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MORMON Look for 2002 Sunstone Symposium EXPERIENCE Preliminary Program Inside! SCHOLARSHIP ISSUES & ART
Reflections on Nauvoo by SUNSTONESUNSTONE Maxine Hanks and Mark A. Scherer (p. 26, 28)
History of Sunstone symposiums by Martha Sonntag Bradley (p. 33)
EMPTY NETS by Mary B. Johnston personal essay contest winner (p. 45) THETHE THE SAD TRUTH OF HIS DESIRE award-winning fiction by Todd Robert SSUNSTONESUNSTONES Petersen (p. 48)
SPIRITUAL COMMUNITIES OFOF AND INDIVIDUAL NEEDS, by H. Wayne Schow (p. 8) NNAUVOOAUVOO Columns on Racism and “Borderlanders” By Benson (p. 52, 54) Whittle IN MEMORIAM: Neila Seshachari by Levi S. Peterson (p.5)
UPDATE April Conference has child abuse theme; MHA meeting news; Evangelicals discuss LDS apologetics; the Mormon Survivor; and- much, much more! (p. 60)
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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 scholar- ship. 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 detachable center insert in this issue for information about the 2002 symposium in August.
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MORMON EXPERIENCE, SCHOLARSHIP, ISSUES, & ART JULY 2002 Issue 123 FEATURES 17 Benson Whittle ...... THE SUNSTONES OF NAUVOO: An Interpretive Account of the Temple Capitals 26 Maxine Hanks ...... THE NAUVOO TEMPLE: A Symbol of Wholeness 28 Mark A. Scherer ...... ANSWERING QUESTIONS NO LONGER ASKED: Nauvoo, Its Meaning and Interpretation in the RLDS Church/Community of Christ 33 Martha Sonntag Bradley ...... THEOLOGICAL DISCUSSION OR SUPPORT GROUP?: A History of Sunstone Symposiums 45 Mary B. Johnston...... EMPTY NETS: 2001 Eugene England Memorial Personal Essay Contest Winner 48 Todd Robert Petersen ...... THE SAD TRUTH OF HIS DESIRE: 1998 Brookie & D.K. Brown Fiction Contest Winner
SUNSTONE (ISSN 0363-1370) is published by The Sunstone SUPPLEMENT Education Foundation, Inc., a non-profit corporation with no official ties to The Church of Jesus Christ of Latter-day Saints. Center pull-out section ...... 2002 SUNSTONE SYMPOSIUM AND Articles represent the opinions of the writers only. WORKSHOPS PRELIMINARY PROGRAM SUNSTONE is indexed in Religion Index One: Periodicals, the Index to Book Reviews in Religion, Religion Indexes: RIO/RIT/IBBR 1975– on CD-ROM, and the ATLA Religion Database, published by POETRY the American Theological Library Association, 250 S. Wacker Dr., 16th Flr., Chicago, IL 60606 47 Judith Irwin...... SAILING (e-mail: [email protected], WWW: http://atla.com/). 51 Anne Wilson...... AFTERBIRTH Submissions may be on IBM-PC compatible computer diskettes (MS Word or WordPerfect format), or by e-mail attachment. Submissions should not exceed 8,000 words and must be COLUMNS accompanied by a signed letter giving permission for the manuscript to be filed in the Sunstone collection at the University 5 Levi S. Peterson ...... IN MEMORIAM:Neila Seshachari of Utah Marriott Library (all literary rights are retained by authors). Manuscripts will not be returned; authors will be 6 Dan Wotherspoon ...... FROM THE EDITOR: A Particular Role notified concerning acceptance within ninety days. 8 H. Wayne Schow ...... TURNING THE TIME OVER TO . . .: Spiritual SUNSTONE is interested in feature- and column-length articles Communities and Individual Needs relevant to Mormonism from a variety of perspectives, news stories about Mormons and the LDS church, and short reflections CORNUCOPIA and commentary. Poetry submissions should have one poem per page, with the poet’s name and address on each page; a self- 12 Robert Kirby...... LIGHTER MINDS: Write Your Own Obit addressed, stamped envelope should accompany each 12 Stanley B. Kimball ...... SCRIPTURE CHASE: A Visit with Dr. Hayes submission. Short poems—haiku, limericks, couplets, and one- 13 Alison Takenaka ...... MARGIN NOTES: Divine Music liners—are very welcome. Short stories are selected only through the annual Brookie and D. K. Brown Memorial Fiction Contest 15 Brian H. Stuy ...... THE REST OF THE STORY: Unacceptable? (submission deadline: 30 June 2002; $5 fee per story). 16 Carol Lynn Pearson ...... REFLECTIONS—11 SEPTEMBER 2001: Jesus and Letters for publication should be identified. SUNSTONE does not acknowledge receipt of letters to the editor. Letters addressed the Twin Towers to specific authors will be forwarded, unopened, to them. 52 Jay Stirling ...... THE LONG PROMISED DAY?: Complicity Upon request by subscribers, SUNSTONE will not provide a subscriber’s address to mail list solicitors. 54 D. Jeff Burton ...... BRAVING THE BORDERLANDS: Explorations of Send all correspondence and manuscripts to: Acceptability 64 Lucy Mack Smith ...... AN OLIVE LEAF: Like Burnished Gold SUNSTONE 343 N. Third West Salt Lake City, UT 84103-1215 REVIEWS (801) 355-5926 fax: (801) 355-4043 56 John-Charles Duffy ...... PROSPECTING ON CUMORAH: NEW VEINS email: [email protected] FOR BOOK OF MORMON STUDIES: Digging in United States subscriptions to SUNSTONE are $36 for 6 issues, Cumorah: Reclaiming Book of Mormon Narratives, by $65 for 12 issues, and $90 for 18 issues. International Mark D. Thomas 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. 58 Massimo Introvigne ...... LDS APOLOGETICS FROM OXFORD?: By the All international subscriptions will be sent via surface mail. Hand of Mormon, by Terryl L. Givens Bona fide student and missionary subscriptions are $10 less than the above rates. A $10 service charge will be deducted from refund amount on cancellations. UPDATE 60 ...... The Nauvoo Temple; LDS leaders condemn child abuse; Printed by A “Green” Shop Apostles to be sent overseas; Is Robert Kirby anti- Mormon?; History made at MHA meeting; Evangelicals Copyright © 2002, The Sunstone Education Foundation. hold conference on LDS apologetics; Martin’s Cove pur- All rights reserved. chase plan stirs controversy; and more! Printed in the United States of America. Cover Design by Nathan Bang 02-04_letters_123.qxd 6/21/02 6:39 AM Page 2
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YEA, YEA NAY, NAY
PERSUADED SUNSTONE (April 2002). Although I am ac- Founded in 1974 tive in the Church, want my kids to remain SCOTT KENNEY 1975–1978 ALLEN D. ROBERTS 1978–1980 APPRECIATED Keith Norman’s telling of active, go on missions, marry in the temple, PEGGY FLETCHER 1978–1986 the story of his son (SUNSTONE, April and all the rest, I have absolutely no concern DANIEL H. RECTOR 1986–1991 I ELBERT EUGENE PECK 1986–2001 2002). I found myself wishing that D. Brent about the Church being God’s “only true Editor DAN WOTHERSPOON Collette (also beautifully reported on in that church on earth.” In my involvement in Associate Editor issue) had been the young returned mission- Mormonism, I feel God’s presence and ap- CAROL B. QUIST Managing Editor ary’s Institute teacher. Collette’s love drove proval. However, I find that when I “prosely- JOHN HATCH out the fear of not being certain, and focused tize” now, it is to build bridges with members Layout NATHAN BANG on the need to trust God without certainty. of other faiths, not to convert them. Section Editors There is a new thing happening slowly This change has been quite liberating for MICHAEL AUSTIN, book reviews PHYLLIS BAKER, fiction contest among the Saints. Elder Oaks began and now me, for now I no longer have to cling to weak SCOT DENHALTER, Cybersaints Elder Holland continues a new focus on con- arguments to try to prove the Church’s exclu- HUGO OLAIZ, News/Update DIXIE PARTRIDGE, poetry version as superior to testimony. (The devils sive truth claims. For example, as a mission- MARY ELLEN ROBERTSON, women’s studies MICHAEL SCHOENFELD, Sunstone Gallery know and tremble, after all.) This is a healthy ary, if an investigator prayed about the Book DARRON SMITH, The Long-Promised Day? move toward orthopraxis over orthodoxy. It of Mormon and got “no” for an answer, we ALISON TAKENAKA, Margin Notes NELSON WADSWORTH, historical photographs will change the concern from how intense told him he lacked faith, didn’t pray hard Editorial Assistants one’s knowledge is toward how intense one’s enough, or was being deceived by Satan. If JOHN-CHARLES DUFFY, REBECCA ENGLAND HUGO OLAIZ, WILLIAM B. QUIST loving actions prove to be. an LDS youth became interested in attending Contributing Columnists MICHAEL AUSTIN, D. JEFF BURTON I sense a slow movement toward a new her friend’s church, ward members began DIAN SADERUP MONSON, MARYBETH RAYNES form of testimony, too. It is testimony as true praying for her to see the light. On the other Cartoonists CALVIN GRONDAHL and PAT BAGLEY witness of experience, not as certainty about hand, if non-LDS parents objected when their Much-Appreciated Volunteers propositional claims. You hear stories of how child wanted to become a Mormon, we DEVERY ANDERSON, SUSAN ANDERSON PHYLLIS BAKER, BARBARA HAUGSOEN, God has worked in someone’s life this past would pray for the parents to see the light. LEANN HILLAM, BEVERLY HOPPE, week. You hear people share their honest Like Keith Norman, I have come to be- STEVE MAYFIELD, WILLIAM B. QUIST ROESHARON STANFORD, HOLLY WELKER doubts as well as their honest affirmations. lieve that when someone says they “know” KATHY WILSON, JAKE ZOLLINGER This form of testimony is powerfully accom- the gospel is true, they are really saying they panied by the Holy Spirit when it is spoken are “convinced” of it, based on certain experi- in truth without guile. The Holy Spirit is pre- ences they have had. This is where faith THE SUNSTONE EDUCATION sent to witness to the truth of all things— comes in. After all, don’t we all know those FOUNDATION even that we doubt God exists, if we truly do. who have born tearful testimonies one week The mission of The Sunstone Education Foundation is to A doubter who pays a full tithe, plus big fast but are inactive the next? As Lowell Bennion sponsor open forums of Mormon thought and experience. Under the motto, “Faith Seeking Understanding,” we ex- offerings, goes to the welfare farm, obeys the once said in SUNSTONE: “If people knew as amine and express the rich spiritual, intellectual, social, commandments, and tries to love others, is a they say they know, I believe some of them and artistic qualities of Mormon history and contempo- rary life. We encourage humanitarian service, honest in- remarkable witness for God. would live differently. I don’t think it’s very quiry, and responsible interchange of ideas that is respectful of all people and what they hold sacred. I love the line by Blaise Pascal, the seven- meaningful knowledge. Of course they say, ‘I Executive Director teenth century philosopher and mathemati- know by the Spirit,’ Well anyone can say DAN WOTHERSPOON cian: “I am convinced but not persuaded that—and know everything. I’ve had some Board of Trustees J. FREDERICK (TOBY) PINGREE, chair about some things, and I am persuaded spiritual experiences over the years that have BILL BRADSHAW, D. JEFF BURTON, JULIE K. CURTIS CHARLOTTE H. ENGLAND, JORDAN KIMBALL, KIM MCCALL though not convinced about others.” Pascal confirmed my faith in these things, but J. BONNER RITCHIE, MARY ELLEN ROBERTSON acted on being persuaded, not on being con- there’s still an element of faith, which means MICHAEL J. STEVENS, EARL M. WUNDERLI Publisher/Business Manager vinced. He might not have been convinced an element of belief, elements of doubt, in WILLIAM STANFORD that a vicarious atonement was possible, but my life. I have to admit it.” The reason I love Sunstone Mercantile Director CAROL B. QUIST he was persuaded by a personal religious rev- Sunstone gatherings so much is that I can de- Symposium Organizers elatory experience that such an atonement fine myself with words such as “doubting,” MOLLY BENNION, Northwest JINELLE MONK, Washington, D.C. was performed for him. “skeptical,” and “questioning” without mak- LEE POULSEN, MARY ELLEN ROBERTSON, Symposium West JOHN HATCH, Salt Lake City There are some things of which I am both ing others want to start a group fast in my be- National Advisory Board persuaded and convinced. One is that the half. Such words ring loudly as part of a ALAN ACKROYD, IRENE BATES, MOLLY BENNION CARLAN BRADSHAW, BELLAMY BROWN, RENEE CARLSON last issue of SUNSTONE moved my mind and serious search for truth. It means that we BLAINE CARLTON, PAUL CARPENTER, DOUGLAS CONDIE heart. Thanks for your work. aren’t afraid to go outside of our comfort JOHN COX, D. JAMES CROFT, ROBERT FILLERUP KENT FROGLEY, SHELDON GREAVES, MARK GUSTAVSON zone, or that we have to cling to outdated LIONEL GRADY, NANCY HARWARD, DIETRICH KEMPSKI GREG KOFFORD, SHUNICHI KUWAHATA RANDALL PAUL scholarship or “fluff” material to maintain GLEN LAMBERT, PATRICK MCKENZIE, CARRIE MILES Highland, Utah our faith. RONALD L. MOLEN, MARY ANN MORGAN MARJORIE NEWTON, ALICE ALLRED POTTMYER I stick with Mormonism because it works DANIEL H. RECTOR, MARGARET REISER, CHRIS SEXTON for me. I have no desire to go elsewhere, nor RICHARD SHERLOCK, GEORGE D. SMITH, JR. DON’T FAST FOR ME NICHOLAS SMITH, RICHARD SOUTHWICK do I want to make anyone else feel as I do. MARSHA S. STEWART, LORIE WINDER STROMBERG JOHN TARJAN, JANET TARJAN, NOLA W. WALLACE THOROUGHLY enjoyed Keith Norman’s When I have non-member friends tell me HARTMUT WEISSMANN, MARK J. WILLIAMS I essay, “The ‘T’ Word” in the last issue of that they love their church, sacrifice for it,
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and feel that they have found happiness Barrani meet while she lived in Libya? East. (I was pleased to see Daniel Peterson there, I am genuinely happy for them. I am also troubled by Barrani’s choice of participate. I hope this signals a new era of Although most of us likely do not believe phrasing in telling of her joke with her hus- civility and helpful exchange between the there is “one true” political party, when we band “that when the United States sent more conservative and liberal ends of the LDS express our opinions and make our argu- planes to bomb Libya in response to mis- spectrum.) The issue made me laugh, espe- ments, we really believe there is: ours. I’m deeds committed by Moammar Gadhafi, if cially the coverage of the Salt Lake Olympics. convinced the same emotion and defensive- the planes had passed over her house, she It was fun to be here, and your coverage even ness convinces us that our way is God’s way. very likely had blessed them,” just as she taught me new things about the Games. It Is there really anything desirable about routinely blessed passing planes. Gadhafi has made me cry. Why do we not know about having everyone believe the same thing? It been implicated in the bombing of U.S. ser- more teachers like D. Brent Collette before would be Utah County all over the world. vicemen in Berlin and Germany, and also in they pass away? What a marvelous example Does anyone really want that? the Pan Am flight over Lockerbie, Scotland. of a loving and thoughtful way to engage DEVERY S. ANDERSON These are not “misdeeds” but ruthless acts of Mormonism’s best and brightest young peo- Salt Lake City, Utah terrorism. I worry that Barrani has been so ple! The issue made me remember with blinded by her desire to tip the balance of fondness the bygone era of the Sunstone MISSING PERSPECTIVE Mormon and American sentiment toward Review and the enthusiasm and “never say new considerations of Arab issues that she can’t” commitment of the organization’s tal- N HER article, “Benghazi Revisited: has lost proper perspective. Her voice will be ented young leaders. And it gave me hope for I Toward Understanding the Muslim” much more effective when she stops carica- the future. D. Jeff Burton’s “Braving the (SUNSTONE, Apr. 2002), Carolyn Barrani turing Mormon and American perceptions Borderlands” column reminded me again states: “Despite the fact that the Church has and idealizing Arab ways. that we “need not do drastic things, such as never taken a stand in support of Israel, WALTER WILKINSON leave the Church, divorce [our] spouses, or Latter-day Saints seem to be particularly vul- Hurst, Texas destroy [our] families” just because our ex- nerable to [manipulation by the propaganda pectations are not always met in just the way blitz which glorifies Israel and defames SUNSTONE IS BACK we had hoped they would be. Welcome Arabs]. They choose to ignore President back, SUNSTONE! Howard W. Hunter’s warning that Church ONGRATULATIONS ON your April EARL M. PACKARD members must be extremely careful not to C 2002 issue. SUNSTONE is starting to feel Salt Lake City, Utah give the impression of favoring only Jewish once more like the SUNSTONE I knew and aims, for both Arab and Jew are children of loved years ago. BEING A FRIEND TO GOD Abraham and children of promise.” My ques- The April issue made me think, especially tion is: How does she expect the Church to Keith Norman’s essay, “The ‘T’ Word,” and S INMATES of the Arizona State take a stand for or against Arabs or Israelis the roundtable discussion on the Middle A prison system, many of us are hesitant when the Church is not allowed in these countries? Besides, the Church’s mission is not to take a po- litical stance but to proclaim the gospel. Latter-day Saints do not ig- nore President Hunter’s warning. In fact, we do so well in not showing favoritism that we tend to sterilize all other non-LDS cultures, foreign and domestic. I believe Barrani’s fascination with the world beyond Utah is a good thing in that she sees a differ- ent world with fine people and a warm distinctive culture. But she needs to keep her eyes open to the good people and culture which she and her family came back to, and not allow her politics to demean it. She goes into detail explaining the cultural separation of men and women in the Arab family. We have a similar separation in the Church. It is called Relief Society and Priesthood. It’s wonderful that
Muslims can come to this country KYLE ANDERSON and promote their faith, but how many Mormon missionaries did “Hey, do we make fun of your religion?”
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to express our testimonies and feelings be- Father in Heaven. I don’t have to wonder cause so many non-inmates question when a heavenly friend might come over. I whether convicted felons can have such feel- expect my Father to drop by any time. Who ings. The yard I’m on has about fifty LDS knows, maybe on his next visit, I will be the men, varying from very active members (at- loving son who will get to offer comfort and tend church every week, give talks, lessons, solace to a grieving Father. prayers, etc.) to those who are absolutely hid- Thank you, Brother Rees—you’ve ing out. Most of us, however, find our testi- changed my perception. monies have grown stronger because of what MICHAEL B. NOBLE WORDS OF MORMONS we’ve gone through in coming to prison. Arizona State Prison Of the Latter-day Saints in our yard, about Florence, Arizona Can’t Find a Book? a dozen of us devour each issue of SUNSTONE when it arrives, and we’ve found it very help- These stores specialize in ful in strengthening our spiritual lives. An ar- Letters for publication are edited for clarity, tone, ticle by Robert A. Rees in the January 2002 and space. Send to
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IN MEMORIAM NEILA SESHACHARI
By Levi S. Peterson
member only three occasions when she had Neila Seshachari died unexpectedly of a burst aorta heard a public prayer end without explicit on 10 March 2002. She and her husband, Candadai reference to Christ. She herself had offered Seshachari, known as Sesh, were close friends and one of these prayers. I had offered another of them. She took particular umbrage over the colleagues of Levi Peterson in the English Department Mormon practice of baptizing for the dead, at Weber State University, in Ogden, Utah. Neila and feeling violated by the possibility that Sesh immigrated from their native India to Utah in someone would perform vicariously in her name the ceremony which she had deliber- 1969 with their two daughters, Roopa Hashimoto and ately declined while alive. Ruthi Priya Sanger. I have been reminded of some of the fore- going details by rereading Neila’s essay EILA WAS A remarkable person in spiritual parity between Hindu and “Uprooting and Rerooting: The Escapades of any context. Her body was lithe, her Christian. Although she had reservations an Immigrant in Mormon Utah,” which was N features compelling. Her dark hair about Mormon theology, she had a comfort- published in 1994, in Dialogue: A Journal of hung in a braid to her ankles. She wore a na- able, friendly relationship with numerous Mormon Thought, and which I highly recom- tive sari with complete elegance though she Latter-day Saints. The family values of Neila mend. Be it said that Neila remonstrated vig- put one on only rarely during her later years and Sesh were similar to those of most orously—though always with a warm as one of Utah’s most prominent professional Mormons. Nonetheless, she confessed that a affability—against the deficiencies of her women. good deal of the culture shock she experi- adopted society. She supported equalization I will not list her many achievements ex- enced during her early years in Utah derived of salary scales, spoke in behalf of diversity, cept to note the following. She was a highly from the attitudes and mores of the Saints. and taught courses in feminism. As a result, respected scholar and teacher of American lit- Like any immigrant, she suffered from social she became widely known and respected erature. Her female students were particularly disorientation. She naively assumed that the throughout northern Utah. She fraternized inspired by the model of competence she United States would be a haven of equality warmly with persons of many faiths. She in- gave in a culture not noted for encouraging and civilized acceptance. In Utah-Mormon sisted that we should do more than merely the achievement of women. She served as ed- America, she found persons of color were tolerate another person’s faith; we should re- itor of Weber Studies: An Interdisciplinary frequently discriminated against, whereas in spect it because it is sincerely held. Of partic- Humanities Journal for thirteen years, per- India, her brown skin had been the norm. ular note here is the fact that, despite her suading authors of national reputation to After securing a position on the Weber State reservations about Mormon theology, she publish in its pages. She produced prize-win- faculty, she was astonished to find the pay for won her way among both liberal and conser- ning special issues, including one on women incommensurate with the pay for vative Church members. Had she lived to Mormon culture for which she and her men. Furthermore, she found herself baffled serve her term as president of the Association journal received an award from the by the presumption of spiritual superiority for Mormon Letters, she would have applied Association for Mormon Letters. She did this on the part of Christians, which in Utah ex- her considerable energy to furthering the on meager resources and with minimal assis- pressed itself in Mormon proselytism. stated aims of that organization, especially tance. She served as a member of the board During the flight between New York and Salt the aim of fostering a Mormon literature of and executive committee of the Rocky Lake City on her first trip to the U.S., a artistic and intellectual merit. She would Mountain Modern Language Association, bishop from southern Utah instructed her on have also influenced her associates in that or- bringing its annual conference to Weber the values of Mormonism. Within a year or ganization by her personal spirituality, prob- State. She was the first woman president of two of her arrival, she realized soberly that ably without being conscious of doing so. the Utah Academy of Science, Arts, and her children would have to seek their friends Letters. She served on the boards of the Utah at the fringes of Mormon society. WAS impressed over the years by Neila’s Arts Council and of the Utah Humanities She noted how excluded from Christian spirituality. She and Sesh regularly medi- Council. At the moment of her death, she America persons of non-Christian faith are I tated and read from Hindu scriptures at a was president-elect of the Association for made to feel by the general custom of ending shrine in their home and from time to time Mormon Letters, only the second non- prayers in school and other public places in held a more formal worship service called a Mormon to hold that position, the first the name of Christ. As a Hindu, she accepted “puja” to which they invited friends. In time, having been her husband, Sesh. Christ as one among many manifestations of Neila herself became a lay Hindu priest—an With Mormons in general, Neila was God. After twenty-five years in Utah, she individual matter because there is no hier- friendly, cooperative, and willing to grant a would ruefully comment that she could re- archy or assertion of corporate authority in
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FROM THE EDITOR As I mourned with the family following the death of Neila’s mother, I felt strongly at one with her and A PARTICULAR ROLE Sesh, sharing their sorrow, their reverence, their intuition of the By Dan Wotherspoon intangible. Above all, I was keenly aware of the universality of HANDLED SOMETHING very poorly in By choosing the term particulars, I am human experience. an elders quorum meeting five or six plugging into a debate begun at least as long I years ago. I still believe I had a good ago as the days of Plato and Aristotle, when point to make, but I sure botched the way I they argued about what is “really real.” Is it presented it. In fact, I pretty much hijacked “universals,” the non-spatial, non-temporal, Hinduism as there is in Christianity. Duly li- the lesson, throwing it off course and ruining eternal attributes that are instantiated by the censed by Weber County, she began to per- the spirit of the meeting. I felt so badly, I various things in the physical world? Or is it form weddings and funerary rituals among called the instructor at home a few hours “particulars,” things that exist in time and the sizeable Hindu community in northern later to apologize. space? For instance, is there really such a Utah and elsewhere. Indeed, she performed The lesson that week had been about thing as “justice” or “mercy” (universals) weddings all over the country, including one teaching our children to value “woman- apart from individual “just” or “merciful” acts at the historic Concord, Massachusetts, hood.” And before I began my bluster, every- (particulars)? Is there such a thing as “wom- church. The weddings were not only between thing about the meeting had been pretty anliness,” something that constitutes a uni- Hindus but also between Hindus and adher- standard stuff. The instructor had read versal shared by all women? Or is it that ents of other faiths and between couples of quotes from Church leaders and the scrip- there are really only “women” and all our Anglo-American and Indo-American back- tures about the eternal importance of wom- musings about the qualities or attributes they ground. She had the advantage of an acad- anhood. Several elders had shared how share are just our own extrapolations? emic minor in Sanskrit, the classical language much they loved their wives and mothers, I’m not going to try to answer this ques- in which the Hindu scriptures are written and how they felt about their responsibilities tion except to say that I believe in some form and Hindu ceremonies are conducted. as fathers. Up until that point, I had also of “realism”: that there are universals that My wife and I were fortunate enough to been playing my usual role, sitting there kind exist independent of any particular instantia- be among the guests invited to the home of of bored, uncomfortable, not really sure if I tion.1 But even as I believe this, I very much Neila and Sesh to observe the final funerary should say something. And I wish things had prefer to think and live in the more rough- ritual performed thirteen days following the stayed that way, but whatever restraint I had and-tumble world of particulars. I would death of Neila’s mother. Attired in a sari, been feeling just sort of evaporated when our rather deal with specific instances of things Neila sat crosslegged on the floor of their instructor shared his view that women in all their complexity—their relationships living room before candles burning in small should be placed on a “pedestal.” with other occurances, the emotions we feel holders. She chanted a number of prayers in (Me blurting): “I’m sorry? A pedestal? I’ve as we encounter them—what William James Sanskrit, urging the spirit of her mother, been sitting here for a while wondering if I referred to as the “full fact” of a given experi- thought to be still lingering in the mortal should say anything, but now I just can’t help ence. I would rather deal with these particu- realm, to say its final farewell and journey de- it. This entire lesson is about the wrong thing. lars than with generalizations, even if finitively into the great spiritual being lying It starts from the wrong premise. Even the idealizations are much simpler. Call me at the core of all existence. I felt strongly at title is wrong. We shouldn’t teach our chil- crazy, but if my goal were to really under- one with her and Sesh, sharing their sorrow, dren to value “womanhood”; we should stand “womanhood,” I would prefer be- their reverence, their intuition of the intan- teach them to value “women.” Real, live, coming closely acquainted with actual gible. Above all, I was keenly aware of the breathing-in-and-out, day-to-day women. women to reflecting abstractly on the pos- universality of human experience. Putting them on pedestals takes away every- sible universal qualities that make them Neila loved Utah. She had a great regard thing real about them. If we put women on a “women” in the first place. for Mormon history and the pioneering spirit pedestal, we end up loving our ideas about of the Mormon people. Their Zion had be- the women in our lives instead of the actual O, what does this discussion have to come her home, for she had connected with women in our lives. Valuing a caricature or do with Sunstone? I think part of the its landscape, its history, and its people. Such an ideal is easy. Valuing someone who yells S answer is found in the first words of a vibrant personality will be sorely missed by and screams at you and drives you crazy with the phrase that follows SUNSTONE magazine’s her many friends and loved ones. A loss of the way she thinks . . . now that’s the thing subtitle: “Mormon experience.” In our sym- particular moment will be the influence she we should be teaching our children to do.” posiums, in our magazine, in the kinds of exerted toward a recognition of the oneness discussions we as an organization try to facil- of humanity, a quality much needed in a divi- HIS editorial isn’t about womanhood itate, I believe our strength is that we empha- sive and contentious world. or even about women, for that size individual stories and particular “takes” To comment or share your own T matter. It’s really about Sunstone and on various subjects over abstract or univer- reflections about Neila, visit our web- one of the things I think we do well and salizing principles. Yes, we deal with themes site:
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journeying that seem to cut across space, I love the essay and stories H. Wayne new or different (even uncomfortable) ideas time, and cultures. But we do it primarily Schow shares in the pages immediately fol- could also apply when we meet something through stories and views that are grounded lowing this editorial, but I don’t agree with painful. We don’t always need to rush to in particularity, that reveal idiosyncracy, that everything he says. Why should I? Although “make things better,” to make the pain go aren’t presented as if they should be consid- I connect in some ways with his feelings, away. Often it’s best to simply “be with it for a ered the “final word” on a subject. they are his stories, written from a particular while,” just as it’s often the best approach What a luxury that is—and one not en- painful place that I haven’t experienced but when we meet someone in pain to simply be joyed quite as easily by Church authorities that I’m grateful I get to learn about. The sto- with that person for a while. Perhaps this is and official publications! We have a freedom ries of Keith Norman and his son, told in our part of Alma’s charge for us to be “willing to many Church-related entities don’t, for we’re April issue, were wonderful, as was Holly mourn with those that mourn” (Mosiah not in great danger of having statements in Welker’s very challenging memoir of her mis- 18:9). our symposiums or magazine taken as au- sion to Taiwan in the January issue. But they Jacob’s reminder in the Book of Mormon thoritative or binding “just because” they weren’t wonderful in the sense that they were about who it is who will ultimately judge our were said or read in connection with easy; each, like Schow’s essay, contains im- hearts is comforting to me: “And the keeper Sunstone. If something true in a “heavy trip” plied (as well as not-so-covert) criticisms of of the gate is the Holy One of Israel; and he sort of way gets said in one of our forums, various strains of thought found in the employeth no servant there. . . (2 Ne. 9:41. em- that truth will have to win its way into the Church, of bureaucratic layers and attitudes phasis added). I’ll take that particular gate- hearts and minds of listeners and readers by and cultural baggage that are very frustrating. keeper because I sense that he doesn’t just proving itself in the marketplace of ideas. Though not easy, these pieces are intrinsically love us universally. I believe he knows and (I’m tempted to focus the rest of this reflec- valuable because of their particularity, because loves us all “one by one,” as living, breathing- tion on how our lack of official “clout” allows their voices are tree voices—and we cannot in-and-out, worrying, loving, struggling, par- us to host discussions and print things that know a forest except by its trees, nor the ticulars. are actually interesting, but I’ll keep those “body of Christ” except by its members. thoughts to myself.) DON’T know if my “perhaps good idea Just as I admit that I believe somewhat in VERY much like the approach taken by but definitely bad behavior” outburst universals, I also believe there is truth in the theologian Bernard Loomer when he is I in elders quorum meeting had any- saying “you can’t see the forest for the trees.” I confronted with a different or unique thing to do with something that occurred a Yes, we need to constantly check for the big view. Loomer states: month or so later in sacrament meeting. I picture, for perspective and links to theory; I am first of all interested not in doubt it, but I loved what I heard: a young but let’s not go overboard and forget that order to criticize, but rather simply to husband closing his talk with words about without individual trees, there is no forest. be with it for a while. The criticism, if how much he loved his The famous definition of “truth” found in it comes, will come later. . . . I believe wife, Yvonne. And he D&C 93:24 tells us that “truth is knowledge that the greatest criticism of another loved Yvonne, he said, of things as they are, and as they were, and as can be given by one who is first of all “Not just because she’s they are to come.” The last half of this defini- content to understand the other, to my wife, but because of tion highlights the universalizing dimension hear the other out, to let the other who she is. I love her of truth: a knowledge of all things past, pre- be . . . [and] to do this without fear, personality, her integrity, sent, and future. But let’s not forget the partic- without being insecure, to provide the and that we get to ularizing dimension. This definition begins conditions and atmosphere by which struggle together.” by saying that truth is a knowledge of things! that other person in his point of view It’s great to try to circumscribe all truths into can become more fully what he is to NOTES one great whole, but we need to remember become.2 that every whole is made up of parts or par- I like Loomer’s approach in that he recog- 1. An example of a universal I believe could ticulars. I love having a job in which I get to nizes that judgment does have its place, but I exist regardless of an actual instantiation is the geo- metric quality of triangularity. My hunch is that it is emphasize trees, things, and parts! love his reminder that verdicts don’t have to universally true that the sum of the internal angles of follow immediately upon hearing an idea! I any triangle will be 180 degrees even if there were no HOPE you’ll consider the blessings of love the “not yet, let’s sit with this idea for a actual triangles to measure. particularity as you read this issue of while” flavor of his style. 2. Bernard M. Loomer, “S-I-Z-E,” Criterion I SUNSTONE and as you peruse this year’s This same attitude about approaching 13 (Spring 1974):6. symposium program (see detachable center pages). Please know that you have every right to disagree with the people you meet in these pages, with their premises and their ideas. We don’t have official ties to the Church and are not expected to be authoritative. We strive to select for the magazine, as well as for the sym- posium, presentations that are intelligent and have a respectful tone. Still, remember that most of what you’ll encounter in our forums will be the stories of individual trees, not over-
arching analyses of the forest. JOEL KAUFFMANN
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me that to reduce the number of inactive mem- TURNING THE TIME OVER TO . . . bers of the first group, we should ask how we can diffuse the stigma of nonconformity so these brothers and sisters can feel accepted and H. Wayne Schow comfortable. And for the second group, we should examine why they might find our col- lective focus unrewarding. In other words, we SPIRITUAL COMMUNITIES AND should not so much ask how we might change them individually as how we might review our INDIVIDUAL NEEDS institutional patterns and practices to better connect with the realities of their lives. But in those meetings, no one raised these radical questions. To pursue them seriously would mean starting at square one to ask what justifies spiritual communities in the There are two languages that are quite distinct although made up of the same words; there is the first place; it would mean asking, without collective language [spoken by the Church] and there is the individual one. The Comforter whom preconceptions, what role the Church should Christ sends us, the spirit of Truth, speaks one or other of these languages, which circumstances de- play in our lives. In short, it would require a mand, and by a necessity of their nature there is not agreement between them. major reassessment. When genuine friends of God . . . repeat words they have heard in secret amidst the silence of the union of love [that is, understanding intimately received from God], and these words are in disagree- HE noted deconstructionist, Jacques ment with the teaching of the Church, it is simply that the language of the market place is not that of Derrida, asserts that we often orga- the nuptial chamber. nize our perceptions of the world 1 T —SIMONE WEIL using binary sets. For instance, we typically think of phenomena in dualities such as up and down, day and night, reading and CONTEMPLATE THIS SUBJECT with Two questions follow: (1) why are the writing, male and female. He claims we not ambivalent feelings. As a life-long Latter- percentages of less- or non-activity so high?; only divide our world this way, we also tend I day Saint, I’ve known from childhood and (2) how adequately does the Church en- to privilege one of the binary terms over the that many Mormons are harmoniously com- courage and support “active” members in other. For example, in Christian culture, the fortable in the Church. As President Gordon their spiritual striving? The following is my spiritual is typically privileged over the phys- B. Hinckley recently said, they find in it personal, limited reflection on these and re- ical. Derrida then says that in analyzing any “something they can get hold of that’s firm lated questions. text, we need to locate the binary terms to and sure and an anchor in the midst of all of consider which is culturally privileged, and this instability in which they’re living.”2 The HAVE sat in many priesthood leadership to think about what such privileging implies. explanatory narratives of the Church happily meetings that focused on how to “reacti- Derrida’s method provides a means for align with their reality, and LDS doctrines, rit- I vate” inactive members. The usual ap- analyzing an obvious binary set: the relation- uals, and lifestyle satisfy their spiritual needs. proach was: “Let’s energetically increase our ship between the more or less institutional- But with time and experience, I become contact with these brothers and sisters; let’s ized church and individual members. Is one more aware of those others around me who invite them and assure them that we want of these poles culturally privileged? chafe within the confines of the LDS commu- them with us in following the programs we With regard to the Church of Jesus Christ nity. In one way or another, they find the in- feel rewarded by and that we are sure will re- of Latter-day Saints, I submit that very often stitutional narratives and behavioral models ward them. Quite simply, they need to be the Church itself is privileged over the indi- incongruent with their experiences. These shown that our attitudes and lifestyle are vidual. Faithful members are most likely to members are less visible, often suffer in si- what they need. Let them be persuaded by believe individuals must come to the institu- lence, or simply go away. I say that I am am- our testimonies and examples.” tion to be guided and validated in their spiri- bivalent about this subject because I have I thought this approach was well intended tual lives. They might say: “The Church has sojourned on both sides of the divide. but that it missed the mark. It seems to me, the answers to life’s most important ques- The second group is undoubtably very members are inactive for one or both of two tions, it has the values and the rules, it knows substantial. Setting aside the question of how basic reasons: (1) they feel unworthy or unwel- about spirituality, it has—above all—au- many practicing Latter-day Saints have come because of some element of nonconfor- thority; and if I want access to those things, I mixed feelings about life in the Church, the mity—they think they don’t fit; or (2) they must submit to its prescriptions.” Little, if number of less- or non-active members in don’t feel sufficiently rewarded by participa- any, room exists in Latter-day Saint theology wards and branches is astonishingly high, tion—what the Church offers seems inade- for individuals to find eventual exaltation as varying from roughly 30 to as much as 80 quate to meet their conscious or unconscious unattached “free agents.” This privileging of percent in some extreme cases.3 needs, or simply seems irrelevant. It seems to the Church collective over the individual is also clearly apparent in Church claims of ex- H. WAYNE SCHOW is emeritus professor of English, Idaho State University. He is the clusive authority to perform ordinances es- author of the book, Remembering Brad: On the Loss of a Son to AIDS. He and sential for personal exaltation. his wife, Sandra, live in Pocatello, Idaho. Wayne may be contacted by email at: Is this privileging of the Church entirely
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Imagine spiritual communities dispersed social environment, I had long held the view cuting attorney for legal advice—a situation along a continuum based on the degree to that individuals “choose” a homosexual iden- characterized by a fundamental incompati- which their theology and practice privilege tity consciously, willfully, perversely. Since bility of priorities. The Church had its firm either the group or the individual. At one nothing in Brad’s behavior nor his develop- essentialist position to defend, leaving very pole, imagine an institution where one finds ment had occasioned even the slightest suspi- little room for considering homosexuality ex- security in a firmly defined theology with au- cion of such an abhorrent possibility, and istentially as we in our family needed to. Nor thoritative answers, where one seeks comfort since I considered our family relationships could we seek solace from extended family or through conforming in a homogeneous envi- normal and healthy, I thought he was naive Latter-day Saint friends, for the influence of ronment. Imagine that this institution offers, and mistaken. Why would Brad ever “choose” the Church in their lives was powerful, and by virtue of its authority, reassuring creden- that? I knew I must help him straighten this their view would be—I assumed—pre- tials of legitimacy. matter out, but I also knew it would not be dictably orthodox. At the other pole, imagine a community of quick or easy. I could see big conflict ahead. And so we hid our dilemma. We wore believers who, fallibly, join to assist one an- masks; we played roles; we fostered subtle other in sorting out life’s complexities as they and not-so-subtle deceptions. We hated the pursue spiritual self-realization. Imagine this Imagine inauthenticity, but at the time we did not as a community where individual, experiential know how otherwise to handle it. Being in truth is respected, welcomed, and assessed in a community the closet is not where anyone wants to be. a climate of openness. Imagine that here one in which one Being made invisible is not a happy condi- could raise the most pressing issues of daily tion. Having to bury your truth violates the life, those relating to the private self, not the could raise soul. It was bad enough for me: it was, I public persona, because persons would be free the most pressing know, ever so much worse for my son. to reveal themselves without fear of condem- Brad died in December 1986 at the age of nation, without the demand for conformity. issues of daily life, twenty-eight, spending the final year and a Both extreme positions have a potential where persons half of his life at home with us. Before he downside. Some seekers may find in the au- died, he insisted that there be no funeral, thoritarian community that the firm doc- would be free Mormon or otherwise. What a striking ex- trinal positions are not always congruent to reveal ample of alienation! Indeed, for some years, with their life experiences; that the pressures he had felt not merely marginalized but cut for conformity are oppressive; that full fel- themselves off from his spiritual community: it refused lowship, therefore, may come at the cost of without fear of to acknowledge as good what God had cre- personal authenticity. On the other hand, the ated in him. In that environment, the subject community which excessively privileges in- condemnation, could only come up to be dismissed. Official dividuality and a high degree of existential Mormonism denied his reality; it judged him relativism risks so diluting what it stands for without the a priori, without bothering to look carefully that it loses its centripetal force, its legit- demand for and openmindedly at evidence relevant to imizing power. In attempting to accommo- homosexual orientation, without consid- date everyone, it might come to mean little conformity. ering positive alternative possibilities for his beyond a generic support group. life. Of course, the poles of the continuum by As I watched Brad struggle to establish his no means preclude the possibility of desirable On one hand, I had this son I loved so identity, as I saw how hard it was for him to hybrid combinations. But at what position much and considered to be a splendid young love himself when his church and society un- will the best spiritual community be found, man; on the other, I was indoctrinated and dercut his effort continually, I became con- the one most helpful, the one closest to a surrounded with the view that his self-per- vinced that pursuing a vital, fulfilled spiritual Christian model? Given the wide differences ceived identity was simply anathema. How life will be overwhelmingly conflicted and in the psychological makeup and spiritual could he and we tolerate the social stigma frustrated if someone cannot love himself. As needs of individuals, possibly no one type of that must follow? the keeper of a narrow dogma and its accom- spiritual community will be right for all.4 In our intense, ongoing dialogue after he panying climate of nonacceptance, the Let me reflect on how some of these ques- came out, Brad proved to be a powerful Church must bear considerable responsibility tions relate to the spiritual needs of one teacher. I could not deny the integrity, the au- for that difficulty in his life. In Brad’s case, I Latter-day Saint family—my own. Our partic- thenticity that characterized his quest for believe the Church asked the wrong question ular experiences may not be typical, but they true identity. But while I came slowly and and therefore came up with a dubious answer. illustrate some of the problematic dimensions painfully to understand his homosexuality as Rather then asking from an institutionally of the Church/individual relationship. both normal and God-given, I could not privileged perspective, “How can Brad find avoid the jarring confrontation with religious spirituality by conforming to our group-ap- I. BRAD AND THE STRUGGLE dogma and my conditioned respect for the proved model?” it might more appropriately FOR IDENTITY authority in which it originated. What I have asked: “How can we as a spiritual com- needed was to turn to my spiritual commu- munity reach out to him and others who are AM the father of a gay son. In 1979, when nity for help in sorting out the moral and troubled, how can we create a climate of at age twenty Brad “came out” to his practical dilemmas involved. Why did that openness that will help him and others realize I mother and me, I was caught completely impulse feel so strange to me? Well, it was their best possibilities as sons and daughters by surprise. From my religious and general much like a defendant going to the prose- of God?”
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We wore masks; we played roles; we fostered subtle and not-so-subtle deceptions. We hated the inauthenticity, but at the time we did not know how otherwise to handle it. THE SCHOW FAMILY, 1978. BACK ROW: Mike, Brad, Roger; FRONT ROW: Wayne, Sandra, Ted.
And what about Brad’s parents? In order did she not submit to the interviews? Was she III. WAYNE AND THE NEED to be honest with ourselves, we had to look unworthy? Not if worthiness is based on per- FOR DIALOGUE squarely at homosexuality as it came into our sonal spiritual integrity. A loving wife, a de- lives. We had to discover—on our own—the voted mother, a thoughtful, compassionate appropriate questions to ask. We had to ex- neighbor and friend, Sandra was and is con- WISE counselor in our stake presi- amine—on our own—the doctrinal and eth- sistently characterized by Christian virtues. dency once questioned me as a ical conflicts which that experience thrust on But she had concluded several years pre- A young man about why I was not at- us. Our understanding changed a great deal, viously that temple interviews are inherently tending Sunday School. When I told him I but our truth brought us in conflict with the coercive, that in her experience the ques- had substituted private scripture reading at Church, which spoke another language. tioning served not so much to promote indi- that hour because I did not find the Sunday In the year following Brad’s death, several vidual spirituality as to reinforce institutional School lessons engaging, he observed that he church groups in our city asked us to speak power. Too many of the interview questions too had felt that way once earlier in his life, to them about homosexuality and AIDS: privilege conformity and submission to the but had responded differently. If he did not Episcopalians invited us, then Methodists, Church’s power structure. She had decided get something from a class lesson, he would Presbyterians, Lutherans, and Unitarians. I that her own soul’s worthiness was a matter make it a priority to contribute something that can’t overstate how beneficial, how thera- between herself and God, and she vowed she others might benefit from. “Both giving and peutic these occasions were for Sandra and would not in the future place that personal receiving are important in a religious com- me. The opportunity to express what we had accounting in the hands of institutional inter- munity,” he said, “and the direction and pro- been through and what we thought of it to rogators. With this self-conscious protest, she portion may vary from time to time.” persons who seemed genuinely interested deliberately chose not to support a practice That was good advice, and I adopted it in and caring validated in some way our experi- she regarded as unjustifiably oppressive. my ongoing relations with fellow Latter-day ence, which validation we very much I cannot fault her analysis. I admire Saints. But as years passed, that approach needed. Sandra’s courage and honesty in deciding, on gradually ceased to be viable for me. Why? With sadness, I add that no Mormon con- principle, to resist. She did what she did in Though nominally we may be fellow be- gregation or group invited any expression order to be authentic, in order to be true to lievers, each of us is on an individual spiri- from us. There was apparently no legitimate her inner voice, the spirit of truth speaking, tual journey and unavoidably somewhat place for it.5 as Simone Weil calls it, “the language of the separated from others. The unique combina- nuptial chamber.” It was, she has told me, tion of each person’s experiences—our phys- one of the hardest decisions she ever made. ical and social environments, whom we talk II. SANDRA AND THE QUEST Her integrity in this matter of conscience to, what we read, where we go and what we FOR INTEGRITY makes her, in my eyes, preeminently worthy. encounter—explains this difference. An Now, whose interests were served, I ideal community recognizes the desirability wonder, by her absence on that occasion of of such individual differences and encour- OME years ago, our youngest son, Ted, celebration and joining? Certainly not those ages their expression. We have so much to and his bride were married in the of the bridal pair (although Ted understood learn from one another. S Logan Temple. Sandra, his mother, was well his mother’s motives and respected her As individuals evolve, some revitalize their not at the ceremony. She chose not to be in- for her decision). What more important wit- spiritual lives by modifying or finding new terviewed for a temple recommend. Would ness could have been present? How ironic narratives and metaphors to express their she have liked to have been present on this that a ceremony intended to foster family sol- spiritual perceptions. While such conceptual happy family occasion? Of course. Why, then, idarity should require an either/or choice. scaffolding is very useful as a means to an end,
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narratives and figurative language should not minished in my life. But I also know that I cannot forget all of those on the other side of be confused with spiritual truth itself. must grow and change; and the environment the divide, those who feel separated from But because so many Latter-day Saints of my spiritual community, if I am to have their spiritual community. around me view certain scaffolds as the main one, must be sufficiently flexible not only to When I consider the words and example structure, and because many see epistemo- allow but also to encourage that. of Jesus in the New Testament, they seem logical questions related to such issues as preponderantly sympathetic toward the heretical in nature, I have to be very careful COME back to the continuum that I community side of the continuum. Jesus about what I say for fear of creating discom- proposed. At one pole is a religious insti- consistently challenged rigid laws, forms, fort, confusion, and dissension. Discussion is I tution, entrenched and formidably and institutions in order to minister limited by definite boundary markers placed strong, providing security through its hierar- uniquely to individuals of all walks of life explicitly or implicitly by policy or dogma or chical authority and doctrinal certainty. At and soul-states. If we were to ask him di- tradition. For fear of giving offense, I can’t the other is a spiritual community, a different rectly about this continuum, I think he contribute what I would like to, nor can I kind of safe haven, aware of its fallibility but would respond, “Are men and women made often get others in the group to help me open and respectful of individuality. for the Church, or is the Church made for where I am. As a member of a spiritual com- women and men?” munity, where does that leave me? In the spirit of loving invitation, Jesus Surrounded by others, I nevertheless feel as if For fear of said: “Come unto me, all ye that labour and marooned on an island. I confess I have giving offense, are heavy laden, and I will give you rest.” To grown weary of biting my tongue and me, that invitation implies a Church which thereby being marginalized in my need for I can’t contribute embraces those on the periphery and the dialogue. Silenced, too often I have come what I would outside, even those who are irregular and un- from church feeling inauthentic and weary of conventional, so many of whom especially walking on eggs. like to, nor can I need his rest.
EADERS will doubtless draw various often get others NOTES conclusions from these examples. in the group 1. From a letter, “Spiritual Autobiography,” R Some will say Brad, Sandra, and I have to help me Weil wrote to Father J. M. Perrin shortly before her fallen out of proper conformity with Church death at age 34. See Simone Weil, Waiting for God, doctrine and authority, that it is unreasonable where I am. Emma Craufurd, trans (New York: Perennial Library, for us to expect, and impossible for the 1973). As a member of 2. From an interview published in the Los Church to accommodate, our idiosyncratic Angeles Times, 8 Mar. 1997; reprinted in SUNSTONE concerns. They will conclude that we and a spiritual (July 1997): 72. others like us should simply repent and re- 3. I have heard these figures from unofficial form. community, sources. Although I am not able to verify their accu- Somewhat more sympathetically, others where does that racy, I think they are reasonably close. Whatever the might say that in theory and in practice the actual percentages of inactivity, they are much higher leave me? than Church leaders would wish. Church exists to help individuals at the gen- 4. In her remarkable apologia (see note 1), eral level. That is all it can do. So if individ- Simone Weil analyzes with extraordinary perception uals’ circumstances are not well addressed by the inherent tension in the relationship between the its general dogmas and general practice, they The Church of Jesus Christ of Latter-day individual and the church. She recognizes the indis- must simply find the courage to define a pri- Saints exists variously between these poles. pensable role played by the collective, but she sees vate standing place and forego the comfort In some situations and for some individuals also that individual spirituality is fundamentally and support of an institutional home. it wears its institutional face; at other times “other,” that it has equal legitimacy. And, she believes, in the individual’s relationship to God, this “other” Realistically considered, this may be the best and places it provides much in the way of an must be privileged. One must heed carefully the pri- possibility for people like us. embracing spiritual community. But because vate language of the Holy Ghost, even if that private Yet, isn’t there a third alternative? of the natural tendency of any organized language runs counter to generalized institutional pri- Couldn’t the Church reassess and adjust its group to seek to preserve equilibrium and orities. I am grateful for her insights and cannot too understanding to incorporate more of our protect the status quo, I believe the Church highly recommend her essay. kind? Can’t it take a more existentialist ap- inclines somewhat more toward the institu- 5. In its broad outline, my family’s experi- ence of conflict and alienation over an issue of non- proach to serve more of its inactive and alien- tional pole, privileging its claims to exclusive conformity is similar to that known by, doubtless tens ated members in addition to those active possession of authority and truth over its of thousands of Latter-day Saints: those who struggle members it now serves very well? pastoral work to create a vital and nourishing with sexual identity issues, those who suffer in This third alternative is the one my heart spiritual community. broken or otherwise seriously dysfunctional families, longs for. So much of my identity has found Should the Church decide to adjust its those who are guilt-ridden because of depression or definition through my positive Latter-day course and find a different center of gravity, it because they are working mothers, or because they are single by choice, or because they have over- Saint experience. Much valued learning has would not need to reinvent itself but simply stepped boundaries of sexual behavior—in short, all come to me under that umbrella. The to reemphasize such doctrines as free agency, who fall outside recommended patterns. Church has given focus and direction to my eternal individual progression, and ongoing spiritual quest; it has been the strong glue revelation. Latter-day Saints who feel unam- To comment on this essay or read that links my family vertically and horizon- bivalently content and fulfilled in the Church comments by others, please visit our tally. I am reluctant to have such benefits di- will likely not want to change a thing. But I website:
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CORNUCOPIA
SUNSTONE invites short musings: chatty reports, cultural trend bered by someone else’s definition of well, I want to be re- sightings, theological meditations. All lovely things of good report, membered right. That’s why I’m writing my own obituary. please share them. Send submissions to:
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could keep his jottings, which he graciously gave me (see re- production above). In the almost fifty years since my appointment with Professor Hayes, LDS scholars have progressed little with the Anthon Transcript. The famous faked transcript by Mark Hofmann “discovered” in 1980 (and known as the “Hofmann Transcript”) has come and gone. But, oh, what fun it was while we were able to take his “discovery” seri- ously. (All that fun ended quickly, of course, when the bombings began, leading to Hofmann’s conviction for murder in 1987.) Maybe the ghost or spirit of Dr. Hayes, however, will in- spire other Egyptologists, especially qualified Mormon scholars, to give the Anthon Transcript one more look. If the Anthon Transcript is an obvious fake, why did a famous scholar examine it seriously? Was he just being polite, at no cost to himself professionally, to a nice, eager Mormon elder? Jottings of Dr. William C. Hayes concerning the “Anthon Transcript” If I ever see him on the other side, I will ask. and notes of the meeting typed by Stanley B. Kimball STANLEY B. KIMBALL St. George, Utah in New York City. I submitted to him a facsimile of the Anthon Transcript, gave him a brief history of its prove- Margin Notes . . . nance, and asked what his opinion of it might be. I was somewhat surprised and extremely pleased that he DIVINE MUSIC did not show me the door or berate me for wasting his time (and mine) with such nonsense. He studied the transcript Suddenly, the face of the world grows dim for a while and scribbled a bit on a yellow legal size pad. His The Beloved appears from behind his veil premise was that the transcript was in hieratic characters How my heart shivers and burns for Him! and, as is standard practice, he first transcribed the hieratic All the nine heavens shine sad with love into hieroglyphics. He then concentrated on the first few —RUMI (from Speaking Flame by Andrew Harvey) characters (first line, right to left) and concluded that the be- ginning of the transcript might be a date and that other POET MENTOR ONCE ADVISED ME TO MASTER groups of characters in the transcript could also be taken as the skill of communing with God while scrubbing toi- numerals. I was delighted with his opinion and asked if I A lets. Initially, my look of utter disbelief made her throw Mormon Media Image “THE MORMON TWINS” IN STEVEN SODERBERG’S REMAKE OF THE CLASSIC Frank Sinatra film, Ocean’s Eleven, when Danny Ocean (played by George Clooney) needed drivers to help pull off a $160,000,000 heist of three Las Vegas casinos, he didn’t have to look very far. The helpers he found hail from . . . Provo, Utah? That’s right, Ocean’s partner, Rusty Ryan (Brad Pitt), in- forms him he has already lined up the Malloy’s. “You mean, ‘the Mormon Twins?’” asks the incredulous Ocean. One thing’s for certain, no one will mistake this portrayal of Latter-day Saints on film for any of the characters in God’s The “Mormon Twins,” Turk (left) and Virgil (right), listen to the Army or The Singles Ward. Fraternal twins Virgil and Turk details of the plan to rob three casinos in one night Malloy (played by Casey Affleck and Scott Caan) don’t enjoy a even in just the few scenes of the twins, their hometown gets great deal of scene time in Ocean’s Eleven, and when they do a plug (of sorts). Chatting with one of his fellow con-artists, show up, they are usually portrayed as typical bickering the old-pro, Saul (Carl Reiner), Turk suggests, perhaps in ref- brothers, (once to good—uh, we mean bad—effect as their erence to Utah’s reputation as a great place to run scams, “I staged argument successfully distracts casino security). Still, think you’d really dig Provo.”
