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MORMON EXPERIENCE SCHOLARSHIP ISSUES & ART
“TO WHOM SUNSTONESUNSTONE SHALL WE GO?” D. Michael Quinn examines Historical Patterns of Restoration Believers with Serious Doubts (p.26) In what ways has President Hinckley wrestled with faith and doubt? Gary James Bergera shares excerpts from the prophet’s own words (p.38) SONATA: A WOMAN’S SONG OF WAR, 2005 England Essay contest winner by Lisa Torcasso Downing (p.46) HUGH WINDER NIBLEY 1910–2005 TOPLESS IN ELKO, Brown fiction contest winner by Lisa R. Harris (p.50) Blake T. Ostler on why reading the Book of Mormon in light of current science does not preclude faith in its historicity (p.63)
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UPCOMING SUNSTONE SYMPOSIUMS MAKE PLANS TO ATTEND!
2005 Salt Lake SUNSTONE symposium
05JULY 27– 30 SALT LAKE Joseph Smith: SHERATON CITY 200 Years CENTRE HOTEL
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MORMON EXPERIENCE, SCHOLARSHIP, ISSUES, & ART MAY 2005 Issue 137
FEATURES HUGH WINDER NIBLEY 10 Kevin L. Barney...... IN MEMORIAM 14 ...... REMEMBERING HUGH NIBLEY 14 Omar Kader...... To Treasure the Sacred 15 Robert A. Rees ...... Leading the Procession 17 Kevin Christensen...... A Continuing Impression 17 Charles Randall Paul ...... Hearing Nibley 18 ...... FUNERAL TRIBUTES 26 D. Michael Quinn ...... “TO WHOM SHALL WE GO?” Historical Patterns of Restoration SUNSTONE (ISSN 0363-1370) is published by The Sunstone Education Foundation, Inc., a non-profit corporation with no Believers with Serious Doubts official ties to The Church of Jesus Christ of Latter-day Saints. 38 Gary James Bergera...... “THE CHALLENGES OF THOSE DAYS” Articles represent the opinions of the writers only. President Gordon B. Hinckley SUNSTONE is indexed in Religion Index One: Periodicals, the Index to Book Reviews in Religion, Religion Indexes: RIO/RIT/IBBR and the Will to Believe 1975–on CD-ROM, and the ATLA Religion Database, published by 46 Lisa Torcasso Downing...... SONATA: A WOMAN’S SONG OF WAR the American Theological Library Association, 250 S. Wacker Dr., 16th Flr., Chicago, IL 60606 2005 Eugene England Memorial (e-mail: [email protected], WWW: http://atla.com/). Personal Essay Contest First Place Winner Submissions may be on IBM-PC compatible computer discs 50 Lisa R. Harris...... TOPLESS IN ELKO (MS Word or WordPerfect format), or by e-mail attachment. Submissions should not exceed 8,000 words and must be 2002 Brookie & D. K. Brown accompanied by a signed letter giving permission for the Fiction Contest Sunstone Winner manuscript to be filed in the Sunstone Collection at the University of Utah Marriott Library (all literary rights are retained by authors). Manuscripts will not be returned; authors will be POETRY notified concerning acceptance within ninety days. 37 Jacqueline Jules ...... SWEET DREAMS SUNSTONE is interested in feature- and column-length articles relevant to Mormonism from a variety of perspectives, news 57 R. S. Carlson ...... PLANTER stories about Mormons and the LDS Church, and short reflections and commentary. Poetry submissions should have one poem per page, with the poet’s name and address on each page; a self- COLUMNS addressed, stamped envelope should accompany each 7 Dan Wotherspoon ...... FROM THE EDITOR: All We Have submission. Short poems—haiku, limericks, couplets, and one- liners—are very welcome. Short stories are selected only through CORNUCOPIA the annual Brookie and D. K. Brown Memorial Fiction Contest 21 Carol Lynn Pearson ...... MORMON MUSINGS: (next submission deadline: 30 June 2005; $5 fee per story). Walk in the Pink Moccasins Letters for publication should be identified. SUNSTONE does not acknowledge receipt of letters to the editor. Letters addressed 22 NetMo ...... CYBERSAINTS: Diftor Heh Smusma, T’hy’la to specific authors will be forwarded, unopened, to them. “Live long and prosper, dude” SUNSTONE will not provide subscriber addresses to mail list solicitors without permission. 23 Todd Robert Petersen ...... IN THE BELLY OF THE WHALE: Send all correspondence and manuscripts to: “With Some Spirituality” SUNSTONE 58 Jana Bouk Remy ...... MOONSTONE: The Goddess Returns: 343 N. Third West My Journey with Inanna Salt Lake City, UT 84103-1215 (801) 355-5926 60 D. Jeff Burton...... BRAVING THE BORDERLANDS. . . :Divorce fax: (801) 355-4043 email: [email protected] 63 Blake T. Ostler ...... YEA, YEA, NAY, NAY: DNA Strands website: www.sunstoneonline.com in the Book of Mormon United States subscriptions to SUNSTONE are $36 for 6 issues, 67 D. Michael Quinn ...... The Ancient Book of Mormon as Tribal Narrative $65 for 12 issues, and $90 for 18 issues. International subscriptions are $48 for 6 issues; $89 for 12 issues; $126 for 18 80 Hugh B. Brown...... AN OLIVE LEAF: A Desire to Investigate issues. All payments must be in U.S. funds drawn on a U.S. bank. All international subscriptions will be sent via surface mail. Bona fide student and missionary subscriptions are $10 less than UPDATE the above rates. A $10 service charge will be deducted from 72 ...... April General Conference report; Mormons and refund amount on cancelations. Catholics; Jews ask again that LDS stop proxy work
