as- Church and the gospel. Though I had no idea why he signed to speak on abuse commented that the official hotline had spoken those words, I felt that he spoke them had logged 20,000 calls in 200l.6 from his heart and with extraordinary humility. I be- • Not the least of the bitter harvest of the last decade is what lieved him, and I believe the Spirit bore witness of the has happened to many children of “the purge”—youngsters truth of his words and his intent. That day I gained a who have seen the Church at its cruelest. By my count, the ex- deep and abiding respect for Gene England as an communicants I have listed have forty-one children among honest seeker for truth—a respect that causes me to them. I don’t have information on Gileadi’s children, but now read his words with a great deal more charity twenty-five of the remaining thirty-two—78 percent—no than I once might have. longer affiliate with the Church. To my knowledge, only two of Scott adds that this experience is one reason he is so grateful
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Gene recorded his own story of this experience and why Scott sion for women of the Church and the world. By failing to is such a strong believer that “we all need to tell our stories our perpetuate the past as a living tradition, the women and way, because only by telling the story from all perspectives and men who should have been its guardians had erased it. I viewpoints can we understand the impact and power of cannot tell you how this hurt me. I learned for myself that human experience—to our benefit and detriment.”8 silence and self-censorship are terrible wrongs. Reducing I yield to none in my admiration of Gene’s extraordinary the diversity of voices in a community to a single, official spiritual sensitivity and willingness to look first in his own voice erases us. We must join in the on-going dialogue be- heart instead of accusing others; but I parted company with tween individual and community, out of necessity and also him on the conclusion he drew—that because two apostles out of love. were involved, it was inappropriate to critique the action. Gene and I had several conversations on the topic. He failed to SECOND, WE MUST LABEL WHAT HAPPENS AS ACCU- persuade me that behavior that would have been reprehensible RATELY AS WE CAN.9 I pay my Church the compliment of if William O. Nelson (executive secretary of the committee) thinking it espouses the ideals of justice and fairness. I am had been doing it as a freelance orthodoxy vigilante somehow confused when leaders confiscate temple recommends of became not reprehensible if two apostles were doing it. I failed members who publicly praise the Church’s actions. (In to persuade him of my position. That isn’t very important. 1991, you’ll remember, Ross Petersen, Keith Norman, What is important is that we were having a dialogue and that Elbert Peck, and Daniel Rector, all had their temple recom- forgiveness, if any was needed between us because of our dif- mends taken away for newspaper interviews in which they ferences on this issue, was woven into the very fiber of our dis- commended the 1991 changes in the temple ceremony as course. helpful and progressive.) Blacklists, secret files, and intimi- I can’t help wondering what might have happened if his dation violate my American sense of fair play and my legal treatment at BYU and before had been such that he did not expectation of due process. They violate the academic ideal spend a crucial year thinking it quite natural that he was de- that truth is best served by an open interchange, that dis- pressed. I can’t help wondering if, in fact, earlier diagnosis agreement can be both courteous and clarifying, and that might have made it possible for him to still be with us. differences are not automatically dangerous. Most impor- In August 1992, I ended my presentation with seven pro- tant, I am dismayed when the organization that teaches me posals. It’s not only amazing that I still subscribe fully to these to honor the truth and to act with integrity seems to violate seven proposals, but it’s terrifying that they are still so utterly those very principles in its behavior. I am bewildered and relevant. I said:
FIRST, WE MUST SPEAK UP. We must stop keeping “bad” secrets for an abusive church. We must share our stories and our pain. When we feel isolated, judged, and rejected, it is very easy to give up, to allow ourselves to become mar- ginalized, and to accept the devaluation as accurate. If we silence ourselves or allow others to silence us, we will deny the validity of our experience, undermine the foundations of authenticity in our personal spirituality, and impoverish our collective life as a faith community. During the 1970s and 1980s, I was an observer and occasionally a coworker as a handful of modern women scholars discovered Mormon women’s history. They did it from documents. No living tradition had survived of the spiritual gifts and powers of women, of how they saw themselves, of their vi-
From my perspective, it’s not unrealistic to interpret the last ten years as a litany of losses—losses to individuals and losses to the community JONATHAN COOMBS
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grieved when my church talks honorably from one script and acts ignobly from another. Some of the incidents I have mentioned have made me cry out with James: “My brethren, these things ought not so to be” (James 3:10). I say they are wrong. I say they must change.
THIRD, WE MUST DEFEND EACH OTHER. . . . Although some intellectuals and feminists are bitter, those I know personally are not trying to undermine the faith of others, do not hate the Church, and are not cynical about their personal faith. To the extent there is anti-intellectualism and anti-feminism in the Church’s response, it is unfair. Also unfair are any malice and irresponsibility in the activi- ties of intellectuals and feminists. We need to provide honest feedback to each other, express caring and concern , Dec. 1989
for each other. If I’m saying excessive, irresponsible things, UNSTONE I need to know it; and I’ll hear it most clearly from my friends. We must sustain and support individuals who are
experiencing ecclesiastical harassment. Such support will originally published S help prevent overreactions and speed the healing process in excluded. Similarly, members judge and stereotype faceless the survivor. Supportive observers may also help prevent and voiceless General Authorities who are known to them some ecclesiastical abuse. only through punitive intermediaries. Both behaviors are equally damaging. FOURTH, WE MUST PROTEST, EXPOSE, AND WORK AGAINST AN INTERNAL ESPIONAGE SYSTEM THAT CREATES SIXTH, WE NEED TO SUPPORT, ENCOURAGE, AND SUSTAIN AND MAINTAINS SECRET FILES ON MEMBERS OF THE ECCLESIASTICAL LEADERS WHO ALSO VALUE HONESTY, IN- CHURCH. If there were some attempt to maintain a full and TEGRITY, AND NURTURING. Michael Quinn’s stake president complete record—including the record of Church service, is one example. In March 1992, David Knowlton moved a the lives influenced for good, and the individual’s spiritual large audience at Sunstone in Washington, D.C., by de- strength—I might feel differently. I might also feel differ- scribing, how, after repeated abrasive encounters with his ently if individuals had access to their files. But they are se- stake president, his bishop listened, asked him how he felt, cretly maintained and seem to be exclusively accusatory in and gave him a blessing. David said that he could not stop their content. I find such an activity unworthy in every way weeping during this interview, which did much to heal his of the Church of Jesus Christ. wounds. When Garth Jones in Anchorage, Alaska, used a Bible translation other than the King James Version in his FIFTH, WE MUST BE MORE PROACTIVE IN DEALING WITH Sunday School class, a visiting high councilor informed the OUR LEADERS, BASED ON OUR PERSONAL RELATIONSHIPS stake president, who instructed the bishop to release Garth. WITH THEM. I have had good experiences with the stake The bishop said he would fast and pray as he considered president who called me in over the news stories about the the stake president’s “advice.” After doing so, he reported he temple ceremony changes [he was released within a few felt his initial inspiration in calling Garth to that position months, and his successor excommunicated me]; but I am was still valid and declined to release him. “This bishop is repelled by reports of puppet interviews, where a stake not a liberal man,” observed Garth. “He’s a righteous man.” president or bishop is ordered to interview and/or punish a We need more such models of nurturing leaders. member on information secretly supplied by ecclesiastical superiors. Such a procedure does not uphold the ideal of AND SEVENTH, AS A COMMUNITY, WE MUST SEEK HU- confidentiality; rather it violates the trust that should exist MILITY AS A PREREQUISITE FOR A MORE LOVING, A LESS between member and leader, and we should say so. FEARFUL, COMMUNITY. The apostle Paul queried, “Am I Furthermore, the stake president, not the offended General therefore become your enemy, because I tell you the truth?” Authority, is required to deal with the offender. This process (Galatians 4:16) Oliver Cromwell pleaded: “I beseech you, short-circuits the scriptural injunction of face-to-face con- in the bowels of Christ, think it possible you may be mis- frontation, including “rebuking betimes with sharpness” taken.”10 These are questions we must ask ourselves, as well and then “showing forth afterwards an increase of love.” as posing them for others. My prayers for the Church’s ec- And finally, such a system isolates and insulates leaders clesiastical officers have never been more sincere than from members. These leaders create hostile stereotypes of during the past few months, even when my sorrow and an- members who are “evil” and “deserve” to be punished and guish have been most intense.
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I consider myself to be simultaneously a loyal Latter-day Chronology,” Mormon Women’s Forum Quarterly, vol. 3, nos. 3 & 4 (December Saint, an intellectual, and a feminist. [I am also a supporter 1992). 2. Quotation is from the delivery text of the paper. Most, but not all, of the of equal ecclesiastical rights for gays and lesbians.] My iden- information is the same as in the published version in Dialogue. See “The LDS tity involves all [four] elements. I cannot truncate my life by Intellectual Community,” 8–9. excising one or more elements in a misguided search for 3. See, for instance, Henry B. Eyring, “Finding Safety in Counsel,” Ensign simplicity. . . . Cathy Stokes changed my life forever by (May 1997); R. Conrad Schultz, “Faith Obedience,” Ensign (May 2002). 4. David B. Haight, “Solemn Assemblies,” Ensign (Nov. 1994). telling me, “When I went to the temple, I consecrated all of 5. See, for instance, “Proposition 22, California, and the Mormon Church: A me. That included my blackness. If the Lord can use it, it’s Chronology,” in Case Reports of the Mormon Alliance, Vol. 5, eds. Lavina Fielding his.” She set me on the road to realizing that the Lord Anderson and Janice Merrill Allred (Salt Lake City: Mormon Alliance); “Church wanted all of me, even the parts that the Church did not Funds Initiative to Ban Same-Sex Marriages in Alaska,” Salt Lake Tribune, 5 Oct. 1998, A4; “A Mormon Crusade in Hawaii: Church Aims to End Gay Union,” Salt want and could not use. With the utmost reverence, I de- Lake Tribune, 9 June 1996, B1. clare that I have tried to make a full consecration. 6. Notes in my possession. Consequently, as I hope for forgiveness, so must I offer it. 7. Christian Anderson, “Autumn Storm: An Excommunicant’s Son Reflects,” SUNSTONE (Sept. 1998): 12–13. Christian did marry Marina Capella, 7 Sept. And I do. We must mutually acknowledge our pain, 2002, San Diego Temple. Christian and Marina are both biology majors about to whether intentionally or unintentionally inflicted. We must enter their senior year at Stanford University. ask for and offer forgiveness. We must affirm the goals of 8. ‘Scott Parkin, “Re: [AML] Sanitized LDS History?,” 19 Apr. 2002; Scott charity, integrity, loyalty, and honesty that are foundational Parkin, email to Lavina Fielding Anderson, 24 Apr. 2002. 9. In the published version, this sentence became the more specific, “Second, in the gospel. And someday, may we move beyond forgive- we must protest injustice, unrighteousness, and wrong.” (“The LDS Intellectual ness of the humanness in our revealed religion to celebrate Community,” 61.) being a community knit together in joy and love.11 10. As quoted C. Robert Mesle, Fire In My Bones: A Study in Faith and Belief (Independence, Missouri: Herald House, 1984), 204. NOTES 11. 1n the published version, this last sentence became “Such forgiveness, 1. Lavina Fielding Anderson, “The LDS Intellectual Community and Church such acceptance hold the promise of movement toward a Christlike community” Leadership: A Contemporary Chronology,” Dialogue: A Journal of Mormon Thought (64). The other changes between the delivery text and the published version are 26, no. 1 (Spring 1993): 7–64; “Landmarks for LDS Women: A Contemporary inconsequential editing changes. (See ibid., 61–64.)
Dialogue: A Journal of Mormon Thought announces a CALL FOR PAPERS WAR AND PEACE Original critical and personal essays, poetry, fiction, and artwork are solicited for a special thematic issue of Dialogue: A Journal of Mormon Thought for publication in early 2004. Articles, essays, and creative work are welcome on any aspect of war and peace likely to interest Dialogue readers. An electronic copy in MSWord or WordPerfect must be received by the new 2004 editorial team no later than 1 September 2003. Interested authors and artists should direct queries, proposals, and manuscripts to:
Karen Marguerite Moloney and Levi S. Peterson Editors-elect E-mail: [email protected]
Queries can be made by phone to the editors at (801) 274-8210. All submissions will be acknowledged.
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By Armand L. Mauss
AM BOTH TOUCHED AND FLATTERED BY LAVINA’S some of our leaders. Yet I have never found the public and invitation to respond to her heartfelt concerns about the strident outrage over this tendency to be very constructive or I Church and its scholars. Lavina is among the people even to promote healing. It seems to me somewhat compa- whom I most love and respect on the earth, but she knows I rable to sharing family scandals in public. Of course, if a crime do not find her chronology of ecclesiastical horror stories to be has been committed, the perpetrator should be exposed to the entirely fair or balanced. Her twenty-year chronology, pub- authorities fully and quickly, family member or not, but family lished in 1993, was as much an essay in investigative reporting problems will not necessarily be solved by airing them in as a scholarly assessment. While it does record a few neutral public, and certainly those responsible cannot be expected to and mundane developments, it is largely a selective record of respond positively to public embarrassment. Thus, when my unhappy encounters between her friends and certain Church friends have felt mistreated in the Church, I have preferred to leaders, general and local. At the outset, she defines her offer private counsel, and such comfort as I can, rather than chronology for us as accounts of “survivors of ecclesiastical join in public recriminations, especially where I have lacked abuse,” lest we are tempted to entertain other interpretations specific information for some of these encounters. Many of the encounters them- It is not my place to tell Lavina or anyone else how to re- selves are selectively detailed, if only because Lavina was not spond to their treatment in the Church, but my preference is able to get enough relevant facts from the key parties involved. to step back from the “trees” of my own feelings and experi- While conceding that some of these accounts might therefore ences and try for a more detached view of “the forest.” From be “lopsided,” she feels justified in writing about them anyway, such a perspective, I have elsewhere analyzed and attempted just because there is “no way, at this stage, to make allowances” to explain the more general historical context, namely the for the varied versions that different key parties might have of transformation in LDS culture and governance during the these encounters. Of course, one way might have been to wait second half of the twentieth century.1 Much of that transfor- for a later “stage” with more information. Indeed, it happened mation has been as disquieting to me as to Lavina. However, that in one of the cases to which her chronology gave some rather than give vent to anger in public denunciations of prominence, I was personally acquainted with a number of Church policies or leaders, I have found it helpful to keep in facts that would have shed quite a different light on the case. I mind certain basic ways of understanding the Church as an in- could not help wondering how many other cases suffered from stitution, and I would like to share a few of these with you in selective presentation. It seemed a little like bringing home a case they might offer some useful perspective. sack of sour lemons from the citrus section of the grocery store without having noticed any sweet oranges in the bins. FIRST, I TRY TO KEEP IN MIND THAT THE CHURCH MAKES NO Not that there would be any difficulty in finding sour CLAIM TO BEING A DEMOCRATIC INSTITUTION. In the quaint lemons. I have lived long enough to have tasted a great many imagery of our nineteenth-century discourse, it is often called lemons in the Church myself and perhaps have even served a “kingdom.” As I read history, early Utah was, indeed, much some. Had I kept track, I could perhaps match Lavina’s ac- more like a kingdom than it is now, and I suspect that those count, lemon for lemon. But why should we be surprised at all chafing in today’s Church under centralized control, male the lemons? The Lord himself is quoted as warning that almost domination, and internal espionage might benefit by a com- all of us tend to “exercise unrighteous dominion.” This could parative perspective. Yet, even an attenuated kingdom is not a be as true of some feminists and intellectuals among us as of democracy, so I have never been surprised, as Lavina appar- ently has, by “violat(ions) of my American sense of fair play ARMAND L. MAUSS is professor emeritus of soci- and . . . expectation of due process,” to say nothing of “acad- ology and religious studies at Washington State emic ideal(s).” When I hear injunctions such as “follow the University; he and his wife, Ruth, currently live in prophet,” or “when the leaders have spoken, the thinking has Irvine, California. He is chair of the Dialogue been done,” I am sometimes irritated by the imperious style Foundation board of directors. and rhetoric, but the substance is not very different from what
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It is not my place to tell Lavina or anyone else how to respond to their treatment in the Church, but my preference is to step back from the “trees” of my own feelings and experiences and try for a more detached view of the “forest.”
corporate management might say when they call on their staff to “get with the program.” Corporations can be run as democ- ratic cooperatives, but most are not. Some Protestant churches are more or less democratic, but not all. The Church of Jesus Christ of Latter-day Saints is not a democracy, so why should anyone expect it to operate as though it were? It is, however, a fully voluntary organization, and if the time ever comes when I feel that it has lost its divine mandate, or that its policies and teachings do more harm than good, I will simply walk quietly away. I do not discount any of the harm Lavina has reviewed, in either this or earlier presentations, but I am not so sure that all the blame lies with Church leaders, and I still find far more good than harm in LDS church life.
SECOND, I HAVE LEARNED THAT SOCIAL GROUPS, ESPE- CIALLY LARGE, BUREAUCRATIC ORGANIZATIONS, WHETHER JONATHAN COOMBS KINGDOMS OR DEMOCRACIES, OPERATE BY SUPRAINDIVIDUAL PROCESSES AND IMPERATIVES. At the individual level, members once enjoyed; and without the priesthood, the few black Boy and leaders might do the best they can with the information Scouts in the Church were automatically ineligible for troop and perspectives available to them. Many individual bureau- leadership positions. Conspiracy theorists might see a perni- crats even have altruistic intentions, but as often as not, they cious motivation of sexism and racism behind all this. I find it are guided by self-interest, so well expressed in the dictum simpler, and probably more realistic, to see these develop- CYOB (“cover your own behind”). Organizational processes can ments as unintended consequences, which Church leaders rarely be controlled fully by individual leaders or bureaucrats, have attempted to mitigate somewhat without reversing the whatever their intentions. One of the processes beyond indi- “correlation” program itself. We know that “the Lord moves in vidual control is sometimes called “the law of unintended con- mysterious ways,” and never more so than when He works sequences.” These unintended consequences, when viewed through bureaucracies. We often have to take a very long view from a later perspective, might appear tragic. For example, I to see the divine hand, and I can understand why some are not do not think Joseph Smith, when he instituted the practice of willing to wait. plural marriage in Nauvoo, realized that he was setting in mo- When orthodox Latter-day Saints bear testimony that the tion forces that would lead directly to his own assassination Church is led by prophets, they rarely give any thought to the and the subsequent chaos. On the other hand, as a more salu- mixture of the human and the divine that underlie these organi- tary example, he probably did not anticipate that the first mis- zational processes. It has been a long time since any LDS prophet sionary expedition sent to the Lamanites would accomplish so has claimed to enjoy direct revelation through personal conver- little among the Indians but would instead double the fledg- sations with the Lord. Unless we are naive enough to think that ling organization’s membership by the conversion of Sidney our prophets obtain revelation primarily through such personal Rigdon and his Kirtland congregation. conversations, we must fall back on what the scriptures say There are many more twentieth-century examples, but about the revelatory process in passages like D&C 9 and Moroni space permits mention of only one: When the so-called “corre- 10:4–5. Those passages convince me that revelation begins with lation program” was seriously implemented in the 1960s, it human initiative and that divine confirmation is always prob- seems unlikely to me that one of the calculated intentions was lematic, because it has to break through a variety of cultural and a crackdown on women and blacks. Yet the Relief Society, psychological preconceptions. Primary, and other auxiliaries lost the autonomy that they had My study of LDS history convinces me that although the
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I have immunized myself against disillusionment by adopting very low expectations. So I am rarely disappointed.
kingdom has a divine origin, the Lord has left it in feeble human hands, which sometimes do and sometimes do not reach out adequately for , August, 1998
divine guidance in given cases. I do not com- UNSTONE plain about these human hands, for mine have been among them, and I know how difficult it is to disentangle my will from the divine will. In such a system, yes, of course, our leaders often make mistakes and commit sins, sometimes se- rious ones, with many unintended conse- CHRIS CHECKETTS, originally published S quences. I try to follow the leaders anyway, not out of blind obedience or belief in their infalli- “What makes you think your bishop should understand you? bility, but out of appreciation for the gravity of You’re a liberal Mormon, Ethan, for gosh sakes!” their responsibilities and the organizational complexities and cross-pressures within which they work. As a young man, I passed through that long process I know others have had very different outcomes in their in- of disillusionment common to those who begin with a rosy terviews with leaders. I make no attempt to account for those view of Church history and hold unattainably high expecta- differences—though I might have my suspicions. In my own tions for Church leaders. In later years, I have immunized my- interviews, I have always been prepared for further discipline, self against disillusionment by adopting very low expectations. even for the extremity of excommunication. I have tried to So I am rarely disappointed. take to each interview an open mind about my own possible In some instances, where I think leaders have been mis- failings and misunderstandings. I have tried also to cultivate a taken, or where their counsel did not seem relevant to my par- close enough personal relationship with the divine that if I ticular needs and circumstances, I have sought my own divine were to be excommunicated or unfairly treated for my com- guidance directly and have received it. On such grounds, I mitments of conscience, I could depart in the assurance that have sometimes declined to participate personally in a policy an injustice by Church leaders would simply not be ratified in or program that did not seem right to me. Yet, no matter how the heavens and would eventually be overturned. To the extent certain I have felt about my own position, I have never consid- that I have that divine assurance, I do not fear any Church dis- ered my personal guidance as license to lead or support a cipline, and I cannot be intimidated. Yet, at the same time, I public challenge to the legitimacy of the Church leadership or would do all I could to convey this same assurance to my own to the policies and doctrines they have collectively and offi- family, as well as to other members of the Church, so that cially promulgated. I have felt free to write and speak publicly those close to me need not be demoralized by whatever hap- with my analyses of the origins and likely consequences of cer- pens to me. Lavina, to her enormous credit, seems to have tain doctrines and policies, both historical and contemporary; adopted this policy in large part toward her own family, which but I have tried to do so with impersonal detachment and bal- I’m sure is the main reason that her son completed an honor- ance, without animus, and without attributing ulterior mo- able mission and is marrying in the temple. tives, even when I feel angry. While this posture has not re- sulted in any formal Church discipline, it has resulted in THIRD, THE HUMAN ELEMENT SHOWS ITSELF NOT ONLY IN interviews with three different stake presidents and one promi- NORMAL ORGANIZATIONAL PROCESSES AND UNINTENDED nent General Authority. I do not know on whose initiative ulti- CONSEQUENCES WITHIN THE CHURCH BUT ALSO IN THE COM- mately these interviews were called for, but in all cases, I found INGS AND GOINGS OF HUMAN INFLUENCES FROM OUTSIDE. I them enjoyable and reassuring, conducted with mutual respect speak here of more than the obvious local syncretic borrow- and good will. I have never been obsequious, I have never been ings that all world religions have had to deal with. We in North threatened, and I have remained active in the Church. I am not America tend to forget that our local culture also gets imported surprised, however, that I have never been called as a bishop or into our religion in important respects. Many a feature of stake president, either, which matters not a whit to me, for it Church programs and history reflect the influences of outside only leaves me freer to speak and write as I please. trends and movements. These include the Word of Wisdom,
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the Relief Society, the Boy Scouts, professionalized social wel- War II. It has produced a Church far less comfortable for me fare, racism, conservative politics, corporate models of gover- than the one of my youth. Yet, I take a cyclical view of such de- nance, Victorian domestic traditions, feminism, and many velopments, and I see signs already of an attenuation in this re- other things. We might be glad about some of these outside trenchment, recognizing that major social trends and move- imports but not so glad about others. ments take a long time to work themselves out. Meanwhile, The point is, they all bespeak a strong susceptibility for the placing of blame and assignment of motives for such de- Church programs, teachings, leaders, and members to be in- velopments, whether in large bureaucracies, in nation-states, fluenced by trends in American society. Feminism presents an or in the business cycle, greatly oversimplify social reality interesting paradox here: It was tolerated if not supported by without enhancing our understanding of it. At the individual nineteenth-century Church leaders, perhaps in the belief that level, we might very well see cases of malfeasance, misfea- it would neutralize some of the outrage about polygamy sance, or unrighteous dominion, but even then, justly as- among progressive American women. In the twentieth century, signing blame is a complicated business. Furthermore, just as however, Church leaders have opposed feminism in the ap- a practical matter, Church leaders are rarely influenced by parent belief that it undermines an American family already in public criticism from the inside, however sensitive they might trouble. To offer another example of changing Church re- be to external pressures. If, with all of its failings, this is still the sponse to social trends, I have just finished writing a book Lord’s kingdom, and not just another worldly enterprise, I which argues that racist ideas of all kinds, imported into would rather see us focus on damage control than on whistle- Mormonism from its American surroundings, have recently blowing. Let us, by all means, speak up candidly to our been contested and largely neutralized as an unintended con- leaders, local and general, but let us do so in love and temper- sequence of a proselyting commitment among all the world’s ance, and away from the din and glare of public scandal-mon- peoples.2 Feminism and Victorian domesticity, racism and gers, just as we would do in our own families. then racial egalitarianism, all have made themselves felt in Mormonism. In retrospect, we seem pretty sure that some of NOTES these influences have had divine sanction, but our ancestors 1. The Angel and the Beehive: The Mormon Struggle with Assimilation (Urbana: felt the same way about the other influences. All these influ- University of Illinois Press, 1994). ences come from the surrounding social world, and we privi- 2. Since the time this paper was delivered, the book has been published as All lege them selectively depending upon our own generation, Abraham’s Children: Changing Mormon Conceptions of Race and Lineage (Urbana: backgrounds, and interests. Our Church leaders do the same. University of Illinois Press, 2003).
HAVE NOT attempted to take up, one by one, Lavina’s charges about various kinds of “ecclesiastical abuse” (an- I other trendy term borrowed from the outside). I will say only that lumping all these accounts together under the same label obscures many differences among individual cases. Even the celebrated cases of the “September Six” (which her presen- tation augments to nine or ten) were not all the same, though (from what I know) I do not think excommunication was ap- propriate for any of them. Nor is orthodoxy vs. academic A MARVIN BELL READER freedom the sole issue every time an outspoken scholar is de- Just last week I discovered your Dorothy nied tenure at BYU. Indeed, anyone who has had a career in and then I took up this book of yours secular academia, as I have, has had to deal regularly with the orthodoxy of political correctness in our public universities. As I got cheap last year at the fairgrounds sale. Church members, even “intellectual” Church members, we Five or six poems and I sit shaken, risk doing serious injustice ourselves each time we assume we that inner quake where raindrops fall know all the facts of a case well enough to make charges or from wet branches, an after shower point fingers. Now and then Lavina acknowledges this limita- tuned to late gusts or even whispers of wind. tion and calls for us to “seek humility.” Yet she also resorts at Yes, yes. I know all that, times to the implicit or explicit attribution of ulterior motives, but do you have to remind me? or to rhetorical put-downs (e.g. the “follow the Prophet drum- How shapely you have made this sad chaos roll”), or to sweeping generalizations (e.g. about the handling I’m always stuffing back into the Jack’s box. of child sexual abuse in the Church). We both know what happens on touching Please do not misunderstand my message here. Anyone that latch and how babies who has read my assessments of recent Church history will love to scare themselves silly. know that I do not welcome the “retrenchment motif” that has increasingly characterized Church governance since World —CAROL HAMILTON
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The second half of Elbert Peck’s Sunstone tenure featured many exhilarating moments and successes, but also editorial, ecclesiastical, intra-organizational, and personal battles that ultimately proved too exhausting. “ONLY OUR HEARTS KNOW”—PART 2 SUNSTONE DURING THE ELBERT PECK YEARS, 1993–2001 By Gary James Bergera
The examined religious life is a life of . . . failed but and mailed.” In spite of a 53 percent increase in donations fruitful attempts to capture in words and images that from 1991 to 1992, income from subscriptions had fallen by 9 elusive but real something only our hearts know. percent, and total expenses had exceeded revenues by 8 per- —Elbert Eugene Peck cent. Past due payables (including $27,000 to the IRS and Utah State Tax Commission in back taxes and penalties) totaled OLLOWING THE DEPARTURE OF PUBLISHER LINDA more than $55,000. In fact, the foundation’s financial situation Jean Stephenson the month before, the 7 January 1993 was similar to, if not more precarious than, the one Daniel F decision of Sunstone trustees to reunite the positions of Rector had inherited seven years earlier.2 publisher and editor in one person—Elbert Peck—couldn’t Of his first few months as executive director, Elbert notes: have appeared more logical. After almost seven years, Elbert “In January [1993], we discovered Sunstone had not paid the was intimately familiar with the operations of both foundation Hilton Hotel bill for the previous summer [symposium], and and magazine. Indeed, many thought he had become Sunstone, the Hilton insisted it be paid or they would cancel the up- much like his mentor Peggy Fletcher had. By combining the coming summer symposium reservation, and there were no positions, the board would no longer have to worry about mis- other hotels available. They also required that the upcoming communication or bruised feelings between co-executive di- symposium be paid in full a month before the conference. So I rectors. Duplication of effort would be minimized, continuity had to pay for two annual symposiums in a half year—before in administrative style, assured. However, as Elbert recalls for any symposium revenues came in. On top of that, the IRS re- this history, “the biggest overriding reason for my agreeing to quired a tight payment plan for the previous year’s bill and that be the new publisher was that Sunstone was broke and deeply we keep up with current tax withholdings—again, paying two in debt. We couldn’t afford to hire anyone else to fill that role, years in one. Plus . . . there was the paying of printers and and I didn’t want Sunstone to fold. I was more seasoned, too, many other creditors and payroll. It was difficult, and I only and believed I could do it. Part of me was really excited, but made it through using Sunstone’s corporate American Express that very quickly diminished. I honestly didn’t see myself card (both for the hotel and the IRS), which gave me a month’s doing it forever, maybe a couple of years, but I didn’t know ex- float that often was $20,000, and by not paying myself for actly how the scenario would play out.”1 more than two months. Ultimately, I missed the AMEX payment On the eve of his thirty-eighth birthday, Elbert knew the for two months, and the card was canceled, and my personal foundation’s finances had fallen into disarray and, at the same credit ruined, but not until the symposium was guaranteed.”3 board meeting during which his appointment was decided, re- As Elbert contemplated his immediate future, he knew ported that “much of last year’s employee withholding taxes Sunstone was projected that year to incur about $260,000 in were not paid” and that the most recent issue of the magazine expenses but bring in only about $230,000 in revenues (in- had been “at press for two months [and] needs to be paid for cluding $100,000 in donations), for a shortfall of about $30,000. (This amount didn’t include accumulated debt.) GARY JAMES BERGERA is managing director of the Smith-Pettit Facing the challenge, he tried to identify ways to “make a piv- Foundation, Salt Lake City, Utah. His most recent book is Conflict otal difference in the organization,” while establishing a system in the Quorum: Orson Pratt, Brigham Young, Joseph Smith of “substantial” rewards “so that they are true incentives— (Signature Books, 2002). something worth the extra work to obtain them.” He wanted
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to produce eight issues of the magazine a year (any more, he Sunstone had been paying, but utility costs rose. Still, the new felt, would require more staff), and suggested to the board that location had more office and storage space and was, some felt, as an incentive he earn, in addition to his annual salary, $500 in a better neighborhood. The November 1996 move was ac- per issue for the first five issues, then $1,000 per issue for the companied by a fairly successful fundraising appeal to “please next three. Such a program, he believed, would tie future help Sunstone move into a new financial house, too.” The year raises to improved performance. “In all probability,” he told ended optimistically. trustees, “the 7th and 8th issues won’t occur, but having their When 1997’s Salt Lake symposium lost about $15,000, lucrative possibility makes me push for them and, at the least, year-end indebtedness rose slightly to $3,000. Elbert’s goal, ac- puts us in a better position to start off the next year.” For each cording to minutes of the 1 October 1997 trustees meeting, new subscriber, he proposed earning an additional $1; for was to greet that December “debt-free so that for the first time each successful regional symposium, $300; for each successful ever, end-of-year giving campaign monies go to next year’s ex- regional lecture, $100; $500 if the Salt Lake symposium broke penses and not previous year’s debts.” Elbert also reprised his even, $1,000 if it netted more than $10,000. One obvious earlier suggestions about incentive bonuses rather than an an- drawback to such a system of rewards was, of course, that it re- nual raise. “[Elbert] felt that because he is overworked, it is inforced the idea of Sunstone as a one-person operation, not as easy to be distracted by immediate concerns (phone calls, a joint endeavor by a group of dedicated staff. Consequently, visits, etc.) and keep putting off larger deadlineless projects some of Elbert’s recommendations were adopted, some tabled, that make a difference, and incentives would help ensure that and others rejected. any extra compensation [was tied to] extra results.” With the Six months into his first year, Elbert had succeeded in re- help of trustee Glen Lambert, Elbert proposed receiving $500 ducing long-term indebtedness by about $10,000. By the end for the first five issues of the magazine per year, then $1,000 for of his first year, he even began sounding a little upbeat. “We each additional issue; $500 upon completion of the Salt Lake are broke,” he told trustees on 21 April 1994. “However, if you symposium and $250 following each regional symposium; fifty took a snapshot . . . today compared to a year ago, we are in cents for each new subscriber; $1,000 “to be paid after 31 great shape. However, cash flow is tight, bills are stacking up, January if foundation finances are then better than they were at and payroll is hard to meet. At the beginning of the year, our li- that point the previous year”; and a “one-time bonus of $250 abilities had been significantly reduced, but it was accom- for developing a strategic plan for the survival and success of plished in part with the year-end donations, and we haven’t Sunstone.” The drawbacks of the personal incentive approach had that money to carry us through the first part of the year. were still apparent, however, and the board eventually decided Right now, our liabilities total around $25,000. Monies from to simplify Elbert’s proposal. Three months later, on 22 January the most recent renewal letter and from a selected fundraising 1998, trustees awarded him “a $4,000-a-year raise to a salary letter are coming in now. In May, we’ll also get . . . $20,000 that of $44,000 (retroactive to 1 January 1998),” as well as a will liquidate many of our debts. Come the end of May, we’ll “$1,000 bonus because finances of the Foundation at the board start getting in-advance symposium registrations. But it will be a tight year.” Elbert’s optimism proved premature. According to year-end figures, expenses exceeded revenues PRINCIPAL EXPENSES, 1993–2002* by nearly $43,000, an annual operating deficit of 17 per- cent, Sunstone’s worst financial year ever. Year Magazine Symposiums Payroll** Payroll % By February 1995, the financial situation seemed to be 1993*** improving, and Elbert told the board the foundation “is 1994 $59,747 $68,760 $104,111**** 35% broke, as usual, but not as poor.” While donations rose 1995 $29,387 $51,571 $113,241**** 46% more than 10 percent that year, income from both sub- scriptions and symposium registrations fell. Fortunately, 1996 $52,237 $39,650 $100,444 34% magazine- and symposium-related expenses dropped 50 1997 $68,508 $49,268 $112,703 34% percent and 25 percent, respectively, and payroll grew by 1998 $40,440 $38,692 $118,933 40% only 8 percent. Thus thanks to a 16-percent savings in ex- 1999 $50,865 $37,893 $113,389 34% penditures (revenues remained constant) and an unex- pectedly large donation at Christmastime that paid many 2000 $46,173 $27,852 $128,043 38% bills, 1995 ended with a surplus, the first time in six years. 2001 $40,519 $61,913 $164,806 44% Elbert also continued professionalizing operations by insti- 2002 $47,370 $63,230 $160,054 47% tuting paid holidays, a vacation policy, and health insur- ance, with the amount of leave and insurance benefits in- *The data for 1995-2002 were supplied by William Stanford. creasing with seniority.4 **Includes salaries, wages, and taxes. Magazine-related expenses are counted as a cost of sales, not as a general expenditure. A major accomplishment in 1996 was Sunstone’s move ***According to Elbert Peck, a year-end “Statement of Operations” was not from the Carpenter Building on Rio Grande Street to a re- prepared for 1993. modeled old house on Third West (Sunstone’s present lo- ****Includes some IRS and Utah state payroll-related penalties (including cation). Rent in the new location was similar to what interest).