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back her head and belly-laugh, but then she explained that if I could develop a sensitivity to Deity during that chore, All-Seeing Eye then I could hear the Divine anywhere and see the Divine in anything. This is not to say that I am against formal modes of prayer, or that I believe in God’s material om- nipresence. But the task of communicating with God may be far different from our yearning to commune with Him. We Latter-day Saints have so much advice on how to converse with God. We speak in terms of “daily prayer”–where to pray, when to pray, why to pray, how to pray, to whom to pray, in what order to pray. We discuss our use of honorific pronouns, semantics, tone, and whether to stand, sit, or kneel. Our prayer conventions clearly label us as new or old to the faith. We commonly profess that all of our prayers are heard, but is that truly our common experience? What do we really think when our prayer formulae for where, when, why, how, to whom, in what order, and in what position don’t “do the trick?” Is this system of evoking a communion with God more like incantations and spellcasting? As if saying the correct words in the correct order will achieve the predicted and desired results? The scriptures clearly outline some strategies for per- sonal and public prayer (our ways of communicating with God), but too often when we seek to commune with Him, we want that interaction to sound like an extended hall- mark card with all the well-worn pathos of boldly-inked ANGEL MAKEOVER calligraphy and pale pastels. Yet if God’s ways are indeed “higher than our ways” (Isaiah 55:8-9), then it may be that ISTORICAL PURISTS WHO WERE DISAPPOINTED His ways of communing with us are different from what when the Church decided to place a vertical angel we expect. We invent amazing ways of coping with our H Moroni atop the newly built Nauvoo Temple rather suspicion that our communication is going “unanswered.” than attempt to replicate the original Moroni who flew But if we are to stop cursing God, cursing ourselves, co- horizontally and doubled as a weather-vane, (see uppermost ercing God, and grappling with His “absence”, this may re- image above), might feel even worse now as the nineteenth- quire an effacement of our power-based illusions and a century version has been re-stylized (and displayed without reverent acquaintance with the veil that separates us from commentary) for the Nauvoo exhibit now on display at the Deity. Museum of Church History and Art, in Salt Lake City (bottom Is it possible that we need to seek a kind of “emptying image). Remember your old Highlights magazine? How many out” (of expectations, conventions, and obligations) be- differences can you spot between these two pictures? fore God’s ways and God’s language can fully commune with the godliness within us? After all the time we spend talking about the motives for, methods of and miracles by prayer, can we detect the subtleties of God’s touch if He doesn’t Sunstone Top Twelve. . . announce his presence with intellectual or emotional fanfare? Have we become too manically communicative to relate to the SUNSTONE WINTER very God whom we “burn” and “shiver” for? OLYMPIC SPORTS Perhaps the path of true communion lies away from personal petition, away from ritualistic repentance, away from bartering URING THE 2002 WINTER OLYMPICS IN SALT superstition, and toward something like quiet, slowly ripening Lake City this past February, it was all the rage to co-existence. Perhaps we need to lose our interests and our D create lists of specifically Mormon winter sports voices in the resonance of divine music. Perhaps we should live events. We at SUNSTONE couldn’t resist churning out our own for moments of awestruck wonder when “the face of the world list, but of specifically Sunstone-type (or Sunstone stereotype) grows dim” and we can “be still and know that [He is] God” events. So, direct from our home office in Mercur, Utah—the (D&C 101:16). top twelve Sunstone Winter Olympic Sports: ALISON TAKENAKA 12. Elbert to Dan Torch Relay Essex Junction, Vermont 11. “Figure It Out” Skating
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10. Freestyle Theologizing Naomi and their two sons to Moab, and his sons find wives 9. Curling (up with a Good Book) among the Moabites (Ruth 1:1–4). One of these Moabitess 8. Robertasledding wives is Ruth. Before long, both of Naomi’s sons die, and 7. Cross-country Symposiuming Naomi tells her daughters-in-law to leave her, since there is no 6. “Left-turn-only” Luge point in their remaining with her (1:5). Orpah leaves, but Ruth 5. Downhill Fundraising covenants to remain with Naomi, crying: “Intreat me not to 4. Short Track (to Apostasy) Speed Skating leave thee, or to return from following after thee; for whither 3. “Ask First, Shoot Later” Biathlon thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God” (1:16). 2. “Didn’t Brigham Smoke a” Half Pipe? Ruth, whom the writer refers to often as “the Moabitess” . . . and the number one Sunstone Winter Olympic sport: (1:22, 2:2, 2:6, 2:21, 4:10), marries Boaz, one of Naomi’s rela- 1. “Thin Ice” Dancing tives. Boaz recognizes Ruth’s righteousness and dedication, telling her, “It hath fully been shewed me all that thou hast The Rest of the Story done unto thy mother-in-law since the death of thine hus- band: and how thou hast left thy father and thy mother, and come unto a people which thou knewest not heretofore. The UNACCEPTABLE? Lord recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to T IS DIFFICULT FOR US TODAY TO GRASP THE trust” (2:11–12). religious and political implications of the Babylonian de- The writer has crafted the book of Ruth very carefully to I struction of Jerusalem for the ancient Hebrews. Prophets win our sympathy and admiration for Ruth. Although we are and priests had spoken for centuries of God’s covenant with reminded frequently that she is “a Moabitess,” we recognize his people, a covenant that implied divine protection for Israel and agree that she should have a place among God’s people. from her enemies. Then, inexplicably, God permitted We cheer as Boaz decides to marry Ruth and rejoice when Nebuchadnezzar to conquer Jerusalem in 587 BC and take the Ruth obtains a child, a son, who is called Obed. Israelites into captivity. Had the writer stopped there, the message subverting Ezra’s For the next several centuries, prophets sought to under- policy would have been strong. God accepted Ruth, a stand why God had permitted this catastrophe. Jeremiah and Moabitess, and blessed her marriage to Boaz with a son. But Ezekiel declared that Israel and Judah were destroyed for wor- the writer strikes an even greater blow, continuing, “And they shiping “false gods” (Jer. 16:10–13; Ez. 6:1–7). The “priest and called his name Obed: he is the father of Jesse, the father of scribe of the law of the God of heaven,” Ezra, came to believe David” (4:18). The message of Ruth is unmistakable: If Ezra that the primary reason for the destruction of Jerusalem was had lived in the days of David, the greatest king of Israel, his the intermarrying that had occurred between Israelites and policies would have resulted in not only Ruth but also David “the people of those lands,” listed as “the Canaanites, the himself being expelled from Israel and the entire Davidic Hittites, the Perizzites, the Jebushites, the Ammonites, the monarchy cast aside as unacceptable to God. Moabites, the Egyptians, and the Amorites” (Ezra 9:1-2). He BRIAN H. STUY believed this intermarrying had polluted God’s priesthood Lehi, Utah (2:62), in effect, breaking the covenant. To remedy this loss of favor, Ezra began to require all men The Mormon Universe to divorce and expel from their families wives and children who were not pure Israelites. With the preaching of this new CHOOSING SIDES law, all the wives and children of mixed lineage were, in fact, expelled (Ezra 10). Of special interest here is a decree that anyone with any Moabite or Ammonite blood be among those cast out (Nehemiah 13:1). Ezra’s decision to expel wives and children simply because of their lineage seems to have offended the sensibilities of at least one member of the Israelite community. This indi- vidual—whose identity is unknown today—decided to com- pose a story, a piece of historical fiction, as an act of protest against Ezra’s policy: the book of Ruth. (In using the term “his- torical fiction,” I do not mean Ruth never existed, rather that the dialogue and many other components of the story were created to convey the writer’s own message.) New T-shirt available at
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my own recovery work: “Godspell” means “gospel,” which means “good news.” I had turned on the TV, intending to find the “bad news.” But unable to find the bad JESUS AND THE TWIN TOWERS news, I had inadvertently plugged in the “good news!” I saw the Towers not only in their perfec- By Carol Lynn Pearson tion, but Jesus and his followers dancing on the roof, and singing—of all things—“It’s All For the Best!” I went through the rest of the day wrapped in a little blanket of grace. When CAROL LYNN PEARSON is a writer living in Walnut Creek, California. This Christian came home from first grade (ah, reflection is a story from her book, Consider the Butterfly: Transforming Your that’s lovely, “Christian” means “follower of Christ”), he and I sat together and watched Life through Meaningful Coincidence (Forthcoming, Gibbs Smith Publisher). the end of the video. The Last Supper. Jesus Printed by permission. looks at his followers and says, “One of you will betray me.” Then sadly he adds, “It must T WAS FRIDAY, 21 September 2001, ten Central Park. Then Jesus, with a Superman be.” days after the terrorist attack on America “S” on his costume and a red heart painted It must be? It’s all for the best? I that had left us reeling. At home in on his forehead, leads his little band around California, I had been glued to CNN, not the city, teaching and performing with them AN we take the story of Jesus as an only wanting information but feeling the parables. archetype, can we superimpose it somehow a need to be with the members of Perhaps forty minutes later, weights and C over the story we are playing out my American family who were suffering such stretching done, I told myself that right after now as a people? unspeakable anguish, to bear my little part of this next number, I would turn the video off Betrayal? Oh, yes. The traitor entered our the burden by standing watch. And praying. and do something fun with Tara, but I have house and violated hospitality and trust for But now I was in Utah, staying with my to see this one song, my favorite, “All for the thirty pieces of silver, coin to be redeemed by daughter Emily, and the demands of being Best.” I watched as the little group appears the favor of a perverse God. grandmother to her two little ones had kept magically here and there in the city, and I Death? They groaned and gave up the me somewhat removed from the ongoing hoped for one more good sight of the Towers. spirit one morning, thousands of them, and distress. After lunch, I thought, I’ll turn on the wailing of their loved ones was like the the news while I lift my weights and do my When you feel sad—and under a curse— wailing of the women at the foot of the stretching exercises. Your life is bad—your prospects are worse. . . cross. I clicked on the TV, prepared to see yet Your wife is crying, sighing, Resurrection? After the darkness, after the again the horrendous images of the rubble And your olive tree is dying. . . tomb, the opening, the light, the triumph? I that once had been the splendid buildings of You’d bet that Job has nothing on you. have seen it. The camera has continued to the Twin Towers, and the heroic effort of the pull back and back. I have seen hearts open workers in New York City. Channel Four, Such fun. So good to see bright, high en- with gifts of tears and money and blood. I soap opera. Channel Five, soap opera. ergy. Song’s finale coming up: have seen heroism, strength, kindness, a de- Channel Eleven, kids programming. No termination to rebuild, to do better, to be- CNN. Emily does not have cable. You must never be distressed— come better. To learn more about ourselves Well, I thought, turning to the bookcase, All your wrongs will be redressed— and others. But the camera continues to pull I’ll put in a video. Ah, Godspell. I stuck it in Yes, it’s all for the best! back. There, in London, the ancient ritual of the VCR, remembering well the stage play of the changing of the guard is done to the na- this charming 1970s hippie musical that tells Jesus and his followers strike a tri- tional anthem of the United States of the tragi-comic story of Jesus and his little umphant pose. The camera tips, pulls back. America. There, in Moscow, the Russian band of followers. Beneath the players—metal work I recog- president extends a hand of friendship. I started with the smaller weights, the nize. Back further, panning down, down, There, in the Middle East, Palestinians hold a ones to work my wrists. Stopped and let the down. I stop breathing. Jesus and his fol- candlelight vigil. There, and there, and there, weights thud to the floor as I saw the lowers are dancing on the roof of one of the all around the world, borders dissolve and opening image of the play: the fabulous sky- Twin Towers! Dancing, and singing, “It’s All darkness lifts as millions choose to stand in line of New York City—featuring the Twin for the Best!” A tiny bolt of lightning hit my the light of love, to enter the dance on the Towers! Moments before, I had turned on the heart, a burst of comfort from the clown- rooftop, to play their part in resurrection. TV expecting to see them in ruins, and there savior with the sweet smile and the red heart Such good news. they were in the perfection in which they had painted on his forehead—and the One he And if the camera could pull back to the stood two weeks ago! represented—and the One who sent him. eye of God? Could the borders even of time Reverently, I watched as a variety of New and space dissolve? Could we then see all, Yorkers hear an inner call to, “Prepare Ye the UICKLY, I excavated layer upon and in that seeing, know that our present Way of the Lord,” drop what they’re doing, layer of this remarkable coinci- pain is labor pain? Could we recognize cre- and run to a joyous baptism in a fountain in Q dence, looking for treasure, doing ation and call it good?
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The sunstones of the Nauvoo Temple recall Mormonism’s past, stand as symbols for intellectual freedom and open inquiry in the Church, and now appear once more in general Latter-day Saint consciousness as they adorn the newly built temple in Nauvoo. How did they come about? What do they mean? What significance do they hold for us today? A sculptor-scholar shares his reflections. THE SUNSTONES OF NAUVOO AN INTERPRETIVE ACCOUNT OF THE TEMPLE CAPITALS
By Benson Whittle
N THE 1840s, FOLLOWING SEVERAL ATTEMPTS TO A PERSONAL ENCOUNTER build and occupy a templed city in the North American A commission to restore an original sunstone has a powerful effect I interior, the Latter-day Saints regrouped, found land in southern Illinois along the Mississippi River, and embarked yet Y INTEREST IN the temple has grown in recent again on their millenarian project. This new enterprise was years, kindled by a commission to restore/reproduce more successful than its predecessors, though it, too, ulti- M one of the Nauvoo temple sunstones in limestone mately collapsed. Between 1841 and 1846, aided by a growing from original fragments. These were the severely damaged re- influx of converts, by the presence nearby of an exceptional mains of a so-called “trumpet-piece.” The piece itself was limestone, and by their own penchant for organization, the fol- broken in half, and the hand and horn on either side were lowers of Joseph Smith constructed amidst their burgeoning mostly missing. Having lain outside for many decades in a city the Nauvoo Temple, a religious edifice rather grand for its damp climate, they were also covered with moss and lichens. time and place. Its eccentric order of capitals, called sunstones, The remnants’ chief virtue, then, consisted in their being orig- have become among modern Mormons a symbol of religio- inal; and this, I came to understand, meant a great deal: the intellectual inquiry, of the pursuit of truth, and of that unre- surviving pieces had been carved by the hands and chisels of peatable conflux-maelstrom of enthusiasm and social experi- first-generation believers, and together they constitute—for mentation that produced them. lack of a better term in a once anti-papist movement—a gen- Although the main body of early Saints left Nauvoo in uine religious relic. Also preserved was a “base-stone,” or, the 1846, the same year the temple was dedicated, and their molded transition stone which lay between the pilaster and the temple was destroyed shortly after, the Nauvoo Temple, in a main body of the capital. My task was to replace broken parts, sense, still existed. It never really faded from Latter-day Saint reproduce the principal component (face and surrounding ele- memory. As a boy, I knew there was, or had been, a temple in ments) and to assemble these parts, adding an abacus. (See Nauvoo. It was stranger than the others. Every Mormon had Figure 1 for a depiction of the various parts of the Nauvoo temple ample opportunity to see it, with pictures in every home in capitals.) By the time I finished, I had been drawn to Nauvoo as lesson manuals and histories, if not in a frame on the wall. It never before. was the temple that wouldn’t go away. Like other good ele- In the thick of this project, an aunt arrived with news that ments in the semi-Platonic Mormon scheme of things, the my great-great-grandfather, Thomas Levi Whittle, had “hauled Nauvoo temple had a spiritual existence that didn’t end when stone” from the quarry to the temple site, thus participating, matter fell apart. with many hundreds of others, in the building of the temple. Conceivably, he had even transported the very block out of BENSON WHITTLE is an artist specializing in which had been hewn the trumpet-piece fragments that at that sculpture and stone masonry. His formal education moment lay crated in my sculpture yard. I came to imagine my focused on modern languages and literatures and ancestor, with blocks of stone loaded on or slung under his on art history and theory, and he’s earned degrees wagon, driving his team towards what he most certainly re- in Russian and in comparative literature. This garded as the City of God. article is condensed and excerpted from a larger essay written in As most Latter-day Saints are aware, had all gone well at connection with Whittle’s commission to restore an original Nauvoo that time, the Mormons should have been completing the sunstone. great and ultimate temple in Missouri which would help
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“usher in” the Last Days and the literal Second Coming of Jesus without financial or material compensation. Often, the temple Christ. My late father was among the host of believing Saints committee lacked the resources to pay even the most highly whose patriarchal blessings assured them they would one day skilled professionals. Wandle Mace, supervisor of the tim- help to build that temple—a promise sure to be fulfilled, if bering, recalled, “We were . . . very diligent in our labors on the ever, on the other side. Like many other fifth-generation Temple; men were as thick as black-birds busily engaged upon Mormons, I grew up in an atmosphere of muted expectancy: the various portions, all intent upon its completion, although one day, we would go back across the we were . . . in constant expectation of a plains and do what we had failed to ac- mob.”1 The construction process was a complish before. As the second millen- highly creative act at many levels, in- nium waned and I worked to restore a I grew up in an volving, among all else, vast quantities of single component of that substitute atmosphere of craftsmanly manual labor to quarry, cut, temple on the Mississippi, I came to feel I and set the stone. The interior, too, was was perhaps as close as I would get to this muted expectancy: praised for its high level of artistic execu- ideal—and closer than I ever, in a sober one day, we would tion. One hopes that something of the moment, had hoped to be. ethos of that early temple-building experi- I did not suppose then that the re- go back across ence, and not just its outward form, has building of the Nauvoo Temple was con- the plains and survived during the current re-creation, templated, let alone that I would also not only because of what temple rites still later recreate what was, briefly, the only build the great mean, but also through recollection of complete Nauvoo starstone-triglyph. Nor and ultimate temple what the original act of construction meant did I imagine that my client, who already in Missouri. . . . to those involved. possessed an original moonstone pedestal, would ultimately donate to the As I worked to THE CAPITALS Church this now-complete set of stone restore a single “Queer” yet “wonderful” and “indescribable” sculptures from the temple’s exterior for use, among others, as models in the re- component of that HE SUNSTONES OF Nauvoo construction effort. substitute temple were integrated into a structure on the Mississippi, T which is deeply fixed, with them, S THIS ARTICLE goes to press, in the mind of a people. Time and oxida- the Nauvoo Temple has been re- I came to feel I was tion have dimmed the surfaces of the sur- A built and dedicated, and the eu- perhaps as close as viving sculptured fragments. Yet the phoria occasioned by the reproduction temple walls and pilasters, including their project has rippled through the commu- I would get to this capitals, were originally polished so as to nity, among faithful and lapsed Mormons ideal—and closer shine in the sun. The stone itself was not alike. With regard to building projects, truly white nor simply gray. It was a light possibly only the Salt Lake Temple and an than I ever, in a and creamy, semi-translucent gray-blonde announcement concerning the unbuilt sober moment, had limestone verging on marble, allowing the temple of Jackson County might have hoped to be. sun’s rays to penetrate the polished sur- held more meaning for Latter-day Saints. faces, making them somewhat luminous Many, if not most, early Mormons, in- in full daylight.2 Towering more than cluding the Church’s founders, were arti- forty-five feet above the ground and sans, tradespeople, farmers, and laborers. They were young standing out from the piers supporting the entablature and and, typically, not especially well off materially. Joseph Smith roof, the sunstones left a strong impression, particularly on himself, from a dispossessed family of coopers, was thirty-six viewers prepared to accept them on their own terms. Others when work commenced on the Nauvoo Temple. William regarded them, not inappropriately, as propaganda for the Weeks, the architect and master-builder, was twenty-eight. strange new faith—a sect, which was also the ultimate anti- And Charles Lambert, the key sculptor in the cutting of the sect, that desired to shine before the world and before itself.3 sunstones, arrived on the job at age twenty-four. Each was a The New York Spectator published a review of the temple participant in a charismatic movement, and they clearly felt in- sunstones before the building was completed: spired by, attended to, and visited from time to time by the On the top, not far from fifty feet high, is an ideal rep- power of the Almighty in every aspect of construction, from resentation of the rising sun, which is a monstrous logistics to the design itself. Today’s aged leaders, corporate- prominent stone face, the features of which are bureaucratic architects, and big commercial contractors well- colossal and singularly expressive. . . . These all stand connected to centers of power contrast sharply with the early out in the stone boldly. Their finish is admirable and Nauvoo processes. . . . complete. . . .4 The early Saints did all of the work themselves, mostly Like many others at this time, John Reynolds thought the
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Capitals: Large by Almost Any Standard
SUNSTONE capitals consisted of five components: the base stone; the main body of the capital—a face seeming to rise with its rays out of clouds or water; the trumpetstone—an extension of the rays surmounted by two hand-held horns; and an abacus or capstone in two pieces. The weight of the capitals was reckoned variously at two or three tons. abacus (in two pieces) They were large capitals by almost any standard, though relatively shallow trumpetstone from front to back—about 22 inches maximum at the foremost point of projection (the forward edge of the horns) and perhaps 26 inches at the abacus. In all likelihood, they were cut in five pieces for two reasons: first, ease of quarrying, handling, and hoisting; and second, difficulty in ob- taining a quarried block of sufficient mass to provide the full height of six feet. (Even if there had been stones of sufficient size, the stone masons probably would have resorted to this same method.) The blocks were hoisted individually, with cranes, to their respective positions in the walls. The cranes were made of wood and held in place by guy wires or ropes. At least one of them was of local manufacture, commissioned by the sisters of the Macedonia and La Harpe Branches, who raised funds to speed the work along. Overall, the capitals were 6 feet 6 inches wide at the top by 6 feet high. The abacus in two pieces was 78 inches wide and 9½ inches high, with a depth from front to back of approximately 24–26 inches. (The abacus di- mensions are educated estimates in the absence of any surviving compo- nent from which to take measurements. And, indeed, present-day Church architects settled upon a component smaller than this.) Trumpetstones had a maximum width of 72 inches, with a height of 17 inches and max- PHOTO BY RELL G. FRANCIS (PHOTOGRAPHED THROUGH GLASS PLATE) imum depth of 22 inches. The main component had a maximum width of pilaster approximately 60 inches, height of 36 inches, and maximum depth of main body 18–20 inches. Base stones were approximately 66 inches wide, with a base stone height of 8½ inches and depth of 22 inches overall but only 16½ inches from inside edge of front cove-mold to rear.
entire edifice was “built on the Egyptian style of architecture.”5 many sources in its teachings, we may surmise that the sun- The incised and modeled parallel lines, the parabolic planes, stones were a factor in Ford’s assessment. Like others, he may and the enigmatic face of the sunstones, which struck yet an- well have questioned, even resented, the intrusion of those other writer decades later as “sedate, austere, and dignified as bold faces, together with hands, horns, and clouds, in posi- the Sphinx of Egypt,”6 might have contributed to this intu- tions which Greek or Romanized Greek capitals might have ition. There are, however, no antecedents in Egypt for the occupied. In the face of originality ably displayed without the temple or its capitals, although it is possible the sunstones permission of received tradition, Ford’s silent query might might have reminded an uncritical viewer of the broad have been, “How dare they?” Josiah Quincy, visiting the temple Hathoric capitals at Dendera.7 The view of Increase Van when its walls were incomplete and the carving of its sun- Deusen that the temple “is after no particular style of architec- stones in progress on the ground, thought the pedestals and ture,”8 is closer than some estimates to the truth. George A. capitals “queer” and the overall structure ungainly, though at Smith claimed the Nauvoo Temple was the first specimen of a the same time “wonderful” and “indescribable.”12 new order of architecture introduced by Joseph Smith.9 Others were unable to decipher the sunstones in any way, IMMIGRANT STONECUTTERS or even to discern their constituent elements, mistaking sun- “I would stick to the Temple pay or no pay until it was finished . . .” rays for thorns, or trumpets for festoons.10 While some ex- tolled the temple’s “beauty, grandeur, and magnificence,” in his hese capitals were an event in their own right, quite history of Illinois, Thomas Ford dismissed it as “a piece of apart from the consummate role they played in the patchwork, variable, strange, and incongruous” and, as such, new theology. They are a crucial moment in the con- 11 T illustrative of the spirit and character of Mormonism. struction of the temple itself and in the lives of many. One of Leaving aside for now the issue Ford raises about these, Charles Lambert of Kirk Deighton, Yorkshire, England, Mormonism’s syncretic character and its tendency to blend appears to have been a major force in the cutting of the capi-
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even by Mormon standards, inviting “all who have knowledge of antiquities,” among others, to come and build “a house to my Stone mason name” and to bring their money and Charles Lambert building materials with them (D&C 124:26–27). Lambert, like many others, brought his came to Nauvoo in response to that very considerable talents passage of new scripture and put his mani- fold “knowledge of antiquities” at the dis- to Nauvoo just posal of the Temple Committee, stating when he was most specifically that he had “come to help build needed, responding that house.”15 The first capital was installed on 23 to the revelation September 1844. When, in early December, inviting “all who the capitals all had been set in place (except for twelve “trumpet-pieces” to be set the fol- have knowledge of lowing spring), the structure suddenly ac- antiquities . . .” quired a major dimension of its intended ul- to come build “a timate character, as the now-dead Prophet might have foreseen while hugging Lambert. house to my name” The final week of the setting was favored by Charles Lambert, circa 1875 propitious weather. And the task’s comple- tion may well have been the occasion when Brigham Young finally realized the building tals. After a long apprenticeship and years on the road under could in fact be completed and the recently revealed rites of various masters, he converted and then, following a spell of endowment given before the Saints would have to leave this private contracting, moved to Illinois, met the Prophet, and new home.16 was taken into an inner circle of Smith’s acquaintances just at With its deeply set eyes, contented and sensuous mouth, the time he was most needed. At the peak both of prepared- and broad nose, the sun image was a bold conception.17 For a ness and enthusiasm, Lambert cut the first sunstone and parts relief atop a flat pilaster, it had great presence, possibly too of eleven others.13 He went to work immediately, though great for some, and had to have given the viewer pause—more without a pay arrangement. There can be no doubt this work so because there were thirty of them. It was elevated and to the was a “peak experience” for him. Probably, it was of similar im- Saints must have been elevating in the extreme. Installed, it portance to the Prophet. Lambert, who may not have been a gave hope to the community as only a striking communal physically large specimen, tells of a visit by Smith to the work achievement could have done less than six months after the site in the spring of 1844: shocking death of their prophet and his brother, the patriarch. I think it was on or about the 6th of May . . . the It must have stiffened their resolve and greatly repaid their ef- Prophet Joseph came up to the Temple and clasping forts. In boldness, complexity, and centrality to Mormon doc- his hands around me and lifted me of [sic] my feet trine, it has yet to be equalled by the Nauvoo saints or their de- then said the Lord bless thee and I bless thee and I scendents. The sunstones had become symbols of the Saints’ bless thee in the name of the Lord Jesus Christ. It spiritual striving. went through my whole sistem [sic] like fire. Then he turned to those around and said the Lord bless the INTERPRETATIONS whole of you and peace be with you. . . .14 The Nauvoo sculptors revived the headed capital as Like much else in Nauvoo, work on the temple went at a a symbol of divinely inspired intellect. feverish pace. Lambert, by his own account, never flagged. Apparently blending his memories of 1844 with those of N WAYS NOT yet addressed, the disengaging of the sun- 1845, he recollects, stones and sunstone components from the dismantled I worked on the temple by day at night was guarding I building to which they belonged has impoverished their the City our living was poor . . . I conented [possibly significance for modern viewers. For instance, we might over- covenanted] with Br. Wm Player that I would stick to look that the head, acting as subject matter of a capital, has in- the Temple pay or no pay until finished and did I qur- trinsic significance in architectural syntax, at the head of a ried [sic] and worked the last Stone called the column or pilaster, since “capital” derives from the Latin word Capstone.15 for head. That the superior kingdom of the Mormon hereafter The revelation commanding construction of the temple em- was represented by a head, which was simultaneously head of bodies a passage unusually archaic and mock-biblical in tone its column, allowed, and perhaps led, the designers to violate
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spatial sequence in placing the symbols of their eschatology the horns (or trumpets), perhaps signifying either spiritual and cosmology on the temple walls. Had they followed strict abundance or promulgation of the new gospel by divine spatial ordering, the stars would have been at the bottom, the agency, and by the presence of the lower tiers, commonly re- moons in the capital position, and the suns in the temple’s garded as stylized clouds.19 The trumpet interpretation is sup- triglyphs since that is how the kingdoms are arrayed from ported not only by the shape of the best-preserved trumpet- bottom to top in Smith and Rigdon’s vision stone specimen, virtually complete at the of the heavens (D&C 76). The violation of temple site in Nauvoo, but also by the termi- sequence has to have been intentional, Many nology employed by early Church leaders. given that otherwise it is an unthinkable The clouds of the lower tiers have been in- gaffe, readily noticeable and correctable. interpretations terpreted as the “clouds of error” which, in Wandle Mace provides another way of of the sunstone’s Parley P. Pratt’s early Mormon hymn, “The accounting for the placement of these sym- meaning are Morning Breaks, the Shadows Flee,” “disap- bols: pear before the rays of truth divine.” The order of architecture was un- viable no matter On the other hand, William W. Phelps, an like anything in existence; it was what the presiding early Mormon leader, regarded the lower purely original, being a representa- tiers as waves.20 The “wave” interpretation tion of the Church, the Bride, the brethren or opens up new possible readings—for in- Lamb’s Wife. John the “Revelator” builders thought stance, the Spirit of God upon the face of the in the 12th Chapter, first verse waters at the dawn of creation, in which says, “And there appeared a great was happening event the entire symbol could be inter- wonder in heaven; a woman on the capitals. pretable as, among yet other things, Alpha clothed with the sun, and the And that is just and Omega, the beginning and the end. moon under her feet, and upon her Other interpretative possibilities are the head a crown of twelve stars.” This one reason why emergence of the glorified soul from the wa- is portrayed in the beautifully cut this first Mormon ters of life; a soul born both of the water and stone of this grand temple.18 of the spirit; and, if one wants to push it to- This interesting and ingenious interpreta- venture into ward Ptolemy’s ancient formulation, life (in tion, though uncorroborated by other architectural this case, life eternal) born of the conjunction sources, enjoys the dual benefit of ex- iconography of water and fire. plaining the altered sequence and the head In view of such ambivalence in symbolic as capital. It would perhaps be more com- has to be classed art, any, many, or all of the above sugges- pelling, however, had the pilasters em- a success. tions, and others, are viable no matter what bodied Caryatides and had the stars on the the presiding brethren or builders thought entablature numbered twelve rather than was happening on the capitals. And that is thirty. just one reason why this first Mormon venture into architec- Further implications are of equal if not greater significance. tural iconography has to be classed a success. With their By the 1840s, the history of the headed capital was long and shallow relief and slighted positions, the moonstones and star- varied, but solar heads as capitals are otherwise unknown in stones are perhaps less successful, but they still serve to en- Western architecture, and their importance in the Greek hance the primacy of the “celestial” order. Revival, such as it was in Nauvoo, has yet to be understood. Joseph Smith, William Weeks, and the Nauvoo sculptors re- GENESIS OF THE NAUVOO ORDER vived the headed capital as a symbol of divinely inspired intel- Joining Puritan gravestones to Neo-classical capitals lect whose seat is the head. Among Smith’s teachings at that time was the doctrine that the human intellect is, in its own UNSTONE CAPITALS, AS the conjunction of religious right, potentially divine. A dimension of this significance imagery with traditional building components, did not would be lost if the sunstone were not a capital. It would not S reach Nauvoo by a single line of descent. Headed capi- then be seen, for example, as the mainstay of the eschatolog- tals were undoubtedly known to William Weeks; and the sun- ical symbology of which the moonstone and starstone are in-splendor, though never in the capital position, had oc- other, and lesser, components. Attendant theological specula- curred on the walls of stone structures through the ages. The tions would be lost along with its architectural purpose of sup- most probable material source for the sun-in-splendor, as well porting the entablature and roof. as the trumpets in the Nauvoo composition, is the phenom- Sun, moon, and star stones on the walls of Latter-day Saint enon of New England gravestone carving, which is thoroughly temples must refer to the three heavens or “degrees of glory” studied in Allan I. Ludwig’s extraordinary work, Graven revealed to Smith and Rigdon. But if this is the sunstone’s Images. In it, Ludwig regards suns, moons, and stars as “cos- prime meaning, it is by no means its only one. Considerable mological symbols,” even linking them to a passage from complexity was built into this symbol both by the addition of Jonathan Edwards that is reminiscent of the Mormon vision of
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Evolution of a Mormon Icon
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LONDON’S St. Martin-in-the-Fields (1) is the principal known source for the architectural style of the Nauvoo temple. Designed in the early eighteenth century by James Gibbs, it features Roman Corinthian columns and pilasters (inset) which William Weeks and Joseph Smith altered, transformed, and recombined with New England gravestone imagery. Drawings by Weeks show parallel horizontal tiers of vertical acanthus leaves with sunrays and the upper portion of a human head peeping over them (2, 3). Later, presumably, Weeks opened a gap in the upper acanthus tier to reveal mouth, nose, and cheeks (4). Eventually, all acanthus leaves became further stylized into “clouds” or “waves,” as seen in the original sunstone (5) displayed at Nauvoo (before its restoration).
heaven: “The different glory of the sun, the moon, and the sun-in-splendor together with trumpets in a Corinthian capital stars represents the different glory of Christ and the glorified established the sunstones in the long and multifarious history saints.” The trumpet was employed by early gravestone carvers of inhabited, figured, and historiated capitals, invented by as a symbol of the resurrection.21 Elsewhere, it is identified as a Roman sculptors at the baths of Caracalla and elsewhere, and symbol of the final judgement.22 perpetuated through medieval ecclesiastical stone-carving The principal known source for the architectural style of the down to later times. temple is the widely influential London parish church of St. Martin-in-the-Fields, designed in the early eighteenth century A COLLABORATIVE EFFORT by James Gibbs utilizing Roman Corinthian capitals. The ways Form follows function in which William Weeks and Joseph Smith altered, trans- formed, and recombined the Gibbs design (together with its LTHOUGH INFORMATION ON sunstone production capitals) and the gravestone imagery (with its counterparts in is scarce, Charles Lambert and Harvey Stanley appear Freemasonry [see below]) appear to lie at the heart of early to have been more important than some, although A 23 Mormon creativity: they reveal how the preexisting cultural others may have been similarly influential. Lambert and stock was blended and adapted to particular Mormon needs Stanley were once thought to be the principal, or even exclu- and conceptions. Nauvoo drawings by Weeks preserved in Salt sive, carvers of the sunstones. However, this assumption may Lake City show parallel horizontal tiers of vertical acanthus be on the strength of an entry in the Clayton history stating, leaves from a Corinthian capital and, peeping over them, the “The first and last of the Capitols [sic] set were cut by Charles upper portions of a human head with stylized sunrays. Clearly Lambert and Harvey Stanley.”24 It is far more likely that these are early designs of sunstone capitals, in which is visible Lambert carved the first capital as a prototype and that, as one the genesis of the Nauvoo order. Next, Weeks opened a gap in of the best-prepared of the stonecutters, he then supervised the topmost acanthus tier, revealing mouth, nose, and cheeks. latecomers and crews of lesser artisans in the production of the Finally, he converted all acanthus leaves into stylized water. rest, including the others on which he himself labored. It is From the standpoint of architectural history, the situating of a possible, too, that Lambert collaborated in the final shape of the
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prototype, virtually redesigning it as he carved, becoming a de presence felt, are wholly describable in terms of line and flat- facto and ad hoc designer, and that is perhaps the reason he got ness, whereas the sunstones, cut in 1844 after the arrival of the Prophet’s fiery embrace. Since, by his own reckoning, Lambert, move well beyond “nascent volume” to high relief, Lambert carved only one complete capital and parts of eleven suggesting a possible parallel in Nauvoo one hundred years others, we have more than one reason to conclude that not all later. William Weeks, the temple’s main architect, was also ap- thirty capitals were cut by only two men over a period of just parently a sculptor and might have grasped the requirement of nine months, as has been supposed.25 greatly increased corporeality in the capitals before the arrival The idea that Lambert might have influenced the final look of Lambert.27 The radical change of style between pedestal and of the sunstones is supported by considerations of style. In his capital does suggest collaboration with Lambert and possibly study of New England gravestones, Ludwig notes a general others from outside the Puritan/Yankee New England tradi- movement “away from volume toward line and flatness” while tion. Giving credence to the idea that Lambert and others may provincial English gravestones tended to exhibit a “sense of have had something to do with their look, Brigham Young re- nascent volume.”26 The moonstones of Nauvoo, carved in ferred to the capitals as “an evidence of great skill in the archi- 1842 or earlier, before the English stonecutters made their tect and ingenuity in the stone cutters.”28
A Confluence of Traditions Sarah Allen stone, 1785 Inhabited capital, 13th century Bristol, Rhode Island Salamanca, Spain Nauvoo sunstones joined the traditions of New England gravestone carving, with their low reliefs of “suns-in-splendor” and other cosmological imagery, with the predominantly European tradition of headed and inhabited capitals Susanna Jayne stone, 1776 carved in high relief, Inhabited capital, 13th century Marblehead, Massachusetts as needed to stand Salamanca, Spain out atop large columns, pilasters, and piers.
Chad Brown stone, 1792 Headed capital, 6th century Providence, Rhode Island Istanbul, Turkey
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Josiah Quincy’s narration, published thirty-nine years after vealed order. Temple historian Richard Cowan summarized his 15 May 1844 visit with Smith at the temple site, is indis- the role of the Prophet in the following manner: “Smith out- pensable to the discussion of sunstone sources, although inter- lined the major features of the temple, and William Weeks pretations of it must vary considerably: drew up the working plans and saw that they were carried Near the entrance to the temple we passed a out.”34 And certainly the notion that Joseph was in control of workman who was laboring upon a huge sun, which the project may well reflect what many, not least the Prophet, he had chiseled from the solid rock. The countenance thought was happening.35 The Prophet without doubt thought was of the Negroid type, and it was surrounded by himself in some sense an architect, referring as he does to “my the conventional rays. designs.”36 Increase Van Deusen refers to “Weeks, under the “General Smith,” said the man, looking up from superintendence of Joseph Smith.”37 J. Earl Arrington adds: his task, “is this like the face you saw in vision?” “The editor of the Pittsburgh Gazette reported that the Prophet “Very near it,” answered the told him: ‘I am not capacitated to build ac- Prophet, “except,” (this was cording to the world. I know nothing about added with an air of careful “I am not architecture and all that, but it pleases me, 38 connoisseurship that was quite capacitated to that’s the way I feel.’” overpowering) “except that the Still, some facts suggest that these assess- nose is just a thought too build according to ments of Smith’s role may be overstated. At broad.”29 the world. I know the project’s outset, Smith solicited plans However we may like to regard the and accepted those of Weeks, which, with idea that Smith saw sunstone faces in a nothing about modifications, were implemented. A major “vision” and that he might conceivably architecture and change in the plans over which Smith be credited with the idea to incorporate seems to have had the controlling hand ap- into the symbol for the “celestial degree all that, but it pears to be the supplanting of the west ped- of glory” a demi-sun with a semi-natu- pleases me, that’s iment (which had been pitched and quite ralistic face, the chief image was readily the way I feel.” conventional in early drawings) by the rec- available to the Prophet through tangular enlargement of the so-called “attic- Freemasonry, either in his own lodge or —JOSEPH SMITH story.” This change increased the area avail- through an early plural wife, Lucinda able for endowment activities. And this sort Morgan, widow of the murdered rene- of functional rather than aesthetic contribu- gade Freemason, William Morgan.30 The Masonic source is the tion would have been what Smith, as head “revelator,” was best heraldic sun-in-splendor which occurred, at least since the equipped for.39 Nevertheless, the impress of Smith’s genius and mid-eighteenth century, on jewels worn by lodge masters, as vision—and of his “visions”—on the mind of his followers, well as on aprons of grand masters and on those of provincial and thus his influence in the building of the temple, was obvi- masters. These representations of the sun invariably had a ously enormous. The substitution of the attic-story for the west human face. The meaning of these symbols for Masons is the end of the pitched roof and its pediment, for example, turned imparting of light to others, e.g., of the Master to other mem- into an aesthetic statement, whether intentional or not, with bers. Moon and star images, too, are Masonic symbols, often repercussions in Mormon architecture, for good and for ill, occurring together with the sun.31 They do not, however, refer down to the present. The resultant square façade, though a to anything in particular, such as the Masonic degrees.32 clear case of form following function, is doubtless a factor in Besides the Prophet’s connection to Freemasonry, Weeks and the originality of the overall design. Lambert were also Freemasons.33 The sunstone capitals too, with their strange and un- The question of Smith’s participation in the design of the common beauty, may have been influenced by the Prophet in a sunstones and of the entire temple is a fascinating one. Since a similar way—i.e., form following function; although in their “vision,” no matter how eidetic it is in the mind of the person case, the function was the joining of religious and mytho- experiencing it, can be made visual only by means of art, graphic symbols into a major specimen of new iconography. drawings (and possibly a maquette) were made—and none of The attic-story façade, the sunstones, moonstones, and in- them by Smith. The Prophet inspired and in some sense verted starstones, must have been factors, too, in causing the guided and approved the sunstones but certainly did not de- temple, as Governor Ford opined, to reflect the “variable,” sign them. And even if the vision anecdote be credited, and we “strange,” and “incongruous” religion of its creators.40 In truth, should give it some status on the presumption of Smith’s close however, it is impossible to judge the building as a whole since participation in the entire temple process, the question of we will never see anything but its replica. Still, one thing we do whether the face in the vision resembled the work would in all know of it is that the resultant sculptural ensembles remain a likelihood have been resolved before Quincy’s visit. monument to this dimension of the new faith. And by creating What is clear is that the Temple was built in an atmosphere in the sunstone what has become the most memorable, cele- of consuming faith and credulity in which many participants brated, and representative vestige of the millennialist/syn- felt they were acting according to a divine and recently re- cretist resurgence which “peaked” and exploded in Illinois (in
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what one writer, commenting on the temple arson, has called a 19. Smith, History of the Church, 7:323. 41 20. McGavin, 52. “pyrotechnic conclusion to the Nauvoo experiment”), Smith, 21. Allan I. Ludwig, Graven Images (Middletown, Conn.: Wesleyan Weeks, and others renewed, reshaped, reposited, and rede- University Press, 1964), 189ff. fined, with uncommon corporeality, a universal ideal: reason, 22. See Allen D. Roberts, “Where Are the All-Seeing Eyes?: The Origin, Use and Decline of Early Mormon Symbolism,” SUNSTONE 4 (May/June 1979): 30. inspiration, clarity, and an abundance of them imparted from 23. William Clayton, “The Nauvoo Temple History Journal,” cited in the other world. The hands holding the horns reach down Doctrine of the Priesthood 6, no.1 (Salt Lake City: Collier’s Publishing Co., 1989), from above like the hand of the unseen God in countless me- 97–98. Varied sources name at least thirteen stone-sculptors who worked on the dieval paintings and sculptures; and the powerful face, if Nauvoo temple. 24. Ibid., 63–64. somewhat alien, is also genial and hauntingly familiar. This 25. This would be a physical impossibility in the best of times, let alone in was accomplished without the loss of the capitals’ eschatolog- a period when Lambert, for one, was also engaged in marrying, establishing a ical significance, nor of any other attendant meanings, theolog- home, and taking work on the side to secure grain due to lack of pay at the temple ical or ontological. The sunstone thus perhaps surpassed alle- site. Lambert, 13. 26. Ludwig, 271. gory to become a mega-symbol. 27. Clayton, 11; see also J. Earl Arrington, “William Weeks, Architect of the Nauvoo Temple,” BYU Studies 19 (Spring 1979): 351. As an architect, Weeks, To comment on this essay, or to read comments by others, visit our simply because of the volumes which the new imagery would have to supplant in website:
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of heaven, signifying God’s divine presence in our midst. HE AUVOO EMPLE The importance of the sun, moon, and T N T : star in Mormon theology is seen in the place- ment and design of the sunstone, moon- A SYMBOL OF WHOLENESS stone, and starstone. The sun and moon are linked together as implied pillars of the By Maxine Hanks temple, while the stars reside above on a frieze around the entablature or in rows on the tower, like narrow strips of night sky. ORMONISM’S NAUVOO PERIOD compelled to materialize the heavenly world Joseph equated the sun, moon, and stars to was a manic time when the many as much as humanly possible and as rapidly the three degrees of heavenly glory. Yet he M influences on Joseph Smith’s mind as feasible. And Weeks captured Joseph’s ce- also equated sun and moon to the masculine culminated in dynamic religious innovation, lestial views in architecture and stone. The and feminine. “General Law asked why the ranging from mysticism to Masonry to Nauvoo Temple was a system of symbols that sun was called by a masculine name and the polygamy. The Nauvoo Temple became the perhaps we have never yet fully understood. moon by a feminine one. I replied that the climactic embodiment of this intense medley. Each symbol is part of a system or larger cos- root of masculine is stronger, and of the fem- This temple, like the young church it repre- mology. Even a simple duality or dyad of two inine weaker. The sun is a governing planet sented, was an unusual fusion of diverse tra- complimentary symbols can constitute a to certain planets, while the moon borrows ditions from the old world and the new. greater wholeness. her light from the sun.”2 This early Mormon amalgam was ener- One way to access the totality of this com- The sunstone had an animated face getic, untempered and rugged, struggling for plex temple is to consider its central duality, brooding over clouds or waves, uniting fire balance and unable to find it—except in the which expresses the dual nature of exis- and water. The prominence and elaborate na- construction of this stone temple. The tence—physical and spiritual. Perhaps the ture of the sunstone makes the moonstone Nauvoo Temple was Joseph’s way of bringing most basic symbol of duality is the timeless pale by comparison, like a silent partner. Yet his vision into solid form. Only a temple dyad of sun and moon, easily seen in the the moonstone provided a foundational base. could solidify a revolutionary theology and Nauvoo Temple’s pairing of sunstone and The moonstone was simple and serene signify a radical new religious tradition. moonstone. The enigmatic sunstone of the because a pedestal is usually plain. The Standing three stories high, with thirty pi- Nauvoo Temple held a position of promi- placement of a crescent moon onto the lasters, a three-tiered tower, and a flying nence in the architecture of a new religion. temple pedestal was an inventive use of angel adorning the edifice—surely such a But what of the moonstone—the pedestal space; it fit into place by laying flat, hori- stone structure and its meaning could sur- upon which other stones rested? The sun- zontal or prone, face down. The moon’s face vive. stone and moonstone were linked together as is only a faint outline with smiling lips, nose, Unfortunately, this extraordinary temple pedestal and capital of one pilaster, making a and eye. Yet elsewhere (such as the skylight lasted less than a decade—commenced in balanced construction, one integral whole. of the celestial room) the moon is depicted in 1841, dedicated in 1846, then destroyed by The sunstone is a Mormon icon, a symbol all its phases, signifying completion. fire in 1848 and by tornado in 1850. of theological mystery, and a logo for open The star is inanimate and appears in var- However, the Nauvoo Temple has risen again inquiry in Mormon studies. Yet we shouldn’t ious ways: as a three-dimensional starstone, a today, and we can see its sunstones with our forget its companion the moonstone, nor the carved relief, and a stained-glass pentagram. own eyes. As this temple reemerges, inviting temple’s larger cosmology. What can we learn This symbol of the “morning star” points us to reconsider Mormon origins, what from these symbols of duality and cos- down to the sun. The five-pointed star and omens does it hold? Our memory of early mology? Can the Nauvoo Temple tell us the pentagram, either inverted or upright, Mormonism has returned in a postmodern more about our religion and ourselves? were common architectural decorations in form, appearing as an anachronism. Yet per- the eighteenth and nineteenth centuries, as haps it offers the same meaning as before—a SUN, MOON, AND STARS well as symbols of truth, freedom, or power. synthesis of diversity and dualities, a metaphor of wholeness. This temple’s syn- ARLY Mormonism developed an BALANCE, INTEGRATION, WHOLENESS cretic design and life-death cycle may con- iconography based on celestial sym- tain a wisdom beyond what is obvious. E bols. What was Joseph Smith’s inspi- HE Nauvoo Temple not only inte- ration for this symbology? Joseph borrowed grated diverse elements and symbols; DUALITY AND DYAD from many sources as diverse as almanacs, T it also united Mormons themselves. It astrology, scripture, Masonry, and patriotism, was here that men and women were joined HE Nauvoo Temple illustrated a col- focusing primarily on the most universal in rituals. And here, Mormonism formally in- laboration of two very different symbols of sun, moon, and stars. Mormon tegrated women into the religion as partners minds—the prophet Joseph Smith symbolism really arrives in the Nauvoo pe- with men. The Nauvoo period and its temple T 1 and architect William Weeks. Joseph felt riod. The temple mainly depicted symbols established the two genders as a partnership, in church and in stone. Even the setting of MAXINE HANKS is a writer and researcher living in Salt Lake City. This essay is the moonstones seems to have coincided excerpted from a longer paper originally delivered at the 1997 Counterpoint with this developing gender partnership. Conference. Hanks wishes to thank Benson Whittle and Patricia Hatch for inviting her Workers began setting the moonstone to assist with research on the sunstone restoration project. pedestals into place in 1842, while the wom-
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thesis Joseph was working to create? Not A SUNSTONE UP CLOSE AND PERSONAL since the Nauvoo period has the LDS Church tried to embody the divergent THERE IS NO experience quite like standing spiritual systems that Joseph had been ab- face to face with an original sunstone. Never sorbing and integrating in himself and his underestimate the effect of a 2000-pound, five- religion. Today’s Mormonism is truly di- foot-high icon right in front of you. As restful as a Buddha, this great stone face stares back verse, with liberals and conservatives, with a gentle and perplexed expression. The fundamentalists and feminists, orthodox face has a profound effect on the subconscious thinkers and heretics, pragmatists and mind. It triggers something deep in the human Moonstone replica, Museum of Church History mystics. Even though the Church institu- psyche, or perhaps even deeper in our DNA. It and Art, Salt Lake City, Utah tion identifies with conservatism, it seems provokes an inner knowing, unconscious yet the larger canopy of Mormonism cannot visceral. Something familiar in the look of this en’s Relief Society was being established as a escape the unorthodox synergy Joseph face emerges in our own being in a place where parallel to male fraternity or “kingdom of tried to incorporate. matter and quantum meet, producing a most priests.” The moonstones were finally set in The original Nauvoo Temple was curious feeling. early 1843, the same year the prophet heretical compared to the conformity and The sunstone face is at once primal and di- vine, simultaneously primordial and evolved, brought women into the Holy Order of corporate blandness of today’s Church. impish and angelic. The face unites a most Melchizedek Priesthood, the “anointed And can we ignore the reappearance of primitive look with a most enlightened expres- quorum” or endowment. Both the female so- the sunstone, still associated with heresy, sion—a strangely paradoxical image. Perhaps ciety and women’s induction into a priest- on the exterior of an edifice intended for it captures the visage of early Mormon hood order defied contemporary Masonic orthodox, temple-attending Mormons? Is credulity. Or maybe it is a Mormon Sphinx— and Christian practices, which excluded the rebuilt Nauvoo Temple a symbol of animal and human, mortal and supernal. women from most religious orders or soci- orthodoxy or heterodoxy? Exclusion or Perhaps it is a religious chimera, or a barbaric eties. And both the women’s society and the inclusion? Perhaps the Nauvoo Temple American gothic image, or a masculine Medusa female endowment established Mormon has always urged us to transcend di- turned to stone. This incongruous face does women as parallel partners with men in the chotomies, embrace dualities, incorporate not destroy, but it will undo you, remake your consciousness. When we dare gaze into our religion. diversity, own our wholeness. After all, a own strange or forgotten face, it may change The sunstones were set into place by the temple represents the human reach to- us for the better. end of 1844, after which full endowment ses- ward the divine. One symbol can invigorate our psyches, sions finally began in December 1845. Thus, NOTES lives, and culture. And one symbol leads to an- as the pilasters of the temple were joining other. I turned my gaze to an original moon- moonstone pedestals and sunstone capitals, 1. See Allen D. Roberts, “Where Are the All- stone, weathered, but unbroken. As I stood on the church began joining women and men. Seeing Eyes?”, SUNSTONE 4 (May/June 1979): 30. a level with the face-down moon and fastened And temple rites of initiation, endowment, 2. Joseph Smith, History of the Church of Jesus upon the faint outline of its crescent face, it sealing, marriage, and second anointings Christ of Latter-day Saints, (Salt Lake City: Deseret stirred within me a longing for completion, a solar partner, a sense of wholeness. made women partners with men. The reli- Book Co.,1978), 5:210–11. gion with its dual-gender structure was well established by the time the Nauvoo Temple SUN/MOON DYAD IN OTHER TRADITIONS was dedicated in May 1846. HERMETICISM: The hermetic tradition uses the sun and moon as symbols of the dual nature of DECONSTRUCTION, RECONSTRUCTION human existence—two opposite natures that seek resolution or harmony via a mysterious mar- riage. “Hermes imagines man as a microcosm. All that the macrocosm contains, he also contains. HE Nauvoo Temple was an extraor- . . . The macrocosm has sun and moon; man has two eyes, and the right eye is related to the sun, dinary example of artistic and the left eye to the moon . . . This then is what they call the Cosmic Image.” T symbolic architecture which unfor- ALCHEMY: Alchemy unites the sun and moon as a duality that is transformative. One symbol of tunately didn’t last long. Yet its destruction this duality is the “ouroborus,” or serpent eating its own tail, consuming and generating itself in might also be seen as a metaphor of change. an eternal dynamic of birth and death. “To signify eternity [Aion] they draw the Sun and Moon If we view the life of the Nauvoo Temple as a because they are eternal elements. But when they want to represent Eternity differently, they draw trilogy of construction, destruction, and re- a Serpent with his tail hidden by the rest of the body.” construction, or perhaps thesis, antithesis, and synthesis, it can help us see a more KABBALAH: Both the Nauvoo and Salt Lake Temples use an implied pillar with a moon, then sun holistic perspective of our religion. above, then star. An earth is added below the moon on the Salt Lake Temple. This earth-moon- Destruction (as well as deconstruction) sun-star arrangement resembles the Kabbalah—a map of being that connects humankind on helps us see that it is often necessary to dis- earth to God on high. The middle pillar of Kabbalah places earth at the bottom, then the moon mantle old structures. Reconstruction helps with the sun above as intermediary spheres, and the crown of God at the top. us see that old structures can be reinter- ASTROLOGY: In astrology, the sun denotes the ego or identity, while the moon denotes the emo- preted to find wholeness. tions or subconscious. Sun and moon aspects represent two primary features of the personality. If The rebuilt Nauvoo Temple now offers us sun and moon are in opposition, they indicate a powerful tension or counterbalance, but if they an opportunity to revisit our radical begin- are conjunct, they indicate a harmony or balance. The pilaster of the Nauvoo Temple unites sun nings. Could it be that this rebuilding is an and moon as a pair, perhaps in counterbalance or in conjunction. unconscious attempt to recapture the syn-
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What does Nauvoo mean today to members of the Community of Christ (formerly RLDS Church)? How have their views changed through the generations? Does the way our two traditions differ in their views of Nauvoo reflect different spiritual understandings as well? ANSWERING QUESTIONS NO LONGER ASKED NAUVOO, ITS MEANING AND INTERPRETATION IN THE RLDS CHURCH/COMMUNITY OF CHRIST
By Mark A. Scherer
COLLEAGUE OF MINE RECENTLY OBSERVED, Today’s Community of Christ does not take “official posi- “Only one church name is more difficult to say than tions” in matters of church history. Although this has not al- A ‘The Church of Jesus Christ of Latter-day Saints,’ and ways been the case, members (and their historians) are free that is ‘The Reorganized Church of Jesus Christ of Latter Day from the strictures that confuse matters of faith with sound Saints.’”1 The similarity of the two names accurately suggests a historical methodology. Simply stated: “Our history is not our common historical origin, a similar priesthood, scriptural, and theology.” Thus, a member of the Community of Christ can administrative structure. And the Nauvoo, Illinois, experience is ask tough historical questions without fear of being considered pivotal to both movements. For the church headquartered in “weak in the faith.” Today, we believe our history informs us Salt Lake City, Utah, Nauvoo represents the crowning achieve- about our institutional and individual identity—where we ment of Latter Day Saintism; for the church headquartered in have been in the past, where we are at present, and where we Independence, Missouri, Nauvoo represents the movement’s are going in the future. “dark and cloudy days.” I will focus on the Latter Day Saint de- I am assuming most SUNSTONE readers have only a cursory nomination I know best, now called the “Community of Christ.” understanding of the Community of Christ’s history, and I will Events of the Nauvoo era (1839–1845) have been at therefore organize this article on the changing views of ground zero in the historical and theological boundary sepa- Nauvoo around the three eras of my church’s story: the era of rating the two major denominational segments of the Restoration (1820–1844); the era of Reorganization Restoration movement begun by Joseph Smith, Jr. It would be (1852–2001); and the era of Community (2001 to the pre- hazardous for any responsible historian to try to summarize in sent).2 just a few words the impact of Nauvoo on today’s members of the Community of Christ—for the spectrum of opinion is far VIEW OF NAUVOO DURING THE ERA OF RESTORATION too broad. Some members of the Community approach Could Joseph Smith have been involved in such “heresies”? Nauvoo with the same affection as do their Salt Lake cousins. Some Communitarians see Nauvoo as the site of the theolog- N APRIL 1860, the most important issue facing the ical radicalism that veered the movement away from the Reorganized Church was denominational identity. As the Christian mainstream. The views of the rest of the membership I members left the small, railhead town of Amboy, Illinois, lie somewhere in between these extremes. where de facto church leaders had designated Joseph Smith III as prophet-president, circumstances for the small movement MARK A. SCHERER has been historian for the were awkward at best. Brigham Young’s church dwarfed that Community of Christ, headquartered in fledgling faith group, which faced a shortage of members and Independence, Missouri, since 1995. This paper was funds. However, they were determined to restore the original written at Sunstone’s request, and a modified version church as they understood it. Their road would be difficult, for was given 20 April 2002 as the banquet address at rather than being known, as they had hoped, as the movement the Sunstone West Symposium in Pasadena, California. led by the oldest son of the Seer Joseph Smith, and a religious
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movement characterized by an open canon of scripture and work: “. . .ye, by your own works, bring cursings, wrath, in- modern-day revelation, the Reorganized Church was quickly dignation, and judgments upon your own heads.”) Using all tagged by outsiders with polygamy, celestial marriage, and capital letters, Heman Smith headlined a section of his history: human exaltation to godhood.3 This confusion arose as the re- “TEMPLE AT NAUVOO NOT FINISHED.”8 That the RLDS histori- sult of the last years of Smith’s life, and questions about an’s generation eventually canonized the revelation with its whether or not the Seer could actually have been involved in strongly worded warning about finishing the temple as Section what these early church mem- 107 of the Reorganized bers believed to be “theological Church’s Book of Doctrine and heresies” became one of the We believe our Covenants, implied that mem- major focuses of this new group. bers of this era clearly did not As spokesperson for the New history informs us about embrace the Nauvoo church—a Organization, Joseph Smith significant admission.9 This III—called “Young Joseph” by our institutional and subtle assertion by Heman those who knew his father— individual identity, Smith also implied that the faced a personal and profes- Reorganized church member- sional dilemma. That a son but “our history is not ship, along with their dead, had should be protective of his fa- not been rejected. ther’s name was perfectly under- our theology.” On the issue of polygamy, standable, but how could he do Heman Smith was led by Joseph this when many key church leaders around him had other per- III’s inclination to exonerate his father, Joseph Smith, Jr., and ceptions?4 At best, Joseph III was in a precarious position— uncle, Hyrum Smith. To accomplish this, the Reorganized and the epicenter for his and his church’s struggles lay in the Church accepted only public statements from the prophet and drained swamplands of the western Illinois community of others as supporting evidence. Smith’s history also used the Nauvoo. public statements of other church leaders that denounced polygamy. Still, Heman Smith conceded, “if Joseph and VIEW OF NAUVOO DURING THE Hyrum Smith, or either of them, were implicated in the prac- ERA OF REORGANIZATION tice of polygamy or in telling falsehoods regarding it, we have Evolving consensus, but choosing words carefully no disposition to shield them; but in justice to them we further contend that neither of these crimes shall be fastened upon E CAN GAIN valuable insights into perceptions of them without competent evidence….”10 At that moment, the Nauvoo by examining the published histories of church historian had determined that no credible evidence im- W the Independence Church during its second era— plicated either the Seer or his brother in the practice of the era of Reorganization. The need for a historical account of polygamy. Instead, Joseph III and Heman Smith chose to per- the newly emerging denomination was felt right from the start, petuate the long-standing tradition of blaming polygamy on and Jason W. Briggs attempted an early version but never com- others, and they referred specifically to John Taylor’s Times and pleted the project.5 On 1 May 1896, a Board of Publication se- Seasons article which named Mormon pariah John Cook lected Joseph Smith III and Apostle Heman C. Smith (no rela- Bennett as the culprit.11 tion) to prepare a history.6 Heman Smith became the primary This history also addressed other Nauvoo heresies such as author and eventually produced four volumes identified as the celestial marriage and plural gods in its discussion of Joseph Reorganized Church’s “official history.” Through the first half Smith Jr.’s funeral sermon for his close friend, King Follett, of the twentieth century, four more volumes were added to given during the young church’s April 1844 General make the eight-volume set the only comprehensive history of Conference. In his discussion of the sermon, Heman Smith did the church from the Reorganized Church’s view.7 not want to repeat these heretical beliefs, so he simply referred Actually, Heman Smith’s history has very little narrative. readers to the August 1844 Times and Seasons synopsis of the Instead, Smith carefully selected segments from diaries, news- sermon and justified his rejection of the Nauvoo heresies with papers, personal papers, council meeting minutes, and other four reasons. First, he acknowledged that the Seer’s sermon historical documents to construct the story line. His interpre- was very lengthy while the Times and Seasons summary was tation of the church story came through his selection of only five pages.12 Because of this, he concluded that such a sources. Not surprisingly, Smith’s work challenged the validity brief review could not present accurately the prophet’s teach- of the Utah church at every turn. For example, on the sensitive ings. Second, he argued that since the Follett sermon had not question of whether or not the Nauvoo Temple had ever been been printed until after the prophet’s death, it could not re- finished, the RLDS historian gave the predictable response sug- ceive the Seer’s review for accuracy nor his endorsement for gesting Brigham’s group had been condemned by the Lord be- publication. Third, Smith claimed that because the sermon’s cause they had not really completed construction on the style differed from other speeches and writings of the prophet, temple before fleeing the city. (See D&C 124, especially verse its authenticity could be doubted. Finally, he questioned the 48, which warns the Saints that if they did not finish that memory of those who recorded the prophet’s sermon.13
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Our search for community is an important tie with our past, but the Nauvoo of Joseph Smith does not model
the community COURTESY OF COMMUNITY CHRIST, INDEPENDENCE, MISSOURI The Temple, Community of Christ, Independence, Missouri, we seek. was dedicated 17 April 1994 to “peace, reconciliation, and healing of the spirit.”