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YEA, YEA NAY, NAY
implications of recent DNA findings without Founded in 1974 COURAGEOUS REVIEWER SCOTT KENNEY 1974–1978 concluding that we currently have the whole ALLEN D. ROBERTS 1978–1980 ’M WRITING THIS LETTER TO SEND picture of genetic markers. It is possible to PEGGY FLETCHER 1978–1986 DANIEL H. RECTOR 1986–1991 I praise and appreciation for Tania Lyon’s puzzle about Book of Mormon geography LINDA JEAN STEPHENSON 1991–1992 ELBERT EUGENE PECK 1986–2001 insightful and well-written review of Martha without concluding that the inability to find Editor Beck’s book, Leaving the Saints (SUNSTONE, an exact alignment between what the book DAN WOTHERSPOON Publisher March 2005). I find it the most intelligent, suggests and what we presently know about WILLIAM STANFORD honest, and unbiased review written on the the geography of the Americas proves that Associate Editor CAROL B. QUIST book to date. the book is fiction. And it is possible to weigh Managing Editor I have read Beck’s book, and as a convert issues of composition (e.g., the use of the ALLEN HILL to the Church, I found the book disturbing King James Version language and scriptures) Section Editors PHYLLIS BAKER, fiction contest but fascinating. Being an open-minded per- without concluding that Joseph Smith was SCOT DENHALTER, Cybersaints ALAN AND VICKIE EASTMAN, Righteous Dominion son, I tried to piece together her story the simply plagiarizing. HUGO OLAIZ, News/Update best I could. However, because I do not have Some Book of Mormon scholars who, us- DIXIE PARTRIDGE, poetry BOYD PETERSEN, Mormonism and politics Rands’s educational background in sociology, ing other scientific tools, especially those of MARY ELLEN ROBERTSON, women’s studies MICHAEL SCHOENFELD, Sunstone Gallery much of what she brought out in her review linguistic, narrative, and textual analysis, are DARRON SMITH, The Long-Promised Day? proved extremely valuable in making my convinced that certain elements of the Book ALISON TAKENAKA, Margin Notes BRAD AND CHERIE WOODWORTH, book reviews own assessment of the book’s validity. of Mormon could not have come from Editorial Assistants I want to applaud Rands for the coura- Joseph Smith’s information environment. JOHN-CHARLES DUFFY ERIC JONES, HUGO OLAIZ geous approach she takes in responding to And, just as these scholars cannot satisfy nat- Contributing Columnists the book. As much as I struggle with sup- uralist critics on such matters as Book of MICHAEL AUSTIN, D. JEFF BURTON MICHAEL NIELSEN, JANA RIESS porting the type of “memoir” that Beck has Mormon geography and DNA analysis, they Photographer and Recording Engineer STEVE MAYFIELD written by purchasing the book, I did buy it feel that naturalist critics have not paid suffi- Cartoonists and read it. I feel Tania Lyon’s personal and cient attention nor respect to issues they con- JEANETTE ATWOOD, MACADE sociological critique of the book is excep- sider germane to Book of Mormon historicity. Much-Appreciated Volunteers ADRIANE ANDERSEN, SUSAN ANDERSEN tional. These scholars (not all of whom can be DEVERY ANDERSON, PHYLLIS BAKER, DEBRA DICKAMORE DON GUSTAVSON, BARBARA HAUGSOEN, LEANN HILLAM LISA OLSEN neatly classified as “apologists”) believe that BEVERLY HOPPE, STEVE MAYFIELD, KATHY WILSON Redding, California naturalist critics have not provided convinc- ing evidence that Joseph Smith wrote or DIFFERENT STANDARDS could have written the Book of Mormon. As Hugh Nibley has stated, “And of course THE SUNSTONE EDUCATION READ WITH INTEREST DAN VOGEL’S everyone, including ourselves, has avoided FOUNDATION I “Is a ‘Paradigm Shift’ in Book of Mormon the big question: How did he do it? Local The mission of The Sunstone Education Foundation is to sponsor open forums of Mormon thought and experience. Studies Possible?” (SUNSTONE, March 2005). mobs chased him down country roads and Under the motto, “Faith Seeking Understanding,” we ex- amine and express the rich spiritual, intellectual, social, Like most other Book of Mormon commen- broke into his house at night. But nobody and artistic qualities of Mormon history and contempo- rary