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meeting are better (considerably) than a year ago.” Indeed, “SOMETHING SPECULATIVE, FAITH-AFFIRMING, trustees were pleased to hear that by the end of the month, the ‘CONSERVATIVE,’ AND ‘LIBERAL’” foundation would have $20,000 in the bank. Ground-breaking articles; BYU’s president fights back Despite 1998’s initial optimism, long-term fiscal stability still proved elusive. In fact, over the next several years, as Elbert’s en- ROM ELBERT’S FIRST issue as editor and publisher in ergies slowly waned, Sunstone’s finances gradually worsened. March 1993 to his resignation eight years later, the For example, following the modest gains and losses of 1995 F magazine deviated little from the direction and tone of through 1999, 2000 witnessed the largest operating deficit in previous issues. This was due to Elbert’s commitment to excel- seven years (17 percent), followed by a 6 percent deficit the lence and firm guidance, aided greatly by the efforts of hard- next year.5 From 1998 through 2001, donations increased by working staff such as Devery Anderson, Greg Campbell, Jane 75 percent (accounting for nearly 60 percent of all income), England, Martha Dickey Esplin, Victor Gener, Eric Lynn Jones, symposium receipts more than doubled, but income from sub- Brian Kagel, Gregory A. Kemp, Kim Kolan, Mark J. Malcolm, scriptions fell by 45 percent. On the other hand, symposium-re- Margery Mullin, Carol B. Quist, Bryan Waterman, and Cherie lated expenses grew by 60 percent and payroll, by 24 percent.6 Woodworth.7 “Elbert was always fun in the office,” remembers former associate editor Bryan Waterman, “loud music, popcorn, Coke runs (he kept huge numbers PRINCIPAL SOURCES OF INCOME, 1993–2002* of quarters all over the office), pineapple and Percent of Total (not Net) Income in Parentheses jalapeno pizza from Dominos. We had regular staff Year Donations Subscriptions Symposium planning meetings that were fun. Elbert was always Receipts** coming up with prizes for staff who could think of the best way to do some new thing he wanted to try 1993*** or come up with a name for some new section of the magazine. But the office was still a pretty business- 1994 $128,604 (40%) $83,963 (26%) $63,339 (20%) like place.”8 $12,689 new “We try to design each issue,” Elbert’s March-April $71,273 renewal 1999 editorial explains, “so that in it there is some- 1995 $142,171 (56%) $49,791 (20%) $46,985 (19%) thing speculative and something faith-affirming, $7,103 new some faith journey and some scholarly analysis, and $42,688 renewal something ‘conservative’ and something ‘liberal.’ 1996 $172,659 (55%) $75,312 (24%) $31,330 (10%) Regardless of where they stand, I hope every reader $9,735 new finds both comfort and unsettlement in each issue.” $65,577 renewal Representative contributions from these years include 1997 $187,606 (57%) $47,724 (15%) $28,799 ( 9%) Bruce W. Jorgensen and Richard H. Cracroft debating $7,103 new Mormon literature, William J. Hamblin and David P. $40,621 renewal Wright on the historicity of scripture, D. Michael 1998 $116,138 (39%) $47,845 (16%) $29,175 (10%) Quinn’s memoir of the Church’s “baseball baptisms,” $8,081 new Levi Peterson on the “Art of Dissent,” Richard D. Poll $39,764 renewal on being a “Liahona Latter-day Saint,” Steve Benson’s remembrance of his grandfather Ezra Taft Benson, 1999 $208,008 (62%) $74,205 (22%) $31,470 ( 9%) Peggy Fletcher Stack’s “Tales of a True Believer,” $12,526 new Wayne C. Booth on “Mormonism and the Seven $61,679 renewal Deadly Sins,” Armand L. Mauss on “Required 2000 $163,474 (57%) $31,377 (11%) $34,693 (12%) Obedience to Priesthood Leaders,” David C. $5,140 new Knowlton on “Intellectual Politics and the $26,236 renewal Unspeakable in Mormonism,” Rod Decker on the 2001 $204,036 (58%) $32,789 ( 9%) $71,863 (20%) “Church and Utah Politics,” Eugene England on $5,576 new “Becoming a World Religion,” Carrie A. Miles on $27,213 renewal “Polygamy and the Economics of Salvation,” Bryan Waterman on “Policing ‘The Lord’s University,’” Todd 2002 $211,246 (59%) $62,945 (18%) $68,823 (19%) Compton’s “Thoughts on the Possibility of an Open $8,242 new Temple,” Jana K. Riess on “The Cultural Engagements $54,702 renewal of Contemporary Mormon Kitsch,” and Jan Shipps’s *The data for 1995-2002 were provided by William Stanford. “Surveying the Mormon Image, 1960–2001.”9 **Includes registration, tables, advertising, and other. However, no article during the 1990s generated as ***According to Elbert Peck, a year-end “Statement of Operations” was not prepared for 1993. much publicity as September 1996’s “‘Clipped and Controlled’: A Contemporary Look at BYU.”10 The
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“Elbert was always fun in the office. Loud music, popcorn, Coke runs, pineapple and jalapeno pizza from Dominos. Elbert was always coming up with prizes for staff who could think of the best way to do some new thing he wanted to try or come up with a name for some new section of the magazine. But the office was still a pretty BIRTHDAY HOOPLA—A SUNSTONE TRADITION UNDER ELBERT PECK business-like place.” Back row, (L to R): Mark Malcolm, Marti Esplin, Greg Kemp, Greg Campbell, Bryan Waterman, Carol Quist; front row: Elbert Peck, Victor Gener, Brian Kagel
anonymous writer—or writers, some speculated—chronicled leader, who’d inherited Elbert’s case from his predecessor, a series of recent conflicts at the LDS-owned university be- wondered if Elbert’s continuing involvement with Sunstone tween academic freedom and religious imperatives (a “litany of constituted prima facie evidence of disloyalty to the Church. despair,” according to its author). The author was clearly an Specifically, he feared Elbert had “aided and abetted others in advocate for several underdog but high-profile faculty mem- (1) criticizing the Church and its leaders, (2) challenging bers, and the writer’s most sensational claim, and the section of Church doctrine, and (3) undermining the faith of members.” the article most frequently highlighted in the media, was that After a series of meetings over the next several months, he de- BYU’s new president (and member of the First Quorum of the cided to formally charge Elbert with “conduct unbecoming a Seventy), Merrill J. Bateman, had lifted portions of his inau- Melchizedek priesthood holder.” “To hold me accountable for gural address from the writings of Gertrude Himmelfarb, a what happens in the symposium isn’t right,” Elbert protested well-known conservative critic of American higher education. in an email to a friend in early April 1997. “Sunstone’s policy Bateman eventually responded by downplaying the incident, calls for open discussion, and the truth is that I spend my time apologizing for the inadvertent omission of quotation marks, recruiting faithful, Spirit-filled moderates for the symposium condemning the unidentified author for “hiding behind the and magazine.” cloak of anonymity,” and castigating SUNSTONE for publishing Word of Elbert’s impending disciplinary council traveled an article “denigrating members of the Twelve and advocating quickly. Elbert’s supporters called for special fasts, wrote letters the transformation of BYU into a secular university.”11 to Church headquarters, planned vigils and prayer services, and even arranged private meetings with sympathetic General “CONDUCT UNBECOMING A Authorities. “Please see how impoverished, uncreative, and MELCHIZEDEK PRIESTHOOD HOLDER” rigid the Church is becoming by this gradual but steady tight- On trial for hosting a “forum where people feel free to say ening of its fist upon its members,” one supporter wrote to things with which the General Authorities disagree. . . .” Church president Gordon B. Hinckley. “Recently I talked to a bishop,” another friend observed, “and said, ‘You’ve pointed S RECOUNTED IN Part I of this history, following the out all of the avenues that aren’t legitimate—letters, vigils, magazine’s reporting on the aftermath of the 1990 demonstrations, ads in the newspaper. Well, what are the legit- A changes to the temple ceremony—which included re- imate avenues of dissent and protest? Tell me what I can use!’ porting on the disciplining of members who had spoken posi- He had to scratch his head and admit that he didn’t know.” For tively in the media about the changes—Daniel Rector and Elbert, such expressions of support were overwhelming. “I al- Elbert had had their temple recommends confiscated for, os- most feel like Jimmy Stewart at the end of It’s a Wonderful Life!,” tensibly, violating the temple oath of secrecy. But if Elbert’s he wrote on 10 April in an email. “Ironic, isn’t it, that such a friends assumed that official Church misgivings regarding his sad time can be so full of love and goodness, too.” relationship to Sunstone had since dissipated, they were mis- Then, four days later, Elbert’s stake president changed his taken. In late 1996, after nearly four years as foundation di- mind, concluding instead to keep Elbert on “informal proba- rector, he was asked by his new stake president to meet. This tion” and to meet with him monthly during the forthcoming
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year. Elated, Elbert’s supporters were convinced that the stake question at this point, vowed “to do everything in our power president had been encouraged by more charitable superiors not to have that happen.” to soften his approach. Elbert, too, was pleased with the Over the next several months, Elbert and his stake presi- change of heart, hoping the Church now saw the injustice in dent’s discussions ranged from defending intellectual indepen- attacking him for other people’s words and actions. dence to calling for obedience. Finally, in late spring 1999, the Throughout the remainder of 1997 and into 1998, Elbert’s president scheduled yet another disciplinary council and relations with his stake president reached a kind of détente cor- hinted that Elbert would probably be excommunicated. The diale. (Elbert alluded to these meetings in an editorial in the following July, however, he canceled the court but kept Elbert July 1997 issue of the magazine.) But on 25 November 1998, on informal probation. Reliable reports held that one or more a new stake president (who’d served as first counselor to the of the stake president’s highest file leaders—convinced (by the previous president) met with Elbert for seven hours. Clearly, urging of a Sunstone board member) that a court was unwar- the matter had not been resolved. After reading aloud a ranted and that no good could come from the ensuing public lengthy document he’d prepared outlining his concerns, the controversy—had recommended the stake president recon- stake president told Elbert he was being charged with “apos- sider his actions. tasy” and that a Church court would convene the next month. “He made it clear . . . ,” Elbert wrote to a friend, “the charge re- JUST HOW “OPEN” A FORUM DO WE MEAN? lates specifically and exclusively to the symposium: it provides The struggle to define Sunstone’s role and leadership heats up a forum where people feel free to say things—pro-gay, pro- feminist, pro-intellectual things—with which the General N THE LATE 1990s, prompted in large measure by the Authorities disagree, and that’s not allowed.” Church’s reaction to the foundation’s activities and near- Again, friends rallied. “As to the prayer service you want to I disciplining of Elbert, several of the newer Sunstone organize,” Elbert told a supporter, “at the moment, I don’t trustees began to take a more activist role in the foundation’s want to hear more about power and unrighteous dominion affairs—especially compared to the board’s previously limited and all that; I feel a spiritual need to be fed communal bread involvement.12 Following the appointment of Stan and wine with friends.” The next day he continued, “I am cer- Christensen, a graduate of the Harvard Business School and, at tainly bemused by the current scene, and I think it is wrong, the time, an independent specialist in conflict resolution, as and sometimes my critical assessment leads to anger or at board chair in mid-1997, trustees broke with their hands-off least frustration, but generally I have a surprising (to me) tradition and the next year sent letters to all symposium par- inner calmness and even love for my opponents, or at least ticipants asking that their presentations “respect the gospel good will . . . . Goodness is never easy, and for the intellectu- and not . . . criticize Church leaders.” “[W]e need to comple- ally self aware, self deception is a big danger. . . . Becoming a ment the Church’s mission,” the thirty-four-year-old symbol, a hero, a saint, is not good for most souls, and I sus- Christensen explained in the magazine’s December 1997 issue, pect I won’t pass the test. I don’t want to be refined by this “and be part of that community, in contrast to being seen as crucible.” detractors or outsiders.” He now adds: “The perception some- Then, less than two weeks after their marathon meeting, the times is that Sunstone is a group of angry, marginalized, radical stake president telephoned Elbert and, like his predecessor, feminists or intellectuals. But the reality is that Sunstone is said he’d decided to postpone the court. He wanted to con- fairly mainstream.” He continues: “I think [Sunstone does] tinue meeting monthly but gave no reason for the change. As things differently today as a result of the statement on sym- for his own interpretation, Elbert was loathe to speculate, posia. . . . Is that just reactionary behavior? I think it’s just good fearing if his stake president’s superiors had intervened, and it management.” As a direct consequence of this new activism became widely known, they’d be more reluctant to get in- and attempt to have Sunstone appear less provocative, the volved in helping to stop any future disciplinary action. board prohibited all discussion of the LDS temple at 1999’s an- In an attempt to defuse the volatile situation, Sunstone’s nual symposium and asked some participants to modify por- trustees decided in January 1999 to relieve Elbert of direct ac- tions of their presentations. At least one longtime supporter countability for the activities of the foundation. “The charges,” withdrew rather than comply.13 Elbert recalled, had been “against me because I had final re- Spearheaded by Christensen, the board’s attempts to mon- sponsibility as a board member. Any board member in his itor more closely the magazine and the symposium repre- [that stake president’s] stake would have the same charges, he sented a controversial approach to, as they saw it, improving said.” Hence, trustees suspended Elbert as a voting member of Sunstone’s image with the institutional Church. Observes the board and placed oversight of the symposium in the hands former trustee Kathy Wilson for this history, “Stan felt that at of a committee of trustees or others appointed by them. Some that point in Sunstone’s history, given all the negative feedback also suggested they start scrutinizing more closely each pro- from the Church, we needed to make an effort to level the posed issue’s contents and cover art. More than a few even playing field. He did what he thought Sunstone needed to do wondered aloud: if the reprieve had not come, could Sunstone to gain some credibility in the Mormon community.” Some afford to have an excommunicated Mormon as the founda- boosters applauded the much-needed restatement of essential tion’s executive director? Others, loathe to consider such a loyalty to the Church; others feared that Sunstone’s role as a
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truly independent forum for thought, dis- cussion, and debate would erode com- pletely if too many compromises were “We need to complement the made. For these supporters, Stan and the Church’s mission and be part board came to symbolize Sunstone’s drift of that community, in contrast toward a more conservative approach to Mormon intellectualism. Indeed, though to being seen as detractors or he insists such was not his intention, Stan’s outsiders. . . . The perception assertions in the twenty-fifth anniversary sometimes is that Sunstone is issue that the magazine is a way to “get in a group of angry, marginalized, closer touch with the gospel,” seems to hint that some speakers and views would radical feminists or intellectuals. no longer be welcome “in [Sunstone’s] tent But the reality is that Sunstone of fellowship.”14 is fairly mainstream.” STAN CHRISTENSEN For those who agreed with this attempt to refocus Sunstone’s energies, the shift simplified what has always been a difficult balancing act for the organization. “Effectively negotiating come good ones that come in, and we accept them. But that’s these tensions,” Stan confides in the anniversary issue, “has one we’re sensitive about, knowing that we’re going to allow been one of my greatest challenges in playing a leadership role the discussion but we’re not going to let Sunstone be taken in this community.” While holding out the promise of an open over in terms of its reputation because that would help kill the forum, Stan and the trustees hoped to broaden the founda- organization.” Although he had previously hinted at his tion’s core constituency. “Sunstone is a part of the Mormon sexual orientation in some editorials, Elbert’s public self-iden- community,” Stan explained, “and the Church leadership is an tification as a gay man represented the next logical step in his important part of that community.” Eventually, the board came own faith journey. At the same time, he knew that acknowl- together in acknowledging all sides of this tension in a re- edging his homosexuality could be used against both him and vamped 1999 mission statement drafted by Eugene England: Sunstone. Regardless of the risks, he believed that his per- “The mission of the Sunstone Foundation is to sponsor open sonal commitment to honesty and integrity demanded the forums of Mormon thought and experience. Under the motto, disclosure. ‘Faith Seeking Understanding,’ we examine and express the “When I talk about Sunstone being an open forum,” Elbert rich spiritual, intellectual, social, and artistic qualities of added at 2000’s Salt Lake symposium, “I mean that it is a place Mormon history and contemporary life. We encourage hu- where any responsible, thoughtful idea can be expressed and manitarian service, honest inquiry, and responsible inter- the expression of it will not be rejected because of the content change of ideas that is respectful of all people and what they or the subject of the idea . . . . Inherent in that process is a con- hold sacred.” sideration of who the speakers are, their credentials, if they In addition to the board’s concerns, Elbert, too, increasingly have something to say, and if it is said thoughtfully and intelli- agonized over controversial but important subjects to the con- gently. Then we take the standards of scholarship in the dif- temporary Church such as feminism and homosexuality. “I ferent [academic] disciplines and try to apply them and hold don’t think you avoid topics,” he told former staffers Brian people to standards. . . . Another standard [for the speaker or Kagel and Bryan Waterman during their interview with him at writer] that is important is [to be] respectful of any differing 1999’s Salt Lake symposium. “That’s censorship. How you host position from their own and of any other individuals. . . . [W]e them so as to allow the individual authentic voice, but also so look at things and accept or reject them on their standard of that people don’t presume that the magazine is advocating a thought . . . not on their content. . . . That means then that position, is essential to the longevity of the institution. And Sunstone is not the advocate of any position except the advo- that’s a hard line to walk. You get killed even when you try.” cate of being an open forum, which is a hard thing to main- The previous month, Elbert had told the Associated Press, “I tain.” He continues: “Ideally, in an open forum, we want would quit Sunstone if we started censoring topics.” everyone, all positions, in the tent, talking. People will only “Sunstone is a reflective forum,” Elbert continued to come to the festival of discussion if they know they will be Waterman and Kagel, “and to the extent that, for example, ho- treated with respect, if they know that their ideas will be lis- mosexuality becomes an issue . . . discussed in the larger tened to intelligently and responded to with good will and American society, you’re going to see people wanting to un- thoughtfulness.” derstand that within their Mormon context, and so there’ll be Elbert’s attempts at differentiating between “thought” and proposals for that at the symposium. . . . Actually, with the “content,” governed by his own (and his board’s) sense of ap- gay thing,” he elaborated, “I’m pretty sensitive about it. Being propriateness, did not go uncriticized, especially by those who gay myself, I don’t want to be seen as riding that hobby horse. felt his quest for scholarly standards, respect, and dignity So I don’t go out of my way to organize gay sessions. I wel- masked his (or others’) own prejudices. For example, prior to
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2000’s annual Salt Lake symposium, feminist writer Maxine “TOO MANY HATS FOR TOO MANY YEARS” Hanks proposed two presentations, including one for a paper After fifteen years of remarkable leadership, she had delivered earlier that year at Sunstone’s California a weary Elbert steps down symposium. Devery Anderson, Sunstone’s Salt Lake sympo- sium coordinator, accepted both proposals in early June only S EARLY AS December 1995, Elbert had publicly to discover in late July that Elbert had decided to reject the pa- broached the possibility of his eventual departure pers for, what he termed, “bad scholarship,” “poor writing,” A from Sunstone. “The task of being editor and pub- “bad feminism,” and “biased, emotional work.” After repeated lisher has been intoxicatingly fun,” he wrote in celebration of efforts to satisfy Elbert’s concerns, Devery told Maxine Elbert the 100th issue of the magazine, “yet from juggling too many might respond more favorably if she provided positive refer- balls—especially the financial ones—I am weary. I have won- ences from qualified scholars. Elbert was soon deluged by e- dered whether it’s time for me to leave the Sunstone roller mails from Maxine’s defenders, and eventually more than a coaster for a calmer ride. Perhaps I will, someday, but in doing dozen people signed a formal letter to Sunstone’s board com- this review [of lessons learned during the past ten years], I plaining of Elbert’s actions. Two weeks later, Elbert reversed his have remembered how much I love facilitating this discussion decision, blaming the entire incident on “Sunstone’s poor com- of Mormonism. I love the challenging topics, the idiosyncratic munication and logistical incompetence.” authors, and the demanding subscribers. Many are now good Although relieved at the outcome, Maxine was not per- friends.” suaded by Elbert’s explanation. “No matter how smoothly you Still, the many stresses—professional, psychological, and make slander sound like plausible reason for rejecting my pro- personal—continued to snowball, and following 1999’s sym- posals,” she wrote to him, “it’s been very clear in every conver- posium, Elbert wondered if the time had finally come to sation I have had with you about my work that your intent is leave. “The fit between me and Sunstone was not as good as it to discourage, degrade, and humiliate me.” Elbert later de- had once been,” Elbert wrote later in an email to friends, “al- fended his original decision, “It was bad scholarship. Even by though in many areas, I was now better at many things and the standards of ‘qualitative research’—it was dramatically un- made better decisions.” By “fit,” Elbert meant his personal re- representative in its examples.” ligious beliefs and being gay, both of which he felt might place Responding to the above episode as well as to their own him at odds with many mainstream Mormons. “On good concerns about Elbert’s management of the foundation, two days,” he had months earlier admitted to Kagel and other Sunstone supporters and occasional volunteers, Hugo Waterman, “I’m what a friend calls a hopeful agnostic.”11 In Olaiz and John-Charles Duffy, circulated (with Elbert’s knowl- addition, Elbert believed at least one trustee, and possibly edge) at the 2002 Salt Lake symposium a petition of complaint more, had been trying for the past two years to convince addressed to Sunstone’s board. They were particularly con- Elbert it would be in both his and the foundation’s best inter- cerned about what they called Elbert’s “editorial single-hand- ests if he left. edness”: “The Editor alone makes all decisions concerning ac- Persuaded to place the issue before the board, Elbert raised ceptance or rejection of submissions for both the magazine the question of his departure at a special trustees’ retreat that and the Symposium. This single-handedness results in bias, August. Hoping for discussion, not decision, he was “stunned” interpersonal conflicts, and the perception that the Editor to discover that trustees wanted him to leave by the summer of makes arbitrary decisions.” They asked that the board better 2000. (“My memory of that retreat,” Elbert recalls, “is [that it manage the magazine and symposium, and especially that “de- was] just a disaster.”) According to Elbert, Stan Christensen, cisions concerning acceptance or rejection of papers submitted speaking for the board, “made a strong case that I needed to for publication in the magazine be made by the Editor along leave because I was gay and more open and willing to enter with at least two Associate Editors, who will independently re- into a very public relationship which could get me excommu- view all submissions and have equal vote in the decisions. We nicated and harm Sunstone.” Stan replies, “There is a basket of also request that all decisions concerning Symposium submis- reasons the board decided on a transition for Elbert, and his sions be made by a Committee composed of at least three personal decisions relating to homosexuality were not signifi- members endowed with equal decision-making power. Last cant contributors. Elbert’s quote on this issue from the meeting but not least, we request that the Associate Editors and the is a perception. He was not in the meeting when we discussed members of the Symposium Committee be appointed by the the reasons for his transition, so I find it curious that he is cer- Board of Trustees, not the Editor.” Before the petition could be tain that this was our focus. Elbert had put forth the notion as presented to the board, two separate copies, each containing early as 1996 that he didn’t think it was wise for the organiza- about twelve signatures, were stolen. Three trustees subse- tion to have an actively gay editor. I had the sense that the quently met with Olaiz and Duffy, but the latter were “left with board agreed with this, although it wasn’t the type of thing we a sense of lack of resolution.” Shortly after the meeting, Olaiz ever took a vote on. As changes occurred later in Elbert’s life, recounted to supporters: “I believe they [the board] are well- his views on this issue changed as well.” Board member and intentioned and, possibly, they are going to make changes for former Dialogue editor Bob Rees concurs: “Some members saw the best. At least they are aware of the problems, and they say signs that Elbert was increasingly disinterested in his job (or they want to help solve them.” was simply worn out) and increasingly distanced from the
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heart of Mormon life and culture. While it was not the determining issue, “The task of being there was concern that if editor and publisher has Elbert chose to live an been intoxicatingly fun, openly gay life, it could adversely affect the enter- yet from juggling prise. In other words, in too many balls— spite of what I see as especially the financial Elbert’s desire to oversim- ones—I am weary. . . . plify the board’s decision, I feel that it was based on a But I love facilitating number of factors.” Even this discussion of so, Stan admits, “I’m sure Mormonism. I love . . . both Elbert and the the challenging topics, board could have done better in this meeting.” the idiosyncratic authors, Some trustees later told and the demanding Elbert that based on Stan’s subscribers. Many are assertions at the retreat, now good friends.” ELBERT AT HIS DESK, they’d assumed their vote SUNSTONE OFFICES ON THIRD WEST had been largely pro forma, that his departure had previously been agreed upon by to take some of the responsibilities from Elbert’s shoulders and the two of them. allow him to focus on other responsibilities, specifically Elbert left the retreat “kind of torn, sad about leaving fundraising. Sunstone, the end of an era of my life, and a little miffed at the Though relieved, as he and the board began looking for a process of manipulation and coercion, but resigned to it.” business manager, Elbert couldn’t shake the feeling that the Gradually, however, his dark mood lifted, and by the end of board still meant for him to leave by year’s end. In fact, ac- the year, he decided to stay on. (In addition, his parents had cording to the board’s minutes for 4 August 2000, hiring both relocated to Utah Valley, and he’d accepted custodianship of a business manager—whom trustees termed “publisher”— an ailing family member—which severely limited his options and an editor meant Elbert would no longer have direct re- for where he might live and pursue post-Sunstone employ- sponsibility for either the foundation or magazine. ment.) At the board’s annual meeting in January 2000, he an- Following the hiring that fall of William Stanford, a career nounced “I want to stay,” remain for a year, and that his “fu- CPA with considerable experience working with non-profit or- ture tenure [thereafter] be open-ended,” as in past years. The ganizations, as business manager, trustees turned to searching board said he “could stay on throughout the year, but [then] for a new editor. But, in a telling 17 November memo, the my tenure with Sunstone would end.” He was also told con- board suggested it was time “to plan, at the appropriate time, troversial matters would need to be approved by Rees, the for a transition or evolution of Elbert’s role in Sunstone.” By the board’s newly elected chair. Elbert acknowledged in an email end of the year, they had settled on an editor, Dan that some trustees are “troubled with the fit between me and Wotherspoon, a Ph.D. in religion and theology from Claremont Sunstone,” that others feel “change is good,” that still others Graduate School and, since 1994, a regular symposium partic- worry “I have bad judgment” and “am too autocratic and will ipant. While trustees insisted that “this motion to make an offer not be flexible with the changes they believe Sunstone needs to a new editor is NOT a move to replace Elbert from employ- to make.” Still, the board’s unanimous decision devastated ment or involvement in Sunstone,” Elbert spiralled “into this him. Of his lame-duck status, he wrote, “I am depressed, feel incredibly deep depression,” convinced the board neither sup- rejected, and feel unempowered to make even many trivial de- ported nor valued him.15 “I’m not unique and irreplaceable,” cisions.” he says today, “but I am hard to replace. . . . I look back now When Elbert’s allies heard the board decision, some aggres- and think, ‘Those guys [the board] should have worked their sively lobbied the board to reconsider; others pleaded Elbert’s hardest to keep me rather than to collude in a campaign to get case before Sunstone’s major benefactors. Hurt and angry, rid of me.” Elbert told the board the next month that inasmuch as they For Stan Christensen, the board’s and Elbert’s clashes were had elected not to accept his offer, he had concluded not to ac- not entirely unexpected, given the evolving nature of the foun- cept theirs and would leave by March at the latest. Faced with dation. “The conflicts between Elbert and me,” Stan reports for the real possibility of Sunstone’s demise, the board in late this history, “were natural conflicts between an executive di- February agreed to retain Elbert for an unspecified term while rector and a board chair. I think it is fair to say that the board they would look for a business manager and magazine editor become more active after I became chair, which was what
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Elbert expressed he wanted. This did put a strain on our per- board meetings during which his tenure and the foundation’s sonal relationship which I hope will abate over time. I think it future was discussed, Elbert recalls, “I no longer had a clue was hard for him to run the foundation with limited oversight about where the board was.” He no longer felt treated as a “col- for more than ten years, then make a transition to life with a laborator on the vision of Sunstone,” but as a “mere em- board who didn’t always share his opinions. I’m sure I could ployee.” “You don’t know how demeaning it is,” he remembers have done a better job facilitating this transition.” In response telling the board, “‘to be sent out of the room and have people to these comments, Elbert says today, “I know Stan thinks that, talk about you for hours, particularly when all these charges but I [believe] our differences were primarily philosophical are made and arguments about [Sunstone’s] history [are put and organizational.” forth] and I have no chance to respond to them. Who made “During this period of the board’s history,” Stan rejoins, “the the board of trustees the high council of Sunstone? . . . I told most significant event in my mind was the shift to a moderate as them, ‘I’m never going to be sent out of the room again like well as active board. With the approval of the other board mem- that.’ To have a discussion whether to keep me or not is one bers, I asked Bob Rees and Eugene England, moderates with thing, but hours-long discussions of philosophy and I’m no long histories in the Mormon intellectual community, to join the longer part of the collaboration, [is another]. . . . Given the board. Both were reluctant at first but agreed the organization continuing tension, I just did not feel like I could stay unless needed change and believed they were each in a position to these things were resolved.” help with this. The three of us felt that Sunstone had drifted As a result, in March, Elbert outlined to trustees the five from its founders’ mission and had become too captive to the conditions under which he would stay; otherwise he would interests of one segment of the community. Gene was elected leave by the end of May. First, he would remain executive di- co-chair, and we worked hard together to develop a vision of rector of the foundation and be appointed publisher of the moderation in both the magazine and symposiums. Bob had re- magazine. Second, he and Sunstone’s other three full-time em- cently returned from a mission to the Baltics and was full of ployees would be named voting members of the board. Third, spiritual energy that he wanted to apply to the organization. The the board would not censor “submissions and proposals be- three of us and the rest of the board spent many hours debating cause of topic or person.” Fourth, “If I stay,” he wrote, “those and defining what we thought the direction of the organization board members who think I should go, and who campaigned should be. At times this was at odds with Elbert’s vision, and in- for that end, must leave the board. We must dedicate our re- evitable conflicts resulted.” sources to projects that grow out of a commitment to a shared Rees continues: “At the encouragement of some new mem- vision of Sunstone and stop fighting over that vision.” Finally, bers, we on the board began to assume our oversight duties, he would expect trustees “to create a more collaborative rela- which included finances, publishing schedule, subscribership, tionship between staff and board, with clear and realistic ex- and public image. What we discovered was that financial pectations.” He closed: “Nagging criticism of things such as my records were in disarray; income and payroll taxes had not fundamental lack of judgment only snuffs out my hope and been filed for several years (resulting in IRS penalties); and the confidence . . . and I’d rather be somewhere else. But I feel that distance between magazine issues had continued to widen, re- I have returned to the land of the living, and that with such sulting in a dampening effect on new subscriptions, renewals, trust and confidence in me, I’ll blossom. Without it, I’ll wilt, and contributions. All of these factors left the prospect of and rather than allow that to happen again, I’ll leave.” growing indebtedness. For the first time in a long time, the When the board met on 16 March, some felt Elbert’s condi- board took a hard look at its legal and fiduciary responsibilities tions were “a means for him to return as an equal and valued and felt that if it didn’t act soon, the entire enterprise might partner with the board” and they “wanted to employ possible fail. For most of us, it was a difficult time because we felt ways to negotiate Elbert’s proposal with the intent of his caught between our loyalty to Elbert and our recognition that staying under certain conditions.” According to board meeting unless changes were made, Sunstone might not survive an- minutes, others “interpreted his proposal as an attempt by him other year.” Rees continues: “Elbert’s raising the issue of cen- to gain greater control of Sunstone and marginalize the outside sorship was, to my mind a red herring. It was both inaccurate trustees by insisting that the staff become board members and and unfair for Elbert to so characterize the board’s wish to es- all trustees who opposed his proposal [be] dropped from the tablish clearer guidelines for articles/symposium presenta- board.” These trustees “wanted to accept Elbert’s offer to re- tions.” sign.” However, a majority of the board “favored attempting to As 2001 opened, Elbert told friends he was beginning to find a way to negotiate with Elbert and establish conditions emerge from the depression he’d been struggling with—a de- under which he would feel comfortable working.” pression brought on, or exacerbated, by his recent annus horri- Consequently, the board agreed (1) not to require members to bilis. But at that January’s board meeting, he remembers being leave simply because they favored Elbert’s termination; (2) to told: “We’ll keep you on through August, and then revisit your restore Elbert as a voting member of the board and to name continuing status. But there is no guarantee after that. I other employees as non-voting members; (3) to ask Elbert to wouldn’t count on it. But we’ll get the contract to you later focus on fundraising activities; and (4) to stress that as man- spelling out all the details.” “That made it very hard,” he re- aging director, Elbert “is responsible for sound financial man- calls. Because of his being excused from the portions of the agement of Sunstone.”