Because of the difficulty the church had in accepting these from her father’s interpretation, which had blamed polygamy beliefs, which it deemed “heresies,” during the early years of on John C. Bennett, Davis placed responsibility for the aber- the Reorganization, baptism for the dead was the only Nauvoo rant marital practice at Brigham Young’s feet. In her treatment Temple ritual retained. Alexander Hale Smith, younger brother of the subject, Davis also dismissed the Nauvoo Expositor as a of Joseph III, joined the Reorganization in May 1861 with the “scurrilous sheet” and, like her father, denied the existence of satisfaction of knowing that proxy baptism would be available the polygamy revelation by allowing only the public state- for his beloved, deceased brother, Frederick Granger Williams ments of Joseph and Hyrum Smith to count as evidences of its Smith.14 And in November 1864, church leaders staunchly de- divine sanction: “Polygamy was never put forth as a belief of fended the ritual in the church’s official journal, the True Latter the church until announced by Brigham Young eight years Day Saints’ Herald.15 However, the actual practice of baptism after Joseph Smith’s death.” She admitted that polygamy was for the dead enjoyed only a brief lifespan. In 1865, Joseph practiced during the Nauvoo period, but wrote: “Whatever its Smith III echoed his father’s decision that proxy baptism was origin, the Reorganized Church has taken a firm position “necessary . . . in order to show completeness of the plan of against it. . . .”22 Concluding her discussion of polygamy, Davis salvation, but wisdom dictates that the way should be pre- encouraged members to focus more on “the two great affirma- pared by the preaching of the First principles.”16 However, by tive objectives of the church, the redemption of Zion and the 1874, he declared, “Baptism for the dead is not commanded in evangelization of the world, beside which all else pales to in- the gospel…[and] there is but little of direct scriptural proof significance.”23 that can be adduced in support of the doctrine. . . .”17 By 1886, Smith’s position had evolved further: “The elders of the church IN NOVEMBER 1965, Robert Bruce Flanders, a are not authorized to preach [baptism for the dead].”18 By Reorganized Church member, published his University of 1893, the “Nauvoo generation” had passed on and Joseph Wisconsin doctoral dissertation as Nauvoo: Kingdom on the Smith III felt he could halt the practice. In the Herald, he ad- Mississippi. Flanders succeeded in writing the first account of monished “the eldership…to let it [baptism for the dead] the Nauvoo experience based on scholarly inquiry and profes- alone in their public ministrations, for it is at best present only sional historical methodology. Far from writing an institutional a matter of speculation with the majority; and none may speak apologia, Flanders steered clear of approaching Joseph Smith authoritatively about it.”19 Jr. only as a prophet or great religious figure in American his- tory. Instead, Flanders described Smith as “a man of affairs— IN 1934, Inez Smith Davis published The Story of the planner, promoter, architect, entrepreneur, executive, and law- Church, a history that provided the church membership a giver—matters of which he was sometimes less sure than he single volume summary of what her father, Heman C. Smith, was those of the spirit.”24 Flanders explored the political, so- had provided for his generation. Following in her father’s foot- cial, and economic culture of Nauvoo and identified the steps, Davis authored a sanitized interpretation of the Mississippi River community as the pinnacle of achievement in Reorganization’s history while adroitly ignoring some of the historical Latter Day Saintism. more controversial aspects of the Nauvoo experience such as Because polygamy allegedly had revelatory origins, proxy baptism and plurality of gods.20 Flanders carefully explained its circumstances but still left Unable to avoid the issue of polygamy, Davis provided a room for those who denied its existence. Rather than arbi- short chapter titled “The Fight Against Polygamy.”21 Differing trarily placing the blame for polygamy on any one individual,
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Flanders suggested that plural marriage emerged from a secre- church leaders aspire to replicate the Nauvoo, Kirtland, tive atmosphere of temple rituals starting with celestial mar- Independence, or even Palmyra churches. Instead they shifted riage.25 He identified numerous church leaders who resisted their primary emphasis to the church in the world. “plurality”—some who left the church permanently and It is difficult to determine exactly when decision-makers others who left but eventually returned.26 Rather than defer- began viewing the church’s mission through the lenses of the ring to simplistic interpretations by early historians, Flanders new paradigm. By 1967, evidences of the shift were certainly expressed the complexity of the social and theological issues noticeable when the First Presidency convened the first in a se- involved in the marital practice. ries of seminars for members of the First Presidency, Council of Few scholarly writings have had the enormous impact of Twelve, and Presiding Bishopric to explore with intensity issues Nauvoo: Kingdom on the Mississippi. To appreciate its contribu- of theology and church history to find honest answers to diffi- tion, one must understand the context of its writing. Flanders’s cult questions raised by scholars within and without the scholarly approach used the methodology of the “New church. Most members followed the leadership down this new Mormon History” movement of the 1960s.27 Historian D. path, but changes did not occur without opposition. For in- Michael Quinn has explained that this approach willingly ana- stance, a proposal in the 1970 World Conference sought to lyzes controversial topics and deals openly with sensitive or purge the Doctrine and Covenants of all evidences of Nauvoo even contradictory evidence; follows that evidence to revi- revelation, but delegates settled on a compromise that created a sionist interpretations that counter traditional assumptions; historical appendix that effectively stripped the Nauvoo revela- avoids the temptation to insult Mormon beliefs; upholds tions of scriptural status but allowed them to remain in the scholarly standards and expectations of the academe; avoids back of the book. This accommodation lasted for twenty years public relations pressures; and finally, resists the temptation until delegates to the 1990 World Conference performed a “to proselytize for religious conversion or defection.”28 For “scriptural appendectomy,” completely removing the members of the Reorganized church, the Flanders interpreta- Appendix. Through the years, other conflicts about priesthood, tion of the Nauvoo experience remains the “gold standard” by the role of scripture, and even issues relating to dogma have re- which Nauvoo scholarship is measured. flected the divergent theological worldviews within the church. I do not want to suggest that Nauvoo has no role to play in THE MOST significant institutionally sponsored historical today’s church, the Community of Christ. We are fortunate to survey to follow Davis’s Story of the Church is the two-volume maintain and interpret the south half of the historic village of history, The Church Through the Years, authored in the 1990s by Nauvoo, which includes the Smith family burial plot, the then-Reorganized Church Historian Richard P. Howard.29 Mansion House, the Nauvoo House, and the Red Brick Store. Following the New Mormon History paradigm, Howard of- During an average year, ninety-eight thousand people visit our fered a comprehensive account of the church through the late historic site. We estimate that 70 percent are LDS Mormon, 5 1980s. Dealing with the difficult issues of Nauvoo, Howard percent are Community of Christ members, and the remaining agreed with Flanders’s approach that plural marriage arose as an 25 percent are not affiliated with the Restoration movement. extension of the Mormon theology of the afterlife. From the tes- This presence makes our historic sites program the single most timonies of William Marks and Isaac Sheen, early leaders in the popular method to introduce the Community of Christ in Reorganized Church, Howard acknowledged that “Joseph North America. We do so very thoughtfully. Our tour guides Smith bore responsibility for the start of Nauvoo polygamy.”30 speak openly and forthrightly about events that happened But he then used the statement of Marks and Sheen that there, and we anticipate visitor numbers to at least triple in the “shortly before his death Joseph saw the error of plural mar- coming years due to the construction of the Nauvoo Temple. riage, and tried to end it, to save the church from ruin.”31 In this regard, we believe the reconstruction project is a posi- Like it did during an earlier generation, the church at this tive development and wish the Utah church well. time felt the need for a short, concise statement of its history. But today, Restorationist positivism, expressed in incon- Paul M. Edwards, then director of Temple School, the church testable claims to be “the only true church,” has been replaced educational arm, responded with Our Legacy of Faith.32 by a theological ecumenism that values all religions, believing Edwards’s approach to Nauvoo was like Howard’s. Regarding each to be of inestimable worth. The adoption of the new polygamy, Edwards measured his words carefully, only sug- name, “Community of Christ,” symbolizes the movement gesting the Seer’s complicity.33 away from the apocalypticism implied in Latter Day Saintism to a new challenge to live in Christian fellowship for today. VIEW OF NAUVOO DURING THE ERA OF COMMUNITY Our search for community is an important tie with our past, From Remnant Church to Missional Church but the Nauvoo of Joseph Smith does not model the commu- nity we seek. This leads some to conclude that we are not the FTER A LONG search for identity, the most important church of Joseph Smith, Jr., and I agree with that assessment. recent development impacting the Reorganized More accurately, I believe the Community of Christ reflects the A Church is the unannounced shift from its claim to be best qualities of Emma Hale Smith—courage, perseverance, the “true remnant church” of Joseph Smith Jr. to becoming a commitment, peacemaking, and non-judgmental compassion. “missional church” based in the life of Christ.34 No longer did We are “Emma’s church.”35
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Finally, today’s focus in the Community of Christ is not so Winter Quarters, considering it a matter of expediency designed to avoid the Lord’s condemnation and not a sign that the Saints had successfully met the Lord’s much on Nauvoo as on Nairobi and Nepal; not so much on requirement that they build an acceptable house. Independence, Missouri, as on Ikot Oku Mfang, in 9. Book of Doctrine and Covenants 107: 10–11. Hereinafter referred to Southeastern Nigeria; not so much on Palmyra as on Papeete, as Doctrine and Covenants. All references hereafter taken from the Community of Tahiti, and Peru; not so much on Far West as on the Federal Christ version. 10. History of the Reorganized Church, 2:735. Republic of Germany and France; and not even so much on 11. Times and Seasons, 1 Apr. 1844, 5:490. Kirtland as on Kinshasa, Kenya, and the Ukraine. Today’s 12. Ibid., 5:612–17. Community of Christ is in fact a world church. On any given 13. History of the Reorganized Church 2:735–36. Smith claims there is “no Sunday, more people—members and non-members alike— evidence that a verbatim report was made when delivered” [italics in the original]. 14. Vida E. Smith, “Biography of Patriarch A. H. Smith,” Journal of History, worship with us in French than in English. The church has had 4 (Jan. 1911): 13–14. enormous success in Haiti and among French-speaking popu- 15. “As the dead can not [sic] be baptized for themselves, and as they can lations of Africa. In these settings, the name Joseph Smith and not [sic] enter into the kingdom of God without being born of water, and as the the Book of Mormon scriptures have little relevance and are Lord said that the gospel was preached to the spirits in prison that they might be 36 judged according to men in the flesh, therefore substitutes in the flesh must be mostly unknown. baptized for them, and these substitutes are saints.” “Baptism for the Dead,” The Although Community of Christ missionaries have proven True Latter Day Saints Herald 6 (1 Nov. 1864): 130. In the next year, Joseph III as- their ability to communicate church beliefs effectively sumed editorial responsibilities of the Herald. Slowly, affirmations of baptism for throughout these lands, those who listen discover that we are the dead disappeared. 16. “Council of Twelve Minutes,” Book A (2 May 1865): 13, Community of not much like our Utah cousins. Nor does our face look fa- Christ Library-Archives, Independence, Mo. Presumably Joseph III gave priority miliar to the traditional Mormon community. For this reason, to such “first principles” as faith, hope, repentance, forgiveness, laying on of as I respond to Sunstone’s queries about the way most mem- hands, and eternal judgment. bers and leaders of the Community of Christ view Nauvoo, I 17. True Latter Day Saints’ Herald, 21 (15 July 1874): 435. 18. Saints’ Herald, 33 (18 Dec.1886): 787. feel rather strange. For in doing so, I have really been an- 19. Saints’ Herald, 40 (25 Feb.1893): 115. swering questions no longer asked. 20. Davis raised these issues only tangentially in reference to the produc- tion of a proposed pamphlet during December 1859 discussions about the pos- NOTES sible merger of a church group led by Granville Hedrick and the Reorganized Church of Jesus Christ of Latter Day Saints. See Davis, 433–434. 21. Ibid., 486–490. 1. Philip Barlow, “Transformation in Context: Mormonism, the 22. Ibid., 489. Community of Christ, and Religion in America,” keynote address, John Whitmer 23. Ibid., 490. Historical Association, spring banquet, 6 Apr. 2002, Independence, Mo. 24. Robert Bruce Flanders, Nauvoo: Kingdom on the Mississippi (Urbana, Ill.: 2. The years between 1844 and 1852 are not included in this periodiza- University of Illinois Press, 1965), vi. tion because very little of historical significance to the church’s evolution occurred 25. Ibid., 268. during this time. 26. Ibid., 267. The term “plurality” was a later Mormon reference to 3. See Inez Smith Davis, The Story of the Church (Independence, Mo.: polygamy. Herald Publishing House, 1959), 486. This source, although antiquated in inter- 27. The term, “New Mormon History,” was coined by Jewish historian and pretation today, represents the early frustration of Reorganized Church members observer of Mormonism, Moses Rischin in Moses Rischin, “The New Mormon about their association with the Salt Lake church. A more in-depth survey of History,” The American West 6 (Mar. 1969): 49. Davis’s work appears later in this paper. 28. D. Michael Quinn, ed., The New Mormon History: Revisionist Essays on 4. Historian Roger Launius suggests Joseph III responded in several ways the Past (Salt Lake City: Signature Books, 1992), viii. to accusations that his father was the author and practitioner of the aberrant mar- 29. Richard P. Howard, The Church Through the Years, 2 vols. ital practice of polygamy. These ranged from rationalizing that the charges were (Independence, Mo.: Herald Publishing House, 1992–1994). not based on eyewitness accounts, to questioning the character of the person 30. Ibid., 1: 293. bearing “false witness,” to simply ignoring the issue, to admitting uncertainty 31. “Epistle of William Marks . . .” in Zion’s Harbinger and Baneemy’s Organ about the details of the accusation. As a last resort, the young Smith would con- (July, 1853): 53; Sheen’s admission came in his statement in the 9 Oct. 1852 issue cede the point if it served to benefit the church. See Roger D. Launius, Joseph of the Saturday Evening Post. It was reprinted for church consumption later in the Smith III: Pragmatic Prophet (Urbana, Ill.: University of Illinois Press, 1988), True Latter Day Saints Herald, 1 (Jan. 1860): 24. Howard’s analysis stems from his 206–209. 5. After Briggs’s death, 11 Jan. 1899, his family (presumably) submitted landmark “The Changing RLDS Response to Mormon Polygamy: A Preliminary the manuscript to Herald Publishing Company, the publishing arm of the Analysis,” John Whitmer Historical Association Journal, 3 (1983): 14–29. Reorganized Church, located in Lamoni, Iowa, but it was destroyed in the Herald 32. Paul M. Edwards, Our Legacy of Faith (Independence, Mo.:Herald House fire of 1907. There are no extant copies of the Briggs manuscript. Publishing House, 1991). Our Legacy is worth mentioning because of its overall 6. President William W. Blair, William H. Kelley, and Charles Derry were popularity with readers. to provide final review. Blair died suddenly, 18 Apr. 1896, on a train trip returning 33. For example, Edwards wrote: “The doctrine [polygamy] was kept as from Kirtland, Ohio, to his home in Lamoni, Iowa. Kelley and Derry performed secret as possible, and what was known of Joseph’s involvement caused consider- only limited service in the project due to other assignments. This left Heman C. able unrest.” Ibid., 109; and “There can be little doubt that Joseph Smith, Jr., was Smith to focus his full attention to writing the history. aware of the existence and practice of polygamy in Nauvoo,” Ibid., 110. 7. Smith, Joseph III and Heman C. Smith, History of the Reorganized 34. Church Historian Richard Howard first observed this in 1995 and Church of Jesus Christ of Latter Day Saints, 1805–1890 (Lamoni, Iowa: Board of wrote about it in the context of the church’s search for identity. See Richard P. Publication of the Reorganized Church of Jesus Christ of Latter Day Saints, Howard, “The Church’s Name: A Historical Survey of a Missional Church in Quest 1897–1922), 2:562–63. Volume one covers events from 1805–1835; volume two of a Name,” Saints’ Herald, 142 (Feb. 1995): 65. from 1836–1844; volume three from 1844–1872; and volume four from 35. For an expanded discussion of this thesis, see my articles in the Saints’ 1873–1890. The history was continued by F. Henry Edwards, and vols. 5–8 were Herald 146 (Feb. 1999): 61–62 and 146 (Mar. 1999): 111–12. published in 1977. Hereinafter referred to as History of the Reorganized Church. 36. Harry Fielding to Mark Scherer, Interview, Independence, Mo., 16 8. Members of the early Reorganized Church rejected Brigham Young’s Apr. 2002. Harry Fielding is a Community of Christ missionary and supervisory hasty dedication of the Nauvoo temple as the Saints were leaving Nauvoo for administrator to the French-speaking Caribbean region.
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Even as they have stimulated important discussions and served as healing events for many, for the past twenty-three years, Sunstone Symposiums have also been lightning rods for controversy. Their history provides a powerful lens for understanding the relationship between the Church and its independent scholars and thinkers. THEOLOGICAL DISCUSSION OR SUPPORT GROUP? A HISTORY OF SUNSTONE SYMPOSIUMS
By Martha Sonntag Bradley
UCH OF SUNSTONE’S EARLY WORK WAS DONE need we are sponsoring the first annual SUNSTONE in informal settings—on lawns in the sunshine, in Theological Symposium, to be held the weekend of M late-night discussions over desks piled high with pa- August 24–25 in Salt Lake City. It will consist of three pers, in cars driving to and from meetings. The idea for the sections. first Sunstone symposium came in 1979 during a discussion Historical Theology: Papers in this section could, for between SUNSTONE co-editors Allen Roberts and Peggy example, examine any of the following: ideas of past Fletcher in blue-backed director’s chairs in front of the recep- Mormon thinkers, LDS theological traditions, compar- tion desk at Roberts’s architect office. ative analyses with historical figures of other faiths, There is something quite wonderful about imagining this theological views of a book of scripture as history, et al. discussion. The creative energy between the two must have Revelation: This section is intended to develop the been so super-charged it would have crackled through the air. idea of revelation from a variety of perspectives, e.g. Both idealistic children of the 1960s, they had a passionate from the point of view of epistemology or phenome- commitment to community and intelligent discourse about nology. Implications of revelation with respect to au- Mormonism that was always intimately connected to action. thority, criteria, or evidences might be explored. They didn’t just talk about how circumstances might be dif- General: This is an open section in which papers on ferent, they found ways to make things happen. any theological theme may be presented. Intra-religious As they sat in those director’s chairs imagining a conference doctrinal comparisons, critical examinations of current that could stimulate thinking about Mormon theology, Roberts beliefs or policies, hermeneutical or exegetical analyses, recalls, “We said, what if we pulled together a group of our etc., are possible topics. Works that are exclusively lit- friends and others interested in Mormonism, and people pre- erary, scientific, political, sociological and do not in sented papers and we asked people to write about certain some way, however broadly, deal with basic theological topics? And the idea just grew and grew from there.”1 issues are beyond the scope of this symposium.2 The Call for Papers for this first gathering reflects Roberts The announcement requested abstracts of five-hundred and Fletcher’s ambition for the symposium’s breadth and words each in anticipation of twenty to twenty-five minute scope, and their belief in the value of discussion in the life of a presentations. Even as the call went out, several speakers and religious community: papers were already in place, including: Carlisle Hunsaker, We of SUNSTONE have sensed an increased desire “The Metaphysics of Pluralism in Mormon Thought”; Davis in thoughtful church members to better understand Bitton, “Zen Mormonism”; Max Rogers, “New Testament our theological heritage and to formulate theological Theology”; Scott Kenney, “Human Nature and Society: insights that can speak to the present. To help fill this Reinhold Neibuhr and Mormon Thought”; Gary Gillum, “Luther and Mormonism”; and C. Kent Dunford, “Schweitzer, MARTHA SONNTAG BRADLEY is associate and Ethical Model.” As this line-up suggests, from the begin- professor of architecture, University of Utah. ning, the symposium represented an attempt to consider An early version of this paper was given at the Mormonism in the larger international religious context as 1999 Sunstone Symposium (Tape SL99-173). well as to begin discussion about Mormon theological ques-
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tions outside official Church in- struction and conferences. The Call for Papers con- “What if we cluded: pulled together The purpose of this symposium is the open a group of our discussion of mutual friends and theological concerns, not authoritative pro- others interested nouncements for the in Mormonism, Church. We encourage uncensored scholarship and people and demand of our- presented selves and others objec- tive investigation of papers, and we every truth that reflects asked people to and potentially shapes SUNSTONE AND SUNSTONE SYMPOSIUM FOUNDERS write about AND EARLY ORGANIZERS our theological position. (L to R): Daniel Rector, Peggy Fletcher Stack, Theology is one of the certain topics?” Elbert Peck, Allen Roberts, Scott Kenney most ambitious of human enterprises. Hence, in this symposium, we must honor compe- studies at Montclair State College, New Jersey, delivered her tence and honesty above all else.” paper, “Time and Timelessness in Hindu and Mormon Notes jotted on a program draft reflect the planners’ efforts Thought,” which ran thirty minutes past her allotted time and to anticipate every eventuality and pull off a smoothly run- put the entire afternoon, 24 August, off schedule, angering ning, reputable, serious, and scholarly conference. many. Although the organizers had set guidelines, they had not Pay registration; luncheon reservations; no parking been prepared to rein in a speaker, particularly not a national passes; keep addresses; keep within time limit; sales: figure brought in specifically for the conference. donor sets, calendars, freeway [Freeway to Perfection], Still, this first conference generated an enthusiastic re- subscriptions, posters, back issues; ask for comments; sponse. Several supporters, such as George D. Smith, wrote to measure our success and mark areas for improve- Roberts and Fletcher encouraging them to plan a repeat ment; topics needed to be discussed or avoided; types event.5 And so plans for the second symposium began almost of treatment; technical advice; suggestions. 3 immediately. The 1980 symposium began with Truman G. Madsen’s THE FIRST FIVE YEARS, 1979–1983 paper, “B.H. Roberts, Individual Responsibility and the 13th “I asked that we be receptive to ideas . . . and better Article of Faith,” commented on by Davis Bitton and Anne able to love and understand each other.” Osborne. It concluded with an ecumenical discussion, “Among the Mormons: Non-Mormon Religious Leaders HE FORMULA FOR the first symposium was simple: It Respond to Mormon Theology” which included four promi- would last a day-and-a-half and feature twenty-four nent ministers.6 The first year had included only one woman T speakers. A single folded sheet listed the presenters, speaker; nine women participated in 1980, among them Linda times, and rooms. Registration fees paid the cost of the rooms, Wilcox, Grethe Peterson, and Jan Shipps, and featured one advertising, and other incidentals. Sales of magazines, Church session specifically on women. With five sessions, the Book of history calendars, and other publications would produce a Mormon was by far the single most discussed topic. Peggy little additional income. Fletcher’s paper, “Is There a Place for Theology in Mormon Fletcher and Roberts also hoped the symposium would be Life?” presented the central question driving the symposium uplifting for those in attendance. For the organizers, careful in- and implied her answer that theological inquiry was essential vestigation and reflection on religion was perhaps the most se- to the religious experience. Armand Mauss’s paper, “The rious endeavor we might engage in. Nervous with anticipation Fading of the Pharaoh’s Curse: A Retrospective View of the and cognizant of the attendant responsibility, the two ducked Portents and Preparation for the New Revelation on into a nearby classroom before the conference began and Priesthood Eligibility,” reflected an attempt (that would even- joined for prayer. Sunstone supporter David Racker acciden- tually typify many symposium presentations) to place contem- tally opened the door and saw the two on their knees. porary events or policies in a theological context. Even with their careful planning, the first “Mormon The symposium was once more a great success. Fred Theological Symposium” had its glitches.4 The main headache Buchanan, who gave the opening prayer the second year, later came as Adele Brannon McCollum, a professor of religious commented to Roberts that the symposium had been an im-
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portant faithful experience for him. He wrote in his journal, moved from the University of Utah campus to the Hotel Utah. “Was asked by Allen Roberts to open the proceedings with an Hotels continue to be the usual venue for symposiums.8 The invocation. In doing so I asked that we be receptive to ideas 1981 symposium ran for three days. That year, many of the and glory in intelligence that we might be better able to love non-Mormon participants who regularly attended Mormon and understand each other.”7 This symposium began featuring History Association meetings began attending the Sunstone three concurrent sessions and ran two full days plus a Symposium as well. Besides Jan Shipps, Lawrence Foster also Thursday evening plenary session. By 1983, symposiums attended, presenting some of the research relating to his book would feature from five to seven concurrent sessions. Religion and Sexuality. The 1981 event featured three panels. After the first two years, the symposium outgrew itself and Ten women participated.
THE USUAL SUSPECTS The list of Sunstone symposium participants reflects re- equally as many have been given in markable diversity in the places they live, their occupations, Salt Lake City—a sign of their high and even their religious traditions. level of commitment to both Sun- D. Michael Quinn, Eugene stone and to intellectual inquiry in England, Elbert Peck, and Lavina the Church. It is also significant that Fielding Anderson have been the Neal Chandler is a writer of fiction, much-traveled head runners in the list Roberts an architect, Rebecca of participants. Anderson has given Chandler an educator, Toscano a papers or participated on panels thirty classicist, and Sandberg a philosopher times at Salt Lake City symposiums. and professor of literature and Margaret Toscano She has presented at five Sunstone classics. West meetings, at four Washington Of the people in these first two groups, four are women, D.C. conferences, two Chicago sym- seven men. Those still living range in age from their mid-for- Lavina Fielding Anderson posiums, and two in the Northwest. ties to their early seventies. Roberts has been with the sym- She has also lectured at one of posium from the first. England participated the second year, Sunstone’s Doctrine and Covenants study events, for a total and the rest began participating during approximately the of forty-four presentations. Armand Mauss has also con- same time. tributed as a panelist or given papers forty-four times. Elbert A third group of presenters is too important to skip and Peck, who has attended almost all of the regional sympo- includes figures who have made a significant and enduring siums, has presented in fifty-one total contribution to the intellectual life of the LDS community— sessions, as did Eugene England prior John Sillito has presented on twenty-seven occasions; Lorie to his death in 2001. Martha Bradley Winder Stromberg, twenty-four; has presented forty-three times. Still, Janice Allred, Richard Sherlock, and D. Michael Quinn tops the list, Paul Toscano, twenty-three each; and having presented fifty-nine total ses- L. Jackson Newell, twenty-one. The sions at Salt Lake and regional events. Sunstone and Church community Of this leading group, two are histo- have also been blessed by the contri- rians (though not a historian by butions of non-Mormon scholars— training, Anderson also writes won- our “in-laws,” so to speak. Of these, derful history and is the current ed- D. Michael Quinn Jan Shipps leads with twenty-six pre- itor of the Journal of Mormon History), sentations, and, before his death in two have doctorates in English literature, two in history, one 2000, Peter Appleby had presented in sociology, and four of the five are editors or former editors seventeen times. Both have added so Janice Allred of LDS journals. much to our conversations. The five next most frequent participants have been Neal Every member of these core groups of presenters has Chandler with thirty-seven presentations; Allen Roberts with helped define what the Sunstone symposium is. Their ques- thirty-four; Rebecca Chandler, thirty-one; Margaret Toscano, tions, interpretations, and insights have produced a central thirty; and the late Karl Sandberg, twenty-nine. Three mem- ideological core for this endeavor. Sunstone symposiums bers of this second group hail from places outside of Utah— continue year after year in part because of these individuals; Neal and Rebecca Chandler, Ohio, and Karl Sandberg, they form a sort of pseudo-board. It is significant that they Minnesota (before moving to St. George, Utah, shortly before represent by their work a commitment to the importance of his passing). Although many of these presenters’ papers have freedom of expression, social and theological inquiry, and in- been delivered at regional symposiums in their own areas, tellectual integrity.
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In response to the Church’s same sort of thing in their area, request to drop the term “Mormon” Washington D.C. As they drove from the conference title, 1982 “We dreamed big. We asked cross-country, they brainstormed marked the debut of the “Sunstone ourselves, ‘Who are the big about possible speakers, and by Theological Symposium.” That year, the time they got home, they had forty-four sessions included forty- names? Who do we want pretty well mapped out a sympo- eight papers and two panels. Jeb to hear from?’” sium. Peck, who was then a na- Stuart Magruder, who had been tional correspondent for indicted in the Watergate scandal, —ELBERT PECK Sunstone, called Peggy Fletcher gave a plenary address: “Watergate about the idea. She was enthusi- Revisited from a Theological astic, and the first of many re- Perspective: A Question of Human Nature.” Plenary sessions gional symposiums was off and running. often attempt to expose Sunstone audiences to larger religious Alison Bethke Gayek joined Peck and Bybee as a third questions by bringing in national figures. Seven women partic- planner. Peck remembers the effort as being great fun: “We ipated in the 1982 symposium. dreamed big. We asked ourselves, ‘Who are the big names? A “pre-symposium breakfast” led the 1983 symposium, Who do we want to hear from?’”13 They brought in Jan Shipps, held at the Hotel Utah. A strong theme that year was ethics, Leonard Arrington, Hugh Nibley, and several others. The con- morality, and social responsibility.9 That year’s symposium in- ference was enormously successful, attracting more than six cluded the first “Pillars of My Faith,” a session format that hundred people who chose from thirty paper presentations would become a regular and very popular symposium feature. and six panels. This D.C. symposium was also the first to Leonard Arrington, J.D. Williams, Marlene Owens, Ed record its sessions and make the tapes available for purchase— Kimball, and Susan Howe were the first to initiate the tradition an idea that was quickly imitated in Sunstone symposiums of finding useful metaphors for their religious experiences and everywhere. The recordings dramatically increase the audience sharing their personal journeys. That symposium was also the of symposium sessions; and next to registration fees, tape sales first to include musical performance—BYU music professor soon became the largest symposium income generators. Michael Hicks and folklorist Hal Cannon both performed and By the second D.C. symposium, Fletcher had announced provided insight into the significance of music in the Mormon her retirement from Sunstone, and Peck had committed to culture. Two films were screened during sessions—Martin move to Utah to take over the editorial reins, leaving him less Luther and “The Mouths of Babes”: Kids Talk About God.10 That time to devote to conference planning. Attendance at the 1986 year, the symposium expanded to four days, with sixty-two D.C. symposium decreased significantly, and the event lost sessions and sixteen women participants. money. Elbert remembered going to Sunstone with these debts Perhaps the most significant change after these first five in hand. “There just wasn’t the sense of immediacy when it years was the expansion in 1984 to twenty panel sessions. was an annual event. The audience, being largely intellectuals, Since then, panels have represented about one-third of total wanted to be entertained by sensational sessions, big names, presentations and have proven to be very popular. Typically, and not particularly non-Mormons.”14 It was difficult to main- panels deal with contemporary issues and scholarly debates— tain that initial momentum, and now the Washington D.C. Mormon culture, family, sexuality, lifestyle, women, philos- symposium has settled into a comfortable one-and-a-half-day ophy, ethics, science and religion, arts, and the environment. event which draws between eighty and one hundred fifty at- The success of the symposiums put remarkable stress on tendees. Sunstone’s available resources, often interrupting the maga- A series of Sunstone lectures was held in Denver, Colorado, zine’s publication schedule. But the symposium had also been 1986–1988. Since 1987, regional symposiums, generally responsible for pumping new life into the magazine, for the lasting one-and-a-half days, have also been held in California, symposium was (and still is) the single most significant gener- Seattle, Chicago, and Boston.15 These regional symposiums ator of material eventually published in SUNSTONE. In fact, for depend heavily upon the good will of their visionary planners, years, participants signed an agreement in advance which gave local volunteers who have, in many cases, developed over time SUNSTONE first rights to articles produced for the confer- their own approach, traditions, and favored special speakers. ence.11 Because of the symposium’s many demands, the orga- Lorie Winder Stromberg planned the first Symposium West, nization hires a special staff person to coordinate the many de- held at Berkeley’s Marriott Marina Hotel. Like its Washington tails involved in conference planning.12 D.C. predecessor, this first California symposium saw atten- dees spilling out into the halls, eager to hear speakers from REGIONAL SYMPOSIUMS both California and Utah. The second Symposium West, held Representing “Sunstone at its best” at the Universal City Marriott Hotel, had even greater atten- dance. Organized by Kim McCall, this symposium also fea- LBERT PECK AND friend Jay Bybee attended the tured book tables, which were a particular draw. Since then, August 1984 symposium in Salt Lake City and began Symposium West sites have alternated between northern and E to talk about how great it would be to organize the southern California.
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LAUGHTER—THE BEST MEDICINE
Since their introduction at Sunstone symposiums, stand-up and other comedy routines, such as Elouise Bell performing as “Aunt Patty,” Edgar Snow doing his “musing on things Mormon,” and musicians playing “Mormon Millennial Blues,” have all proven very popular attractions. Still, no one has packed the house better than Laurie Mecham Johnson in the mid-1990s when she performed as Sister Fonda Alamode, “the ultimate Relief Society sister.” No one was sweeter than Sister Fonda, nor did they have quite her way with words.
“I do feel the Church is truly a place of open inquisition, a place of honest exhibitionism where all of our minds can grow and our spirits will be tenderly neutered.” —LAURIE MECHAM JOHNSON as “Sister Fonda Alamode” Laurie Mecham Johnson performs Sister Fonda Alamode
Attorney Molly Bennion has always played a major role in ideas—ideas both of them genuinely respected and were inter- organizing the Northwest Symposium which is usually a one- ested in. Such commitment was infectious and became the day affair held in Seattle, Washington, featuring two concur- baseline for all the conferences. Many people agreed to partic- rent sessions. No Chicago or Boston symposiums have taken ipate largely because of the personal relationships they had place since 1995. earlier established and nurtured with the planners. A personal According to Peck, because of the high level of commitment call from Fletcher or Peck was persuasive simply because of they take to organize and execute, and because they tend to in- the high regard in which many people held them. Peck re- volve many who do not regularly attend the Salt Lake sympo- flects: “One of the things I think I brought to Sunstone was a siums, regional Sunstone meetings “represent Sunstone at its strong connection to a lot of BYU faculty, and I was able to get a best.”16 lot of them to speak at the symposium and write for the maga- zine.”17 EXPANDED DISCUSSIONS Under Rector and Peck, symposium formats evolved to in- The Sunstone audience “cares about the topic to their very bones.” clude the performance of Mormon plays,18 hymn singing, ser- mons, stand-up comedy routines, morning devotionals, and FTER 1987, AND reflecting an expanded vision for interviews with prominent Mormons.19 The symposium also the symposium, SUNSTONE publisher Daniel Rector expanded the academic disciplines represented in the discus- A and new editor Elbert Peck decided to drop the word sion of Mormonism to include literary critics, anthropologists, “theological” from the symposium title, resulting in the current sociologists, and psychologists. Sunstone sessions also mirror name: “The Sunstone Symposium.” Between 1987 and 1993, the times. Almost always the issues of the day run through the Sunstone also staged a monthly scripture lecture series in Salt program as if a certain theme were intended to weave the four Lake City, which ran parallel to the texts under study in the days of the conference together. Topics such as environmen- Church’s Gospel Doctrine classes. talism, Relief Society, and family issues resurfaced every year. Following Rector’s departure from Sunstone in 1991, sym- In the mid to late ’80s, the number of sessions dealing with posiums under Peck’s administration became somewhat more women’s issues exploded, making the symposium an impor- uniform in style and formula, although he is quick to give tant sounding ground for a growing discussion about the rela- Fletcher (now Fletcher Stack) credit for his tutelage. Both tionship between the feminist and the church.20 Fletcher and Peck diligently sought to host discussions be- As Peck suggests, the symposium “is significant as a clear- tween as many constituencies as possible—representatives inghouse of ideas. It is a facilitator, a community builder re- from different organizations (who would bring with them sulting in important networking. Since it was initiated, it has members of their own) and those interested in various issues transformed what Sunstone is all about and has expanded and themes. Fletcher and Peck clearly liked their constituen- both our mission and our impact.”21 cies and enthusiastically invited many to come to discuss their The diversity of Sunstone’s constituents also create unique
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organizational issues, challenges that must be handled as a care- Earlier, Apostles Boyd K. Packer and Ezra Taft Benson had en- fully choreographed dance: respectful of the complicated rela- gaged in debates over the importance of writing only “faithful tionships between the various parts. Peck reflects: “Because it is history,” but now, Elder Oaks’s remarks began an attack against interdisciplinary, the symposium doesn’t have the institutional many more of the kinds of thinking and activities engaged in or even informal support of a particular group. [But] we have al- by Mormon intellectuals and supported by organizations like ways made the effort to achieve balance or at least to present as Sunstone. many views and things as possible. But because the conference Over the next year, SUNSTONE published several articles is not associated with a particular professional organization, concerning this new tension, such as Orson Scott Card’s there is no sense of obligation or ownership of the symposium “Walking the Tightrope,” Marie Cornwall’s “Voice and Loyalty,” by any one group. As a result there is a lot more bush-beating Armand Mauss’s “Alternate Voices: The Calling and Its required to round up both proposals and participants.”22 Implications,” Scott Kenney’s “God’s Alternate Voices,” and In important ways, the symposium’s mix of professional Fred Voros’s “Freedom of Speech in the Household of God.”24 thinkers and non-academic participants is uniquely Mormon, In the two years prior to Elder Oaks’s remarks, Sunstone reflecting the way members participate in their church. By symposiums had hosted an increasing number of sessions fo- Peck’s account, at symposiums: cusing on key social issues which impacted women, gays, and Professors may comment on papers by stay-at-home those who, for whatever reason, were outside the mainstream mothers, and both may contribute their unique per- of the Church. The tone, approach, and subject matter of these spectives to a panel on anything from the effects of presentations varied considerably, but many had a hard edge, Church bureaucracy to home teaching. This joining and Church leaders noticed. makes for a vibrant dynamic. Many visiting non- SUNSTONE also caught the attention of Church officials Mormon religious scholars have favorably noted that, during this time by reporting on the media coverage about the in contrast to other religious conferences whose atten- 1990 changes in the temple endowment, a particularly sensi- dees are often clergy, Sunstone’s audience consists of tive topic under intense examination by both outsiders and in- intelligent, informed, and passionate lay members siders. Several individuals who’d been quoted in Time maga- who confront and challenge scholars of Mormonism. zine and other national publications were called in by their One non-Mormon scholar said he comes to Sunstone bishops or stake presidents and condemned for their com- symposiums because, unlike most professional acad- ments about these private, sacred matters. SUNSTONE reported emic conferences, at Sunstone the “audience cares on several of these situations, and this reporting resulted in ec- about the topic to their very bones.”23 clesiastical action against Rector and Peck.25
THE SYMPOSIUM PHENOMENON A “Statement on Symposia” Perhaps it was inevitable the Church would react N 31 AUGUST 1991, two weeks after that year’s Y 1989, TEN years after they had begun, Sunstone sym- Sunstone Symposium, the First Presidency and the posiums had taken on a life of their own. Unique within O Quorum of the Twelve released a joint statement ex- B Mormon circles, they provided the only verbal forum pressing concern about recent symposia “that result in ridi- for the independent examination of the Mormon experience. culing sacred things or injuring the Church . . . detracting from Many people planned their vacations around the week, which its mission, or jeopardizing the well-being of its members.”26 for years corresponded with BYU’s Education week. Many The statement advised members against participating in fo- scholars presented parts of their on-going research and bene- rums not officially sanctioned by the Church. fited greatly from the feedback they received. Symposiums Vague and ambiguous, the statement left considerable room were well-covered by local and, occasionally, national media. for interpretations. Although it did not name the Sunstone Because of this success, it was perhaps inevitable that the Symposium, its implications were quite clear. The official Church would eventually react. Despite Church claims that statement included what appeared to be specific condemna- Sunstone represented a small minority group, the annual sym- tions of several presentations given during the recent sympo- posium was a phenomenon that had its own life and energy, sium, including non-Mormon University of Utah historian and, for some, seemed threatening. Apostle Dallin H. Oaks Colleen McDannell’s paper on the history and symbolism of pulled discussions about the symposium out of private the temple garments and librarian Dennis Clark’s paper dis- Church leadership meetings and into the public arena when cussing changes in the temple ceremony.27 The statement he delivered an April 1989 General Conference address on “al- reads: “We deplore the bad taste and insensitivity of these ternate voices.” His remarks reflected the hierarchy’s growing public discussions of things we hold sacred. . . . Some of the concern over “critics inside and outside” the Church. In effect, presentations . . . have included matters that were seized upon Elder Oaks’s remarks drew a line in the sand that would be- and publicized in such a way as to injure the Church or its come increasingly clear, distinct, and acrimonious. members or to jeopardize the effectiveness or safety of our mis- This tension between Church officials and so-called sionaries.” This clause mentioning missionary safety seemed to Mormon liberals came into strong focus over the next decade. directly refer to David Knowlton’s now-famous paper about
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terrorism against the Church in South America. Then a BYU anthropology professor, Knowlton suggested that the “Church itself may be jeopardizing the safety of missionaries “We are asked by inadvertently maintaining an image of cul- to love the Lord tural imperialism in its proselyting efforts.”28 The statement further condemned those who with all our hearts publicly speak on topics that “are more appro- priate for private conferring and correction and minds. It is a than for public debate.” Some speculated this poor religion that phrase referred to a paper by John Sillito dealing with the 1943 excommunication of can’t stand the test Apostle Richard Lyman for adultery. Others felt of thinking.” it could refer to sessions that had dealt with homosexuality or troubled familial relation- —LOWELL L. BENNION ships, such as incest in Mormon families.29 Rector and Peck responded carefully to this Lowell Bennion and Eugene England public criticism, saying, “We are very sorry if some deliberations at our symposia gave offense or were inter- President Ezra Taft Benson. His letter caused his stake presi- preted as detracting from the mission of the Church. Our in- dent to ask to speak with him. Because Knowlton had been tent is to conduct thoughtful discussions of religious questions promised that as long as he “taught and researched, as best I in a spirit of good will. We believe that, in the long run, an could, the material of my field, the university would stand be- open and honest examination of the varied perspectives of the hind me and support me.” Hence, for Knowlton, this latest in- Latter-day Saints and their friends helps to build the kingdom cident was very troubling.35 of God.”30 Reporters who covered the story about the statement so- In comments to Vern Anderson, an Associated Press re- licited responses from the Church which were categorically porter writing about the censure, Peck commented that denied. Instead, Church public relations officials issued a Sunstone sessions simply formalize the “very things that go on written definition of dissent as “conflict, discord, strife, objec- in the foyer of every chapel, not necessarily what’s said from tion, protest, rebellion, contradiction, or to differ, disagree or the pulpit.”31 oppose. . . .” According to then-Church spokesman, Don Speaking with Salt Lake Tribune reporter Peggy Fletcher LeFevre, members whose “actions fit those definitions subject Stack, ironically the “mother” of the Sunstone symposium themselves to the possibility of church discipline, whether it idea, historian D. Michael Quinn placed these events in a be formal or informal.” LeFevre continued that “informal disci- larger context: “Consistently, from the beginning, the Church’s pline would include private counsel and caution, whereas leadership has . . . been uncomfortable with open forums that formal discipline is administered in a disciplinary council.” He have been organized by the rank and file. In the nineteenth added that one purpose of such action “is to safeguard the pu- century, the leadership recognized the existence of a loyal op- rity, integrity and good name of the church.”36 position, and [in the] twentieth does not.” He added that this The discouragement against participation in “symposia” attitude had been particularly true since the organization of continued in the following October General Conference. Dialogue: A Journal of Mormon Thought in 1966 and SUNSTONE There, Apostle Boyd K. Packer reminded his Mormon audi- magazine in 1975. Commenting in the same Tribune article, ence to avoid the Mormon humanitarian and longtime scholar of the Mormon dangers of participating in circles which concentrate experience, Lowell L. Bennion remarked: “We are asked to on doctrine and ordinances and measure them by in- love the Lord with all our hearts and minds. It is a poor reli- tellect alone. If doctrines and behavior are measured gion that can’t stand the test of thinking.”32 by intellect alone, the essential spiritual ingredient is For some, the act of criticizing the statement resulted in dis- missing and we will be misled. . . . There is safety in ciplinary action, or the threat of the same. For instance, a letter learning doctrines in gatherings which are sponsored to the Salt Lake Tribune from optometrist and frequent sympo- by proper authority.”37 sium participant Kim Clark led to his stake president’s telling Elder Charles Didier, of the Council of Seventy, told his audi- him he was “undertaking an investigation that could result in ence to build their faith “by asking your Heavenly Father in the [Clark’s] disfellowshipment or excommunication.”33 Long- name of the Son Jesus Christ. Do not turn to public discus- time Sunstone supporter Christian Fonnesbeck wrote a letter sions and forums.”38 Finally, Apostle Marvin J. Ashton re- to the First Presidency that resulted in his being released from minded Church members: his position as ward scout leader and being told that this ac- Some of us may be inclined to study the word with tion had come from “high Church officials.”34 Like the idea in mind that we must add much where the Fonnesbeck, David Knowlton also sent a letter directly to Lord has said little! Those who would “add upon”
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could well be professor Eugene guided by the an- Improper limitations on freedom of England responded, de- chor question: Do fending Sunstone as a se- my writings, com- inquiry do not come from the statement rious forum for the dis- ments, or observa- from the Brethren last August, cussion of Mormonism, tions build faith on a par with other pro- and strengthen tes- but rather from people who are willing fessional conferences timonies? to expand upon that statement.” they attended. They ad- Oftentimes we can dressed the suggestion cause confusion —EDWARD L. KIMBALL AND EUGENE ENGLAND that to be loyal to the and misdirection in Church, one should not our lives and in the lives of others if we promote the attend the symposium. “Not so,” they wrote, “We have all been startling and unorthodox. Feeble knees are strength- advised . . . against participation in presentations” that deal ened by those who lead with purpose rather than with particularly sensitive or sacred topics like the temple, or with personal interpretations.39 engage in open criticism of the Church. But they defended the symposium as falling under the umbrella of Joseph Smith’s REVERBERATIONS statement about “teaching correct principles so that we may A bridge is destroyed; the balance shifts govern ourselves. Improper limitations on freedom of inquiry do not come from the statement from the Brethren last August, T DID NOT take long for the issue of participating in the but rather from people who are willing to expand upon that Sunstone Symposium to become inextricably linked to the statement.”44 Perhaps the best monitor of the statement’s im- I discussion of academic freedom at Brigham Young pact on its BYU constituency was a poll taken in March 1992 University. BYU professors such as Eugene England and David finding that 42 percent of BYU’s faculty said they wouldn’t par- Knowlton saw their presentations at the symposium as con- ticipate in that summer’s Sunstone symposium.45 nected in important ways to their academic work. Lynn The Sunstone Foundation board’s initial response to the England, then-chair of BYU’s sociology department, told the statement was to ignore it. “Let’s pretend it’s not about us,” one Daily Universe, “I think it’s intimidating to some and angers remembered.46 But soon many became angered by its implica- others to see ecclesiastical leaders call them in and question tions and the expanded ramifications of its impact. Of partic- their research.”40 Writing to the chair of the anthropology de- ular importance to the BYU faculty because of academic partment, Knowlton concurred, saying that this policy “not freedom issues, the statement also raised important issues for only damages our willingness to explore critical concerns, but the more general Sunstone audience about the free exchange also could damage the national reputation of the university.”41 of ideas in the Church. In February 1992, the Associated Press reported on a confi- According to Peck, the “statement on symposia” was “a big dential memo submitted to President Rex E. Lee and signed by deal.” twenty members of the sociology department, articulated their We were very surprised by it. We reflected on it in al- belief that participation at the Sunstone symposium was crit- most everything we did. The statement affected us a ical to their examination of the Mormon experience. “While lot. I think that for some time they had been growing we recognize some presentations . . . are weak and unprofes- more aware of Sunstone and frustrated with sional, we believe our own presentations and most others have Sunstone. I know the General Authorities didn’t like been of the highest quality.” Particularly critical of the ecclesi- Ed Firmage’s article on Hugh B. Brown’s final years. . . . astical action taken against some for Sunstone participation, More and more people were hearing about Sunstone the memo continued: “Actions such as these, if encouraged by because of subscription drives and increased media Church leaders, will have a chilling effect on those who have attention on the symposium. All that combined for worked long and hard to promote the study of Mormonism. . . . them to say, we really need to do something. So they Such actions must be viewed as a constraint on academic pulled together and issued the statement.47 freedom, especially for LDS Church members.”42 Despite doom and gloom predictions about the health of Days later, the Daily Universe published an anonymous edi- the symposium in the shadow of the statement, the 1992 torial that criticized the symposium for being “unacademic.” Sunstone symposium had more than fifteen hundred in atten- The letter suggested that the statement on symposia should dance.48 Many people went out of their way to participate that also be seen as directed toward academics at other universities year, showing their continued support of the enterprise.49 The besides BYU: “Members of the Church who are professors number of BYU professors was down significantly and has con- teaching at the University of Utah, Harvard, or any other uni- tinued to get smaller. Peck argues this loss is particularly sig- versity are under the same advice. . . . If a professor decides not nificant because the symposium has lost much of the balance to follow the statement, it’s between that professor and the he and others had been so careful to create and protect: Church, and that relationship should be the professor’s first It has meant losing the BYU moderate voice. Topics concern.”43 BYU law professor Edward Kimball and English have changed; there has been for instance, less
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history. Perhaps there have been in some cases From the very first, fewer moderate and intelligent I recognized that for me, commentators “this was the place,” than there might have been. It has the place I wanted to be; proved impos- these were the people sible to replace them.50 I wanted to be with. In addition to BYU Why? I don’t like the faculty, a number of other long-time sup- banality of the words porters became less inter- “support group,” but that ested in the symposium. Several scholars from phrase describes Sunstone FARMS (Foundation for for me better than Ancient Research and Mormon Studies), such “theological discussion.” IMPROMPTU GATHERING, 2001 SALT LAKE SYMPOSIUM as Steven Ricks, Bill —KAREN ROSENBAUM A “support group” or a theological discussion? Hamblin, and Robert Definitely a bit of both. Millet once came to sym- posiums; but their voice—which to some might appear radical rest of the symposium might have created, the symposium was to a different extreme—was now also lost to the symposium in a way marked by these powerful papers.52 crowd. Before the statement’s chilling effect, Peck observed The lasting significance of the “statement on symposia” that Sunstone had always functioned as a sort of bridge be- seems to have been its contribution to a polarization between tween more extreme views like those held by many at FARMS the Church and Sunstone, but perhaps even more important and the very liberal left, helping both consider a more between the Church and any member who might chose to moderate center. Before the statement, Sunstone symposiums study Mormonism in depth from any academic or professional had a healthy and impressive breadth that was now imper- discipline. Insider/outsider, FARMS/Signature Books, SUN- illed.51 STONE/Ensign—however the various dyads might be paired— For the next few years, the tone of the symposium did the line between those who spoke the party line and those who change. For instance, in 1992, many sessions attacked the challenged it was carefully drawn and defended. Increased statement head on, as well as the assumption about the appro- suspicion, perhaps confusion and alarm grew. Many simply priateness of the Church’s approach and the general atmos- chose to stop participating altogether while things cooled. phere of distrust it created. Lavina Fielding Anderson pre- Unfortunately, many of these kind and moderate voices have sented her award-winning paper “The Dialogue toward still not returned.53 Forgiveness: A Documentary History of the Intellectual Yet even without the participation of many of its old-guard Community and Church Leadership”—a paper which eventu- moderates, Sunstone has continued to host symposiums and ally led to her excommunication from the Church—in which to expand its outreach and mission. In June 2001, after leading she carefully illustrated the history of the confrontation be- the organization and playing the key role in more than fifty tween the Church and the Mormon intellectual community. symposiums and conferences, Elbert Peck resigned, leaving Janice Allred, who had, for years, faithfully presented serious the organization’s day-to-day leadership to Dan Wotherspoon, theological reflections, gave a paper “Toward a Mormon who had joined Sunstone earlier that year as magazine editor. Theology of God, the Mother”—again, a talk which eventually Wotherspoon is optimistic about the future of both the organi- led to official Church discipline. BYU professor Scott Abbott zation and the symposium: presented the paper, “One Lord, One Faith, Two Universities: Sunstone’s mission is as important now as it has ever Tensions between ‘Religion’ and ‘Thought’ at BYU,” in which he been. Sure, we’re still fighting the stigma that reflected on his own personal odyssey in search of academic Sunstone is a radical organization intent on chal- integrity. Paul Toscano offered a blistering critique of church lenging Church authority and damaging testimonies. leadership, “Dealing with Unrighteous Dominion, Spiritual And we understand where that perception comes Abuse, Theological Correctness, and Ecclesiastical Tyranny: from. We have allowed many people with strident The Mission of the Mormon Alliance,” which condemned voices, people who are in pain, and people with what he perceived as the injustice of running a church as if it strong agendas to speak at our symposiums. And were an abusive government. Regardless of what balance the we’ve allowed them to advocate their positions.