life. We encourage humanitarian service, honest in- tators, Vogel seems to view the question of was able to explain where he got the book.” quiry, and responsible interchange of ideas that is the book’s historicity in black and white And they still haven’t. respectful of all people and what they hold sacred. Executive Director terms and sees those who do not accept his Vogel chastises those who are convinced DAN WOTHERSPOON “scientific” views as somehow naïve, un- (even if tentatively) that the Book of Mormon Board of Directors J. FREDERICK (TOBY) PINGREE, chair scholarly, dense, or deluded. Vogel preju- is an authentic ancient text as ignoring “evi- BILL BRADSHAW, D. JEFF BURTON, DOE DAUGHTREY dices his argument against apologists by dence that would count against” the para- CHARLOTTE H. ENGLAND, NADINE R. HANSEN JORDAN KIMBALL, ROBERT KIRBY, KIM MCCALL using such words as “extreme,” “immoder- digm they have chosen. But surely Vogel J. BONNER RITCHIE, MARY ELLEN ROBERTSON MICHAEL J. STEVENS, EARL M. WUNDERLI ate,” “weak,” “unpersuasive,” “unreasonable,” recognizes that the same charge can be laid at Publisher/Business Manager “irrational,” “unscientific,” and “unten- the feet of naturalist critics. That is, it is not WILLIAM STANFORD Sunstone Mercantile Director/Office Manager able”—adjectives which, to be fair, apolo- sufficient to claim that Joseph Smith could CAROL B. QUIST gists often use to describe the arguments of have written the book without explaining ex- Symposium Organizers MOLLY BENNION, Northwest naturalist critics. actly how he could have known or even had TODD AND LAURA COMPTON, RICHARD RANDS, What Vogel seems not to allow is that access to some of the fields of knowledge and Symposium West STEVE ECCLES, Dallas some of us are using our best scholarly skills, information contained in the book (e.g., ALLEN HILL, Salt Lake City National Advisory Board our best cognitive and spiritual sensibilities, Egyptian culture and olive horticulture). In MOLLY BENNION, BELLAMY BROWN and our most balanced judgment to try to exactly which books and which libraries did RENEE CARLSON, BLAINE CARLTON PAUL CARPENTER, DOUGLAS CONDIE come to terms with this complex and chal- Joseph find (or have time to find) some of the JOHN COX, ROBERT FILLERUP lenging text. It is possible, for example, to be esoteric and arcane elements in the book? In KENT FROGLEY, NANCY HARWARD GREG KOFFORD, GLEN LAMBERT impressed with and even challenged by some my article, “Joseph Smith, the Book of PATRICK MCKENZIE, CARRIE MILES RONALD L. MOLEN, MARY ANN MORGAN arguments naturalistic critics make without Mormon and the American Renaissance” MARJORIE NEWTON, ALICE ALLRED POTTMYER being fully convinced by their arguments and (Dialogue 35, no. 3 [2002]), I argue that GEORGE D. SMITH, JR., NICHOLAS SMITH LORIE WINDER STROMBERG, JANET TARJAN what they put forth as evidence. For exam- Joseph Smith lacked the education, literary JOHN TARJAN, NOLA W. WALLACE ple, it is possible to think deeply about the imagination, talent, expressive maturity, and
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sophistication to have written the Book of ments or manipulate their data to produce wonders whether Vogel’s slavish reliance on Mormon. I also argue that the knowledge more spectacular outcomes should not leave science even allows for the possibility that base available to him was not sufficient to ac- us sanguine about any scientist who does the God could have inspired Joseph Smith. count for some elements in the book. While same. If we cannot trust scientists or At the conclusion of his article, Vogel these are debatable matters, they are signifi- prophets to tell the truth, then we have no speaks of “future generations of Mormons cant and, to my mind, have not been satisfac- basis for trusting their pronouncements. who will no doubt tire of holding to the un- torily addressed by naturalist critics, along Another example of Vogel’s disingenuous- tenable scientific and historical positions of with many other issues. Thus, it seems to me ness, I believe, is his use of the term “inspired their ancestors.” Since most Mormons are that Vogel and others hold those who believe fiction.” Vogel never defines what he means held to the Book of Mormon by its spiritual the Book of Mormon to be authentic to a dif- by this term, but he argues that what Joseph messages, especially those centered on ferent standard than that to which they hold Smith meant by it is based on Moroni’s state- Christ, and its relevance to contemporary re- themselves. ment that “everything which inviteth to do ligious and spiritual life, it is highly doubtful In his SUNSTONE essay, Vogel makes what