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Despite their common ground, Elbert believed the board’s out,” he told the Salt Lake Tribune (13 June 2001), “I found I concessions camouflaged their real intent, and he felt himself just didn’t have it in me to do it any more . . . . This was a long- sinking again into the depression he swore he’d never relive. term kind of weariness. It became clear I needed to work my- He was visibly exhausted, increasingly short-tempered, and self out.”16 “After fifteen years,” he told readers of the April having difficulty focusing on work. Lunch breaks and errands 2001 issue of SUNSTONE, “the long-feared ‘burn-out’ set in. . . . more and more frequently turned into afternoons off, and days As I stumbled, so did the organization, and I apologize for the off, into weeks off. “The last year I have really been burned disarray of the last year.” Only two issues of the magazine had
READER’S FORUM
Excerpts from Letters to the Editor, 1993–2000
Only if we respect and honor one another’s spiritual expe- seem equally intent on portraying them as our only organ. riences, as honestly told in human weakness, will we feel fully free Meanwhile, what’s left for the rest of us to read in the, uh, john? to share those experiences with each other. —J. Christopher, Los Angeles, California, Apr. 1995 —Miles Spencer Kimball, Ann Arbor, Michigan, July 1993 Recently, Mormon scholars have been excommunicated (some If God replies to strong criticism with conversation, why of them scriptural scholars). Liberal Mormons have paraded these should today’s living prophets be above such dialogue? excommunications as a gross offense, yet the work of these scholars —Colin Firth, Los Angeles, California, Feb. 1994 is ignored by those of us who claim to support them. Liberal How can we possibly ask other people to accept a young mis- Mormonism cannot claim to stand on ground higher than any other sionary’s challenge to question their deepest, most sacred convic- Mormon institution unless the careful search for truth is our highest tions so that they will be willing to join the Church, and then once priority. At present, it is not. joined, demand that they “follow the Brethren” and cease seeking —Mark D. Thomas, Lynnwood, Washington, Dec. 1996 truth for themselves? Honest, open scholarship, utilizing historical and literary crit- —Ted McCann, Lake Forest, California, June 1994 icism, will open up new vistas, and it can enrich a religious tradi- My experience with intellectuals is that they view compas- tion. In order for it to do so, however, one must give up the idea that sion as a noun, not a verb, and their commiseration is entirely everything must have one right interpretation. predicated on my devotion to “the cause.” Intellectuals accuse the —Timothy A. Griffy, Phoenix, Arizona, Apr. 1997 Church of being controlling; obviously they never listen to their Don’t Church leaders recognize that the “dangerous” radical own rhetoric. element of intellectuals, feminists, and homosexuals are incredibly —Doug Dansie, Layton, Utah, Sep. 1994 faithful Mormons? I love you brave, peculiar people; I am inspired The problem is not that our leaders are somehow not by your faith; I enjoy your humor and thought-provocation. “human,” but that they are all too human. So whom do we pity? No —Steve Susoeff, San Francisco, California, Apr. 1997 one? Everyone? I think the Church would be much better off just I tap dance from activity to inactivity. In Sunstone, I feel I patting the “dissidents” on the head and saying, “There, there.” At have found a place where a person like me can be embraced and be the same time, people who pick fights shouldn’t be surprised if they spiritual. keep getting beat up. —Scott A. Weakley, Los Angeles, California, June 1998 —Eugene E. Woodbury, Orem, Utah, Dec. 1994 The LDS church has made itself a world religion, and it is time If questions and doubts and disagreements with the Church that the Saints acknowledge their own remarkable accomplishment. stand in the way of worshipping in faith and love with a community Even the first century and a half of Islam does not compare! The of believers, then find another home. Christ is our Savior; the LDS church is behaving like a sect [regarding the censure of BYU by Church is not. Let us worship and serve Christ where we can. the American Association of University Professors], but it is now a —Rebecca Hirst, Knoxville, Tennessee, Dec. 1994 world church. What has become of the interesting, thought-provoking —Jacob Neusner, St. Petersbury, Florida, Apr. 1999 SUNSTONE? It has digressed into a celebration of worldly experi- ence, intellectual snobbery, and agendas. I expect better, and I used I realize that detente between Sunstone and the Church to receive it. without compromising honest inquiry will not be easy. But because —Gregory S. Prince, St. Paul, Minnesota, Apr. 1995 the line between capitulation and autonomy is difficult to draw doesn’t mean it isn't worth the effort, even if first attempts are While “the Brethren” pretend anal openings aren’t part of God’s cre- clumsy and/or objectionable to some. —Sue Bergin, American Fork, Utah, Feb. 2000 ations and don’t exist at all, SUNSTONE and Dialogue sometimes
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appeared during the past eighteen months, and the founda- splendid people, that can call me to draw upon my diverse tion’s finances were seriously strained. At least one trustee skills, talents, and ideals.” He says today: “It was too late to re- called the “lack of record keeping and proper reporting of the build me for Sunstone. I was just so wasted.” Having moved to last three years . . . inexcusable.” Others confessed “they California, where he found it difficult to be as helpful as he couldn’t in good conscience ask their friends and contacts for would have liked, Stan Christensen resigned from the board donations to Sunstone given the lack of magazine publishing.” one month after Elbert’s departure. Consequently, on 8 June 2001, after a week’s absence from As became apparent in a candid interview with Salt Lake’s work during which no one at the office knew where he was, City Weekly shortly following his resignation, privately, Elbert Elbert emailed his resignation to Sunstone’s staff and soon had also grown frustrated with, if not skeptical of, aspects of thereafter cleaned out his office. “I leave with a deep sense of Mormon intellectualism. “I just became less and less patient gratitude,” he wrote, “for the wonderful experience of my fif- with the fools I had to deal with. There were always the same teen years at Sunstone. It is hard to imagine another job that old complaints, the same old insights. They just kept focusing could be so rewarding, that could connect me with so many on the same issues. After fifteen years, it became tiresome and boring.” In fact, he continued, “I don’t know a more tempera- mental group of people than feminists—gays are even-tem- BOARD OF TRUSTEES 1985–2001 pered compared to them. The liberals who, over the years, have gotten up to do their own jeremiads against the church or Trustees still serving on current board in italics acted irresponsibly in their presentations at Sunstone have John Ashton, 1985–87—attorney caused as many of the problems with open forums, that they Kim Bateman, 1999–2000—medical doctor lament now, as the brethren ever did. I don’t have as much of a Katherine Boswell, 1990–91—administrator desire to run the church as many of the liberals do. It’s not our Martha Sonntag Bradley, 1985–92—educator church. It’s not the liberals’ church. Any organization’s agenda D. Jeff Burton, 2001–present—consultant is determined by those who are in the pews and writing the Cole Capener, 1999–2001—attorney checks. Any time the church has changed, it has done so Blaine L. Carlton, 1993–94—attorney slowly and at the tail end of the social upheavals that forced Stan Christensen, 1994–2001—consultant the rest of society to change along the same lines. . . . It’s not a Marie Cornwall, 1991–92—educator healthy disposition to consistently write off the church as evil, Julie K. Curtis, 1999–present—marketing specialist or anything general for that matter. Lots of the assumptions Cindy Dahle, 2000–01—educator and concerns that people seem so passionate about now don’t Robyn Knibbe Davis, 1990–2000—businesswoman interest me at all anymore. Sometimes I see it as sort of a cheap Eugene England, 1998–2001—educator intellectualism. There is so much of my life that is not Kent Frogley, 1985–97—executive Mormon—not Sunstone. When I go to Los Angeles or San Lisa Bolin Hawkins, 1990–93—administrator Francisco and visit with friends there, I realize I am a city boy. Edward L. Kimball, 1987–91/2001—educator I always ask myself why I would ever want to to be in Utah de- James N. Kimball, 1996–97—businessman bating that crap.”17 Jordan Kimball, 1999–present—medical doctor While conceding for this history the accuracy of the above Glen R. Lambert, 1987–99—therapist statements, Elbert hastens to clarify that the “fools” to which Brian C. McGavin, 1987–90—accountant he referred are not the majority of Sunstone supporters, but Louis A. Moench, 1993–2001—psychiatrist those who champion their own particular brand of Mary Ann Morgan, 1990–92, 93–99—educator Mormonism. At the same time, he continues, “I think a lot of Elbert Eugene Peck, 1986–99—editor; publisher what goes on at Sunstone is a cheap intellectualism. There’s a Grethe B. Peterson, 1999—educator smug liberalism like we do know the answers and those be- J. Frederick Pingree, 2000–present—accountant nighted people at Church headquarters don’t. . . . A lot of the Marybeth Raynes, 1987–90—therapist people who I love dearly and like a lot I would say fall into that Daniel H. Rector, 1986–95—publisher; businessman kind of cheap intellectualism. . . . Generally I like and enjoy fa- Robert A. Rees, 1999–2000—educator cilitating the conversation, but there are some people who are Margaret Reiser, 1995–99—businesswoman real fools and don’t know it, but those are very few.” J. Bonner Ritchie, 1985–95, 2001–present—educator For his critics, Elbert’s candor in the City Weekly article rein- Mary Ellen Robertson, 2001–present—administrator forced their own judgments. “Elbert Peck . . . is a smug, irre- Linda Jean Stephenson, 1991–92—publisher sponsible, sexist, self-hating gay man who insists on blaming Vickie Stewart, 1995—employment consultant other people (‘lazy liberals’) for his own incompetence,” wrote Michael J. Stevens, 2001–present—educator John-Charles Duffy in a letter to the editor in the 12 July 2001 Mark D. Thomas, 2001–present—businessman; educator City Weekly. “Sunstone should have sent him packing long Kathy Wilson, 1998–2001—art dealer ago.” Even for his supporters, Elbert’s comments seemingly re- Earl M. Wunderli, 2001–present—attorney quired some explanation: “If you have met Elbert in person,” writes SUNSTONE’s new editor, Dan Wotherspoon, in the mag-
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azine’s July 2001 issue, “you will know that he has opin- ions about everything and everyone! Yet, they are al- ways well-reasoned takes, “I leave with a deep and he offers them with a feeling of joy in community, sense of gratitude for the with an easy laugh and glad wonderful experience of my heart. If you have met Elbert, fifteen years at Sunstone. I know you also have a It is hard to imagine strong opinion about him. Most of you extend to him another job that could be the same grace he feels to- so rewarding, that could ward you. But even for you connect me with so many whose feelings are perhaps splendid people, that can less generous than others, I ask that as a community, we call me to draw upon all join in releasing him with my diverse skills, talents, a vote of thanks.” and ideals.” “The effort Elbert ex- pended to fight against the will of the board during his final eighteen months as ed- itor and managing director,” Stan notes, “hurt Sunstone deeply. In a very human way, he outpouring of spirit and generosity, and that is what everyone put his own interests in front of those of the organization, and should remember and focus on. The conflicted denouement to in the end, both he and Sunstone suffered as a result. In retro- his tenure is a small footnote and will certainly fade over the spect, the board should not have given Elbert so much rope years.” during the transition. The intent was to honor and respect him Perhaps the best insight into Elbert’s views as he neared the for all that he had done over the years, yet the impact was dis- end of his tenure is found in his farewell editorial, published in astrous. Elbert didn’t feel like he reported to the board, despite the April 2001 issue of the magazine (though not mailed until a clear mandate in the Sunstone bylaws that all staff, even its late May, just a few weeks before he resigned). In it, he writes editors and publishers, do so.” “The board’s decision to termi- of his experience a few years earlier participating in a gathering nate Elbert’s contract,” Bob Rees adds, “was met by resistance of the Radical Faeries, a loosely knit collective of gay pagans and ultimately defiance by Elbert. Elbert refused to recognize “committed,” Elbert explains, “to living simple, interconnected the board’s authority or honor its decisions. The ensuing lives in peace with others and with nature.” “Living with power struggle resulted in a very sporadic publishing them,” he writes, “called me to be the best Christian I was schedule, the decline of Sunstone’s financial health, the resig- taught to be as a Mormon boy.” But after several days, Elbert nation of a number of board members, and Elbert’s further concluded that “the presence of love within a community does sinking into a deeper depression.” not prove it is Christian.” The challenge of being a Christian, “For the last several years,” Bryan Waterman subsequently he realized, is not loving one’s friends, but loving one’s ene- added for this history, “Elbert kept talking about needing a mies. “Jesus’ love of enemies is not a nebulous, warm fuzzy,” he break, taking time off, or even quitting—well before there elaborates. “No, it’s specific and active and democratic. Follow were movements afoot to oust him . . . . The job had become the Father’s example, send sun to warm and rain to nourish, pretty brutal, and I think we could see what it had done to and do it for everyone. How simple—treat those outside your Elbert. Living in the shadow of an increasingly authoritarian community exactly the same as you treat those inside it.” Church was not a fun thing, obviously, especially when you Mormonism may not “work for every good person,” he admits. were surrounded by people who were so caught up in the pol- “Nevertheless, The Church of Jesus Christ is an incredible itics of it all that they no longer had any concept of a world force and source in the world for goodness and love. Just outside the valley.” below the surface of our boring meetings and the roof of our “I think Elbert is a great man,” Stan concludes, “and I feel uninspiring meetinghouses, life burgeons!” “We’ve come a lucky to have had the chance to work with him. He lives as- long way from pioneer oaths of vengeance,” he continues, pects of the gospel in a truer and more pure sense than anyone “which fostered a xenophobia [of which] the Mountain else I have met. He is extremely sensitive towards others and Meadows Massacre was only the extreme manifestation. Today, has a Christlike ability to behave charitably toward others. Latter-day Saints and their Church are more singularly focused Most of his tenure at Sunstone is characterized by a flourishing on growth and service. And because of our pragmatism, we
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learn from our past and we avoid over-zealousness as we dili- took their diverse spiritual and intellectual journeys, that gently work to make sure our labors improve.” Still, he closes, simple mission that assumed a common faith was increasingly “it does not yet appear what we shall be.” Elbert’s own trajec- harder to implement. The best one example of that is . . . [the] tory through Mormonism suggests he could easily have re- journey to non-belief and eventual membership withdrawal placed “we” with “I.” [of one of Sunstone’s founders]. I vividly remember how [this founder] came out of the future-of-Sunstone symposium ses- SUNSTONE’S TRIED-AND-TRUE FORMULA FOR SUCCESS sion that Stan had organized, and said to me, ‘I don’t belong Happy convergences, glorious failures, gutsy gambles, dogged in Sunstone anymore,’ because he was no longer the believer stamina, quirky personalities, and rivers of caffeine . . . . all the panelists described [as who Sunstone was for]. Of course, I didn’t agree [that he no longer fit with Sunstone]. By ORE THAN FIFTEEN years earlier, Elbert had trem- then, my articulation of Sunstone was that it needed to be a bled at the thought of returning to Sunstone. Since secular, open form for the discussion and expression of M then, he had become virtually indispensable to the Mormonism by anyone, including true-believers, that its pur- foundation and its supporters as he embraced his role as de pose was not singularly a forum for thoughtful believers (and facto spokesperson for the Mormon intellectual community. select, non-offending invited guests). My evolution to that Whatever the drawbacks, both for Sunstone and himself, he philosophy was in direct response to making a place where relished the easy mesh of the foundation’s needs with his own, [everyone] could and should feel they were full-blown citi- the ability to set his own work schedule, the privileged associ- zens of Sunstone. My views evolved in response to real events. ation with some of the Church’s brightest minds, the heady It was a response to allowing excommunicates of the Purge [of give-and-take exchanges with national media hungry for an September 1993 and beyond] to speak and then articulating a unofficial point of view, and the respect of thousands of philosophy to defend that policy. It was formulated in my readers and symposium attendees who looked to him— conflicts and arguments with Stan. When he wanted to censor whether or not he agreed with their assessment—as the quin- [a particular speaker] because any panel on the Proclamation tessential liberal Mormon intellectual. To these and similar rea- on the Family was too sensitive for the brethren, I responded sons for staying at Sunstone for as long as he did, add Elbert’s that we shouldn’t reject proposals because of topic, but rather own strong desires for community-building, spiritual fulfill- all topics were fair game and we accept among the proposals ment, and self-understanding. based on quality of thought (academic research) and their re- Regardless of one’s reaction to the board’s treatment of spectful tone. The respect part came because I saw firsthand Elbert (or to Elbert’s response), it is difficult to argue with its how the jeremiads repelled many thoughtful moderates intention: how best to facilitate Elbert’s eventual departure. For whom we wanted to be in the tent. To keep the forum’s more than eleven years, from 1986 to 1997, Elbert (like his boundaries wide and expanding, respectful discourse was es- predecessors) had enjoyed a relatively free hand in operating sential. . . . I believe my views should have been the vision of first the magazine and then the foundation. Executive, edito- Sunstone.” rial, and fiscal supervision had been virtually non-existent. “As one can imagine,” Christensen counters, “the board felt The sudden, but not wholly unexpected, involvement of otherwise. Each of us felt Elbert’s views were uniquely in- trustees hoping to bring a greater degree of accountability to formed and an important part of our collective vision. There is the management of the foundation—especially a sense of pur- a vulnerability and sometimes a cost to organizations that pose that may have differed from Elbert’s own—was no doubt come to embody too closely the feelings and desires of one difficult for everyone. For Elbert, the fundamental conflict was person. Despite bylaws that outline the board’s role as a gov- not so much one of control—”a more activist board vs. a mav- erning body to which the executive director reported, Elbert erick manager”—but of vision. “I do resist direction when I saw our input only as suggestions which he could choose to don’t feel valued,” he explains for this history, “but in a mutu- ignore if he disagreed with them.” ally respectful collaborative relationship, where I feel I get As Sunstone looks beyond its first quarter-century, many heard, I willingly defer.” Given competing agendas and values, observers worry its future is as fragile as ever. While it boasts a that Elbert fought for so long to remain at Sunstone speaks ei- talented new staff, it faces many of the same challenges it did ther to his commitment to intellectual freedom, to his fear of in the mid-1970s. Chief among these is the perception that the finding another job that would come as close to providing the intellectual freedom it champions is somehow detrimental to same freedoms and benefits Sunstone offered, or, most prob- the well-being of the LDS church. “It has long been observed,” ably, to a combination of both. reports former trustee Mary Ann Morgan, “that Americans are “When I came to Sunstone as editor,” Elbert elaborates for anti-intellectual, and perhaps this most American of all this history, “I spoke and wrote much like [those who say churches comes by its distrust of scholarship predictably. It is that] Sunstone is by and for and of believing Latter-day Saints, ironic, however, that our Church espouses doctrine which en- and it should reflect that mission. That’s certainly how the compasses all knowledge and truth, searching and accepting founders felt when they organized the thing—the articulate any new truth and eternally doing so, yet its members are cur- expression and celebration of the truths of the Restoration. rently admonished to look, almost exclusively, to their scrip- However, as they and the Mormon intellectual community ture and Church hierarchy for knowledge. That narrow per-
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spective must change for the good of the Church and also for create a divide between the mental and the spiritual. Now I Sunstone to survive.” think they’re wrapped up together and you can’t really sift one A related problem is attracting new, younger supporters. from the other. To make suspect an intellectual approach to “College-age students are conspicuously few at Sunstone gath- theology or spirituality is wrong. You don’t have a spiritual life erings,” worries Mary Ann. “Do young people still have intel- and an intellectual life. It’s all the same thing. Sunstone also lectual curiosity?” “As the Church continues its shift toward made me more independent, more willing to listen to the inner conservatism,” re- voice, the voice of faith, whatever you want to call it. And it sponds Kent Frogley, As the Church continues its helped me create a spiritual life where I don’t feel marginal- who served on shift toward conservatism, ized or suspect.” Sunstone’s board from together with its increasing For Stan Christensen, the experience was equally salu- 1985 to 1997, “to- tary: “Sunstone has been tremendously supportive to me gether with its in- willingness to define individually. It’s put me in touch with people who are inter- creasing willingness to righteousness, it forces esting and with whom I want to be involved. Has it sup- define righteousness, members to make choices ported my testimony? Absolutely. Is my testimony stronger it forces members to about their faith earlier in life, as a result of Sunstone and the forum that it has provided? make choices about Do I get inspired by some of the talks I hear or by some of their faith earlier in to decide much sooner if they the articles I read? Absolutely. I have a deeper conviction as life, to decide much want to stay in or out. a result of participating in the Sunstone community. I feel sooner if they want to very, very lucky and stay in or out.” However, at the same time, older sup- However, older supporters blessed . . . . Sunstone porters may be in a better position to donate money to the has contributed to the foundation, give gift subscriptions and symposium regis- may be in a better increasing of my faith. trations, and encourage their own children, grandchildren, position to donate money As I understand the nieces, and nephews to read the magazine and attend the to the foundation, give gospel more deeply, annual symposiums. gift subscriptions and I’m more convicted of Despite—or perhaps because of—the complex inter- its truthfulness. And play of competing editorial and managerial philosophies, symposium registrations, Sunstone has helped the miracle of Sunstone is that it still exists, that for more and encourage their own me understand it more than a quarter-century, it has survived an endless parade of children, grandchildren, deeply.” seemingly insurmountable obstacles. That it continues to nieces, and nephews “I’m a cheap and endure (if not thrive), provoking, informing, and inspiring lazy intellectual,” new generations of readers and symposium attendees, tes- to read the magazine Elbert Peck confesses tifies to the happy convergence of people and ideas—what and attend the annual for this history. “I’m the Elbert called in an early draft of his own history of the symposiums. sort of person who foundation the many “chance meetings, eccentric profes- doesn’t read as many sors, gifted but brief contributors, juggled finances, generous books as I’d like. Sunstone allowed me to be that kind of gen- donors, editors’ hobby-horses, late-night pivotal decisions ca- eralist intellectual in terms of entering so many fields and dis- sually made, glorious failures, gutsy gambles, dogged stamina, cussing with very good scholars in many fields. I’m better and naive crusaders, mixed motives, quirky personalities, and have a better sense of things because of those occasions. It has rivers of caffeine. . . .” affected me deeply because those categories of understanding For a majority of supporters, Sunstone’s effect has been un- I’ve gained from sociologists, historians, psychologists, affect deniably positive. “I think about the periodic late nights,” rem- my self-understanding. As I’ve gone through my faith journey, inisces Brian Kagel, “touching up galley slicks with our Exacto I’ve understood myself, and interpreted myself, and explained knives and hot wax, over slices of jalapeno and pineapple myself, and even pushed myself forward based upon lots of pizza. I think about the hundreds of phone calls and countless these criteria . . . . I don’t know if my faith journey may have hours of planning that we all put into each Salt Lake sympo- taken the same course otherwise. . . . But if it did, it would not sium—and the moderates who never called us back. But more have any of the substance and articulation and explanation than anything, I think about the friends I made during that that it does with the rigor today because of Sunstone.” time and the world of ideas that each had a hand in opening Finally, on a personal note, Sunstone over the years has of- up to me. They helped me to look at my religious tradition fered me (and, I believe, people like me), not a rod or a com- critically, but also charitably. They helped me to have a sense of pass, but a lifeline, thread-worn from use, tethered to what I humor about Mormonism’s quirks and emphasize the things still believe are the truths of Mormonism: a loving God, indi- that matter: heart and community, compassion and service.” vidual accountability, personal integrity, reasonable faith. “Sunstone deepened my faith in a lot of areas,” says Kent Granted, I would prefer to be part of a more tolerant, less frac- Frogley. “It made me realize that faith and intellect aren’t as dis- tious community committed to the free exchange of ideas, connected as I once thought they were. Years ago I tended to where a FARMS, an Affirmation, and a Mormon Women’s
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Forum are found next to each other in the time, some of these difficulties were the result of Linda Jean Stephenson’s not notifying the board of the founda- book room, where these and a thousand Do present tion’s financial situation during the latter half of 1992. other voices share their joys and sorrows 4. For example, an employee who had worked at without fear of censure—a community of impasses Sunstone for six years would have earned seven paid stem as much holidays, fifteen paid vacation days. And the foundation faith and intellect where something like would pay 100 percent of her annual health insurance Sunstone isn’t needed. Increasingly, how- from Sunstone’s premium. ever, I worry that some of us have aban- missteps 5. Contributing to the difficulties of 2000 was the doned all hope that our leaders will ever un- fact that in his weariness and with a fewer-than-usual as from its number of accomplishments to point to, Elbert did not derstand, never mind appreciate, the send out a 1999 year-end fundraising letter. The result sincerity of our beliefs; that many of the successes? was fewer donations, monies that typically give Sunstone General Authorities, frustrated over our re- As much from the a good running start for its coming year. calcitrance, have given up trying ever to un- 6. Unlike expectations placed on Sunstone’s cur- brethren’s fear rent board of directors, who now carry a great deal of the derstand what faith lies behind our insecuri- as from their burden to raise monies to keep Sunstone going, ties and hubris. Do present impasses stem as fundraising during this period fell primarily upon much from Sunstone’s missteps as from its compassion? Elbert’s shoulders. successes? As much from the brethren’s fear 7. These are the staff members who served during As much from the years covered in this article. Staff members who had as from their compassion? As much from our own anger worked with Elbert earlier, alongside Daniel Rector our own anger as from our love? I don’t and/or Linda Jean Stephenson, include: Ron Bitton, know. But I do know that whatever its des- as from our love? Connie Disney, Jason Esplin, Charlotte Hamblin, tiny, Sunstone has blessed and continues to Hinckley Jones, Bryan Kubarycz, Kristopher Jon Magnusson, R. Scott Pettit, Rob Rowan, and Jan Stucki. bless in countless ways the lives of a broad spectrum of 8. Carol Quist, Sunstone staffer since 1993, concurs: “I’d worked for grateful Latter-day Saints. Sunstone only weeks before Elbert threw a party for me on my birthday—with decorations, balloons, confetti, poppers, horns, and a fancy cake. Staff and the NOTES Benchmark Books folks (whose offices, at the time, were in the same building) cre- ated toasts that were seconded by raising Sprite-filled plastic stemware. For other 1. The sources for this second installment include back issues of SUNSTONE; staff birthdays, balloons big enough to ride on would show up, offices would get annual year-end financial statements prepared by Brian C. McGavin and filled with inflated surgical gloves and wadded newspapers, and, one time, Associates, by McGavin, Siebenhaar & Reynolds, and later by William Stanford; Republican posters appeared in Democrat-worker Eric Jones’s office. In every in- minutes of Sunstone’s board of trustees, as well as internal memoranda and other stance, preparations were always assembled as a surprise, and the honoree had to correspondence; interviews (some tape recorded), conversations, and correspon- clean up afterward. Each spring, Elbert would host on his balconied apartment a dence with Devery Anderson, Lavina Fielding Anderson, Martha Sonntag Bradley, gazpacho and shrimp feast for staff and volunteers. And whenever he bought of- Stan Christensen (interview 12 May 1999, email correspondence 10 and 12 May fice supplies, he bought popcorn—the official Sunstone snack. So, despite con- 2000, May 2003), Kent Frogley (interview 5 Dec. 1998), Eric Jones, Brian Kagel stant money worries, we partied, and Elbert’s Sunstone was always a high-morale (letter June 1999), Glen Lambert (letter 20 Jan. 1999), Mary Ann Morgan (letter place to work.” 24 Jan. 1999), Elbert Peck (interviews 7 Jan. 1999 and 19 July 2001, correspon- 9. Bruce W. Jorgensen, “To Tell and Hear Stories: Let the Strangers Say,” dence 9 Aug. 2001, email April 2003), J. Frederick (Toby) Pingree, Ron Priddis, SUNSTONE (July 1993): 40–50; Richard H. Cracroft, “Attuning the Authentic Carol Quist, Robert Rees (email May 2003), George D. Smith, William Stanford, Mormon Voice: Stemming the Sophic Tide in LDS Literature,” SUNSTONE (July Bryan Waterman (email Aug. 2001), Kathy Wilson (interview 10 Feb. 1999), and 1993): 51–57; David P. Wright, “Historical Criticism: A Necessary Element in the Dan Wotherspoon, among others; forwarded email correspondence courtesy Search for Religious Truth,” SUNSTONE (Sept. 1992): 28–38; William J. Hamblin, Lavina Fielding Anderson, Maxine Hanks, Hugo Olaiz, John-Charles Duffy, Elbert “The Final Step,” SUNSTONE (July 1993): 11–12; David P. Wright, “The Peck, and J. Frederick Pingree; my own and others’ recollections; Elbert Peck’s Continuing Journey,” SUNSTONE (July 1993): 12–14; D. Michael Quinn, “I-Thou “The Origin and Evolution of the Sunstone Species: Twenty-five Years of Creative Vs. I-It Conversions: The Mormon ‘Baseball Baptism’ Era,” SUNSTONE (Dec. Adaptation” (early drafts, which include the subtitle “or Funny Things Happened 1993): 30–44; Levi S. Peterson, “The Art of Dissent Among the Mormons,” on the Way to Alternate Forums,” as well as the version published in SUNSTONE’s SUNSTONE (Feb. 1994): 33–39; Richard D. Poll, “A Liahona Latter-day Saint,” twenty-fifth anniversary issue); Elbert’s interview during Sunstone’s 1999 annual SUNSTONE (Sept. 1994): 35–38; Peggy Fletcher Stack, “Tales of a True Believer: Salt Lake Symposium, “More Light or Heat?: Conversation with Elbert Peck about Picking Up Faith Along the Way,” SUNSTONE (Apr. 1994): 48–54; Steve Benson, Sunstone,” Brian Kagel and Bryan Waterman, interviewers, 16 July 1999; and “Ezra Taft Benson: A Grandson’s Remembrance,” SUNSTONE (Dec. 1994): 29–37; Elbert’s presentation, “What I Mean When I Say an ‘Open Forum’ Should Be the Wayne C. Booth, “Pride Cometh Before the Fall: Mormonism and the Seven Ideal Sunstone Strives For,” delivered at the 2000 Salt Lake Symposium, 2 Aug. Deadly Heresies,” SUNSTONE (Aug. 1995): 35–43; Armand L. Mauss, “Authority, 2000 (tape #SL00–112). Previously unpublished financial statements and board Agency, and Ambiguity: The Elusive Boundaries of Required Obedience to of trustees documents are currently housed in the offices of the Sunstone Priesthood Leaders,” SUNSTONE (Mar. 1996): 20–31; Rod Decker, “The LDS Foundation, 343 North Third West, Salt Lake City, Utah. The remainder of Church and Utah Politics,” SUNSTONE (Sept. 1997): 35–44; David Clark Sunstone’s official archives is located in Special Collections, Marriott Library, Knowlton, “Intellectual Politics and the Unspeakable in Mormonism,” SUNSTONE University of Utah, Salt Lake City. (Apr. 1997): 46–51; Carrie A. Miles, “Polygamy and the Economics of Salvation,” Elbert Peck, Stan Christensen, Robert Rees, several current and former staff SUNSTONE (Aug. 1998): 34–45; Eugene England, “Becoming a World Religion: and members of Sunstone’s board of directors, and others reviewed portions of Blacks, the Poor—All of Us . . . ,” SUNSTONE (June 1998): 49–60; Bryan this essay for accuracy. While this history is certainly not what some of them Waterman, “Policing ‘The Lord’s University’: The AAUP and BYU, 1995–98,” would have produced, I benefited greatly from their advice and suggestions. All SUNSTONE (Dec. 1998): 22–38; Todd Compton, “Thoughts on the Possibility of errors are my own. I appreciate the cooperation of the Sunstone Foundation and an Open Temple,” SUNSTONE (Mar. 1999): 42–49; Jana K. Riess, “Stripling the support of the Smith-Pettit Foundation. Warriors Choose the Right: The Cultural Engagements of Contemporary Mormon 2. One result of the financial straits was that, despite the increase in Elbert’s Kitsch,” SUNSTONE (June 1999): 36–47; Jan Shipps, “Surveying the Mormon responsibilities, the board decided it could not boost his annual $35,000 salary Image Since 1960,” SUNSTONE (Apr. 2001): 58–72. but said that “it will be reconsidered later when the foundation’s finances im- 10. Anonymous, “Clipped and Controlled: A Contemporary Look at BYU,” prove.” SUNSTONE (Sept. 1996): 61–72. 3. According to Carol Quist, who began working for Sunstone around this 11. Bateman’s comments were reported in “President Bateman Responds to
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Charges,” SUNSTONE (Dec. 1996): 68–69. Bateman’s special censure occurred a few years into the foundation’s most painful period with regard to its relationship with the institutional Church. While five years earlier, the Church’s official “state- ment on symposia” had hinted at a change in its public response to outspoken, intellectually oriented members, and two years later, Elder Boyd K. Packer’s naming of homosexuals, feminists, and “so-called scholars or intellectuals” had identified areas of special concern, the disciplining (including disfellowshipment and excommunication) in late 1993 of LDS writers, eventually collectively re- SPEAK AND BEAR WITNESS ferred to as the “September Six,” sent shock waves through the independent Mormon community that continue to reverberate. As Sunstone prefaced its own Rilke’s injunction claws November 1993 account of the unparalleled incident in LDS intellectual history: at the backdoor of failing light: “The events dramatically explored the dynamic between the individual and the institution, drew national media attention to tensions between the Church and its speak and bear witness, intellectuals and feminists, raised questions about dissent, loyalty, and free speech, and highlighted pluralistic challenges for the monolithic organization.” although a hundred thousand voices Of the six disciplined that September, five—Lavina Fielding Anderson, Maxine say it better, Hanks, D. Michael Quinn, Paul Toscano, and Lynne K. Whitesides—had been specifically cited, in part, for their affiliation with Sunstone. All were charged, in although the joy and grief of every heart one form or another, with apostasy—with having criticized the brethren, chal- remains unsayable, lenged or criticized Church doctrine or practices, or taught “false doctrine” after having been corrected by Church leaders. Five vehemently denied the charges, although the sun slipping like margarine some alleging certain ultraconservative Church leaders were trying to quash God- in a skillet cannot be stilled. given free agency. One, Avraham Gileadi, said very little. Church officials an- swered that their duty is to protect the integrity of the Church and the faith of its members, that their attempts at counseling and correction had been met with de- Tell, tell. fiance. News of the dramatic actions spread quickly. The Church insisted the discipli- Tell from childhood how much of you nary proceedings were strictly local matters, denying they had in any way been en- is missing. couraged or coordinated by central Church headquarters. But the coincidence that all occurred during the same month was too unbelievable for many observers, Tell, paradox by paradox, who worried that an embarrassed Church leadership was attempting to minimize how the force of love its own involvement in the affair. The public rhetoric grew increasingly acrimo- nious, allegations of lying and direct high-level intervention by ranking Church draws you to innerwork, authorities erupted, but the number of excommunications mounted in the years the only work, that followed, as did similar investigations of BYU faculty members. While no evi- dence has ever surfaced that Church headquarters directly instructed local leaders how afterward to charge members of their wards and stakes with apostasy, they did admit the ex- comes learning, istence of an apostle-led committee that supplied local leaders with photocopies of selected publications and transcripts of symposium presentations, together with how you want to name general instructions on the need to cleanse the Church of impurity and false doc- every sound and sight trine. “In the Lord’s Church,” Elder M. Russell Ballard told the Church’s October 1999 General Conference, “there is no such thing as a ‘loyal opposition.’ One is ei- that falls upon you, ther for the kingdom of God and stands in defense of God’s prophets and apostles, or one stands opposed.” the task insurmountable. 12. “Peggy [Fletcher] really only convened [the board] when she was des- perate for money,” quipped Elbert at 2000’s annual symposium. 13. In the course of my research for this story, Elbert and others shared several So bit by bit you try praise. things in confidence with me. As part of my agreement with them, I have chosen Things are disappearing. not to reveal the names of several people mentioned in various incidents. 14. This reading of the direction Stan and the board were taking Sunstone is You want to eat the landscape. bolstered by some of Stan’s comments for this history, including “Our mission . . . Every day is a door is not to sit around and complain and be negative.” 15. Compounding the mixed messages Elbert was receiving from the board under which a sealed envelope appears. was the fact that the board’s decision to hire two additional salaried employees was You want to open it. a gamble, which, if it were to pay off, would depend in large part on Elbert’s own increased effectiveness. Meeting the additional payroll demands meant just that You want to leave it. much more money the foundation and especially Elbert—whose change in duties Someone walks across entailed more focus in this area—would have to raise. 16. “The truth is,” he’d confessed at the previous year’s symposium, “I am a vast ballroom floor burning out and buckling under the extraordinary pressures of the job that I have asking you to dance. and just have not been able to sustain the momentum that we’ve had.” Bryan Waterman recalls for this history: “Certainly the tension between the Church and You begin to outgrow everything Sunstone took its toll while I was there and during the summers when I would and then you shrink. come back. The Church tightened its grip, . . . [and] Elbert always tried to be in the middle, moderate. But the symposiums were getting harder and harder to fill, The best you can record about your life: and the fringe-left was getting angry when he wouldn’t let them gripe however a book in your arms, they wanted to. Over this time, Elbert gradually became more open both about his sexuality (at least he had adopted a policy that if someone asked he wouldn’t lie) the forest before you. and about the tenuous nature of his belief.” 17. Scott Lewis, “Keeping the Faith,” Salt Lake City Weekly (28 June 2001), —ANITA TANNER cover story.