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Sessions with ousness. This is one of such sessions are “Sunstone symposiums provide a medium many ways they examine not the norm, their lives as religious but they are the of free inquiry in a community in which men and women. ones which nat- expression is often edited according to Without question, the urally attract the symposium is rich with attention of the expected outcomes and values.” meaning. media who cover —GEORGE D. SMITH One long-time sup- our events.54 porter, who was there at The organization, of course, disagrees this sort of the first Mormon Theological Symposium, says of its impor- characterization. Echoing the language of his predecessors, tance: Wotherspoon argues that Sunstone, and especially with regard Sunstone symposiums provide a medium of free in- to symposiums, is striving to achieve in practice the ideal of an quiry in a community in which expression is often “open forum.” Wotherspoon explains: “We as an organization edited according to expected outcomes and values. I are not advocating any particular position ourselves except the think Sunstone has done a fine job of seeking both value of open, free, and intelligent discourse. We have faith in sides of various spectrums and providing a forum in the marketplace of ideas, that the best ideas will win out when which people can express themselves. As far as a people of good will meet to try to persuade each other.” This verbal collection of ideas, it is unique. There are delicate balance has been difficult to achieve, and some have written forums—such as Dialogue and SUNSTONE— accused Sunstone of censoring certain topics and individuals, but the symposium is unique to the extent that it pro- and of trying to curry the favor of Church officials. vides and records free expression about Mormonism Wotherspoon believes this characterization comes from a basic and its history.57 disagreement over what an “open forum” means: For others, the symposium’s strength comes from its diver- Hosting an “open forum” does not mean we offer an sity: it represents a sort of grab bag of subjects, issues, and “open microphone.” Because of our commitment to even individuals. Its diversity mirrors our culture more healthy, helpful debate, we will not intentionally broadly. In an interview with Vern Anderson, Peggy Fletcher allow someone with a strong or challenging view to said, “For some people it’s almost a substitute community, present a paper at our symposium without doing our people who don’t feel completely at home in their wards. For best ahead of time to arrange for a different perspec- those people it becomes almost a congregation. For others it’s tive to be offered in the same session. We do not al- like a giant study group, a chance to talk about issues it ways succeed in finding balancing voices—and we do wouldn’t be appropriate to discuss at church.”58 occasionally cancel sessions because of this—but we Stan Christensen, a professional negotiator and former try very hard to provide equal weighting.55 chair of the Sunstone board of trustees, speaks to the impor- Sunstone’s new administration has also continued the tradi- tance of the diverse community Sunstone fosters: tion of expanding the symposium’s format, adding “Sunstone I appreciate the inclusiveness of Sunstone. It provides Workshops” to the 2002 symposium offerings.56 a haven for individuals at differing points on their spiritual journeys. . . . My testimony has been en- WHY SUNSTONE? riched by the differing perspectives I’ve been exposed “We have become better because of it.” to through Sunstone. . . . Navigating the road of faith is an ongoing challenge for us all; participating in HE CHURCH AND the Sunstone constituency will Sunstone has furthered my particular journey.59 likely never agree on either the nature or lasting impact Karen Rosenbaum, a fiction writer from California’s Bay T of the symposium. There are considerable disagree- Area, reflects on the value Sunstone has had for those outside ments even between Sunstone regulars. Regardless, the the Wasatch Front. symposium has significantly impacted Church policy and the It is enormously important to me that these forums con- relationships between supposed liberals and the mainstream tinue. For most of the past twenty years, I have arranged church. The symposium is also important as a cultural icon trips to coincide with the Sunstone Symposium. From which mirrors Mormon society at large and places it in an the very first one, in 1979, I recognized that for me, American social context. Papers and panels presented at sym- “this was the place,” the place I wanted to be; these were posiums reveal what members of this community, or at least my people, the people I wanted to be with. Why? I don’t corners of the Mormon community, have thought to be the like the banality of the words “support group,” but that most relevant to their experience. Questions asked there are of phrase describes Sunstone for me better than the phrase profound importance to the participants’ spiritual and emo- “theological discussion.”60 tional health. In most cases, symposium presentations are Although some resist the suggestion that Sunstone is a sup- carefully crafted and offered with sincerity. Participation is not port group, for many who, for whatever reason, have lived a trivial pursuit, but one which many take with incredible seri- marginalized lives on the periphery of mainstream Mormon
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society, the symposium has provided a much needed sense of NOTES community. Because these conferences have been so carefully 1. Allen Roberts, oral interview with Martha S. Bradley, 16 June, 1999. nurtured by caring editors and organizers, the bottom line has 2. “1979 Sunstone Theological Symposium: Examining Mormon been a general respect for diversity. At the symposium, people Religious Thought,” Call for Papers, copy in the author’s possession. can responsibly express their questions and insights and feel 3. Program notes; copy in files at offices of the Sunstone Education safe that they will be treated with respect instead of derision, a Foundation, Inc. 4. The Call for Papers had indicated the conference would be called the respect they might not feel they get elsewhere. For “Sunstone Theological Symposium.” N either organizer remembers exactly why Rosenbaum, this safe questioning has been a key to her con- they switched to “Mormon Theological Symposium,” but Allen Roberts believes it nection to Sunstone. was related to Sunstone’s not being, at that time, a very recognizable name. three All my life, including long periods of intense prayer years later, the Church asked Sunstone leaders to remove the name “Mormon” from the symposium’s title (see page 36). and study, I have asked religious questions without 5. Roberts interview. finding answers. It is not that I have found these an- 6. Participants in the ecumenical roundtable were Dr. Stephen Sidorak of swers at Sunstone. What I have found at Sunstone is Centenary United Methodist, Dr. Jeffrey Silliman of Mt. Olympus Presbyterian, Dr. an acceptance of questions and questioners. I have George Nye of First Baptist, and Rev. Monsignor Jerome C. Stoffel. 7. Fred Buchanan, Journal, 3 Sept. 1980, photocopy in the possession of also found an acceptance of answers and answerers, the author. 61 although I am seldom in that number. 8. Two exceptions to holding the symposium in hotels have been Salt One of the most impressive and perhaps moving experi- Lake Community College, Redwood Campus (1998) and the Salt Palace (1999). ences I have had in studying this history of Sunstone sympo- 9. Among the papers on this theme are: “Social Morality: An Indispensible Element of the Judeo/Christian Tradition,” by Lowell Bennion; siums and reviewing the many programs was to recognize the “Social Responsibility and LDS Ethics,” by Courtney Campbell; “Being Mormon: Is seriousness of the pursuit. We who have participated have It What You Believe or How You Act?” by Paul M. Edwards and Irene Bates. asked great questions that have taken us to sometimes chal- 10. Some of the other films shown at symposiums through the years, in- clude: The Attack of the Giant Brine Shrimp, Trapped by the Mormons, Utah’s Black lenging places. We have then been obligated to accept the con- Legacy, and Lowell Bennion: A Life that Matters. sequences of the answers or the weight of responsibility of our 11. This is no longer the case, and papers first presented at the symposium newfound insights. Ultimately, we have become better because have appeared in numerous publications, including: BYU Studies, Dialogue, Ensign, of it. In my mind, the only measurement for the value of our Exponent II, First Things, Insight, John Whitmer Historical Association Journal, Journal for the Scientific Study of Religion, Journal of Book of Mormon Studies, Journal of pursuits is how it impacts our resolve to refine our approach to Mormon History, Mormon Women’s Forum Newsletter, Restoration Trail Forum, life—to become, perhaps, more Christian. As we search our Restoration: The Journal of Latter Day Saint History, Review of Religious Research, hearts and minds, we have had to ask difficult questions, such Social Forces, Student Review, Utah Historical Quarterly, Weber Studies, and Western as—Why Sunstone? For me, the issue is about so much more Folklore. 12. Past symposium planners include: Michelle MacFarlane, Martha than just positioning our papers or panels as faith-promoting; Bradley, Cindy Dahle, Lynne Whitesides, Felicity Hamilton, Danielle Slaughter, but as promoting goodness, improving our resolve and ability Emily Asplund, Greg Campbell, Elizabeth Bradley, Rachel Day, Jason Smith, Bryan to live more careful, moral, and ethical lives, and helping re- Waterman, Dave Barber, Devery Anderson, Jane England, Stacie Sears, and John fine the Mormon and even larger world. Hatch. Martha and Elizabeth Bradley are mother and daughter, and they planned symposiums exactly a decade apart (Martha, 1986; Elizabeth, 1996). Sunstone is worth nothing if it merely results in an annual 13. Elbert E. Peck, oral interview with Martha S. Bradley, 17 June 1999. dog fight or mud-slinging contest. But in the same way that the 14. Ibid. best religious activity can stimulate in us better thinking and 15. Symposium West has been held each year since 1987. The Northwest living, Sunstone is worth fighting to preserve and defend. Symposium has been held regularly since 1988 except for three years. Chicago symposiums were held from 1992–1995. Boston symposiums were held from Some of the finest people I know are and have been at the core 1993–1995. of this endeavor. In reviewing the symposium programs, I get 16. Peck interview. Among those who have helped plan several regional the sense that without Ron Molen, we might never have talked symposiums are: Robert and Sharyn Larsen, Kim McCall, Donnae Tidwell, Lorie Winder Stromberg, and Delmar Young (Sunstone West); Ann Stone, Susan about community; that without Courtney Campbell, we might Paxman Hatch (Chicago); Becky and Kirk Linford (Chicago and Washington not have been so reminded about social responsibility and the D.C.); Donald Gustavson (Boston and Washington, D.C.); Jinelle Monk need for Mormons to think about ethics. Lorie Winder (Washington, D.C.). Although it was not a “regional symposium,” Sunstone co- Stromberg has kept feminism in the forefront; Paul Swenson, sponsored with the National Historic Communal Societies Association the 1990 conference, “Plotting Zion.” Held in Provo, Utah, this very successful two-day poetry; Neal Chandler, fiction; and Claude Burtenshaw and event featured local and national speakers who addressed topics related to J.D. Williams have regularly helped us think about American “Mormon Communitarianism—Past, Present, and Future.” government. All have stimulated our thinking on topics we 17. Ibid. might otherwise have been too lazy to consider. 18. The first play read at a symposium came in 1986, “Matters of the Heart,” by Thom Duncan. Other plays performed or read since have included Through the symposiums to which they have contributed, Carol Lynn Pearson’s “Mother Wove the Morning,” Elouise Bell’s “An Evening with and through the example of their own lives, Peggy Fletcher Aunt Patty,” and Eric Samuelsen’s “What Really Happened.” Stack, Allen Roberts, Elbert Peck, Karl Sandberg, Lavina 19. Among those who have been interviewed at Sunstone symposiums Fielding Anderson, Eugene England, and others have mentored are: Leonard J. Arrington, Valeen Tippetts Avery, Mary Bradford, Wayne C. Booth, Duane Jeffery, Brigham D. Madsen, Sterling M. McMurrin, William Mulder, Elbert us in what it means to be truly human, how to live careful lives Eugene Peck, Levi S. Peterson, D. Michael Quinn, Samuel Woolley Taylor. and to build community. To the degree the symposium serves 20. As would be expected following the tragic events of 11 Sept. 2001, the such ends, it is worth supporting and, in whatever way we can, 2002 symposium is hosting several sessions dealing with the theological chal- adding our own chapters to its continued story. lenges raised by the attacks, as well as several on Islam and the Middle East.
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21. Peck interview. Sunstone and later published in the magazine; Anderson’s and Toscano’s presenta- 22. Ibid. tions at Sunstone were identified as problematic during the ecclesiastical actions 23. Ibid. taken against them. 24. Card article, SUNSTONE (Apr. 1989): 39; Cornwall article, SUNSTONE 53. Some BYU faculty members used a variety of strategies to continue to (Aug. 1989): 39; Mauss article, SUNSTONE (Apr. 1990): 7; Kenney article, participate in symposiums while drawing less attention to themselves—listing SUNSTONE (Apr. 1990): 11; Voros article, SUNSTONE (Sept./Oct. 1991): 16. their place of residence instead of their academic affiliation or not having their 25. For Sunstone’s report on the discipline, see “Comments on Temple name listed as a participant at all. Because the Salt Lake symposium typically gen- Changes Elicit Church Discipline,” SUNSTONE (June 1990): 63. The note on ac- erated the most media coverage, some BYU faculty chose to participate only in re- tions taken against Rector and Peck is found in “Sunstone Officers Disciplined,” gional symposiums. Others still were offended by the acrimonious tone of many SUNSTONE (Apr. 1991): 63. presentations or opted out for other reasons altogether. 26. “Statement,” Deseret News, 31 Aug. 1991. See also Vern Anderson 54. Dan Wotherspoon, oral interview with Martha S. Bradley, 21 May (A.P.), “LDS Church Censures Group of Intellectuals,” Salt Lake Tribune, 5 Oct. 2002. 1991; Peggy Fletcher Stack, “LDS Church Decries Sunstone Sessions, Calls 55. Ibid. A recent challenge to the issue of what are “acceptable” bounds Content Insensitive, Offensive,” Salt Lake Tribune, 24 Aug. 1991; “Church Issues for presentations even in an “open forum” arose during the 2001 Sunstone West Statement on ‘Symposia,’” SUNSTONE (Sept. 1991): 58–59. symposium. After the proposal for a paper titled, “The Hidden Nazi Mentality in 27. Colleen McDannell, “LDS Garments: A View from the Outside” (tape the Proclamation on the Family,” by Cindy LeFevre, a behavioral sciences in- SL91-147); Dennis Clark, “Swear Not at All: Goals and the Temple Endowment” structor at California State College, Sacramento, had been accepted and included (tape SL91-058). in the preliminary program, members of Sunstone’s staff and board of trustees re- 28. David C. Knowlton, “Terrorism in the Church in South America” (tape considered and withdrew sponsorship of the paper several days before the sympo- SL91-142). sium. A statement in the final program explaining the paper’s removal from the 29. John Sillito, “Enigmatic Apostle: The Case of Richard R. Lyman” (tape conference read: “The session scheduled for this time has been cancelled. It does SL91-073). Other presentations suspected of prompting this final clause include, not meet the standards of the Sunstone Foundation mission statement: ‘We en- Anne Castleton, “You’d Stay Too: The Confluence of Patriarchy and Capitalism in courage . . . responsible interchange of ideas that is respectful of all people and Maintaining Violent Intimate Relations” (tape SL91-059); Panel: “Child Sexual what they hold sacred.’ We are very sorry that the title and abstract were printed in Abuse in the LDS Community,” (tape SL01-080); Panel: “Finding a Middle the preliminary program before we could make this decision.” The statement was Ground on Same-sex Orientation: History, Therapies, and Other Issues (tape signed, “The Sunstone Board of Trustees, J. Toby Pingree, chair; Eugene England, SL91-160); Panel: “For Time and Eternity: Divorce in the Mormon Church” (tape associate chair.” SL91-050); Panel: “Sex Lives of the Sisters: Research Results from a Survey of Upset at what they viewed to be a lack of trust in their judgment and also a Married Mormon Women” (tape SL91-099). personal and hurtful affront to LeFevre, Sunstone West 2001 organizers Richard 30. Stack, “LDS Church Decries Sunstone Sessions.” Rands and Janet Kincaid inserted “comments” after the statement of cancellation: 31. Anderson, “LDS Church Censures Group of Intellectuals.” “In lieu of a session at this time, the room that was previously scheduled has been 32. Stack, “LDS Church Decries Sunstone . . .”; “Church Issues Statement made available to Cindy LeFevre. Anyone wishing to visit with Cindy may do so on ‘Symposia,’” SUNSTONE (Sept. 1991): 58. during this hour.” Many did. Indeed, outside the evening plenary sessions, this 33. Lavina Fielding Anderson, “The LDS Intellectual Community and non-sponsored “meeting” was the best-attended of all symposium-related events. Church Leadership: A Contemporary Chronology,” Dialogue: A Journal of Mormon A session about this incident and the issues it raises was held at the 2001 Sunstone Thought, 26 (Spring 1993): 36. Symposium (“Does an ‘Open Forum’ Mean an ‘Open Microphone’?: The 34. Ibid. Controversy at Sunstone West”; tape SL01-336). 35. David C. Knowlton, “Of Things in the Heavens, on the Earth, and in 56. For more details, see preliminary program for the 2002 Sunstone the Church,” SUNSTONE (Sept./Oct. 1991): 12. Symposium (inserted in this issue). Sunstone Workshops require separate registra- 36. Earnest Phillips Anderson II, “Elder Packer Warns of Intellectual tion and are intended, in part, as a means of increasing symposium income. An in- Dangers,” Daily Universe, 7 Oct. 1991. troductory note about the workshops on the Sunstone website reads: “As a non- 37. Boyd K. Packer, “Reverence Invites Revelation,” Ensign 21 (Nov. 1991): profit organization which relies heavily upon good-will donations from its 21–23. supporters, we are of course excited by the additional revenues successful work- 38. Charles Didier, “Testimony,” Ensign 21 (Nov. 1991): 62–64. shops may produce. But our primary concern has been to help create valuable and 39. Marvin J. Ashton, “Strengthen the Feeble Knees,” Ensign 21 (Nov. thoughtful workshops and to arrange extended personal encounters with leading 1991): 71. teachers, theorists, and professionals.” See
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First Place Winner, 2001 Eugene England Memorial Personal Essay Contest
EMPTY NETS
By Mary B. Johnston
CAN’T REALLY SEPARATE SAM COOKE’S MELLI- Despite the story’s inherent mystery and intimacy, fluous voice from the woman he sings about in his gospel Christians often use this miracle to teach definitive lessons I song, “Touch the Hem of His Garment.” As he glides from about faith. I don’t remember whether as a child I simply one note to another, he makes faith and music sound effort- heard healing stories this way or was taught how to interpret less: them. But I do know that early on, I decided that having faith meant that we get what we really need and want. After all, as There was a woman in the Bible days soon as this sick woman touches Jesus’ garment, “the fountain Who had been sick, sick so very long. of her blood [dries] up; and she [feels] in her body that she [is] Well, she heard Jesus was passing by, healed of her illness.” In 1 Samuel, a sorrowful, barren So she joined the gathering throng. woman—Hannah—promises that if God will let her conceive While she was pushing her way through, a child, she will give her baby to God. In the next verse, she’s Someone asked, “What are you trying to do?” nursing her newborn son. She said, “If I could just touch the hem of his garment, When I heard these fantastic stories about desires being ful- I know I’ll be made whole.” filled, I did not have any way of mitigating their meaning. Reading them as literary analogies or spiritual metaphors does She spent her money here and there not come naturally to a child. So, I concluded that true faith is Until she had no more to spare. about visible, positive results. In fact, I internalized these sto- The doctors they done all they could, ries and believed that my faith could control the outcome of But their medicine would do no good. my life and perhaps others’ lives as well. When she touched him, the Savior didn’t see. Adults often speak endearingly and sometimes enviously of Still he turned around and said, “Somebody touched me.” children’s absolute confidence that the spiritual is real. I know She said, “It was I who touched the hem of your garment a four-year-old who recently wrote a birthday invitation to So I could be made whole again.” Jesus; her main concern was making sure she got the right ad- dress on the envelope. She never questioned his availability. Despite years of suffering and disappointment, this un- On her way to visit her grandparents, this same girl looked out named woman approaches Jesus, confident that he can heal her airplane window and was sure she saw Jesus among the her. I imagine a pure, hopeful energy flowing from her as she clouds. The hemorrhaging woman in the bible and my little reaches out to touch his robes. And we know that her faith friend have absolute confidence in God’s existence and power. changes him. Jesus asks, “Who touched me?” for he feels some Angels are as real as fruit on the breakfast table. virtue leave him. Somehow in this brief interaction, the woman is also changed: her bleeding stops. Though this mir- ERHAPS IT IS not a coincidence that I was asked to act acle has an audience, the alchemy that takes place in both out a short skit of the bleeding woman for the children people is private and therefore somehow sacred. P at church. Dressed in a bathrobe and headscarf, I walked haltingly with my head bowed. I held my stomach as if MARY B. JOHNSTON is a teacher, editor, wife, and in pain. I had little trouble identifying with this woman’s dis- mother who has recently moved from Boston to comfort and frustration, for I myself had been bleeding almost Hawaii. She, her husband, and six-year-old every day since my father’s death just months before. And as daughter expect to welcome their new daughter from with the woman in the story, “the doctors, they done all they China about the time this essay is published. She can could, but their medicine would do no good.” Ultrasounds be reached at
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to stop the bleeding. Four months before my father’s death, I John the Revelator tells about a group of angry Sadducees had given birth to a stillborn daughter and had not been able and Pharisees bringing to Jesus a woman who has been caught to conceive again. in adultery. Eager to see how this so-called Son of God would While reaching out, pretending to touch the hem of Jesus’s be loyal to the law that requires the woman to be stoned, the garment, I considered my own faith. Like a fisherman, I had men wait for a response. Jesus “stoop[s] down, and with his tended to my nets, daily tossing them out to sea, always finger [writes] on the ground, as though he heard them not.” hoping to haul in a catch. Perhaps a cure, a pregnancy. The Dissatisfied with whatever has been written in the dirt, the ac- more often I cast, the more desperate I became for a return. As cusers continue their questioning to which Jesus responds, I examined my seines at the end of my hard day’s work, all I “He that is without sin among you, let him first cast a stone at saw were empty nets whose hemp, heavy with sea water, her” and again stoops down to write something in the dirt. seemed to mock my efforts to believe. In the skit, I put my John reports that the men leave. Jesus forgives the woman and own story aside and completed the story as Mark wrote it. I asks her to sin no more. The brief story tells us a series of reached out to touch a garment, events, but we do not know how let go of my abdomen, slowly or why they occurred, for what straightened, and beamed with was written in the dirt remains as grateful joy at the miracle of re- mysterious as does the transfor- stored health. I took a bow as the What Jesus wrote in mation of each soul. No archeo- children clapped. logical dig or eloquent sermon the dirt remains a will reveal it; the wind has blown DO NOT doubt the veracity away that text, forbidding us to of miracles recounted in mystery, as does codify this story. I these, nor do I doubt other the transformation people’s narratives of miracles and O I HAVE the courage faith. What I question, now that not to require a transla- two loved ones have died and my of each soul. tion of that message nor nets come in empty despite all my No archeological dig Dcertain results from my earnest efforts and prayers for another prayers and still see my faith as child, is how we as Christians de- or eloquent sermon vibrant and real? When my father fine faith and how we treat our- was diagnosed with cancer, I was selves and God as we prayerfully will reveal it; reckless with my faith. I believed cast our nets. that cancer and the process of Consider the time Peter is the wind has blown writing his memoirs might caught in a storm. He sees Jesus somehow prompt my emotion- walking on the water. Unsure but away that text, ally cautious father to express his hopeful that he does indeed see feelings. I also had faith that a this phenomenal sight, Peter says, forbidding us to special diet, nutritional supple- “Lord, if it is you, tell me to come codify this story. ments, and prayer would combat to you over the water.” Jesus the cancer. As my father’s health beckons him, and Peter “[steps] steadily declined, my faith down from the boat, and walk[s] shifted. I believed what has been over the water towards Jesus.” affirmed by writers of near-death Like the bleeding woman, Peter approaches his Master experiences is true: the dead are happy to be with God, and without assessing the costs or evaluating the risks. He sees, they regularly communicate with and influence the living. Two loves, and believes. Then something happens: Peter sees the days before my father died, I asked him to take good care of strength of the gale and is seized with fear. Beginning to sink, my daughter who had died and to help send us another child. he screams for help. He embraced me, and his eyes shone with promise. After I I have always read this story, as Matthew, the writer, invites dared to utter my last request—that he visit me on our shared us to: that Peter suddenly lacks faith in Jesus. I do not dismiss birthday—he said, “Oh, Mary, don’t get your hopes up. I have this reading, but I wonder about another possibility. Once no idea how things work up there.” Despite all of my prayers, there is visible evidence of his faith—his ability to walk on cancer was killing my father, and his caution was still strongly water—perhaps Peter becomes aware of what his faith can do. intact. Perhaps this awareness shifts his focus from his Savior to I was on duty the night he died. My father’s raspy and infre- himself. Could Peter’s self-consciousness actually sever the quent breaths indicated that his death was near. I notified my connection he has with Jesus? Might his walking on the water brothers and mother. As we sat together with my father, min- falsely assure him that his own faith, not Jesus himself, is all he utes seemed to pass between his breaths. We wondered needs? Of course I don’t know—only Peter and Jesus do. whether the long lapses meant death. And then the end came,
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and we were able to see the difference—the stillness in the room and the blue tint to his skin. In the weeks before his death, I had harbored a secret hope that when he was gone, his spirit would comfort me, or that his death would cloak me in peace, or that I would feel especially close to my family. Instead I felt empty, cold, and alone. I was devastated, not only because my dear father was dead but because I felt no shafts of grace or light; instead the heavens and my heart were mute.
OW I DREAM about my father frequently. Most of the dreams are about his coming back to visit. In N them, I am delighted and surprised he has returned and relish holding his hand and talking with him. On most days, I feel his love and wisdom coursing through me and can remember his wit, chuckle, and raised eyebrows. When I read SAILING letters he had written or gaze at a photograph, I can instantly For Richard recall his voice and remember what it felt like to be with him. I have cast my nets expecting one thing—that my father would survive cancer, or that he would bring me news from He is alone heaven. Instead, my catch has been a discovery that only death when his yacht overturns. Immersed, could bring: my father shaped and loved my soul and he’s with he is pulled by a tide me as often as I remember to be with myself. against his will, riding I now think of how heartbreaking it was for me to bleed al- the ocean’s deeper swells. most every day for months and months. I interpreted the He releases plans for dinner tonight, . . . blood as a failure of my faith that God would heal my body his wife’s face, and give me a child. Then, one morning, I remembered the her voice reminding, . . . woman caught in adultery. That morning, the blood became tennis tomorrow . . . knows not a sign that my faith had failed nor that God had aban- at the office he’ll be replaced. doned me; it became the writing in the dirt. I finally under- stood that translating the message was not the answer; ac- Remembering something he read, cepting its mystery was. What did it say to me? I cannot say, but I do know that once my husband and I decided to stop he clutches his knees, bobs rushing to the fertility clinic and begging God for a baby, we in the current, a jellyfish—no longer aware both envisioned the same future: we would travel to China to that he’s freezing. find our daughter. Two days after we whispered our first prayer for her well-being, my eighteen months of bleeding In a dream he sees tipped bows, came to an end. Finally I was whole. I was released from my swaying masts, a landsman catch-22 relationship with God and my body; my faith in God in yellow slicker walking the quay. Gulls was not conditioned on a pregnancy. on boomerang wing curve back to the fold from the storm’s unreason. STILL THINK of the bleeding woman and of her out- stretched hand. Now I wonder whether her faith was not so On a steep hillside, he watches sheep, much that Jesus would heal her body but that he would I hears pipes from a distant meadow, make her whole. I now imagine that she and Jesus knew that her blood “drying up” was a metaphor for the change that oc- and follows the hues of red curred in her as she reached out to receive whatever he gave her. as they thread cloud currents, Now, as I look at my own nets, I feel differently about them. shade into blue night. I miss my father and daughter and mourn my empty womb. I He herds his flock to the rock shelter. Each watch the ocean water moving in and out of the net’s spaces by each, as they enter the fold, and feel the salty wind dry my lips and whip my hair. In the he touches their fleece water, I see fish that will very likely always elude my grasp and and dreams again know that other people will catch what I have prayed for. I let of sailing by sea to a distant land where, the wind move my boat to places I had not planned on nor no longer alone, he listens asked for. Faith moves me, not mountains. for a voice he has always known. To comment on this essay, or to read comments by others, visit our —JUDITH IRWIN website:
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1998 Brookie & D. K. Brown Fiction Contest Sunstone Winner
THE SAD TRUTH OF HIS DESIRE
By Todd Robert Petersen
OHN HAD NEVER DEDICATED A GRAVE AND DID Pretoria, where they were baptized. The branch president told not expect to be called to do it so soon after joining the this and more to John and said that Immanuel and Marie had J Church. He had not been a member for very long and been saving money for a journey to the temple in was still frustrated with it. White leaders didn’t seem to under- Johannesburg. He also told John that at night, people in the stand why he would be. Still, writing down the name of the Dusabumuremyi’s village spoke of hearing gunshots and Jeeps village on a scrap of paper, he accepted the branch president’s tearing around. He spoke as if such things were unimaginable. charge. He knew a white American would be afraid to venture into the African countryside, even with U.N. troops on patrol. OHN was wearing a white shirt and took along his scrip- The branch president said John would know what to do tures, the manual, and a half-loaf of bread. He didn’t want when he got there. That was unsettling somehow, but as he J to have to depend upon the hospitality of others. When prepared for the journey west of Kigali, he read the instruc- he stepped off the bus which took him to the edge of Kigali, he tions in the priesthood manual which said to: address saw two boys sitting on crates and tires and sniffing at rags Heavenly Father, then state that the ordinance is performed by they held under their noses. He thought of telling them to go the authority of the Melchizedek Priesthood, dedicate and home, to do something decent for their parents, but he just consecrate the burial plot as the resting place for the deceased, walked on, wondering if someone would find them in the (if desired) pray that the place will be hallowed and protected morning curled up into two little cold balls. until the Resurrection, ask the Lord to comfort the family, ex- After twenty minutes, a truck came by and the driver of- press thoughts as the spirit directs, and finally close in the fered him a ride. He climbed in back, and as they drew farther name of Jesus Christ. Simple. A prayer, really. That’s all. He and farther from Kigali, John began to wonder why Jesus thought there might have been more, something not in the Christ had never come to Africa and why blacks hadn’t been book because prayers from books still seemed dead to him. allowed the priesthood for so long and why God had suddenly For John, spirit had always flown more freely in the breeze. changed his mind. John remembered it was these kinds of John had been told that Marie Dusabumuremyi’s husband, questions that had turned people against Samuel the Immanuel, had been killed by Hutus. This was not the fac- Lamanite, so he turned his thoughts toward the missionaries tional murders of Nephites and Lamanites; neighbors killed who had taught John that God was the same yesterday, today, one another with dull machetes, left each other faceless in the and forever. dust. John was not surprised to find that no one spoke of these It is strange, John thought, that twenty years ago, he things in the General Conferences. Perhaps the trials of the couldn’t have blessed a grave. The American would have had American pioneers were more important. Marie had found her to do it himself. Being Zimbabwean, John could more easily husband hanging upside down in the low branches of a tree move around—something the branch president took into ac- yesterday, his ankles tied to the limbs with electrical wire. The count, no doubt. Still, the American did not seem to under- branch president had been told that Immanuel had been gone stand that things were yet different for blacks than for the all night and also how Marie and her husband were new to the whites in this church. Perhaps he was too young to know. The Church, and how they had met two American missionaries in American had apologized for the Church and for these things that seem to have taken so long, and John told him that the TODD ROBERT PETERSEN teaches in the English times were the times. The president had paused before saying department at Southern Utah University in Cedar that John was too simple for the world of today. John said that City, Utah. He is the editor of the Sugar Beet, he guessed he was, and followed his remark with silence. The
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OHN looked out from the back of the truck upon the sun John sat down outside the house and asked God what he which was just starting to burn down into the clouds. would have him do, and as he did, the sky continued to J What glory was that? A slow death in dust and filth? The darken. After an hour, stars began to shoot across the firma- day was being led to slaughter. Using what light was left, John ment. After another still hour, a latch rattled and the thin door re-read the instructions in the manual, memorized them. It shuddered open. An old, leathered face appeared. Her eyes seemed wrong to read it from the book when the time came. were yellowed at the corners. Her hair was almost completely There were no priesthood holders in that village, African or white. She was wearing a T-shirt with a sunflower printed in otherwise, and John was the closest as far as that branch presi- the center, a threadbare cotton skirt, and dirty canvas tennis dent knew. There had been one man, but he had taken his shoes. family into Tanzania, working in Dar es Salaam to get enough “Go away,” she said. money to take them all to Salt Lake City. He wanted his chil- Behind her, someone who could have only been Marie dren to grow up in the American Zion. The man should have lifted her head. She held a bundle in her lap, and she was looking straight into John’s eyes. Nervously, John scrambled to his feet. John said he had come from Kigali to bless “Go away,” the old woman re- peated; then she closed the door. Immanuel Dusabumuremyi’s grave. A girl with an empty basket against her hip walked by. John grimaced slightly and looked known that since blacks finally have the priesthood, it needs to down. In the distance, a flare seared a white line across the stay here in Africa, John thought, but he knew that he couldn’t night sky, burst brightly, then fell back to earth. As darkness hold escape against anyone. settled back around, stars reappeared. The wind changed, and Most of the small shacks in the Dusabumuremyi’s village John caught the sickening smell of garbage. He hung his head were covered with rusted metal roofs; only a few had win- and asked for God’s help, but when he said amen and opened dows. Marie’s home was nowhere near where the branch pres- his eyes, the door was still closed. ident had told John it would be. When he finally found it, the He knocked again. widow was not there. A nervous neighbor said Marie had gone Nothing. to mourn with Immanuel’s family. They said if John went up A neighbor peeked out of his door and stared at him. It was the road, he would find their house near the water pump. It still impossibly hot, and John wished he had worn a thinner took John only a few minutes to get there. He knocked, and shirt, but it had seemed right at the time to dress formally. He called, “Marie?.” looked down at the cuffs, and where the white cotton stopped, A voice said, “Go away.” John saw only the vague outline of his arms disappearing into It was not Marie’s, but an old woman’s reedy voice. the darkness. Suddenly, quietly, he realized he should ask the John said he had come from neighbor what he knew. As John Kigali to bless Immanuel Dusa- approached, the man’s wife pulled bumuremyi’s grave. Silence fol- him inside and closed the door. lowed, and he glanced at the John wanted to turn back and still darkening sky. A few clouds go home, but it would have been flared orange in the low sun- at least a three-hour walk to light, and across the way, a Kigali. Some sleep before the mother strolled somewhat cau- Church meetings tomorrow will tiously toward her house, a erase most of this, he thought. child clinging to her bosom. She Looking into the sky, he threw up eyed John. He smiled back at his hands, squatted down in the her. She lowered the basket pathway, and waited. No one from her head and ducked into came out of the house. He opened her house just as a breeze rus- his bag and took out the bread. As tled the leaves of a tree that rose he unwrapped it and lifted it to up out of the middle of the vil- his mouth, John was stopped. He lage. Some unknown and alien tilted his eyes upward then bird called out while a bat wrapped the bread back up and swooped into view, changed di- stood. rection suddenly, and disap- A slight breeze started up as he peared back into the abstrac- crossed back over and knocked
tions of trees and rooftops. BRETT MUIR on the door again, not thinking it
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would open. It rattled, and in the skewed, yellow light, the old E dreamt that Marie came to him. He was lying on woman appeared again. John gave her the bread and turned the banks of a river, half-in and half-out of the water. away without catching her eyes. She closed the door, but be- H She rose up out of the current with her arms crossed fore John had gone five steps, it opened again. and her hands covering her breasts—that was all he could re- “Mormon,” she said. member at first. He stopped. “My name is John,” he said, turning to face her. Dawn came slowly and without color. He stood slowly, “You love God, John?” she asked, tucking the bread under trying to work the knots out of his neck and back. It was not her arm. yet hot, but it was going to be—worse than yesterday. He He said yes and, though it didn’t itch, he scratched the side brushed the dirt off his chest, shoulders, and thighs. He was of his neck. hungrier than he had ever been. The whole town, he could “You love Jesus?” He nodded. “Then why do you say you will be a God one day? Marie says she He shrugged and said, “An angel will cut will be God and have her own planet, and I tell her God is God, off my head if I do not do what I am told.” who else?” John shrugged and said that he was not sure. “I just believe it be- cause it is true,” he said. see, was set about in slender trees, and at the west end of this “What did you come for?” she asked, pointing her chin at road was a well with a rickety wood and sheet metal covering. him. He walked down shirtless and ran the hand pump until the “I came to bless Immanuel’s grave,” he said. water flowed out. He ducked his head underneath and drank “Do you know Immanuel?” until his belly hurt. He stopped and gave thanks for the well He shook his head. “I know of him,” he said. and for the quiet of the night. Then he went back and put on “Why then?” she asked. “Why come to do this?” his shirt. It was still clean and white, and he imagined that He shrugged and said, “An angel will cut off my head if I do somehow he wouldn’t look like he had slept in the dirt. A few not do what I am told.” John did not know if this was true, but women and children went down to the well and filled up old it seemed like the kind of thing God would tell an angel to do. cans and plastic jugs and shuttled them back into their houses. At least, it seemed like the right thing to say. They were all shoeless and cautious as gazelles. Without The old woman opened the door a little wider. Her face was looking, they seemed to know right where John was. twisted and her breathing heavy. “Mormon,” he heard someone say from across the road. “It is Immanuel’s church too,” he told her, and from inside, The neighbor woman from the night before called to him, he heard Marie start to speak. The woman quieted her and and he went over. “Take this,” she said, handing him a small then dug one knuckle into her ear. “We will bury him to- cornmeal cake and then disappearing back inside her shack. morrow. You will come pray then,” she said nervously and John said thank you to the door and started to eat the cake. somewhat dismissively. As he turned around and raised it John told her that he would, for a second bite, a naked boy, and then he waited for something perhaps three years old, looked more to be said. Marie rushed up over at him from the pump. John to the door, but the old woman lowered the cake and motioned shut it, leaving John to stare at tin for the boy to come over. His corrugations in the darkness. In sister was busy with the water the black air, he imagined the and did not notice her brother white of Marie’s teeth and eyes had wandered. and the dark loam of her skin. “We should share it,” John She was beautiful. He looked said, breaking the cake in two around at the quiet village, took and handing the boy one half. He off his shirt, walked over to the looked tenuously over at his fence, and draped it over the sister and back at John, then took wire. He lay down in the dirt it. “There,” John said. “You have alongside the house. It was cooler some.” there. With his head resting on John ate his part quickly, his bag, he closed his eyes and watching the boy, who was wondered when the gunshots careful and deliberate with the
would start. BRETT MUIR food, catching falling bits with
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his other hand and scooping them up to his mouth. When his night time and the freedom of dreaming. Walking past the sister was done with the water, she looked over with some pump with the damp smell of the mud, John recalled his alarm and called the boy back. John stood and told him to go dream. He tried to think past it toward what might have come along. She came up, and without looking, took her brother’s to pass were it not a dream. He would leave this village and re- hand and dragged him up the road and around the corner. turn home to Kigali, a lone man in East Africa. As he walked, John’s dream from the night before was beginning to follow he thought about the temple and if he would ever find a him around. Marie’s hair had been coiled on the top of her woman of his faith and race, or if he would ever be married for head with small sea shells woven into the braids. Wide gold the eternities as the missionaries had promised. The only free hoops trembled in each ear, and her lips were pomegranate woman he knew was mourning the death of her husband, yet red. As she approached, he rose up to meet her and found that she had not been sealed to him. Upon that thought he was in- his hands and feet were stuck down in the mud, which set stantly of two minds. Suddenly John was spinning in the wide around them like concrete. Struggling against it, he looked up mouth of infinity, falling in and out of love with Marie, or at at her in time to see her navel rise above the water. A cloud of least with the idea of her. Would he meet such a woman again? birds circled behind her head and landed on a shoal in the Would it ever be decent of him to return to this village to see center of the river. More birds took the place of those that her? These thoughts swarmed him. His heart divided and re- landed, and the sky sizzled pink on blue. The wind generated combined. It occurred to him that in order to go on with any from the bird wings blew waves of river water up onto his grace he might have to sacrifice love for peace, and that knowl- chest. As Marie continued to rise, she dropped her hand from edge made plain the sad truth of his desire. one breast and covered herself below. Strange modesty for a As he left the village, he looked as though he might goddess. Some beast roared in the distance like a hip- stumble. He stretched forth one of his hands as he walked on, popotamus. Rifle fire cracked from somewhere across the river. trying not to look back, his whole self ascending skyward and spiraling back down like a man quietly but decidedly torn. T the Dusabumuremyi house, John opened his scrip- tures and sat down to read from the Book of Helaman A when he noticed that the neighbors were beginning to gather in the street. “Mormon,” the old woman said, “come with us.” A small procession filed out of the house. Marie was veiled and hunched over. Fumbling with his books, John rose and followed. The whole village filed quietly and ceremoniously to AFTERBIRTH the south, past a small church with a small, crooked cross on the roof peak. A cemetery populated with small headstones When my son was born one April, my mother came down to help and grave markers of carved wood fanned out behind the and made her usual church where a single grave had been dug. It was surrounded sweet breakfast wreathes by small mounds left above the freshly dead. for Easter morning. Immanuel’s body was wrapped in a white cloth and bound We were so tired that she said, with strips of the same material. John could not remember “We’ll just cover the dough ever seeing such a burial. The old woman beckoned him, and and let it rise all night, he came. Bowing his head, he began the prayer and became punch it down lost in it, saying things he didn’t afterward recall. He closed in and shape it for baking the name of Christ, and when he looked up, he saw that in the morning.” everyone was looking at him. When he said, amen, they echoed him, and four men come forward and meticulously My son’s cries lowered the body on thin sisal ropes, which they hauled back awoke us at 2:00 A.M. out once Immanuel had settled at the bottom. and in the humid Southern night After coiling the ropes and passing them to one man, the bread dough oozed down the legs four turned and left. So did Marie. No one cried, not during of the kitchen table, the funeral and not afterward. In normal graveside cere- yeasty and warm, monies, John had seen at least one woman rocking back and spread across the floor. forth wailing, but this time, he was dumfounded, not recog- nizing anything that had happened. It was altogether alien to I sat on the kitchen stool him, but somehow, not strangely so. in hot, desolate tears, As John walked back out of the village, he stopped to stare more spongey and out-of-control at the Dusabumuremyi’s house. The sun burned above the than I had ever felt trees, and he winced at its brightness. The moon and the stars in my lifetime. would have been better for him at this point, the coolness of —ANNE WILSON
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Latter-day Saints are particularly susceptible to the myth of meritocracy because it appears THE LONG-PROMISED DAY? to parallel the doctrine that salvation through Jesus Christ can come only to those who have given a total effort to keeping his com- mandments. COMPLICITY The term colorblindness has recently begun to be used to name the subliminal no- By Jay Stirling tion at work when we whites proclaim that when we see others, we “don’t see colors, we just see people.” Often, the implication of This is the first column in a new SUNSTONE series devoted to discussing race, racism, and such statements is that we see people of color social commentary in the Church. The series, “The Long-Promised Day?”, draws its title from the as, in effect, “honorary white persons” or as wording of the letter announcing the 1978 revelation extending the promise of priesthood to every “white-persons-in-training.” Audrey Thomp- worthy male Church member. It is posed in the form of a question, quietly asking if this day has re- son, professor of education, culture, and so- ally arrived, because many Latter-day Saints, just like many other good people, still unconsciously ciety at the University of Utah, observes that harbor prejudicial thinking. It is my conviction that an open, frank discussion of this kind of racism race, class, and gender issues is critical if we as Latter-day Saints hope to be—as I never questions the ground of believe we can—a light unto the world by helping all of God’s children unlearn the racial meaning-making. Treating evils of discrimination, including the prejudice that masks itself as indifference. non-whites as honorary whites as- This first essay in the series features reflections from Jay Stirling, a former stu- sumes the normative status of dent of mine from the African-American Experience course I taught at Brigham whiteness. Extending whiteness to DARRON SMITH Young University during Fall 2001. column editor others reinscribes whiteness as the norm. It assumes that racism is a problem connected to blackness or ARLIER THIS YEAR, I was at an ac- characteristics of racism in America. brownness, so that blackness and quaintance’s house watching a basket- Whiteness can be defined in one word: privi- brownness must be erased before E ball game between the University of lege. Being white allows me to shop at a racism will disappear.2 Utah and Brigham Young University. Out of record store without being followed by a sus- Colorblindness actually reinforces white two dozen players, only one was black, so I picious clerk. Being white allows me to apply dominance because it allows whites to main- guess it was natural for some of the guys to for any job and know that if I don’t get that tain the pretense they are fighting racism by comment on the lone African-American. job, I wasn’t qualified. It was not because of not making race an issue. They didn’t describe him by his name, posi- my skin color. Being white also allows me to tion, or even his number—rather he was be silent about matters of race. Journalism S I studied U.S. history in school, “nigga,” and when that wasn’t funny enough professor Robert Jensen observes that “the ul- my teachers always stressed the he became “coon.” I wish I could say that I timate white privilege” is “the privilege to ac- A basic notion that “in the United said something to contradict those ignorant knowledge you have an unearned privilege States, anyone can be president.” At home, and insulting statements, but I just sat there, but ignore what it means.”1 my parents always said that I could become uncomfortable. I talked to a few others after- Racism is dynamic, always evolving, anything I wanted. Those messages were rein- ward. They, too, had been taken aback by finding expression in slavery, in segregation, forced in the children’s books I read and the how freely the racial slurs had flowed. But and, as it does now, in “political correctness.” television programs I watched—I could do they hadn’t rebutted anything either. In some ways, the current face of racism is anything in this world if I simply worked for After the game, we returned to our BYU even more dangerous than its predecessors. it. What I have learned, though, is there is a dorms, and I doubt any others in our group Slavery and segregation were overt, but the caveat to such statements: “…if you’re white.” gave even a second thought to what had been “PC” concepts of meritocracy and colorblind- For example, before BYU, I attended public said. But I did. I felt guilty for letting those ness are insidiously subtle agents of whiteness. schools. During my time there, I worked with poisonous words and the ideas behind them Meritocracy is the notion that the most state-of-the-art computers and equipment. I go uncontested. But I also know that guilt is qualified people will succeed in a situation was able to enroll in advanced and honors not productive. So instead I wrote this essay. because they are the most qualified. This no- classes, and while still in high school, I was tion is particularly powerful for Americans able to take college-level classes for credit. HROUGH “The African-American because it is tied to our cherished belief in Although there was ethnic diversity at most Experience,” a class I took last se- the ability of the rugged individualist to tri- schools I attended, the demographics of those T mester, I have come to realize that umph. It is at the heart of the classic rags-to- advanced classes were far from diverse—I racism is much more intricate and dangerous riches success story that all entrepreneurs studied with whites and was taught by than simple statements of bigotry. seem to have hardwired in their brains. whites. From a young age, I found myself in “Whiteness theory” explores the complex Members of The Church of Jesus Christ of an environment where the people around me had similar backgrounds—white and usually JAY STIRLING has lived in Provo, Utah, since age eight. He currently attends Brigham middle-class. Such an arrangement facilitated Young University, majoring in international area studies. He has been called to serve in and enhanced my education because I shared the Switzerland-Geneva Mission and will enter the Missionary Training Center in with my teachers and peers the same basic August 2002. cultural symbols and vocabulary.
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I can say that I went to school with African-Americans, Latinos, Pacific Islanders, and Native Americans, for we used the same building, but I can’t say I studied in an integrated school.
But how might this picture look from a Genesis Branch, a predominantly black ciples and leaders. Though this emphasis is different perspective? Just as I was labeled branch of The Church of Jesus Christ of not specific to Mormonism, it nevertheless and tagged early in my education, so were Latter-day Saints that meets in Salt Lake City. creates an atmosphere that may discourage the “other” students. My African-American Like other Church groups, the Genesis questions or critiques of Church policies and classmates were put into remedial classes be- Branch holds worship services consisting of practices. Furthermore, from a demographic cause they “just aren’t as bright as the other hymns, prayer, talks, and testimony. It has standpoint, the Church in North America students.” The unspoken code was that Relief Society for women, age-specific has mostly middle-class white members. We Latino students required heavy-handed groups for teenagers and young adults, and who fall in this category have a heavy invest- school discipline because “there isn’t any in Primary for children. Outside of worship ment in promoting a colorblind discourse their home lives.” And although at the end of services, it also hosts activities designed to that obscures racism, because it allows us to our senior year, we were all handed diplomas nurture friendships among members. The maintain our privileged place in society. that looked the same, a large gulf separated Genesis Branch convenes once a month; Consequently, the few African-Americans the value of those diplomas. I can say that I group members also belong to geographic who join the Church are not as likely to ask went to school with African-Americans, wards. critical questions about race as are their Latinos, Pacific Islanders, and Native As my classmates and I began our pro- counterparts who attend all-black churches Americans, for we used the same building, ject, we hypothesized that blacks who at- (as 95 percent of African-Americans in this but I can’t say I studied in an integrated tended Genesis were likely to have country do). Nevertheless, when people of school. encountered intolerance or a lack of accep- color support colorblind discourse, they un- Now I attend a private and selective uni- tance in their home wards. We thought we knowingly become complicit in perpetuating versity, which accepted me based on my “suc- would hear horror stories that would reveal racism. cess” in high school. When I graduate, underlying bigotry and racism in the perhaps I’ll go to a job interview where I’ll sit Mormon community. However, this turned LOVE the Church, and I believe in the across a desk from another white man. out not to be the case. Our study did suggest gospel. I am committing the next two Perhaps I’ll remind him of himself when he that Genesis serves as a haven of sorts for at- I years of my life to spreading that was younger. He may even have a daughter tendees. But to our surprise, most of those gospel and helping others gain the same he’d like me to meet. He’ll glance over my re- we interviewed felt uncomfortable with, and knowledge I have. Racism in the Church is sume and then set it aside and start asking me often evaded, our questions about the not a product of doctrine but a product of questions meant to reveal my personality. It Church as a racialized environment, and culture. One of the Church’s catch-phrases is will turn out that we will have much in some simply did not see any racism at work to be “in the world but not of the world.” common. He’ll give me a hearty handshake in Church settings. White privilege and the discourse that sup- and tell me to expect a call in a few days. A white member of the group said, ports it are “of the world.” And unfortunately, This potential employer might then inter- “Sometimes I do feel different, but I don’t to the degree that Church members have view a black man. He will offer superficial think we look at each other like ‘there’s a bought into the myths of meritocracy and pleasantries and then pore over this man’s re- black person, there’s a white person.’ Maybe colorblindness, we continue to be “of the sume. After a few moments of awkward si- we did initially, but I don’t think we look at world.” The Church is a vehicle for the lence, the interview will begin. It will be brief each other like that now.” greatest truths human beings can come to and cool, a little contrived. Later, when the Many members seemed to think that race understand, but it has also become an unwit- employer must decide who to hire, he’ll look didn’t matter at all at Genesis. Many felt the ting vehicle for great mistruths as well. To over the resumes again. My rival may have a ideal ward would not recognize race as sig- admit this is not to deny the divinity of the higher GPA than I, and maybe even more job nificant. A woman from Barbados said, “Until Church, but to recognize the pervasive na- experience. But I’ll likely be the one hired be- all differences are wiped out, not just race, ture of racism and its sinister ability to flow cause of my “intangibles.” handicapped, or whatever, it will be difficult through any institution. Church members to understand.” One male participant essen- are fond of our title as a “peculiar people.” HROUGHOUT our course on the ex- tially bore his testimony of the universality of We need to live up to that title by rejecting perience of African-Americans, my the gospel. Just two or three interviewees the powerful discourse that perpetuates T classmates and I journeyed through thought racism remained a problem in the racism. history, politics, economics, and pop culture. Church. Most responses were colorblind or Our final assignment was a research paper evasive. NOTES analyzing one of the themes from the class. A It may seem unusual for a person of color few of us wanted to do a project involving in- to propagate a colorblind discourse that ulti- 1. Robert Jensen, “White Privilege Shapes terviews and first-person narratives. This mately serves to reinforce racism as some the U.S.,” Baltimore Sun, 19 July 1988, 1C. concept proved so popular that all but one members of Genesis seem to be doing. 2. Audrey Thompson, “Colortalk: Whiteness class member became involved. We ulti- However, Church doctrine and rhetoric and Off White,” Educational Studies 30 (Summer mately chose to investigate racism in the greatly emphasize obedience to gospel prin- 1999):141–60.
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BRAVING THE BORDERLANDS . . . missionary.” He describes “date in- terviews” where girls would flirt and be interested until they got to the fateful question, “So where did you go on your mission?” When he XPLORATIONS OF CCEPTABILITY told them that he had joined the E A Church while serving in the mili- tary, their eyes would seem to turn By D. Jeff Burton blank and he could see himself being crossed off their “potential husband” list. In an attempt to fit in, John started spending a lot of time at the LDS Institute. He poked around, FIGURE 1. GROUPS IN THE LDS ORBIT 1—CORE MEMBERS: true believers, unwaveringly trying to find out how to get on the supportive; the acceptable. student group that planned activi- 2—BORDERLANDS MEMBERS: those who consider ties for the students. He was told themselves faithful to and part of the Church but don’t fit that those spots were reserved for comfortably in Group 1. students with “leadership” experi- 3—MEMBERS-OF-RECORD ONLY: non-participa- ence. When he told them he had tors, non-believers, non-supporters. DOTS—previous members, prior investigators, and been in many leadership positions non-LDS family members. during his years in the service, they looked at him blankly. “We’re looking for guys who were DL’s and In my first column, I introduced the concept • As Borderlanders who wish for greater ZL’s on their missions.” of the “Borderland member” (SUNSTONE, Apr. acceptance, are we also willing to accept One night, he took a girl on a 2002, also see Figure 1 above).1 As I suggested Group 1 Latter-day Saints as they are? To ac- date to hear a member of the gen- there, statistics reveal that as many as 80 percent cept the Church as it is? eral Relief Society presidency give a of those baptized worldwide either leave the • How might the scriptures help us un- talk. (His plan, he told me years Church, are excommunicated, or become con- derstand acceptance, tolerance, diversity, later, was to be a “super-Mormon.” stituents of Group 3 sometime during their lives. unity, oneness, inclusion? Let RM’s take girls to movies and to A small percentage sojourn in the Borderlands • What have early Mormon leaders said watch submarine races. He would striving to keep their affiliations to the Church about these notions? What are today’s leaders take girls to hear Church speakers alive. It is to these folks that I dedicate this saying? and to ward activities.) He and his column. • Do goals for greater inclusion and ac- potential girlfriend sat holding ceptance conflict with goals for promoting hands in the front of the chapel. ANY BORDERLANDERS WOULD more “oneness” or “unity”? Well, the talk turned out to be like acceptance by Group 1 mem- about why LDS young women M bers, but they believe they don’t HE following letter from Mary de- should marry only returned mis- meet certain “acceptability criteria” for “core scribes her husband’s brush with feel- sionaries. By the end of the talk, his member” status. (Although some T ings that he was somehow date had slid about three feet down Borderlanders might claim they care only if “unacceptable.” Names and certain details the pew. they are acceptable to God, it is human na- have been changed. ture to want to be accepted by the group.) My husband John joined the EFORE continuing, let’s briefly ex- And, as Borderlanders can testify, many church in 1975, while serving in plore one of the questions listed Group 1 members do not find Borderlanders the Army, and he soon fell in with a B above. (We will explore others in up- to be acceptable or “real” Latter-day Saints ei- group of active LDS servicemen. His coming columns.) What can be done to ther. problems started when he got out broaden the bounds of acceptability? When exploring this issue of “accep- of the military and attempted to Juanita Brooks described her rancher fa- tance,” we need first to grapple with some enter LDS culture. He enrolled at ther’s advice: The Church is like a huge herd questions:2 Snow College because his LDS of cattle being driven across the landscape. • What are characteristics of an “accept- friends told him it was important To jump out in front and try to turn the herd able” Latter-day Saint? for him to find a Mormon wife. will result in being trampled. It is best to call • What are the current boundaries of Once John arrived on campus, to the lead cows from the sidelines. Hearing, “acceptability”? he quickly discovered that while they may turn, but usually only in small in- • What can be done to broaden them? LDS girls would date him, few con- crements. • Are we as Borderlanders doing our part sidered him husband material be- I believe this is still good advice and trust to be acceptable? cause he was not a “returned that we can cautiously, and in Christlike ways, influence both leaders and individual D. JEFF BURTON is an author and member of the Sunstone board of directors. This column is the members of the herd. We can and should try second in the “Braving the Borderlands” series. to influence general Church policy because,
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He sat right there and cried his eyes out. All those years he had thought there had been something unacceptable about him; that he was some sort of “second class citizen” in the Mormon community because he was a convert.
like politics, Church programs are local in been in Utah for two years but for so many seem to have a very their implementation and impact. For ex- then moved to California. Years difficult time telling the difference ample, if I believe my child needs more in- later, in talking with him about this between Mormon culture and the struction on Christ’s teachings about honesty, painful time in his life, I asked him gospel of Jesus Christ. We feel most and if I perceive that the correlated program why, if serving a mission seemed so comfortable in wards that are made does not emphasize honesty enough, I have important, he hadn’t gone to his up mostly of converts, like our- every right—and the responsibility—to ask bishop. selves. appropriate general leaders to include more He looked at me blankly. “I The “Borderlands” column instruction on honesty in Church lesson couldn’t do that. You aren’t sup- touched me very deeply. I look for- plans. The same approach works for almost posed to aspire to any Church ward to seeing these topics ad- any concern. If you feel the Church needs a calling. I might have done that if dressed in upcoming issues. policy of greater acceptance of diversity in they had called me, but I was never order to foster tolerance and love at your ‘called’ to go on a mission. I as- An unfortunate confluence of non-accep- local level, then by all means, speak up. sumed they didn’t think I was good tance and John’s lack of understanding of Working through normal channels is recom- enough because I never got called.” unique LDS ways resulted in years of unwar- mended, but I know from personal experi- I was stunned. “Don’t you re- ranted turmoil, sadness, and feelings of alien- ence over the years that our leaders read (and alize that you have to fill out papers ation. And feelings of being “unacceptable” sometimes respond to) serious letters, and have a series of interviews that still continue for both Mary and John, al- written in private, concerning things that all get bound up and sent to Salt though for another commonly heard reason. concern us. Lake? You have to sort of make an Mary’s letter has also shown us that “accept- Here are a few thoughts for enhancing ac- application before you get a mis- ability” is very often in the eye of the be- ceptance at the local level: sion call!” holder, regardless of which group one is in. • Stay involved in our wards and stakes. He sat right there and cried his Little can be accomplished by outsiders. eyes out. All those years he had Concerned, faithful members can improve thought there had been something HE coin of acceptability has two things at the local level. Organizing and par- unacceptable about him; that he faces. On one side is the question, ticipating exclusively in unofficial organiza- somehow wasn’t good enough to T “What is acceptable?” On the other tions and meetings can bring only temporary serve a mission; that he was some side, “Are we doing our part to be accept- relief. sort of “second class citizen” in the able?” Those will be the questions for another • Tell local leaders and ward members of Mormon community because he column. our feelings and concerns. Speak out, as ap- was a convert. People had gone on propriate, but in polite, loving, and and on about how important a mis- Christlike ways. Don’t hurt or embarrass sion was and had made references NOTES anyone. If only one person in each ward to the inferiority of non-returned stands up for increased tolerance and accep- missionary men in his presence, 1. A “Borderlander” is one who may have, for ex- tance of diversity, and for the search for but no one had ever suggested that ample, an unusual but LDS-compatible outlook on Joseph Smith’s “all true principles,” it will he see the bishop about serving a life, a distinctive way of thinking about faith or belief, have a worldwide impact for good. mission himself. a different view of LDS history, some open questions • Give our concerns time. Things will When I met John, he was spo- about some aspect of the Church, reduced or modi- likely correct themselves because at all levels, radically attending sacrament fied activity, or feelings of not meeting Group 1 ac- the Church is led by well-meaning, inspira- meeting, so few in his ward knew ceptability criteria. tion-worthy leaders. It may take years, but who he was, or seemed to care. 2. Why don’t you tackle one of these questions? eventually right will prevail. (Who knows, This, of course, only reinforced his Send me your thoughts at the address below. We can our ideas about what should be done could feelings of being an unacceptable share your ideas and experiences as space and need very well be wrong. Time is a good friend outsider. allow. and teacher.) It was a long time before he felt • Work and pray to understand the is- totally comfortable attending all of sues and then share what we know with the meetings. His work causes us to D. Jeff Burton others, as warranted and appropriate. move every two or three years, and 2974 So. Oakwood Dr. Mary’s letter continues: we still have a hard time when we Bountiful, Utah 84010 After that experience, John find ourselves in a ward with a
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“captivity and deliverance” form (chapter 4), BOOK REVIEW an “evangelical conversion” form (chapter 6), a “dying heretic” form (chapter 8), and a “final destruction” form (chapter 10). While Thomas’s conceptual vocabulary is PROSPECTING ON CUMORAH: NEW VEINS distinctive, his basic approach is familiar. Essentially, Thomas looks for parallels: be- FOR BOOK OF MORMON STUDIES tween one Book of Mormon passage and an- other, between the Book of Mormon and the Bible, and between the Book of Mormon and DIGGING IN CUMORAH: RECLAIMING nineteenth-century texts. Thomas’s work dif- BOOK OF MORMON NARRATIVES fers, however, from that of many other par- by Mark D. Thomas allel-hunters in that he does not seek Signature Books, 1999 parallels in order to make an argument about the origin of the Book of Mormon. We’re 236 pages, $24.95 used to seeing researchers draw parallels be- tween the Book of Mormon and ancient Reviewed by John-Charles Duffy American or Near Eastern texts to establish that the Book of Mormon is an ancient docu- ment; and we’re used to seeing researchers This important study applies literary draw parallels between the Book of Mormon and nineteenth-century texts to establish that methods used by biblical scholars to the Book of Mormon is a modern creation. shed light on the “messages” of the By contrast, Thomas uses language that is meant to be neutral on the question of origin: Book of Mormon while avoiding he frequently uses passive voice construc- tions and tends to talk about the Book of questions of its origin. Is it successful? Mormon in terms of form or reader response rather than in terms of authorial intent. Thomas acknowledges that the debate over the Book of Mormon’s origin “is an im- IGGING IN CUMORAH presents the brothers, three billy goats gruff); this would portant one” and “needs to continue” (1), but latest fruits of a project Mark D. be a narrative form at the level of structure. he fears that apologetics have flourished at D Thomas has been working on for The formulas “once upon a time” and “they the expense of hermeneutics. Instead of get- over twenty years: applying the tools of lit- lived happily ever after” would be narrative ting bogged down in the debate about when erary criticism to the Book of Mormon in the forms at the level of language. Narrative the Book of Mormon was written and by same way they have been applied to the forms of one kind of another can be found in whom, Thomas wants “to read the text itself” Bible. Though Digging in Cumorah was pub- all written works, fiction and non-fiction (viii)—to focus on the Book of Mormon’s lished three years ago, it has received little alike. meaning, not its historicity or authority. notice either within or without Mormon cir- Drawing on the work of scholars such as Hence his determination not to press the pat- cles. This is unfortunate, for Thomas offers Robert Alter and John Meier, who have ana- terns and parallels he identifies into the ser- fascinating insights into how the Book of lyzed narrative forms in the Bible, Thomas vice of an argument about origin. Mormon is put together and what it has to seeks to identify the narrative forms that But there is a more practical reason for say. But if my theory about why Digging in shape the Book of Mormon. For example, by Thomas to remain neutral on the question of Cumorah has attracted so little notice is cor- comparing different Book of Mormon narra- origin: he is trying to reach out to two very rect, there may be an important lesson here tives about prophets—Lehi, Abinadi, Alma different audiences. On the one hand, he for future work in Book of Mormon studies. and Amulek, Nephi son of Helaman, Samuel says, “I have written this book for those who Just as many of John W. Welch’s studies of the Lamanite, Ether—Thomas identifies a have lost—or who are losing—all belief” the Book of Mormon have revolved around form he labels the “warning prophet” that (ix). In practice, this appears to mean that he the term “chiasmus,” so Thomas’s study re- gives these different narratives a common hopes to make the Book of Mormon spiritu- volves around the term “narrative form.” structure: (1) the call, (2) the proclamation of ally meaningful to people who cannot bring Narrative forms are the patterns, conven- the message, (3) violent reaction from the themselves to believe that it is an ancient tions, or formulas that give shape to a written people, and (4) deliverance of the prophet. record. Thomas attempts this by producing work. Narrative forms function at both the Having recognized this structure, Thomas readings of the Book of Mormon that do not level of structure and at the level of language. goes on to draw conclusions about the Book insist on the book’s antiquity and that lend For example, fairy tales or folk tales are often of Mormon’s understanding of prophecy themselves to a liberal theology. He main- structured around threes (three bears, three (chapter 1). Similarly, Thomas identifies a tains that the Book of Mormon’s message is countercultural: the book criticizes social JOHN-CHARLES DUFFY has a masters degree in English, with training in literary elites and religious establishments, “replaces and rhetorical analysis. He currently teaches in the writing program at the University religious expectation with perceived heresy” of Utah. He is the author of the Easy-to-Read Doctrine and Covenants and Pearl of (48), and “points to honesty and the search Great Price.