good, and to persuade [others] to believe in that questions of science and history will seems to me a disingenuous argument about Christ, is sent forth by the power and gift of produce the response about which Vogel prophets. That is, after stating that Joseph Christ” (Moroni 7:6). To convince us that speculates. That is, because it speaks directly Smith was a kind of prophet (using a defini- Joseph Smith was motivated by such an ar- and powerfully to their souls, most believing tion that would make most believers gument and tried to persuade his followers Mormons do not tire of the Book of Mormon. prophets, and ignoring the overwhelming ev- that the Book of Mormon was historical Until some incontrovertible evidence that idence that Joseph Smith considered himself when he knew otherwise, Vogel states, “In truly challenges the Book of Mormon’s his- a prophet in the biblical sense of the word), other words, since all good comes from God, torical claims (such as a manuscript version he argues we shouldn’t be all that concerned and the Book of Mormon tries to persuade of the Book of Mormon written in 1795), it is if Joseph Smith was deceptive since other humankind to be righteous and believe in unlikely that the evidence naturalist critics prophets have been deceptive. He then cites Christ, it is consistent with this line of rea- have marshaled to this point against the book several Old Testament incidences in which, soning that the Book of Mormon is true and will be sufficient to overturn the conviction under certain conditions, some prophets ei- inspired independent of whether, in the final of most believers in the book’s authenticity. ther lied or were deceptive (e.g., Abraham analysis, it is considered historical.” And the same can be said about the odds of not telling Isaac about the true nature of the I suspect Vogel does not believe that the changing the minds of naturalist critics sacrifice they were preparing). But these cir- inspiration for such “inspired fiction” comes (without the discovery of a fragment of the cumstantial deceptions cannot be compared from God, especially since he feels that the Book of Mormon text on a Central American with what Vogel accuses Joseph Smith of do- statement he uses from Moroni to define in- stele). In other words, given the present dif- ing—truly believing himself to be a prophet spiration was Joseph Smith’s invention. One ferences (if not hostility) between those who (by the weak standards Vogel cites) but trying to persuade his followers to believe he was a different kind of prophet (one would assume that Vogel refers here to the major mira- cles of the Restoration). Had Moses admitted that he made up the Ten Commandments, if the sacrifice of Isaac turned out to be Abraham’s imagina- tive storytelling, and if the parting of the Red Sea was a fable borrowed from other traditions, we would see these prophets in a much different light than we do. The reason I find such an argument disingenuous is not only that Vogel, from his ex- tensive research for his recent biography of Joseph, has a clear understanding of how Joseph Smith regarded his prophetic powers, but also because I doubt Vogel would JEANETTE ATWOOD apply the same standard to scientists. That is, the fact that “Thank you for your desire to bear your testimony. Please follow the some scientists engage in printed guidelines as to what constitutes a testimony. Please remember questionable scientific experi- you will be timed and, oh yes . . . follow the Spirit”
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see the Book of Mormon as historical and tions of ultimate meaning and moral value.” what, if anything, the Book of Mormon those who see it as a product of nineteenth Gould suggests that as long as science and re- teaches us about what actually happened in century American culture, a paradigm shift ligion keep to their own magisteria and re- ancient America. I hope that his future writ- in either direction seems unlikely. spect one another, dialogue is possible. It is ing on the Book of Mormon will rise above In his last book, Rocks of Ages: Science and that possible dialogue that I keep hoping will this kind of philosophical gamesmanship Religion in the Fullness of Life, Stephen Jay flower among apologist and naturalist crit- and focus instead on an attempt to find real Gould, distinguished professor of zoology ics—and those of us who find ourselves answers. and geology at Harvard, argues that science somewhere in between. A more important issue for SUNSTONE and religion represent what he calls NOMA ROBERT A. REES readers, however, is that in granting him the (Non-overlapping magisteria, or domains of