DIALOGUE a Journal of Mormon Thought
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DIALOGUE a journal of mormon thought is an independent quarterly established to express Mormon culture and to examine the relevance of religion to secular life. It is edited by Latter-day Saints who wish to bring their faith into dialogue with the larger stream of world religious thought and with human experience as a whole and to foster artistic and scholarly achieve- ment based on their cultural heritage. The journal encourages a variety of view- points; although every effort is made to en- sure accurate scholarship and responsible judgment, the views expressed are those of the individual authors and are not neces- sarily those of The Church of Jesus Christ of Latter-day Saints or of the editors. ii Dialogue 52, no. 4, Winter 2019 Dialogue: A Journal of Mormon Thought is published quarterly by the Dialogue Foundation. Dialogue has no official connection with The Church of Jesus Christ of Latter-day Saints. Contents copyrighted by the Dialogue Foundation. ISSN 0012-2157. Dialogue is available in full text in electronic form at www. dialoguejournal.com and is archived by the University of Utah Marriott Library Special Collections, available online at www.lib.utah.edu/portal/site/marriottli- brary. Dialogue is also available on microforms through University Microfilms International, www.umi.com. Dialogue welcomes articles, essays, poetry, notes, fiction, letters to the editor, and art. Submissions should follow the current Chicago Manual of Style, using footnotes for all citations. All submissions should be in Word and may be sub- mitted electronically at https://dialoguejournal.com/submissions/. For submis- sions of visual art, please contact [email protected]. Submissions published in the journal, including letters to the editor, are covered by our publications policy, https://dialoguejournal.com/submissions/publi- cation-policy/, under which the author retains the copyright of the work and grants Dialogue permission to publish. See www.dialoguejournal.com. EDITORS EMERITI Eugene England and G. Wesley Johnson Robert A. Rees Mary Lythgoe Bradford Linda King Newell and L. Jackson Newell F. Ross Peterson and Mary Kay Peterson Martha Sonntag Bradley and Allen D. Roberts Neal Chandler and Rebecca Worthen Chandler Karen Marguerite Moloney Levi S. Peterson Kristine Haglund Dialogue 52, no. 4, WinterCONTENTS 2019 iii ARTICLES AND ESSAYS Dominion in the Anthropocene Christopher Oscarson 1 “To Restore the Physical World”: The Body Gary Ettari 17 of Christ, the Redemption of the Natural World, and Mormonism’s Environmental Dilemma Reading the Word: Spirit Materiality in the Rachel Gilman 29 Mountain Landscapes of Nan Shepherd The Earth and the Inhabitants Thereof Michael Haycock 39 (Non-)Humans in the Divine Household Bodies Material and Bodies Textual: Conflation Sarah Moore 55 of Woman and Animal in the Wilderness Out of the Garden: The Nature of Revelation in Jonathon Penny 63 Romanticism, Naturalism, and Modernism Being, A Household World David Charles Gore 81 POETRY Dry Tree Dennis Clark 91 Vernal Jonathon Egan 93 Third Watch Jonathon Egan 95 FICTION An Open Letter to Prospective Jennifer Quist 99 Fiction Contributors Incoming Fiction Editor PERSONAL VOICES Proving Subcontraries: In memoriam Bruce Jorgensen 105 G. Eugene England, 1933–2001 Singing in Harmony, Stitching in Time Karen Marguerite Moloney 127 ART NOTE Land and Line Andi Pitcher Davis, Art Editor 139 Hymn #49 Jay Griffith 140 iv Dialogue 52, no. 4, Winter 2019 REVIEWS Death in a Dry Climate Michael Austin 145 John Bennion. Ezekiel’s Third Wife. “I’m Not Shaving My Legs Until Joshua Dewain Foster 150 We Baptize!” Angela Liscom Clayton. The Legend of Hermana Plunge. The “Blackblue Heartguts” of Trees Amy Takabori 154 Brooke Larson. Pleasing Tree. Worthy of Their Hire? Mormon Leaders’ Christopher C. Smith 157 Relationship with Wealth D. Michael Quinn. The Mormon Hierarchy: Wealth and Corporate Power. A Barometer for Mormon Social Science Ryan Bell 163 Jana Riess. The Next Mormons: How Millennials Are Changing the LDS Church. Lessons from Baltimore’s Black Mormon Patrick Hemming 172 Matriarchs on Discovering God’s Compassion Laura Rutter Strickling. On Fire in Baltimore: Black Mormon Women and Conversion in a Raging City. Rare as a Five-Legged Jackrabbit B. C. Oliva 177 Roger Terry. Bruder: The Perplexingly Spiritual Life and Not Entirely Unexpected Death of a Mormon Missionary. FROM THE PULPIT Dealing with Difficult Questions Roger Terry 181 Dialogue 52, no. 4, Winter 2019 v EDITOR’S NOTE The articles collected in this issue were prepared for the Mormon Scholars in the Humanities 2019 annual conference, held in May 16–18 at Southern Utah University in Cedar City, Utah. The theme of the conference was “Ecologies,” and these papers present a stimulating and widely-varied set of responses from numerous perspectives within the humanities. The uniting factor in these scholars’ work here lies in their commitment to reading deeply, whether their text be a novel, philosophical essay, poem, scripture, artwork, or