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for truth as fundamental religious principles” (169). The Book of Mormon, Thomas claims, Thomas claims the Book of Mormon is written for spiritual is written for spiritual seekers and the alien- seekers and the alienated, “for readers who have misplaced ated, “for readers who have misplaced their world somewhere along the way” (ix). their world somewhere along the way.” On the other hand, Thomas wants Digging in Cumorah to appeal to theologically conser- Matthew (73), or that the story of the and messages that cry out for further explo- vative Mormons, who believe that the Book of Gadianton robbers contains a “subtle allu- ration. What does the “warning prophet” Mormon is an ancient document. Thomas sion” to Josephus (203), without concluding form suggest about Joseph Smith’s under- knows this audience is likely to suspect that that the Book of Mormon is a modern cre- standing of his own prophetic calling? What his numerous parallels to the Bible and to ation. (If, as I suspect, Thomas does not be- theory of Book of Mormon origins will best nineteenth-century sources are a covert plug lieve the Book of Mormon is a modern account for the numerous and complex against Book of Mormon antiquity. (At least creation, I would be fascinated to know more Biblical parallels Thomas identifies? What one of Thomas’s critics has already voiced this about his understanding of how the Book of does it mean, exactly, to say that the Book of suspicion.)1 So he takes pains to use language Mormon was produced.) Mormon “builds new worlds out of old ones” that will not suggest he believes the Book of I believe the lesson to be learned here is (x), and more specifically, what could that Mormon is a modern creation. In Thomas’s that we cannot, as Thomas hoped to do, mean for Mormons who feel alienated from parlance, the Book of Mormon doesn’t “re- “transcend” the debate about Book of the Church? Digging in Cumorah gives us in- flect” nineteenth-century ideas or values; it Mormon origins (2). Up to a point, we can triguing glimpses of where Book of Mormon “appeals” to them, or “echoes” them, or “par- use language that is neutral on the question studies might go—should go—in the future; allels” them. When he presents a wealth of ev- of origin. But ultimately, our convictions but in doing so, and judging by its reception idence that Book of Mormon conversion about the Book of Mormon’s antiquity and to date among competing scholarly camps, narratives parallel nineteenth-century evan- accuracy cannot be separated from our ef- Thomas’s book also shows how much work gelical conversion stories (chapter 6), Thomas forts to interpret the book, because those has yet to be done. denies outright that this necessarily chal- convictions determine which interpretations lenges belief in Book of Mormon antiquity. He we will each consider credible. NOTE suggests that the parallels can be accounted Digging in Cumorah is a must-own book for on the grounds that the Book of Mormon for anyone interested in Book of Mormon 1. See Richard Lloyd Anderson’s review of is written for a nineteenth-century audience studies. It provides an important departure Thomas’s earlier article, “A Rhetorical Approach to the (Morm. 8:35); that God speaks to people “ac- point—a “foundation” as Thomas puts it Book of Mormon: Rediscovering Nephite Sacra- cording to their language, unto their under- (ix)—for future work. Thomas makes obser- mental Language,” in Review of Books on the Book of standing” (2 Ne. 31:3); or that conversion is vations about the Book of Mormon’s form Mormon 6, no. 1 (1994): 379-417. essentially a universal experience.
ADMIRE Thomas’s effort to pro- mote a discourse that lets us talk chaeology ormonism I about what the Book of Mormon Ar M means while remaining neutral on the oday Today question of origin. I admire this effort T for its inclusivity, its attempt to bridge a deep theological divide. But I suspect that Digging in Cumorah has not won a greater reader- ship because in attempting to address two very different audiences, the book ultimately fails to satisfy either. Thomas’s suggestions that the Book of Mormon promotes a countercultural theology are tantalizing but underdevel- oped, insufficient to convince “those who have lost—or are losing—all be- lief” (ix) to embrace the Book of Mormon as the foundation for a re- newed faith. And though Thomas tries hard to convince theological conserva- tives that his approach to analyzing the
text is consistent with belief in Book of KENT MOYLE Mormon antiquity, it’s hard to see how someone could accept Thomas’s claim COVER STORY COVER STORY that the Jaredite migration narrative is Scientists discover new clues about Scientists discover new clues about “based on” a passage in the Gospel of transportation methods in primitive cultures! missionary work in primitive cultures!
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Jesus or the Virgin Mary are widespread and BOOK REVIEW booming. It is true that the hierarchy explic- itly approves very few of these (such as Lourdes or Fatima), but most of the others are LDS APOLOGETICS FROM OXFORD? tolerated insofar as the seers and their milieu do not claim that they are normative for the whole church. This is, of course, also true for BY THE HAND OF MORMON personal revelations received by individual by Terryl L. Givens Latter-day Saints, from the Prophet’s time until the present. Oxford University Press, 2002 The third theme of Givens’ book, and the 320 pages, $30.00 one most likely to be noticed and discussed, is a review of both old and present controversies. Reviewed by Massimo Introvigne As the author of the excellent award-winning book on the subject, The Viper on the Hearth: Mormons, Myths, and the Construction of Heresy, What is the current state of Book of Mormon (Oxford University Press, 1997,) Givens is a very astute scholar of anti-Mormonism. And scholarship? Why does the Church value he is at his best when he ridicules claims by both early and contemporary anti-Mormons non-LDS scholars who take the Book of Mormon who have argued that the Book of Mormon seriously but not as history, yet condemn can be disposed of by using two or three simple arguments. Early critics claimed that LDS scholars who hold a similar position? non-primitive cultures never existed in America, an argument which soon became un- tenable in the face of new archaeological dis- XFORD UNIVERSITY PRESS has This issue leads to a second theme in the coveries. Contemporary anti-Mormons often published one of the most compre- book, Givens’s questioning the perception maintain the Book of Mormon is incompatible O hensive studies to date of Book of that Book of Mormon theology is not sub- with the wide diversity of pre-Columbian cul- Mormon controversies, authored by Terryl L. stantially different from mainline Protestant tures, which would be a valid objection if the Givens, a (Mormon) professor of English at theology of the time, that the distinctive LDS book were interpreted as hemispheric history. the University of Richmond, Virginia. The doctrines are found in revelations received by Although Joseph Smith implied something book includes not only history and theology Joseph Smith, not in the Book of Mormon. similar himself—Givens claims it was not but also Givens’ analyses of contemporary Givens is very successful here, arguing per- while speaking as prophet—the author insists controversies. The first part of the book is suasively that Book of Mormon doctrine is the idea that the Book of Mormon is the his- largely devoted to telling, once again, the less standard Protestant fare than many have tory of the whole American hemisphere is a story of Joseph Smith, Hill Cumorah, and thought, and that it at least anticipates many “red herring” (128). The semi-official position how the Book of Mormon was received, trans- of the LDS peculiarities more clearly articu- of the Church is that the book does not relate lated, and published by the prophet. There is lated in other texts. the whole history of the Americas, but only nothing particularly new here, although Givens also insists that the Book of that of a particular Mesoamerican area (in- Givens’ summary will be useful for readers Mormon already hints at a way of producing cluding a small part of Southern Mexico, who are not acquainted with the most recent and receiving revelation that he regards as Honduras, and El Salvador—according to the specialized scholarship. Secondly, Givens ex- uniquely Mormon and identifies as “dialogic most popular LDS hypotheses): a small area, plains Book of Mormon usage by early LDS revelation.” Givens argues that both Book of indeed, which is however larger than the area missionaries and how first-generation anti- Mormon Nephites and Latter-day Saints re- where “95 percent of Old Testament events Mormons reacted to it: what was new, and ceive personal guidance and revelations took place” (128). More generally, Givens ob- controversial, about the Book of Mormon was without being constrained by a closed canon. serves that most anti-Mormons still criticize not its content, but rather the fact that a new What Givens writes about the importance of nineteenth and early twentieth century LDS scripture had been found buried under an the LDS open canon is indeed interesting; it is, works on the Book of Mormon and are un- American hill. The first Mormon preachers al- however, questionable that an open canon aware of most of the scholarship produced by ways mentioned the marvelous circumstances and reliance on personal revelations is a contemporary LDS scholars, particularly those surrounding the coming forth of the book but uniquely Mormon peculiarity. Five hundred associated with Brigham Young University and seldom bothered to elaborate on its content million Pentecostals are encouraged to receive FARMS (the Foundation for Ancient Research and theology. The trend among Latter-day revelations and personal prophecies on an al- and Mormon Studies). Some readers may be Saints to examine Book of Mormon content is most daily basis. In the contemporary disturbed by the fact that, even on such con- a comparatively recent affair. Catholic Church, private revelations from troversial items as theories about the origins of Native Americans, Givens (who, after all, has MASSIMO INTROVIGNE is director of the Center for Studies on New Religions published his book with Oxford rather than (CESNUR) in Torino, Italy. He is the author of thirty books in Italian (some of them BYU) most often takes sides with the likes of translated into French, Spanish, German, and English) on sociology and history of FARMS and against FARMS’ critics. Overall, contemporary religions, three of them on Mormon matters. however, he makes a convincing case that
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most anti-Mormons need to redo their home- Givens argues the Book of Mormon is scripture work and understand the arguments LDS scholars are using in 2002, rather than and a historical record or it is neither. The book’s crossing their twenty-first century swords with nineteenth century apologists. “authority, as well as Joseph Smith’s, was made to Although Evangelical and secular anti- depend on precisely that.” Mormons are not particularly persuasive, nor dangerous for the Church, Givens notes that Book of Mormon and embrace the “middle scholars who believe the Book of Mormon to more serious damage to the Book of Mormon ground” position, yet at the same time are dis- be what Joseph Smith said it was, since such may come from Signature Books, “the main turbed when the same “accomodationist” ap- would quickly move from being dialogue vehicle for publications that challenge the proach is exhibited by LDS intellectuals partners to Mormon converts. Genuine part- borders of Mormon orthodoxy,” or the jour- writing for Signature Books. ners are precisely those “accomodationist” nals SUNSTONE and Dialogue, which “provide Just as he does when he presents as idio- non-LDS who are prepared to treat seriously comparable forums for intellectual inquiry syncratically Mormon the “dialogic revela- the Book of Mormon and Joseph Smith’s rev- that from time to time takes the form of dis- tion” position, Givens seems to tend to regard elations as meaningful religious scripture, sent or outright hostility” (296). as unique to the Mormon community trends without passing judgment on whether the Another theme of the book is Givens’s crit- which are, in fact, quite common among reli- story of their “coming forth” is literally true icism of the “middle ground” or “accomoda- gions in general. Givens, here, does not al- or not. tionist” position that he sees as typical of ways distinguish between internal and The situation is somewhat similar when we many liberal LDS intellectuals and sympa- external processes of legitimization, or at least move from interreligious dialogue to the dis- thetic non-LDS scholars. Many, he claims, do this is the impression he may give to some course LDS scholars maintain with their coun- not believe in the Book of Mormon as history readers. Internally, most religions would not terparts in secular academia. Very few yet criticize those who regard the prophet as a allow their foundational truths to be ques- historians today maintain a strictly positivist fraud, concluding that he was a religious cre- tioned or denied, since this would be tanta- approach, and most are not interested in ative genius, a genuine seer, a mystical vi- mount to deny the religious hierarchy’s passing judgement on whether a religious nar- sionary who created a meaningful and legitimate role. Externally, religions which are rative such as Joseph Smith’s is empirically true inspired scripture capable of gathering a sin- interested in interreligious dialogue do not or false. Most scholars are much more inter- cere and dedicated community. ask their discussion partners to accept the ested in the Book of Mormon’s meaning, his- Givens strongly rejects such an approach: same foundational truths; they simply ask torical function, and consequences. Even if (as Joseph Smith could not have produced them to take these doctrines seriously. Givens maintains) historians remain who are a fraudulent work that God validates as There is no contradiction in this. A main- are interested in knowing whether the Book of His own designated sign of Joseph’s line Moslem organization presented an Mormon is indeed a valuable record for the chosenness, as the verifiable emblem of award to Karen Armstrong (who is a former early history of a significant, if small, portion of God’s renewed presence in human his- nun and now an admitted irreligious author) Mesoamerica, there should be no such prob- tory, or as the most efficacious vehicle for her sympathetic biography of lems with sociologists and scholars of religious ever provided humans for revelatory Muhammad, although she obviously does studies. We in this latter category, by defini- experience. Those roles . . . are what not believe that the Qu'ran was received by tion, are not interested in (nor claim to be ca- have defined the Book of Mormon’s literal dictation from Heaven, yet treats it pable of) determining whether religious status as Mormon scripture—not some with utmost respect as one of humanity’s narratives are empirically “true” or “false,” in torturous “striving for the divine” by a great scriptures. A Moslem scholar in Iran re- either a theological or historical sense. “religious sociopath” who just hap- ducing the Qu’ran to just this would be lucky Questions of meaning and function exhaust pened to produce a document preg- to end up being deprived only of his acad- our chosen fields of research. Trying to corner nant with edifying potential (178). emic position, rather than of his head (“his” partners in either interreligious or academic No, Givens argues, one cannot have it both is the appropriate pronoun here, since no dialogue into a “yes or no” position on such ways. It is scripture and a historical record, or women teach Qur’anic studies in Iranian uni- matters is not only impolite (and disadvanta- it is neither. The book’s “authority, as well as versities). The same Vatican that cordially re- geous for a religious institution), but misun- Joseph Smith’s, was made to depend on pre- ceives Hindu or Buddhist scholars who derstands the very nature of the whole cisely that” (180). “accept” Jesus Christ’s resurrection as an enterprise (perhaps an unavoidable mistake event occurring only in the early communi- for comparative newcomers to these dialogues, LTHOUGH on the dust jacket of the ty’s collective religious experience rather than as the Mormons still are). To what extent criti- book, Jan Shipps calls Givens’s “an in the empirical world, moved to discipline cism within the LDS community may be toler- A exceptional study,” my personal im- Catholic scholars who maintain just this ated by the Church’s hierarchy “without doing pression is that her position is implicitly criti- same position. In short, external and internal violence,” as Givens writes, “to its own account cized here. So is—if I am correct—the dynamics are different. Interreligious dia- of divine origins and providential involve- position I took in an article called “The Book logue does not require that partners convert ment” (174) is an entirely different problem. of Mormon Wars: A Non-Mormon to each other’s gospel, but simply that each But, again, it is not a uniquely Mormon Perspective,” originally published in FARMS’ take the other’s foundational story seriously problem: dissent management is a challenge Journal of Book of Mormon Studies (5, no. 2 and treat it with respect. for all religious hierarchies in the twenty-first [1996]: 1–25). But is my impression correct? Accordingly, perspective partners in an century, and different approaches have been Many contemporary Saints are grateful when interreligious dialogue with Mormons are not adopted by various churches and communi- LDS scholars appear to be sympathetic to the those (hypothetical) non-LDS religionists and ties, with mixed degrees of success.
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UPDATE NAUVOO TEMPLE—HERE TO STAY LDS LEADERS CONDEMN CHILD ABUSE
TWO LDS LEADERS spoke out harshly against child abuse during the April 2002 General Conference. President Gordon B. Hinckley referred to the “sordid and evil abuse of children by adults, usually men.” “Such abuse is not new,” said President Hinckley. “There is evidence to indicate that it goes back through the ages. It is a most despicable and tragic and terrible thing. I regret to say that there has been some very lim- ited expression of this monstrous evil among us. It is some- thing that cannot be countenanced or tolerated.” “There is nothing in the scriptures, there is nothing in what we publish, there is nothing in what we believe or teach that gives license to parents or anyone else to neglect or abuse or molest our own or anyone else’s children,” declared Boyd K. (Left) The new Nauvoo Temple viewed from the west bank Packer, Acting President of the Quorum of the Twelve of the Mississippi River; (Right) three-tiered Apostles. “Children should not be ignored or neglected. They pulpit in the temple’s Priesthood Assembly Room absolutely must not be abused or molested. Children must not be abandoned or estranged by divorce. Parents are responsible ONCE AGAIN, THE Nauvoo Temple towers from the spot to provide for their children.” where it stood 156 years ago. Before the temple’s 27–30 June The remarks came in the midst of a major wave of allega- dedication, over 350,000 visitors are expected to complete the tions against Catholic priests. A smaller number of litigants tour of the edifice, which has been rebuilt with meticulous at- have recently alleged that LDS leaders also have been guilty of tention to historical detail. protecting perpetrators rather than the victims of abuse. One A team of historians, architects, planners, and carvers such suit has recently settled for $3 million (see SUNSTONE, worked to duplicate the 1846 exterior. The interior employs Nov. 2001, 71). Now a second lawsuit has been filed by the nineteenth-century designs, with furniture in American same attorney alleging that Mormon leaders refused to report Colonial style and a color scheme of reds, purples, blues, and convicted child molester George K. Tilson to the police. browns (in contrast to the light colors and creams of most tem- Usually settled out of court, child abuse-related lawsuits ples). The structure has a baptistry in the basement, a large against the Church rarely go to trial. priesthood assembly room on the first level (two stories high), and dressing rooms on the second level. The third level has APOSTLES TO BE SENT OVERSEAS five ordinance rooms and a celestial room. While the endow- ment is presented on film, patrons will move progressively TWO DAYS FOLLOWING the close of April from room to room for different portions. The rug in the celes- General Conference, the Church announced tial room displays suns, moons, and stars. Levels four and five that two apostles will be assigned as area pres- include a total of six sealing rooms. idents. Elder Dallin H. Oaks will oversee First announced on 4 April 1999, the temple was rebuilt Church affairs in the Philippines, and Elder with generous contributions from anonymous donors. Jeffrey R. Holland will direct the work in Unofficial estimates give the new building a price tag of more Chile. No apostle has lived outside the U.S. than $23 million. Construction was broadcast over the since the mid-1960s, when Ezra Taft Benson Internet via webcam (see
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THE CHURCH AND CHILD ABUSE: A RECENT CHRONOLOGY
1985: The Church publishes Child Abuse: Help for Ecclesiastical Ecclesiastical Leaders (a revised version of their 1985 guide) Leaders. In a General Conference address, President Gordon B. and sets up a helpline for Church leaders faced with child Hinckley condemns “a plague of child abuse spreading across abuse cases. the world.” 1996: “Adult Survivor of Childhood Sexual Abuse: The Case 1991: President Thomas S. Monson decries wife and child of Mormon Women” is published in Affilia: Journal of Women abuse during General Conference. A 1990 memo by Elder and Social Work. The first volume of the Case Reports of the Glenn L. Pace on ritualistic child abuse is leaked to the press. Mormon Alliance is published. Marion Smith publishes in the Event, a local Salt Lake weekly, an investigative report chroni- 1992: The Ensign publishes a first-person account by a female cling sixteen cases of Mormon-related sexual abuse. survivor of sexual abuse. Deseret Book publishes Blaine M. Yorgason’s novel Secrets. April Daniels and Carol Scott publish 1998: A new Church Handbook of Instructions is published Paperdolls: Healing from Sexual Abuse in Mormon Neighborhoods. with updated policies for dealing with child abuse. One of the changes requires annotation of the abuser’s membership 1993: Deseret Book releases an audiotape by Cheiko N. record. A Texas jury awards $4 million to a boy molested at Okazaki, Healing from Sexual Abuse: Eight Messages for age eight by Church member Charles Blome. Survivors, Family, and Leaders. It also publishes Confronting Abuse: An LDS Perspective on Understanding and Healing 1999: The Church is named the 1999 “Child Advocate of the Emotional, Physical, Sexual, Psychological, and Spiritual Abuse. Year” by Prevent Child Abuse Utah. The Salt Lake Tribune re- The Church settles a civil suit in California for “millions of ports that “more than forty plaintiffs have alleged church offi- dollars.” cials knew of molestations or ignored warning signs and failed to alert either victims’ families or authorities.” 1994: Former General Authority George P. Lee pleads guilty to attempted sexual abuse of a child. President Hinckley speaks 2001: LDS leaders settle a child sexual abuse lawsuit for $3 against physical and sexual abuse during the October General million. A North Carolina grand jury indicts Matthew Nash on Conference. At a leadership meeting in Calgary, Alberta, twenty felony sex offenses committed while he was an LDS President Hinckley says that sex abuse cases “are costing the missionary. Church millions of dollars in lawyers’ fees and settlements.” Sources: Case Reports of the Mormon Alliance, vol. 1, Salt Lake 1995: The Church produces Responding to Abuse: Help for Tribune, SUNSTONE
dramatic Church growth, with nearly half-a-million Saints in would have to actually own the Tribune, the fate of which is each country. Outside of Polynesia and the Intermountain still being disputed in court. As Kirby points out, “Nobody re- West, Chile has the highest percentage of Mormons relative to ally knows how this thing is going to shake out, which always the general population of any country in the world: 3.6 per- happens whenever lawyers are brought in.” cent of all Chileans are LDS. KIRBY TO ROLLING STONE? FIRSTS, SURPRISES AT MHA MEETING IF THE LDS-OWNED Deseret News buys the THE ANNUAL MEETING of the Mormon History Association, Salt Lake Tribune, allegedly one of the first held 16-19 May in Tucson, Arizona, was highly successful in things editor John Hughes would do is fire terms of attendance and, well, history. The nearly four hun- popular Mormon humorist Robert Kirby. dred who attended, a number rivaling attendance figures for According to a Tribune story, Hughes told conferences held in Utah, were treated to the first MHA session Deseret News chairman, Glen Snarr, that presented entirely in Spanish and also became the first to learn Kirby’s “Johnny-one-note stuff is Mormon- of major new publishing ventures planned by the Church. bashing.” Appropriately, given Tucson’s historical setting and prox- “Some asked what I would do if I found Is Salt Lake imity to Mexico, several sessions focused Arizona Mormon his- myself without a job,” Kirby recently Tribune tory and on the Mormon colonies in Mexico. More than one quipped in his column in response to the re- humorist hundred people also participated in a two-day, post-confer- port. “Well, I would probably go to work for Robert Kirby ence excursion to the colonies. As part of its annual awards really a either the LDS Church News or Rolling Stone. ceremony, the association also issued a special citation hon- “Johnny-one- Barring that, possibly massage school or the note” Mormon oring Fernando and Raymundo Gomez, founders of the ministry.” basher in Museo de Historia del Mormonismo en Mexico, located in But before firing Kirby, the Deseret News disguise? Mexico City. (Visit the MHA’s website,
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for a complete list of awards and citations given.) People The conference’s biggest surprise came when Richard Turley, managing director of the Church’s Family and Church History department informed attendees of two CLOSE: By one vote, Neleh Dennis, a 22- new Church publishing ventures. The first is a project that year-old Latter-day Saint and student from will make available digital images of over 200,000 pages Layton, Utah, finished second in CBS’s reality of documents held in the Church archives. Turley indi- television game, Survivor. As the runner-up, cated this effort was partially motivated by a close-ap- Dennis received a $100,000 prize (the proaching deadline that will allow documents created be- winner, Vecepia Towery, of Portland, Oregon, fore a 1978 law took effect to enter the public domain received $1,000,000) and was surprised, should they remain unpublished. along with each of the other fifteen contes- Creating an even bigger stir was Turley’s announcement tants, with a new Saturn SUV. The final voting tally was broad- that historians Glen Leonard, Ronald Walker, and he were cast live from a series finale event held in New York City’s working on a volume about the Mountain Meadows Central Park. Through the course of the game’s 39 days, Massacre, tentatively titled Tragedy at Mountain Meadows, Dennis had proven herself to be a sweet but tough com- to be published by Oxford University Press. Turley petitor—which rubbed some of her fellow survivors the promised the book would be an “open, candid, evalua- wrong way. Both she and Towery were forced to sit through a tion” that would present all the evidence “as they find it.” blistering monologue from one member of the voting jury who Leonard remarked that this project is supported by the accused them of having “holier-than-thou” attitudes and pre- Church, and that the three were writing it “in the spirit of tending to be Christian women in order to further their frankness and healing.” He also noted that he and his co- progress in the game. During questioning afterward, Dennis authors are “anxious to confront” the massacre and its at- wondered aloud why being nice and “wanting to win” were tendant circumstances. Walker spoke without notes and seen by some as mutually exclusive. After the final votes were admitted. “Candidly, many documents have been lost or announced, season finale host Rosie O’Donnell presented destroyed.” Still, he told listeners to expect the book to Dennis with two hats with captions that might express present a great deal of new material, including historian Dennis’s feelings about her second-place finish. One said, “Oh, Andrew Jenson’s research notes from his interviews of sur- my heck!”, the common Utah phrase Dennis brought to na- viving participants and locals forty years after the mas- tional consciousness during the show. The other said, “This sacre. sucks!”, another one-liner Dennis had uttered during a broad- Walker also warned listeners not to expect a “defini- cast. For the moment, at least, Dennis chose to wear the latter. tive” book, but rather one that tries to provide a “sense of understanding” about this difficult event. He noted that NAMED: According to People magazine, Salt although historians are now beginning to understand the Lake Olympic Committee president and cur- context and events that led to the tragedy, this under- rent Massachusetts gubernatorial candidate standing does not excuse what took place: “The tinder Mitt Romney not only did a beautiful job box did not have to be lit.” overseeing the 2002 Winter Olympic Games; he is currently one of the fifty “most beautiful people” in the world. In a special issue, the EVANGELICALS HOLD CONFERENCE magazine describes the 6-foot, 2-inch ON LDS APOLOGETICS Romney as “arrestingly handsome” and someone whose WHERE BETTER THAN Salt Lake City for Evangelical “blinding smile” is hard not to notice. Christians to meet for a conference on LDS apologetics? At the “New Mormon Challenge Conference,” a two-day event FAILED: After serving nine years in prison held in January of this year, attendees discussed the need for rushing the stage at a 1993 BYU fireside for Evangelical Christians to become more sophisticated in talk and demanding that then-Apostle their responses to developments in Mormon apologetics. Howard W. Hunter name him Church presi- According to the jacket of the recent book, The New dent, Cody Judy was set free earlier this year. Mormon Challenge, which provided the conference its name Soon after, he filed as a candidate for a U.S. and served as a touchstone for many of the event’s sessions, Congressional seat. “I would just ask people “With superb training, Mormon scholars outclass many of to be forgiving,” Judy said. “How long are their opponents. Arguments against Mormon claims are in- you going to hold something against a guy?” At the state creasingly refuted as outdated, misinformed, or poorly ar- Democratic convention, held 11 May, Judy finished fifth among gued.” five candidates in the race for the nomination for Utah’s First Conference planners had received participation com- Congressional District. mitments from Robert Millet and Stephen Robinson, both from BYU’s religion faculty. However, both backed out be-
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Solar Flares Utah, recently completed forty days of collective fasting as they prayed for moisture in the drought-stricken area. The Are We Number Five? forty days were divided among ten wards, each carrying out four separate one-day fasts. “All we want to do is to let the IN ITS PREVIOUS issue (Apr. 2002), SUNSTONE reported on Lord know that we’re serious about making changes in our a study listing the Church of Jesus Christ of Latter-day Saints personal lives and about our devotion,” said Stake President as the nation’s fifth largest denomination. According to an AP Dwayne Lefler. “We know the rain will come.” story, that ranking is now being questioned. Apparently, the producers of the report, the National Council of Churches, Selling Abstinence at the U.N. did not take into account the nation’s largest black denomi- A GROUP OF LDS performers called “The Young Defenders of nation, the National Baptist Convention, U.S.A., Inc. The re- Canada” recently performed at the World Summit on port also omitted Judaism and Islam. Although sizeable, Children to promote high moral values and the importance of these faiths do not provide membership figures. the family. The conference, sponsored by UNICEF, a branch Do You Have Your “Stuff”? of the United Nations, and held in New York City, primarily featured presentations by scientists and health professionals RESEARCH PRESENTED BY Ronald Jackson during a recent about the well-being of the world’s children. This was the public lecture at BYU-Hawaii indicates Mormons own a great sixth appearance for the Young Defenders at UN conference deal of religious paraphernalia. “Overall we Latter-day Saints side events. Through song and speech, they presented mes- had more religious ‘stuff’ per capita than [members of] the sages about self-control, abstinence before marriage, and fi- Catholic or Charismatic Pentecostal faiths,” Jackson noted. delity within marriage. Their message received a mixed recep- For instance, his study has found that the typical LDS home tion, with some audience members laughing and telling them contains an average of 4.2 pictures of Christ. their approach is unrealistic. Others applauded their bravery in standing for abstinence instead of the “safe/protected sex” Like Jesus, Stake Fasts for Forty Days message typically advocated at the conference. Close to fifty WITH AN IDEA borrowed from a nearby stake (not to men- other Latter-day Saints spoke or participated in other 2002 tion the Gospels), members of the Ivins Stake, near St. George, World Summit events.
Martin’s Cove, a federally owned historical site in central Wyoming. When discussions with the Bureau of Land Management failed, Utah representative Jim Hansen and others penned a bill that would allow the government to sell Martin’s Cove to the Church. Opponents argue the bill would set a precedent for federal land being sold to religious organizations, but Hansen argues that precedent has already been set. Wyoming representative Barbara Cubin successfully per- suaded the House Resources Committee to drop 700 acres from the original 1,640-acre sale plan and to include language requiring the Church to give the public free, unrestricted ac- cess to the area. Several New Mormon Challenge authors, conference organizers, and Despite unanimous support for the bill from LDS lawmakers participants pose as a group. (L to R): Paul Owen, Carl Mosser, Craig in Washington, a coalition of people of Mormon descent are Blomberg, Francis J. Beckwith, Craig Hazen, Blake T. Ostler, and Greg Johnson petitioning against the sale and organizing an on-line protest at fore the event, leaving Salt Lake City attorney and philoso-
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AN OLIVE LEAF LIKE BURNISHED GOLD By Lucy Mack Smith
Published in several editions, many with different titles jestic beauty to a great height. Their branches, and editorial philosophies, the memoir of Lucy which added to their symmetry and glory, com- Mack Smith, mother of the Prophet Joseph Smith, menced near the top, and spread themselves has long fascinated historians. Now a new crit- in luxurious grandeur around. I gazed ical edition has appeared, restoring lost or upon them with wonder and admiration; suppressed passages that finally allow us and after beholding them a short time, I truly to meet Mother Smith “in her own saw one of them was surrounded with a words.” Lucy’s Book: A Critical Edition bright belt, that shone like burnished of Lucy Mack Smith’s Family Memoir gold, but far more brilliantly. Presently, (Signature Books, 2001) and its editor, a gentle breeze passed by, and the tree Lavina Fielding Anderson, were awarded encircled with this golden zone, bent the Steven F. Christensen Award for Best gracefully before the wind, and waved Documentary/Bibliography at the 2002 its beautiful branches in the light air. As annual meeting of the Mormon History the wind increased, this tree assumed Association. the most lively and animated appearance, and seemed to express in its motions, the HILE WE WERE living in the utmost joy and happiness. If it had been an town of Tunbridge, my mind be- intelligent creature, it could not have con- W came deeply impressed with the sub- veyed, by the power of language, the idea of joy ject of religion. . . . I began to attend Methodist meet- and gratitude so perfectly as it did; and even the ings, and, to oblige me, my husband accompanied me; but stream that rolled beneath it, shared, apparently, every sensa- when this came to the ears of his father and oldest brother, they tion felt by the tree, for, as the branches danced over the stream, were so displeased, and said so much in regard to the matter, it would swell gently, then recede again with a motion as soft as that my husband thought it best to desist. He said that he con- the breathing of an infant, but as lively as the dancing of a sun- sidered it as hardly worth our while to attend the meetings any beam. The belt also partook of the same influence, and as it longer, as it would prove of but little advantage to us; besides moved in unison with the motion of the stream and of the tree, this, it gave our friends such disagreeable feelings. I was consid- it increased continually in refulgence and magnitude, until it erably hurt by this, yet I made no reply. I returned to a grove became exceedingly glorious. not far distant, where I prayed to the Lord in behalf of my hus- I turned my eyes upon its fellow, which stood opposite; but band—that the true Gospel might be presented to him, and it was not surrounded with the belt of light as the former, and it that his heart might be softened so as to receive it, or, that he stood erect and fixed as a pillar of marble. No matter how might become more religiously inclined. After praying some strong the wind blew over it, not a leaf was stirred, not a bough time in this manner, I returned to the house, much depressed was bent; but obstinately stiff it stood, scorning alike the in spirit, which state of feeling continued until I retired to my zephyr’s breath, or the power of the mighty storm. bed. I soon fell asleep, and had the following dream:— I wondered at what I saw, and said in my heart, What can be the meaning of all this? And the interpretation given me was, I thought that I stood in a large and beautiful meadow, which that these personated my husband and his oldest brother, Jesse lay a short distance from the house in which we lived, and that Smith; that the stubborn and unyielding tree was like Jesse; that everything around me wore an aspect of peculiar pleasantness. the other, more pliant and flexible, was like Joseph, my hus- The first thing that attracted my special attention in this mag- band; that the breath of heaven, which passed over them, was nificent meadow, was a very pure and clear stream of water, the pure and undefiled Gospel of the Son of God, which Gospel which ran through the midst of it; and as I traced this stream, I Jesse would always resist, but which Joseph, when he was more discovered two trees standing upon its margin, both of which advanced in life, would hear and receive with his whole heart, were on the same side of the stream. These trees were very and rejoice therein; and unto him would be added intelligence, beautiful, they were well proportioned, and towered with ma- happiness, glory, and everlasting life.
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Thank You! SUNSTONE WEST PASADENA, CALIFORNIA 19–20 APRIL 2002
Co-Chairs LEE POULSEN MARY ELLEN ROBERTSON
Planning Committee
JOHN BLOOD t takes a strong commitment to ANGELA CAMPBELL ISunstone’s ideals to plan and pull TODD COMPTON off a great symposium. Former editor, JULIE CURTIS Elbert Peck, was surely right when JAN EYRING he said that regional symposiums “represent Sunstone at its best.” JANET KINCAID Thank you, 2002 Sunstone West ARMAUD MAUSS Committee. You truly are the best! RUTH MAUSS REED MCCOLM JEFF PARKIN LORIE WINDER STROMBERG DONNAE TIDWELL KIRSTEN WALD MATT WORKMAN coverFINAL_123 FINAL.qxd 6/21/02 6:30 AM Page 1
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The sunstones of the Nauvoo Temple recall Mormonism’s past, stand as symbols for intellectual freedom and open inquiry in the Church, and now appear once more in general Latter-day Saint consciousness as they adorn the newly built temple in Nauvoo. How did they come about? What do they mean? What significance do they hold for us today? 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 1
2002 SALT LAKE SUNSTONE SYMPOSIUM AND WORKSHOPS RY NA PR I O M G I L R E A M R P
FAITH S EEKING U NDERSTANDING
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Index of Participants
“W” Numbers = Workshops, 000 Numbers = Wednesday, 100 Numbers = Thursday, 200 Numbers = Friday, 300 Numbers = Saturday
ADAIR, Morgan Brent, 271 HEATH, Harvard, 223 REMINI, Robert V., 351, 371 ALLRED, Alma, 131 HENDERSON, Gae Lyn, 172 REYMANN, Lara, 373 ALLRED, Janice, 254, 353 HILDEBRANDT, Jodi, 325 RICHARDS, Bryan, 154 ANDERSON, Devery S., 132, 361 HOLLAND, Terri, 266, 276 RITCHIE, J. Bonner, 262, 324 ANDERSON, Floyd M., 123 HUGGINS, Ronald V., 315 ROBERTSON, Mary Ellen, 272, 372 ANDERSON, Jason W., 373 HUGHES, Robert, 115 ROSHI, Dennis Genpo, W1 ANDERSON, Lavina Fielding, 162, 233, 261 HUNTER, Rodello, 372 RUSSELL, William D., 112, 132, 222, 233 ARMSTRONG, Richard N., 316 KENNEDY, Sharon, 332 SALTI, Rebecca, 232, 262 BAGLEY, Will, 151, 263, 271 KENNEY, Scott, 371 SCHOENFELD, Michael, W8 BAKER, Phyllis, 334 KIMBALL, Edward L., 252 SCHOW, H. Wayne, 326 BARRANI, Carolyn, 232 KIMBALL, Linda Hoffman, 291 SCOVILLE, Amity, 335 BECKSTEAD, Robert, 253 KIMBALL, Stanley B., 252 SEARS, L. Rex, 231, 373 BEECHER, Dale, 125 KIMBALL, Tom, W4 SHEPARD, William, 233 BENCH, Curt, W4 KESLER, John, W1 SHEPP, Stan, 134 SHEPPARD, Natalie Palmer, 234 BENNION, Molly, 163 LAMBERT, Glen, W2 SILLITOE, Linda, W7, 221 BERGERA, Gary James, 291 LARSEN, Derek, 272 SKY, Gino, 133 BIGELOW, Christopher, 172 LARSEN, Paul, 266, 276 SMITH, Bruce, 113 BIRCH, Brian, 165 LARSON, Stan, 331 BLANCHARD, Gay N., 215 SMITH, Darron T., 131, 225 MADSEN, Mac, 365 BLOUNT, Parker, 164 SMITH, George D., 311, 333 MAUSS, Armand, 131, 261 BRADLEY, Martha Sonntag, 134, 371 SMITH, Kim, 366, 374 MAY, Dean L., 331 BRINGHURST, Newell G., 131, 351 SMITH, Melvin, 233 MAY, Wayne, 235 BURTENSHAW, Claude, 265 SMITH, Paul H., 256 MCLACHLAN, James, 275, 312 BURTON, Mark, 356 SMITH, Sarah, 234 MENLOVE, Francis Lee, 302 BUSHMAN, Richard L., 371 SNOW, Edgar C., 226, 241 MILES, Carrie, 163 STEVENS, Michael J., W3, 141, 225, 341 CALDIERO, Alex, 133 MILLER, Craig, 253 STEWART, Vickie, 161 CHANDLER, Clay, 214 MOENCH, Louis, 172 STUY, Brian H., 173, 313 CHANDLER, Neal, 222 MURDOCK, S. Reed, 224 SWENSON, Paul, 122, 133, 276 CHISHOLM, Clive Scott, 213 MURPHY, Thomas W., 251 CHOUCAIR, Ali, 232 THOMAS, James, 232 NIBLEY, Hugh, 391 CHRISTENSEN, Kevin, 173 TINKER, Paul, 231 NIBLEY, Phyllis, 391 CLARK, Kim M., 314 TOBLER, James, 335 NUMANO, Jiro, 264 COMPTON, Todd, 161, 311 TYNER, Kathy, 172 OAKS, Lynne Butler, 133 DAUGHTREY, Doe, 254 URE, James W., 164 OLAIZ, Hugo, 255 DEGN, Louise, 322 AN WAGONER, Richard, 371 OLDHAM, Tasha, 366, 374 V DELEWSKI, Richard, 173 OLSEN, Ralph A., 216 WARNICK, Alan J., 324 DENHALTER, Scot, 214 WARNICK, Scott, 335 DOBBS, Bill, 272 PARSHALL, Ardis, 363 WATSON, Marianne, 134 DRIGGS, Ken, 131 PEARSON, Carol Lynn, W6, 321, 332 WELKER, Holly, 152, 272 DUFFY, John-Charles, 255, 335 PETERSON, Boyd, 111 WHITTLE, Benson, 355 DUNCAN, Thom, 172 PETERSON, Levi, 172, 354 WILCOX, Linda P., 212 DURHAM, Charlene, 364 PINGREE, J. Frederick “Toby”, 274, 313 WILLIAMS, Troy, 272 POTTER, R. Dennis, 165 EASTMAN, Alan, 326 WOTHERSPOON, Dan, 275, 332 EDWARDS, Paul M., 162 RAYNES, Marybeth, W2, 325 WRATHALL, Debora, 335 EKINS, Roger, 263 REES, Robert A., 323, 362 WUNDERLI, Earl M., 352 FARNSWORTH, Sonja, 372 FERGUSON, Brian, 124 FOWLER, James W., W5, 121
GEE, Margie, 114 GILLESPIE, L. Kay, 112 GNADE, Carol, 221 GORDON, Sarah Barringer, 191, 231 GROESBECK, C. Jess, 123, 153
HAINES, Keith, 232 HANKS, Elder Marion D., 191 HANKS, Maxine, 212, 272, 372 HANSEN, Lisa Tensmeyer, 332 www.saintswithouthalos.org HARRIS, James, 223 HATCH, John P., 113, 331 HAUSAM, Mark, 155 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 3
Welcome
FAITH Hear words that inspire Christian living by exploring gospel NEW THIS YEAR! truths, sharing spiritual journeys, and untying knotty challenges.
Sunstone is pleased to present the first Sunstone COMMUNITY Meet old friends and make new ones whose Workshops! In response to encouragement to thoughts and experiences parallel yours. expand our annual symposium, and following KNOWLEDGE Learn new strategies for intelligent Christian disci- the model of pre-conference workshops pleship in today’s world, and gain insights and understanding into held in connection with meetings of many your own journey. professional and academic organizations, we READ THIS are beginning this new venture. FUN Wrestle with new, stimulating, and lively viewpoints. Savor FIRST! well-crafted sermons. Match famous scholars’ names with faces. As a non-profit organization which relies heavily upon Laugh in the humor sessions. Indulge in late-night discussions you good-will donations from its supporters, we are, of course, never have chances for elsewhere. Browse and purchase beautiful excited by the additional revenue successful workshops may pro- artwork. Buy the latest books. Wonder at the blooming diversity duce. But our primary concern has been to help create valuable and among God’s children. thoughtful sessions and tutorials and to facilitate extended personal encounters with leading teachers, theorists, and professionals. POINTS TO NOTE (Please see pages S4–S6 for details.) PROGRAM Sunstone offers a diverse selection of topics, formats, PRELIMINARY PROGRAM and perspectives. Be excited to hear views that coincide with yours, but also prepare to hear presentations that may offer a different per- This is a preliminary program. Every effort will be made to keep to spective. As Elder Hugh B. Brown told BYU students in 1958, “I have this schedule of sessions, but topics, speakers, and times may mentioned freedom to express your thoughts, but I caution you that change. A final program, with room assignments and more complete your thoughts must meet competition in the marketplace of thought, list of participants, will be provided to each registrant at the confer- and in that competition truth will emerge triumphant. Only error ence. A copy of this preliminary program is available on the Web at needs fear freedom of expression.”
SALT LAKE SHERATON CITY CENTRE 150 WEST 500 SOUTH, SALT LAKE CITY
A special Sunstone rate for 8–10 August (good for these three days only) is: $89 for single or double occupancy, plus $10 for each addi- tional occupant. You must make reservations at least two weeks in advance, but we recommend you call earlier, as we only have a small block of rooms set aside, and Salt Lake City is hosting a large convention this same weekend and hotel rooms will be difficult to find. FOR RESERVATIONS, call toll free (800) 325-3535 or, if local, (801) 401-2000.
SYMPOSIUM PURPOSE
The Salt Lake Sunstone Symposium is an annual gathering of Latter-day Saints, scholars, and others interested in the diversity and richness of Mormon thought and experience and who enjoy pondering the past, present, and future of the unfolding Restoration. The symposium is based on the principles of an “open forum” and the trust that both the cause of truth and the society of the Saints are best served by free and frank exploration and discussion. 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 4
Wednesday, 7 August 2002
pants with a sense of a healthy, integrated self. John Kesler will WEDNESDAY, 7 AUGUST also speak briefly and lead a discussion about how Big Mind processes intersect with Mormon thought and experience. PLEASE NOTE: All Wednesday events will be held in Orem, Utah at the Utah Valley State College (UVSC) campus. If you are interested WORKSHOP LIMIT: 35 participants in carpooling, visit the ride-sharing message board at
MARYBETH RAYNES is a licensed clinical SESSIONS: There are two three-and-a-half hour workshop sessions, each offering four choices. You may attend one or both sessions. A social worker and a marriage and family thera- complimentary lunch is provided for workshop participants. pist in private practice in Salt Lake City. She is an author and speaker who loves to focus on WORKSHOP PRICING: $125 for one workshop; $200 to attend two. relationships, sexuality, and spirituality. When Student rates are: $65 for one workshop; $125 for two. Because she creates spare time she loves reading, workshop space is limited, we strongly encourage pre-registration, traveling, visiting children and grandchildren, but we will accept registration at the door for workshops that are not and enjoying friends. yet full. We must inform the caterers of our luncheon count, so Marybeth Raynes complimentary meals can be guaranteed only to those who sign up before 4 August. What is the core of our spirituality? How do we integrate spirit To pre-register, fill out and send in the registration form on the back into our lives as we continually return to the questions of mean- of this program, visit
JOHN KESLER is an active Latter-day Saint, MICHAEL J. STEVENS is a management pro- consultant, and attorney. He is chair of the fessor at the University of Missouri-St. Louis. Meditation Center, a non-denominational out- He consults widely and regularly gives work- reach center in Salt Lake City. He also serves shops in the business and not-for-profit sec- as executive director for the Coalition for tors. Dr. Stevens specializes in improving Healthier Cities. organizational performance through empower- ment and teamwork; executive coaching and John Kesler leadership development, and interpersonal Michael Stevens effectiveness in the workplace. You may visit Through instruction and experience, this workshop will intro- his website at:
Wednesday, 7 August 2002
for expanding the success of both individuals and institutions. This workshop will review some of the intricacies and chal- CONCURRENT WORKSHOPS 2:00 PM–5:30 PM lenges to this approach, teach strategies and techniques for pushing through the mental models that act as barriers to gen- W5. THE STAGES OF FAITH: OBSTACLES TO CONTINUED uine change, reframe ways of thinking about our interactions FAITH DEVELOPMENT AND THE POWER OF GRACE with others, and tie each of these principles directly to the ser- vant-leadership example found in the New Testament. JAMES W. FOWLER is a graduate of Duke University and Drew Theological Seminary The target audience for this workshop is anyone who has and earned his Ph.D. at Harvard University in opportunities to lead and influence others (whether in a formal Religion and Society. He has taught at leadership position or not) and who wishes to explore how this Harvard Divinity School (1969-75) and at can be done consistent with New Testament models. Boston College (1975-76) and is now on the faculty at Emory University’s Candler School WORKSHOP LIMIT: 70 participants of Theology. He directs Emory’s Center for James W. Fowler Ethics in Public Policy and Professions. His W4. LDS BOOK COLLECTING pioneering research and the resulting theory of faith develop- ment have earned him international recognition, including CURT BENCH has been in the book busi- recognition for enduring contributions to the dialogue between ness since he started with Deseret Book in religion and psychiatry and advancements in the psychology 1974. He was a store manager for several of religion. Dr. Fowler is also an ordained minister in the United years before heading the company’s Fine and Methodist Church. His best known book, Stages of Faith: The Rare Book Department. After the depart- Psychology of Development and the Quest for Meaning, is in ment’s closure at the end of 1987, Curt start- its 40th printing, and has been translated into several lan- ed Benchmark Books which specializes in guages. new, used, out-of-print, and rare LDS books. Leading faith development theorist, James Fowler, will present Curt Bench He currently serves on the editorial board of Dialogue: A Journal of Mormon Thought. a nuanced view of what he calls the “stages of faith.” As approached in Fowler’s work, “faith is not necessarily religious, TOM KIMBALL had a lifelong fantasy of work- nor is it to be equated with belief. Rather, it is a person’s way ing at a book store. He applied for temporary of leaning into and making sense of life. More verb than noun, Christmas employment at Deseret Book in faith is the dynamic system of images, values, and commit- downtown Salt Lake City but in short order ments that guides one’s life. It is thus universal: everyone who was promoted to lead supervisor of Deseret’s chooses to go on living operates by some basic faith.” Cottonwood Mall store. He was later wooed This workshop will help participants map and understand their away to Benchmark Books to be a rare book own faith journey, as well as those of the children and adults buyer. Tom is now the marketing director for they interact with in both church and secular settings. It will Tom Kimball Signature Books. pay attention to the correlation of faith stages with institutional life and the dissonance that can arise when institutions resist This workshop will cover (pun intended) many aspects of or block stage change. A section of the workshop will also be Mormon book collecting, whether you are interested in finding devoted to the types and dynamics of shame experiences that common and inexpensive books or rare and valuable ones. can be involved in faith development. The session will close Designed for beginners and more-experienced collectors, we with a discussion of the power and experience of grace as the will discuss the fundamentals of books and book collecting, source of healing and courage for growth in faith. such as the physical makeup of a book, factors that make cer- tain items collectible, ways to protect and care for your books, WORKSHOP LIMIT: 70 participants and helpful sources of information about books and editions, including pricing. We will consider book collecting as a hobby W6. UP CLOSE AND PERSONAL WITH CAROL LYNN PEARSON and give tips for buying, selling, and trading books for profit. (OR MORE THAN YOU EVER WANTED TO KNOW ABOUT One segment will also include a short presentation by Brian HER UNIQUE JOURNEY AS A MORMON FEMINIST) Romriell that discusses the fascinating area of “Hypermodern Mormon Books” and all the peculiarities specialists look for. We CAROL LYNN PEARSON has been a pro- will be happy to entertain questions about any area of this most fessional writer for thirty-five years. Her interesting and most addictive hobby and business. Workshop Goodbye, I Love You tells the incredible registrants will also receive a limited-edition, collectible “keep- story of taking care of her husband, a gay sake” that, given the nature of this business, will rapidly man dying of AIDS. More recently, a series increase in value. of gift books, including The Lesson, What Love Is, and others, have sold very well and WORKSHOP LIMIT: 25 participants. have introduced a larger audience to Carol Carol Lynn Pearson Lynn’s writing.
LUNCH BREAK, 12:30–2:00 PM Spend a few hours with Carol Lynn and a small group of like- minded seekers hearing a presentation of several scenes from her play, Mother Wove the Morning, stories, poems, jokes, and Workshop participants will receive a never-before-shared, behind-the-scenes experiences in her complimentary lunch. Please let us remarkable journey walking the tightrope of being one of the know in advance if you have special more visible feminists in the Church. This workshop will involve dietary needs. (You must pre-register one-on-one sharing, probing, weeping, possible wailing, certain- by 4 August to guarantee a lunch.) ly laughing, and guaranteed rejoicing.
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W7. WRITING AGAINST THE SILENCE W8. THE VISUAL REVOLUTION: DIGITAL IMAGING REACHES THE MASSES LINDA SILLITOE was once identified in a Sunstone Symposium program as “an inves- MICHAEL SCHOENFELD has been a tigative poet.” She is the author of eight books commercial photographer, specializing in ranging from journalism to poems and from advertising photography, for twenty years, history to fiction. Experienced in teaching all and he has been working with new digital types of writing to varied groups, Sillitoe is technologies for the past ten years. He is a now public outreach coordinator at the Weber recognized leader in the emergence of this State University Stewart Library in Ogden, new art form, which demands highly devel- oped technique in combination with a strong Linda Sillitoe Utah. Her ninth book, a mystery set in urban Arizona, is expected later this year. Michael Schoenfeld aesthetic sense. Michael has photographed campaigns for several Fortune 500 compa- Do you feel a need to write, yet also feel you shouldn’t? Or per- nies and also for the Church of Jesus Christ of Latter-day haps you now write on “safe” topics, but a wealth of riskier Saints. His work and shows have won many local and national material beckons. This sense of taboo vibrates in many cultures awards. Michael is represented by New York agent, Robert that hold a strong group ethic. Author Alice Miller, who explores Bacall. the psychology of the Third Reich and its aftermath, wrote: “This is the first and great commandment: Thou shalt not be Once only in the hands of very few and very advanced computer aware.” Awareness compels action—such as writing. And writ- users, digital imaging equipment and powerful software ing not only breaks the silence that keeps groups comfortable programs have finally become affordable and easy to learn for (and insulates discovery, sorrow, and abuse); it also proves we people with even average-level computer skills and experience. broke that powerful taboo: we are aware. Writing Against the The early effects from these developments have been spectacu- Silence confronts this dilemma from four perspectives: courage, lar, creating what some are calling a “visual revolution.” And it skill, responsibility, and strategy. isn’t just the art world that is changing with the advent and sophistication of these new technologies. The very idea of the Participants may submit up to three double-spaced pages of “truth” of photography and visual images is now undermined. their work from any genre for use in the workshop. (If you would Case law is being rewritten, business and scientific presentations like your submission read but not used, please indicate this on are delivered in new ways, our classrooms and even our family the manuscript.) Send writing samples or ideas to: newsletters are evolving—reshaped by the possibilities made Writing Workshop, c/o Linda Sillitoe, 2905 University Circle, real by these new tools. Ogden, Utah 84408. This workshop is designed to introduce, teach, and demonstrate WORKSHOP LIMIT: 35 participants some of this equipment and software, and to help you reimagine what your home and office computer might be able to do. It will cover various ways to obtain digital images (scanning, digital cameras, etc.), basic to advanced techniques for creating new looks, and various delivery options (email, printers, other media formats). Attendees will be presented with a complimentary CD- Rom containing examples of Michael Schoenfeld’s work, and will also have the opportunity to be photographed by Michael and contribute to the creation of a “class project” keepsake.
WORKSHOP LIMIT: 15 participants
UTAH VALLEY STATE COLLEGE LECTURE, 7:30 PM
In lieu of Sunstone hosting an opening plenary session this year, we encourage symposium attendees to support the lecture at Utah Valley State College described below. It is a public event sponsored by the Ethics Center at UVSC. Admission is free.
191. “I DO NOT MY WORK IN THE SPIRIT OF BENEFACTION, BUT OF ATONEMENT” —Albert Schweitzer
ELDER MARION D. HANKS, emeritus General Authority, The Church of Jesus Christ of Latter-day Saints
Elder Hanks’s remarks are part of Utah Valley State College’s ongoing “Eugene England Religious Studies Lecture Series: Knowing Ourselves and Each Other” A pictorial retrospective of Eugene England will be presented prior to Elder Hanks’s comments Elder Marion D. Hanks 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 7
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THURSDAY, 8 AUGUST 113. VARIATIONS IN THE FIRST VISION ACCOUNTS: A RETHINKING All Thursday sessions will be held at the Sheraton City Centre BRUCE SMITH, Ph.D. candidate, medieval Jewish mysticism, Hotel New York University The variations among First Vision accounts have always attract- ed our attention. Initially, this was due to the polemical tenden- cies of early studies of Mormon origins, which tried to disprove the veracity of Smith’s experience. Later inquiries were driven by historians who sought to discover the causal reasons for Mormonism’s appearance on the American religious scene. This paper will approach the First Vision accounts as conver- sion stories, with variations seen as indicators of shifts within Smith’s own worldview.
Respondent—JOHN HATCH, coordinator, 2002 Salt Lake Sunstone Symposium
114. UNRAVELING THE HISTORY AND MYSTERY OF THE PRIESTHOOD MARGIE GEE, author of forthcoming book on priesthood authority
Research and a close analysis of scriptures and the historical record strongly suggest that Joseph Smith and Oliver Cowdery did not receive the priesthood in the manner supposed by most REGISTRATION, 8:00 AM–7:30 PM Latter-day Saints. This study also shows it to be unlikely that the priesthood was part of ancient Israel’s religious practices Admission to sessions is by preprinted name tag or ticket only. until the time of the Exodus, nor, apparently, were priests part This policy will be strictly enforced. Badges and tickets are of early Christian leadership for some two-hundred years. available at the conference registration table in the Market These findings open the door to a wider interpretation about Lobby (north hallway by the pool). who has authority to speak and act in the name of God.