Brookdale, California opportunity to respond to every critic of his authority and teaching). As Gould says, “The essay, SUNSTONE appears to stack the deck in magisterium of science covers the empirical STACKING THE DECK favor of Ostler’s positions. Furthermore, by realm: what the universe is made of (fact) publishing Ostler’s responses immediately af- and why does it work this way (theory). The N THE DECEMBER 2004 SUNSTONE, ter each letter, SUNSTONE has insulted the in- magesterium of religion extends over ques- I we witnessed a philosopher (Blake Ostler) telligence of the readership, not trusting its critiquing the logic of what an anthropologist readers’ abilities to see holes or flaws in the (Thomas Murphy) had written about anthro- letters’ positions for themselves. I believe this pology. Then, in the March 2005 SUNSTONE, new practice by SUNSTONE’S editor, who can we were treated to Murphy’s attempt to clar- usually be relied on to be more clear-headed, ify his philosophical positions and Ostler’s at- marginalizes those who write a letter to the tempt to respond to an anthropological claim magazine. It seems to me important to allow (about “principal ancestors”). With such a readers time to digest the criticism (or praise) show looming, I’m sure others thought as I before allowing a respondent to slam-dunk WORDS OF MORMONS did, “Pop the popcorn, and take a seat, it’s their ideas. going to be interesting.” I very much look forward to reading any But the show was a dud. I was very inter- of Ostler’s follow-up essays, if his positions Can’t Find a Book? ested to see what Ostler would say to are less defensive and are designed to clarify Murphy’s clarification of his position, but I rather than muddy issues. But watch: my let- These stores specialize in was disappointed to find that Ostler chose ter, too, will be followed by an intemperate out-of-print and hard-to-find instead to twist everything into a Gordian blast from Ostler, inserted below. Knot with hair-splitting statements such as: TOM KIMBALL LDS books “Murphy acknowledges implicitly that the American Fork, Utah Book of Mormon does not teach that ‘all’ in- habitants of ancient America are of Hebrew EDITOR’S RESPONSE: Thanks to Tom Kimball BENCHMARK descent.” Whether Murphy acknowledged for his letter touching on several important mat- this or not, Ostler is certainly aware that a ters. I will not respond directly to his review of BOOKS plain reading of the Book of Mormon leaves the “Ostler & Murphy Show” that played out in 3269 S. Main, Suite 250 readers with the clear impression that its the past two SUNSTONE issues, nor have I invited Salt Lake City, UT 84115 characters were sequestered from any and all Ostler to respond here to his claim that Ostler (801) 486-3111 non-Israelites (2 Nephi 1:9), and this con- seems intent on hair-splitting and philosophical (800) 486-3112 (toll free for orders) cept that Ostler belittles is exactly what LDS gamesmanship instead of furthering Book of
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ing Ostler’s positions over those of his critics. tion. Kimball is concerned that publishing a re- This data shows that Native Americans Hence, I’m grateful to Kimball for the chance to sponse immediately after a letter may (1) be a with the X lineage are separated from give a brief history of our decisions. disservice to the letter writer, who may feel blind- Caucasians by at least 100,000 years and First, please know that we were very excited sided, having not expected the ideas in the letter from Europeans with the X lineage by at least by the number of letters that came in response to to draw an immediate response; and (2) insult 60,000 years. Only within the population of Ostler’s essay. It served as a barometer for us, in- the intelligence of SUNSTONE readers by short- Native Americans are the separation times dicating that this topic and the diversity of opin- changing their ability to judge the fairness of a smaller, and even these are roughly 20,000 ions about how to interpret DNA findings in critique for themselves. SUNSTONE never in- years. relation to Book of Mormon claims are of vital tends either to upset the letter writer nor to deny We can debate how one should analyze concern for many of our readers. We had al- our readership the opportunity to digest and such data (such as whether to use a multi- ready planned six pages in that issue for Part II wrestle with any position. Imagining myself in plier of 10,000 years or a slightly different of Ostler’s essay, so once we realized that letters the position of a SUNSTONE reader (which I was number), and we can examine similar data and responses would take up quite a bit of