even the virtual landscapes of the internet, and it is in these readings that ideas are sparked and conversations initiated. As conference papers, these pieces serve as initial forays into fields of thought rather than final words on the subject. They are meant to engage their audience and prompt them to consider things from a fresh light and unanticipated perspective. As a journal committed to initiating and continuing conversations, Dialogue is pleased to present this collection of essays exploring ecologies of faith, care, and living in our world that shape Mormon life. For more information on Mormon Scholars in the Humanities, please see their website: mormonscholars.net. ARTICLES AND ESSAYS DOMINION IN THE ANTHROPOCENE Christopher Oscarson In the year 2000, Nobel Prize–winning atmospheric chemist Paul Crutzen together with Eugene Stoermer published a short article in a professional newsletter cataloging the manifold ways that humans as a species have affected the geology and atmosphere of the planet. They wrote, “The expansion of mankind, both in numbers and per capita exploitation of resources has been astounding” and then proceeded to list ways that humans have impacted the chemistry and functioning of local and planetary systems including the widespread transformation of the land surface, the synthetic fixing of nitrogen, the escape of gases into the atmosphere (including, importantly, greenhouse gases) by the burning of fossil fuels, the use of fresh water, increased rates of species extinction, the erosion of the ozone layer in the atmosphere, overfishing of the world’s oceans, and the destruction of wetlands.1 They concluded, “Considering these and many other major and still growing impacts of human activities on the earth and atmosphere, and at all, including global, scales, it seems to us more than appropriate to emphasize the central role of mankind in geology and ecology by proposing to use the term ‘anthropocene’ for the current geological epoch.”2 This was one of the first documented arguments for adopting the term Anthropocene, although others, including Stoermer, had used similar terms before. The data Crutzen and Stoermer were using to describe the human impact on planetary systems are now almost two decades old, but even more recent data tells the same story about how humans continue to 1. Paul J. Crutzen and Eugene F. Stoermer, “The ‘Anthropocene,’” Global Change Newsletter, no. 41 (May 2000): 17–18. 2. Ibid., 17. 1 2 Dialogue 52, no. 4, Winter 2019 fundamentally alter the functioning of both local and planetary sys- tems. Will Steffen and a team of researchers, for example, published an important article in Science in 2015 that catalogs some of these changes and develops a framework for evaluating the collective stress human action places on the planet, referred to as the “planetary boundar- ies framework.”3 This approach is meant to complement other work done on local ecosystems, waterways, and airsheds by considering, as they put it, “constraints at the planetary level, where the magnitude of the challenge is vastly different.”4 They echo Crutzen and Stoermer in saying, “The human enterprise has grown so dramatically since the mid- twentieth century that the relatively stable, 11,700-year-long Holocene epoch, the only state of the planet that we know for certain can support contemporary human societies, is now being destabilized. In fact, a new geological epoch, the Anthropocene, has been proposed.”5 The notion of planetary boundaries, although controversial in some of its specific implications, is nonetheless very effective for illustrating one of the key ideas of the Anthropocene: it recognizes that humans have historically had and will continue to have an impact on the planet. Most major planetary systems have—to a greater or lesser extent—been affected by human activity. The planetary boundaries framework pro- vides a means of thinking about these systems that recognizes human impact on them by establishing what are considered to be safe oper- ating spaces in regard to freshwater use, land-system change, genetic diversity, climate change, biogeochemical (mainly phosphorus and nitrogen) flows, ocean acidification, etc. The planet is far past the point of considering how these systems function outside of human activity; now the focus must be on how pushing beyond certain thresholds in 3. Will Steffen, et al., “Planetary Boundaries: Guiding Human Development on a Changing Planet,” Science 347, no. 6223 (Feb. 13, 2015): 736–46. 4. Ibid., 737. 5. Ibid. Oscarson: Dominion in the Anthropocene 3 any of these areas puts the planet at greater risk with high degrees of uncertainty about the future functioning of these systems. Insofar that the drivers of these changes are anthropogenic, we can begin talking about having entered into a new epoch: the Anthropocene. This aim of this essay is to consider what might be some of the key theological implications of imagining ourselves as living in the Anthro- pocene. The term is unquestionably provocative for how it potentially normalizes human involvement in major planetary systems.