CONCURRENT SESSIONS, 8:45 AM–9:45 AM Respondent—To be announced
111. THE WORK OF DEATH: HUGH NIBLEY AND WAR 115. METERED MORMON MIDRASH: POEMS INSPIRED BY BOYD PETERSON, author, A Consecrated Life: A Biography of THE BOOK OF MORMON TEXT Hugh Nibley (forthcoming, Greg Kofford Books) ROBERT HUGHES, author, Lines Upon Lines: Contemporary Poetry in Traditional Forms and Behind Blue Eyes: Sonnets Hugh Nibley knows warfare, ancient and modern, better than From the Vietnamese most. As a young boy, he overheard long discussions about World War I around the family dinner table. He later served as a The past decade has seen the publication of several poetry non-commissioned intelligence officer in World War II. These anthologies with entries directly inspired by the biblical text. But experiences and his knowledge of ancient history convinced what of poetry inspired by the Book of Mormon? Is the Mormon him that war in general is a “nasty and immoral business”—a poetic tradition deep enough for a Book of Mormon anthology? conviction that has never left him and which has made him a Drawing from thousands of poems that have appeared in publi- consistent and effective voice for pacifism in Utah and the cations over the past 170 years, this paper explores these and Church. other questions. I will read from many of these poems and com- ment on form, genre, textual linkages, and historical context. Respondent—To be announced Respondent—To be announced 112. WHY CHRISTIANS SHOULD OPPOSE THE DEATH PENALTY CONCURRENT SESSIONS, 10:00 AM–11:00 AM WILLIAM D. RUSSELL, Ph.D, professor, American history and government, Graceland University 121. FAITH DEVELOPMENT AMONG GENERATION X As a faith community becomes successful in ways the world JAMES W. FOWLER, author, The Stages of Faith measures success, it becomes easy for its members to live in a relatively low state of tension with the surrounding culture. As The term “Generation X” has been applied to the group of part of the “get tough on crime” attitude common in the culture young adults now entering their mid-twenties to early forties. today, the majority of Americans favor the death penalty for the Coming of age after the highly idealistic 1960s but in the midst most serious crimes. I argue that capital punishment is both of the information revolution and a tremendous boom in pop immoral and impractical, and it should be opposed on both reli- culture, this generation has proven difficult to understand, gious and secular grounds by Christians, including those of us especially with regard to faith and religiosity. To many, they who also call ourselves Saints. seem to be a “generation adrift,” constantly searching but never quite finding the kind of secure home within church and Respondent—L. KAY GILLESPIE, Ph.D., professor, criminal institutional settings as did many of their parents. Does this justice, Weber State University; author, The Unforgiven: Utah’s mean “Gen Xers” are not religious? Do they “lack faith”? Or is Executed Men the iconoclasm and irreverence of much of today's pop culture 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 8
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a manifestation of a different kind of faith, a different set of 125. THE ETERNAL VALUE OF HARDSHIP AND TRAGEDY: needs that perhaps require a new syncretic form of spirituali- ANOTHER TAKE ON WHY GOD LETS BAD THINGS ty? What can faith traditions do to attract and develop strong HAPPEN TO GOOD PEOPLE ties with members of this generation? James W. Fowler will DALE BEECHER, retired museologist, on-going historian, reflect on these and other matters related to Generation X inveterate people-watcher from sociological and experiential perspectives, correlating them reflectively with his own work in faith development Why does a loving father allow nasty things to happen, time theory. and again, to even his most innocent and virtuous children? Is the refiner’s fire really necessary? More relevant, what do 122. CHICK FLICKS, ICK FLICKS, & SICK FLICKS these problems, even large-scale calamities, do for us? Can PAUL SWENSON, film critic, Catalyst magazine they actually work to our benefit? I have developed my own theories about the value of such things that I would like to In the modern movie lexicon, the term "chick flick" has achieved share. a recent, rampant popularity. Aside from its inherent conde- scension, its primary difficulty is the implication that men and Respondent—To be announced women are naturally and universally attracted to very different kinds of movies. Actually, the mass marketers of pop trash pic- CONCURRENT SESSIONS, 11:15 AM–12:45 PM tures have become the new Hollywood tastemakers by influenc- ing manufacture of similar formula fare for both sexes, although 131. PANEL—BEYOND THE 1978 REVELATION separately targeted to male and female audiences. "Dick flicks,” meanwhile, represents the egregious double standard of screen This panel explores the paradoxical situation of African- nudity where the penis is virtually never visible yet wields a dis- Americans within the Church since 1978 and the ambivalence proportionate ghostly influence. (In the genre archetype, the about the roles assigned to blacks. As Church officials attempt 1986 Reagan-era war propaganda film, Top Gun, America's to reach out to blacks through missionary efforts in predomi- patriotic flyboys get erections going into battle.) This paper will nantly black areas, many white Latter-day Saints continue to discuss modern films that smash stereotypes and increase our embrace and even promote certain racist concepts. How have understanding of gender while expanding a sense of communi- these ideas affected the appeal of Mormonism among black ty between men and women, as in two remarkable personal Americans? How have African-American Mormons reacted to documentaries, Kate Davis’s Southern Comfort and Utahn Paul these developments? Larsen’s Chasing a Good Day to Die. Among other films exam- ined are What Women Want, Ocean's 11, The Sweetest Thing, DARRON T. SMITH, Ph.D., doctrinal candidate, education, cul- Divine Secrets of the Ya-Ya Sisterhood, The Importance of ture, and sociology, University of Utah; column editor, “The Being Earnest, My First Mister, I Am Sam, Kissing Jessica Long-promised Day?” SUNSTONE Stein, and The Son’s Room. ARMAND MAUSS, professor emeritus, sociology, Washington State University Respondent—To be announced KEN DRIGGS, attorney, independent scholar ALMA ALLRED, LDS seminary teacher 123. THE SOUL IS DEAD THAT SLUMBERS FLOYD M. ANDERSON, clinical psychotherapist with Moderator—NEWELL G. BRINGHURST, instructor, College of sociological training, Salt Lake City the Sequoias; author, Saints, Slaves, & Blacks The high rate of depression and prescription drug use in Utah Sponsored by Dialogue: A Journal of Mormon Thought strongly suggests some form of social pathology may exist that contributes to widespread emotional problems. These statistics 132. BOOK CELEBRATION—NAUVOO: A PLACE OF PEACE, seem incongruous in the light of the positive correlation A PEOPLE between Church affiliation, individual happiness, and family sta- OF PROMISE, BY GLEN LEONARD bility. This paper explores the questions, “is there such a pathol- ogy?” and “what might lie at the heart of the problem driving so Originally commissioned as part of the many Utahns to these medications?” sixteen-volume sesquicentennial series on Church history, and thirty years in the mak- Respondent—C. JESS GROESBECK, psychiatrist and psycho- ing, Glen Leonard’s highly anticipated his- analyst, Mt. Vernon, Washington tory of Nauvoo has finally arrived. This panel of historians and careful readers will 124. THE WAR IN HEAVEN REVISITED: AGENCY VS. discuss this book and its contribution to COMPULSION our understanding of this pivotal time in BRIAN FERGUSON, M.Ed., educational studies, Nauvoo: A Place Mormon history. University of Utah of Peace, A People of Promise will WILLIAM D. RUSSELL, professor, be available for As told in the scriptures, the war in heaven was more than a purchase at the American history, Graceland University simple story of the good guys defeating the bad guys. The fun- conference DEVERY S. ANDERSON, historian; damental issue was the question of agency versus compulsion. author, forthcoming biography of Willard Are there forces in the Church today which are attempting to Richards compel righteousness? Does it make a difference if these forces are motivated by love and concern for us? Moderator and other panelists—To be announced
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133. HOW HIGH IS UP? BLUE SKYING IN THE LITERARY STRATOSPHERE After years of researching various Mormon belief systems, Stan Shepp has combined the truths of all of these teachings Fiction and poetry take a flyer in a stratosphere and at-risk into a synthesis he calls “Original Mormonism.” His vision ties level that demands correlation of heart, humor, and intellect. together doctrines of the pre-existence, agency, government, This session brings together for the first time the wildest writ- priesthood, authority, plural celestial marriage, sealing power, ers of two states—Idaho’s undomesticated Gino Sky and the the kingdom of God, the plan of salvation (including Adam- irrepressible Alex Caldiero (Oeem via Sicily) and pairs them God), and our own personal eternal progression. with poet Paul Swenson and award-winning fiction writer Lynne Butler Oaks. Respondent—MARTHA SONNTAG BRADLEY, author, Kidnapped From That Land: The Government Raids on the ALEX CALDIERO, text artist and work shaker; maker of things Short Creek Polygamists that at times resemble music, at times poetry, and at times the shape of your own mind LUNCH BREAK, 12:45 PM–2:15 PM GINO SKY, M.A., humanities, San Francisco State University; author, Appaloosa Rising, the Legend of the Cowboy Buddha 141. RESEARCH PROJECT—DISENTANGLING MORMON LYNNE BUTLER OAKS, winner of the A.H. Francis Fiction CULTURAL ARTIFACTS FROM THE GOSPEL Prize MICHAEL J. STEVENS, assistant professor of management, University of Missouri at St. Louis Moderator/panelist—PAUL SWENSON, poet; winner, 2000 Dialogue: A Journal of Mormon Thought poem of the year Come and spend the latter part of your lunch break participat- ing in a qualitative research project! The facilitator for this ses- 134. STUDIES IN POLYGAMY AND FUNDAMENTALIST sion is at the earliest stages of a research project aimed at MORMONISM disentangling Mormon cultural artifacts from the essential ele- ments of the gospel. Those who attend will be asked to pro- THE SHORT CREEK REFUGE vide input and share their views, which will then help shape MARIANNE WATSON, co-author, Voices in Harmony: the basic propositions and hypotheses of this study. (Session Contemporary Women Celebrate Plural Marriage begins at 1:15 PM; please drop by, even if you’re a bit late!) Wallace Stegner described Short Creek, Arizona, of 1935 as the “capitol of the world.” This paper offers a personal account CONCURRENT SESSIONS, 2:15 PM–3:15 PM of how that remote desert hamlet rose as a haven for funda- mentalist Mormons who felt called to continue the practice of 151. WRESTLING WITH THE DEVIL: NEW EVIDENCE ON THE polygamy even after the Manifesto. Told primarily through the MOUNTAIN MEADOWS MASSACRE eyes of Joseph Lyman Jessop, a polygamist sent to Short WILL BAGLEY, author, The Blood of the Prophets: Brigham Creek to help build “a branch of the Kingdom of God,” this Young and the Mountain Meadows Massacre story explores behind-the-scenes reasons this “refuge” so quickly—within three months’ time—became such a focal When I began investigating the murders at Mountain Meadows point for Church, state, and national scrutiny. seven years ago, I knew a wealth of material had surfaced since Juanita Brooks completed her groundbreaking study in ORIGINAL MORMONISM—A FUNDAMENTALIST’S 1950. These included the 1857 diary of Brigham Young’s UNDERSTANDING OF THE TRUTHS OF MORMONISM Indian interpreter, Wilford Woodruff’s journal, and the LDS STAN SHEPP, fundamentalist Mormon, York, Pennsylvania; archives items Don Moormon used to write Camp Floyd and father of eight children the Mormons. What turned up over the next five years proved
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astonishing: the lost “official” history of handcart veteran archetypal patterns and principles of cultural systems, it reveals Josiah Rogerson; the letters of a forgotten Mormon hero, a never-before-presented picture of how the Book of Mormon George Hicks; the narratives of adventurer James Gemmell came forth. and of John Hawley, “the Mormon Ulysses”; and “Discursive Remarks,” an account of the atrocity probably written by John Respondent—To be announced D. Lee in 1859. While completing my study, I stumbled across a final piece of evidence that resolved all my remaining 154. A YOUNG MAN’S JOURNEY THROUGH THE MIDDLE questions about what compelled decent men to commit a EAST: WHAT DEFINES A NATION? horrific crime. BRYAN RICHARDS, author, Triopia and the Burden of Excess
Respondent—To be announced In the spirit of Robert Pirsig’s Zen and the Art of Motorcycle Maintenance, Bryan Richards has written a novel, Triopia, 152. THE MAGNIFICENT CAUSE OF BEING which expresses a powerful synthesis of ideas that help us HOLLY WELKER, Ph.D., English literature; author, The Rib understand the various, conflicted cultures of our world. This Cage (forthcoming, Signature Books) presentation introduces elements of Middle Eastern history, his novel, and some suggestions for how to proceed in the While on my mission in Taiwan, I dropped a letter off my bal- current Middle East-Western conflict The focus in all these cony onto my neighbor’s kitchen roof. While trying to retrieve threads will be to help explore who we are, as individuals and the letter, I fell through the roof and broke a rib. This incident Americans, in this world of ever-growing complexity. provides the controlling metaphor for my forthcoming book, The Rib Cage: the lush, edenic paradise of inland Taiwan; the rib— Respondent—To be announced in this case, a broken rib—out of which woman is created; the fall; the knowledge it makes available; and the subsequent 155. A CALVINIST COMPARES MORMONISM AND CALVINISM expulsion from the presence of God, as well as the growth MARK HAUSAM, student, librarian, Salt Lake Theological made possible by that expulsion. Seminary
Respondent—To be announced There are both striking similarities and large-scale differences between the culture and beliefs of Calvinism, a form of 153. JOSEPH SMITH AND THE COMING FORTH OF THE BOOK Evangelicalism, and Mormonism—many of which have not OF MORMON II—A CULTURAL SYSTEMS VIEW been adequately explored. How do these traditions view the C. JESS GROESBECK, psychiatrist and psychoanalyst, Mt. importance of covenant in the relationship between God and Vernon, Washington his people? The importance of family? Work and holiness in Christian life? This paper continues the exploration of familial and cultural elements in the life of Joseph Smith as he translated the Book Respondent—To be announced of Mormon. It examines surprising connections with family parchments and their creative symbolic expression. Using
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To submit manuscripts or to subscribe, contact Dialogue at P.O. Box 58423 • Salt Lake City • Utah 84158 Phone (801) 274-8210 • Fax (801) 274-8210 Email [email protected] www.dialoguejournal.com 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 11
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CONCURRENT SESSIONS, 3:30 PM–4:30 PM 165. RECOLLECTING GOD R. DENNIS POTTER, instructor, philosophy, Utah Valley State 161. OUR GREATEST CHALLENGE: WHY WOMEN’S College PRIESTHOOD NEEDS TO BE RECOGNIZED IN THE LDS CHURCH TODAY In this paper I argue that LDS theology provides us with an TODD COMPTON, author, In Sacred Loneliness: The Plural understanding of the nature of religious experience that allows Wives of Joseph Smith for a philosophical defense of the “argument from religious experience.” This argument states that one can be justified in While traditional men’s organizations, such as men’s clubs, belief in God on the basis of one’s religious experiences. The corporations, the political process, law firms, and many two main problems with this argument are (i) that it is possible churches, have given women full equality in our day, the that such experiences are illusory and (ii) that people of different Church of Jesus Christ of Latter-day Saints continues to bar religions often come to conflicting conclusions on the basis of women from many significant leadership offices both at local their respective experiences. I will argue that religious experi- and centralized levels. Yet ample evidence from the Old ence is recollection, or, at least, epistemically similar to memory. Testament, New Testament, and Church history supports a strong connection between women and priesthood. I will argue Respondent—BRIAN BIRCH, Ph.D., associate director for reli- that recognizing women’s priesthood is the single most impor- gious studies, Utah Valley State College tant institutional challenge faced by the Church today. CONCURRENT SESSIONS, 4:45 PM–6:15 PM Respondent—VICKIE STEWART, executive recruiter; recently married high school sweetheart and moved to Oklahoma 171. FUNDAMENTALIST MORMONS IN THE NEWS, PART II
162. MURDER MOST MORMON Last year's symposium hosted several spirited and productive PAUL M. EDWARDS, retired bureaucrat; untiring philosopher; discussions about the recent rise in visibility of "fundamentalist author, The Angel Acronym Mormons." We hope to continue this discussion this year by assembling a diverse panel to discuss developments since last LAVINA FIELDING ANDERSON, mystery-writing aficionado August, including the impact of several new books on polygamy, the stories about Utah fundamentalists generated Paul Edwards will address three aspects of Mormonism that by media coverage of the Olympics, and the continuing story attracted him to consider it as the basis for a tale of adventure of the Tom Green family now that he has been in prison for a and mayhem in his novel, The Angel Acronym (forthcoming, year and (at the time this program goes to press) is facing a Signature Books). Lavina Fielding Anderson will present an trial on new charges. overview of Mormon participation in crime fiction, identify ways in which Mormon elements lend themselves readily to this Moderator and panelists—To be announced genre, and position Edwards’s novel within that context. 172. PANEL—OSTRACIZE, CONDOLE, OR CONGRATULATE? 163. ETERNAL LOVE: THE BIBLICAL IDEAL FOR MARRIAGE WHAT TO DO WHEN MISSIONARIES COME HOME EARLY CARRIE MILES, Ph.D., social and organizational psychology, University of Chicago Missionaries who return early from their missions for any rea- son face an unusual problem of re-entry into conventional Latter-day Saints are promised that marriage can be eternal— Mormon life. The panel will address questions such as: What but what does eternal love look like? While not usually thought percentage of missionaries return early? Why do missionaries of as a book of great romance, the bible provides answers, who are given an honorable release for medical reasons still presenting an ideal for love so astounding that right now we feel stigmatized? Should missionaries who return early simply don’t dare imagine it. Beginning with God’s intent in creation because they dislike the work be granted an honorable and elaborating on that intent in the Song of Solomon, adding release? Would it help to admit more openly the conflicts and in Jesus and some surprising advice from the Apostle Paul, this frustrations of missionary service? Are the problems of an early session reveals the bible’s practical outline for a love that even return different for women than for men? What services and the grave cannot destroy. supports are in place for those who return early?
Respondent—MOLLY BENNION, attorney, Seattle, THOM DUNCAN, author of a play about a missionary who Washington; member, Dialogue board of trustees returns early KATHY TYNER, mother of a missionary who returned early for 164. “THEN I BECAME ME”: A QUALITATIVE ANALYSIS OF medical reasons; wife of a missionary who managed to com- WRITTEN ACCOUNTS OF LEAVING THE LDS CHURCH plete a mission with Social Anxiety Disorder PARKER BLOUNT, recently retired from Georgia State GAE LYN HENDERSON, mother of six sons, some of whom University; former chair, department of educational studies have been missionaries; English instructor LOUIS MOENCH, psychiatrist who sometimes treats early This paper reports on my examination of 127 personal narra- returned missionaries tives of people who, for varied and complex reasons, have dis- CHRISTOPHER BIGELOW, editor of Irreantum, the journal of associated themselves from the Church. Of those under study, the Association of Mormon Letters seventy-one percent had been lifetime members; sixty-two per- cent of males are returned missionaries; and of those married, Moderator—LEVI PETERSON, retired professor of English; over fifty percent are temple marriages. As I report my findings, author, The Backslider I focus on three major themes: 1) the reasons given for leaving; 2) the process of leaving; and 3) their lives “after the Church.”
Respondent—JAMES W. URE, author, Leaving the Fold: Candid Conversations with Inactive Mormons 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 12
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173. OLD TESTAMENT STUDIES
THE DEUTERONOMIST DE-CHRISTIANIZING OF THE OLD TESTAMENT MORMON STUDIES KEVIN CHRISTENSEN, B.A., English, San Jose State University FORTHCOMING In a 1980 SUNSTONE article, Melodie Moench Charles described “The Mormon Christianizing of the Old Testament,” citing sever- Prostitution, Polygamy, and Power al “distinguishing features of the Old Testament theology” that Salt Lake City, 1847–1918 are “relatively consistent and are irreconcilable with Mormon commentary on the Old Testament.” Following the groundbreak- JEFFREY NICHOLS ing work of Margaret Barker, I challenge Charles’s conclusions, Nichols examines how prostitution became a focal point in the moral and argue that “what is recognizable in Old Testament temple contest between Mormons and gentiles and aided in the construction theology is what we know as Christianity.” of gender systems, moral standards, and Salt Lake City’s physical and economic landscapes. Both groups used prostitution as a weapon in the ISAIAH AS A LENS TO THE OTHER BOOKS OF THE OLD battle for political and economic power during the city’s formative TESTAMENT years. Gentiles likened polygamy to prostitution and accused polyga- RICHARD DELEWSKI, social worker, University of Utah mous Mormons of violating Christian norms of family structure and sexual behavior. Defending their church and its ideals, Mormons Much has been written on Isaiah’s content and literary style. blamed gentiles for introducing the sinful business of prostitution into Using this rich literary content, this paper explores what contri- their honorable city. butions and insights Isaiah brings to the other major books of HARDCOVER, $34.95 the Old Testament. Using Isaiah’s structure and numerous literary tools, this paper compares the books of Jeremiah and Ezekiel to see what surprising depth can be gleaned below To Battle for God and the Right their surfaces. The Civil War Letterbooks of Emerson Opdycke Edited by GLENN V. LONGACRE and JOHN E. HAAS Respondent—BRIAN H. STUY, business owner; historian; edi- Foreword by Peter Cozzens tor, Collected Discourses “There are only a handful of primary sources of this depth by high- ranking Union officers from the western theater. Opdycke’s letters are DINNER BREAK, 6:30–8:00 PM especially important because they are contemporary and intimate, not a sanitized postwar memoir. His words convey the spirit of the times and add much to our understanding of the mid-nineteenth century.” PLENARY SESSION, 8:00 PM — Robert Girardi, coeditor of The Military Memoirs of General John Pope HARDCOVER, $34.95 191. THE MORMON QUESTION The Book All Abraham’s SARAH BARRINGER GORDON, Ph.D., history, Princeton University; professor of law, of Mormon Children University of Pennsylvania; author, The A Reader’s Edition Changing Mormon Mormon Question: Polygamy and Edited by Conceptions of Constitutional Conflict in Nineteenth Century GRANT HARDY Race and Lineage America HARDCOVER, $39.95 ARMAND L. MAUSS Sarah Barringer In the 150 years since Mormon leaders publicly HARDCOVER, $36.95 Gordon announced that the faithful believed in and practiced plural marriage, neither “the Mormon NOW IN PRINT Question” nor the societal issues that are raised when any group undertakes to practice laws that fall outside traditional moral or ethical boundaries have really gone away. In this dynamic multi- Studies in The Saints media presentation, nationally honored historian and law profes- Mormon History, sor Sarah Barringer Gordon will discuss the constitutional issues and the Union and theories about what makes a “civilized” society that have 1830–1997 Utah Territory been influenced by the practice of plural marriage. How have An Indexed Bibliography during the Civil War laws and paradigms changed as polygamy—one of the “twin JAMES B. ALLEN, E. B. LONG relics of barbarism” (slavery is the other)—and those who prac- RONALD W. WALKER, PAPERBACK, $18.95 tice it have become better understood? What might the future and DAVID J. WHITTAKER hold? You will not want to miss this important and challenging HARDCOVER, $100.00 Mormons and discussion! Mormon History Mormonism RONALD W. WALKER, An Introduction to an DAVID J. WHITTAKER, American World Religion and JAMES B. ALLEN Edited by ERIC A. ELIASON HARDCOVER, $32.50 PAPERBACK, $17.95
(800) 537-5487
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214. THE RESTORATION OF QUESTIONABLE THINGS FRIDAY, 9 AUGUST CLAY CHANDLER, architect, Wayne, Pennsylvania
In 1840 Joseph Smith declared that animal sacrifices would be restored once the Nauvoo Temple was completed and that this was necessary to bring to pass the “restoration of all things.” While modern Mormons would most likely be shocked at the thought of including animal sacrifices in their temple worship, the requirement to eventually re-establish the ancient rite has never been repudiated. Since the Book of Mormon clearly states that all sacrifices have their end with Jesus’ “great and last” sacrifice, is it puzzling that Joseph Smith would have found such a restoration necessary? This paper explores the history and theology behind Smith’s thinking and ways it was support- ed by creative reinterpretations of scripture.
Respondent—SCOT DENHALTER, avid historian and theologian; “cybersaints” editor, SUNSTONE
215. THE FIRST AND GREAT COMMANDMENT GAY N. BLANCHARD, mother, writer, poet, musician, and REGISTRATION, 8:00 AM–7:30 PM philosopher This paper explores Christ’s answer to Pharisees who tried to Admission to sessions is by preprinted name tag or ticket only. pin him down by asking him to select which of their thousands This policy will be strictly enforced. Badges and tickets are of laws was the most important. What does Christ’s definition of available at the conference registration table in the Market the First Commandment mean in our lives? What is love? How Lobby (north hallway by the pool). does God operate through love? How can we be instruments of love? CONCURRENT SESSIONS, 8:45 AM–9:45 AM Respondent—To be announced 211. A SUNSTONE TOWN MEETING SUNSTONE STAFF AND BOARD OF TRUSTEES 216. A MORE PROMISING LAND OF PROMISE: THE MALAY BOOK OF MORMON HYPOTHESIS Members of the Sunstone staff and board will report on the cur- RALPH A. OLSEN, Ph.D., soil chemistry, Cornell University rent state and future plans for Sunstone including budget and other statistics. Bring your questions. Be prepared to partici- The Malay Peninsula has many striking similarities to geograph- pate. Help shape Sunstone’s future! ical descriptions in the Book of Mormon. Could it actually be the location of Book of Mormon events? Evidence to support this 212. MOONSTONE / SUNSTONE DYAD AS METAPHOR OF hypothesis includes: a north-south orientation, a genuine nar- WHOLENESS row neck of land, animals, grains, vegetables, languages, met- MAXINE HANKS, editor, Women and Authority: Re-emerging allurgy, weapons, tools, Israelite beliefs, and much more. Mormon Feminism Respondent—To be announced One way to understand the symbolism of the Nauvoo Temple is to consider its central duality—the physical and spiritual. CONCURRENT SESSIONS, 10:00 AM–11:00 AM Perhaps the most basic symbol of the duality is the timeless dyad of sun and moon—easily seen in the Nauvoo Temple’s 221. “WE SHOULD BE DILIGENT, NOT ANGRY”: REFLECTIONS pairing of sunstone and moonstone. The enigmatic sunstone ON A DECADE OF BATTLING CHURCH-STATE ISSUES IN of the Nauvoo Temple held a position of prominence in the UTAH architecture of a new religion. But what of the moonstone? CAROL GNADE, director, American Civil Liberties Union, Utah The sunstone and moonstone were linked together as chapter pedestal and capital of one pilaster—making a balanced con- struction, one integral whole. What can we learn from these Carol Gnade’s remarkable journey from Wisconsin to the cosmological symbols? center of many of Utah’s recent civil liberties battles began when, on a Utah skiing vacation, she chanced to hear a news Respondent—LINDA P.WILCOX, author, “The Mormon report about how the Utah state legislature had just outlawed Concept of a Mother in Heaven” abortions for any reason. Surprised, she called the local ACLU office to ask if they could use a volunteer and, before long, 213. FOLLOWING THE WRONG GOD HOME: WALKING AN became the chapter’s director of development and then execu- AMERICAN DREAM tive director. This past April, she announced her retirement, CLIVE SCOTT CHISHOLM, retired professor of journalism, effective at the end of 2002. Among other cases, Gnade has Utah State University guided ACLU campaigns regarding the sale of a block of Salt Lake City’s Main Street to the Church of Jesus Christ of Scott Chisholm will read a chapter from his forthcoming book, Latter-day Saints; equal access for the Gay/Straight Alliance, a Following the Wrong God Home: Walking An American Dream student club at a Salt Lake City high school; the case of (University of Oklahoma Press). He will reflect on his personal Wendy Weaver, an educator who was told she couldn’t speak experiences as he walked the Mormon Trail from Winter truthfully about who she is when it was learned (in a conversa- Quarters to Salt Lake City—alone. tion outside of the classroom) that she is a lesbian; and she 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 14
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has also worked behind the scenes with four Utah executions. to help Latter-day Saints understand ways in which they might We know you will enjoy meeting Carol and hearing her reflect develop greater Christlike love and become more consciously on her extraordinary experiences trying to safeguard individual anti-racist. freedoms in this most interesting and church-dominated state. Respondent—MICHAEL J. STEVENS, assistant professor of Respondent—LINDA SILLITOE, author, Friendly Fire: The management, University of Missouri at St. Louis ACLU in Utah 226. “TO MOURN WITH THOSE THAT MOURN”: A HUMORIST’S 222. A CHURCH WITH A PROPHET OR A PROPHETIC CHURCH SERIOUS THOUGHTS ON A CHRISTIAN DUTY WILLIAM D. RUSSELL, professor, American history and EDGAR C. SNOW, attorney; author, Of Curious Workmanship: government, Graceland University Musing on Things Mormon
The men who have led the LDS and RLDS churches have the Since the events of 11 September, I have had several opportu- dual and often contradictory roles of “prophet” and “president.” nities to mourn. I’ve mourned with my friends and fellow W. Grant McMurray, RLDS (now Community of Christ) president Americans who lost loved ones in the terrorist attacks. I’ve since 1996, has suggested that his denomination should think mourned with colleagues, friends, and ward members who of itself as a “prophetic church” and not merely a “church with a have lost loved ones from more natural causes. I’ve also prophet.” This paper will examine what he might mean, looking mourned with friends over the loss of their faith. Before these especially at the church’s struggle over the past fifty years with experiences, I tended to ignore Alma’s admonition that issues of discrimination. Christians must be willing to “mourn with those that mourn.” Nowadays, I find the act of mourning to be my most perfect Respondent—NEAL CHANDLER, editor, Dialogue: A Journal expression of love, worship, and discipleship—an act free from of Mormon Thought moral ambiguity.
223. UNDERSTANDING TALMAGE: STORIES FROM THE LIFE OF Respondent—To be announced AN LDS ORIGINAL JAMES HARRIS, author, the Essential James E. Talmage CONCURRENT SESSIONS, 11:15 AM–12:45 PM
Apostle James E. Talmage was a very complex man—brilliant, 231. AUTHOR MEETS CRITICS—THE MORMON QUESTION in mind, expansive in spirit. This paper explores several themes in Elder Talmage’s life and work, including the bridge he was While many Latter-day Saints know about able to build between his intellect and spirit; the role that polygamy and its importance in Mormon President John Taylor played in his life as well as other early doctrine and history, few know about its LDS intellectuals; and the stories behind Elder Talmage’s work effects on the world outside of Mormonism. on the book Latter-day Revelation and his tobacco use during As Sarah Barringer Gordon writes, the writing of Jesus the Christ. polygamy had a profound influence on con- stitutional law and political theory that left a Respondent—HARVARD HEATH, editor, In the World: The powerful legacy on religious life, that is, Diaries of Reed Smoot “Americans are free to believe, but they may well not be free to act on their beliefs.” 224. IN SEARCH OF JULIA: “THE OTHER TWIN” RAISED BY The Mormon Panelists will discuss her book, The JOSEPH AND EMMA Question will be Mormon Question. S. REED MURDOCK, author, forthcoming biography of Julia on sale at the Murdock Smith conference. L. REX SEARS, attorney, Salt Lake City One of the better known stories in Church history is the simul- PAUL TINKER, attorney, Salt Lake City taneous birth of twins in the homes of Joseph and Emma Smith and John and Julia Clapp Murdock on 30 April 1831. Respondent—SARAH BARRINGER GORDON, author, The After the death of both Smith twins and of Julia Clapp Mormon Question: Polygamy and Constitutional Conflict in Murdock (from complications while giving birth), Joseph and Nineteenth Century America Emma adopted the Murdock twins. After the infamous mob attack which left Joseph Smith tarred and feathered, one of Moderator and other panelists—To be announced the twins, Joseph Murdock Smith, died, leaving Julia as the only survivor of the four twins. This paper presents details of 232. PANEL—EXAMINING MORMON ATTITUDES ABOUT THE Julia’s life that are not widely known or understood. MIDDLE EAST
Respondent—To be announced This panel examines the attitudes of many Mormons with regard to current events in the Middle East. Why are we in gen- 225. HOW TO BE AN ANTI-RACIST IN A RACIST SOCIETY eral so pro-Israel and seemingly callous toward the plight of DARRON T. SMITH, doctoral candidate, education, culture, and Palestinians? Has the Church taken a stand? What does scrip- society, University of Utah; column editor, “The Long-Promised ture say? What messages are Mormons sending the Islamic Day?” SUNSTONE world?
Many well-intentioned people are unaware of how central JAMES THOMAS, Ph.D., Utah State University, recently issues of race are to their lives. This session will try to help returned from a two-year assignment in Jenin, in Palestine facilitate a new understanding of racism, i.e., that racism is not KEITH HAINES, veteran naval officer, witness to the tragedy of just about committing individual acts of aggression but rather is the USS Liberty a consciousness situated in a long history of oppression and REBECCA SALTI, humanitarian, founder, “Save the Children,” discrimination. The presentation’s main focus, however, will be in Jordan 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 15
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ALI CHOUCAIR, Shiite Muslim convert from Lebanon This session not only explores the “E” word and the fear of its usage among Mormons; it also combines wide-ranging Moderator/Panelist—CAROLYN BARRANI, native Utahn, artist irrefutable demonstrations of the observable incidents of and writer; married to a Muslim Mormon evolution through explorations of physical culture (72 hour kits, swimsuits, horns, and luggage), Mormon social his- 233. PANEL—THE SURVIVING SMITHS: JOSEPH AND LUCY’S tory (the bickering of my own neurotic family), and twenty FAMILY AFTER THE MARTYRDOM years of Mormon archival research (in the cartoons published in SUNSTONE). The presenter then charts the evolution of indi- Bill Shepard will present his paper, “William Smith’s Return to vidual things Mormon as a mirror of the decline and fall of the Nauvoo in May 1845.” Lavina Fielding Anderson will discuss human race. the sisters of Joseph and Hyrum in her paper, “Lucy’s Daughters: Three Forgotten Women.” Melvin Smith will present CONCURRENT SESSIONS, 2:15 PM–3:15 PM his paper, “Samuel Harrison Smith: A Brief Overview of His Family, His Life, and His Legacy.” 251. SIN, SKIN, AND SEED: MISTAKES OF MEN IN THE BOOK OF MORMON LAVINA FIELDING ANDERSON, editor, Lucy’s Book; author, THOMAS W. MURPHY, chair, department of anthropology, forthcoming biography of Lucy Mack Smith Edmonds Community College BILL SHEPARD, Strangite scholar researching the life of William Smith Are concepts that sinfulness is reflected in skin color consistent MELVIN SMITH, descendant and scholar of Samuel Harrison with biogenetic understandings of human variation? Are patriar- Smith chal concepts of a procreative seed consistent with modern bio- genetic procreation? Is Israelite heritage of Nephites and Moderator—WILLIAM D. RUSSELL, Ph.D, professor, Lamanites reflected in the genes and biology of Native American history and government, Graceland University Americans? I will argue that new scientific evidence indicates we should relegate these folk biological concepts to the realm 234. PANEL—ARE ALL ALIKE UNTO GOD? HOW RACISM of ‘mistakes of men.’ AFFECTS IDENTITY IN THE CHURCH AND COMMUNITY Respondent—To be announced This panel will explore how racial identity affects the way LDS women relate to and are able to participate in the Church 252. INTERVIEW—STANLEY B. KIMBALL: A JOYFUL LIFE community. Women representing minority groups in the STANLEY B. KIMBALL, Ph.D, emeritus professor, history, Church will take a personal approach, describing their experi- University of Illinois; author, Heber C. Kimball: Mormon ences, struggles, and concerns. Questions to be explored Patriarch and Pioneer and several studies on the Mormon Trail include: How big a problem is racism within the LDS Church institution and membership? How can we recognize when we Interviewer—EDWARD L. KIMBALL, emeritus professor, law, are participating in this problem? What are some positive ways Brigham Young University; author, Spencer W. Kimball to work toward healing? What does it mean for all to be “alike unto God”? Should this be our goal? How can we honor and Enjoy this lively exchange between “cousins” as Edward L. encourage differences while working toward equality? Kimball interviews Stanley B. Kimball, one of Mormonism’s most beloved biographer, trail historian, and people-watcher. NATALIE PALMER SHEPPARD, social worker Learn of Stan’s formative years, European mission, scholarly SARAH SMITH, therapist influences, adventures with prominent Church leaders, and feelings about a lifetime studying various aspects of the Moderator and other panelists—To be announced restoration. Stan and his beloved wife Violet have recently Sponsored by the Mormon Women’s Forum moved to St. George, back into “Mormon Country.” To all of you who have wondered, yes, Stan is “alive and kicking,” and 235. BOOK OF MORMON ARCHAEOLOGY: NORTH AMERICA is as delightful as ever. WAYNE MAY, author, This Land: Zarahemla and the Nephite Nation 253. DID SWEDENBORG INFLUENCE LDS DOCTRINE? CRAIG MILLER, engineer, Utah Division of Water Resources This presentation and slide show will discuss parallels between the Hopewell Culture of North America and the Emanuel Swedenborg, born 1688, taught that the world of Nephite Culture of the Book of Mormon. Fascinating evidence spirits is a preparation for heaven, there are three heavens, continues to come to light supporting a North American Book marriage is necessary to inherit the holiest of the heavens, the of Mormon geography. This evidence includes the discovery of celestial kingdom is divided into three heavens, and there is a copper mines in Northern Michigan, coins with Hebrew script balance (opposition) in all things. Such unique and unusual located in Kentucky and Missouri, and a stone with the Ten similarities in the teachings of Swedenborg and Joseph Smith Commandments carved in Hebrew, found in Ohio. This evi- naturally prompt one to wonder if Swedenborg influenced LDS dence and other significant discoveries will be discussed. doctrine. This paper will analyze the evidence.
Respondent—To be announced Respondent—ROBERT BECKSTEAD, physician
254. BODY, PARTS, AND PASSIONS: REPRESENTING THE LUNCH BREAK, 12:45 PM–2:15 PM DIVINE FEMININE IN THE MORMON CHURCH DOE DAUGHTREY, graduate student, religious studies, Arizona 241. NOONTIME COMEDY—EVOLUTIONARY DYNAMICS State University AMONG 19TH AND 20TH CENTURY HOMO SAPIENS:A MORMON EXAMPLE This paper examines why Mother in Heaven has been progres- EDGAR C. SNOW, author, Of Curious Workmanship: Musings sively eliminated from institutional discourse. Viewing Mother on Things Mormon 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 16
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through the lens of iconography, I suggest that the Church’s Respondent—ARMAND MAUSS, sociologist; author, The Angel move to designate her as “sacred” is an iconoclastic act that and the Beehive dissociates her from Mormon collective memory. Given Mother’s significance in Mormon cosmology, why has she dis- This session is sponsored by the Mormon Alliance appeared from our discourse and become so “sacred” that she is unknowable? What consequences would follow from making 262. EMPOWERING WOMEN AND CHILDREN IN TRADITIONAL her more central to our daily discourse? ARAB CULTURES REBECCA SALTI, founding director, “Save the Children” in Respondent—To be announced Jordan; administrator, Jordan’s Royal Society for Conservation of Nature 255. TEMPLE SQUARE ICONOGRAPHY: A PHOTOGRAPHIC TOUR Rebecca Salti will provide symposium attendees a first-hand JOHN-CHARLES DUFFY, M.A., English, University of Utah; account of the life and struggles of many women and children author, Easy-to-Read Doctrine and Covenants and Pearl of in the Middle East. Among many other accomplishments, Salti Great Price is well-known for her work over the past twenty years helping mothers in the Bani Hamida tribe revive ancient Bedouin HUGO OLAIZ, M.A., Brigham Young University; news editor, weaving traditions and turn the products they create into a SUNSTONE magazine vital income-generator for this nomadic tribe. (A full abstract for this presentation will be available in the final program.) Temple Square has recently undergone a major facelift. With the purchase of Main Street and the construction of the Respondent—J. BONNER RITCHIE, Ph.D., organizational Conference Center, the square has more than doubled in size, behavior; acting dean of the College of Business, Utah Valley and radically different displays have been placed in both visi- State College tors centers. Join us for a photographic tour of the new Temple Square. How do the changes reflect recent developments in 263. DEFENDING ZION: GEORGE Q. CANNON AND THE the Church’s presentation of itself and its message? This tour CALIFORNIA MORMON NEWSPAPER WARS OF 1856–1857 will focus especially on the iconography of Temple Square—its ROGER EKINS, editor, Defending Zion (forthcoming, Arthur H. images, paintings, sculptures, and the messages these send. Clark Co.)
256. SEERSTONES, SCRYING, AND “TRANSLATING” HOLY WILL BAGLEY, editor, The Kingdom in the West series; author, WRIT: CAN A GOVERNMENT ESPIONAGE PROGRAM Blood of the Prophets: Brigham Young and the Mountain HELP US UNDERSTAND JOSEPH SMITH’S TRANSLATION Meadows Massacre METHODS? PAUL H. SMITH, U.S. Army, retired; remote viewing expert “Hang ‘em up, like pirates!” That conclusion regarding the Mormons, reached by the editor of the Sacramento California Joseph Smith translated the Book of Mormon (according to American, echoed the sentiments of many California newspa- some accounts) by burying his face in a hat with a “seerstone.” pers during the critical years of 1856–1857. Drawing on both Skeptics think such methods undermine Joseph’s claim to pro- and anti-Mormon sources, this presentation will replicate, legitimacy as a prophet, while apologists try to reconcile the through dramatic reading and commentary, some of the more apparent facts in a faith-preserving way. Calling on personal inflammatory newspaper wars of the day. The star of this show experience in a U.S. government remote viewing program, I will be the young George Q. Cannon, future apostle and fiery discuss Smith’s translating method as an “inspired version” of editor of the Western Standard, the LDS newspaper he pub- the ancient practice of scrying and argue that, despite detrac- lished in San Francisco during the time of the Utah Reformation tors, the prophet was on the right track. up to the advent of Johnston’s Army.
Respondent—To be announced 264. THE ROUGH-AND-READY BAPTISM PERIOD IN JAPAN JIRO NUMANO, professor of English, Hiroshima Kokusai CONCURRENT SESSIONS, 3:30 PM–4:30 PM Gakuin University
261. THE CHURCH AND ITS SCHOLARS: TEN YEARS AFTER From 1979 to 1981, requirements for Japanese convert bap- tisms were loosened and area administrators pressured mis- LAVINA FIELDING ANDERSON, author, “The LDS Intellectual Community and Church Leadership: A Contemporary sion presidents to increase the number of baptisms. The result Chronology” (Dialogue, Spring 1993) was a large number of converts who mostly left the Church. Are there still scars scars from this policy? How do converts from In August 1992, Lavina Fielding Anderson, who had been this period feel? How about the members called to visit them? collecting information about a disturbingly unhealthy relationship How has this period affected Japanese perceptions of the between the Church and its scholars, primarily historians, Church? presented that information as a chronology at a session of the Salt Lake Sunstone symposium. She called for greater honesty, Respondent—To be announced humility, courage, and compassion from both scholars and the Church. As measured by desired results, that paper was spec- 265. SHAPING MORMONISM’S SPIRITUAL KINGDOM OF GOD CLAUDE BURTENSHAW, Ph.D., professor emeritus, political tacularly unsuccessful. Firings at BYU, excommunications, disfel- lowshippings, a heightened level of fear, increased pressure on science, Utah State University Sunstone, and the virtual demise of Mormon feminism followed. This paper will recall that initial 1992 presentation, analyze the In televised interviews, when asked about earlier Church poli- environment for scholarship in the Church over the past cies and practices, President Hinckley has admitted to them decade, and indulge in some “what ifs.” with the response, “But we’ve changed; forget the past.” In his posthumously published SUNSTONE article, “Worlds in Collision,” the late Karl Sandberg wrote of “staggering” changes in Church policies and practices that came from lost temporal and political 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 17
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controls. These changes, he observed, came during the CONCURRENT SESSIONS, 4:45 PM–6:15 PM decades of the twentieth century. Are both spokesmen referring to the same policies and practices? The same changes? How 271. AUTHOR MEETS CRITICS: BLOOD OF THE PROPHETS— significant were these changes? What provoked them? Is there BRIGHAM YOUNG AND THE MOUNTAIN MEADOWS a spiritual kingdom? If so, who shapes it? MASSACRE
Respondent—To be announced At the 2002 Mormon History Association conference, Richard Turley, director of the 266. FILM PRESENTATION—CHASING A GOOD DAY TO DIE Church’s Family and Church History divi- sion, stunned attendees with the announce- In 1995, Latter-day Saints Paul and Ann Larsen found them- ment that he and two other Church histori- selves in the middle of the kind of nightmare parents dread ans were producing a volume on the most. Their fifteen-year-old son, Erik, was in a deep depres- Mountain Meadows Massacre. Immediately, sion that two years of counseling and anti-depressant medica- rumors circulated that the book was a tions were unable to alleviate. As they watched their son response to several forthcoming publications slipping away, they went searching for something—anything— on the massacre. Chief among these, it was that might help him. To their surprise, both Erik and Paul (who speculated, is Will Bagley’s Blood of the Prophets: Brigham had experienced his own loss of hope) found renewal and a Young and the Mountain Meadows Massacre. This panel will healing that continues to this day through their participation in discuss Bagley’s important book and its implications for the native American curing ceremonies that included the use of Church as it continues to struggle to reconcile issues of Church sweat lodges and peyote. Chasing a Good Day to Die primari- divinity in the face of obvious human frailty. ly chronicles Paul’s journey on the “Medicine Path” that for so long has guided Native Americans to greater spirituality and MORGAN BRENT ADAIR, computer expert, voracious reader transformation. It sets in context the recent battles over the legality of peyote for use in Native American ceremonies; but Respondent—WILL BAGLEY, author, Blood of the Prophets most powerfully, it follows the stories of many people whose lives, like Erik’s and Paul’s, have been undeniably turned Moderator and other panelists—To be announced around by their participation in these ceremonies. Paul Larsen will introduce the film before the screening (which will continue 272. PANEL—SELF-DEFINITION OF A POST-MORMON: through the end of this scheduled hour) and a discussion of LEAVING IT AND LEAVING IT ALONE the film will follow during the next time block (See session #276). Since the Church teaches that membership is necessary for salvation, is it possible to see people who leave the Church as anything but lost sheep at one extreme, or enemies of the truth at another? Many who leave the Church consider them- selves to be not lost sheep, not enemies of the truth, but 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 18
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seekers who feel truth can be discovered down another path. who are working to apply the seminal insights of Alfred North How can orthodox Mormons respect the vision such people Whitehead to religious questions and themes. What can have? Given that many have friends and family members who Latter-day Saints learn from the work of process theologians? are still devout, and that their past understandings were Can we develop our theological first principles to match the shaped by Mormonism, how much should people who don’t sophistication of their analyses and proposed solutions? believe Mormon theology be expected to divorce themselves Where might Mormon approaches to theodicy be stronger? from Mormon culture? Is it possible to leave the Church and Can the problem of evil ever be “solved”? still respect its members and its gifts to its members? This panel seeks to explore balanced answers to these questions. DAN WOTHERSPOON, Ph.D., studied process theology at the Center for Process Studies, Claremont, California; editor, TROY WILLIAMS, filmmaker SUNSTONE JAMES MCLACHLAN, Ph.D., associate professor, philosophy MAXINE HANKS, editor, Women & Authority; one of the and religion, Western Carolina University; recently returned “September Six” from a sabbatical year in which he studied at the Center for DEREK LARSEN, Ph.D. candidate Process Studies, Claremont, California BILL DOBBS, M.A., American History, University of Nevada-Las Vegas Moderator and other panelists—To be announced MARY ELLEN ROBERTSON, M.A., women’s studies in religion; member, Sunstone board of trustees 276. PANEL—DISCUSSION OF CHASING A GOOD DAY TO DIE
Moderator/Panelist—HOLLY WELKER, author, The Ribcage Following a brief break at the conclusion of the screening of (forthcoming, Signature Books) Chasing a Good Day to Die, film critic Paul Swenson will lead a discussion of the film with its writer/director Paul Larsen and 273. PANEL—MORMON CULTURAL STUDIES AT UVSC: producer Terri Holland. As Sunstone attendees will be among BEGINNING FORAYS the first groups to see the film, audience comments and sug- gestions will be most welcome. (See Session #266 for a brief In Spring 2002, Dennis Potter and Phillip Gordon taught the description of the film.) first Mormon Cultural Studies class at Utah Valley State College in Orem, Utah. Cultural Studies (CS) is the field that PAUL LARSEN, writer/director, Chasing a Good Day to Die explains how various aspects of culture (e.g., music, media, lit- TERRI HOLLAND, producer, Chasing a Good Day to Die erature, etc.) are used to uphold or undermine relationships of power in society. When applied to Mormonism, CS can deal Moderator—PAUL SWENSON, film critic, Catalyst magazine with the cultural aspects of anti-Mormonism as well as internal aspects of Mormon culture. In this panel, Potter and Gordon DINNER BREAK, 6:15 PM–8:00 PM will discuss what they have learned about teaching such a course at a state school. Several students from the class will also summarize their experience in the class and its impact on their own PLENARY SESSION, 8:00 PM thinking. 000. PILLARS OF MY FAITH 274. CELEBRATING THE LIFE OF A MORMON AND A HUMAN: This is Sunstone’s perennially best- IN MEMORIAM SESSION FOR EUGENE ENGLAND attended session. Here speakers share This year’s symposium takes place one week before the first the events and concepts that animate anniversary of the passing of Eugene England, founder of their religious lives; a little soul-baring, a Dialogue, supporter of Sunstone, champion of Mormon writ- little spiritual journey, a little intellectual ers, scholar, essayist, peacemaker, and fond friend of so testimony-bearing. This self-reflective many. Since his death, many have had the opportunity to night is about the things that matter most, share thoughts and memories of Gene in special issues of plus spirited congregational hymn-singing. several LDS publications, but chances to tell stories and Gary James Bergera remember him in a communal setting have been rare. Please GARY JAMES BERGERA, director, bring along your favorite memory as we celebrate the life and Smith-Pettit Foundation; editor, The legacy of one of Mormonism’s eternal optimists! Autobiography of B.H. Roberts LINDA HOFFMAN KIMBALL, author, Moderator—J. FREDRICK “TOBY” PINGREE, chair, Sunstone Home to Roost; editor, Saints Well board of trustees Seasoned: Musings on How Food Nourishes Us—Body, Heart and Soul; 275. PANEL—MORMONISM AND PROCESS THEOLOGY, columnist, Exponent II PART II: THE PROBLEM OF EVIL Linda Hoffman Kimball Additional presenter to be announced The cover of a recent issue of BYU Studies states: “Joseph Smith Resolves the Problem of Evil.” This is an editorial exag- geration of the conclusions reached in the actual article, writ- ten by David L. Paulsen, which appeared inside. Still, of all the theological challenges that dominate philosophy of religion, “theodicy,” often called the “problem of evil,” seems in the minds of many Latter-day Saints to be less troubling than it is for more traditional theistic traditions. Why is this so? In this follow-up session to one presented at last year’s symposium, panelists will examine LDS approaches to the problem of evil in conversation with the work of “process theologians,” thinkers 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 19
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theological interpretations of LDS doctrine, with its emphasis SATURDAY, 10 AUGUST on freedom and persons. In this respect, it may be that the LDS notion of God bears a resemblance to Mahayana Buddhist understanding of the Buddhas and Bodhisattvas as human beings who have become perfect through their compassion for suffering creatures. I argue further that it may be more helpful for Latter-day Saint theologians and philosophers to look to other traditions for help in interpreting Mormon revelation than to look solely to the theistic tradition which has often been hostile to anything like LDS theism.
313. DUELING AUTHORITIES: THOUGHTS ON CONTRA- DICTORY STATEMENTS FROM GENERAL AUTHORITIES BRIAN H. STUY, business owner; historian; editor, Collected Discourses
Today the Church places great emphasis on the idea that the doctrines and teachings of its leaders are consistent with scrip- ture and revealed principles. But a study of General Conference discourses (the established forum for declaring doctrine) and REGISTRATION, 8:00 AM–7:30 PM other authoritative pronouncements shows many contradictions between the teachings of the leaders themselves. What can be Admission to sessions is by preprinted name tag or ticket only. learned from these disagreements and about the leaders who This policy will be strictly enforced. Badges and tickets are spoke them? Can any patterns be found that place these differ- available at the conference registration table in the Market ences into context? Lobby (north hallway by the pool). Respondent—J. FREDERICK “TOBY” PINGREE, chair, Sunstone board of trustees DEVOTIONAL, 8:00 AM–8:30 AM 314. MULTIPLE INCARNATIONS: RECURRING VOICES FROM 302. DEVOTIONAL—A LISTENING HEART AGES PAST FRANCES LEE MENLOVE, Ph.D., clinical psychology, KIM M. CLARK, optometric physician; long-time student of University of Michigan; one of the original founders of Dialogue: scriptural and theosophical writings, cosmology, and physics A Journal of Mormon Thought Through scriptural analyses and studies of themes in ancient And God said to Solomon, “Ask what I shall give thee.” After Egyptian religion, other ancient writings, and the work of Hugh pondering, Solomon said, “Give your servant a listening Nibley, this paper discusses the “noble and great ones” men- heart . . . that I may discern between good and bad” (1 Kings tioned in Alma 13 and Abraham 3 and God’s sexual congress 3:5-9). What a fitting response. And fitting for all of us, for we all with mortal women. must discern, judge, perhaps debate between obedience and conscience. Respondent—To be announced
CONCURRENT SESSIONS, 8:45 AM–9:45 AM 315. JOSEPH SMITH AND THE TEXT OF GENESIS RONALD V. HUGGINS, Th.D., associate professor, Salt Lake 311. HOW JOSEPH SMITH FOUND THIRTY WOMEN TO Theological Seminary BECOME HIS PLURAL WIVES AND HOW THIS CHANGED HIS LIFE Twice, Joseph Smith completely reworked the opening chapters GEORGE D. SMITH, co-founder, Signature Books; author, of Genesis—once in the Book of Moses, and once again in the forthcoming study of Nauvoo polygamy Book of Abraham. Then, in two discourses delivered in his final months, he again made significant modifications to the first Researchers who have tried to determine which and how verse of Genesis. This paper compares Joseph’s differing ver- many women Joseph Smith married agree on one thing: he sions of the creation story, first with one another, and then with had at least thirty plural wives. But how does a young man, a the text of Genesis as it existed at the time of Jesus, as wit- husband and father of three children, in the space of three nessed by the Dead Sea Scrolls, the Samaritan Pentateuch, years, find thirty women to marry? And how would the LDS and the Greek Septuagint. Do any of Smith’s changes find community receive a polygamous prophet in the 21st ancient textual support? What can current methods of textual Century? and redaction criticism tell us about what Smith was doing?
Respondent—TODD COMPTON, author, In Sacred Respondent—To be announced Loneliness: The Plural Wives of Joseph Smith 316. SPENCER W. KIMBALL AS PUBLIC SPEAKER 312. MORMONISM AND ITS TWO ULTIMATES RICHARD N. ARMSTRONG, Ph.D., associate professor and JAMES MCLACHLAN, associate professor, religion and associate director, Elliott School of Communication, Wichita philosophy, Western Carolina University State University
The assertion that there are two ultimates provides a basis for This paper presents a historical context and critique of dialogue between two basic kinds of religious experience: the President Spencer W. Kimball as public speaker and rhetori- experience of the ultimate in a personal and impersonal form. I cian, as manifest in his General Conference addresses as think this notion of two ultimates is a particularly fruitful one for Church president from 1973–1985. By analyzing his speaking 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 20
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style, preparation, and organization, it becomes clear that 325. THE EXPERIENCES OF LDS WOMEN AND HOW THEIR President Kimball did not fit the traditional model of oratorical CULTURE INFLUENCES MANIFESTATIONS OF THEIR effectiveness. He was, nevertheless, able to profoundly affect SEXUALITY Mormonism during his tenure as president. JODI HILDEBRANDT, graduate student, educational psycholo- gy, University of Utah; working toward becoming a licensed Respondent—To be announced professional counselor
CONCURRENT SESSIONS, 10:00 AM–11:00 AM At last year’s Sunstone symposium, I presented a preliminary report on qualitative research data I had gathered from inter- 321. SYNCHRONICITY: ANOTHER VOICE OF THE DIVINE views of LDS women about their attitudes toward sexuality— CAROL LYNN PEARSON, author of numerous books their own and in our culture—and ways in which their Mormon upbringing had influenced their feelings and views. I have now As I travel deeper and deeper into experiencing and under- completed my study which includes findings from many addi- standing the phenomenon of synchronicity, I am convinced it is tional interviews and more fully developed conclusions. I will one of the many ways in which we connect with the Divine—for briefly present the results, but I hope mostly that we’ll be able comfort and sometimes guidance. In this session, I will philoso- to have a great discussion together. Come see if and how your phize, wonder, and share stories from a book about to be pub- experiences connect with those of the women in this study. lished: Consider the Butterfly—Transforming Your Life Through Meaningful Coincidence. Respondent—MARYBETH RAYNES, marriage and family therapist in private practice in Salt Lake City 322. COVERING THE MORMONS LOUISE DEGN, associate professor, broadcast journalism, 326. “HAVE WE DONE ANYONE ANY GOOD TODAY?” LOOKING University of Utah BACK ON MISSION EXPERIENCES H. WAYNE SCHOW, Ph.D., emeritus professor of English, Louise Degn covered Mormon issues for over thirty years as a Idaho State University television journalist in Salt Lake City. In this presentation, she will reflect on changes in news coverage over the decades and I’ve recently reread my mission journal, and the experience led will show clips and give “behind the scenes” details from signifi- me to deconstruct some of its implications. I have had to ask: cant stories she has covered, including: the Coalville Was my mission successful, and how does one measure such Tabernacle demolition; the International Women’s Year brouha- a thing? Of what value has my mission experience been to me ha; the final interview with Mountain Meadows historian Juanita personally, now nearly half-a-century later? Brooks; the groundbreaking documentary, Mormon Women and Depression; forger Mark Hoffman and the Anthon Transcript; Respondent—ALAN EASTMAN, Ph.D; chemist by vocation, and women’s suffrage in Utah. musician by avocation
323. EUGENE ENGLAND ENTERS HEAVEN CONCURRENT SESSIONS, 11:15 AM–12:45 PM ROBERT A. REES, former editor, Dialogue: A Journal of Mormon Thought 331. PANEL—REFLECTIONS ON WHO OWNS A PEOPLE’S HISTORY: THE CONTROVERSY OVER THE LEONARD From the time that humans first understood the concept of a ARRINGTON COLLECTION life after death, they have tried to imagine the dimensions of life in the heavens. Sacred and secular literature as well as In 2001, the Leonard J. Arrington collection was opened to the popular media have presented a panoply of images of God’s public at the Utah State University Special Collections division. present and, hopefully, our future dwelling place. The death of Within days, however, Church representatives questioned our dear friend and mentor Eugene England has led me to whether documents donated by Arrington were actually owned imagine his entrance into heaven. What kind of heaven is by the Church. The situation quickly degenerated and polarized Gene living in? I am not entirely sure if my speculative (and both parties until it was resolved amicably by Church president perhaps slightly irreverent) view of heaven comports with offi- Gordon B. Hinckley and USU president Kermit Hall. This panel cial views, but it is the kind of heaven I hope Gene and we will will discuss this incident, but more importantly, the issues it rais- live in. es for the future.