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ANY readers of that column re- sponded with comments and sug- BRAVING THE BORDERLANDS . . . M gestions. When Sunstone editor, Dan Wotherspoon, learned I was planning this follow-up column, he forwarded several letters to me rather than running them in the “STEPHEN’S” STORY CONTINUED “Letters to the Editor” section. The following is a sampling of comments from these letters as well as communications directly with me: By D. Jeff Burton • “Your story about ‘Stephen’ caught my eye and brought emotions upfront. I believe from my own and others’ experiences that FIGURE 1. GROUPS IN THE LDS ORBIT further study will only increase the substance 1—CORE MEMBERS: true believers, unwaveringly supportive, the acceptable. of his doubts. I certainly hope he is exposed 2—BORDERLANDS MEMBERS: those who consider to others who will give him support and their themselves faithful to and part of the Church but don’t fit own perspective. [Drawing from] my own comfortably in Group 1. experience, he has a painful journey ahead if 3—MEMBERS-OF-RECORD ONLY: non-participa- he ‘pretends’ to be part of the mainstream.” tors, non-believers, non-supporters. • “[Stephen], you indicate that your girl- DOTS—previous members, prior investigators, and friend is a person with ‘tender feelings.’ It is non-LDS family members. admirable that you have been sensitive to her feelings. This is a great quality and one I’m HIS COLUMN UPDATES an earlier serve our love and relationship?” sure she recognizes as part of what she’s one (“Explorations of Openness,” • “Is it okay for me to say less than I looking for in an eternal mate. I believe this is T SUNSTONE, Dec. 2002) which related know and feel [e.g., in a temple recommend a valuable quality that should be acknowl- the poignant story of “Stephen” who was interview], and perhaps even appear to agree edged and not taken lightly. Jeff suggests that dealing with a common dilemma for all with something I’m not comfortable with in she is looking for a man who is ‘largely car- Borderlanders: how honest and upfront can order to preserve my relationships?” toon.’ Your girlfriend is seeking a mate with or should we be with Group 1 “true be- • “Am I too fringe in my thinking to ever high ideals, goals, and principles. You just lievers?” And when we are, what responses hope for a marriage relationship with a may well be that ‘standard, ideal,’ eternal are we likely to get? Mormon woman? Should I look elsewhere, husband she, or any other woman of high A summary of that column: Stephen is a or can I continue to hope to find an under- standards, is looking for, and there is nothing typical Latter-day Saint in his mid-twenties, standing woman in the Church?” of fantasy or of humor in this.” lives in the Northwest, has served a mission • The most touching thing he related is, [JEFF’S NOTE: I must apologize for using to Ireland, holds a bachelor’s degree in ac- “I am burdened with feelings of sadness the words, “largely cartoon.” I meant “largely counting, works in a professional job, and is [and] I’ve felt so alone with what is hap- cardboard,” which has an entirely different unmarried but was then in a serious relation- pening. My worst fears (having my struggles connotation: “one dimensional” as opposed ship with a Group 1 LDS woman. and doubts affect my relationships with to a cartoon’s “silliness”—but even that About a year ago, Stephen learned things loved ones) are coming to pass.” might be a weak choice of words.] regarding Church history that were new and • “I am concerned [Jeff’s] counsel was very troubling to him, and he struggled over Stephen eventually shared his concerns influential in the decision to ‘break up’ and how to deal with them. As he studied, his and faltering testimony with his local leaders stopped your searching out the possibility of previously unquestioning testimony began to and girlfriend. His local leaders seemed un- what might be an eternal relationship. I’m falter, but he hoped prayer, study, and dis- sure and seemingly unsympathetic, and his glad you took the advice to see your bishop. cussions with his priesthood leaders might girlfriend ultimately ended their relationship. I’m sorry that things didn’t work out the way help him regain his rock-solid foundations. Later, Steven shared with me a story you wanted them to in those interviews. Meanwhile, he hadn’t shared this new devel- about attending a meeting in another Even so, I believe this was of great value. Try opment with his serious girlfriend, hoping to church at which a man stood and said he not to let your judgment of your bishop’s protect her innocence and being fearful that was struggling to believe in God but still counsel keep you from seeking the truth sharing might jeopardize the relationship. wanted to live a good and decent life and to about Joseph Smith in a spirit of true ‘open- Early in his discussions with me, he raised associate with others who want the same. ness.’” several important questions: The man was readily accepted and fellow- • “I really believe the Church should en- • “Should I refrain from talking about shipped at his church: he was there for courage [thought and open discussion] be- some things, so as to not challenge faith, human contact and understanding and was cause the Mormons don’t realize how much even at the expense of a loving relationship?” not judged or shunned because of his they have going for them!” [From a non- • “If my wife-to-be’s faith is to follow struggles. Stephen wondered why he Mormon.] [the Church] in all things, should I let her be- (Stephen) didn’t seem to be accepted the • “Yes, Stephen, there are some [faithful lieve that I agree with this . . . in order to pre- same way at our church. LDS women who will accept you] out there, but they are not easy to find. One problem D. JEFF BURTON is an author and a member of the Sunstone Board of Directors. may be that people of a mind like us are often
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I’m still not quite sure how to deal with my family. They know something is going on, but I haven’t really discussed it with them. I’ve been getting letters from siblings containing testimonies and encouragement. I’m not sure how to respond, other than “Thanks for your love, concern, and thoughts.”
in transition—either all the way out or back HESE are pretty strong responses and Jeff] caused the break-up. I can as- in—and are kind of a ‘moving target.’ I suggest the depths of emotional in- sure you that was not the case. I feel found such a woman in the Religion Forum T volvement some SUNSTONE readers quite responsible for that. I appre- of Compuserve, Section 13 (LDS).... We have have with these issues. Thanks to you who ciate your helping me sort out my been married more than three years now and took the time to thoughtfully respond. (Keep feelings and just listening to my are quite happy.” your correspondence coming!) I sent these concerns. You were the first person • “Stephen, this is a message of encour- reader responses to Stephen for his review. I talked to that didn’t tell me I had a agement to tell you that you are on the right He commented (partly) as follows: problem which needed fixing or track and [that you] should keep following I really don’t think I could have that I was being influenced by the promptings that direct you towards truth. kept my . . . struggle from [my girl- Satan. It was a big relief just to be A truth-seeker must be pure in heart. That is friend]. I would have felt too phony able to talk freely and feel under- a virtue extolled in the scriptures that is hard trying to put up a front as far as stood. I appreciated your helping to find today. Unfortunately most people Church things go. She really de- me explore various ways of looking tend to pussyfoot around the truth, including serves to have the kind of man she at the situation and suggesting ways those at Sunstone who will go just so far but has always hoped for from a of dealing with it. I felt comfortable no further.” Church standpoint, and I hope she accepting (or not accepting) the • “Stephen, rather than choosing to live in finds what she is looking for. I things we discussed. the . . . borderlands and categorizing or la- would have “killed” myself trying to Actually, if I were going to spread beling yourself and other members of the be that for her. One of my regrets is any blame around, I’d point to the Church and those of differing beliefs, it may be letting the relationship go on as Church. It’s just not enough to be a helpful to you to think of every person on this long as it did before I talked to her decent person in this church. You earth, including you, traveling bravely along about my struggles. I kept hoping have to continuously profess belief the same wonderful spiritual path but at dif- to find a way to “fix things,” but that and testimony (through the temple ferent places along that way, each one having only led to more hurt for both of us. recommend interview process) to different and unique spiritual experiences in I can’t speak for all cases, but I did really be accepted. For those who learning, obtaining, and living by truth.” think that the best way to deal with can’t do that, but still want some • “I see in Stephen’s words the same self- my situation was to work towards wholesome association and accep- pride and ego that I have indulged in. I see in being open and honest with those tance, it’s a rough ride (in my expe- his view—that Joseph Smith’s polygamy ex- who ought to know (loved ones, rience so far). periences were inappropriate—cultural con- Church leaders). It’s too bad this is I re-read a portion of James ditioning and a reflection of his attitude that such a difficult and threatening Fowler’s Stages of Faith recently. he (read: the world) is right about how thing. . . . Near the end of the book, he was things should be.” Things with [my girlfriend] ap- discussing the responsibilities (or at • “Stephen . . . is troubled by his percep- pear to be at a certain end. I hope least his vision) of [religious] insti- tion that Church members are less under- she is well. I feel terrible that I have tutions. He said something to the ef- standing than those of other religions, and hurt her. She is wonderful woman fect that “institutions should that they don’t get real in their interactions and deserves all she hopes for. provide a means where all the stages with each other. There may be some truth [in My family hasn’t seen the of faith can be experienced and/or that], but that doesn’t mean Church princi- SUNSTONE article. I’m still not quite discussed (in private if necessary) ples are wrong, only that members are not sure how to deal with my family. without judgment or condemna- practicing them very well. My humble sug- They know something is going on, tion.” Something like that. Hmm . . . gestion to Stephen is to get really honest with but I haven’t really discussed it with that would be nice. himself before trying to be ‘open’ with the them. I’ve been getting letters from bishop and ward members.” siblings containing testimonies and Amen. • “I know what it’s like to want the right encouragement. I’m not sure how kind of companionship and not have it. to respond, other than “Thanks for Please send me any of your Cozying up to Mormonism only to get that, your love, concern, and thoughts.” however, is not the answer. . . . Being true to I’m just stalling at this point and thoughts, experiences, or tales who you are will attract those you would desire probably will continue to do so from life in the Borderlands. to have a relationship with. Stephen should be until some event forces an explana- D. Jeff Burton a Mormon because he believes it is his best tion (such as a relative’s temple 2974 So. Oakwood Dr. path to knowing and loving God and thus wedding). Bountiful, Utah 84010 knowing and loving himself. I wish him well.” Please don’t worry that [you,
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ANXIOUSLY ENGAGED . . . DO not doubt that our Church leaders are correct in asserting that we need to I be very, very careful about what we watch. They understand that viewing a film SEEK YE OUT OF THE BEST FLICKS: is an active experience, all the more so if it is a good film; we should, and likely will, be R-RATED MOVIES THAT HAVE HELPED ME changed by it. While some people who fre- quent violent or sexually explicit films argue THINK ABOUT THE GOSPEL that they are unaffected by them, I counter that film is a profoundly affecting medium, and that we should be very cautious about By Jana Riess how we use it. (Interestingly, many who claim to be undamaged by the moral content of the movies they watch often concede that “other” people might be injured by such con- WHILE BACK in fast and testimony reflects that each crime sends him further tent. Media scholars even have a term for meeting, I surprised myself by into a “basement” of loneliness and despair. this—the “third person effect.”1 We are al- A speaking about the spiritual lessons I The film shows him to be wildly successful in ways happy to perpetuate the fantasy that we, had learned from an R-rated film, The his deceptions but always alone and filled the chosen or prescient few, can emerge from Talented Mr. Ripley. In doing so, I completely with self-loathing. a media barrage unscathed.) spoiled the plot, just as I’m about to spoil it There are many ways to read this movie, Films are potentially transformative, and for you. (Feel free to stop reading if you in- but the lesson I spoke about in sacrament so we are ardent about them. I agree with tend to see the movie.) The film is about as- meeting had to do with the enormous moral John Lyden, who argues in his book Film as sumed identity: Matt Damon plays a value of seemingly small choices. Sometimes, Religion that “some people can argue about character, Tom Ripley, who kills a wealthy moral choices are quite complex, and we the interpretation of a film with more vehe- and handsome young man, Dickie Greenleaf, don’t have a strong sense of their ultimate mence than they may argue about anything in order to steal his identity. The film looked consequences. We simply don’t live in a else.” People aren’t this passionate about to be a straightforward story about a villain world where good and evil come neatly movies because movies are merely fun or en- who gets away with murder. wrapped up in clearly labeled boxes. Our tertaining or frivolous. As Lyden explains, But it isn’t quite that simple. choices, however, will always create other they are cultural products that function, in a Tom begins as a rather sympathetic char- choices, and thus it is crucial from the outset postmodern society, as quasi-religious texts.2 acter, a youth who feels his poverty acutely to set our course for good. What is so fasci- Through film, we confront our collective and desperately wants the ease of life that he nating—and pernicious—about Tom’s de- fears, requite our heroes, and vilify (and sees the privileged class enjoying. When he is generation is that it begins with relatively punish) our bogeymen. Film is the new mistaken for a Princeton alumnus because he small deceptions that lead inexorably to ter- mythology, as well as our cultural unifier. has borrowed a Princeton blazer, he doesn’t rible crimes. In the film, no transgression is Indeed, quite a lot is at stake. correct the error, allowing himself a moment trivial. Tom slowly becomes a monster and R-rated films, as John Hatch evenhand- to bask in the advantages of perceived afflu- thus a cautionary tale: we are, all of us, ca- edly elucidated in the March 2003 issue of ence. For Tom, that small moral omission is pable of profound moral decay. SUNSTONE, have occasionally been singled the beginning of a long and increasingly For me, this sharp, intelligent, R-rated out by LDS leaders as movies to be avoided. bloody trail of lies and secrets. It grants him film functioned as a particularly riveting More often, however, leaders counsel us to access to Dickie’s rarefied world and facili- sermon, as well as a thing of artistic enjoy- avoid “inappropriate” materials. Obviously, tates a close relationship with Dickie, with ment. I found myself thinking about it for the definition of what is inappropriate is whom Tom becomes obsessed. When the days afterward. I felt that viewing it had going to vary somewhat from person to murder happens, the big surprise for the au- changed me for the better, and it had caused person. I believe there is a place for intelli- dience is that it’s nearly defensible: it is partly me to be more scrupulous about the tiniest gent movies that receive an R rating; some- an accident, and partly self-defense. We al- moral decisions. Yet some Latter-day Saints times, as we read in 2 Nephi, we are prone to most feel sorry for Tom and anguish for his feel there is a kind of moral decay in the very see the good more clearly when we are pre- loss. But the accident/murder sends him into fact that I am gleaning moral exhortation sented with its alternative. a spiral of theft and more lies, as he assumes from an R-rated film. While I certainly don’t Hatch’s article inspired me to think more Dickie’s name and generous allowance. To feel that R-rated movies are for everyone— seriously about R-rated films that have conceal his real identity, Tom commits an- the restriction exists for a reason—I do be- prompted me to ponder ethical or theolog- other murder, and another, ultimately killing lieve that well-crafted films can prod us to ical topics. I also polled various friends about a character who has been nothing but kind to explore important moral and theological their picks, which resulted in some helpful him. Throughout, Tom rather perceptively topics. discussions. So, in addition to the film men- tioned above, here in no particular order are JANA RIESS is the Gospel Doctrine teacher in the Winchester, Kentucky, ward. She has a seven other R-rated movies that have in some Ph.D. in American religious history from Columbia University and is the Religion Book way bolstered my testimony, Review Editor for Publishers Weekly. She is the author of The Spiritual Traveler: Boston and New England and is currently at work on a book about the spiritual themes Saving Private Ryan. I am surprised to find in the television show, Buffy the Vampire Slayer. that I keep coming back to this film and re-
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adding it to my list, because on one level, it is Monsoon Wedding. I am astonished that so obvious a movie. But it is also gripping this marvelous movie from India is rated and profound: What is the value of one life? Is it R; apart from a suggestive scene at the be- Movies function, in more moral to protect the Many or redeem the ginning, when we hear a fully-clothed, a postmodern society, One? Jesus spoke of how the shepherd can middle-aged woman dubbing the hot- leave the ninety-nine to rescue the one lost and-heavy “dialogue” of a pornographic as quasi-religious sheep; this film invites us to imagine the po- movie, the movie has a very PG-13 feel. texts. It is the new tential costs of such an action. While some (It contains quite a lot of swearing, but viewers have objected to its graphic depic- very little of it is in English.) The film es- mythology, as well as tion of war, they are missing the point: this is chews the camp of Bollywood and the supposed to be war. War is not pleasant or cloying sentimentality of Hollywood in our cultural unifier. pretty or glorious. War is hell. We should be favor of something wonderful and re- far more suspicious of films that perpetuate freshing: a poignant, colorful, funny, and comely fallacies about war than of films that warm story about what it means to be a dare to remind us of the truth. family. As a well-to-do Punjabi clan un- dergoes the usual crises and heartaches Schindler’s List. Also in the WWII category, that come with hosting a major wedding, this is another film about individual worth. the father of the bride discovers a horrid Director Steven Spielberg’s decision to shoot incident that has been buried in the fami- the movie in black and white with only one ly’s past. He has to make a decision about instance of color—the unforgettable girl in whether to preserve peace in the family or the red coat—is a stroke of artistic genius. expose a person who has meant the world Just as Schindler is struck by the knowledge to him. In the midst of the dilemma, he that this girl is a unique individual, a precious makes a comment that is the best encap- life, we too are jolted into remembering that sulation of family values I have ever heard each of the six million victims of the in a film: “Ria, if you go,” he tells his Holocaust was a priceless, distinct soul. The weeping niece, “everything will break.” girl in the red coat represents all of the victims The fabric of their family is so delicate Laurence Fishburn and Keanu Reeves in The Matrix and shames us into remembering their worth. and priceless that her estrangement Like a reverse echo of The Talented Mr. would ruin everything—a realization that read as a Buddhist tale of enlightenment, with Ripley, Schindler’s List is also about the power leads him to a courageous decision. (If you Neo as a Mahayana bodhisattva, than a of one individual’s moral choices. When Ben rent the DVD of this film, be sure to watch it a Christian story of salvation.3 Kingsley’s character quotes the Talmud to in- second time with the director’s commentary But here’s a Mormon reading: Neo is a form Oskar Schindler that “whoever saves turned on. It is perfectly amazing to hear the hidden Christ, a Gnostic redeemer who one life saves the world entire,” he declares stories of how producer/director Mira Nair courageously chooses knowledge (the red that Schindler has performed an “absolute shepherded this low-budget film through pill) over Edenic innocence and blissful igno- good.” One of the film’s lessons is that this production.) rance of the real state of the world. His literal womanizing, drunken, self-serving, very “Fall” down the rabbit’s hole makes the salva- flawed man is in fact capable of performing Amélie. The Paris of this French film is not tion of humanity possible. (2 Ne. 2, anyone?) an “absolute” good—and, by extension, so exactly cinema verité; this movie is not about Neo is an evolving deity, who becomes The are we. But would we? gritty realism so much as the truth that can One because he chooses to be so. The film be seen only through fantasy. It’s also about also offers viewers the chance to ponder the The End of the Affair. I promise this is the happiness—specifically, how individuals nature of reality and the reliability of personal last WWII movie (and the only other one with make themselves happy by spreading joy to experience. Ralph Fiennes in it!), but I had to include others. Amélie engages with life for the first this film. When I first rented it, I did not time by carrying out anonymous deeds of The Shawshank Redemption. When I was know that it would be so profoundly theo- grace for others, resulting in some hilarious about ten years old, I had an illustrated chil- logical. When I realized that it was based on and poignant scenes. Doing good gives her “a dren’s version of The Count of Monte Cristo, a novel by Graham Greene, I knew I was in strange feeling of absolute harmony” and and I used to love its tale of lost treasure and for something much deeper than a simple leads her to notice the many people around ultimate vengeance. This cinematic retelling love story. This is a film about belief and her who are in pain. It also opens her heart to casts the story in a deeply Christian light, skepticism, about miracles and their ago- the possibility of love. where the theme is more about the hero’s nizing cost. As the film progresses, the personal redemption than the retributive jus- themes of possession and ardor become The Matrix. Too much ink has been spilled tice he exacts from his enemy. It’s a powerful transferred from an adulterous wartime love about this film already, and it certainly seems tale of transformation. It also reveals the way affair between a man and a woman to both that people have overemphasized its spiritual human beings too easily attach themselves to individuals’ relationships with God. God in value. In the Gospel Reloaded: Exploring what is comfortable and safe. In the film, jail- this film becomes a suitor, a jealous lover, Spirituality and Faith in the Matrix, Chris Seay birds despise Shawshank, but the prison is who seeks an exclusive and passionate rela- and Greg Garrett note that like any post- home; many of the inmates are secretly terri- tionship with human beings. It’s compli- modern text, the film opens itself up for mul- fied of freedom. It’s a strong metaphor for the cated, fascinating, and discomfiting. tiple interpretations. It can just as easily be way many people construct prisons for their
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whereas R-rated films were ones that they God in this couldn’t watch unless they were with their parents. The point of her rule was that for film becomes any movie rated above PG, she and her hus- a suitor, a band wanted to foster family discussion and teach their girls how to think seriously jealous lover, about films and morality. The policy also who seeks highlighted the irony that sometimes PG-13 movies are far more morally questionable an exclusive than R films. and passionate •Think for yourself, and do not judge others. Know yourself and what you can relationship with and cannot see. In Romans 14, Paul dis- cusses the thorny issue of whether human beings. Christians should eat meat that has been of- It’s complicated, fered to Roman idols. This was a very se- rious matter in the mid-first century; at its fascinating, heart, this was a question about a and discomfiting. Christian’s involvement with the host cul- ture as much as it was a debate about ritual purity. Some people, said Paul, could eat Julianne Moore and Ralph Fiennes in The End of the Affair such meat “in honor of the Lord,” while others felt defiled by it. “I know and am spirits. Life may be richer outside those and talking to others who had seen it, I de- persuaded,” Paul wrote, “that nothing is prisons, but it would not be predictable and cided it sounded like great, original film- unclean in itself; but it is unclean for safe, which is why many people choose to re- making, but it seemed to offer a story that anyone who thinks it is unclean” (Rom. main inside the walls of their own making. was morally unsupportable for me. (Because 14:14, NRSV). In other words, the meat was I have not seen the movie, of course, I am fine for those who felt it was not an issue, This is by no means an exhaustive list, very open to being wrong about this.) There but unclean for those who believed it was and my interpretations of these films may be are numerous websites with specific informa- dangerous. Our contemporary debate very different from yours.4 But I hope it will tion about “objectionable” content in films, about what constitutes “appropriate” mate- spark discussion and critical thinking. including the parent-to-parent site rial for Latter-day Saints is really no dif-
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TURNING THE TIME OVER TO . . . are not covered in any lesson, nor is there an attempt to understand the Old Testament as a whole. This approach does not necessarily lend “BUILD FAITH” AND “BE INTERESTING”— itself to a very satisfying teaching experience. As a teacher, I yearn to provide a larger con- CAN A GOSPEL DOCTRINE TEACHER DO BOTH? text for these lessons by including more his- tory and scholarship. Which brings up, inevitably, the question of using outside By Kathleen Petty sources . . . and its rub. For instance, the 1972 Church-prepared student guide for BYU Old Testament courses is still readily avail- able and includes annotations, essays, and LTHOUGH THE PREFACE to the just the scriptures and the manual. We chapter-by-chapter commentaries for the en- Gospel Doctrine manual states that teachers are counseled to “be judicious” in tire Old Testament. (Similar study guides are A through the class, members’ testi- the use of commentaries and non-scriptural available for each of the other standard monies and their commitment to living the sources, and to emphasize the scriptures and works.) The guide is often interesting and gospel should be strengthened, I think most “words of the latter-day prophets.” By asking enlightening, but many of the secondary of those attending would settle for not being teachers to restrict our use of outside sources, sources it quotes are century-old commen- bored. From all age groups, the complaint is I suppose Church leaders hope to keep taries. By itself, age doesn’t make them un- that Sunday School is “the same old thing.” heresy from creeping in and to make sure helpful or incorrect, necessarily, but it does That is true. It is always the same old thing: new members are not confused and sub- make them uncontroversial. the same old standard works, the same old merged in details before their foundation of Now, to be sure, some current Biblical first principles. gospel essentials is secure. And I suppose for scholarship isn’t faith-promoting. The most I doubt it is much different for Sunday teachers who don’t have a lot of time for radical new theories propose that everything School teachers of other Christian denomina- preparation, this approach might relieve purported to have happened before 700 B.C. tions. At least we Latter-day Saints have more some guilt. is pretty much a fiction composed within a scriptures to cycle through. Left unnamed is the assumption cur- short time span from local stories and leg- Ideally, repeating a course of study every riculum writers undoubtedly have that ends to satisfy a political need to present a four years should make the theological well teachers can and will adjust the material for glorious monotheistic history. According to deeper, bringing up more and more living their audience but still emphasize the key this hypothesis, one may forget about patri- water. Instead the Sunday School well is points from the lesson outline. Sticking to archs, judges, Moses, Joshua’s conquest, the often dry, or maybe just a little damp. I have the manual, however—with its rhetorical Exodus, David, and Solomon. (Little has a friend who says she plans lots of redeco- and simple-minded questions—guarantees been dug from the ground, either in Israel or rating projects during class. Looking around, the lesson will be a snooze. But aren’t we who in its neighboring countries, to support the I have observed deep scrutiny of fingernails, accept the call somewhat obligated to teach geography or history the Old Testament pre- and I know of people who regularly assess what the Church has outlined? (Would it be sents until the reign of Josiah.)1 It is legiti- the hair, shoes, and jewelry of the teacher. whining to point out that the Church once mate to wonder if a Sunday School class The atmosphere is a little foggy. The room had a different approach that I much prefer? I really is the place to bring up ideas that are is a little too warm. Someone reads aloud in a have a 1958 Melchizedek Priesthood manual essentially theories and therefore, by defini- halting voice. There is a pause between the written by President J. Reuben Clark that is a tion, subject to revision, especially if they question and the answer that everyone al- thorough comparison of the synoptic gospels rattle the cage of faith. But it is equally legiti- ready knows will be forthcoming. Thank that includes pertinent Book of Mormon mate to wonder if it is a good idea to teach as heavens someone is ready to say the obvious! scriptures about the mission of the Savior but if there are no questions about such matters, And finally, class is over. no pre-cooked questions for the teacher to no advances in biblical scholarship during Church curriculum writers prepare the ask.) the past century. Gospel Doctrine manual for the entire If the history in the Old Testament is un- Church, and it therefore must be sufficient HE 2002 course of study, the Old reliable, or at least shaky, are the stories in the for all levels of sophistication and Church Testament, provides a clear example Old Testament to be taken literally or figura- maturity. It is also supposed to be appro- T of the problems a Gospel Doctrine tively? That’s another problem for us priate for both teenagers and adults. Had I teacher encounters. The first thing to note is teachers. My mother, who is in her eighties, been asked to write a manual to meet that that the class is not actually to study the Old told me recently she thinks the story of Jonah kind of description, I would have deemed Testament. The course is designed for mem- is stupid—what man could be swallowed by the task impossible. Another challenge for bers to study gospel topics with Old Testament a fish and live to tell about it?—and the story Gospel Doctrine curriculum writers is the di- illustrations. (Each year it is the same gospel of Adam and Eve is “sappy.” (My mother con- rective to create lessons that can be prepared topics, but illustrated by a different standard siders herself “active,” by the way.) “But with the materials “on hand,” so to speak: work.) Large portions of the Old Testament Mom,” I said, “what about figuratively or sym- bolically true?” “Well,” she said, “maybe sym- KATHLEEN PETTY has taught Gospel Doctrine in Sunday School off and on for more than six years bolically.” and has just recently been released. She lives with her husband in Bellevue, Washington. They have Most Latter-day Saints would be hesitant three grown sons. to say Bible stories didn’t actually happen,
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even though some of those stories certainly is a recognition that other Saints, those in School courses of study? Should all works of “make reason stare.” The flood covered the South America or Eastern Europe, may not scripture perhaps be released from the need whole earth, and, if so, where did all that be as fascinated by the pioneer heritage as are to answer to history? water drain to? Did God and Satan really plot North American Saints (especially ones who I recently listened to an Arthur Bassett Job’s troubles? Did or did not God command have that genealogical link to the early times talk recorded in 1990 as part of the Hosea to marry a harlot? The Bible, it seems and who never hesitate to make that fact “Sunstone Old Testament Lectures” series. In to me, contains a mix of the literal and fic- known, and known, and known.) his presentation, “The Aesthetics of History: tional just as it contains a mix of the sacred As the foregoing demonstrates, using out- Egypt, Babylon, and Christ,” Bassett ap- and the profane. But many Saints fear once side history and scholarship to expand proaches the Old Testament like a giant sym- they let loose from the moorings of literalism, Gospel Doctrine lessons to make them more phony with themes recurring in new guises, they will be setting sail into the ocean of interesting leaves the teacher with difficult seeing an overarching and basic literary pat- heresy, because they might start looking at choices. After all, Gospel Doctrine lessons are tern. His method necessarily chooses some the other standard works the same way. not supposed to be about controversy; they elements of the Old Testament and leaves Catholic scholar Raymond E. Brown recog- are supposed to be about building faith. others out, but it is a legitimate and faith- nizes this fear, common among all Church lessons, magazines, and talks are all promoting approach. Maybe we should give Christians, but warns against its dangers: supposed to come from the sunny side of the all scriptures a reprieve from what we call Sometimes, because they fear street. “historical reality,” and we should concen- scandal, some would say that it is trate on finding the metaphorical and human better to treat a nonhistorical narra- ITH the Book of Mormon, there truth in them. tive as history and thus cause no isn’t much history or archeology A discussion during my Gospel Doctrine problem. That is a dangerous mis- W to consult, even if a teacher class last year provides a good illustration of conception. God’s truth should be wants to. So perhaps the Book of Mormon what I mean. The manual suggests the served by nothing less than the best year holds a clue for a way to teach the other teacher compare Abraham, who dwelt on the of human perception, and we en- scriptures in the Sunday School cycle. The plains of Mamre, with Lot who lived “in the danger acceptance of divine truth book has a plot. It is internally consistent. It cities of the plain” and pitched his tent to- when we teach anybody something sticks to its stated purpose of being another ward Sodom. The implication of the sug- that by our best scholarly standards witness for Christ. It has interesting charac- gested comparison is that the Lord was is thought to be false. Sooner or ters and some good stories, and, except for confident Abraham would “command his later, those who hear the preacher the Isaiah passages, straightforward language children and his household after him,” treating Jonah as if it were history, and imagery. In many ways, it can be taught whereas Lot couldn’t get his sons-in-law to or the first chapters of Genesis as if like a novel, with the teacher exploring plot, leave Sodom nor keep his wife from looking they were science, will come to re- setting, structure, themes, characters, and back once the destruction had begun. The alize the falsity of that presumption symbols. As with a work of fiction, it is pos- contrast suggested is of Abraham, “Father of and, as a consequence, may reject sible to get personally absorbed in the story. Faith,” and Lot, the nudge. the divine truth contained in those Could this be a model for the other Sunday As I taught this lesson, one brother sug- chapters.2 These same sorts of questions about the history of the Old Testament apply to other scriptures as well. Although there is wide- spread agreement at least that Jesus actually existed, there is plenty of disagreement about the books of the New Testament—who wrote them, how and why each book became canonized, and whether the histories, stories, and theology presented are consistent with one another. The Doctrine and Covenants is the only Mormon scripture with a verifiable historical context. Yet the course of study is emphati- cally Doctrine and Covenants, not Church history—although it is impossible to sepa- rate the two, and without historical context, most sections would be unteachable. The few
fragments of historical context we teachers , May, 1988 are supposed to present are of the canonized, UNSTONE faith-promoting variety, not pieces gleaned from the kinds of closer examination and recognition of complex factors that have characterized most Mormon history studies originally published S for the past quarter century. Wendell wondered what he would do about his Sunday School lesson Maybe the emphasis on the scriptural text as he discovered money can buy happiness!