space, for some time before becoming the editor four for the A, B, C, and D lineages which, to- we decided to free up space in our page plan by years ago), I know I would prefer to see both per- gether with the X lineage, account for 99% of postponing Ostler’s Part II to our May issue. spectives at once rather than being forced to wait Native Americans. But at this point in time, Concerning the larger issue of fairness to let- to see a response until the following magazine is- the overall conclusion is clear: All major ter writers when SUNSTONE publishes author sue. But I’m fully aware that others may dis- Native American lineages have been sepa- responses immediately following their letters, I agree. Readers, what is your opinion? I’d be rated from present-day people in Europe and point to long-standing precedent—it’s not a “new happy to consider amending SUNSTONE policy Asia for many thousands of years. Lehi’s practice” as Kimball claims but something on this matter should I learn that something like small band left no discernable genetic trace. SUNSTONE has done for years before I came. A Kimball’s is the consensus position on this ques- More important, what is the point of try- quick check of just the past year’s SUNSTONE is- tion. ing so hard to defend a traditional reading of sues yields several examples of exchanges be- Again, my thanks to Tom Kimball for taking the Book of Mormon? I have yet to hear any- tween a SUNSTONE contributor and a letter time to offer his feedback. one declare that solving the anthropological writer who directly challenged the author or origin of Native Americans was central to artist’s work, tone, or conclusions (see the May, NO DISCERNIBLE TRACE their decision to change their life and accept July, and October 2004 issues). From my per- baptism. I think LDS scholars would do spective, the only thing different about Ostler’s N HIS RESPONSE TO MY LETTER ON much better to try to understand the spiritual responses in the March issue is simply the sheer I the topic of DNA (SUNSTONE, March message and power of the Book of Mormon number of letters to which he responded, not the 2005), Blake Ostler suggests that 10,000+ and use it to live cleaner, happier, more char- fact that we chose to host such exchanges. year separation times apply only to the first itable lives. That is a cause that can unite us Yet Kimball raises concerns worth considera- ancestors of Native Americans, not to those all. who arrived later. DAVID H. BAILEY Below is a table of the number of DNA se- Alamo, California quence differences (in a certain “control re- A Gift of Peace gion” of mitochondrial DNA) among a OF GOD AND DNA sample of eight individuals of the “X” lineage, including four from North America (NA) and N ALL THE INTELLECTUAL POSTURING four from Europe (CE). In addition, the I regarding DNA studies and the Book of Cambridge Reference Sequence (CRS), Mormon, I haven’t seen a single mention (in which is taken as the standard Caucasian se- SUNSTONE, FARMS, nor FAIR discussions) of quence, is also included. Based on known one idea that, at least for me, defuses the mutation rates, a single difference corre- whole argument and renders it irrelevant. sponds to a separation time of roughly The idea is simple and obvious—namely, the 10,000 years. (This is based on data from Book of Mormon text tells us that God tam- Brown et al., American Journal of Human pered with the DNA of the Lamanites. The Genetics, 63 [1998]: 1852–61.) curse that brought a dark skin upon the
$7 • LDS Bookstores ISBN 1-883992-06-0
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Lamanites was obviously a genetic alteration, prayer and personal revelation. studies do or do not show. We assume that in and God warned the Nephites against inter- Also, as a sidenote, all this talk by apolo- the end, when all is finally revealed regarding marriage with the Lamanites because the gists about the Book of Mormon peoples in- the history of this mortal existence, every- curse would be transmitted to their children habiting only a small geographical region, thing will make sense. Until then, we have (2 Nephi 5:21–23). Sounds like a dominant presumably in Central America (or was it more important things to worry about— genetic trait to me. Malaysia?) conveniently ignores the many such as applying the Atonement in our lives Of course we have no idea how extensive comments made by Joseph Smith, the Angel and serving others. this DNA alteration was, but it may have Moroni, and even the Lord, referring to the ROGER TERRY been sufficient to thoroughly muddy the American Indians as Lamanites (see, for in- Orem, Utah Israelite gene pool in the Americas. stance, Joseph