Respondent—To be announced STAN LARSON, director of archives, Marriott Library, University of Utah; editor, What E’er Thou Art, Act Well Thy Part: The 324. PROSPECTS FOR A LASTING PEACE IN THE MIDDLE Missionary Diaries of David O. McKay EAST DEAN L. MAY, historian, colleague of Leonard Arrington; J. BONNER RITCHIE, Ph.D., organizational behavior; acting professor of history, University of Utah; author, Three Frontiers dean of the College of Business, Utah Valley State College Other panelists to be announced Interviewer—ALAN J. WARNICK Moderator—JOHN P.HATCH, student, history, University of J. Bonner Ritchie has been a longtime teacher and consultant Utah; managing editor, SUNSTONE on the Middle East ? with governments, ministers, reporters, and even the Palestinian Liberation Organization. In this guid- 332. PANEL—CURRENT RESEARCH AND THE QUEST FOR ed conversation, he will share his insights into the current cri- PERSONAL MEANING sis in Israel, especially with regard to the West Bank and Gaza Strip. Can we realistically hope for peace? Who will be the What effect has the work of Ian Stevenson, Brian Weiss, likely leaders of a truly lasting peace accord? How might we in Michael Newton, Edgar Cayce, and other “New Age” contribu- the U.S. help? Has Yassar Arafat lost all of his credibility as a tors had on the Mormon world? How do Church members player in the peace process? relate experiences with New Age phenomena to their gospel roots? 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 21
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CAROL LYNN PEARSON, author, forthcoming book, Consider the Butterfly: Transforming Your Life Through Meaningful LUNCH BREAK, 12:45 PM–2:15 PM Coincidence DOE DAUGHTREY, graduate student, religious studies, 341. DISENTANGLING MORMON CULTURAL ARTIFACTS FROM Arizona State University THE GOSPEL SHARON KENNEDY, teacher, Carlsbad, California MICHAEL J. STEVENS, assistant professor of management, DAN WOTHERSPOON, Ph.D., philosophy of religion and University of Missouri at St. Louis theology, Claremont University; editor, SUNSTONE Come and spend the latter part of your lunch break participat- Moderator/Panelist—LISA TENSMEYER HANSEN, counselor; ing in a qualitative research project! The facilitator for this mother of seven, Payson, Utah session is at the earliest stages of a research project aimed at disentangling Mormon cultural artifacts from the essential 333. PANEL—TWENTY YEARS! CELEBRATING SIGNATURE elements of the gospel. Those who attend will be asked to BOOKS AND ITS CONTRIBUTION TO MORMON STUDIES provide input and share their views, which will then help shape the basic propositions and hypotheses of this study. (Session Signature Books celebrates twenty years of publishing books— begins at 1:15 PM; please drop by, even if you’re a bit late!) sometimes groundbreaking, sometimes controversial, often- times both. With works including Mormon theology, LDS history, CONCURRENT SESSIONS, 2:15 PM–3:15 PM humor, fiction, social critiques, music, personal essays, and other topics, the Signature Books publishing library has become 351. THE PROBLEMS FOR A NON-MORMON HISTORIAN IN impressive indeed. Come reflect with founders, employees, and WRITING A BIOGRAPHY OF JOSEPH SMITH friends on the important contribution Signature Books has ROBERT V. REMINI, professor emeritus, University of Illinois made to the world of Mormonism. at Chicago; author, Joseph Smith (forthcoming, Viking)
GEORGE D. SMITH, co-founder, president, Signature Books Joseph Smith Jr. is unquestionably the most important reformer SCOTT KENNEY, co-founder, Signature Books; founder, first and innovator in American religious history. In this paper, I will editor, SUNSTONE explain how and why I came to write his biography, the special RON PRIDDIS, managing director, Signature Books; co- problems I faced as a non-Mormon in treating his life and work, founder, Seventh East Press and how I resolved them. I will also speak about Joseph’s per- sonality and character, as I understand them, and explain why I Moderator and other panelists—To be announced believe he elicited such savage hatred from many of his con- temporaries and undying devotion from others. 334. MUSIC THAT HAS ENLARGED MY SOUL Respondent—NEWELL G. BRINGHURST, author, Brigham All music makes us feel emotions of one kind or another. But Young and the Expanding American Frontier what music so deeply touches us, so moves us, as to change our spiritual understanding and enlarge our soul? Does music 352. FARMS REDUX: WHY I DON’T TRUST FARMS RESEARCH have to follow a prescribed pattern to be spiritual? Can any EARL M. WUNDERLI, retired attorney; member, Sunstone kind of music be uplifting? Come listen to these panelists board of trustees thoughts and bring your own to share At the 2001 Salt Lake Sunstone Symposium, John Hatch’s PHYLLIS BAKER, accomplished cellist; mother of four paper, “Why I No Longer Trust FARMS Review of Books,” focused on FARMS’ reviews of the work of others. This paper Moderator and other panelists—To be announced focuses on FARMS’ own research concerning the historicity and divinity of the Book of Mormon, specifically its conclusions 335. PANEL—IS PROGRESSIVE POLITICAL ACTIVISM about textual chiasma and Hebraisms and its thesis for a SUPPORTED BY MORMON THEOLOGY? Mesoamerican setting for Book of Mormon events. Using solely internal evidence from the Book of Mormon, I will challenge Mormons for Equality and Social Justice (MESJ) is a grassroots FARMS’ arguments in each of these areas. organization of Latter-day Saints that are working towards eco- nomic and social justice. A panel of MESJ participants will speak Respondent—To be announced about how LDS teachings or their experiences confronting the suffering of others have inspired them to become “anxiously 353. DOES JUSTICE ROB MERCY? RETRIBUTION, engaged” in causes such as women’s issues, workers rights, PUNISHMENT, AND LOVING OUR ENEMIES poverty, and the environment. JANICE ALLRED, author, God the Mother and Other Theological Essays JAMES TOBLER, founder, MESJ DEBORA WRATHALL, Ph.D. candidate, economics, University The events of 11 September, the ensuing war on terrorism, and of Utah the continuing conflict between Israel and the Palestinians have SCOTT WARNICK, attorney, Salt Lake City; formerly with Utah caused me and many others to reflect on the meaning of jus- Issues and the Lowell Bennion Community Service Center tice. Are retribution and punishment essential to justice? Does AMITY SCOVILLE, administrative assistant, The Birth and mercy condone evil? Is it possible to both love our enemies and Family Place, Salt Lake City protect ourselves and others from violence? Are mercy and jus- tice contradictory concepts? Moderator—JOHN-CHARLES DUFFY, author, Easy-to-Read Doctrine and Covenants and Pearl of Great Price Respondent—To be announced Sponsored by Mormons for Equality & Social Justice 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 22
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354. INTERVIEW—OUR ADVENTURES AMONG THE 362. AMERICA’S WAR AGAINST TERRORISM: ONE LATTER- MORMONS: A CHAT WITH CANDADAI (SESH) SESHACHARI DAY SAINT’S PERSPECTIVE LEVI S. PETERSON, emeritus professor of English, Weber ROBERT A. REES, former editor, Dialogue: A Journal of State University; author, Backslider Mormon Thought
For more than thirty years, Candadai and Neila Seshachari Since 11 September, support for war, including among Latter- have made notable contributions to cultural affairs among the day Saints, has reached levels unknown since the past centu- Mormons of Utah. They were, for example, the only non- ry’s two great wars. Now that we have “won” the war in Mormons ever elected to the presidency of the Association for Afghanistan and are considering expanding the campaign to Mormon Letters, a position which Sesh (as Candadai is affec- other theaters, perhaps it would be wise for us to pause and tionately known) filled a decade ago and which Neila was ask exactly what it means to declare a “war on terrorism” and preparing to assume at the time of her death in March 2002. what perspectives the prophets and scriptures offer us on war. This conversation with Sesh will elicit his reflections on their If, as the D&C states, the day will come when Zion will be the early lives in India, their Hinduism, and their many friendships only place one can flee for safety and the Latter-day Saints and adventures among the Mormons. “the only people that shall not be at war,” perhaps we should begin thinking about how to create the conditions that would 355. THE MAKING OF THE NAUVOO SUNSTONES make this possible. BENSON WHITTLE, sculptor with a strong academic back- ground who, in 1997, restored an original Nauvoo Sunstone Respondent—To be announced
Like human genealogy, the ancestry of the Nauvoo sunstones 363. “CHURCH HOUNDS WOMAN TO MADNESS”: THE TRIALS is complex and its sources in history are ramified. The sun- OF CORA BIRDSALL stones’ character as a religious icon depended much on the ARDIS PARSHALL, independent researcher and great-grand- universality of its imagery. But its authors also relied on known daughter of Cora’s sister sources which they hoped would reverberate in the minds of early Latter-day Saints. These sources included ancient The case of Cora Birdsall, a single Mormon woman, who in European heraldry, New England gravestone carving, Roman 1901 fought the Church over property rights, provides an sculpture, and Freemasonry. Through narrative and a slide extraordinary study of the collision between church and federal presentation, Whittle will present these various traditions con- land law, the differences in ecclesiastical and civil court stituting the sunstone’s historical context, the ways in which processes, and the struggle of a faithful woman to resolve these sources were blended, a brief discussion of the nature incompatible claims of loyalty and fairness. Cora’s case played of religious symbolism, and a limited review of early Mormon a part in the Smoot hearings in Washington, furnished a battle- symbology in general. ground in Utah’s newspaper wars, and divided a family. This paper puts a woman’s face on the abstract issues of both land Respondent—ALLEN ROBERTS, architect; author, “Where law and church discipline in an era when two clashing systems Are the All Seeing Eyes?” SUNSTONE May/June 1979 were working out an uneasy coexistence.
356. LONG-TERM GAY MALE RELATIONSHIPS Respondent—To be announced MARK BURTON, Ph.D., educational psychology, University of Utah 364. THE COMFORTS AND CHALLENGES OF MY FAITH IN THE LIFE AND DEATH OF MY DEVELOPMENTALLY This paper presents results of interviews with 19 gay male DISABLED SON couples in long-term relationships, including many who were CHARLENE DURHAM, M.S., curriculum and instruction, raised LDS. Results indicate ten core themes common to the University of Utah men involved in successful, long-term relationships. What can we all learn from these men and these successful couples? I stopped writing 23 years ago. It was Christmastime. We’d been receiving cards from friends with letters and notes about Respondent—To be announced how their families were growing and achieving. And I thought, “How do I write to someone and say, ‘Things are not going well CONCURRENT SESSIONS, 3:30 PM–4:30 PM in my family’? How do I admit that my child is not growing and achieving? I don’t know what’s wrong, and I can barely get 361. DIALOGUE: THIRTY-SIX YEARS IN THE KINGDOM through the days physically and psychologically.” So I simply DEVERY ANDERSON, historian; author, forthcoming biography stopped writing. Now, fifteen years after my son’s death, per- of Willard Richards haps I can start writing again and share some of the powerful effects he had on my life. Since 1966, Dialogue: A Journal of Mormon Thought has published many groundbreaking essays dealing with Mormon Respondent—To be announced history and theology. From its earliest issues, many of its controversial articles have, in time, proved beneficial to the 365. “WHY HAVE YE POLLUTED THE HOLY CHURCH OF Church. Why then, is Dialogue often defined in words ranging GOD?” from “dissident,” to “anti-Mormon”? If these definitions are legiti- MAC MADSEN, professor emeritus, Weber State University mate, has Dialogue shifted from its original vision? Or is it too often misunderstood? Over the past eight years I have inter- 2,500 years ago, Nephi cautioned those living in our day viewed all past Dialogue editors as part of my research in against being “lulled away into carnal security,” believing “all is writing a four-part history of the journal. Using examples from well in Zion” and putting our trust in the precepts of any men various articles and the controversies they’ve addressed (and, rather than the Holy Ghost. A thousand years later, Moroni at times, caused!), I will share my conclusions. Has Dialogue reiterated these concerns, focusing on the theme of polluted helped or hurt the Kingdom? churches and asking “Why have ye polluted the Holy Church of God?” This paper examines the views of various Mormon Respondent—To be announced 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 23
Saturday, 10 August 2002
scholars on the question, “What is this ‘Holy Church of God’” MARY ELLEN ROBERTSON, M.A. women’s studies in and of what importance is it to Latter-day Saints today? religion; member, Sunstone board of trustees SONJA FARNSWORTH, M.A., communication studies, San Respondent—To be announced Jose State University RODELLO HUNTER, author, A Daughter of Zion and A House 366. FILM PRESENTATION—THE SMITH FAMILY of Many Rooms
On her ninth wedding anniversary, Kim’s perfect life is shat- Moderator/panelist—MAXINE HANKS, editor, Women and tered when she learns her husband Steve has been having Authority affairs with men. Three years later, she discovers that she is HIV positive. Despite criticism from her family and from the 373. PANEL—CAN A MORMON BE A HOBBIT? Church, Kim makes an impossible choice. The Smith Family chronicles one family’s struggle to endure the physical and J.R.R. Tolkien insisted that The Lord of the Rings is a emotional trauma surrounding the death of a husband, father, “profoundly religious and even Catholic” work. How and in what and pillar in the Mormon community. As she endures the respects does Tolkien’s Middle Earth mythology fit or conflict emotional strains of betrayal, condemnation by the Mormon with Mormonism? Hear the thoughts of several careful Tolkien church, and her own impending illness, Kim’s tragic yet readers and share your own. empowering odyssey forces her to redefine her own sense of family, faith, and forgiveness. L. REX SEARS, attorney, Salt Lake City JASON W. ANDERSON, B.S., communications, University of (A panel discussion with Kim Smith and filmmaker Tasha Utah; Tolkien enthusiast and avid reader Oldham will follow this screening of the film, which was select- LARA A. REYMANN, attorney, Salt Lake City ed out of over 600 entries for PBS’s prestigious “Point of View” series. See session #374) Moderator and other panelists—To be announced
374. DISCUSSION OF THE FILM, THE SMITH FAMILY CONCURRENT SESSIONS, 4:45 PM–6:15 PM Following the screening of the documentary, The Smith 371. PANEL—TELLING JOSEPH SMITH’S STORY: FIVE Family, hear from both Kim Smith and the filmmaker, Tasha BIOGRAPHERS REFLECT Oldham, about the making of the film and how the Smiths are doing today. This panel of highly respected authors of forthcoming biogra- phies on Joseph Smith will tell about the approach each of TASHA OLDHAM, independent filmmaker; director, The Smith them has taken in trying to produce an accurate yet com- Family pelling portrait of the Latter-day prophet. What have been their major conceptual hurdles? How have they approached the KIM SMITH, documentary subject, The Smith Family most difficult and sensitive aspects of his life and personality? What image of Joseph Smith do they find most compelling as Moderator—To be announced they continue to refine their studies?
RICHARD L. BUSHMAN, Gouverneur Morris professor of his- EVENING BREAK, 6:15 PM–7:00 PM tory emeritus, Columbia University; author, Joseph Smith and the Beginnings of Mormonism ROBERT V. REMINI, professor emeritus, University of Illinois at Chicago; author of biographies of Andrew Jackson, Henry DINNER BANQUET, 7:00 PM Clay, and Daniel Webster RICHARD VAN WAGONER, author, Sidney Rigdon: Portrait of 391. BANQUET—“BROTHER BRIGHAM’S REVENGE”: HUGH Religious Excess and Mormon Polygamy: A History NIBLEY ON A SPIT MARTHA SONNTAG BRADLEY, author, Four Zinas: A Story of A Light-hearted Roast of Mormonism’s Brilliant, Aggravating, Mothers and Daughters on the Mormon Frontier but Always Lovable, Scholar- Activist, Hugh Winder Nibley SCOTT KENNEY, editor, Wilford Woodruff’s Journal: 1833–1898; founder, SUNSTONE; co-founder, Signature Books Special Guests of Honor: HUGH AND PHYLLIS NIBLEY Moderator—To be announced Come celebrate and commiser- 372. PANEL—ANNIVERSARY LOOKS AT TWO LDS FEMINIST ate, laugh and sigh, dine and BOOKS duck, as friends, colleagues, and family members of Hugh Nibley Panelists will explore the paradoxical role of Mormon feminism Hugh & Phyllis Nibley have fun “zinging” him with reveal- on the anniversary of two feminist books, Women and ing stories, sensational exaggera- Authority (1992) and A Daughter of Zion (1972). These books tions, irreverent songs, and affectionate memories. It’s about were avidly received by women, yet the books’ creators time this intractable, cantankerous, perspicacious, and erudite encountered Church disapproval. Still, the books have contin- 92-year-old “gets as good as he has given.” Who knows? ued to have an impact. A Daughter of Zion was reprinted in Maybe Hugh will even give a little more of it back this very 1999 and Women and Authority is the top-selling women’s title evening. One thing’s for sure—this won’t be anything like your at Signature Books. Why do such books generate both appeal average testimony meeting! and controversy? Why aren’t there more books like these? What do these books tell us about Mormon feminism today? The banquet is limited to 150 participants. Please register early to guarantee a spot! 2002 Preliminary Program.qxd 6/23/02 8:12 PM Page 24
CAN ’T ATTEND THE SYMPOSIUM? Order Cassette Recordings in Advance TAPE ORDER FORM Order 7 tapes and receive an 8th free. List the session number(s) of the tape(s) desired. 1-2 tapes = $8.00 each; 3-5 tapes = $7.50 each; 6 or more tapes = $7.00 each List tape numbers here: _____ + _____ + _____ + _____ + _____ + _____ + _____ + ( _____ free)
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Admission Prices Full advance registration . . . .$75 2002 SALT LAKE SYMPOSIUM ADVANCE REGISTRATION FORM Full advance registration Must be received by 4:00 PM, 5 August (SUNSTONE Subscribers) . .$65 YES. Sign me up for the symposium Full at-door registration . . . .$85 FULL ADVANCE REGISTRATION ...... No. tickets___ x $75.00 = _____ One-day registration ...... $30 FULL ADVANCE REGISTRATION— Sunstone subscribers (subscribe below) Half-day registration ...... $17 (two registrations per subscription) ...... No. tickets___ x $65.00 = _____ (Three daytime tickets) FIRST TIME, HALF-PRICE GUEST REGISTRATION One daytime session ...... $6 (one per full registration) ...... No. tickets___ x $38.00 = _____ One evening session ...... $8 FRIDAY NIGHT BANQUET (Roast of Hugh Nibley) ...... No. tickets___ x $30.00 = _____ Bona fide students (with I.D.) Full registration ...... $38 FULL ADVANCE WORKSHOP REGISTRATION ...... No. tickets___ x $200.00 = _____ One-day registration . . . .$15 STUDENT FULL ADVANCE WORKSHOP REGISTRATION...... No.tickets___ x $125.00 = _____ Banquet ...... $30 FULL ADVANCE WORKSHOP HALF-DAY REGISTRATION . . . . .No. tickets___ x $125.00 = _____ Full-day Workshops ...... $200 STUDENT ADVANCE WORKSHOP HALF-DAY REGISTRATION . No. tickets ___ x $65.00 = _____ Half-day Workshops ...... $125 Workshops Registering for: AM Student Workshop pricing Full-day Workshops . . . .$125 PM Half-day Workshop . . . . .$65 EXTRA FREE ISSUE SUBSCRIPTION OFFER! Subscribe or renew to Sunstone at the regular rate of 6 issues for $36, and get an extra issue to your subscription. (New subscribers also SUBSCRIPTION OFFER— qualify for discounted symposium registration) _____renew _____new $36.00 = $_____ ONE FREE ISSUE! Renew or subscribe with this form and get an extra issue added to your ADDITIONAL DONATION to Sunstone ...... $_____ subscription free! USE THIS OFFER EVEN IF TOTAL $_____ YOU CAN’T ATTEND New and current subscribers get a $10 PAYMENT: ___check/money order ___VISA ___MasterCard ___Discover ___American Express discount on up to two advance sympo- Card number______Exp. date_____/_____ sium registrations. Name______Telephone______CONFIRMATION No confirmation of registration will be Address ______mailed. Registration packets will be avail- able at the registration table. City ______State ______Zip______Cancellations accepted through 7 August E-mail: ______only ($10 service charge). 2002 Preliminary Program.qxd 6/23/02 11:17 PM Page 1
2002 SALT LAKE SUNSTONE SYMPOSIUM AND WORKSHOPS RY NA PR I O M G I L R E A M R P
FAITH S EEKING U NDERSTANDING
This program is designed to be detachable from the magazine. To print a copy, view a searchable version, or order additional copies of this program at no extra cost, please visit our website at
Index of Participants
“W” Numbers = Workshops, 000 Numbers = Wednesday, 100 Numbers = Thursday, 200 Numbers = Friday, 300 Numbers = Saturday
ADAIR, Morgan Brent, 271 HATCH, John P., 113, 331 REES, Robert A., 323, 362 ALLRED, Alma, 131 HAUSAM, Mark, 155 REMINI, Robert V., 351, 371 ALLRED, Janice, 254, 353 HEATH, Harvard, 223 REYMANN, Lara, 373 ANDERSON, Devery S., 132, 361 HENDERSON, Gae Lyn, 172 RICHARDS, Bryan, 154 ANDERSON, Floyd M., 123 HILDEBRANDT, Jodi, 325 RITCHIE, J. Bonner, 262, 324 ANDERSON, Jason W., 373 HOLLAND, Terri, 266, 276 ROBERTSON, Mary Ellen, 272, 372 ANDERSON, Lavina Fielding, 162, 233, 261 HUGGINS, Ronald V., 315 ROSHI, Dennis Genpo, W1 ARMSTRONG, Richard N., 316 HUGHES, Robert, 115 RUSSELL, William D., 112, 132, 222, 233 HUNTER, Rodello, 372 BAGLEY, Will, 151, 263, 271 SALTI, Rebecca, 232, 262 BAKER, Phyllis, 334 KENNEDY, Sharon, 332 SCHOENFELD, Michael, W8 BARRANI, Carolyn, 232 KENNEY, Scott, 333, 371 SCHOW, H. Wayne, 326 BECKSTEAD, Robert, 253 KIMBALL, Edward L., 252 SCOVILLE, Amity, 335 BEECHER, Dale, 125 KIMBALL, Linda Hoffman, 291 SEARS, L. Rex, 231, 373 BENCH, Curt, W4 KIMBALL, Stanley B., 252 SHEPARD, William, 233 BENNION, Molly, 163 KIMBALL, Tom, W4 SHEPP, Stan, 134 BERGERA, Gary James, 291 KESLER, John, W1 SHEPPARD, Natalie Palmer, 234 SILLITOE, Linda, W7, 221 BIGELOW, Christopher, 172 LAMBERT, Glen, W2 SKY, Gino, 133 BIRCH, Brian, 165 LARSEN, Derek, 272 SMITH, Bruce, 113 BLANCHARD, Gay N., 215 LARSEN, Paul, 266, 276 SMITH, Darron T., 131, 225 BLOUNT, Parker, 164 LARSON, Stan, 331 BRADLEY, Martha Sonntag, 134, 371 SMITH, George D., 311, 333 MADSEN, Mac, 365 BRINGHURST, Newell G., 131, 351 SMITH, Kim, 366, 374 MAUSS, Armand, 131, 261 BURTENSHAW, Claude, 265 SMITH, Melvin, 233 MAY, Dean L., 331 BURTON, Mark, 356 SMITH, Paul H., 256 MAY, Wayne, 235 BUSHMAN, Richard L., 371 SMITH, Sarah, 234 MCLACHLAN, James, 275, 312 SNOW, Edgar C., 226, 241 CALDIERO, Alex, 133 MENLOVE, Francis Lee, 302 STEVENS, Michael J., W3, 141, 225, 341 CHANDLER, Clay, 214 MILES, Carrie, 163 STEWART, Vickie, 161 CHANDLER, Neal, 222 MILLER, Craig, 253 STUY, Brian H., 173, 313 CHISHOLM, Clive Scott, 213 MOENCH, Louis, 172 SWENSON, Paul, 122, 133, 276 CHOUCAIR, Ali, 232 MURDOCK, S. Reed, 224 HOMAS, James, 232 CHRISTENSEN, Kevin, 173 MURPHY, Thomas W., 251 T CLARK, Kim M., 314 TINKER, Paul, 231 NIBLEY, Hugh, 391 COMPTON, Todd, 161, 311 TOBLER, James, 335 NIBLEY, Phyllis, 391 TYNER, Kathy, 172 DAUGHTREY, Doe, 254 NUMANO, Jiro, 264 DEGN, Louise, 322 URE, James W., 164 OAKS, Lynne Butler, 133 DELEWSKI, Richard, 173 AN WAGONER, Richard, 371 OLAIZ, Hugo, 255 V DENHALTER, Scot, 214 OLDHAM, Tasha, 366, 374 WARNICK, Alan J., 324 DOBBS, Bill, 272 OLSEN, Ralph A., 216 WARNICK, Scott, 335 DRIGGS, Ken, 131 WATSON, Marianne, 134 DUFFY, John-Charles, 255, 335 PARSHALL, Ardis, 363 WELKER, Holly, 152, 272 DUNCAN, Thom, 172 PEARSON, Carol Lynn, W6, 321, 332 WHITTLE, Benson, 355 DURHAM, Charlene, 364 PETERSON, Boyd, 111 WILCOX, Linda P., 212 PETERSON, Levi, 172, 354 EASTMAN, Alan, 326 WILLIAMS, Troy, 272 PINGREE, J. Frederick “Toby”, 274, 313 EDWARDS, Paul M., 162 WOTHERSPOON, Dan, 275, 332 POTTER, R. Dennis, 165 EKINS, Roger, 263 WRATHALL, Debora, 335 RAYNES, Marybeth, W2, 325 FARNSWORTH, Sonja, 372 WUNDERLI, Earl M., 352 FERGUSON, Brian, 124 FOWLER, James W., W5, 121
GEE, Margie, 114 GILLESPIE, L. Kay, 112 GNADE, Carol, 221 GORDON, Sarah Barringer, 191, 231 GROESBECK, C. Jess, 123, 153
HAINES, Keith, 232 HANKS, Elder Marion D., 191 HANKS, Maxine, 212, 272, 372 HANSEN, Lisa Tensmeyer, 332 www.saintswithouthalos.org HARRIS, James, 223
Page S-2 2002 Sunstone 2002 Preliminary Program.qxd 6/23/02 11:17 PM Page 3
Welcome
NEW THIS YEAR! FAITH Hear words that inspire Christian living by exploring gospel truths, sharing spiritual journeys, and untying knotty challenges. Sunstone is pleased to present the first Sunstone Workshops! In response to encouragement to COMMUNITY Meet old friends and make new ones whose expand our annual symposium, and following thoughts and experiences parallel yours. the model of pre-conference workshops KNOWLEDGE Learn new strategies for intelligent Christian disci- held in connection with meetings of many pleship in today’s world, and gain insights and understanding into professional and academic organizations, we your own journey. READFIRST! THIS are beginning this new venture. FUN Wrestle with new, stimulating, and lively viewpoints. Savor As a non-profit organization which relies heavily upon well-crafted sermons. Match famous scholars’ names with faces. good-will donations from its supporters, we are, of course, Laugh in the humor sessions. Indulge in late-night discussions you excited by the additional revenue successful workshops may pro- never have chances for elsewhere. Browse and purchase beautiful duce. But our primary concern has been to help create valuable and artwork. Buy the latest books. Wonder at the blooming diversity thoughtful sessions and tutorials and to facilitate extended personal among God’s children. encounters with leading teachers, theorists, and professionals. (Please see pages S4–S6 for details.) POINTS TO NOTE
PRELIMINARY PROGRAM PROGRAM Sunstone offers a diverse selection of topics, formats, and perspectives. Be excited to hear views that coincide with yours, This is a preliminary program. Every effort will be made to keep to but also prepare to hear presentations that may offer a different per- this schedule of sessions, but topics, speakers, and times may spective. As Elder Hugh B. Brown told BYU students in 1958, “I have change. A final program, with room assignments and more complete mentioned freedom to express your thoughts, but I caution you that list of participants, will be provided to each registrant at the confer- your thoughts must meet competition in the marketplace of thought, ence. A copy of this preliminary program is available on the Web at and in that competition truth will emerge triumphant. Only error
SESSION PROCEEDINGS & RECORDINGS VOLUNTEERS Sunstone symposiums rely heavily on the efforts of many volunteers. Please consider helping at this year’s symposium, Symposium proceedings are not published, nor does Sunstone or consider presenting a paper or organizing a panel for next year. make papers available. Cassette recordings of most sessions will be available and may even be ordered in advance. Tape order forms will MERCANTILE SOURCES For some, the registration prices may be available online at
A special Sunstone rate for 8–10 August (good for these three days only) is: $89 for single or double occupancy, plus $10 for each addi- tional occupant. You must make reservations at least two weeks in advance, but we recommend you call earlier, as we only have a small block of rooms set aside, and Salt Lake City is hosting a large convention this same weekend and hotel rooms will be difficult to find. FOR RESERVATIONS, call toll free (800) 325-3535 or, if local, (801) 401-2000.
SYMPOSIUM PURPOSE
The Salt Lake Sunstone Symposium is an annual gathering of Latter-day Saints, scholars, and others interested in the diversity and richness of Mormon thought and experience and who enjoy pondering the past, present, and future of the unfolding Restoration. The symposium is based on the principles of an “open forum” and the trust that both the cause of truth and the society of the Saints are best served by free and frank exploration and discussion. Symposium Page S-3 2002 Preliminary Program.qxd 6/23/02 11:17 PM Page 4
Wednesday, 7 August 2002
pants with a sense of a healthy, integrated self. John Kesler will WEDNESDAY, 7 AUGUST also speak briefly and lead a discussion about how Big Mind processes intersect with Mormon thought and experience. PLEASE NOTE: All Wednesday events will be held in Orem, Utah at the Utah Valley State College (UVSC) campus. If you are interested WORKSHOP LIMIT: 35 participants in carpooling, visit the ride-sharing message board at
Wednesday, 7 August 2002
This workshop will review some of the intricacies and chal- lenges to this approach, teach strategies and techniques for CONCURRENT WORKSHOPS 2:00 PM–5:30 PM pushing through the mental models that act as barriers to gen- uine change, reframe ways of thinking about our interactions W5. THE STAGES OF FAITH: OBSTACLES TO CONTINUED with others, and tie each of these principles directly to the ser- FAITH DEVELOPMENT AND THE POWER OF GRACE vant-leadership example found in the New Testament. JAMES W. FOWLER is a graduate of Duke The target audience for this workshop is anyone who has University and Drew Theological Seminary opportunities to lead and influence others (whether in a formal and earned his Ph.D. at Harvard University in leadership position or not) and who wishes to explore how this Religion and Society. He has taught at can be done consistent with New Testament models. Harvard Divinity School (1969-75) and at Boston College (1975-76) and is now on the WORKSHOP LIMIT: 70 participants faculty at Emory University’s Candler School James W. Fowler of Theology. He directs Emory’s Center for W4. LDS BOOK COLLECTING Ethics in Public Policy and Professions. His pio- neering research and the resulting theory of faith development CURT BENCH has been in the book busi- have earned him international recognition, including recognition ness since he started with Deseret Book in for enduring contributions to the dialogue between religion and 1974. He was a store manager for several psychiatry and advancements in the psychology of religion. Dr. years before heading the company’s Fine and Fowler is also an ordained minister in the United Methodist Rare Book Department. After the depart- Church. His best known book, Stages of Faith: The Psychology ment’s closure at the end of 1987, Curt start- of Development and the Quest for Meaning, is in its 40th print- ed Benchmark Books which specializes in ing, and has been translated into several languages. new, used, out-of-print, and rare LDS books. He currently serves on the editorial board of Leading faith development theorist, James Fowler, will present Curt Bench Dialogue: A Journal of Mormon Thought. a nuanced view of what he calls the “stages of faith.” As approached in Fowler’s work, “faith is not necessarily religious, TOM KIMBALL had a lifelong fantasy of work- nor is it to be equated with belief. Rather, it is a person’s way ing at a book store. He applied for temporary of leaning into and making sense of life. More verb than noun, Christmas employment at Deseret Book in faith is the dynamic system of images, values, and commit- downtown Salt Lake City but in short order ments that guides one’s life. It is thus universal: everyone who was promoted to lead supervisor of Deseret’s chooses to go on living operates by some basic faith.” Cottonwood Mall store. He was later wooed away to Benchmark Books to be a rare book This workshop will help participants map and understand their buyer. Tom is now the marketing director for own faith journey, as well as those of the children and adults Signature Books. they interact with in both church and secular settings. It will Tom Kimball pay attention to the correlation of faith stages with institutional This workshop will cover (pun intended) many life and the dissonance that can arise when institutions resist aspects of Mormon book collecting, whether you are interested or block stage change. A section of the workshop will also be in finding common and inexpensive books or rare and valuable devoted to the types and dynamics of shame experiences that ones. Designed for beginners and more-experienced collectors, can be involved in faith development. The session will close we will discuss the fundamentals of books and book collecting, with a discussion of the power and experience of grace as the such as the physical makeup of a book, factors that make cer- source of healing and courage for growth in faith. tain items collectible, ways to protect and care for your books, and helpful sources of information about books and editions, WORKSHOP LIMIT: 70 participants including pricing. We will consider book collecting as a hobby W6. UP CLOSE AND PERSONAL WITH CAROL LYNN PEARSON and give tips for buying, selling, and trading books for profit. (OR MORE THAN YOU EVER WANTED TO KNOW ABOUT One segment will also include a short presentation by Brian HER UNIQUE JOURNEY AS A MORMON FEMINIST) Romriell that discusses the fascinating area of “Hypermodern Mormon Books” and all the peculiarities specialists look for. We CAROL LYNN PEARSON has been a pro- will be happy to entertain questions about any area of this most fessional writer for thirty-five years. Her interesting and most addictive hobby and business. Workshop Goodbye, I Love You tells the incredible registrants will also receive a limited-edition, collectible “keep- story of taking care of her husband, a gay sake” that, given the nature of this business, will rapidly man dying of AIDS. More recently, a series increase in value. of gift books, including The Lesson, What Love Is, and others, have sold very well and WORKSHOP LIMIT: 25 participants. Carol Lynn Pearson have introduced a larger audience to Carol Lynn’s writing. LUNCH BREAK, 12:30–2:00 PM Spend a few hours with Carol Lynn and a small group of like- minded seekers hearing a presentation of several scenes from Workshop participants will receive a her play, Mother Wove the Morning, stories, poems, jokes, and complimentary lunch. Please let us never-before-shared, behind-the-scenes experiences in her know in advance if you have special remarkable journey walking the tightrope of being one of the dietary needs. (You must pre-register more visible feminists in the Church. This workshop will involve by 4 August to guarantee a lunch.) one-on-one sharing, probing, weeping, possible wailing, certain- ly laughing, and guaranteed rejoicing.
WORKSHOP LIMIT: 70 participants
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W7. WRITING AGAINST THE SILENCE W8. THE VISUAL REVOLUTION: DIGITAL IMAGING REACHES THE MASSES LINDA SILLITOE was once identified in a Sunstone Symposium program as “an inves- MICHAEL SCHOENFELD has been a tigative poet.” She is the author of eight books commercial photographer, specializing in ranging from journalism to poems and from advertising photography, for twenty years, history to fiction. Experienced in teaching all and he has been working with new digital types of writing to varied groups, Sillitoe is technologies for the past ten years. He is a now public outreach coordinator at the Weber recognized leader in this new art form, which State University Stewart Library in Ogden, demands highly developed technique in combination with a strong aesthetic sense. Linda Sillitoe Utah. Her ninth book, a mystery set in urban Arizona, is expected later this year. Michael Schoenfeld Michael has photographed campaigns for several Fortune 500 companies and also for Do you feel a need to write, yet also feel you shouldn’t? Or per- the Church of Jesus Christ of Latter-day Saints. His work and haps you now write on “safe” topics, but a wealth of riskier shows have won many local and national awards. Michael is material beckons. This sense of taboo vibrates in many cultures represented by New York agent, Robert Bacall. that hold a strong group ethic. Author Alice Miller, who explores the psychology of the Third Reich and its aftermath, wrote: Once only in the hands of very few and very advanced computer “This is the first and great commandment: Thou shalt not be users, digital imaging equipment and powerful software aware.” Awareness compels action—such as writing. And writ- programs have finally become affordable and easy to learn for ing not only breaks the silence that keeps groups comfortable people with even average-level computer skills and experience. (and insulates discovery, sorrow, and abuse); it also proves we The early effects from these developments have been spectacu- broke that powerful taboo: we are aware. Writing Against the lar, creating what some are calling a “visual revolution.” And it Silence confronts this dilemma from four perspectives: courage, isn’t just the art world that is changing with the advent and skill, responsibility, and strategy. sophistication of these new technologies. The very idea of the “truth” of photography and visual images is now undermined. Participants may submit up to three double-spaced pages of Case law is being rewritten, business and scientific presentations their work from any genre for use in the workshop. (If you would are delivered in new ways, our classrooms and even our family like your submission read but not used, please indicate this on newsletters are evolving—reshaped by the possibilities made the manuscript.) Send writing samples or ideas to: real by these new tools. Writing Workshop, c/o Linda Sillitoe, 2905 University Circle, Ogden, Utah 84408. This workshop is designed to introduce, teach, and demonstrate some of this equipment and software, and to help you reimagine WORKSHOP LIMIT: 35 participants what your home and office computer might be able to do. It will cover various ways to obtain digital images (scanning, digital cameras, etc.), basic to advanced techniques for creating new looks, and various delivery options (email, printers, other media formats). Attendees will be presented with a complimentary CD- Rom containing examples of Michael Schoenfeld’s work, and will also have the opportunity to be photographed by Michael and contribute to the creation of a “class project” keepsake.
WORKSHOP LIMIT: 15 participants
UTAH VALLEY STATE COLLEGE LECTURE, 7:30 PM
In lieu of Sunstone hosting an opening plenary session this year, we encourage symposium attendees to support the lecture at Utah Valley State College described below. It is a public event sponsored by the Ethics Center at UVSC. Admission is free. 191. “I DO NOT MY WORK IN THE SPIRIT OF BENEFACTION, BUT OF ATONEMENT” —Albert Schweitzer
ELDER MARION D. HANKS, emeritus General Authority, The Church of Jesus Christ of Latter-day Saints
Elder Hanks’s remarks are part of Utah Valley State College’s ongoing “Eugene England Religious Studies Lecture Series: Knowing Ourselves and Each Other” A pictorial retrospective of Eugene England will be presented prior to Elder Hanks’s comments Elder Marion D. Hanks
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113. VARIATIONS IN THE FIRST VISION ACCOUNTS: A THURSDAY, 8 AUGUST RETHINKING BRUCE SMITH, Ph.D. candidate, medieval Jewish mysticism, All Thursday sessions will be held at the Sheraton City Centre New York University Hotel The variations among First Vision accounts have always attract- ed our attention. Initially, this was due to the polemical tenden- cies of early studies of Mormon origins, which tried to disprove the veracity of Smith’s experience. Later inquiries were driven by historians who sought to discover the causal reasons for Mormonism’s appearance on the American religious scene. This paper will approach the First Vision accounts as conver- sion stories, with variations seen as indicators of shifts within Smith’s own worldview.
Respondent—JOHN HATCH, coordinator, 2002 Salt Lake Sunstone Symposium
114. UNRAVELING THE HISTORY AND MYSTERY OF THE PRIESTHOOD MARGIE GEE, author of forthcoming book on priesthood authority REGISTRATION, 8:00 AM–7:30 PM Research and a close analysis of scriptures and the historical Admission to sessions is by preprinted name tag or ticket only. record strongly suggest that Joseph Smith and Oliver Cowdery This policy will be strictly enforced. Badges and tickets are did not receive the priesthood in the manner supposed by most available at the conference registration table in the Market Latter-day Saints. This study also shows it to be unlikely that Lobby (north hallway by the pool). the priesthood was part of ancient Israel’s religious practices until the time of the Exodus, nor, apparently, were priests part CONCURRENT SESSIONS, 8:45 AM–9:45 AM of early Christian leadership for some two-hundred years. These findings open the door to a wider interpretation about 111. THE WORK OF DEATH: HUGH NIBLEY AND WAR who has authority to speak and act in the name of God. BOYD PETERSON, author, A Consecrated Life: A Biography of Hugh Nibley (forthcoming, Greg Kofford Books) Respondent—To be announced
Hugh Nibley knows warfare, ancient and modern, better than 115. METERED MORMON MIDRASH: POEMS INSPIRED BY most. As a young boy, he overheard long discussions about THE BOOK OF MORMON TEXT World War I around the family dinner table. He later served as a ROBERT HUGHES, author, Lines Upon Lines: Contemporary non-commissioned intelligence officer in World War II. These Poetry in Traditional Forms and Behind Blue Eyes: Sonnets experiences and his knowledge of ancient history convinced From the Vietnamese him that war in general is a “nasty and immoral business”—a conviction that has never left him and which has made him a The past decade has seen the publication of several poetry consistent and effective voice for pacifism in Utah and the anthologies with entries directly inspired by the biblical text. But Church. what of poetry inspired by the Book of Mormon? Is the Mormon poetic tradition deep enough for a Book of Mormon anthology? Respondent—To be announced Drawing from thousands of poems that have appeared in publi- cations over the past 170 years, this paper explores these and 112. WHY CHRISTIANS SHOULD OPPOSE THE DEATH other questions. I will read from many of these poems and com- PENALTY ment on form, genre, textual linkages, and historical context. WILLIAM D. RUSSELL, Ph.D, professor, American history and government, Graceland University Respondent—To be announced
As a faith community becomes successful in ways the world CONCURRENT SESSIONS, 10:00 AM–11:00 AM measures success, it becomes easy for its members to live in a relatively low state of tension with the surrounding culture. As 121. FAITH DEVELOPMENT AMONG GENERATION X part of the “get tough on crime” attitude common in the culture JAMES W. FOWLER, author, The Stages of Faith today, the majority of Americans favor the death penalty for the most serious crimes. I argue that capital punishment is both The term “Generation X” has been applied to the group of immoral and impractical, and it should be opposed on both reli- young adults now entering their mid-twenties to early forties. gious and secular grounds by Christians, including those of us Coming of age after the highly idealistic 1960s but in the midst who also call ourselves Saints. of the information revolution and a tremendous boom in pop culture, this generation has proven difficult to understand, Respondent—L. KAY GILLESPIE, Ph.D., professor, criminal especially with regard to faith and religiosity. To many, they justice, Weber State University; author, The Unforgiven: Utah’s seem to be a “generation adrift,” constantly searching but Executed Men never quite finding the kind of secure home within church and institutional settings as did many of their parents. Does this mean “Gen Xers” are not religious? Do they “lack faith”? Or is
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the iconoclasm and irreverence of much of today's pop culture 125. THE ETERNAL VALUE OF HARDSHIP AND TRAGEDY: a manifestation of a different kind of faith, a different set of ANOTHER TAKE ON WHY GOD LETS BAD THINGS needs that perhaps require a new syncretic form of spirituali- HAPPEN TO GOOD PEOPLE ty? What can faith traditions do to attract and develop strong DALE BEECHER, retired museologist, on-going historian, ties with members of this generation? James W. Fowler will inveterate people-watcher reflect on these and other matters related to Generation X from sociological and experiential perspectives, correlating Why does a loving father allow nasty things to happen, time them reflectively with his own work in faith development and again, to even his most innocent and virtuous children? Is theory. the refiner’s fire really necessary? More relevant, what do these problems, even large-scale calamities, do for us? Can 122. CHICK FLICKS, ICK FLICKS, & SICK FLICKS they actually work to our benefit? PAUL SWENSON, film critic, Catalyst magazine Respondent—To be announced In the modern movie lexicon, the term "chick flick" has achieved a recent, rampant popularity. Aside from its inherent conde- CONCURRENT SESSIONS, 11:15 AM–12:45 PM scension, its primary difficulty is the implication that men and women are naturally and universally attracted to very different 131. PANEL—BEYOND THE 1978 REVELATION kinds of movies. Actually, the mass marketers of pop trash pic- tures have become the new Hollywood tastemakers by influenc- This panel explores the paradoxical situation of African- ing manufacture of similar formula fare for both sexes, although Americans within the Church since 1978 and the ambivalence separately targeted to male and female audiences. "Dick flicks,” about the roles assigned to blacks. As Church officials attempt meanwhile, represents the egregious double standard of screen to reach out to blacks through missionary efforts in predomi- nudity where the penis is virtually never visible yet wields a dis- nantly black areas, many white Latter-day Saints continue to proportionate ghostly influence. (In the genre archetype, the embrace and even promote certain racist concepts. How have 1986 Reagan-era war propaganda film, Top Gun, America's these ideas affected the appeal of Mormonism among black patriotic flyboys get erections going into battle.) This paper will Americans? How have African-American Mormons reacted to discuss modern films that smash stereotypes and increase our these developments? understanding of gender while expanding a sense of communi- ty between men and women, as in two remarkable personal DARRON T. SMITH, Ph.D., doctrinal candidate, education, cul- documentaries, Kate Davis’s Southern Comfort and Utahn Paul ture, and sociology, University of Utah; column editor, “The Larsen’s Chasing a Good Day to Die. Among other films exam- Long-promised Day?” SUNSTONE ined are What Women Want, Ocean's 11, The Sweetest Thing, ARMAND MAUSS, professor emeritus, sociology, Washington Divine Secrets of the Ya-Ya Sisterhood, The Importance of State University Being Earnest, My First Mister, I Am Sam, Kissing Jessica KEN DRIGGS, attorney, independent scholar Stein, and The Son’s Room. ALMA ALLRED, LDS seminary teacher
Respondent—To be announced Moderator—NEWELL G. BRINGHURST, instructor, College of the Sequoias; author, Saints, Slaves, & Blacks 123. THE SOUL IS DEAD THAT SLUMBERS FLOYD M. ANDERSON, clinical psychotherapist with Sponsored by Dialogue: A Journal of Mormon Thought sociological training, Salt Lake City 132. BOOK CELEBRATION—NAUVOO: A PLACE OF PEACE, The high rate of depression and prescription drug use in Utah A PEOPLE OF PROMISE, BY GLEN LEONARD strongly suggests some form of social pathology may exist that contributes to widespread emotional problems. These statistics Originally commissioned as part of the seem incongruous in the light of the positive correlation sixteen-volume sesquicentennial series on between Church affiliation, individual happiness, and family sta- Church history, and thirty years in the mak- bility. This paper explores the questions, “is there such a pathol- ing, Glen Leonard’s highly anticipated his- ogy?” and “what might lie at the heart of the problem driving so tory of Nauvoo has finally arrived. This many Utahns to these medications?” panel of historians and careful readers will discuss this book and its contribution to Respondent—C. JESS GROESBECK, psychiatrist and psycho- our understanding of this pivotal time in analyst, Mt. Vernon, Washington Mormon history.
124. THE WAR IN HEAVEN REVISITED: AGENCY VS. Nauvoo: A Place WILLIAM D. RUSSELL, professor, of Peace, A People American history, Graceland University COMPULSION of Promise will BRIAN FERGUSON, M.Ed., educational studies, be available for DEVERY S. ANDERSON, historian; University of Utah purchase at the author, forthcoming biography of Willard conference Richards As told in the scriptures, the war in heaven was more than a simple story of the good guys defeating the bad guys. The fun- Moderator and other panelists—To be announced damental issue was the question of agency versus compulsion. Are there forces in the Church today which are attempting to compel righteousness? Does it make a difference if these forces are motivated by love and concern for us?
Respondent—To be announced
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133. HOW HIGH IS UP? BLUE SKYING IN THE LITERARY After years of researching various Mormon belief systems, STRATOSPHERE Stan Shepp has combined the truths of all of these teachings into a synthesis he calls “Original Mormonism.” His vision ties Fiction and poetry take a flyer in a stratosphere and at-risk together doctrines of the pre-existence, agency, government, level that demands correlation of heart, humor, and intellect. priesthood, authority, plural celestial marriage, sealing power, This session brings together for the first time the wildest writ- the kingdom of God, the plan of salvation (including Adam- ers of two states—Idaho’s undomesticated Gino Sky and the God), and our own personal eternal progression. irrepressible Alex Caldiero (Oeem via Sicily) and pairs them with poet Paul Swenson and award-winning fiction writer Respondent—MARTHA SONNTAG BRADLEY, author, Lynne Butler Oaks. Kidnapped From That Land: The Government Raids on the Short Creek Polygamists ALEX CALDIERO, text artist and work shaker; maker of things that at times resemble music, at times poetry, and at times the LUNCH BREAK, 12:45 PM–2:15 PM shape of your own mind GINO SKY, M.A., humanities, San Francisco State University; 141. RESEARCH PROJECT—DISENTANGLING MORMON author, Appaloosa Rising, the Legend of the Cowboy Buddha CULTURAL ARTIFACTS FROM THE GOSPEL LYNNE BUTLER OAKS, winner of the A.H. Francis Fiction MICHAEL J. STEVENS, assistant professor of management, Prize University of Missouri at St. Louis
Moderator/panelist—PAUL SWENSON, poet; winner, 2000 Come and spend the latter part of your lunch break participat- Dialogue: A Journal of Mormon Thought poem of the year ing in a qualitative research project! The facilitator for this ses- sion is at the earliest stages of a research project aimed at 134. STUDIES IN POLYGAMY AND FUNDAMENTALIST disentangling Mormon cultural artifacts from the essential ele- MORMONISM ments of the gospel. Those who attend will be asked to pro- vide input and share their views, which will then help shape THE SHORT CREEK REFUGE the basic propositions and hypotheses of this study. (Session MARIANNE WATSON, co-author, Voices in Harmony: begins at 1:15 PM; please drop by, even if you’re a bit late!) Contemporary Women Celebrate Plural Marriage
Wallace Stegner described Short Creek, Arizona, of 1935 as CONCURRENT SESSIONS, 2:15 PM–3:15 PM the “capitol of the world.” This paper offers a personal account of how that remote desert hamlet rose as a haven for funda- 151. WRESTLING WITH THE DEVIL: NEW EVIDENCE ON THE mentalist Mormons who felt called to continue the practice of MOUNTAIN MEADOWS MASSACRE polygamy even after the Manifesto. Told primarily through the WILL BAGLEY, author, The Blood of the Prophets: Brigham eyes of Joseph Lyman Jessop, a polygamist sent to Short Young and the Mountain Meadows Massacre Creek to help build “a branch of the Kingdom of God,” this story explores behind-the-scenes reasons this “refuge” so When I began investigating the murders at Mountain Meadows quickly—within three months’ time—became such a focal seven years ago, I knew a wealth of material had surfaced point for Church, state, and national scrutiny. since Juanita Brooks completed her groundbreaking study in 1950. These included the 1857 diary of Brigham Young’s ORIGINAL MORMONISM—A FUNDAMENTALIST’S Indian interpreter, Wilford Woodruff’s journal, and the LDS UNDERSTANDING OF THE TRUTHS OF MORMONISM archives items Don Moormon used to write Camp Floyd and STAN SHEPP, fundamentalist Mormon, York, Pennsylvania; the Mormons. What turned up over the next five years proved father of eight children astonishing: the lost “official” history of handcart veteran
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Josiah Rogerson; the letters of a forgotten Mormon hero, a never-before-presented picture of how the Book of Mormon George Hicks; the narratives of adventurer James Gemmell came forth. and of John Hawley, “the Mormon Ulysses”; and “Discursive Remarks,” an account of the atrocity probably written by John Respondent—To be announced D. Lee in 1859. While completing my study, I stumbled across a final piece of evidence that resolved all my remaining 154. A YOUNG MAN’S JOURNEY THROUGH THE MIDDLE questions about what compelled decent men to commit a EAST: WHAT DEFINES A NATION? horrific crime. BRYAN RICHARDS, author, Triopia and the Burden of Excess
Respondent—To be announced In the spirit of Robert Pirsig’s Zen and the Art of Motorcycle Maintenance, Bryan Richards has written a novel, Triopia, 152. THE MAGNIFICENT CAUSE OF BEING which expresses a powerful synthesis of ideas that help us HOLLY WELKER, Ph.D., English literature; author, The Rib understand the various, conflicted cultures of our world. This Cage (forthcoming, Signature Books) presentation introduces elements of Middle Eastern history, his novel, and some suggestions for how to proceed in the While on my mission in Taiwan, I dropped a letter off my bal- current Middle East-Western conflict The focus in all these cony onto my neighbor’s kitchen roof. While trying to retrieve threads will be to help explore who we are, as individuals and the letter, I fell through the roof and broke a rib. This incident Americans, in this world of ever-growing complexity. provides the controlling metaphor for my forthcoming book, The Rib Cage: the lush, edenic paradise of inland Taiwan; the rib— Respondent—To be announced in this case, a broken rib—out of which woman is created; the fall; the knowledge it makes available; and the subsequent 155. A CALVINIST COMPARES MORMONISM AND CALVINISM expulsion from the presence of God, as well as the growth MARK HAUSAM, student, librarian, Salt Lake Theological made possible by that expulsion. Seminary
Respondent—To be announced There are both striking similarities and large-scale differences between the culture and beliefs of Calvinism, a form of 153. JOSEPH SMITH AND THE COMING FORTH OF THE BOOK Evangelicalism, and Mormonism—many of which have not OF MORMON II—A CULTURAL SYSTEMS VIEW been adequately explored. How do these traditions view the C. JESS GROESBECK, psychiatrist and psychoanalyst, Mt. importance of covenant in the relationship between God and Vernon, Washington his people? The importance of family? Work and holiness in Christian life? This paper continues the exploration of familial and cultural elements in the life of Joseph Smith as he translated the Book Respondent—To be announced of Mormon. It examines surprising connections with family parchments and their creative symbolic expression. Using archetypal patterns and principles of cultural systems, it reveals
YYoouurr BBeesstt TThhiinnkkiinngg MMaakkeess ffoorr GGrreeaatt DDiiaalloogguuee
To submit manuscripts or to subscribe, contact Dialogue at P.O. Box 58423 • Salt Lake City • Utah 84158 Phone (801) 274-8210 • Fax (801) 274-8210 Email [email protected] www.dialoguejournal.com
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CONCURRENT SESSIONS, 3:30 PM–4:30 PM 165. RECOLLECTING GOD R. DENNIS POTTER, instructor, philosophy, Utah Valley State 161. OUR GREATEST CHALLENGE: WHY WOMEN’S College PRIESTHOOD NEEDS TO BE RECOGNIZED IN THE LDS CHURCH TODAY In this paper I argue that LDS theology provides us with an TODD COMPTON, author, In Sacred Loneliness: The Plural understanding of the nature of religious experience that allows Wives of Joseph Smith for a philosophical defense of the “argument from religious experience.” This argument states that one can be justified in While traditional men’s organizations, such as men’s clubs, belief in God on the basis of one’s religious experiences. The corporations, the political process, law firms, and many two main problems with this argument are (i) that it is possible churches, have given women full equality in our day, the that such experiences are illusory and (ii) that people of different Church of Jesus Christ of Latter-day Saints continues to bar religions often come to conflicting conclusions on the basis of women from many significant leadership offices both at local their respective experiences. I will argue that religious experi- and centralized levels. Yet ample evidence from the Old ence is recollection, or, at least, epistemically similar to memory. Testament, New Testament, and Church history supports a Respondent—BRIAN BIRCH, Ph.D., associate director for reli- strong connection between women and priesthood. I will argue gious studies, Utah Valley State College that recognizing women’s priesthood is the single most impor- tant institutional challenge faced by the Church today. CONCURRENT SESSIONS, 4:45 PM–6:15 PM Respondent—VICKIE STEWART, executive recruiter; recently married high school sweetheart and moved to Oklahoma 171. FUNDAMENTALIST MORMONS IN THE NEWS, PART II
162. MURDER MOST MORMON Last year's symposium hosted several spirited and productive PAUL M. EDWARDS, retired bureaucrat; untiring philosopher; discussions about the recent rise in visibility of "fundamentalist author, The Angel Acronym Mormons." We hope to continue this discussion this year by LAVINA FIELDING ANDERSON, mystery-writing aficionado assembling a diverse panel to discuss developments since last August, including the impact of several new books on Paul Edwards will address three aspects of Mormonism that polygamy, the stories about Utah fundamentalists generated attracted him to consider it as the basis for a tale of adventure by media coverage of the Olympics, and the continuing story and mayhem in his novel, The Angel Acronym (forthcoming, of the Tom Green family now that he has been in prison for a Signature Books). Lavina Fielding Anderson will present an year and (at the time this program goes to press) is facing a overview of Mormon participation in crime fiction, identify ways trial on new charges. in which Mormon elements lend themselves readily to this genre, and position Edwards’s novel within that context. Moderator and panelists—To be announced
163. ETERNAL LOVE: THE BIBLICAL IDEAL FOR MARRIAGE 172. PANEL—OSTRACIZE, CONDOLE, OR CONGRATULATE? CARRIE MILES, Ph.D., social and organizational psychology, WHAT TO DO WHEN MISSIONARIES COME HOME EARLY University of Chicago Missionaries who return early from their missions for any rea- Latter-day Saints are promised that marriage can be eternal— son face an unusual problem of re-entry into conventional but what does eternal love look like? While not usually thought Mormon life. The panel will address questions such as: What of as a book of great romance, the bible provides answers, percentage of missionaries return early? Why do missionaries presenting an ideal for love so astounding that right now we who are given an honorable release for medical reasons still don’t dare imagine it. Beginning with God’s intent in creation feel stigmatized? Should missionaries who return early simply and elaborating on that intent in the Song of Solomon, adding because they dislike the work be granted an honorable in Jesus and some surprising advice from the Apostle Paul, this release? Would it help to admit more openly the conflicts and session reveals the bible’s practical outline for a love that even frustrations of missionary service? Are the problems of an early the grave cannot destroy. return different for women than for men? What services and supports are in place for those who return early? Respondent—MOLLY BENNION, attorney, Seattle, Washington; member, Dialogue board of trustees THOM DUNCAN, author of a play about a missionary who returns early 164. “THEN I BECAME ME”: A QUALITATIVE ANALYSIS OF KATHY TYNER, mother of a missionary who returned early for WRITTEN ACCOUNTS OF LEAVING THE LDS CHURCH medical reasons; wife of a missionary who managed to com- PARKER BLOUNT, recently retired from Georgia State plete a mission with Social Anxiety Disorder University; former chair, department of educational studies GAE LYN HENDERSON, mother of six sons, some of whom have been missionaries; English instructor This paper reports on my examination of 127 personal narra- LOUIS MOENCH, psychiatrist who sometimes treats early tives of people who, for varied and complex reasons, have dis- returned missionaries associated themselves from the Church. Of those under study, CHRISTOPHER BIGELOW, editor of Irreantum, the journal of seventy-one percent had been lifetime members; sixty-two per- the Association of Mormon Letters cent of males are returned missionaries; and of those married, over fifty percent are temple marriages. As I report my findings, Moderator—LEVI PETERSON, retired professor of English; I focus on three major themes: 1) the reasons given for leaving; author, The Backslider 2) the process of leaving; and 3) their lives “after the Church.”