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gested it isn’t fair to blame Lot for what hap- always has known it would be hard to gling with the process of understanding pened to his family and for the later shocking “prove” the Bible and the Book of Mormon in what God might be trying to get us to see. behavior of his daughters as they lay with the way science and history demand. I have decided that I—or any other him, trying to get pregnant. He inveighed Perhaps his plan includes our being led to re- teacher—can only teach Gospel Doctrine as I against Lot’s wife: “What kind of woman examine the meaning of truth, faith, and the see the gospel. While I feel obligated to teach must she have been for even wanting to go purpose of holy scripture? in faith, I don’t feel my faith has to present it- back to Sodom? What kind of training must self just like anyone else’s. Sprinkling in a she have given her daughters that they would ACK to the Gospel Doctrine teacher, little controversy sometimes gets people even dream of sleeping with their father!” who has her manual, who by now is thinking. And, as I have often thought to my- His way of taking the story seriously took B perhaps relieved not to feel compelled self, “What’s the worst that could happen? me aback. I had been caught up in noting to consult outside sources, but who is left Maybe they would release me?” that the story of Lot’s wife had likely been in- with the problem of trying to inspire, or at Eugene England frequently quoted a line vented to explain a geographical feature and least not bore, her class. She can find current attributed to Sir Thomas More in A Man for how the story of the two daughters’ tryst with parallels for scriptural situations, assuming All Seasons that speaks of serving God in the their father was a bit of etymological folklore that, except for the costumes, people and “tangle of our minds.” I believe the scriptures about the names of the Moabites and their troubles are always the same. She can are sacred writing and a conduit for a con- Amorites. And I was also musing to myself examine the text, probing the meaning of nection with God, and that we will find the how in Genesis, begetting children and each word or phrase. She can treat the scrip- connection only if we are willing to sort having a favored lineage justified almost any ture much like a novel. But she may still have through the tangle. sexual arrangement. This brother was un- a nagging feeling: Should she point out that aware that he was imposing our modern-day the story told in the Book of Esther is not To comment on this essay or read com- attitudes and aspirations on a far distant and corroborated independently anywhere? ments by others, please visit our web- far different culture. He was, however, Should she wonder out loud why this book, site:
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a character in her stories, Peters once said BOOK REVIEW that “in the course of creation, the blood gets into the ink, and sets in motion a heartbeat and a circulation that brings the land to life.” Edwards’s novel hints that he may one THE NOT-SO-ANGELIC day be able to accomplish something similar, for in this first novel, he shows a remarkable ADVENTURES OF ability to capture such colors and depth. His depiction of the underlying tension and cur- TOOM TAGGART rent of questions in the RLDS church’s recent shifts and evolving understandings of its his- tory and doctrines alone makes Angel THE ANGEL ACRONYM:A MYSTERY Acronym a fascinating read. In one musing, INTRODUCING TOOM TAGGART Taggart tellingly states: There’s no passion in the church. by Paul M. Edwards Without passion, the acts become Signature Books, 2003 the reason for acting, and in time, 232 pages, $21.95 the media becomes the message. We’re so busy balancing the bottom line we fail to remember that our Reviewed by Craig L. Foster only excuse for being a church is to expand the passion. I am not sure where it went. I suspect it’s no longer possible for an intelligent In a fun and interesting novel, Paul Edwards, human being to believe the stories a former historian for the Reorganized we tell each other (121). Church of Jesus Christ of Latter Day Saints DWARDS has lovingly crafted some (now Community of Christ), offers readers of his characters, especially Toom a fascinating glance at the complex heart E Taggart. The character is complex and of a faith tradition during a time of multi-dimensional. Toom’s relationship with co-worker Marie Burke involves an intellec- intense re-evaluation and change. tual commonality accented by an underlying passion. However, Toom remains faithful to ALMYRA, 1829. WHAT begins as a mitted because of a holy debate over the ve- his invalid and institutionalized wife. An ex- joke to discredit Joseph Smith goes racity of the the angel acronym, Taggart also ample of Toom’s off-putting, yet strangely en- P awry with the accidental death of becomes our unofficial guide into the com- during dark cynicism toward conventionality Abner Cole, frontier newspaperman and plex heart of this faith tradition. and the status quo is reflected in a telling di- would-be practical joker, who takes to his alogue with fellow skeptic, Russell Williams shadowy grave the secret to the “angel GOOD mystery novel is more than (those of you familiar with RLDS historian acronym.” The incriminating documents cre- just a cut-and-dried whodunit. It op- William Russell will really enjoy this char- ated to humiliate Joseph Smith and discredit A erates on several levels. The first acter): the Book of Mormon do not come to light level, obviously, is the mystery itself. The When you say that some of the again for more than a century and a half, but other levels examine and wrestle with the big daddies—the apostles, I this time, the joke turns deadly. complexities of human nature—our emo- guess—aren’t really believers, How The hero of Paul Edwards’s mystery novel tions, hopes, fears, loves found and lost— can that be? is Toom Taggart, a coffee-drinking, authority- good and evil, and even existence itself. “Easy,” said Russ, “They’re envi- questioning, doctrinally skeptical curmud- One of the best examples of a writer who ronmental. It’s a job—a pretty good geon who both laughs at and chafes under is able to delve into these deeper levels is Ellis one, a way to use their skills, ply the ecclesiastical eccentricities and subtle nu- Peters. Her “Brother Cadfael” mysteries are their trade—and their rewards are ances of the Reorganized Church of Jesus well known for the imagery and character financial freedom, power, recogni- Christ of Latter Day Saints (now renamed the development she lovingly weaves into the tion, that kind of thing. They’re Community of Christ). Taggart is adminis- complex fabric of her stories. Her works are loyal, but they’d be lured away trator of the church’s Education Office, lay not only entertaining mysteries but glimpses fairly easily if another environment historian, and resident intellectual. In the of people, places, and ways of life. Of her proved to be equally user-friendly process of solving an unholy murder com- work and her interest in developing place as and offered more strokes.” “Actually,” Toom mused, “I CRAIG L. FOSTER is a research specialist at the Family History Library in Salt Lake City. He is the could be lured away by that kind of author of Penny Tracts and Polemics: A Critical Analysis of Anti-Mormon Pamphleteering in environment” (153–54). Great Britain, 1837–1860 (Salt Lake City: Greg Kofford Books, 2002), as well as several other Edwards’s depiction of Independence, publications. Missouri, and its environs and, particularly,
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the inner workings of the church are also in- sightful and interesting. For example, in his descriptions of Dave Hodge, (fictional) secre- tary to the church’s (fictional) historian, James Pincer, Edwards captures some of the special challenges that naturally arise in working within an ecclesiastical organization where different kinds of authority so easily collide: Hodge walked in, eyes sweeping AFTER THE FIRE the office. Hodge was not only a snoop but a blabbermouth. Pincer Earthworms bake on the sidewalk. It is a beautiful day. would have fired him long ago if Last night came the first rain after the fire, his mother hadn’t been the sister of church bells ringing the dry tinny streets, the Presiding Bishop (32). soot sent upwards in the infant clouds Edwards’s strength is also one of his of newly turned season. I found ash close weaknesses, and perhaps the most poorly drawn character is Pincer. In descriptions of on my breakfast, shading the soft egg rises him, Edwards reflects an obvious, precon- against the sun’s bright burn. At eight, ceived dislike for the character that spills I ate the bureau the boys told me about, the one onto the pages and, in so doing, makes him their father built by hand one-dimensional, with few, if any, saving graces. I’ve always had problems with dust in this place: The novel’s most glaring flaw, however, is wedged hard into the hill, our bed peeps out the predictability of the mystery itself. at the grass and crawling things. We are always first Disappointingly, both victim and perpetrator are easy to spot quite early on. Creating a be- to see the shoots rise, curled damp at eye level, naked lievable, well-written mystery is difficult. The as ourselves and our own unfurlings. Shameless, plot line must be rational and well thought their dirt creeps in. It filters into blankets, shading out, but at the same time, intricate and us in folded shrouds, planting us lily-like in unturned earth. simple. In order to feel a part of the story, the With a good wind, my home smells of oak, reader must feel compelled to continue reading while still being able to piece to- the stale scent of a gingko-gilded downtown, gether the clues. Edwards does not accom- or laurel after the final melt. plish this. His mystery is too simple, leaving the reader dissatisfied with this aspect of the It’s a common error to mistake the pieces for the whole, novel. or so I am told. So who could blame me for this meal, Ultimately, however, this book is valuable this belief that I am eating my neighbor’s lives less as a gripping mystery than for the way it like pepper I could have bought at any supermarket? elucidates challenges the Community of They taste the same: the tart flip of the children’s bedsheets Christ faces today. Readers familiar with the personalities of today’s Community of Christ and the dry fire of the buried ground. Both coat my tongue leaders and historians will enjoy speculating and won’t let go; both give way to green things. about “who might be whom” in the novel. My dresser is a proving ground. The first straight leaves But more than that, Edwards, like Ellis of a new life show their heads there, hopeful, Peters, has graced us through his trust that stretched towards the unfilled space. even as we view flaws, quirks, competing motives—inspired and very human—and Those boys, I can do nothing for, their charred toys the difficulties of faith, we will learn to see flaking into new soil. So I plant flowers hearts most of all. In short, the novel’s problems, notwith- on my porch and in my sills, in my bed standing, Edwards’s introduction of protago- and on my table, drawing wild thin roots across the windows nist Toom Taggart and glimpse into as draperies. I see them seed unbidden Community of Christ life and issues is, in my house. I breathe in silt, swallow simply, a very good read, one worthy of at- the choking urge, refuse to renounce tention and praise. I look forward to reading decomposition. I do not dust the furniture. I let the dirt the further adventures of Paul, uh . . . I mean, Toom Taggart. I hope the next installment sift into my books, and will slide it deep into the spines will involve better developed mysteries and when I leave here. Funny how a place gets under your skin. continued character development, but this is a very promising start. —BRANDY MCKENZIE
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UPDATE
CHURCH CELEBRATES PRIESTHOOD second-class citizens in the kingdom of God.” REVELATION ANNIVERSARY—BUT In addition to the Tabernacle celebration, the play I Am KEEPS IT LOW KEY Jane, which tells the story of early black pioneer Jane Manning James, was staged in the LDS Regional Center in Bountiful, WOULD BRIGHAM YOUNG be rolling in his grave or adding Utah. his applause? A century and a quarter after his death, a group The anniversary of the priesthood revelation received atten- of Saints, many of African-American descent, met in the taber- tion from all major Utah newspapers, and news service stories nacle Brother Brigham built to celebrate the priesthood and were picked up by many national papers. The 31 May issue of temple blessings they now enjoy. The 8 June gathering, titled the Church News featured the anniversary on its cover and in a “The Long-Promised Day,” was part of the twenty-fifth an- ten-page section that ranged from descriptions by Presidents niversary celebration of what the Church’s website
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ceedings conducted by its president, Darius Gray. A similar ridge mix based on a centuries-old recipe. An additional two downplaying of the anniversary is evident in LDS publications: hundred tons of Atmit is in production and will be shipped to whereas the Church News, with a relatively small print run, Ethiopia in ocean-bound containers. contains the coverage described above, the June issue of the Since 1985, the Church has mounted more than 144 major Ensign, which in its international editions reaches millions of disaster relief projects benefiting hundreds of thousands of members, does not mention the anniversary. people in 150 nations around the globe. Except for the euphemistic Official Declaration 2 included in an appendix of the Doctrine and Covenants, and an often- CHURCH TAKES PRECAUTIONS quoted talk by Elder Bruce R. McConkie in the book Priesthood, AGAINST SARS virtually no post-1978 Church publications mention the Church’s previous priesthood policy. And, as the Church News AS A PRECAUTION against the deadly virus SARS (Severe reports, 69 percent of current Church members joined the Acute Respiratory Syndrome), LDS leaders announced they Church since the revelation was received. As a result, many won’t send missionaries to Hong Kong until they feel assured Latter-day Saints do not even know there was ever a ban. SARS has been contained and it will not pose an additional health risk. “The safety and well-being of missionaries is of LDS EFFORTS BRING RELIEF highest priority and is being monitored carefully,” says a 4 TO IRAQ, ETHIOPIA April statement, “particularly in those areas where incidents of SARS have been reported.” TWO LDS-SPONSORED projects are bringing relief to Iraq No missionaries have so far been affected by SARS. Orem and Ethiopia. In California, some three hundred volunteers resident and BYU graduate James Salisbury, 52, was infected from both Muslim and LDS communities gathered in a with the mysterious disease in Shenzhen, China, where he had Pasadena stake center been working as an English teacher. Salisbury later died. cultural hall and assem- Thirteen BYU students who were planning to teach English bled some ten thousand in China as part of the International Languages Program saw family hygiene kits for the program canceled and will not make the trip. shipment to war-torn Iraq. The kits, which in- SALT LAKE CITY COUNCIL APPROVES clude hand soap, SHAKY PLAN FOR LDS PLAZA towels, toothbrushes, toothpaste, and combs, THE SALT LAKE City Council has approved a plan to solve the will be distributed by long-standing controversy surrounding the Main Street Plaza Nour International Aid and Mercy Corps International, two re- in downtown Salt Lake City, but the ACLU’s intent to sue could lief groups already on the ground in Iraq. still stymie the deal. Another humanitarian project is bringing relief to hunger- A 10 June decision by the council calls for eliminating the ravished Ethiopia. At the request of the Ethiopian government, city’s easement over the LDS-owned plaza on Main Street. In the Church sent a cargo plane containing an emergency ship- exchange, the LDS Church would help the city build a commu- ment of eighty thousand pounds of Atmit, an Ethiopian por- nity center on the underserved west side and, possibly, help
All-seeing Eye
TOPPED BY AN ANGEL AN ANGEL MORONI statue was placed 12 May atop the Provo Temple. Even though safety and crowd-con- trol concerns necessitated the event be carried out with no official publicity, 250 people gathered by the temple as a crane hoisted the thirteen-foot, three-hundred- pound, gold leaf statue atop the temple spire. Provo is one of three temples (Frieberg Germany and Ogden Utah are the others) who have or will have the Angel Moroni added years after their dedication. (See SUNSTONE, Oct. 2002, 78).
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expand the neighboring Sorenson Multi-Cultural Center. Inn, and the Newel and Elizabeth Whitney home. The largest However, the plan allows for a two-month window during and most prominent of the facilities is the visitors center, de- which the city or the Church could back out if a new lawsuit signed in the shape of a grist mill. In the center’s 120-seat the- erupts. ater, a newly produced movie depicts Kirtland’s history. The current plan to exchange the land for the easement is President Hinckley’s visit included a tour of the Kirtland complicated by a 23 June U.S. Supreme Court decision de- Temple, which is owned and operated by the Community of clining to hear the case. Last October, the Church appealed to the nation’s highest court the federal court ruling declaring MORMONS IN KIRTLAND that as long as the city has an easement, free speech rights for A brief chronology pedestrians still need to be honored. It was this ruling that had cleared the way for street preachers and LDS bashers to use the NOVEMBER 1830: Parley P. Pratt and three other mission- plaza for their own ends (see SUNSTONE, Dec. 2002, 70–72). aries stop in Kirtland on their way to preach to the Dani Eyer, executive director of the ACLU Utah Chapter, Lamanites. They convert a Campbellite congregation which says the ACLU is studying the possibility of suing again. “The includes Sidney Rigdon, Newel K. Whitney, and Frederick question will be, is the underlying motivation [of the city] to G. Williams. In a few months, Kirtland becomes the largest further accommodate discrimination by the LDS Church,” Eyer branch in the Church. told the Salt Lake Tribune. JANUARY 1831: The Saints are commanded to assemble in LDS Church attorney Von Keetch expressed disappointment Ohio (D&C 39:15). Joseph and Emma move to Kirtland. over the Supreme Court’s decision not to hear the case. He MAY 1833: Plans are laid to build the Kirtland Temple. hopes, along with city mayor Rocky Anderson, that the ACLU will not file another suit. But if the ACLU sues, “we’ll be there to 27 MARCH 1836: At a cost of $60,000, the Kirtland Temple aggressively defend our property rights,” says Keetch. is completed and dedicated (see D&C 109). In 1999, the LDS Church bought a block-long portion of SPRING 1837: The Kirtland Safety Society fails; several apos- Main Street for $8.1 million, built a pedestrian plaza, and im- tles blame the Prophet for their losses. By June, Joseph is posed speech and behavior restrictions on the property; in engulfed by critics, plaintiffs, and debtors. 2000, the ACLU sued the city over the free speech restrictions. OCTOBER-NOVEMBER 1837: Disgruntled members form the Last October, a federal court declared the restrictions uncon- Church of Christ. stitutional. 1838: In the midst of arrests, lawsuits, and dissension, PRES. HINCKLEY DEDICATES Joseph and most of his followers leave Kirtland. BUILDINGS IN KIRTLAND 1841: Joseph prophesies that the Lord will “build up Kirtland” (D&C 124:83). IN 1841, JOSEPH Smith prophesied that the Lord will “build 1880: The RLDS Church (known today as the Community of up Kirtland” (D&C 124:83). This prophecy seemed fulfilled Christ) obtains clear legal title to the Temple building. 17–18 May as President Gordon B. Hinckley toured the his- toric town and dedicated six facilities recently constructed or 1930: The RLDS Church conducts centennial celebrations in renovated by the Church with assistance from the Mormon the Kirtland Temple. Historic Sites Foundation. 1977: Missionaries from the Utah-based Church return to The new or restored Kirtland. structures serve a mis- 1979: While breaking ground for a new LDS chapel, Ezra sionary purpose and sug- Taft Benson declares that Joseph Smith’s “prophecy [about gest a symbolic vindica- the rebuilding of Kirtland] is fulfilled today.” tion for the Church in an area long ago marked by 16 OCTOBER 1983: The Kirtland Ohio Stake is reorganized both external persecution 145 years after being disbanded. and internal schism. 1984: The Church restores the Newel K. Whitney store. “Once persecuted and 24 JULY 1992: The Tabernacle Choir sings in the Kirtland driven, [Church mem- Temple. bers] are now respected President Hinckley during visit to 17 APRIL 2000: The Church announces plans to restore a Kirtland to dedicate historic sites and admired,” said President Hinckley in his historic village around the Whitney store. dedicatory prayer. “A great and glorious miracle has come to SOURCES pass.” The dedicatory service was broadcast via satellite to Church Almanac; Encyclopedia of Latter-Day Saint History; meetinghouses across Ohio. An Illustrated History of the Kirtland Temple, by Roger D. Launius; The structures include a visitors center and replicas of the The Kirtland Temple, by Roger D. Launius; one-room schoolhouse, an ashery, a sawmill, the John Johnson The First Mormon Temple, by Elwin C. Robison
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Celluloid Watch
PROPHETIC VOICES. A Deseret News story Bennet sisters are replaced by five BYU room- has just reported that Hollywood dreamboat mates. Val Kilmer has agreed in principle to play the Producer Faller says his film fits as part of a leading role in Richard Dutcher’s much antici- new genre he dubs Mollywood (after the pated film on the life of the prophet Joseph stereotypical, sweet-spirited “Molly Mor- Smith. If this plan comes to fruition, it mon”)—a Mormon equivalent to chick flicks, wouldn’t be Kilmer’s first prophetic role, as he first charted by the recent film version of Jack is the voices of both God and Moses in the Weyland’s novel, Charly. “It’s not an inside 1998 animated movie The Prince of Egypt. Mormon joke,” Fuller told the Deseret News. As if these qualifications are not enough, “It has a market.” Kilmer also stars in the 1997 film, The Saint. Pride and Prejudice will feature cameo ap- pearances by Carmen Rasmussen, the LDS PROVO’S PRIDE AND PREJUDICE. Are the teen from Bountiful, Utah, who recently com- mores of Provo, Utah, as conservative as those peted in Fox television’s immensely popular of a parochial, eighteenth-century English American Idol, as well as participants in the town? An answer will come with the release of Miss Utah pageant and two LDS women who Coming soon to a Jason Faller’s Pride and Prejudice, a film ver- have appeared in recent installments of ABC’s theatre near you? sion of Jane Austen’s classic in which the The Bachelor.
Christ, formerly the Reorganized Church of Jesus Christ of its history—its origins as a break-off, re- Latter Day Saints. The washing and anointing ceremonies per- jecting polygamy and most Nauvoo-pe- formed in the Kirtland Temple are considered a precursor to riod theological developments—the the more elaborate endowment ceremony Joseph Smith estab- Community of Christ is learning to ap- lished in Nauvoo. preciate its heritage and infuse its history Between 1831 and 1837, Church activity was centered in and symbols with fresh meanings that Kirtland and surrounding areas, but in early 1838, Joseph help move and energize its prophetic Smith and his followers moved to Missouri. Kirtland is located message of “peace, reconciliation, and twenty-two miles east of Cleveland and has a population of healing of the spirit.” President W. Grant 6,600 people. Elder D. Todd Christofferson of the McMurray Seventy gave a keynote address on the meaning of Kirtland for MHA GATHERS IN KIRTLAND Latter-day Saints today. Randall Balmer, professor of religion at Columbia University used examples from Brigham Young’s JUST A WEEK after the dedications of these new and restored correspondence with his sons to illustrate insights about the sites, more than 550 historians and LDS history enthusiasts way faith is passed on from generation to generation. And gathered near Kirtland for the thirty-eighth annual Mormon 2003 MHA president Larry Foster gave his presidential address History Association Conference held 22–25 May at the Quail on his personal journey (as a non-Mormon) with LDS history. Hollow resort in Painesville, Ohio. Attendance was, according Other notable sessions dealt with the forms Joseph Smith’s to MHA co-executive director Larry King, “the largest in recent message and legacy might take in the twenty-first century, on- years.” And one that offered a wide variety of experiences. In going Mountain Meadows Massacre research, the progress of addition to regular conference sessions, buses regularly shut- the “Papers of Joseph Smith” project, and the place of African- tled attendees to and from Kirtland for events ranging from Americans in today’s Mormonism. pre-conference tours to a full afternoon of papers and presen- Eighty people also took advantage of a special two-day tations at various Kirtland historic sites. post-conference bus tour to Mormon history sites in upstate The conference opened and closed with special gatherings New York and Eastern Canada. Next year’s conference is in the Kirtland Temple, and those lucky enough to procure scheduled to take place 20–23 May in Provo, Utah. For more tickets to these intimate meetings (the temple holds only about information, visit
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Whoso readeth. . . Letters, a book publisher recently established in New York. CRASH COURSE IN MORMONOLOGY. Hot off the press, Future publishing projects include art prints by well-known Drew Williams’s Complete Idiot’s Guide to Understanding New York LDS artists and a compilation of compositions by Mormonism (313 pages, $18.95) is now in the bookstores. renowned LDS composers. To read excerpts, or for further in- The guide is well-organized, entertaining, and easy to read. formation, visit
URBAN VOICES. With an introduction by LDS historian PRESERVING HOOP DREAMS. After having studied the life Richard L. Bushman, a group of Eastern Saints has just pub- of Hispanic, black, and polygamist Mormons, BYU researcher lished Silent Notes Taken, a compilation of essays, stories, and Jessie L. Embry is ready to tackle a new project: the history of etchings documenting contemporary urban Mormon life in LDS All-Church events. Between 1922 and 1970, the All- New York City. Church competitions were an important part of Mormon According to publisher Kent S. culture, including not only basketball, but also softball, Larsen, the authors are “a very urban tennis, and golf tournaments, as well as dance and speech group, not one that lives in the sub- festivals. urbs.” “We represent a voice that’s not Embry is inviting people who have been involved in these heard in the Mormon publishing All-Church events or Church sports in general to share their world,” says Larsen, “[the voice] of those stories through oral history interviews, manuscripts, autobi- outside the Mormon West.” ographies, or by email. She can be contacted by phone at Silent Notes Taken is published by Mormon Arts and (801) 422–7585 or by email at
major concerts from Toronto to Virginia and from Michigan to tirement, Ottley had served for twenty-five years as Mormon New York City. Tabernacle Choir director. The highlight of the tour will be a Fourth of July con- HATCH’S GOD IS LOVE—AND cert with the Boston Pops—a SOMETIMES REVENGE first for the choir. “We’re just going to knock their socks LDS SENATOR AND inspirational song writer Orrin Hatch is off,” says choir president Mac zapping mad about copyright violations. According to an Christensen, referring to plans Associated Press story, the writer of songs such as “My God Is for the patriotic concert. Mormon Tabernacle Choir goes Love” favors developing “zapware” technology to remotely de- After recording more than on the road again stroy the computers of people who illegally download music 150 million albums for labels such as CBS Records, Columbia, from the Internet. and Sony, the choir now produces CDs under its own “I’m interested [in developing such technology],” said recording label. Hatch during a hearing on copyright abuses. According to In a related story, the Utah-based Faith Centered Music Hatch, damaging someone’s computer “may be the only way Association has announced that Jerold D. Ottley will be hon- you can teach somebody about copyrights.” ored with a Lifetime Achievement Award. Before his 1999 re- As it turns out, revenge on copyright violators could be too
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Solar Flares fully for sixty plus years—that is, until she was kicked out 18 May. Ward executive secretary Charles Gray pulled Hatch aside EFFORT TO STOP “PERVERSION” GOES BELLY UP. The from Sunday School and told her not to come back until she Salt Lake County Council unanimously approved a $2,000 can quiet her squeaking hearing aids. This embarrassed the grant for the Kismet Dance Company just two weeks after ninety-four-year-old woman to tears, but Gray was unfazed. In BYU music instructor Lloyd Miller questioned the grant by case she did not get the message on her own, Gray also called calling belly dancing a “perversion” of Middle Eastern culture. Hatch’s daughter and told her to keep her mom out of church In remarks to the council, Miller stated belly dancing “is a until she gets new aids or has her current ones repaired. sexually oriented business disguised as art” and declared it Hatch’s daughter complained to the stake president, who isn’t practiced in the Middle East. in turn called the bishop, Ross Hunter, who defended his sec- Miller’s tactics seem to have backfired, as scholars raised retary’s actions. Upset, Hatch’s granddaughter called Church their voices in defending the legitimacy of belly dancing and headquarters, where the person handling the call instructed advised the council to approve the grant without further her to write a letter to her area authority. delay. Kismet Dance Company founder Yasamina Roque says Pursuing the story, the Salt Lake Tribune contacted Gray who since the controversy began, she has been flooded with claimed he removed Hatch because he was “concerned” she emails from supporters. “One lady was so outraged that she wasn’t getting anything out of the meetings. He then promised sent me a $1,000 check,” says Roque. he would personally see that she gets better hearing aids. The Kismet Dance Company has performed in many Utah The Tribune’s Paul Rolly and JoAnn Jacobsen-Wells sur- venues, including BYU’s Marriott Center. mise that perhaps ward leaders didn’t want Hatch’s hearing STICK THIS KIND OF “CONCERN” IN YOUR EAR. Elsa aids to interfere with their enjoying the sounds of screaming Hatch has attended the American Fork Utah First Ward faith- kids during worship.
harsh a proposition—even for Hatch himself. Shortly after WORD BAZAAR Hatch made his comments, a Houston systems administrator discovered the Utah senator's own site at KEEP TABS ON MORMON LITERATURE
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AN OLIVE LEAF RELUCTANCE By Elbert Eugene Peck
Shortly after Elbert Peck’s resignation, Sunstone held a can only find them out. Thy mind O man! if celebratory “RetrosPECKtive” banquet 10 August 2001 as thou wilt lead a soul unto salvation, must part of its August symposium (tape SL01–291). Following stretch as high as the utmost heavens, and many moving and funny tributes, Elbert offered the brief search into and contemplate the darkest remarks printed here. abyss, and the broad expanse of eternity— thou must commune with God (Teachings of Y COMMENTS WILL BE THE BRIEFEST the Prophet Joseph Smith, 137). tonight. Thank you very much, I am over- I think that is what Sunstone is all about. The celebra- M whelmed. This has been a great experience. tion of the highest heavens, our faith and our belief, As an undergraduate at BYU, I remember hearing and also the lowest considerations of what we are as Professor Britsch speak on the need in the future humans. To confront that honestly—I think those world for people to be generalists—and that rang true both are the things of God, and they both need to be to me. I thought, that’s what I am: I am a generalist. involved in Sunstone. And this idea gave me passion to pursue my general Second, I stared memorizing poems because on education much further than BYU required me to. my mission, I saw a stake president recite, in its en- Another word for generalist is a lay intellectual who knows a little tirety, “The Touch of a Master’s Hand”—you know, that violin auction about everything. But what Sunstone has allowed me to do is pursue story. So I determined. “Well, that’s great; I need to be able to do that my general education way past my college graduation. One day I get because I can deeply move people.” But the first poem I memorized to talk with sociologists, another day with historians, another day was the last stanza of a Robert Frost poem, which I quoted in my with the organizational behaviorists and the literature people, and all farewell talk as I left the mission field. Since then, I have memorized the different disciplines—and I am interested in them all, and I have the entire poem, and I’ll conclude with that. It’s called “Reluctance.” just a brief knowledge of them all. I think I have a pretty good sense of the standards of each of them, and because of my general interest, Out through the fields and the woods I have a little bit of interest in art, in aesthetic design, in humor and And over the walls I have wended; cartoons, a little bit of interest in this and that. Sunstone has allowed I have climbed the hills of view And looked at the world and descended; me to develop more so than most vocations do, allowed me to ex- I have come by the highway home, press and develop and expand so many facets of my personality, and And lo, it is ended. I have been very grateful for that. It’s hard for me to imagine any an- other job that would give me such an opportunity for such creative The leaves are all dead on the ground, associations in many areas. And more importantly, it has put me into Save those that the oak is keeping contact with and helped me develop friendships with people who are To ravel them one by one of such high caliber. People whom I know here in this room and And let them go scraping and creeping through Sunstone are just the most excellent people in the world. I Out over the crusted snow, When others are sleeping. don’t have a Ph.D., and I wouldn’t be at a university because of that—and I am not a scholar. I am a cause fighter, as it has been And the dead leaves lie huddled and still, noted, but I want to be an informed, enlightened cause fighter, and No longer blown hither and thither; this has allowed me to talk to some of the best thinkers in The last lone aster is gone; Mormonism and to know them and to become friends with them, The flowers of the witch-hazel wither; and my life is so rich because of Sunstone and because of you. So, The heart is still aching to seek, thank you very much. But the feet question ‘Whither?’ Ah, when to the heart of man WILL CLOSE with two quotations that I like. The first is from Was it ever less than a treason Joseph Smith that I learned because I heard Hugh Nibley recite To go with the drift of things, I it once in class. To yield with a grace to reason, The things of God are of deep import; and time, and expe- And bow and accept the end rience, and careful and ponderous and solemn thoughts Of a love or a season?
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THERE’S STILL TIME!
2003 Brookie and D.K. Brown Fiction Contest THE ENTRY DEADLINE HAS BEEN EXTENDED TO 31 JULY 2003!
Enter your short stories (6,000 words) or short-short stories (1,500 words or less) and win up to $400 in prize money! See your work published in SUNSTONE.
FOR DETAILS, CONTACT THE SUNSTONE OFFICE, (801) 355-5926 OR VISIT
S UNSTONE NORTHWEST E A 27 SEPTEMBER 2003 T MOLLY BENNION’S HOME T 1150 22ND AVE., SEATTLE,WASHINGTON L E Join us for the inaugural SUNSTONE SYMPOSIUM SOUTH 17–18 OCTOBER 2003
HILTON DALLAS/PARK CITIES HOTEL 5954 LUTHER LANE,DALLAS,TEXAS
FOR DETAILS AND CALLS FOR PAPERS FOR BOTH SYMPOSIUMS, CONTACT THE SUNSTONE OFFICE OR VISIT OUR WEBSITE 343 N.Third West, Salt Lake City, Utah 84103 (801) 355-5926 • Fax (801) 355-4043 Email
SUNSTONE Nonprofit Org. 343 N. Third West U.S. Postage PAID Salt Lake City, UT 84103-1215 Salt Lake City, UT Permit No. 2929 ADDRESS SERVICE REQUESTED Cover and workshops.qxd 7/1/2003 3:15 PM Page 1
2003 SALT LAKE SUNSTONE SYMPOSIUM AND WORKSHOPS
Preliminary Program
RECORDINGS ARE AVAILABLE. If you can’t attend the symposium, pre-order cassettes of the presentations you want to hear. Contact the Sunstone office at (801) 355- 5926 to place your order today! The cassettes will be Faith mailed shortly after the symposium. FIRST-TIME ATTENDEES RECEIVE A DISCOUNT! Seeking If this is your very first Sunstone symposium, you may register for $25 below the regular price. See the pre- registration form located on the back of this program. Understanding STUDENTS ATTEND FREE! Through generous gifts from several Sunstone supporters, all students who pres- These pages invite you to a ent a valid student I.D. may register for and attend this year’s symposium (excluding workshops) free of charge! feast of spiritual, intellectual, CAN’T COME TO THE WHOLE SYMPOSIUM? We offer a variety of ticket packages and options for those who and aesthetic explorations by are able to attend only one or just a few sessions. Latter-day Saints and various BUY BEAUTIFUL ART! Sunstone hosts an annual art exhibit and auction! And thanks to gracious friends, when conversation partners who are you buy art, Sunstone receives a generous commission! PURCHASE THE LATEST BOOKS. Benchmark Books pursuing greater understanding will offer a variety of new and used books about Latter- day Saint history, theology, culture, women’s studies, and of faith, scripture, Mormon current events. Visit their display at the symposium, or experience and culture, and order ahead of time: (801) 486-3111. When calling, please mention us! A percentage of each purchase will the challenges of compassionate benefit Sunstone. VOLUNTEER, AND ATTEND FOR FREE. Sunstone and intelligent discipleship. always needs reliable volunteers to take tickets, staff registration tables, and help in our office before the conference. Please contact Carol at (801) 355-5926. Cover and workshops.qxd 7/1/2003 3:15 PM Page 2
INDEX OF PARTICIPANTS
“W” Numbers = Workshops, 000 Numbers = Wednesday, 100 Numbers = Thursday, 200 Numbers = Friday, 300 Numbers = Saturday
AEMILLARD, Frances, 373 KIRBY, Robert, 391 RITCHIE, J. Bonner, 151, 373 ALLRED, Janice, 173, 221 KNOWLTON, David Clark, 352 RUSSELL, William D., 163, 223, 255 ANDERSON, Devery S., 312, 331 LUKE, Beth, 353 SAMUELSEN, Eric, 172 ANDERSON, Lavina Fielding, 191 LUKE, Mary Ann, 353 SCHEID, Lisa, 353 ANDERSON, Robert D., 323 LYMAN, Edward Leo, 363 SCHOW, H. Wayne, 313 ANDERSON, Mayor Rocky, 231 SHEPARD, WILLIAM, 223 ANN, Steve, 334 M SHERLOCK, Richard, 271 BAILIE, Gil, W3, W5, 132 MARQUARDT, H. Michael, 134 SHROY, Stephen, 375 BARBER, Phyllis, W1, 274 MARTINDALE, D. Michael, 172 SMITH, Bruce Kenneth, 224 BARRANI, Carolyn, 373 MAUSS, Armand L., 234, 325 SMITH, Darron, 112, 364 BECKSTEAD, Robert T., 366 MAYFIELD, Steven, 122, 332 SMITH, Keith, 131 BENCH, Curt, 291 MCCALL, Kim, 201 SMITH, Tamu, 131 BENNION, Molly M., 255 MCLACHLAN, James, 154 STANFORD, William, W6 BERGERA, Gary James, 134, 354 MENLOVE, Frances Lee, 301 STEVENS, Michael J., W2, 134, 311 BIRCH, Brian, 162, 225 MOLONEY, Karen Marguerite, 281, 371 STEWART, Gary, 212 BLANCHARD, Gay N., 356 MORTENSEN, JoAnn Follett, 213 STIRLING, Mack, 132 BLOUNT, H. Parker, 264 MULDER, William, 133 STODDARD, Lucille, 291 BOWEN, Douglas, 322 MURPHY, Thomas W., 234, 251 BRADFORD, Mary Lythgoe, 133, 335 STUY, Brian H., 191 BRADSHAW, Bill, 171 NIELSEN, Michael, 253, 262 SWENSON, Paul, 274 BRINGHURST, Newell G., 112, 234 O’BRIEN, Terry, 131 TAVES, Ann, 271 BRUBAKER, Jed, 375 OLAIZ, Hugo, 121, 352 TAYLOR, John E., 113 BUTLER, M. J. Cheatham, 232, 272, 372 OLSON, Renee, 232, 272, 372 TERMAN, Terry, 101 CAMPBELL, Carolyn, 153 THAYNE, Emma Lou, 321 PACE, David G., 123 CAPENER, Cole, 334 THEURER, Gary, 171 PALMER, Grant, 275, 332 CHANDLER, Neal, 173 THORNOCK, Shari, 153 PARSHALL, Ardis E., 254 CHANDLER, Rebecca, 233 THROCKMORTON, George, 122 PAYNE, Marvin, 174 CHOUCAIR, Ali, 373 TOSCANO, Margaret M., 162, 273 PETERSEN, Boyd J., 133, 253, 335 CLARK, Kim M., 265 TOSCANO, Paul James, 191 PETERSON, Levi S. 212, 281 CLOWARD, Aaron, 375 TUNGATE, Mel, 275 PINGREE, J. Frederick “Toby”, 111, 131, 171, 265 COMPTON, Todd M., 324, 363 POTTER, R. Dennis, 124, 271, 355, 371 WATTS, Ardean, 273 CORCORAN, Brent, 164 PRINCE, Gregory A., 331, 361 WELKER, Holly, 333 CURTIS, Julie K., 262 PROULX, Caleb, 371 WHITERS, Ted, 232, 272, 372 DAUGHTREY, Doe, 271, 315, 333, 365 WHITESIDES, Lynne Kanavel, 191, 235 QUINN, D. Michael, 191, 161, 331 DECKER, Rod, 121 WIDDISON, Gary, 373 DENHALTER, Scot, 131 RAYNES, Marybeth, 235, 273, 353 WILCOX, Linda, 324 DRIGGS, Ken, 232, 272, 326, 372 REDD, Hardy, 123 WILLIAMS, Stephen, 336 DUFFY, John-Charles, 121, 172, 275, 371 REES, Robert A., 222, 334, 355 WOTHERSPOON, Dan, 222, 235, 263 DUNCAN, Thom, 174 RIESS, Jana K., 333, 374 WRATHALL, Debra, 371 DUSHKU, Judi, 362, 374 WUNDERLI, Earl M., 152 DUTCHER, Richard, W4
EASTMAN, Vickie Stewart, 173 FERGUSON, Brian, 214 FLYNN, Father James, 373 FREEMAN, Judith, 351
GILEADI, Avraham, 191 GRIPKEY, Les, 355 GROESBECK, C. Jess, 263
HALE, Van, 211, 332 HANKS, Maxine, 132, 191, 252, 333 HANSEN, Nadine, 173 HANSEN, Laura, 173 HARRIS, James, 161 HATCH, John, 134, 262 HANSEN, Lisa Tensmeyer, 315 HENDERSON, Gae Lyn, 172 HODGE, Lynn G., 314 HUNTER, Mary Anne, 171
Irish, Right Reverend Carolyn Tanner, 334 JENNINGS, Duane, 375 JOHNS, Becky, 325 JONES, Jennifer, 356
KERGAYE, Tariq, 151 KIMBALL, Edward L., 331 KIMBALL, Jordan, 113
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WELCOME!