Respondent—JAMES W. URE, author, Leaving the Fold: Candid Conversations with Inactive Mormons
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173. OLD TESTAMENT STUDIES
THE DEUTERONOMIST DE-CHRISTIANIZING OF THE OLD TESTAMENT MORMON STUDIES KEVIN CHRISTENSEN, B.A., English, San Jose State University FORTHCOMING In a 1980 SUNSTONE article, Melodie Moench Charles described “The Mormon Christianizing of the Old Testament,” citing sever- Prostitution, Polygamy, and Power al “distinguishing features of the Old Testament theology” that Salt Lake City, 1847–1918 are “relatively consistent and are irreconcilable with Mormon JEFFREY NICHOLS commentary on the Old Testament.” Following the groundbreak- ing work of Margaret Barker, I challenge Charles’s conclusions, Nichols examines how prostitution became a focal point in the moral and argue that “what is recognizable in Old Testament temple contest between Mormons and gentiles and aided in the construction theology is what we know as Christianity.” of gender systems, moral standards, and Salt Lake City’s physical and economic landscapes. Both groups used prostitution as a weapon in the ISAIAH AS A LENS TO THE OTHER BOOKS OF THE OLD battle for political and economic power during the city’s formative TESTAMENT years. Gentiles likened polygamy to prostitution and accused polyga- RICHARD DELEWSKI, social worker, University of Utah mous Mormons of violating Christian norms of family structure and sexual behavior. Defending their church and its ideals, Mormons Much has been written on Isaiah’s content and literary style. blamed gentiles for introducing the sinful business of prostitution into Using this rich literary content, this paper explores what contri- their honorable city. butions and insights Isaiah brings to the other major books of HARDCOVER, $34.95 the Old Testament. Using Isaiah’s structure and numerous literary tools, this paper compares the books of Jeremiah and Ezekiel to see what surprising depth can be gleaned below To Battle for God and the Right their surfaces. The Civil War Letterbooks of Emerson Opdycke Edited by GLENN V. LONGACRE and JOHN E. HAAS Respondent—BRIAN H. STUY, business owner; historian; edi- Foreword by Peter Cozzens tor, Collected Discourses “There are only a handful of primary sources of this depth by high- ranking Union officers from the western theater. Opdycke’s letters are DINNER BREAK, 6:30–8:00 PM especially important because they are contemporary and intimate, not a sanitized postwar memoir. His words convey the spirit of the times and add much to our understanding of the mid-nineteenth century.” PLENARY SESSION, 8:00 PM — Robert Girardi, coeditor of The Military Memoirs of General John Pope HARDCOVER, $34.95 191. THE MORMON QUESTION The Book All Abraham’s SARAH BARRINGER GORDON, Ph.D., history, Princeton University; professor of law, of Mormon Children University of Pennsylvania; author, The A Reader’s Edition Changing Mormon Mormon Question: Polygamy and Edited by Conceptions of Constitutional Conflict in Nineteenth Century America GRANT HARDY Race and Lineage HARDCOVER, $39.95 ARMAND L. MAUSS Sarah Barringer In the 150 years since Mormon leaders publicly HARDCOVER, $36.95 announced that the faithful believed in and Gordon NOW IN PRINT practiced plural marriage, neither “the Mormon Question” nor the societal issues that are raised when any group undertakes to practice laws that fall outside traditional moral or Studies in The Saints ethical boundaries have really gone away. In this dynamic multi- Mormon History, and the Union media presentation, nationally honored historian and law profes- Utah Territory sor Sarah Barringer Gordon will discuss the constitutional issues 1830–1997 and theories about what makes a “civilized” society that have An Indexed Bibliography during the Civil War been influenced by the practice of plural marriage. How have JAMES B. ALLEN, E. B. LONG laws and paradigms changed as polygamy—one of the “twin RONALD W. WALKER, PAPERBACK, $18.95 relics of barbarism” (slavery is the other)—and those who prac- and DAVID J. WHITTAKER tice it have become better understood? What might the future HARDCOVER, $100.00 Mormons and hold? You will not want to miss this important and challenging Mormonism discussion! Mormon History An Introduction to an RONALD W. WALKER, American World Religion DAVID J. WHITTAKER, and JAMES B. ALLEN Edited by ERIC A. ELIASON PAPERBACK, $17.95 HARDCOVER, $32.50
(800) 537-5487
www.press.uillinois.edu
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FRIDAY, 9 AUGUST 214. THE RESTORATION OF QUESTIONABLE THINGS CLAY CHANDLER, architect, Wayne, Pennsylvania
In 1840 Joseph Smith declared that animal sacrifices would be restored once the Nauvoo Temple was completed and that this was necessary to bring to pass the “restoration of all things.” While modern Mormons would most likely be shocked at the thought of including animal sacrifices in their temple worship, the requirement to eventually re-establish the ancient rite has never been repudiated. Since the Book of Mormon clearly states that all sacrifices have their end with Jesus’ “great and last” sacrifice, is it puzzling that Joseph Smith would have found such a restoration necessary? This paper explores the history and theology behind Smith’s thinking and ways it was support- ed by creative reinterpretations of scripture.
Respondent—SCOT DENHALTER, avid historian and theologian; “cybersaints” editor, SUNSTONE
215. THE FIRST AND GREAT COMMANDMENT REGISTRATION, 8:00 AM–7:30 PM GAY N. BLANCHARD, mother, writer, poet, musician, and philosopher Admission to sessions is by preprinted name tag or ticket only. This paper explores Christ’s answer to Pharisees who tried to This policy will be strictly enforced. Badges and tickets are pin him down by asking him to select which of their thousands available at the conference registration table in the Market of laws was the most important. What does Christ’s definition of Lobby (north hallway by the pool). the First Commandment mean in our lives? What is love? How does God operate through love? How can we be instruments of CONCURRENT SESSIONS, 8:45 AM–9:45 AM love?
211. A SUNSTONE TOWN MEETING Respondent—To be announced SUNSTONE STAFF AND BOARD OF TRUSTEES 216. A MORE PROMISING LAND OF PROMISE: THE MALAY Members of the Sunstone staff and board will report on the cur- BOOK OF MORMON HYPOTHESIS rent state and future plans for Sunstone including budget and RALPH A. OLSEN, Ph.D., soil chemistry, Cornell University other statistics. Bring your questions. Be prepared to partici- pate. Help shape Sunstone’s future! The Malay Peninsula has many striking similarities to geograph- ical descriptions in the Book of Mormon. Could it actually be the 212. MOONSTONE / SUNSTONE DYAD AS METAPHOR OF location of Book of Mormon events? Evidence to support this WHOLENESS hypothesis includes: a north-south orientation, a genuine nar- MAXINE HANKS, editor, Women and Authority: Re-emerging row neck of land, animals, grains, vegetables, languages, met- Mormon Feminism allurgy, weapons, tools, Israelite beliefs, and much more.
One way to understand the symbolism of the Nauvoo Temple Respondent—To be announced is to consider its central duality—the physical and spiritual. Perhaps the most basic symbol of the duality is the timeless dyad of sun and moon—easily seen in the Nauvoo Temple’s CONCURRENT SESSIONS, 10:00 AM–11:00 AM pairing of sunstone and moonstone. The enigmatic sunstone 221. “WE SHOULD BE DILIGENT, NOT ANGRY”: REFLECTIONS of the Nauvoo Temple held a position of prominence in the ON A DECADE OF BATTLING CHURCH-STATE ISSUES IN architecture of a new religion. But what of the moonstone? UTAH The sunstone and moonstone were linked together as CAROL GNADE, director, American Civil Liberties Union, Utah pedestal and capital of one pilaster—making a balanced con- chapter struction, one integral whole. What can we learn from these cosmological symbols? Carol Gnade’s remarkable journey from Wisconsin to the center of many of Utah’s recent civil liberties battles began Respondent—LINDA P.WILCOX, author, “The Mormon when, on a Utah skiing vacation, she chanced to hear a news Concept of a Mother in Heaven” report about how the Utah state legislature had just outlawed abortions for any reason. Surprised, she called the local ACLU 213. FOLLOWING THE WRONG GOD HOME: WALKING AN office to ask if they could use a volunteer and, before long, AMERICAN DREAM became the chapter’s director of development and then execu- CLIVE SCOTT CHISHOLM, retired professor of journalism, tive director. This past April, she announced her retirement, Utah State University effective at the end of 2002. Among other cases, Gnade has guided ACLU campaigns regarding the sale of a block of Salt Scott Chisholm will read a chapter from his forthcoming book, Lake City’s Main Street to the Church of Jesus Christ of Following the Wrong God Home: Walking An American Dream Latter-day Saints; equal access for the Gay/Straight Alliance, a (University of Oklahoma Press). He will reflect on his personal student club at a Salt Lake City high school; the case of experiences as he walked the Mormon Trail from Winter Wendy Weaver, an educator who was told she couldn’t speak Quarters to Salt Lake City—alone. truthfully about who she is when it was learned (in a conversa-
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tion outside of the classroom) that she is a lesbian; and she discrimination. The presentation’s main focus, however, will be has also worked behind the scenes with four Utah executions. to help Latter-day Saints understand ways in which they might We know you will enjoy meeting Carol and hearing her reflect develop greater Christlike love and become more consciously on her extraordinary experiences trying to safeguard individual anti-racist. freedoms in this most interesting and church-dominated state. Respondent—MICHAEL J. STEVENS, assistant professor of Respondent—LINDA SILLITOE, author, Friendly Fire: The management, University of Missouri at St. Louis ACLU in Utah 226. “TO MOURN WITH THOSE THAT MOURN”: A HUMORIST’S 222. A CHURCH WITH A PROPHET OR A PROPHETIC CHURCH SERIOUS THOUGHTS ON A CHRISTIAN DUTY WILLIAM D. RUSSELL, professor, American history and EDGAR C. SNOW, attorney; author, Of Curious Workmanship: government, Graceland University Musing on Things Mormon
The men who have led the LDS and RLDS churches have the Since the events of 11 September, I have had several opportu- dual and often contradictory roles of “prophet” and “president.” nities to mourn. I’ve mourned with my friends and fellow W. Grant McMurray, RLDS (now Community of Christ) president Americans who lost loved ones in the terrorist attacks. I’ve since 1996, has suggested that his denomination should think mourned with colleagues, friends, and ward members who of itself as a “prophetic church” and not merely a “church with a have lost loved ones from more natural causes. I’ve also prophet.” This paper will examine what he might mean, looking mourned with friends over the loss of their faith. Before these especially at the church’s struggle over the past fifty years with experiences, I tended to ignore Alma’s admonition that issues of discrimination. Christians must be willing to “mourn with those that mourn.” Nowadays, I find the act of mourning to be my most perfect Respondent—NEAL CHANDLER, editor, Dialogue: A Journal expression of love, worship, and discipleship—an act free from of Mormon Thought moral ambiguity.
223. UNDERSTANDING TALMAGE: STORIES FROM THE LIFE OF Respondent—To be announced AN LDS ORIGINAL JAMES HARRIS, author, the Essential James E. Talmage CONCURRENT SESSIONS, 11:15 AM–12:45 PM
Apostle James E. Talmage was a very complex man—brilliant, 231. AUTHOR MEETS CRITICS—THE MORMON QUESTION in mind, expansive in spirit. This paper explores several themes in Elder Talmage’s life and work, including the bridge he was While many Latter-day Saints know about able to build between his intellect and spirit; the role that polygamy and its importance in Mormon President John Taylor played in his life as well as other early doctrine and history, few know about its LDS intellectuals; and the stories behind Elder Talmage’s work effects on the world outside of Mormonism. on the book Latter-day Revelation and his tobacco use during As Sarah Barringer Gordon writes, the writing of Jesus the Christ. polygamy had a profound influence on con- stitutional law and political theory that left a Respondent—HARVARD HEATH, editor, In the World: The powerful legacy on religious life, that is, Diaries of Reed Smoot “Americans are free to believe, but they may well not be free to act on their beliefs.” 224. IN SEARCH OF JULIA: “THE OTHER TWIN” RAISED BY The Mormon Panelists will discuss her book, The JOSEPH AND EMMA Question will be Mormon Question. S. REED MURDOCK, author, forthcoming biography of Julia on sale at the Murdock Smith conference. L. REX SEARS, attorney, Salt Lake City One of the better known stories in Church history is the simul- PAUL TINKER, attorney, Salt Lake City taneous birth of twins in the homes of Joseph and Emma Other panelists/moderator—To be announced Smith and John and Julia Clapp Murdock on 30 April 1831. After the death of both Smith twins and of Julia Clapp Respondent—SARAH BARRINGER GORDON, author, The Murdock (from complications while giving birth), Joseph and Mormon Question: Polygamy and Constitutional Conflict in Emma adopted the Murdock twins. After the infamous mob Nineteenth Century America attack which left Joseph Smith tarred and feathered, one of the twins, Joseph Murdock Smith, died, leaving Julia as the 232. PANEL—EXAMINING MORMON ATTITUDES ABOUT THE only survivor of the four twins. This paper presents details of MIDDLE EAST Julia’s life that are not widely known or understood. This panel examines the attitudes of many Mormons with Respondent—To be announced regard to current events in the Middle East. Why are we in gen- eral so pro-Israel and seemingly callous toward the plight of 225. HOW TO BE AN ANTI-RACIST IN A RACIST SOCIETY Palestinians? Has the Church taken a stand? What does scrip- DARRON T. SMITH, doctoral candidate, education, culture, and ture say? What messages are Mormons sending the Islamic society, University of Utah; column editor, “The Long-Promised world? Day?” SUNSTONE JAMES THOMAS, Ph.D., Utah State University, recently Many well-intentioned people are unaware of how central returned from a two-year assignment in Jenin, in Palestine issues of race are to their lives. This session will try to help KEITH HAINES, veteran naval officer, witness to the tragedy of facilitate a new understanding of racism, i.e., that racism is not the USS Liberty just about committing individual acts of aggression but rather is REBECCA SALTI, humanitarian, founder, “Save the Children,” a consciousness situated in a long history of oppression and in Jordan Page S-14 2002 Sunstone 2002 Preliminary Program.qxd 6/23/02 11:17 PM Page 15
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ALI CHOUCAIR, Shiite Muslim convert from Lebanon This session not only explores the “E” word and the fear of its Moderator/Panelist—CAROLYN BARRANI, native Utahn, artist usage among Mormons; it also combines wide-ranging and writer; married to a Muslim irrefutable demonstrations of the observable incidents of Mormon evolution through explorations of physical culture (72 233. PANEL—THE SURVIVING SMITHS: JOSEPH AND LUCY’S hour kits, swimsuits, horns, and luggage), Mormon social his- FAMILY AFTER THE MARTYRDOM tory (the bickering of my own neurotic family), and twenty years of Mormon archival research (in the cartoons published Bill Shepard will present his paper, “William Smith’s Return to in SUNSTONE). The presenter then charts the evolution of indi- Nauvoo in May 1845.” Lavina Fielding Anderson will discuss vidual things Mormon as a mirror of the decline and fall of the the sisters of Joseph and Hyrum in her paper, “Lucy’s human race. Daughters: Three Forgotten Women.” Melvin Smith will present his paper, “Samuel Harrison Smith: A Brief Overview of His CONCURRENT SESSIONS, 2:15 PM–3:15 PM Family, His Life, and His Legacy.” 251. SIN, SKIN, AND SEED: MISTAKES OF MEN IN THE BOOK LAVINA FIELDING ANDERSON, editor, Lucy’s Book; author, OF MORMON forthcoming biography of Lucy Mack Smith THOMAS W. MURPHY, chair, department of anthropology, BILL SHEPARD, Strangite scholar researching the life of Edmonds Community College William Smith MELVIN SMITH, descendant and scholar of Samuel Harrison Are concepts that sinfulness is reflected in skin color consistent Smith with biogenetic understandings of human variation? Are patriar- chal concepts of a procreative seed consistent with modern bio- Moderator—WILLIAM D. RUSSELL, Ph.D, professor, genetic procreation? Is Israelite heritage of Nephites and American history and government, Graceland University Lamanites reflected in the genes and biology of Native Americans? I will argue that new scientific evidence indicates 234. PANEL—ARE ALL ALIKE UNTO GOD? HOW RACISM we should relegate these folk biological concepts to the realm AFFECTS IDENTITY IN THE CHURCH AND COMMUNITY of ‘mistakes of men.’
This panel will explore how racial identity affects the way LDS Respondent—To be announced women relate to and are able to participate in the Church community. Women representing minority groups in the 252. INTERVIEW—STANLEY B. KIMBALL: A JOYFUL LIFE Church will take a personal approach, describing their experi- STANLEY B. KIMBALL, Ph.D, emeritus professor, history, ences, struggles, and concerns. Questions to be explored University of Illinois; author, Heber C. Kimball: Mormon include: How big a problem is racism within the LDS Church Patriarch and Pioneer and several studies on the Mormon Trail institution and membership? How can we recognize when we are participating in this problem? What are some positive ways Interviewer—EDWARD L. KIMBALL, emeritus professor, law, to work toward healing? What does it mean for all to be “alike Brigham Young University; author, Spencer W. Kimball unto God”? Should this be our goal? How can we honor and encourage differences while working toward equality? Enjoy this lively exchange between “cousins” as Edward L. Kimball interviews Stanley B. Kimball, one of Mormonism’s NATALIE PALMER SHEPPARD, social worker most beloved biographer, trail historian, and people-watcher. SARAH SMITH, therapist Learn of Stan’s formative years, European mission, scholarly Moderator and other panelists—To be announced influences, adventures with prominent Church leaders, and Sponsored by the Mormon Women’s Forum feelings about a lifetime studying various aspects of the restoration. Stan and his beloved wife Violet have recently 235. BOOK OF MORMON ARCHAEOLOGY: NORTH AMERICA moved to St. George, back into “Mormon Country.” To all of WAYNE MAY, author, This Land: Zarahemla and the Nephite you who have wondered, yes, Stan is “alive and kicking,” and Nation is as delightful as ever.
This presentation and slide show will discuss parallels 253. DID SWEDENBORG INFLUENCE LDS DOCTRINE? between the Hopewell Culture of North America and the CRAIG MILLER, engineer, Utah Division of Water Resources Nephite Culture of the Book of Mormon. Fascinating evidence continues to come to light supporting a North American Book Emanuel Swedenborg, born 1688, taught that the world of of Mormon geography. This evidence includes the discovery of spirits is a preparation for heaven, there are three heavens, copper mines in Northern Michigan, coins with Hebrew script marriage is necessary to inherit the holiest of the heavens, the located in Kentucky and Missouri, and a stone with the Ten celestial kingdom is divided into three heavens, and there is a Commandments carved in Hebrew, found in Ohio. This evi- balance (opposition) in all things. Such unique and unusual dence and other significant discoveries will be discussed. similarities in the teachings of Swedenborg and Joseph Smith naturally prompt one to wonder if Swedenborg influenced LDS Respondent—To be announced doctrine. This paper will analyze the evidence.
LUNCH BREAK, 12:45 PM–2:15 PM Respondent—ROBERT BECKSTEAD, physician 254. BODY, PARTS, AND PASSIONS: REPRESENTING THE 241. NOONTIME COMEDY—EVOLUTIONARY DYNAMICS DIVINE FEMININE IN THE MORMON CHURCH AMONG 19TH AND 20TH CENTURY HOMO SAPIENS:A DOE DAUGHTREY, graduate student, religious studies, Arizona MORMON EXAMPLE State University EDGAR C. SNOW, author, Of Curious Workmanship: Musings This paper examines why Mother in Heaven has been progres- on Things Mormon sively eliminated from institutional discourse. Viewing Mother Symposium Page S-15 2002 Preliminary Program.qxd 6/23/02 11:17 PM Page 16
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through the lens of iconography, I suggest that the Church’s Respondent—ARMAND MAUSS, sociologist; author, The Angel move to designate her as “sacred” is an iconoclastic act that and the Beehive dissociates her from Mormon collective memory. Given Mother’s significance in Mormon cosmology, why has she dis- This session is sponsored by the Mormon Alliance appeared from our discourse and become so “sacred” that she is unknowable? What consequences would follow from making 262. EMPOWERING WOMEN AND CHILDREN IN TRADITIONAL her more central to our daily discourse? ARAB CULTURES REBECCA SALTI, founding director, “Save the Children” in Respondent—To be announced Jordan; administrator, Jordan’s Royal Society for Conservation of Nature 255. TEMPLE SQUARE ICONOGRAPHY: A PHOTOGRAPHIC TOUR Rebecca Salti will provide symposium attendees a first-hand JOHN-CHARLES DUFFY, M.A., English, University of Utah; account of the life and struggles of many women and children author, Easy-to-Read Doctrine and Covenants and Pearl of in the Middle East. Among many other accomplishments, Salti Great Price is well-known for her work over the past twenty years helping mothers in the Bani Hamida tribe revive ancient Bedouin HUGO OLAIZ, M.A., Brigham Young University; news editor, weaving traditions and turn the products they create into a SUNSTONE magazine vital income-generator for this nomadic tribe. (A full abstract for this presentation will be available in the final program.) Temple Square has recently undergone a major facelift. With the purchase of Main Street and the construction of the Respondent—J. BONNER RITCHIE, Ph.D., organizational Conference Center, the square has more than doubled in size, behavior; acting dean of the College of Business, Utah Valley and radically different displays have been placed in both visi- State College tors centers. Join us for a photographic tour of the new Temple Square. How do the changes reflect recent develop- 263. DEFENDING ZION: GEORGE Q. CANNON AND THE ments in the Church’s presentation of itself and its message? CALIFORNIA MORMON NEWSPAPER WARS OF 1856–1857 This tour will focus especially on the iconography of Temple ROGER EKINS, editor, Defending Zion (forthcoming, Arthur H. Square—its images, paintings, sculptures, and the messages Clark Co.) these send. WILL BAGLEY, editor, The Kingdom in the West series; author, 256. SEERSTONES, SCRYING, AND “TRANSLATING” HOLY Blood of the Prophets: Brigham Young and the Mountain WRIT: CAN A GOVERNMENT ESPIONAGE PROGRAM Meadows Massacre HELP US UNDERSTAND JOSEPH SMITH’S TRANSLATION METHODS? “Hang ‘em up, like pirates!” That conclusion regarding the PAUL H. SMITH, U.S. Army, retired; remote viewing expert Mormons, reached by the editor of the Sacramento California American, echoed the sentiments of many California newspa- Joseph Smith translated the Book of Mormon (according to pers during the critical years of 1856–1857. Drawing on both some accounts) by burying his face in a hat with a “seerstone.” pro- and anti-Mormon sources, this presentation will replicate, Skeptics think such methods undermine Joseph’s claim to through dramatic reading and commentary, some of the more legitimacy as a prophet, while apologists try to reconcile the inflammatory newspaper wars of the day. The star of this show apparent facts in a faith-preserving way. Calling on personal will be the young George Q. Cannon, future apostle and fiery experience in a U.S. government remote viewing program, I editor of the Western Standard, the LDS newspaper he pub- discuss Smith’s translating method as an “inspired version” of lished in San Francisco during the time of the Utah Reformation the ancient practice of scrying and argue that, despite detrac- up to the advent of Johnston’s Army. tors, the prophet was on the right track. 264. THE ROUGH-AND-READY BAPTISM PERIOD IN JAPAN Respondent—To be announced JIRO NUMANO, professor of English, Hiroshima Kokusai Gakuin University CONCURRENT SESSIONS, 3:30 PM–4:30 PM From 1979 to 1981, requirements for Japanese convert bap- 261. THE CHURCH AND ITS SCHOLARS: TEN YEARS AFTER tisms were loosened and area administrators pressured mis- sion presidents to increase the number of baptisms. The result LAVINA FIELDING ANDERSON, author, “The LDS Intellectual Community and Church Leadership: A Contemporary was a large number of converts who mostly left the Church. Are Chronology” (Dialogue, Spring 1993) there still scars scars from this policy? How do converts from this period feel? How about the members called to visit them? In August 1992, Lavina Fielding Anderson, who had been How has this period affected Japanese perceptions of the collecting information about a disturbingly unhealthy relationship Church? between the Church and its scholars, primarily historians, presented that information as a chronology at a session of the Respondent—To be announced Salt Lake Sunstone symposium. She called for greater honesty, humility, courage, and compassion from both scholars and the 265. SHAPING MORMONISM’S SPIRITUAL KINGDOM OF GOD Church. As measured by desired results, that paper was spec- CLAUDE BURTENSHAW, Ph.D., professor emeritus, political science, Utah State University tacularly unsuccessful. Firings at BYU, excommunications, disfel- lowshippings, a heightened level of fear, increased pressure on Sunstone, and the virtual demise of Mormon feminism followed. In televised interviews, when asked about earlier Church poli- This paper will recall that initial 1992 presentation, analyze the cies and practices, President Hinckley has admitted to them environment for scholarship in the Church over the past with the response, “But we’ve changed; forget the past.” In his decade, and indulge in some “what ifs.” posthumously published SUNSTONE article, “Worlds in Collision,”
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the late Karl Sandberg wrote of “staggering” changes in Church CONCURRENT SESSIONS, 4:45 PM–6:15 PM policies and practices that came from lost temporal and political controls. These changes, he observed, came during the 271. AUTHOR MEETS CRITICS: BLOOD OF THE PROPHETS— decades of the twentieth century. Are both spokesmen referring BRIGHAM YOUNG AND THE MOUNTAIN MEADOWS to the same policies and practices? The same changes? How MASSACRE significant were these changes? What provoked them? Is there a spiritual kingdom? If so, who shapes it? At the 2002 Mormon History Association conference, Richard Turley, director of the Respondent—To be announced Church’s Family and Church History divi- sion, stunned attendees with the announce- 266. FILM PRESENTATION—CHASING A GOOD DAY TO DIE ment that he and two other Church histori- ans were producing a volume on the In 1995, Latter-day Saints Paul and Ann Larsen found them- Mountain Meadows Massacre. Immediately, selves in the middle of the kind of nightmare parents dread rumors circulated that the book was a most. Their fifteen-year-old son, Erik, was in a deep depression response to several forthcoming publications that two years of counseling and anti-depressant medications on the massacre. Chief among these, it was were unable to alleviate. As they watched their son speculated, is Will Bagley’s Blood of the Prophets: Brigham slipping away, they went searching for something—anything— Young and the Mountain Meadows Massacre. This panel will that might help him. To their surprise, both Erik and Paul (who discuss Bagley’s important book and its implications for the had experienced his own loss of hope) found renewal and a Church as it continues to struggle to reconcile issues of Church healing that continues to this day through their participation in divinity in the face of obvious human frailty. native American curing ceremonies that included the use of sweat lodges and peyote. Chasing a Good Day to Die primarily MORGAN BRENT ADAIR, computer expert, voracious reader chronicles Paul’s journey on the “Medicine Path” that for so long has guided Native Americans to greater spirituality and Respondent—WILL BAGLEY, author, Blood of the Prophets transformation. It sets in context the recent battles over the legality of peyote for use in Native American ceremonies; but Moderator and other panelists—To be announced most powerfully, it follows the stories of many people whose lives, like Erik’s and Paul’s, have been undeniably turned 272. PANEL—SELF-DEFINITION OF A POST-MORMON: around by their participation in these ceremonies. Paul Larsen LEAVING IT AND LEAVING IT ALONE will introduce the film before the screening (which will continue through the end of this scheduled hour) and a discussion of the Since the Church teaches that membership is necessary for film will follow during the next time block (See session #276. salvation, is it possible to see people who leave the Church as anything but lost sheep at one extreme, or enemies of the truth at another? Many who leave the Church consider them-
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selves to be not lost sheep, not enemies of the truth, but panelists will examine LDS approaches to the problem of evil in seekers who feel truth can be discovered down another path. conversation with the work of “process theologians,” thinkers How can orthodox Mormons respect the vision such people who are working to apply the seminal insights of Alfred North have? Given that many have friends and family members who Whitehead to religious questions and themes. What can are still devout, and that their past understandings were Latter-day Saints learn from the work of process theologians? shaped by Mormonism, how much should people who don’t Can we develop our theological first principles to match the believe Mormon theology be expected to divorce themselves sophistication of their analyses and proposed solutions? from Mormon culture? Is it possible to leave the Church and Where might Mormon approaches to theodicy be stronger? still respect its members and its gifts to its members? This Can the problem of evil ever be “solved”? panel seeks to explore balanced answers to these questions. DAN WOTHERSPOON, Ph.D., studied process theology at the TROY WILLIAMS, filmmaker Center for Process Studies, Claremont, California; editor, MAXINE HANKS, editor, Women & Authority; one of the SUNSTONE JAMES MCLACHLAN, Ph.D., associate professor, philosophy “September Six” and religion, Western Carolina University; recently returned DEREK LARSEN, Ph.D. candidate from a sabbatical year in which he studied at the Center for BILL DOBBS, M.A., American History, University of Nevada-Las Process Studies, Claremont, California Vegas MARY ELLEN ROBERTSON, M.A., women’s studies in religion; Moderator and other panelists—To be announced member, Sunstone board of trustees 276. PANEL—DISCUSSION OF CHASING A GOOD DAY TO DIE Moderator/Panelist—HOLLY WELKER, author, The Ribcage (forthcoming, Signature Books) Following a brief break at the conclusion of the screening of Chasing a Good Day to Die, film critic Paul Swenson will lead 273. PANEL—MORMON CULTURAL STUDIES AT UVSC: a discussion of the film with its writer/director Paul Larsen and BEGINNING FORAYS producer Terri Holland. As Sunstone attendees will be among the first groups to see the film, audience comments and sug- In Spring 2002, Dennis Potter and Phillip Gordon taught the gestions will be most welcome. (See Session #266 for a brief first Mormon Cultural Studies class at Utah Valley State description of the film.) College in Orem, Utah. Cultural Studies (CS) is the field that explains how various aspects of culture (e.g., music, media, lit- PAUL LARSEN, writer/director, Chasing a Good Day to Die erature, etc.) are used to uphold or undermine relationships of TERRI HOLLAND, producer, Chasing a Good Day to Die power in society. When applied to Mormonism, CS can deal with the cultural aspects of anti-Mormonism as well as internal Moderator—PAUL SWENSON, film critic, Catalyst magazine aspects of Mormon culture. In this panel, Potter and Gordon will discuss what they have learned about teaching such a DINNER BREAK, 6:15 PM–8:00 PM course at a state school. Several students from the class will also summarize their experience in the class and its impact on their own thinking. PLENARY SESSION, 8:00 PM
274. CELEBRATING THE LIFE OF A MORMON AND A HUMAN: 291. PILLARS OF MY FAITH IN MEMORIAM SESSION FOR EUGENE ENGLAND This is Sunstone’s perennially best- This year’s symposium takes place one week before the first attended session. Here speakers share anniversary of the passing of Eugene England, founder of the events and concepts that animate Dialogue, supporter of Sunstone, champion of Mormon writ- their religious lives; a little soul-baring, a ers, scholar, essayist, peacemaker, and fond friend of so little spiritual journey, a little intellectual many. Since his death, many have had the opportunity to testimony-bearing. This self-reflective share thoughts and memories of Gene in special issues of night is about the things that matter most, several LDS publications, but chances to tell stories and plus spirited congregational hymn-singing. remember him in a communal setting have been rare. Please Gary James Bergera bring along your favorite memory as we celebrate the life and GARY JAMES BERGERA, director, legacy of one of Mormonism’s eternal optimists! Smith-Pettit Foundation; editor, The Autobiography of B.H. Roberts Moderator—J. FREDRICK “TOBY” PINGREE, chair, Sunstone LINDA HOFFMAN KIMBALL, author, board of trustees Home to Roost; editor, Saints Well Seasoned: Musings on How Food 275. PANEL—MORMONISM AND PROCESS THEOLOGY, Nourishes Us—Body, Heart and Soul; PART II: THE PROBLEM OF EVIL columnist, Exponent II
The cover of a recent issue of BYU Studies states: “Joseph Linda Hoffman Kimball Additional presenter to be announced Smith Resolves the Problem of Evil.” This is an editorial exag- geration of the conclusions reached in the actual article, writ- ten by David L. Paulsen, which appeared inside. Still, of all the theological challenges that dominate philosophy of religion, “theodicy,” often called the “problem of evil,” seems in the minds of many Latter-day Saints to be less troubling than it is for more traditional theistic traditions. Why is this so? In this follow-up session to one presented at last year’s symposium,
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theological interpretations of LDS doctrine, with its emphasis on SATURDAY, 10 AUGUST freedom and persons. In this respect, it may be that the LDS notion of God bears a resemblance to Mahayana Buddhist understanding of the Buddhas and Bodhisattvas as human beings who have become perfect through their compassion for suffering creatures. I argue further that it may be more helpful for Latter-day Saint theologians and philosophers to look to other traditions for help in interpreting Mormon revelation than to look solely to the theistic tradition which has often been hostile to anything like LDS theism.
313. DUELING AUTHORITIES: THOUGHTS ON CONTRA- DICTORY STATEMENTS FROM GENERAL AUTHORITIES BRIAN H. STUY, business owner; historian; editor, Collected Discourses
Today the Church places great emphasis on the idea that the doctrines and teachings of its leaders are consistent with scrip- ture and revealed principles. But a study of General Conference discourses (the established forum for declaring doctrine) and REGISTRATION, 8:00 AM–7:30 PM other authoritative pronouncements shows many contradictions between the teachings of the leaders themselves. What can be Admission to sessions is by preprinted name tag or ticket only. learned from these disagreements and about the leaders who This policy will be strictly enforced. Badges and tickets are spoke them? Can any patterns be found that place these differ- available at the conference registration table in the Market ences into context? Lobby (north hallway by the pool). Respondent—J. FREDERICK “TOBY” PINGREE, chair, Sunstone board of trustees DEVOTIONAL, 8:00 AM–8:30 AM 314. MULTIPLE INCARNATIONS: RECURRING VOICES FROM 302. DEVOTIONAL—A LISTENING HEART AGES PAST FRANCES LEE MENLOVE, Ph.D., clinical psychology, KIM M. CLARK, optometric physician; long-time student of University of Michigan; one of the original founders of Dialogue: scriptural and theosophical writings, cosmology, and physics A Journal of Mormon Thought Through scriptural analyses and studies of themes in ancient And God said to Solomon, “Ask what I shall give thee.” After Egyptian religion, other ancient writings, and the work of Hugh pondering, Solomon said, “Give your servant a listening Nibley, this paper discusses the “noble and great ones” men- heart . . . that I may discern between good and bad” (1 Kings tioned in Alma 13 and Abraham 3 and God’s sexual congress 3:5-9). What a fitting response. And fitting for all of us, for we all with mortal women. must discern, judge, perhaps debate between obedience and conscience. Respondent—To be announced
CONCURRENT SESSIONS, 8:45 AM–9:45 AM 315. JOSEPH SMITH AND THE TEXT OF GENESIS RONALD V. HUGGINS, Th.D., associate professor, Salt Lake 311. HOW JOSEPH SMITH FOUND THIRTY WOMEN TO Theological Seminary BECOME HIS PLURAL WIVES AND HOW THIS CHANGED HIS LIFE Twice, Joseph Smith completely reworked the opening chapters GEORGE D. SMITH, co-founder, Signature Books; author, of Genesis—once in the Book of Moses, and once again in the forthcoming study of Nauvoo polygamy Book of Abraham. Then, in two discourses delivered in his final months, he again made significant modifications to the first Researchers who have tried to determine which and how verse of Genesis. This paper compares Joseph’s differing ver- many women Joseph Smith married agree on one thing: he sions of the creation story, first with one another, and then with had at least thirty plural wives. But how does a young man, a the text of Genesis as it existed at the time of Jesus, as wit- husband and father of three children, in the space of three nessed by the Dead Sea Scrolls, the Samaritan Pentateuch, years, find thirty women to marry? And how would the LDS and the Greek Septuagint. Do any of Smith’s changes find community receive a polygamous prophet in the 21st ancient textual support? What can current methods of textual Century? and redaction criticism tell us about what Smith was doing?
Respondent—TODD COMPTON, author, In Sacred Respondent—To be announced Loneliness: The Plural Wives of Joseph Smith 316. SPENCER W. KIMBALL AS PUBLIC SPEAKER 312. MORMONISM AND ITS TWO ULTIMATES RICHARD N. ARMSTRONG, Ph.D., associate professor and JAMES MCLACHLAN, associate professor, religion and associate director, Elliott School of Communication, Wichita philosophy, Western Carolina University State University
The assertion that there are two ultimates provides a basis for This paper presents a historical context and critique of dialogue between two basic kinds of religious experience: the President Spencer W. Kimball as public speaker and rhetori- experience of the ultimate in a personal and impersonal form. I cian, as manifest in his General Conference addresses as think this notion of two ultimates is a particularly fruitful one for Church president from 1973–1985. By analyzing his speaking Symposium Page S-19 2002 Preliminary Program.qxd 6/23/02 11:17 PM Page 20
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style, preparation, and organization, it becomes clear that 325. THE EXPERIENCES OF LDS WOMEN AND HOW THEIR President Kimball did not fit the traditional model of oratorical CULTURE INFLUENCES MANIFESTATIONS OF THEIR effectiveness. He was, nevertheless, able to profoundly affect SEXUALITY Mormonism during his tenure as president. JODI HILDEBRANDT, graduate student, educational psycholo- gy, University of Utah; working toward becoming a licensed Respondent—To be announced professional counselor
CONCURRENT SESSIONS, 10:00 AM–11:00 AM At last year’s Sunstone symposium, I presented a preliminary report on qualitative research data I had gathered from inter- 321. SYNCHRONICITY: ANOTHER VOICE OF THE DIVINE views of LDS women about their attitudes toward sexuality— CAROL LYNN PEARSON, author of numerous books their own and in our culture—and ways in which their Mormon upbringing had influenced their feelings and views. I have now As I travel deeper and deeper into experiencing and under- completed my study which includes findings from many addi- standing the phenomenon of synchronicity, I am convinced it is tional interviews and more fully developed conclusions. I will one of the many ways in which we connect with the Divine—for briefly present the results, but I hope mostly that we’ll be able comfort and sometimes guidance. In this session, I will philoso- to have a great discussion together. Come see if and how your phize, wonder, and share stories from a book about to be pub- experiences connect with those of the women in this study. lished: Consider the Butterfly—Transforming Your Life Through Meaningful Coincidence. Respondent—MARYBETH RAYNES, marriage and family therapist in private practice in Salt Lake City 322. COVERING THE MORMONS LOUISE DEGN, associate professor, broadcast journalism, 326. “HAVE WE DONE ANYONE ANY GOOD TODAY?” LOOKING University of Utah BACK ON MISSION EXPERIENCES H. WAYNE SCHOW, Ph.D., emeritus professor of English, Louise Degn covered Mormon issues for over thirty years as a Idaho State University television journalist in Salt Lake City. In this presentation, she will reflect on changes in news coverage over the decades and I’ve recently reread my mission journal, and the experience led will show clips and give “behind the scenes” details from signifi- me to deconstruct some of its implications. I have had to ask: cant stories she has covered, including: the Coalville Was my mission successful, and how does one measure such Tabernacle demolition; the International Women’s Year brouha- a thing? Of what value has my mission experience been to me ha; the final interview with Mountain Meadows historian Juanita personally, now nearly half-a-century later? Brooks; the groundbreaking documentary, Mormon Women and Depression; forger Mark Hoffman and the Anthon Transcript; Respondent—ALAN EASTMAN, Ph.D; chemist by vocation, and women’s suffrage in Utah. musician by avocation
323. EUGENE ENGLAND ENTERS HEAVEN CONCURRENT SESSIONS, 11:15 AM–12:45 PM ROBERT A. REES, former editor, Dialogue: A Journal of Mormon Thought 331. PANEL—REFLECTIONS ON WHO OWNS A PEOPLE’S HISTORY: THE CONTROVERSY OVER THE LEONARD From the time that humans first understood the concept of a ARRINGTON COLLECTION life after death, they have tried to imagine the dimensions of life in the heavens. Sacred and secular literature as well as popular In 2001, the Leonard J. Arrington collection was opened to the media have presented a panoply of images of God’s present public at the Utah State University Special Collections division. and, hopefully, our future dwelling place. The death of our dear Within days, however, Church representatives questioned friend and mentor Eugene England has led me to imagine his whether documents donated by Arrington were actually owned entrance into heaven. What kind of heaven is Gene living in? I by the Church. The situation quickly degenerated and polarized am not entirely sure if my speculative (and perhaps slightly both parties until it was resolved amicably by Church president irreverent) view of heaven comports with official views, but it is Gordon B. Hinckley and USU president Kermit Hall. This panel the kind of heaven I hope Gene and we will live in. will discuss this incident, but more importantly, the issues it raises for the future. Respondent—To be announced STAN LARSON, director of archives, Marriott Library, University 324. PROSPECTS FOR A LASTING PEACE IN THE MIDDLE of Utah; editor, What E’er Thou Art, Act Well Thy Part: The EAST Missionary Diaries of David O. McKay J. BONNER RITCHIE, Ph.D., organizational behavior; acting DEAN L. MAY, historian, colleague of Leonard Arrington; dean of the College of Business, Utah Valley State College professor of history, University of Utah; author, Three Frontiers Other panelists to be announced Interviewer—ALAN J. WARNICK Moderator—JOHN P.HATCH, student, history, University of J. Bonner Ritchie has been a longtime teacher and consultant Utah; managing editor, SUNSTONE on the Middle East ? with governments, ministers, reporters, and even the Palestinian Liberation Organization. In this guid- 332. PANEL—CURRENT RESEARCH AND THE QUEST FOR ed conversation, he will share his insights into the current cri- PERSONAL MEANING sis in Israel, especially with regard to the West Bank and Gaza Strip. Can we realistically hope for peace? Who will be the What effect has the work of Ian Stevenson, Brian Weiss, likely leaders of a truly lasting peace accord? How might we in Michael Newton, Edgar Cayce, and other “New Age” contribu- the U.S. help? Has Yassar Arafat lost all of his credibility as a tors had on the Mormon world? How do Church members player in the peace process? relate experiences with New Age ideas to their gospel roots?
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CAROL LYNN PEARSON, author, forthcoming book, Consider the Butterfly: Transforming Your Life Through Meaningful LUNCH BREAK, 12:45 PM–2:15 PM Coincidence DOE DAUGHTREY, graduate student, religious studies, 341. DISENTANGLING MORMON CULTURAL ARTIFACTS FROM Arizona State University THE GOSPEL SHARON KENNEDY, teacher, Carlsbad, California MICHAEL J. STEVENS, assistant professor of management, DAN WOTHERSPOON, Ph.D., philosophy of religion and University of Missouri at St. Louis theology; editor, SUNSTONE Come and spend the latter part of your lunch break participat- Moderator/Panelist—LISA TENSMEYER HANSEN, counselor; ing in a qualitative research project! The facilitator for this mother of seven, Payson, Utah session is at the earliest stages of a research project aimed at disentangling Mormon cultural artifacts from the essential 333. PANEL—TWENTY YEARS! CELEBRATING SIGNATURE elements of the gospel. Those who attend will be asked to BOOKS AND ITS CONTRIBUTION TO MORMON STUDIES provide input and share their views, which will then help shape the basic propositions and hypotheses of this study. (Session Signature Books celebrates twenty years of publishing books— begins at 1:15 PM; please drop by, even if you’re a bit late!) sometimes groundbreaking, sometimes controversial, often- times both. With works including Mormon theology, LDS history, CONCURRENT SESSIONS, 2:15 PM–3:15 PM humor, fiction, social critiques, music, personal essays, and other topics, the Signature Books publishing library has become 351. THE PROBLEMS FOR A NON-MORMON HISTORIAN IN impressive indeed. Come reflect with founders, employees, and WRITING A BIOGRAPHY OF JOSEPH SMITH friends on the important contribution Signature Books has ROBERT V. REMINI, professor emeritus, University of Illinois made to the world of Mormonism. at Chicago; author, Joseph Smith (forthcoming, Viking)
GEORGE D. SMITH, co-founder, president, Signature Books Joseph Smith Jr. is unquestionably the most important reformer SCOTT KENNEY, co-founder, Signature Books; founder, and innovator in American religious history. In this paper, I will SUNSTONE explain how and why I came to write his biography, the special RON PRIDDIS, managing director, Signature Books; co- problems I faced as a non-Mormon in treating his life and work, founder, Seventh East Press and how I resolved them. I will also speak about Joseph’s per- sonality and character, as I understand them, and explain why I Moderator and other panelists—To be announced believe he elicited such savage hatred from many of his con- temporaries and undying devotion from others. 334. MUSIC THAT HAS ENLARGED MY SOUL Respondent—NEWELL G. BRINGHURST, author, Brigham All music makes us feel emotions of one kind or another. But Young and the Expanding American Frontier what music so deeply touches us, so moves us, as to change our spiritual understanding and enlarge our soul? Does music 352. FARMS REDUX: WHY I DON’T TRUST FARMS RESEARCH have to follow a prescribed pattern to be spiritual? Can any EARL M. WUNDERLI, retired attorney; member, Sunstone kind of music be uplifting? Come listen to these panelists board of trustees thoughts and bring your own to share At the 2001 Salt Lake Sunstone Symposium, John Hatch’s PHYLLIS BAKER, accomplished cellist; mother of four paper, “Why I No Longer Trust FARMS Review of Books,” focused on FARMS’ reviews of the work of others. This paper Moderator and other panelists—To be announced focuses on FARMS’ own research concerning the historicity and divinity of the Book of Mormon, specifically its conclusions 335. PANEL—IS PROGRESSIVE POLITICAL ACTIVISM about textual chiasma and Hebraisms and its thesis for a SUPPORTED BY MORMON THEOLOGY? Mesoamerican setting for Book of Mormon events. Using solely internal evidence from the Book of Mormon, I will challenge Mormons for Equality and Social Justice (MESJ) is a grassroots FARMS’ arguments in each of these areas. organization of Latter-day Saints that are working towards eco- nomic and social justice. A panel of MESJ participants will speak Respondent—To be announced about how LDS teachings or their experiences confronting the suffering of others have inspired them to become “anxiously 353. DOES JUSTICE ROB MERCY? RETRIBUTION, engaged” in causes such as women’s issues, workers rights, PUNISHMENT, AND LOVING OUR ENEMIES poverty, and the environment. JANICE ALLRED, author, God the Mother and Other Theological Essays JAMES TOBLER, founder, MESJ DEBORA WRATHALL, Ph.D. candidate, economics, University The events of 11 September, the ensuing war on terrorism, and of Utah the continuing conflict between Israel and the Palestinians have SCOTT WARNICK, attorney, Salt Lake City; formerly with Utah caused me and many others to reflect on the meaning of jus- Issues and the Lowell Bennion Community Service Center tice. Are retribution and punishment essential to justice? Does AMITY SCOVILLE, administrative assistant, The Birth and mercy condone evil? Is it possible to both love our enemies and Family Place, Salt Lake City protect ourselves and others from violence? Are mercy and jus- tice contradictory concepts? Moderator—JOHN-CHARLES DUFFY, author, Easy-to-Read Doctrine and Covenants and Pearl of Great Price Respondent—To be announced Sponsored by Mormons for Equality & Social Justice
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354. INTERVIEW—OUR ADVENTURES AMONG THE 362. AMERICA’S WAR AGAINST TERRORISM: ONE LATTER- MORMONS: A CHAT WITH CANDADAI (SESH) SESHACHARI DAY SAINT’S PERSPECTIVE LEVI S. PETERSON, emeritus professor of English, Weber ROBERT A. REES, former editor, Dialogue: A Journal of State University; author, Backslider Mormon Thought
For more than thirty years, Candadai and Neila Seshachari Since 11 September, support for war, including among Latter- have made notable contributions to cultural affairs among the day Saints, has reached levels unknown since the past centu- Mormons of Utah. They were, for example, the only non- ry’s two great wars. Now that we have “won” the war in Mormons ever elected to the presidency of the Association for Afghanistan and are considering expanding the campaign to Mormon Letters, a position which Sesh (as Candadai is affec- other theaters, perhaps it would be wise for us to pause and tionately known) filled a decade ago and which Neila was ask exactly what it means to declare a “war on terrorism” and preparing to assume at the time of her death in March 2002. what perspectives the prophets and scriptures offer us on war. This conversation with Sesh will elicit his reflections on their If, as the D&C states, the day will come when Zion will be the early lives in India, their Hinduism, and their many friendships only place one can flee for safety and the Latter-day Saints and adventures among the Mormons. “the only people that shall not be at war,” perhaps we should begin thinking about how to create the conditions that would 355. THE MAKING OF THE NAUVOO SUNSTONES make this possible. BENSON WHITTLE, sculptor with a strong academic back- ground who, in 1997, restored an original Nauvoo Sunstone Respondent—To be announced
Like human genealogy, the ancestry of the Nauvoo sunstones 363. “CHURCH HOUNDS WOMAN TO MADNESS”: THE TRIALS is complex and its sources in history are ramified. The sun- OF CORA BIRDSALL stones’ character as a religious icon depended much on the ARDIS PARSHALL, independent researcher and great-grand- universality of its imagery. But its authors also relied on known daughter of Cora’s sister sources which they hoped would reverberate in the minds of early Latter-day Saints. These sources included ancient The case of Cora Birdsall, a single Mormon woman, who in European heraldry, New England gravestone carving, Roman 1901 fought the Church over property rights, provides an sculpture, and Freemasonry. Through narrative and a slide extraordinary study of the collision between church and federal presentation, Whittle will present these various traditions con- land law, the differences in ecclesiastical and civil court stituting the sunstone’s historical context, the ways in which processes, and the struggle of a faithful woman to resolve these sources were blended, a brief discussion of the nature incompatible claims of loyalty and fairness. Cora’s case played of religious symbolism, and a limited review of early Mormon a part in the Smoot hearings in Washington, furnished a battle- symbology in general. ground in Utah’s newspaper wars, and divided a family. This paper puts a woman’s face on the abstract issues of both land Respondent—ALLEN ROBERTS, architect; author, “Where law and church discipline in an era when two clashing systems Are the All Seeing Eyes?” SUNSTONE May/June 1979 were working out an uneasy coexistence.
356. LONG-TERM GAY MALE RELATIONSHIPS Respondent—To be announced MARK BURTON, Ph.D., educational psychology, University of Utah 364. THE COMFORTS AND CHALLENGES OF MY FAITH IN THE LIFE AND DEATH OF MY DEVELOPMENTALLY This paper presents results of interviews with 19 gay male DISABLED SON couples in long-term relationships, including many who were CHARLENE DURHAM, M.S., curriculum and instruction, raised LDS. Results indicate ten core themes common to the University of Utah men involved in successful, long-term relationships. What can we all learn from these men and these successful couples? I stopped writing 23 years ago. It was Christmastime. We’d been receiving cards from friends with letters and notes about Respondent—To be announced how their families were growing and achieving. And I thought, “How do I write to someone and say, ‘Things are not going well CONCURRENT SESSIONS, 3:30 PM–4:30 PM in my family’? How do I admit that my child is not growing and achieving? I don’t know what’s wrong, and I can barely get 361. DIALOGUE: THIRTY-SIX YEARS IN THE KINGDOM through the days physically and psychologically.” So I simply DEVERY ANDERSON, historian; author, forthcoming biography stopped writing. Now, fifteen years after my son’s death, per- of Willard Richards haps I can start writing again and share some of the powerful effects he had on my life. Since 1966, Dialogue: A Journal of Mormon Thought has published many groundbreaking essays dealing with Mormon Respondent—To be announced history and theology. Many of its most controversial articles have, in time, proved beneficial to the Church. Why then, is 365. “WHY HAVE YE POLLUTED THE HOLY CHURCH OF Dialogue often defined in words ranging from “dissident,” to GOD?” “anti-Mormon”? If these definitions are legitimate, has Dialogue MAC MADSEN, professor emeritus, Weber State University shifted from its original vision? Or is it too often misunderstood? Over the past eight years I have interviewed all former Dialogue 2,500 years ago, Nephi cautioned those living in our day editors as part of my research for a four-part history of the jour- against being “lulled away into carnal security,” believing “all is nal. Using examples from various articles and the controversies well in Zion” and putting our trust in the precepts of any men they’ve addressed (and, at times, caused!), I will share my con- rather than the Holy Ghost. A thousand years later, Moroni clusions. Has Dialogue helped or hurt the Kingdom? reiterated these concerns, focusing on the theme of polluted churches and asking “Why have ye polluted the Holy Church Respondent—To be announced of God?” This paper examines the views of various Mormon Page S-22 2002 Sunstone 2002 Preliminary Program.qxd 6/23/02 11:17 PM Page 23
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scholars on the question, “What is this ‘Holy Church of God’” MARY ELLEN ROBERTSON, M.A. women’s studies in and of what importance is it to Latter-day Saints today? religion; member, Sunstone board of trustees SONJA FARNSWORTH, M.A., communication studies, San Respondent—To be announced Jose State University RODELLO HUNTER, author, A Daughter of Zion and A House 366. FILM PRESENTATION—THE SMITH FAMILY of Many Rooms
On her ninth wedding anniversary, Kim’s perfect life is shat- Moderator/panelist—MAXINE HANKS, editor, Women and tered when she learns her husband Steve has been having Authority affairs with men. Three years later, she discovers that she is HIV positive. Despite criticism from her family and from the 373. PANEL—CAN A MORMON BE A HOBBIT? Church, Kim makes an impossible choice. The Smith Family chronicles one family’s struggle to endure the physical and J.R.R. Tolkien insisted that The Lord of the Rings is a emotional trauma surrounding the death of a husband, father, “profoundly religious and even Catholic” work. How and in what and pillar in the Mormon community. As she endures the respects does Tolkien’s Middle Earth mythology fit or conflict emotional strains of betrayal, condemnation by the Mormon with Mormonism? Hear the thoughts of several careful Tolkien church, and her own impending illness, Kim’s tragic yet readers and share your own. empowering odyssey forces her to redefine her own sense of family, faith, and forgiveness. L. REX SEARS, attorney, Salt Lake City JASON W. ANDERSON, B.S., communications, University of (A panel discussion with Kim Smith and filmmaker Tasha Utah; Tolkien enthusiast and avid reader Oldham will follow this screening of the film, which was select- LARA A. REYMANN, attorney, Salt Lake City ed out of over 600 entries for PBS’s prestigious “Point of View” series. See session #374) Moderator and other panelists—To be announced
374. DISCUSSION OF THE FILM, THE SMITH FAMILY CONCURRENT SESSIONS, 4:45 PM–6:15 PM Following the screening of the documentary, The Smith 371. PANEL—TELLING JOSEPH SMITH’S STORY: FIVE Family, hear from both Kim Smith and the filmmaker, Tasha BIOGRAPHERS REFLECT Oldham, about the making of the film and how the Smiths are doing today. This panel of highly respected authors of forthcoming biogra- phies on Joseph Smith will tell about the approach each of TASHA OLDHAM, independent filmmaker; director, The Smith them has taken in trying to produce an accurate yet com- Family pelling portrait of the Latter-day prophet. What have been their KIM SMITH, documentary subject, The Smith Family major conceptual hurdles? How have they approached the most difficult and sensitive aspects of his life and personality? Moderator—To be announced What image of Joseph Smith do they find most compelling as they continue to refine their studies? EVENING BREAK, 6:15 PM–7:00 PM RICHARD L. BUSHMAN, Gouverneur Morris professor of his- tory emeritus, Columbia University; author, Joseph Smith and the Beginnings of Mormonism ROBERT V. REMINI, professor emeritus, University of Illinois DINNER BANQUET, 7:00 PM at Chicago; author of biographies of Andrew Jackson, Henry Clay, and Daniel Webster 391. BANQUET—“BROTHER BRIGHAM’S REVENGE”: HUGH RICHARD VAN WAGONER, author, Sidney Rigdon: Portrait of NIBLEY ON A SPIT Religious Excess and Mormon Polygamy: A History A Light-hearted Roast of Mormonism’s Brilliant, Aggravating, MARTHA SONNTAG BRADLEY, author, Four Zinas: A Story of but Always Lovable, Scholar- Activist, Hugh Winder Nibley Mothers and Daughters on the Mormon Frontier SCOTT KENNEY, editor, Wilford Woodruff’s Journal: Special Guests of Honor: HUGH 1833–1898; founder, SUNSTONE; co-founder, Signature Books AND PHYLLIS NIBLEY
Moderator—To be announced Come celebrate and commiser- ate, laugh and sigh, dine and 372. PANEL—ANNIVERSARY LOOKS AT TWO LDS FEMINIST duck, as friends, colleagues, and BOOKS family members of Hugh Nibley have fun “zinging” him with reveal- Panelists will explore the paradoxical role of Mormon feminism Hugh & Phyllis Nibley ing stories, sensational exaggera- on the anniversary of two feminist books, Women and tions, irreverent songs, and affec- Authority (1992) and A Daughter of Zion (1972). These books tionate memories. It’s about time this intractable, cantanker- were avidly received by women, yet the books’ creators ous, perspicacious, and erudite 92-year-old “gets as good as encountered Church disapproval. Still, the books have contin- he has given.” Who knows? Maybe Hugh will even give a little ued to have an impact. A Daughter of Zion was reprinted in more of it back this very evening. One thing’s for sure—this 1999 and Women and Authority is the top-selling women’s title won’t be anything like your average testimony meeting! at Signature Books. Why do such books generate both appeal and controversy? Why aren’t there more books like these? The banquet is limited to 150 participants. Please register What do these books tell us about Mormon feminism today? early to guarantee a spot!
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