WORKSHOPS SUGGESTIONS FOR A GREAT SYMPOSIUM!
SUNSTONE IS PLEASED to offer Sunstone Workshops again 1. QUICKLY MOVE FROM rooms when a session is over to this year! See pages S-4 & S-5 for details about this year’s offerings, allow the next session to be set up and begin on time. Part of the fun instructors, and registration information. and enjoyment of the Sunstone symposium is the chance to chat with old and new friends throughout the symposium—the last thing PRELIMINARY PROGRAM we want to do is interfere with that opportunity! However, please try to hold conversations in the hallway, and be mindful of the sessions THIS IS A preliminary program. Every effort will be made to beginning after those you’ve just attended. keep to this schedule of sessions, but topics, speakers, and times 2. AN IMPORTANT ASPECT of the Sunstone symposium is may change. A final program, with room assignments and a more the give and take that exists during sessions between speakers, complete list of participants, will be provided to each registrant at respondents, and the audience. We try to schedule as much time for the conference. A copy of this preliminary program is available on questions and answers as possible. Please be thoughtful of the Web at
REGISTRATION POINTS TO NOTE PROGRAM. Sunstone offers a diverse selection of topics, SYMPOSIUM ADMISSION. Admission to all sessions is by formats, and perspectives. Be excited to hear views that coincide purchased ticket or symposium name badge only, available at the with yours, but also prepare to hear presentations that may offer a registration table. Advance registrations may be purchased by mail, different perspective. As Elder Hugh B. Brown told BYU students in via email, on the Web, over fax, or by telephone. A pre-registration 1958, “I have mentioned freedom to express your thoughts, but I form with all the details is on the back cover of this program. caution you that your thoughts must meet competition in the mar- ketplace of thought, and in that competition truth will emerge HOTEL REGISTRATION triumphant. Only error needs fear freedom of expression.” VOLUNTEERS. Sunstone symposiums rely heavily on the SALT LAKE SHERATON CITY CENTRE efforts of many volunteers. Please consider helping at this year’s 150 WEST 500 SOUTH, SALT LAKE CITY symposium, or consider presenting a paper or organizing a panel for next year! A special Sunstone rate for 13–16 August (good for these four MERCANTILE SOURCES. For some, registration prices may days only) is: $95 for single or double occupancy, plus $10 for each seem high. However, for a large conference such as this, they are additional occupant. YOU MUST MAKE RESERVATIONS BY 21 JULY, but well below average. The Symposium’s budget is tight, and to keep we recommend you call as early as possible, as we have only a fees low, Sunstone hosts a book concession in our office, by mail small block of rooms set aside. And Salt Lake City is hosting a large order, and on the Web at
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As we begin the 21st century, many organizational thinkers WEDNESDAY, 13 AUGUST are advocating that traditional autocratic modes of leadership must give way to approaches emphasizing genuine collabora- tion between leaders and followers. However, such approach- es inevitably demand an array of people skills that are usually THE 2003 beyond the intuitive reach of most leaders. Without effective SUNSTONE people skills, those who are in positions of power and influ- ence will rarely obtain commitment from others, but will WORKSHOPS instead more likely end up with only compliance (at best) or possibly active resistance (at worst). FULL-DAY WORKSHOPS The objective of this full-day seminar is to introduce participants to the array of skills needed to lead and influence others in an • WRITING A LIFE WITH PHYLLIS BARBER interpersonally constructive manner (consistent with New • LEADERSHIP THROUGH PEOPLE SKILLS WITH MICHAEL J. STEVENS Testament precepts). We will also review the intricacies and challenges of mastering and applying these concepts. HALF- OR FULL-DAY WORKSHOP HALF-DAY WORKSHOPS • DIVINE VIOLENCE IN THE BIBLE: TRUE HISTORY OR HUMAN CONCURRENT SESSIONS, 9:00 AM–12:30 PM PROJECTION? WITH GIL BAILIE • WHY WAS CHRIST NECESSARY? WHY DID IT TAKE THE W3. DIVINE VIOLENCE IN THE BIBLE: TRUE HISTORY OR INCARNATION? WHY DID IT TAKE THE RESURRECTION? HUMAN PROJECTION? WITH GIL BAILIE WITH GIL BAILIE (Please note: Gil Bailie’s workshops are structured with independ- ent morning and afternoon sessions, but they are ideally taken as a When we as Christians read the Old Testament, we may full-day experience) appear to be starting with Genesis. But we are really begin- ning with the Gospel, especially the story of Christ’s passion and resurrection. But this interpretive perspective works both HALF-DAY WORKSHOPS ways: the perplexity of the Cross and the perplexity of the Old Testament texts which function as its prologue actually serve • THE ART OF LDS STORYTELLING WITH RICHARD DUTCHER as interpretive tools for each other. The Cross makes sense • HOME BUSINESSES: TURNING ART AND HOBBIES INTO A against the backdrop of sacred violence, episodes of which fill TAX SHELTER WITH WILLIAM STANFORD the pages of the Hebrew Bible, and, conversely, the violence of the Old Testament becomes anthropologically intelligible LUNCH (but not morally or religiously justified) thanks to the revelation of the Cross. A COMPLIMENTARY LUNCH is provided for those who regis- With help from the way the disciples who met the risen Christ on ter for both morning and afternoon sessions (either of the two full-day the road to Emmaeus learned to read the Bible in light of the workshops or any combination of the others) Passion, we will discover a whole new way of looking at the violence of the Old Testament. PRICING W4. THE ART OF LDS STORYTELLING: WORKSHOP PRICING: $35 for half day; $70 for full day (both TRUSTING YOUR VISION, TRUSTING YOUR TALENT, morning and afternoon). Only those registering for a full day will TRUSTING YOUR AUDIENCE receive the complimentary lunch. We must give the caterers our WITH RICHARD DUTCHER luncheon count several days in advance; complimentary meals can be guaranteed only to those who sign up for the full day before 8 August. In 2000, Richard Dutcher seemingly burst from nowhere onto Because space in some of the workshops is limited, we strong- the LDS radar screen with his film God’s Army. The release of ly encourage pre-registration, but we will accept registration at the Brigham City the following year cemented his place as the door for workshops that are not yet full. To pre-register, fill out and founding father of “Mormon cinema.” But success hadn’t hap- send in the registration form on the back of this program, visit pened overnight. He’d worked for years in Los Angeles, learn-
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question “Why Was Christ Necessary?” the workshop will LUNCH BREAK, 12:30-2:00 PM also pay close attention to our human need to identify with and model ourselves after another—our hardwired need to Those registering for a full day of workshops receive a compli- imitate other humans that actually sets in motion the whole mentary lunch. Please let us know in advance if you have melodramatic world of sin, scandal, and violence. And final- special dietary needs. (You must also pre-register by 8 August ly, the workshop will look at our modern secular world and to guarantee a lunch.) the ways in which we “turn to death as a cure for death” and ask “Is there a way out? Is there anything short of an ultimate victory over death that can keep the rising tide of HALF-DAY WORKSHOPS nihilism at bay?” CONCURRENT SESSIONS, 2:00 PM–5:30 PM
W5. WHY WAS CHRIST NECESSARY? WHY DID IT TAKE THE W6. HOME BUSINESSES: TURNING ART AND HOBBIES INCARNATION? WHY DID IT TAKE THE RESURRECTION? INTO A TAX SHELTER with GIL BAILIE with WILLIAM STANFORD
In its universalizing claim that Jesus Christ is the Savior of Learn the difference between a hobby and a genuine business all humankind, Christianity, more than most faith traditions, and how Congress has granted taxpayers a powerful tax shel- suffers from the “scandal of particularity” which asks (often ter: the home-based business! If you are a writer, performer, scoffingly) how could one figure, born and raised in a partic- artist, collector, or a creative hobbyist, bring your questions and ular time and place, play such a pivotal role in the (eternal) learn what you need to do to establish an “intent to make a lives of all? This workshop will attempt to give a satisfying profit” and establish a business that will keep the IRS happy. answer to this challenge. In meeting such questions, it will Congress allows home business deductions for part of your take Renè Girard’s seminal insights about the deep-seated home, your children as employees, and 100 percent of medical, social reflex of scapegoating—finding those on whom all travel, and auto expenses. This workshop will also teach you the rancor, guilt, and rage born of sin can be effectively how to maximize deductions for expenses related to Church blamed, and killing them—and apply those insights to the activity expenses, look for refund possibilities, and more. You life and meaning of Jesus. In searching for answers to the will be provided materials to help you get started. 2003 Sunstone Workshop Instructors GIL BAILIE, J.D. is a teacher, lecturer, and writer, The Story of a Giraffe and Smiley Snake's Adventure. She currently who for the past twenty-five years has been explor- has a novoir-in-progress titled Body Blue. Phyllis serves as a judge ing the deeper spiritual and anthropological implica- of many competitions and is a winner of many distinguished awards. tions of the literary and scriptural traditions of Her books are regularly reviewed in prestigious publications. Western culture. He is especially interested in the anthropological work of Renè Girard, whose core MICHAEL J. STEVENS is a management professor insights and writings many recognize as among the at the University of Missouri-St. Louis where he most innovative and fruitful keys for understanding teaches and conducts research in organizational the underlying dynamics of violence—especially its behavior and leadership. He also consults widely and religious roots and ramifications. Even as he teaches Girard's theo- regularly gives workshops in the business and non- ries, Bailie expands their reach, applying them with great care and profit sectors, specializing in improving organizational focus on today's problems: seemingly endless wars and the spiritu- performance through empowerment and teamwork, al and psychological crises that dominate so many lives. executive coaching and leadership development, and Gil is founder and president of the Cornerstone Forum, a non-profit interpersonal effectiveness in the workplace. He also educational organization concerned with today's cultural and spiritu- serves currently as a member of the Sunstone board of directors. al crisis and with recovering the Christian moral and intellectual RICHARD DUTCHER, independent filmmaker, resources required to assess this crisis, meet its challenge, and God’s Army, Brigham City, now working on several comprehend its religious significance. He is the author of Violence projects including The Prophet, a film about Joseph Unveiled: Humanity at the Crossroads and is currently working on a Smith, and a possible sequel to God’s Army. Richard companion book. has a degree in film from Brigham Young University. Gil's visit to Salt Lake and his participation in these workshops and Over the years, Richard has worked as a pizza the symposium have been made possible by a generous grant from maker, a convenience store clerk, an oil rig rough- long-time Sunstone friend and supporter Mack Stirling. neck, an elementary school teacher, a Spanish lan- guage instructor, a courier, an apple cider maker, a janitor, and a PHYLLIS BARBER is an award-winning and much- mechanic. He is a husband of one and father of five. published book and article writer. She has a BA in WILLIAM STANFORD. As a CPA, William gained music (piano emphasis) from San Jose State national experience with Deloitte and Touche as a University and an MFA in writing from Vermont manager responsible for audits of numerous financial College. She has been a member of the writing fac- institutions, management consulting, and preparation ulty at Vermont College since 1991, where she of tax returns. He also had his own CPA practice serv- received an excellence in teaching award in 1999. ing the many and various needs of small-business Phyllis has also been leading writing workshops owners: helping them with bookkeeping, payroll, tax throughout the country for the past seventeen years. returns, audits, consulting, and computer installation Her books include Parting the Veil: Stories from a Mormon and training. He is currently Sunstone's publisher and Imagination; How I Got Cultured: A Nevada Memoir; the novel And business manager, and he also oversees its website and financial the Desert Shall Blossom, and The School of Love, a collection of development campaign. Before joining Sunstone, he worked in indus- short stories. She has also published two works for juveniles, Legs: try as a controller, chief financial officer, CEO, and web developer.
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Moderator—J. FREDERICK “TOBY” PINGREE, chair, WEDNESDAY, 13 AUGUST Sunstone board of directors
112. CHURCH AND RACE—AN OVERVIEW OF THE MOST OPENING PLENARY SESSION, 8:00 PM PRESSING ISSUES NEWELL G. BRINGHURST, author, Saints, Slaves, and 091. THE INAUGURAL SMITH-PETTIT LECTURE Blacks: The Changing Place of Black People within We are pleased to announce the receipt of a generous grant Mormonism, author, A Biographer’s Life: Fawn McKay Brodie from the Smith-Pettit Foundation that will allow Sunstone to DARRON SMITH, Ph.D. candidate, education, culture, and better attract prominent national speakers to our symposiums. sociology, University of Utah; instructor, assistant to the Our opening plenary session this year will be the first of the vice-president, Utah Valley State College Smith-Pettit lectures. June 2003 marks the twenty-fifth anniversary of the lifting of the priesthood ban on people of African descent. What les- At press time, we are in late-stage negotiations to host a sons have been learned since then and what new challenges speaker to address issues related to race and the experiences for blacks in the Church have emerged? In a discussion of of black Americans. While we do not feel we can announce insights found in the essays they are collecting and editing for the identity of the speaker ahead of the final arrangements a forthcoming book, Black and Mormon: Constructing Race in being made, we can promise that this will be an event not to an American Church (University of Illinois Press), Newell miss. Please watch your mailbox, or regularly visit our web- Bringhurst and Darron Smith will speak about several of site,
Since the introduction of the Word of Wisdom in 1833 (D&C 89) as a divinely-based health code, active Latter-Day Saints have, for the most part, aggressively incorporated its precepts into an essential temporal and spiritual custom. Mormons are particularly well known for their strong avoidance of alcohol, tobacco, coffee, and tea. Inasmuch as the Word of Wisdom document pre-dated modern medicine and scientific method- ology, many Latter-day Saints have readily pointed to scientif- REGISTRATION, 8:00 AM–7:30 PM ic studies confirming the detrimental health effects of tobacco and excessive alcohol consumption as validations of the reve- Admission to sessions is by symposium name tag or ticket lation’s divine nature. Yet not all Word of Wisdom restrictions only. This policy will be strictly enforced. Badges and tickets have received such support from more recent, rigorous scien- are available at the conference registration table in the tific studies. For example, some studies have touted the Seasons lobby on the far east side of the hotel. health benefits of moderate alcohol intake, and others suggest A pre-registration form is located on the back of this program. that both black and green tea may have significant cardiopro- tective and cancer chemoprevention properties. This paper DEVOTIONAL, 8:00 AM–8:30 AM presents a critical scientific analysis of these issues. It also discusses other concerns relating to the safety of caffeine and 101. SCIENCE AND HUMILITY other drugs. TERRY TERMAN, M.S., physics, Cal-Tech; lives in Mountain View, California Respondent—JORDAN KIMBALL, medical doctor, Salt Lake City; member, Sunstone board of trustees New scientific discoveries continue to reveal insightful, fasci- nating details about the human condition and the nature of CONCURRENT SESSIONS, 10:00 AM–11:00 AM existence itself. Science also serves as a reminder of how vast and expansive the universe truly is and how we really do 121. AN UNCOMFORTABLE CONNECTION: BRIAN DAVID occupy only a tiny corner of the galaxy. Join long-time cosmo- MITCHELL AND THE MORMON PROPHETIC TRADITION logical thinker Terry Terman as he reflects thoughtfully on the JOHN-CHARLES DUFFY, M.A., English, University of Utah; importance of science as a teacher that helps us to be humble author, Easy-to-Read Doctrine and Covenants and Pearl of as we approach God, creation, and the gospel. Great Price HUGO OLAIZ, M.A., Brigham Young University; news editor, CONCURRENT SESSIONS, 8:45 AM–9:45 PM SUNSTONE
111. A SUNSTONE TOWN MEETING In the days following the arrest of Brian David Mitchell (a.k.a. SUNSTONE STAFF AND BOARD OF TRUSTEES Emmanuel) for the kidnapping of Elizabeth Smart, the man reporters describe as a “prophet to the homeless” began to look Meet with members of the Sunstone staff and board of direc- like a prophet of an uncomfortably familiar kind. The publication tors who will report on the current state of Sunstone, includ- by the news media of Mitchell’s revelations confirmed what early ing its finances, subscription efforts, and other statistics and reports had hinted: that Mitchell’s religious beliefs had a distinc- activities. Learn about future plans. Bring your questions and tively Mormon flavor. This presentation examines the connec- suggestions! Come prepared to help shape Sunstone’s tion between Mitchell’s revelations and the Mormon prophetic future! tradition going back to Joseph Smith. It also examines main- stream Mormon reactions to this uncomfortable connection.
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Respondent—ROD DECKER, veteran reporter, KUTV news, ered “temple worthy.” Sadly, LDS weddings, funerals, bap- Channel 2, Salt Lake City tisms, and blessings often sharply divide Mormon families. Some estimates indicate that 80 percent of those on Church 122. THE DEAD LEE SCROLL: A FORENSIC ANALYSIS OF rolls are not allowed inside the temple. In this personal essay, THE JOHN D. LEE SCROLL I reflect on how the majority of Latter-day Saints (as well as GEORGE THROCKMORTON, A.S., B.S., M.A., forensic ethnic Mormons like me) might respectfully honor the choices documents examiner; director, Salt Lake City Police crime lab of loved ones who choose closed or highly restricted cere- STEVEN MAYFIELD, Salt Lake City crime lab photographer; monies, but at the same time not minimize for them the divi- Sunstone taping engineer sive consequences of their choices. Do we highlight our exclu- sion by standing outside the temple (and other circles of wor- In January 2002, a park ranger discovered a rolled-up sheet thiness) and attending the reception afterwards? In what way of lead in an abandoned fort at Lee’s Ferry, Arizona. When do our choices enable the corporate Church’s continuing the scroll was unrolled, it was found to contain a handprinted exclusion of the majority? Finally, I argue that by empowering message dated “Jan. 11, 1872” over the signature, “J. D. the excluded, we might underscore for everyone how “the Lee.” The scroll’s text implicated Brigham Young in the family church” is fighting a battle in a war over social control Mountain Meadows Massacre. Preliminary tests indicated the that perhaps it has already lost. scroll was forged in a “Hofmann-esque” manner. However, later tests indicated the lead originated from an Arkansas Respondent—HARDY REDD, rancher, La Sal, Utah mine—the state of origin for the Fancher-Baker party, the vic- tims of the Mountain Meadows Massacre. A follow-up, in- 124. A PROLEGOMENON TO LIBERATION THEOLOGY IN THE depth examination of the scroll and site of its discovery was BOOK OF MORMON also conducted. This session will present a comprehensive R. DENNIS POTTER, assistant professor, philosophy, Utah examination of the scroll and should answer, once and for all, Valley State College; list-owner, LDS-Phil, an email discussion any questions regarding the scroll’s authenticity. It will also list for Mormon philosophy and theology shed new light on whether the scroll may have been forged by the infamous Mark Hofmann. This paper lays the groundwork for a liberation theology of the Book of Mormon. Liberation theology puts the poor at the cen- 123. OUR BIG FAT TEMPLE WEDDINGS: WHO’S IN, WHO’S ter of God’s concern in the world. Poverty and oppression are OUT, AND HOW DO WE GET TOGETHER? the direct result of society’s sinfulness. Salvation is defined as DAVID G. PACE, M.A., communication, University of Utah; liberation from poverty and oppression. In traditional liberation fiction writer and essayist. theology, the poor learn to see themselves in the text. They are the oppressed people of God who will be liberated. I I have ten sisters, all of whom, as of last year, have been contend that instead of speaking to the oppressed, the Book married in the temple. I was able to witness the marriage of of Mormon speaks to the oppressors. It is written for a people only two—one because she was first married civilly in a gar- who are rich and prideful, and it warns them of their condem- den wedding; another because, at the time, I was still consid- nation and destruction. In making my case for a liberation
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theology in the Book of Mormon, I closely examine texts such contemporaries in an effort to name who might be the as King Benjamin’s address and 4 Nephi. Church’s greatest intellectuals. Three of the men on the list he constructed were still in the course of their esteemed careers: Respondent—To be announced Sterling McMurrin, Lowell Bennion, and Hugh Nibley. Now, two of these men have passed on, and Nibley is not nearly as CONCURRENT SESSIONS, 11:15 AM–12:45 PM active in the scholarly world as he once was. How have these thinkers influenced Mormonism? What are some of their gifts 131. “ALL THESE THINGS SHALL GIVE THEE EXPERIENCE”: to the Church that have endured and will continue to endure? UNDERSTANDING A VARIETY OF MORMON VOICES Their biographers and friends will participate in a lively discus- sion about these men and what role their approaches and A recent general conference address noted that the First teachings might play in Mormonism’s future. Presidency and the Quorum of the Twelve have combined life experience of more than eleven hundred years and more than Moderator—To be announced four hundred years’ combined experience as General Authorities. One implication of the speaker’s message is that, • MARY LYTHGOE BRADFORD, author, Lowell L. Bennion: with all of this experience, Church members could rest assured Teacher, Counselor, Humanitarian; former editor, Dialogue that for most challenges, one or more of these leaders have • BOYD J. PETERSEN, doctoral student, comparative litera- the lived insight of having “been there, done that.” No doubt ture, University of Utah; son-in-law of Hugh Nibley; author, their accrued experiences provide leading quorum members Hugh Nibley: A Consecrated Life with incredible wisdom and insight as they work tirelessly to • WILLIAM MULDER, long-time friend of Sterling McMurrin; guide the Church. However, there are many life experiences professor emeritus, English, University of Utah and lived perspectives that no member of these quorums has. For example, none knows life nor understands or sees the 134. AUTHOR MEETS CRITICS—CONFLICT IN THE QUORUM: Church through the eyes and heart of a woman, an interracial ORSON PRATT, BRIGHAM YOUNG, JOSEPH SMITH couple, a convert, a gay Latter-day Saint, or a divorced single parent, just to name a few. What might people speaking from Gary James Bergera’s twenty-five-year study of the inter- these experiences notice and highlight were they to have a quorum conflicts between Orson Pratt and Brigham Young has seat at top council tables? What from their “been there, done culminated in the publication of Conflict in the Quorum: Orson that” experiences could Church leaders learn? Pratt, Brigham Young, Joseph Smith (Signature Books, 2002). In this important look at Pratt’s relationship with Young and Moderator—J. FREDERICK “TOBY” PINGREE with Joseph Smith before him, Bergera details the tensions between Smith and Pratt over the former’s alleged proposi- • SCOT DENHALTER, teacher, writer; SUNSTONE cybersaints tions to Orson’s wife Sarah and Pratt’s later conflicts with editor; single, divorced father of six children Brigham Young, primarily over Church governance and doc- • TERRY O’BRIEN, M.A., art history, BYU; author, Fair Gods trine (including plural marriage, the nature of God, the Adam- and Feathered Serpents; gay Latter-day Saint God doctrine, and even the publication of Lucy Mack Smith’s • KEITH and TAMU SMITH, interracial couple, married in the family memoir). Bergera’s book demonstrates that despite Los Angeles temple ten years ago; parents of nine children often intense clashes over these issues, Young and Pratt were • Additional panelists to be announced still able to appreciate each other and their contributions to Mormonism. Critics will review Bergera’s book from a variety 132. THE BIBLE, VIOLENCE, AND THE SACRED: AN of perspectives, and audience participation is encouraged! OVERVIEW OF THE THOUGHT AND SIGNIFICANCE OF RENÉ GIRARD • JOHN HATCH, managing editor, Sunstone; coordinator, GIL BAILIE, J.D.; president, The Cornerstone Forum, a non- 2003 Sunstone symposium profit educational organization; teacher, lecturer, and writer; • MICHAEL J. STEVENS, member, Sunstone board of direc- author Violence Unveiled: Humanity at the Crossroads tors • H. MICHAEL MARQUARDT, independent historian; author Inasmuch as ancient forms of the sacred were historically The Joseph Smith Revelations: Text and Commentary bound up with both violence and superstition, the task of • GARY JAMES BERGERA, author, Conflict in the Quorum: responding to a resurgence of sacred violence in our own Orson Pratt, Brigham Young, Joseph Smith day, while extricating ourselves from the secular wasteland toward which the violence is directed, requires a better under- LUNCH BREAK, 12:45 PM–2:15 PM standing of religious anthropology—precisely the religious anthropology which the gospel makes possible, and which René Girard has explicated with such remarkable insight. This CONCURRENT SESSIONS, 2:15 PM–3:15 PM session’s two respondents will speak about their appreciation of Girard’s insights and areas within LDS thought and experi- 151. HEARING ISLAM FROM OTHERS; HEARING ISLAM FROM ence where they have found his work especially helpful. A MUSLIM TARIQ KERGAYE, civil engineer, retired from State of Utah; Respondent—MACK STIRLING, M.D., long-time friend and Muslim who came to Utah to study (University of Utah and supporter of Bailie’s work; sponsor of his visit to Sunstone Utah State University) and stayed—now for forty-five years Respondent—MAXINE HANKS, writer, gnostic, mediator; founder of Moonstone As all persons of faith recognize, very often what you hear from others about what you believe differs significantly from 133. THREE MORMON INTELLECTUALS OF THE TWENTIETH how your beliefs and faith feel to you. In this post-September CENTURY: REFLECTIONS ON STERLING MCMURRIN, 11th time of heightened tensions between the United States LOWELL BENNION, AND HUGH NIBLEY and certain Muslim extremist groups, perhaps no others more than faithful Muslims have felt as keenly this disconnect In a 1969 article in Dialogue: A Journal of Mormon Thought, between the perceptions and the reality of their faith and own Leonard Arrington wrote about the intellectual tradition of the understandings. With this in mind, Sunstone has asked Tariq Church and surveyed Latter-day Saint history as well as his Kergaye, a Muslim and long-time Utah resident, to share his
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faith and the teachings of Islam from the “inside”—from his heart and experiences. What does he feel are the primary misconceptions about Islam and practicing Muslims? How do he and the majority of Muslims living in the United States view world events of the past few years that have involved politi- cized Muslim extremists? Are there particular stereotypes or misconceptions about Islam that are especially common among Utah Mormons? “Brother” Kergaye has graciously agreed to engage any questions you might have.
Respondent—J. BONNER RITCHIE, Ph.D., organizational behavior; long-time consultant to universities, governments, and other groups in the Middle East; member, Sunstone board of directors
152. LDS SCHOLARLY COMMENT ON THE BOOK OF MORMON: EIGHT BRIEF EXAMPLES EARL M. WUNDERLI, attorney (retired); member, Sunstone board of directors
Are all LDS scholars reliable guides through apparent problems in the Book of Mormon? How accurately do they represent the book itself? How credible are their solutions? In the course of my research for a book on internal evidences of the Book of Mormon, I have examined hundreds of statements by LDS schol- ars and have followed their logic, reasoning, and footnotes to determine the strength of their foundational claims. This paper culls eight examples from my searches that suggest we cannot accept at face value all the claims made by these scholars.
Respondent—To be announced
153. IS THE MORMON MARRIAGE MODEL OUTMODED?
This panel is presented to honor Viriginia Bourgeous who died this past year. Virginia volunteered at Sunstone faithfully for many years and had a sincere interest in learning, study, and free expression. The topic of this panel, the “Mormon Marriage Model” was chosen from among themes in the many Sunstone papers Bourgeous wrote. The panel considers vari- ous issues relating to conflicts and challenges within modern Mormon marriage. Though Latter-day Saints understand the eternal marriage concept and expect to live with their spouse forever, they still face earthly challenges to love. How are their companionships complicated by family and Church responsi- bilities? Does an “eternal marriage” bring added pressures? Unrealistic expectations?
Moderator—CAROLYN CAMPBELL, freelance writer and journalist; long-time friend of the Bourgeous family
• SHARI THORNOCK, M.S.W, Virginia’s daughter, who will present a short tribute to Virginia along with remarks relating to the topic • Other panelists to be announced
154. WILLIAM H. CHAMBERLIN: IDEALIST ON THE MORMON FRONTIER JAMES MCLACHLAN, Ph.D., professor, religion and philosophy, Western Carolina University
William Henry Chamberlin (1870-1921) was a student of two of the great philosophers of the golden age of American phi- losophy, George Howison and Josiah Royce. He formulated a philosophical vision that influenced a generation of Mormon intellectuals. But he became a casualty of the debates about modernism in religion that ripped through American religion at the turn of the century. Chamberlin created a vision in which persons and God are at the center of reality. Theologically, he tied his philosophical worldview to the Mormon belief in the co-eternality of human beings and God. It has often been
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noted that the Mormon view of the world is linked to material- associated with the Nauvoo period. Part I of this paper exam- ism. But Chamberlin was an idealist. His idealism is based ines the differences that persisted for more than a century; on the assumption that a Mormon view of the universe should part II looks at more recent differences between the two be an ethical view in which matter is subject to moral and largest branches of the Restoration Movement. Interestingly, religious concerns. as the differences have become even more pronounced in recent years, the relationship between the two churches has Respondent—To be announced become increasingly more friendly. CONCURRENT SESSIONS, 3:30 PM–4:30 PM Respondent—To be announced
161. THE WRITING PROCESS OF JAMES E. TALMAGE 164. “THE LOST INKLING”: CHARLES WILLIAMS AND JAMES HARRIS, social worker, Saugerties, New York; editor, BAPTISM FOR THE DEAD The Essential James E. Talmage; author, forthcoming biogra- BRENT CORCORAN, newly announced production manager, phy on Elder Talmage Dialogue: A Journal of Mormon Thought; compositor, Journal of Mormon History; author, Park City Underfoot: Self-guided James E. Talmage is responsible for some of the most compre- Tours of Historic Neighborhoods hensive theological works ever written for Latter-day Saints. Those works include The Great Apostasy, The House of the Anglican novelist and, himself, somewhat of a “Lost Inkling” (the Lord, The Articles of Faith, The Vitality of Mormonism, and, of “Lost Inklings” were an Oxford club interested in mythic and fan- course, Jesus the Christ. Rumors abound concerning Talmage’s tasy literature), Charles Williams’s supernatural fictions will never writing process, in particular for The Articles of Faith and Jesus enjoy the sort of adulatory, posthumous popularity afforded the the Christ. Through excerpts from his journals, I will talk about works of his Inklings colleagues, C. S. Lewis and J. R. R. how Talmage approached the task of writing. Although he Tolkien. Yet, Williams’s works should garner particular interest sought inspiration, he recognized the need for and performed a among Mormon fans of Lewis’s and Tolkien’s celebrated great deal of research in bringing these works together. The mythopoeic fictions. In his “fantasies,” Williams describes worlds writing of Articles of Faith was an eight-year process, and the in which the yet-unredeemed dead come to receive their salva- lectures culminating in Jesus the Christ were given some eight tion through the means of something he represents as the theo- years before the book was written in the Salt Lake Temple. logical “law of substitution.” In this paper, I introduce two of Finally, I will touch briefly on the work he did on Latter-day Williams’s novels whose central themes are vicarious salvation Revelation, a condensed version of the Doctrine and Covenants performed by the living for their ancestral dead. that appeared in 1930 but disappeared after a short shelf life. Respondent—To be announced Respondent—To be announced CONCURRENT SESSIONS, 4:45 PM–6:15 PM 162. TOWARD AN ETHICS OF WAR IN THE BOOK OF MORMON 171. “WHY WE STAY” MARGARET M. TOSCANO, Ph.D., assistant professor, classics, University of Utah; co-author, Strangers in Paradox: As part of its mission to host respectful discussions of all per- Explorations in Mormon Theology spectives and topics related to Mormonism, Sunstone occa- sionally invites participants who have left Mormonism to speak The Book of Mormon has acted as a vital proof text for two and share their stories. This session features the stories of opposing groups: those who favor going to war and those who those who have chosen the opposite tack, highlighting the oppose it. Certainly it contains stories and statements that can struggles of those who have chosen to remain active, dedicat- be mustered to support both sides. I argue that the book must ed Latter-day Saints even in the face of many difficult issues be viewed as a whole in order to ascertain its position on war. I that challenge traditional faith. How have some wrestled with contend that the Book of Mormon is structured as a tragedy, their faith and yet still emerged more determined than ever to much like Homer’s Iliad. As a tragic lament, it predicts destruc- be a part of the Latter-day Saint community? tion for any who engage in war for ethnic purity, revenge, or pride in the superiority of their social group. I also explore a Moderator/Panelist—J. FREDERICK “TOBY” PINGREE, methodological approach for examining the ethics of war by chair, Sunstone board of directors; former bishop and looking at the Book of Mormon’s structure and arrangement. mission president The book’s competing discourses on war suggest the impor- tance of dialectic in coming to any moral position. Such dia- • BILL BRADSHAW, professor, department of molecular logue begins with an acknowledgment of difference. biology and micro-biology, BYU; member, Sunstone board of directors Respondent—BRIAN BIRCH, Ph.D., assistant professor, phi- • GARY THEURER, Darnestown, Maryland; attorney, retired; losophy, Utah Valley State College; author of entry on former counselor in two bishoprics; former high councilman Mormonism for a forthcoming encyclopedia on war and peace • MARY ANNE HUNTER, clinical social worker • Additional panelists to be announced 163. THE LDS CHURCH AND COMMUNITY OF CHRIST: CLEARER DIFFERENCES, CLOSER FRIENDS 172. LDS FILM: POSSIBILITIES AND CONSTRAINTS WILLIAM D. RUSSELL, Ph.D., professor, American history and government, Graceland University; Community of Christ scholar LDS film has recently become viable both commercially and artistically. In this session, panelists take a critical look at this From the early years of the Reorganized Church under developing genre: What cultural work is being accomplished in Joseph Smith III until about the 1970s, the Reorganized recent popular film? What constraints limit future development? Church of Jesus Christ of Latter Day Saints heralded the “dif- ferences that persist” between it and the Utah-based Church. Moderator: GAE LYN HENDERSON, board member, These differences revolved mainly around “Nauvoo Association for Mormon Letters Mormonism,” since, while accepting earlier doctrines, the RLDS Fellinis and Almodovars of Our Own: Can Mormon Church ultimately rejected all of Joseph Smith’s innovations Filmmakers Break into the Canon?
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JOHN-CHARLES DUFFY, writing instructor, University of one-man play, “The Preposterous Parley P.!” With insights Utah; AML officer and humor drawn from Pratt’s autobiography as well as other sources, Thom considers this production an homage to the Is it realistic to hope that Mormon filmmakers could break into man who converted Thom’s progenitor, William Fife, during the canon? Could Mormon filmmakers someday rank among Pratt’s mission to England. The play was performed exten- the likes of Bergman, Fellini, Kubrick, or Almodovar? Answer: sively during the late 1980s in California and in Utah, when its not likely. author was in his late thirties and required makeup and padding to pull off the impersonation of the venerable Mormon Why Not Liking Brigham City Is Evil missionary and poet. Now, his age and girth more approxi- D. MICHAEL MARTINDALE, film editor, Irreantum: Exploring mate to Pratt’s own (fifties and—shall we say?—portly), Thom Mormon Literature; chair, annual AML writer’s conference re-creates Elder Pratt with gusto and verve (but without padding). In the play, Elder Pratt recounts his life and adven- Mormon culture seems to be in an immature state right now. tures to his young missionary companion while the two are Most members want the gospel and LDS culture to be present- incarcerated in a jail in Arkansas just prior to Pratt’s assassi- ed as “almost perfect.” For this reason, many Latter-day nation in 1857. Narration is performed by Marvin Payne. Saints have not reacted well to the two Richard Dutcher films that, so far, define the cutting edge of LDS cinema. Respondent—Questions from the audience
My Big Fat Greek Wedding as a Model for LDS Filmmakers ERIC SAMUELSEN, associate professor, theatre and media ART AUCTION RECEPTION, 6:30 PM–7:30 PM arts, BYU; playwright Drop by the Harvest Room for the official kick-off to this year’s Most movies in this emerging genre have not been very good. Art Sale and benefit for the Sunstone Education Foundation. Have we accomplished anything? What films might we look to There are wonderful, original artworks to view for free and to buy at below-gallery prices, with all profits going to Sunstone! as examples of the type of storytelling that will help LDS film- makers raise the bar? Works on display are by prominent Utah and Western artists and will add beauty and life to any home and office. Light Session sponsored by The Association for Mormon Letters refreshments will be served. 173. WHERE HAVE ALL THE CHILDREN GONE? KEEPING THE FAITH AND PASSING IT ON DINNER BREAK, 6:15 PM–8:00 PM
In his April 2003 General Conference address, Elder Jeffrey R. Holland warned parents that expressing liberal views and PLENARY SESSION, 8:00 PM doubts will put their children in danger of not developing faith in God and leaving the Church. Panelists in this session will 191. SPIRITUAL PATHS AFTER SEPTEMBER 1993: respond to issues he raises. The panelists who are parents of A DECADE REPORT grown children will discuss their own faith and doubts and how the ways they have expressed their views have affected When personal spirituality and institutional affiliation are dis- their children’s faith and relationships to the Church. Our rupted, what happens to each side of that relationship? In young adult panel member will talk about her upbringing, how September 1993, when the Church disciplined six high-profile her parents’ attitudes affected her own faith development, her scholars and feminists, most attention focused on the causes relationship to the Church now, and what she anticipates for of difference between them and the institutional Church that the future. The panel will consider: Is there a place in the had prompted the action. Now, a decade later, where have Church for persons whose commitment to God and truth the spiritual paths of the September Six taken them? Have come before a commitment to the organizational Church? Can they negotiated new relationships with the Church? Found members share their explorations, questions, and doubts with other spiritual homes? No two of the six participants on this other Church members? What is our responsibility to our fel- panel have ended up in the same place. In low Latter-day Saints? Can the Church community be sup- an evening of personal sharing, they will discuss how their portive of critical thinking without endangering faith? relationships with both Mormonism and God have evolved over the past ten years. (The order below represents the Moderator—JANICE ALLRED, president, The Mormon sequence in which their disciplinary councils were held.) Women’s Forum; mother of six grown and three growing children • AVRAHAM GILEADI, Isaiah scholar, author of numerous books on Isaiah and the Book of Mormon; represented on the • VICKIE STEWART EASTMAN, executive recruiter; mother panel by his biographer BRIAN H. STUY of four grown children • LYNNE KANAVEL WHITESIDES, feminist, former president • NEAL CHANDLER, creative writing program coordinator, of the Mormon Women’s Forum Cleveland State University; co-editor, Dialogue: A Journal of • D. MICHAEL QUINN, independent historian; author, Elder Mormon Thought; father of eight grown children Statesman: A Biography of J. Reuben Clark; Mormon • NADINE HANSEN, semi-retired attorney, Cedar City, Utah; Hierarchy (two vols.); Early Mormonism and the Magic World member, Sunstone board of directors; mother of four grown View; author, numerous articles about Mormon history children • PAUL JAMES TOSCANO, speculative theologian and • LAURA HANSEN, B.A., journalism, Humboldt State trustee of the Mormon Alliance; co-author, Strangers in University; hiker; church musician; grown daughter of a liberal Paradox: Explorations in Mormon Theology Mormon • MAXINE HANKS, feminist theorist; writer and editor of six books and numerous articles This session is sponsored by the Mormon Women’s Forum • LAVINA FIELDING ANDERSON, trustee of the Mormon 174. ONE MAN PLAY—THE PREPOSTEROUS PARLEY P.! Alliance and co-editor of the Case Reports of the Mormon THOM DUNCAN, founder, Nauvoo Theatrical Society Alliance; author, Lucy’s Book: A Critical Edition of Lucy Mack Smith’s Family Memoir Thom Duncan performs a reader’s theatre version of his This session is sponsored by the Mormon Alliance
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mother had never fit comfortably into her life. She had enor- FRIDAY, 15 AUGUST mous gifts she somehow never realized. One was the poten- tial to be a wonderful writer. Hers is a unique and important voice for understanding how twentieth-century Mormonism did and did not accommodate uncommon women.
Respondent—LEVI S. PETERSON, author, Juanita Brooks: Mormon Woman Historian; author, The Backslider
213. THE MAN BEHIND THE DISCOURSE: KING FOLLETT— “ONE OF THOSE WHO BORE THE BURDEN” JOANN FOLLETT MORTENSEN, B.S., secondary education, University of Arizona; author, forthcoming biography of King Follett
While the name King Follett is known primarily because of the sermon Joseph Smith preached at his funeral, his life captures REGISTRATION, 8:00 AM–7:30 PM wonderfully the early years of the Restoration and the experi- ences of Church members. Follett’s experiences exemplify the Admission to sessions is by symposium name tag or ticket only. wide number of ways that individuals who previously lived a This policy will be strictly enforced. Badges and tickets are quiet existence were impacted, more than just spiritually, by available at the conference registration table in the Seasons the emergence of this new religion. This presentation focuses lobby on the far east side of the hotel. on the period of Follett’s life beginning with his 1831 contact with the first missionaries to Ohio—which coincided with the DEVOTIONAL, 8:00 AM–8:30 AM arrival of Joseph and Emma in the Kirtland area—to his death in Nauvoo three months before Joseph’s. Follett’s experiences 201. TOPIC TO BE ANNOUNCED reflect the full range and costs of discipleship common for early KIM MCCALL, M.S., computer science, Stanford; member, Saints: participating in new church activities and ordinances, Sunstone board of directors defending the Prophet, confronting mobs and even time in jail, mourning the death of children, losing material possessions Abstract forthcoming and fleeing with family from place to place, and, if family tradi- tion is to be believed, acting as a bodyguard for the Prophet. CONCURRENT SESSIONS, 8:45 AM–9:45 PM Respondent—To be announced 211. UNREALISTIC EXPECTATIONS OF BOOK OF MORMON HISTORICITY 214. “AGENTS UNTO OURSELVES”: FREE WILL VS. VAN HALE, host, call-in talk radio show since 1980 that has DETERMINISM covered most controversial aspects of LDS history and doc- BRIAN FERGUSON, M.Ed., educational studies; teacher, trine; author, numerous articles and papers on Mormonism South Davis Junior High
I argue that the effort to prove the historicity of the Book of What is the purpose of life? A typical Mormon answer is “to Mormon is an attempt to do that which has not yet been gain a body and be tested.” Yet most of us tend to focus accomplished in the history of mankind: prove the miraculous mostly on “to be tested” and pay little attention to the “gain a or the supernatural by science or history. Neither scientists body” part of this answer. Do all the hours we spend eating, nor historians have been able to prove that the author of sleeping, washing, eliminating, resting, playing, and socializ- Genesis knew that which no man could have known about ing have a purpose in our eternal journey? Can we really “act creation, that Moses or Jesus performed the miracles record- for ourselves,” or will our physical needs always be a deter- ed in the Bible, that Jesus was resurrected, nor even the exis- mining factor in our decisions? How often do we break out of tence of God. Why expect them to prove Joseph Smith a our daily deterministic patterns and actually exercise our free prophet? I suggest believers would be better served by focus- will? This paper suggests the purpose of this earth life can be ing on the Book of Mormon’s message and purpose, and the found in the tension between these competing forces. mysterious power that has made the Book of Mormon the Respondent—To be announced keystone of the LDS movement, than on the historicity debate.
Respondent—To be announced CONCURRENT SESSIONS, 10:00 AM–11:00 AM
212. MY MORMON MOTHER FINALLY TELLS HER STORY 221. IS GOD’S LOVE UNCONDITIONAL? THE PRIMACY AND GARY STEWART, author, numerous novels and plays; TRIUMPH OF LOVE author, “Why I Can’t Write My Joseph Smith Play,” Dialogue: JANICE ALLRED, author, God the Mother and Other A Journal of Mormon Thought Theological Essays
My mother was born in the Church and resolutely defined her In a recent Ensign article, Elder Russell M. Nelson avers that life by its precepts, examples, and images right to the end. God’s love is not unconditional. In this paper, I will identify the During my youth, she was a creative and loving and funny issues and respond to the questions raised by Elder Nelson’s and whip-smart woman who helped instill in her kids remark- position. I will explore the nature, meaning, workings, and able self-confidence. Yet by the end of her life, she had man- manifestations of God’s love with the purpose of showing that aged to alienate her children and grandchildren and had it is unconditional. Beginning with Nephi’s vision of the tree of driven her husband to a premature grave. In the few months life, in which Christ is presented as the revelation and mani- just before she died, she obsessively pounded out hundreds festation of God’s love, I will focus my exploration on the life, of single-spaced pages, many of them brilliant, in an attempt teachings, parables, and revelations of Jesus Christ. to tell her story. I learned from her compelling narrative my Respondent—To be announced
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222. COULD JOSEPH SMITH HAVE WRITTEN THE BOOK OF Recent events in LDS scholarship reveal a growing debate MORMON? PART III: THE CASE AGAINST AUTOMATICITY over which theological method is most appropriate in under- ROBERT A. REES, Ph.D.; director, education and humanities, standing Mormon beliefs and practices. On one side are those Institute of HeartMath; former chair, Sunstone board of who employ the methods of philosophical theology, which is directors largely the attempt to understand beliefs in terms of their justi- fication and ultimate truth value in relation to reality. Others For the past several years, I’ve been examining various chal- advocate an alternate approach, narrative theology, which lenges to Joseph Smith’s claim that he translated the Book of examines beliefs in the context of the stories and rituals of a Mormon through the gift and power of God. In this third install- given religious tradition. This paper will critically examine each ment, I examine the theory some naturalist critics have turned approach in the context of LDS scholarship with the aim of to as a more rational explanation: that it was the product of showing both the theoretical superiority and religious appropri- “automatic” or “spirit” writing, similar to the processes said to ateness of a narrative approach to Mormon beliefs. have produced such works as the Course in Miracles and the Urantia Book. I examine the Book of Mormon in relation to the Respondent—To be announced phenomenon of automatic writing as well as new scientific explorations of communication from the spirit world. CONCURRENT SESSIONS, 11:15 AM–12:45 PM
Respondent—DAN WOTHERSPOON, Ph.D., religion; editor, 231. THE MAIN STREET PLAZA SUNSTONE For the past three years, Salt Lake City residents have seen 223. “TO SET IN ORDER THE HOUSE OF GOD”: THE SEARCH almost daily reports in local media about the ongoing battle for FOR THE ELUSIVE “ONE MIGHTY AND STRONG” what has become known as the Main Street Plaza. Once a WILLIAM SHEPARD, Strangite scholar with special interest in busy city street through which commuters whisked to and studying James J. Strang’s settlement at Voree, Wisconsin, from many destinations, this one-block section of Main Street and the history of Nauvoo; author, “Stealing at Mormon was purchased by the Church and transformed into an attrac- Nauvoo” forthcoming, John Whitmer Historical Association tive park labeled by hopefuls as “a little bit of Paris.” Journal Questions about the constitutionality of the sale and the Church’s desire to maintain the plaza’s spiritual feel by When Orson Pratt revised the Doctrine and Covenants in restricting certain public behaviors quickly arose. Courts ruled 1876 under the direction of Brigham Young, he added twenty- the city technically still owned an “easement” on the plaza, so six new sections. One, section 85, was a portion of a 27 free speech and behavior ordinarily allowed on city streets November 1832 Joseph Smith letter written at Kirtland, Ohio, was protected. Further negotiations have recently resulted in to William W. Phelps at Independence, Missouri, which Pratt a new agreement between the Church and the city—yet one considered to be a revelation. It contained two verses about that, as this program goes to press, still faces potential judicial an individual known only as the “one mighty and strong” who challenges. Join us for this enlivening session with key figures was to “set in order the house of God.” Oddly, we are not told in these debates. who this individual will be, when he is going to perform this wonderful work, what “setting in order” means, nor the criteria Moderator—To be announced by which we will be able to determine if the “setting in order” has been completed. This paper investigates how the doctrine • ROCKY ANDERSON, mayor, Salt Lake City of the “one mighty and strong” has evolved from an undistin- • STEPHEN CLARK, attorney, Salt Lake City; representing guished excerpt from a Joseph Smith letter to becoming can- the ACLU on the plaza issue onized as a revelation. It will also examine how individuals • Other panelists to be announced claiming to be the person described in these passages have impacted various Restoration churches. 232. LDS BLACK EXPERIENCE—PANEL I. A FOREIGN MESSAGE?: WHY DO BLACK AMERICANS REACT Respondent—WILLIAM D. RUSSELL, professor of American DIFFERENTLY TO THE CHURCH THAN DO BLACK history and government, Graceland University AFRICANS?
224. “BEHOLD . . . I WILL UNFOLD THIS MYSTERY UNTO Since 1978, the Church has grown very quickly among black YOU”: MORMON READINGS OF THE ZOHAR Africans, while growth among black Americans has been com- BRUCE KENNETH SMITH, doctoral student, medieval Jewish paratively much slower. Why? Is each group receiving the mysticism, Hebrew and Judaic studies, New York University; same messages? Are the non-material “costs” associated with editorial assistant, Journal of Jewish Thought and Philosophy; Church membership relatively equal? What might the Church editor of a forthcoming collection on the Zohar. do to attract and retain more black American converts? Why do Saints on another continent seem to feel less like This paper compares Mormon readings—ranging from the “strangers and foreigners” in the Church than people of popular to the academic to even the anti-Mormon—of the African descent in the country where the Church was found- Jewish mystical text, the Zohar. While their intents, purposes, ed? Please join several black American Latter-day Saints from and interpretations may differ, these readings display a partic- several parts of the country as they explore these issues. ular commonality. This study will compare these readings to each other, and to the Zohar, in an effort to explore this Moderator—KEN DRIGGS, attorney, Atlanta, Georgia commonality. • RENEE OLSON, Atlanta, Georgia; member of the church Respondent—To be announced since 1996; former Baptist, expert on anti-Mormonism • M. J. CHEATHAM BUTLER, Primary president, Atlanta, 225. MAKING CLAIMS OR TELLING STORIES? THEOLOGICAL Georgia Stake; temple worker, Atlanta temple METHOD AND MORMONISM • TED WHITERS, Auburn, Alabama; former member, Atlanta BRIAN BIRCH, associate professor, philosophy; Utah Valley ward bishopric; temple worker, Atlanta temple State College • Additional panelists to be announced
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233. NOT INVITED, BUT WELCOME: SERVING AS A SISTER private practice in Salt Lake City MISSIONARY • LYNNE KANAVEL WHITESIDES, life coach, Salt Lake City; former symposium coordinator, Sunstone, 1987–1990 After considering the history of official Church policies on “Sister missionaries,” four women who served LDS missions LUNCH BREAK, 12:45 PM–2:15 PM share their perspectives on their decision to serve, their experi- ences in, and re-entry into “normal life” from this male-dominated Mormon calling. CONCURRENT SESSIONS, 2:15 PM–3:15 PM Moderator—REBECCA CHANDLER, co-editor, Dialogue: A Journal of Mormon Thought 251. SHIFTING FOUNDATIONS: THE FAILURES OF MESOAMERICAN “LIMITED GEOGRAPHY” AS THE • Panelists to be announced SETTING FOR BOOK OF MORMON EVENTS This session is sponsored by THOMAS W. MURPHY, Ph.D., chair, department of anthro- Dialogue: A Journal of Mormon Thought pology, Edmonds Community College; author, “Lamanite Genesis, Genealogy, and Genetics,” in American Apocrypha 234. AUTHOR MEETS CRITICS—ALL ABRAHAM’S CHILDREN: CHANGING MORMON CONCEPTIONS OF RACE AND Proposals for a limited geographic setting for the Book of LINEAGE Mormon in Mesoamerica first appeared early in the twentieth century but inadequately addressed Book of Mormon schol- Armand L. Mauss’s All Abraham’s Children (University of ars’ concerns at that time. Only toward the end of the century Illinois Press, 2003), examines the ever-evolving and did this thesis emerge as the dominant paradigm of Mormon changing Latter-day Saint conceptions of race, lineage, and apologists, including researchers at the Foundation for the natural human need to define “us” versus “them.” Mauss Ancient Research and Mormon Studies (FARMS). Now this specifically addresses Mormon relationships with Jews, model has begun to serve a new purpose: defending the Book Native Americans, and African Americans. In this session, of Mormon against DNA, linguistic, and archaeological evi- several careful readers will engage Mauss in a lively give- dence that points to a Northeast Asian (rather than Middle and-take about the book and issues it raises. Questions Eastern) origin of American Indians. This presentation exam- from the audience are also very welcome. ines failures of a limited geography model (many identified from its very inception and even still named by its advocates • NEWELL G. BRINGHURST, author, Saints, Slaves, and today), its inadequacy from a scientific perspective, its contra- Blacks: The Changing Place of Black People Within dictions in Mormon scripture and prophetic teachings, and the Mormonism; Fawn McKay Brodie: A Biographer’s Life; author, challenges it now faces from Mesoamerican DNA evidence. Brigham Young and the Expanding American Frontier • THOMAS W. MURPHY, Ph.D., chair, anthropology, Respondent—To be announced Edmonds Community College; author, recent articles on DNA research and its implications for identifying Book of Mormon 252. BLACK AND WHITE, MALE AND FEMALE: ARE ALL peoples ALIKE UNTO GOD? • ARMAND L. MAUSS, author, All Abraham’s Children: MAXINE HANKS, feminist theorist; editor and author, six Changing Mormon Conceptions of Race and Lineage; author, books and numerous articles; editor, Women and Authority: The Angel and the Beehive: The Mormon Struggle with Re-emerging Mormon Feminism Assimilation In June 1978, the LDS Church announced a revelation that lift- • Other panelists to be announced ed a ban on the ordination of blacks and extended full privi- 235. A TASTE OF EVERYTHING: WHY WE READ KEN WILBER leges and blessings of the LDS priesthood to black men and their families. Today, black Church members officiate and From a stunning debut book, Spectrum of Consciousness, white members celebrate as if the ban had never existed. through more than twenty others, including, A Brief History of Meanwhile, LDS women are still denied the priesthood. Rather Everything and A Theory of Everything, Ken Wilber’s than celebrating an end to the restrictions on women’s priest- reputation has grown until many consider him the world’s fore- hood participation, some Mormon women are still asking, most integral theorist—a person who, in the words of Huston “Why?” Although racial bias and gender bias are unique and Smith, has been “slowly but surely, book by book . . . laying cannot be equated, the historic relationship of both blacks and the foundations for a genuine world integration.” Wilber’s long- women to the LDS priesthood has several striking similarities time collaborator Jack Crittenden adds, “If [Wilber’s] approach and parallels. is generally valid, then it honors and incorporates more truth than any other system in history.” So, who is Ken Wilber? Respondent—To be announced What are the basic premises of his integral vision? Does his 253. A CASE STUDY OF MEN’S GROOMING IN THE LDS approach truly honor the truths of all fields of inquiry, all expe- CHURCH rience—um, everything? Who is reading him, and why? The MICHAEL NIELSEN, Ph.D., associate professor, psychology, panelists in this session will talk about their own journeys with Georgia Southern University; author, numerous articles on psy- Ken Wilber, what attracted them to his work, why they contin- chological aspects of religion; past president of the Mormon ue to value his approach and insights, and why other Latter- Social Science Association; contributing columnist, SUNSTONE day Saints might enjoy reading him too. [This session comes with a warning for those with tight book budgets: much like a Do beards and mustaches matter? This study explores norms certain brand of potato chip, you won’t be able to stop after about hair as they affect the personal grooming of men in one just one Wilber book.] Mormon ward. Through interviews with all the men wearing beards in this ward, we come to understand the effects of Moderator/Panelist—DAN WOTHERSPOON, Ph.D., religion; unwritten standards on men’s self-image and their felt connec- editor, SUNSTONE tions to the institutional Church. The interviews reveal vivid • MARYBETH RAYNES, MSW; marriage and family therapist in examples of religious persuasion and cognitive dissonance as
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individuals attempt to reconcile their individual desires with Moderator/Panelist—JOHN HATCH, symposium coordinator, those of the stake president. We also examine the inevitable 2003 Sunstone Symposium variation of practices and policies in a lay church. Audience par- ticipation in this discussion is welcomed! • MICHAEL NIELSEN, Ph.D., associate professor, psycholo- gy, Georgia Southern University; contributing columnist, Respondent—BOYD PETERSEN, doctoral student, compara- SUNSTONE tive literature, University of Utah; author, Hugh Nibley: A • JULIE K. CURTIS, marketing consultant; member, Sunstone Consecrated Life; bearded Latter-day Saint board of directors • Additional panelists to be announced 254. T.B.H. STENHOUSE AND THE MURDER OF DR. ROBERTSON 263. THE BOOK OF MORMON—A SYMBOLIC HISTORY: ARDIS E. PARSHALL, independent researcher; genealogist A NEW PERSPECTIVE ON ITS PLACE IN HISTORY AND RELIGION Abstract forthcoming C. JESS GROESBECK, M.D., psychiatrist and psychoanalyst specializing in family-systems therapy; longtime student of Respondent—To be announced shamanism and ancient healing systems; currently living in Mt. Vernon, Washington 255. DO THE STANDARD WORKS NEED WARNING LABELS? WILLIAM D. RUSSELL, professor, American history and The Book of Mormon came forth as a religious history of government, Graceland University America and its native peoples and, as such, attempts to evaluate it as a symbolic or mythic treatise are highly relevant. Saints rightly try to direct the attention of young people and Using help from ethnographic studies, Jungian psychology, others to the good moral teachings in the standard works, and the work of historians of religion, I contend that Joseph such as admonitions to love, aid the poor, avoid discriminating Smith operated in much the same way as a shaman does in against society’s marginal groups, find peaceful solutions to many cultures: through his spiritual sensibilities, he was able problems, refrain from exploiting others, and many more. to access at a deep subconscious level all the fragmented This paper contends we also have a moral obligation to warn traditions, problems, expectations, dreams, and needs of his others of immoral teachings also contained in the scriptures. time and place (e.g., European and Native American cultures Our failure to recognize the harmful teachings as well as the in clash and needing assimilation; spiritual expectations of this virtues in scriptures causes some Saints to believe certain evil Promised Land) and weave them together in an immensely actions are actually virtuous. satisfying way. Yet Smith’s shamanic “hits” were symbolically, not literally, true. Nevertheless, they were then and still are Respondent—MOLLY M. BENNION, attorney, Seattle, today so psychologically powerful that it is easy to understand Washington; member, Dialogue Foundation board of directors; why many find such strong connections between the Book of host and organizer, Sunstone Northwest symposium Mormon and many ancient, modern, geographic, and cultural settings, yet are ultimately frustrated when they try to fit these CONCURRENT SESSIONS, 3:30 PM–4:30 PM teases within literal frameworks.
261. NATIONAL CULTURE, PERSONALITY, AND THEOCRACY Respondent—DAN WOTHERSPOON, Ph.D., religion; long- IN THE EARLY MORMON CULTURE OF VIOLENCE time interest in myth and ritual, including shamanism; editor, D. MICHAEL QUINN, Ph.D., historian; Beinecke Senior SUNSTONE Fellow, Yale University, 2002–03; author of numerous books and articles, including Early Mormonism and the Magic World 264. A PLACE CALLED “LITTLE UTAH” View, The Mormon Hierarchy (two-volume series), and Elder H. PARKER BLOUNT, Ph.D., former chair, now retired, Statesman: A Biography of J. Reuben Clark department of educational studies, Georgia State University
Aside from the Revolutionary War, Civil War, and Wild West, In this essay, I discuss the small Southern rural LDS Church in most Americans like to think of their country’s distant past either which I grew up, known in our town as “Little Utah.” I explore as calmly benign or as a morality play in which the “us” always the influence of the South in shaping the members of the con- wore white hats and the “them” were always in black. For simi- gregation and how that in turn influenced their relationship to, lar reasons, most Latter-day Saints usually think the same of and expectations of, the role of the Church in their religious their Church’s past. During the lifetime of founder Joseph lives. I suggest that both Southern culture and their distance Smith, however, Mormonism was a violent religious subculture from Church headquarters led to their having a sense of within a violent national culture, and the Us-Them boundaries Church ownership and community that is not found among were often blurred. This paper explores overlapping factors of Latter-day Saints today. I contend this is due, in large part, to national culture, personality, and theocracy in trying to under- the corporate model that Church leaders have embraced over stand the Mormon foundational period’s culture of violence. the last fifty years. The centralized management has led to remarkable stability, but with equally remarkable conformity. 262. MY CREED: WRITING ONE’S PERSONAL Do the gains outweigh the losses? ARTICLES OF FAITH Respondent—To be announced For millennia, Christians have distilled their beliefs into short statements, similar to Joseph Smith’s Articles of Faith. While 265. FOLLOWING THE BRETHREN: THE ABDICATION OF the practice of a committee imposing a creedal statement of AGENCY belief on a congregation is anathema to Mormons, the use of KIM M. CLARK, O.D., optometric physician with private the literary form of the creed by individuals is a helpful practices in Holladay and Sandy; long-distance runner spiritual discipline. It forces one to confront the questions, (twenty-four marathons and counting) “Just what do I believe?” and “What are the issues, ideas, and concepts that animate my religious life?” The sharing of these According to a June 1945 article in the Improvement Era, core religious doctrines and ideas from one person’s life “When our leaders speak, the thinking has been done. When inspires others. they propose a plan—it is God’s plan.” St. Ignatius was equal-
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ly direct: “Revere, honor, and obey the bishop as if he were establish chairs and develop courses and programs in God, [for he presides] in the place of God.” Such are the Mormon studies. Come hear from representatives of these assurances tendered by certain leaders of both the modern schools and from the director of an already established but and early Christian church. While men such as Brigham fledgling program about their vision for Mormon studies on Young expressed concern about the rank-and-file’s “reckless their campuses. What do they foresee as the greatest chal- confidence” in Church leadership, others still ocassionaly prof- lenges in the immediate and distant future? What will it take fer assurances that by following even errant prophetical direc- to make Mormon studies a credible and viable academic tives, the obedient will secure a celestial reward. This essay discipline? examines leadership patterns and policies in the early Christian church (on ideas such as doctrinal and leadership Moderator—DOE DAUGHTREY, recently completed M.A. in inerrancy), and what the Old Testament, Book of Mormon, religious studies, and now entering doctoral program, Arizona and apocryphal writings offer as alternative positions on State University obedience and agency. • RICHARD SHERLOCK, Ph.D., professor, philosophy, Utah Respondent—J. FREDERICK “TOBY” PINGREE, chair, State University Sunstone board of directors; former bishop and mission • ANN TAVES, Ph.D., historian with primary focus on president American religious history and experience; faculty advisor, Council on the Study of The Church of Jesus Christ of Latter- CONCURRENT SESSIONS, 4:45 PM–6:15 PM day Saints,” Claremont Graduate University • R. DENNIS POTTER, associate professor, philosophy; 271. HAS “MORMON STUDIES” BEGUN TO ARRIVE? director, Mormon studies program, Utah Valley State College VISION, PLANS, CHALLENGES, IMPACT 272. LDS BLACK EXPERIENCE—PANEL II. THE LEAP OF As reported in the May 2003 SUNSTONE, “Mormon studies” as FAITH: PERSONAL, CULTURAL, SOCIAL an academic focus seems to be on the upswing. An increas- ing number of university presses are publishing Mormon titles. How do family members, close friends, co-workers, and other Many Latter-day Saint students are finding comfortable homes associates react upon hearing that their African-American as students in divinity schools and religion programs through- friend, brother, sister, son, or daughter has joined the LDS out the nation, and their fellow students and faculty advisors Church? How accepting of their loved one’s decision are are beginning to better understand Latter-day Saint history they? How do African-American Latter-day Saints deal with and thought. Conferences and academic societies centered the inevitable questions about past priesthood denial? About on Mormon theology, philosophy, and history are being organ- the Church being a “white church?” About the lack of racial ized. And recently, two universities have announced intent to representation in the Church’s leading quorums? Join black The Board of Directors of The Dialogue Foundation invites you to attend A SPECIAL RECEPTION to be held during the Sunstone Symposium to welcome our new editorial team for Dialogue: A Journal of Mormon Thought (for a five-year term to begin in 2004) EDITOR: ...... Karen Marguerite Moloney ASSOCIATE EDITOR: ...... Levi S. Peterson PRODUCTION MANAGER: ...... Brent Corcoran BOOK REVIEW EDITOR: ...... Timm Archer HISTORY EDITOR: ...... Todd Compton FICTION EDITOR: ...... Karen Rosenbaum POETRY EDITOR: ...... Lisa Bickmore PERSONAL ESSAY EDITOR: ...... Linda Sillitoe ART DIRECTOR: ...... Warren Luch Please join us to thank the retiring editors, Neal and Rebecca Chandler, for their fine work during the past five years and to meet the incoming team. Time: Friday Evening, August 15, 2003, 6:30-7:30 P.M. Place: Rap of the Gavel Room, Sheraton City Centre Hotel, Salt Lake City REFRESHMENTS WILL BE SERVED. Manuscript Submissions: [email protected] Dialogue Business Office: P.O. Box 58423, Salt Lake City, UT 84158, (801) 274-8210; www.Dialoguejournal.com
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Latter-day Saint panelists who live in various parts of the historians, apologists, and polemicists throughout the Church. country as they discuss why they joined a Church with a In his book, Palmer tackles difficult issues such as the author- “racist past” and the ways they are challenged by family and ship of the Book of Mormon, the book of Abraham, and the acquaintences today. Kinderhook plates. He attempts to understand the presence of evangelical Protestant rhetoric in the Book of Mormon, the Moderator—KEN DRIGGS, attorney, Atlanta, Georgia use of magic by early Mormon leaders, and controversies surrounding accounts of the First Vision and the priesthood • RENEE OLSON, Atlanta, Georgia; member of the Church restoration. Join us as readers of Palmer’s book discuss the since 1996; former Baptist, expert on anti-Mormonism issues raised by this inquisitive retired Institute teacher. • M.J. CHEATHAM BUTLER, Primary president, Atlanta, Georgia Stake; temple worker, Atlanta temple Moderator—To be announced • TED WHITERS, Auburn, Alabama; former member, Atlanta ward bishopric; temple worker, Atlanta temple • MEL TUNGATE, Hollister, California; senior marketing direc- • Additional panelists to be announced tor, Hitachi Data Systems; active interest in Mormon history and doctrine 273. THE LOVE AFFAIR OF BODY AND SOUL: INFUSING THE • JOHN-CHARLES DUFFY, M.A., English, University of Utah; EROTIC INTO A LIFE OF SPIRITUAL GROWTH author, Easy-to-Read Doctrine and Covenants and Pearl of Great Price Prayer, reading, contemplation, and love, particularly in the • Other panelist to be announced form of charitable service, are all seen as paths to wisdom • GRANT PALMER, author, An Insider’s View of Mormon and a life of spirituality. But the erotic? Can passion and purity Origins; former Church Education System employee and for- mix? While most people see the erotic and the spiritual as mer Institute teacher complete opposites, for centuries, mystics the world over have been and are still using the erotic in their search to connect DINNER BREAK, 6:15 PM–8:00 PM with a transcendent awareness of God, or the Holy. This ninety-minute presentation will play out an integration of some aspects of this path: 1) the necessity of expanding our defini- tions of both eroticism and spirituality; and 2) the erotic and RECEPTION, 6:30 PM–7:30 PM spiritual as interactive elements of individual identity forma- tion, personal development, enlightenment, and moral wis- 281. DIALOGUE RECEPTION dom. These strands will be woven together in an interactive dialogue through the use of short speeches, poetry, and Come meet the incoming editorial team for Dialogue: A audio-visual presentations. Journal of Mormon Thought. See ad on page 16 for further details! Light refreshments will be served. Moderator—To be announced PLENARY SESSION, 8:00 PM • MARYBETH RAYNES, MSW, clinical social worker and mar- riage and family therapist in private practice 291. PILLARS OF MY FAITH • MARGARET M. TOSCANO, Ph.D., assistant professor, classics, University of Utah; co-author, Strangers in Paradox: This is Sunstone’s perennially best-attended session. Here Explorations in Mormon Theology speakers share the events and concepts that animate their • ARDEAN WATTS, emeritus professor of music, University of religious lives; a little soul-baring, a little spiritual journey, a Utah; former pianist and associate conductor, Utah Symphony little intellectual testimony-bearing. This self-reflective night is about the things that matter most, plus spirited congregational 274. THE TRUTH HURTS, BUT IN A GOOD WAY: ADDICTION hymn-singing. TO THE BLUES IN FICTION & POETRY • CURT BENCH, owner, proprietor, Benchmark Books; author, Even Mormons get the blues—and you can get them too— several articles on LDS books; bibliophile as fiction writer Phyllis Barber and poet Paul Swenson swing • LUCILLE STODDARD, Ph.D., former academic vice- down that midnight blue road to the ragged edge of grief, ten- president, Utah Valley State College who twice served as its derness, and self-doubt, and beyond to sweetness and tough- interrim president; founding member, Coalition for Utah’s ness. Join Barber as she reads from her forthcoming novoir Future (novel/memoir), Body Blue, and Swenson as he reads from • Other panelist to be announced his forthcoming poetry collection from Signature Books, Motherless Child. They will also discuss truth-telling in litera- ture and invite the audience into the discussion. The blues are all about soul, so speaking soul-to-soul can be beautiful.
Moderator—To be announced “Ever heard of a little thing • PHYLLIS BARBER, writing teacher, Vermont College MFA writing program; author of six books—a novel, a memoir, two called the Internet?” short story collections, and two children’s books. • PAUL SWENSON, journalist and poet who has just complet- ed a biography of a rambunctious Utah telephone company pioneer, Art Brothers
275. AUTHOR MEETS CRITICS—AN INSIDER’S VIEW OF MORMON ORIGINS Grant Palmer’s important new treatment of the beginnings of www.sunstoneonline.com early Mormonism has received a great deal of attention from
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313. SEXUAL MORALITY REVISITED SATURDAY, 16 AUGUST H. WAYNE SCHOW, Ph.D., professor emeritus, English, Idaho State University; author, Remembering Brad: On the Loss of a Son to AIDS
Is any aspect of our humanness more vexing than our sexuality? Our rigorous efforts to avoid the potential negative outcomes of sexual desire too often result in making sex negative and in diminishing the potential beauty and joy of sexual self-realization. This paper examines the bases on REGISTRATION, 8:00 AM–7:30 PM which our sexual moral codes rest and suggests that such codes ultimately ought to be outcome-based. How might we Admission to sessions is by symposium name tag or ticket only. as individuals and as a faith community achieve a more nearly This policy will be strictly enforced. Badges and tickets are holistic vision that would embrace the paradoxes and com- available at the conference registration table in the Seasons plexities of sex while striving to unite healthy sexual adjust- lobby on the far east side of the hotel. ment and personal wholeness with social and moral responsi- bility? If we abandon rigid, one-size-fits-all sexual moral codes DEVOTIONAL, 8:00 AM–8:30 AM based on fear, can we teach sexual morality in positive terms without sinking into decadence? I believe we can. 301. DEVOTIONAL: MEMORY IS OUR TEACHER Reflections on Luke 22:19—“This do in remembrance of me” Respondent—To be announced FRANCES LEE MENLOVE, Ph.D., psychology, University of Michigan; M.Div., Pacific School of Religion; one of the 314. NATASHA RAMBOVA: THE TALE OF A SAINT, founders of Dialogue: a Journal of Mormon Thought A SEDUCTRESS, AND A SHEIK LYNN G. HODGE, self-employed tax consultant, Moorpark, “To remember” is a central, maybe the central message of the California Bible. But remembering is not simply looking back at past events; it is bringing those events into the present, both for Most Latter-day Saints are not aware that Hollywood’s heart- comforting and for confronting. Memory is our teacher. throb Rudolph Valentino’s second and favorite wife was the Sunstone symposiums are good places for remembering. great-granddaughter of Heber C. Kimball. She invented her Let’s remember together. own persona by taking on a Russian name. She also had an incredible talent for fashion design that led to her creating CONCURRENT SESSIONS, 8:45 AM–9:45 PM Valentino’s “sheik” image for his various films. This paper takes you through their torrid love affair, marriage, and 311. LEADERSHIP WITHOUT LEADERS: LESSONS FOR eventual divorce and explains how Valentino was trapped MORMONISM FROM AN ORCHESTRA WITH NO under her seductive spell even in death, wearing the slave CONDUCTOR bracelet she had given him. Come learn of the mysterious MICHAEL J. STEVENS, professor, management, University Lady in Black. You might also be surprised to see how one of Missouri-St. Louis; member, Sunstone board of directors. part of her legacy still lives on in Utah.
Must an orchestra have a conductor to lead and shape the Respondent—To be announced performance of its musicians? Many of us have heard (and 315. PAST-LIFE THERAPY AS LOGOTHERAPY FOR THE perhaps even used) the analogy of how the Church is like TWENTY-FIRST CENTURY: BRINGING TO AWARENESS an orchestra—its individual members the musicians and its THE HIDDEN LOGOS OF OUR DAILY LIVES leaders the conductor. This presentation challenges that LISA TENSMEYER HANSEN, B.S., marriage and family rela- analogy by drawing on lessons from a real-life orchestra that tions, BYU; mother of seven rehearses and performs without a conductor. Understanding its experiences can help us better consider whether We hunger for meaning. Is it possible to discover the meaning Mormonism is (or ideally should be) a “movement with a of individual experience, or is the task of life “enduring to the prophet” or a “prophetic movement.” end,” waiting for meaning to be revealed hereafter? Since enduring to the end in this sense fails to move the soul with Respondent—To be announced the same energy as 1) experiencing love, truth, and beauty, 312. THE QUORUM OF THE ANOINTED 2) striving/suffering for a cause, or 3) making restitution for a DEVERY S. ANDERSON, co-author, Joseph Smith’s Anointed wrong committed (paying a karmic debt), how can such moti- Quorum, 1842–1845: A Documentary History, forthcoming, vating designs of our lives be uncovered, allowing us to make Signature Books; author, forthcoming biography of Willard the best use of this earth experience? This session will dis- Richards cuss past-life work as a twenty-first century vehicle for the discovery of the Logos of our lives as a key to personal Although he oversaw the early construction of the Nauvoo meaning. Temple, Joseph Smith never participated in the ordinances eventually perfomed there. However, beginning in May 1842, Respondent—DOE DAUGHTREY, M.A., religious studies, he introduced the endowment, prayer circle, and later eternal Arizona State University, working on a major project studying marriages and second anointings to a growing group of men LDS and New Age connections and women in the rooms above his Red Brick Store. This group, known as the Quorum of the Anointed, met until the CONCURRENT SESSIONS, 10:00 AM–11:00 AM temple was opened to the general membership in December 1845. This paper will provide an overview of this quorum, their 321. THE PLACE OF KNOWING: SPIRITUAL AUTOBIOGRAPHY meetings, and their place in Nauvoo Mormonism. EMMA LOU THAYNE, poet; humanitarian; author of forthcom- ing memoir, The Place of Knowing Respondent—To be announced
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Violence, incapacity, the ineffable, and childness—these have record Helen’s private life, which includes moments of high provided Emma Lou Thayne with the ultimate route to peace drama, such as when her son died and her daughter married a and access to the Place of Knowing. Tracing her spiritual jour- non-Mormon. They record her financial struggles as a widow ney before and after a death experience, she brings candor and her health problems characterized by enigmatic, debilitat- and certainty to the words she wrote for the hymn, “Where ing “deathly spells.” They also document the non-remarkable Can I Turn for Peace?” He answers privately, reaches my daily life of a woman, mother, and grandmother. reaching. Through these words, she celebrates what prayer In addition, the diaries give an amazingly complete view of and the Night continue to give: an invitation to abide in the Utah and LDS history and life during a neglected period: the place of no fear. transition from a counter-cultural, polygamous, theocratic church to a more assimilationist, monogamous church. Helen This paper was first presented at the 2003 AML Annual Meeting. had been Joseph Smith’s youngest wife in Nauvoo, and her diary gives a snapshot of the twilight of public Mormon 322. IN CELEBRATION OF A JOYFUL SOUL polygamy.
Teacher, historian, biographer, easy-laugher, friend to many, Respondent—LINDA WILCOX, author, “The Mormon Concept Stanley B. Kimball died 15 May 2003 following a roller-coast- of a Mother in Heaven,” in Sisters in Spirit: Mormon Women in er, several-year battle with cancer. Stan had a long and distin- Historical and Cultural Perspective guished teaching career, spent mostly at Southern Illinois University. Initially a student and scholar of European history, 325. ORGANIZATIONAL ACCOUNTABILITY AND GRACE IN Stan later became a noted Mormon trails historian. He is the THE LDS CHURCH author of several trail histories and numerous articles, but he BECKY JOHNS, Ph.D., organizational communication; is perhaps best known in LDS circles for his biography of his assistant professor, communications, Weber State University great-grandfather, Heber C. Kimball: Mormon Patriarch and Pioneer. Please join Stan’s friends and family in sharing fun At last summer’s Salt Lake symposium and in the July 2003 and sweet memories and stories of this very good and SUNSTONE, Armand Mauss echoed the sentiments of many LDS lovable man. members when he said, “ . . . the Lord moves in mysterious ways and never more so than when He works through Moderator—To be announced bureaucracies.” Mauss suggested different ways individuals might effectively deal with bureaucracies and noted that public • DOUGLAS BOWEN, M.D., retired, St. George, Utah; friend criticism may not be the most effective tool in creating change and study group member with the Kimballs at the grassroots level. This paper specifically responds to • Other panelists to be announced Mauss’ proposed “basic ways of understanding the Church as an organization” and argues that organizations, even large 323. TWO NATURALISTIC THEORIES OF THE CREATION OF bureacracies, can and should be held accountable for individ- THE BOOK OF ETHER ual and collective actions. Furthermore, an understanding ROBERT D. ANDERSON, semi-retired psychiatrist; author of and commitment by members to the concepts of participative several Dialogue articles and the book Inside the Mind of decision-making, empowerment, and organizational grace Joseph Smith: Psychobiography and the Book of Mormon. may dramatically move the organizational culture of the Church toward the humane sort of community envisioned by This paper discusses two theories about the origin of the Christ for his Church on earth. book of Ether found in the Book of Mormon: The first was proposed by the distinguished theologian, William H. Whitsitt, Respondent—ARMAND L. MAUSS, author, All Abraham’s who believed Ether was a mid-step between Spalding’s Children: Changing Mormon Conceptions of Race and “Manuscript Found” and the larger Nephite-Lamanite story, Lineage; author, The Angel and the Beehive: The Mormon thus part of an expanding literary progression whose authors Struggle for Assimilation were Spalding and Sidney Rigdon. I have suggested a second theory: that Ether is a reflection of Joseph Smith’s crystallizing 326. THOU MAYEST CHOOSE FOR THYSELF: AN LDS identification as a translator and prophet of God and (mostly) REFLECTION ON EVIL, BAD ACTS, AND SELF- represents the period of time in Smith’s life between the first DESTRUCTIVE BEHAVIOR “appearance” of the angel and Smith’s completion of the KEN DRIGGS, attorney, Atlanta, Georgia; specializes in death Nephite-Lamanite story. This theory makes Joseph Smith the penalty cases and constitutional issues; author, Evil Among sole creator of the Book of Mormon and the book of Ether Us: The Texas Mormon Missionary Murders part of an expanding psychological progression. While both theories are “soft” and distinctly different, they are compatible Mormon doctrine rejects original sin and emphasizes free with hard naturalistic evidences. This paper compares the agency, that we are free to make conscious choices between strengths and limitations of each theory. good and evil in life. These choices mark our spiritual growth in this life and largely determine our station in post-mortal Respondent—To be announced existence. Driggs, a career criminal lawyer who specializes in defending death penalty cases and mentally ill clients, won- 324. WHY YOU SHOULD READ THE DIARIES OF ders if it is not so simple. His experience with hundreds of HELEN MAR WHITNEY poor criminal defendants, including a substantial number of TODD M. COMPTON, Ph.D., classics; historian; editor, A death penalty defendants where he prepared social and psy- Widow’s Tale: The 1884–1896 Diary of Helen Mar Whitney chological histories to present as mitigation to juries, wonders Kimball; author, In Sacred Loneliness: The Plural Wives of if many people are not a lot more determined by social, psy- Joseph Smith chological, economic, and environmental forces than we would like to believe. This paper tries to reconcile Mormon Helen Mar Kimball Smith Whitney’s 1884–96 diaries (soon to belief with what has been learned from his law practice. be published by Utah State University Press) are the fullest record of a Mormon woman’s life that has yet been published Respondent—To be announced and detail all aspects of her personality—her intense religious devotion, her humor, her persona as a woman author. They This session is sponsored by Dialogue: A Journal of Mormon Thought
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Church, or disagrees with certain teachings, or is openly criti- CONCURRENT SESSIONS, 11:15 AM–12:45 PM cal of Church leaders? Should the label be reserved for pro- fessional critics who are dedicated to bringing people out of 331. TWENTIETH CENTURY MORMON LEADERS’ VIEWS OF Mormonism? Do Leonard Arrington, Fawn Brodie, SUNSTONE, RACE AND THE LDS PRIESTHOOD BAN Sterling McMurrin, D. Michael Quinn, Ed Decker, and Dialogue deserve to be placed side by side? Join with this How did twentieth-century Church leaders view African- panel to explore these and related questions. Americans and other minorities? What were their own beliefs with regard to the “priesthood policy”? Did they seek to Moderator—STEVEN MAYFIELD change the policy? Did they campaign for the status quo? Who believed policy change required the Lord’s intervention? • GRANT PALMER, author, An Insider’s View of Mormon Who felt it more a matter of Church policy rather than revela- Origins; former CES employee and institute teacher tion? Biographers of J. Reuben Clark, David O. McKay, and • VAN HALE, host of a call-in talk radio show since 1980 that Spencer W. Kimball discuss these leaders’ opinions and has covered numerous controversial aspects of Mormon efforts with regard to “the Negro question.” history and doctrine; author, numerous articles and papers on Mormonism Moderator—DEVERY S. ANDERSON • Other panelists to be announced
• D. MICHAEL QUINN, author, Elder Statesman: A Biography 333. WORLD RELIGIONS 101: WHAT STUDYING OTHER of J. Reuben Clark; author, numerous books and articles on FAITHS HAS TAUGHT ME ABOUT MY OWN Mormon history • GREGORY A. PRINCE, author, forthcoming biography of Although most world religions emphasize compassion as one David O. McKay; author, Power from on High: The of the highest and most God-like attributes humans can Development of the Mormon Priesthood acquire, since the terrorist attacks of September 11, religion’s ability to incite violence and intolerance has often been • EDWARD L. KIMBALL, professor emeritus, law, BYU; author, forthcoming book tentatively titled, Lengthening Our Stride: foregrounded, rather than its ability to inspire compassion and The Administration of Spencer W. Kimball; co-author, Spencer love. This panel begins with the premise that the great W. Kimball: Twelfth President of The Church of Jesus Christ spiritual traditions have much to offer not only to their own of Latter-day Saints adherents but also to people of other faiths. This panel asks individuals with LDS beliefs or backgrounds to discuss and 332. WHAT, EXACTLY, IS AN “ANTI-MORMON”? analyze ways in which studying or even participating in other spiritual traditions has helped to strengthen, broaden, deepen, After the publication of Great Basin Kingdom, author or refine their personal faith or their understanding of the col- Leonard Arrington learned the Church historian’s office had lective faith they belong to. categorized it as an “anti-Mormon” book because they had determined it was not decidedly “pro-Mormon.” Over the Moderator/Panelist—HOLLY WELKER, Ph.D., English litera- years, many people have been quick to label everyone from ture; author, The Rib Cage (forthcoming, Signature Books) faithful historians and theologians to lifelong detractors as “anti-Mormons.” Yet even the Church’s harshest critics would • MAXINE HANKS, writer, mystic; gnostic clergy; member, argue that they themselves are not “anti-Mormon” for they Salt Lake Interfaith Roundtable love Mormons; they are just “anti-Mormonism. What, exactly, • JANA K. RIESS, Ph.D., American religious history, Columbia is an “anti-Mormon”? Is it someone who publicly questions the University; religion book review editor, Publishers Weekly • Other panelists to be announced
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334. TEN MILLION AFRICAN AIDS ORPHANS: WHAT WOULD short film, The Cufflink, has won several awards, including the JESUS DO? WHAT WOULD HE HAVE US DO? Gold Hugo at the 2002 Chicago International Film Festival.
The plague that has fallen upon Africa as a result of HIV/AIDS LUNCH BREAK, 12:45 PM–2:15 PM staggers the imagination. Nearly thirty million African adults and children are currently infected with the HIV virus. More than three million Africans die of AIDS each year, and more CONCURRENT SESSIONS, 2:15 PM–3:15 PM than three million are newly infected every year. Of the nearly twelve million AIDS orphans in the world, 95 percent are in 351. CLAIMED BY THE RUSH OF RED WATER sub-Saharan Africa. To put it in perspective, the number of JUDITH FREEMAN, author, Red Water (winner, Utah Center these orphans equals the size of today’s LDS Church. Given for the Book, best fiction); author of other award-winning the enormity of this human tragedy, what is our responsibility fiction, including The Chincilla Farm, Set for Life, and A as Christians and as Latter-day Saints? Desert of Pure Feeling
Moderator—ROBERT A. REES, Director of Education and What gives an event the kind of power that would lead an Humanities, the Institute of HeartMath; advisory board, author to say that it claimed her, it demanded she tell some of S.A.F.E. (Save African Families Enterprise) its secrets—both dark and light? What is the nature of the mysterious forces that can compel a non-historian, a self- • COLE CAPENER, founder and trustee, S.A.F.E.(a non-profit taught novelist—who (before she was claimed) only rarely vis- Utah corporation) ited library reference sections—to spend the next three years • RIGHT REV. CAROLYN TANNER IRISH, bishop, Episcopal completely immersed in nineteenth-century Utah, Western, Diocese of Utah; member, Alliance for Unity, a Utah and Mormon historical documents and then another two years organization working on interreligious and cooperative efforts writing the story bursting to be told? What strange alchemy is • STEVE MANN, co-founder and board member, the Deseret able transform the human story of the Mountain Meadows Foundation; founder of an AIDS-prevention program in Massacre, of John D. Lee, of his wives, into a coming home, Zimbabwe and Namibia. a renewal of the novelist’s affection for her own religious and cultural heritage, a new admiration for a people, especially the 335. AUTHOR MEETS CRITICS—HUGH NIBLEY: A women, who settled a harsh and unforgiving land? Join Judith CONSECRATED LIFE Freeman as she discusses the creation of her novel Red Water. To produce Hugh Nibley: A Consecrated Life (Greg Kofford Books, 2002), biographer Boyd J. Petersen, Nibley’s son-in- Respondent—To be announced law, spent years combing through Nibley’s massive corre- spondence, journals, diaries, and published writings, and also 352. HOW MANY MEMBERS ARE THERE REALLY? TWO enjoyed close and frequent access to Nibley, his family, and CENSUSES AND THE MEANING OF LDS MEMBERSHIP many close friends. The result is a lively, engaging read that IN MEXICO AND CHILE combines the best of biographical writing interspersed with DAVID CLARK KNOWLTON, Ph.D., associate professor, several topical essays on such themes as Hugh’s social behavioral science, Utah Valley State College activism, the humor and folklore surrounding his persona, as well as Hugh’s views on war, nature, the Book of Mormon, The 2000 Mexican census and the 2002 census of Chile and the temple. Attention has continued to build for this impor- required people to list the religious group they belonged to. As tant book, and in May, it received the Mormon History a result, we have independent data on people who claim to be Association’s Best Biography award. Join with close readers Latter-day Saints in these countries. Not surprisingly, the in discussing this book and the man who inspired it. numbers differ considerably from those published by the Church. This paper addresses the significance of this discrep- • MARY LYTHGOE BRADFORD, author, Lowell L. Bennion: ancy as a means of comprehending the relevance of these Teacher, Counselor, Humanitarian; former editor, Dialogue two sets of numbers for understanding Mormon presence in • BOYD J. PETERSEN, author, Hugh Nibley: A Consecrated Latin America. It also makes an initial stab at exploring the Life geographical distribution of people who claim to be Latter-day • Other panelists to be announced Saints on the censuses to see what that might tell us about the social dynamics of Mormonism in these two countries. 336. FILM SCREENING AND DISCUSSION: THE BLESSING Respondent—HUGO OLAIZ, M.A., Spanish, BYU; native Stephen Williams’ short film The Blessing will be screened, Argentinian; news editor, SUNSTONE followed by a panel discussion with the filmmaker and several critics. The film is about Bill Dunn, an orthodox Mormon 353. SET APART AND SILENCED: ONE FAMILY’S STORY OF father, who has recently suffered a heart attack and has just EXCOMMUNICATION AND THE STRUGGLE TO HEAL been released from the hospital. His wife and four adult chil- MARY ANN LUKE, occupational therapist, works with special dren, a mixture of active and non-active Mormons, gather on needs children, Salt Lake City a Sunday evening to welcome him home. Bill’s bishop is also LISA SCHEID, M.A., special education; mother of three chil- present. The middle son, David, arrives late. A returned mis- dren living in Salt Lake City sionary, David is gay. Bill’s wife insists that Bill receive a BETH LUKE, mother of nine children, continues to live in the priesthood blessing to aid his recovery. Yet, as the sons gath- family home in Southern Utah er to bless their father, David’s orthodox brothers argue that David is “unworthy” to participate in the blessing. This film A very small Utah town. Everybody knows everybody’s busi- explores the excrutiatingly complex tension between “worthi- ness. Everybody knows whether you made it to church that ness” and “unconditional love,” taking a hard look at the idea week, what callings you hold, how well you get along with of “exclusion” and its consequences. your neighbors. Imagine, then, Church excommunication— and especially when the reasons for it were never exactly STEPHEN WILLIAMS, M.F.A., film studies, University of Utah; made clear. Imagine being fifteen or twelve years old when teaches film courses at Salt Lake Community College. 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it is no longer wise to associate. Yes, some overt messages and spiritual growth. However, if we recognize evil as rooted came and were internalized. But what about the subtle ones— in the egocentric aspect of human nature, many metaphorical the ones that affect the way you see yourself, not only as a and symbolic teachings of scripture and myth come alive. Latter-day Saint, but as a woman, a potential spouse, a moth- Through this awareness, one can more fully understand er trying to raise children faithfully, even as a child of God? temptation, release selfishness, and overcome evil. Years after the excommunication, these daughters, now grown, and their mother will share their stories—journeys of Respondent—GAY N. BLANCHARD, mother, writer, poet, sorrow, struggle, self-discovery, and, ultimately, hope. musician, philosopher Respondent—MARYBETH RAYNES, MSW, licensed clinical CONCURRENT SESSIONS, 3:30 PM–4:30 PM social worker, individual, marriage, and family therapist in pri- vate practice, Salt Lake City 361. MAYBE NOT SO ‘GREAT AND ABOMINABLE’ AFTER ALL: DAVID O. MCKAY’S COMING TO TERMS WITH ROMAN 354. “ILLICIT INTERCOURSE”: PLURAL MARRIAGE AND THE CATHOLICISM NAUVOO STAKE HIGH COUNCIL, 1840–44 GREGORY A. PRINCE, CEO, Virion Systems, Inc.; author, GARY JAMES BERGERA, managing director, Smith-Pettit Power From on High: The Development of Mormon Foundation; author, Conflict in the Quorum: Orson Pratt, Priesthood; author, forthcoming biography of David O. McKay. Brigham Young, Joseph Smith As president of the European Mission in 1923, David O. When Joseph Smith took Louisa Beaman as his first docu- McKay wrote that the Roman Catholic Church was a mented plural wife in 1841, he inaugurated a period of uncer- “Godless farce.” For nearly four decades, his feelings towards tainty and confusion among many in the Church. Over the that church continued to be negative, in sharp contrast to his course of the next three years before Smith’s death, the congenial relationship with Protestants, Greek Orthodox, and Nauvoo Stake high council tackled a variety of cases involving Jews in Utah. The 1958 publication of Bruce R. McConkie’s charges of plural marriage, spiritual wifery, “unchaste and Mormon Doctrine, with its scathing condemnation of Roman unvirtuous conduct,” and even the selling of a woman for her Catholicism, caused a backlash of public and private protest. weight in catfish. How did high councilors, most of whom had In response, President McKay privately censured Elder not been informed of Smith’s and others’s practice of plural McConkie, at the same time ceasing his own criticisms of marriage, handle these and other allegations of sexual Roman Catholicism and developing a genuine friendship with misconduct? What, if any, was Smith’s involvement? How the Catholic Bishop of Salt Lake, Monsignor Duane Hunt. did councilors react when Hyrum Smith finally read to them in August 1843 his brother’s revelation about celestial marriage? 362. DEAN MAY: “JUST BORN FRIENDLY”
355. IS WAR EVER JUSTIFIED? A DIALOGUE ON WAR AND Word spread quickly among LDS historians and intellectuals PEACE that one of their best friends, Dean L. May, had passed away suddenly and unexpectedly from a heart attack on 6 May Members of The Church of Jesus Christ of Latter-day Saints 2003. It is a lasting tribute to Dean that so many people felt as meet a variety of sentiments, scriptural teachings, prophetic if they’d just lost their dearest friend. It is true, as his family proclamations, and traditions when they confront questions told Peggy Fletcher Stack of the Salt Lake Tribune, “He was about war. The scriptures, especially the Old Testament and just born friendly.” After the Church and many of its scholars the Book of Mormon, are replete with stories of martial con- parted ways during an intense period of uncertainty, confu- flict, while, in the New Testament, Jesus seems most often to sion, and pain of the early 1990s, Dean remained one of the advocate a pacifist position. Several prominent Latter-day rare, remarkable few who successfully navigated the waters of Saint prophets have argued, as has President David O. faith and scholarship; no one felt that Dean May had pointed McKay, that “war is incompatible with Christ’s teachings.” fingers and chosen sides. Join us as friends, family members, Others, including President Gordon B. Hinckley, feel that war and colleagues remember a unique individual who lived a is sometimes warranted. This session presents a vigorous, wonderful life full of loving and learning. moderated, exchange on two perspectives on war: that we should always seek non-violent solutions, and that wars are Moderator—To be announced sometimes morally justifiable. • JUDI DUSHKU, Ph.D., professor, political science, Suffolk Moderator—LES GRIPKEY, counselor working with the men- University (Boston); co-founder, Exponent II; long-time May tally ill; member, United Methodist Church family friend • Other panelists to be announced • R. DENNIS POTTER, assistant professor, philosophy, Utah Valley State College; author of numerous articles on theology 363. THE OTHER MASSACRES THAT COULD HAVE and ethics OCCURRED • ROBERT A. REES, Ph.D., director of Education and EDWARD LEO LYMAN, professor, Victor Valley College; Humanities, the Institute of HeartMath; former editor, author, Political Deliverance: The Mormon Quest for Utah Dialogue: a Journal of Mormon Thought Statehood and San Bernardino: The Rise and Fall of a California Community 356. EVIL OR EGO? THE NATURAL MAN, SATAN, AND THE ORIGINS OF SIN In the early autumn of 1857, many Southern Paiute Indians JENNIFER JONES, psychotherapist dedicated to the emotion- and some fanatical Latter-day Saint militiamen came to al and spiritual healing of survivors of abuse and treatment for believe they had permission to attack and loot not just the perpetrators of domestic violence Fancher-Baker Party, whose members became the victims of the Mountain Meadows Massacre, but several other emi- What is Satan? Is there really a devil? Why do we commit grant groups then also traveling through southern Utah sin? As we increase our understanding of the human psyche, territory. This paper focuses on the efforts (some might even traditional teachings regarding Satan’s power, and his ability be considered heroic) of Amasa M. Lyman, Jacob Hamblin, to influence our behavior, may actually inhibit our emotional and Pauvant Ute Chief Kanosh in preventing the tragedies
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of the period from being far more extensive. CONCURRENT SESSIONS, 4:45 PM–6:15 PM Respondent—TODD M. COMPTON, author, In Sacred Loneliness: The Plural Wives of Joseph Smith; A Widow’s 371. CIVIL DISOBEDIENCE AND LATTER-DAY SAINTS: Tale: The 1884–1896 Diary of Helen Mar Kimball Whitney; PERSONAL VOICES and a forthcoming biography of Jacob Hamblin The twelfth Article of Faith affirms the Saints’ commitment to 364. WHY MOST BLACK AMERICANS WHO JOIN THE “obeying, honoring, and sustaining the law.” But there have CHURCH TEND TO BE MIDDLE CLASS been times when some Latter-day Saints have felt that their DARRON SMITH, Ph.D. candidate, education, culture, and commitment to the right compelled them to transgress civil society, University of Utah; instructor, assistant to the vice- law. Our panelists—all Latter-day Saints who at some time president, Utah Valley State College have engaged in civil disobedience—will reflect on their deci- sion to violate the law. How did they decide whether, when, As part of my ongoing effort to try to understand why more and how to practice civil disobedience? How did the decision black Americans do not embrace the Church, I’ve concluded relate to their values and convictions as Latter-day Saints? that factors other than race are involved. In particular, I How do they feel in retrospect about the decision and its believe one of the biggest barriers to Church growth among consequences? African-Americans is cultural, not spiritual. The gospel’s essential message can resonate with blacks, but the culture of Moderator—JOHN-CHARLES DUFFY Mormonism is “white”—and middle class. In everything from worship forms and styles to the premium it places on • CALEB PROULX, student; peace activist recently in the Standard English in contrast with African American Vernacular news for his work organizing rallies and teach-ins at BYU English (Black English), The Church of Jesus Christ of Latter- about the Iraqi War day Saints is dominated by white, essentially middle-class • KAREN MARGUERITE MOLONEY, Ph.D., professor, norms and values. Hence the majority of black Americans English, Weber State University; incoming editor, Dialogue: who do join the Church are blacks who, either themselves or A Journal of Mormon Thought their ancestors, have already made not only the economic but • R. DENNIS POTTER, associate professor, philosophy, Utah the cultural leap to the middle class. Valley State College • DEBRA WRATHALL, Mormons for Equality and Social Respondent—To be announced Justice; doctoral student, economics, University of Utah
365. SUFFERING, SACRIFICE, OBEDIENCE, AND AUTHORITY: 372. LDS BLACK EXPERIENCE, PANEL III. SETTLING DOWN, ABRAHAM AND ABUSE IN MORMONISM FINDING A HOME IN THE CHURCH DOE DAUGHTREY, M.A., religious studies, Arizona State University; has strong interests in women in Mormonism and This panel seeks to explore the day-to-day experiences of American religion in the public sphere black Church members. Are some wards more comfortable than others for black members? If so, why? Do the panelists’ In the wake of religious sex abuse scandals, it is important to experiences differ depending on the area of the country they look deeply into both religious and secular culture to ask how live? How often does the issue of race come up in Church our social, institutional, and mythological structures contribute settings? When it does, how do they respond? How open do to the pervasive problem. This paper, inspired by Carol they feel addressing racial issues with white Church mem- Delaney’s book Abraham on Trial, examines institutional and bers? What have been the keys to their finding a comfortable popular LDS literature that reveals our deep-seated Mormon and nurturing home within the Church? identification with Abraham. Violence against women and chil- dren is neither unique to LDS culture nor to Christianity. Moderator—KEN DRIGGS Nevertheless, our reverence for the obedience exemplified by Abraham might, when combined with doctrines such as the • RENEE OLSON, Atlanta, Georgia; member of the church principle of eternal marriage and the necessity of sacrifice, since 1996; former Baptist, expert on anti-Mormonism produce a unique atmosphere in which abuses may be mini- • M. J. CHEATHAM BUTLER, Primary president, Atlanta, mized, tolerated, even perpetuated. Could our veneration of a Georgia Stake; temple worker, Atlanta temple man who was willing to sacrifice everything—including his • TED WHITERS, Auburn, Alabama; former member, Atlanta child—at God’s command be a factor in the way we at times ward bishopric; temple worker, Atlanta temple sacrifice the interests of women and children? • Additional panelists to be announced
Respondent—To be announced 373. PALESTINIAN LEGITIMACY
366. UNDERSTANDING THE INTERCHANGEABILITY OF Just what makes those pesky Palestinians feel they have any FATHER-SPIRIT AND SON-FLESH IN THE LDS right to the Holy Land? Why don’t they just move out and stop STANDARD WORKS. antagonizing the poor Jews who have suffered throughout the ROBERT T. BECKSTEAD, physician ages with no home of their own? So suggest many news- watchers and casual observers. How fair are these characteri- Nearly everyone who has studied the LDS standard works has zations? This panel will examine the legitimacy of Palestinian wondered when a particular verse might be referring to God, claims from a variety of Christian viewpoints. or when it might be referring to Christ. Much has been written in LDS circles about the interchangeability of ‘Father’ and ‘Son’ Moderator—J. BONNER RITCHIE, Ph.D., professor emeritus, as they apply to both Christ and to His Father. Are these just organizational behavior, BYU; has been visiting professor at the random wording of different revelators, or do they have a two universities in the Middle East and consultant for deeper meaning beyond traditional understanding? several humanitarian projects
Respondent—To be announced • FATHER JAMES FLYNN, Catholic priest; long-time advocate for peace and justice in South America and the rest of the world
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• FRANCES AEMILLARD, United Methodist; founder of their “coming out” process? What are some of the unique Utahns for a Just Peace in the Holy Land challenges they face as members of the Church? Where can • ALI CHOUCAIR, physician and Shiite Muslim convert to the and do they turn for support? Church from Lebanon • GARY WIDDISON, Latter-day Saint who worked for the Moderator—DUANE JENNINGS American Consulate General in Jerusalem for two years • CAROLYN BARRANI, native Utahn; artist and writer • JED BRUBAKER, Youth Services Coordinator for Affirmation deeply involved furthering the understanding of Arab peoples • AARON CLOWARD, founder of Gay LDS Young Adults • STEPHEN SHROY, coordinator of Gay LDS Young Adults 374. WHAT WOULD BUFFY DO? WHAT THE VAMPIRE • RYAN, currently active in his LDS ward SLAYER HAS TAUGHT ME ABOUT THE GOSPEL • NATHAN, currently active in his LDS ward JANA K. RIESS, Ph.D., American religious history, Columbia University; religion book review editor, Publishers Weekly; This session is sponsored by Affirmation: Gay and Lesbian Mormons author, What Would Buffy Do? The Vampire Slayer as a Spiritual Guide, forthcoming in May 2004 BREAK, 6:15 PM–7:00 PM
This session explores the spiritual values found in the recently BANQUET, 7:00 PM canceled (whimper, sigh) television series “Buffy the Vampire Slayer.” Drawing on scholarly and popular research about the 391. BANQUET—THE CRAZY WISDOM OF A HOLY FOOL show, we’ll examine several of the issues it has addressed, focusing on what it has to say about gospel principles. “Crazy wisdom laughs at our ridiculous ways and shows com- Specifically, we’ll be looking at such topics as redemption, the passion for the suffering that results from them. It presents us appropriate use of power, obedience vs. agency, individual with the bigger picture, and with ways to step lightly through it.” worth, and self-sacrifice. Although this session will probably —Wes “Scoop” Nisker best be appreciated by people who already enjoy the show, we will also be sharing the Buffy gospel with non-converts, so Send in the (sacred) clowns, the holy fools, the court jesters— expect to be duly proselytized by missionaries with scythes and the provocateurs who can tell the royals what no one else dare stakes. There will be video clips! There may even be snacks! whisper. Call for Robert Kirby who can parry and tease, prod until he gets a reaction—usually something creative, humbling, Respondent—JUDI DUSHKU, Ph.D., professor, political sci- nudging, helping us see things more sharply, clearly. ence, Suffolk University (Boston); co-founder, Exponent II; mother of Eliza Dushku who, for two seasons played the role Kirby might say he’s someone who hasn’t quite grown up all of Faith in the Buffy television series the way, that he’s just entertaining himself, spoofing to see what he can get away with. But many will testify that Kirby’s sometimes serious, usually winking, occasionally laugh-out- 375. SHALL THE YOUTH OF ZION FALTER? A PANEL BY loud Salt Lake Tribune columns about Mormon culture and YOUNG GAY MORMONS everyday ordinariness fit the definition of “crazy wisdom.” Even though the Church denies that there is such a thing as a gay person (speaking rather of “persons with homosexual By dinner time Saturday, you’ll have sat through many fun, problems”), never before have so many young Mormons been but also quite a few challenging symposium sessions—a lot of openly identifying themselves as gay. In this panel, a group of “it” that we will all could use some help stepping more lightly young gay people with LDS backgrounds will explore the fol- through. Kirby’ll help. He’ll rejuvenate. We’ll all skip away a bit lowing and other questions: How do young gay Mormons pre- lighter, a little wiser, from an evening with Mormonism’s best- serve their LDS identity? At what age and how did they start loved “holy fool.”
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