Smith—History 1:34; D&C Throughout the record, there was much in- 28:8; D&C 32:2). Unless you believe that TREASURE—A CLICK AWAY termarriage, and the curse was later removed these were not revelations or that the Lord among the righteous Lamanites (3 Nephi didn’t know what he was talking about, you READ THE DECEMBER 2004 “FROM 2:13–16). Perhaps this was not simply a re- pretty much have to admit either that the I the Publisher” column, “e-Volution,” by versal of the genetic alteration, but a further “former inhabitants of this continent” were William Stanford, with great interest. alteration. We don’t know. We also don’t descendants of Lehi and current Native Although I am a long-time Sunstone sub- know whether the original curse or a similar Americans are indeed Lamanites—or that scriber, distance and expense have prevented one returned when there again began to be Joseph Smith was a fraud. There is really no me from attending any symposiums. Lamanites in the land (4 Nephi 1:20). middle ground. Again, we’re left to the one Happily, modern technology now allows me Probably the Lord, knowing the end from the sure method of discovering the truth. And to “time shift” and “location shift” as I listen beginning and obviously desiring the Book of those who have enjoyed the unimpeachable to a 2001 or 2003 Salt Lake Sunstone Mormon to be a matter of faith rather than witness of the Spirit regarding such matters Symposium presentation in the comfort of scientific proof, muddied the gene pool in- as the truthfulness of the Book of Mormon my island home. I have found the sympo- tentionally, so that we would be left to the and Joseph Smith’s call as prophet of the sium downloads to be a treasure trove of one sure method of finding out the truth: Restoration aren’t troubled by what the DNA Mormon thought and perspectives. Years ago, I enjoyed reading Keith Norman’s article, “The ‘T’ Word: Trading our Birthright for a Mess of Certainty” (SUNSTONE, April 2002). To be able to listen to his 2001 symposium presentation (and the accompanying response from Toby Pingree) has left me with an even stronger and lasting impression of his perspective. Another 2001 Symposium presentation I enjoyed was the two-essays-plus-response session, “The Evolution of Belief: Reconciling through Faith Crises” and “The Evolution of Belief: A Skeptical Sojourn” by Camilla Smith, George Smith, and John Sillito (SL01–357). Listening to these mature, thoughtful speakers reflect on their faith journeys has broadened my personal defini- tion of “faith” and “belief.” Since I do not re- call seeing a published version of this presentation in SUNSTONE magazine, the “e- Volution” Sunstone is undertaking is truly a means, as Stanford says, “to economically share Sunstone with the world.” I am looking forward to many more years of SUNSTONE magazine and symposiums as a way for me to explore the richness of Mormon thought and culture. JUDY ESAKI Kaneohe, Hawaii
Letters for publication are edited for clarity, tone, and space. Send them to
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FROM THE EDITOR PRESERVING 30 YEARS OF SUNSTONE ALL WE HAVE GOAL By Dan Wotherspoon 100% $10,000 I would not give a fig for the simplicity kinda cocky, sure that since I’d straightened 90 100 FRIENDS this side of complexity, but I would out my life and started to fly right again, I 80 $100 EACH give my life for the simplicity on the had everything figured out; the second time, other side of complexity. nine years later, after doubt had busted me 70 100 DAYS —OLIVER WENDELL HOLMES up some more. I caught on better the second time.2 60 I will give up all that I possess, yea, Fowler’s work builds upon insights in I will forsake my kingdom, that I may child and human development studies that 50 receive this great joy. . . . I will give suggest that in order for us to develop a 40 away all my sins to know thee. . . . healthy, well-integrated personality, we must —KING LAMONI’S FATHER successfully perform various developmental (Alma 22:15–18) tasks and negotiate different “stages” of matu- ration and growth. The gist of Fowler’s work is 20 IVING UP ONE’S life, forsaking demonstrating that something similar must one’s kingdom, giving away all one’s occur in the development of deep, abiding 10 G sins. . . . That’s gut-level stuff—will- faith. That is, if we are to come to know faith ingnesses that come only from the deep parts at its most mature levels, we must first know of souls, determinations that ring true only but then move beyond earlier forms of faith WILL YOU JOIN IN? when expressed by those who’ve really been while still retaining the vitality and gifts of in the tussle. We’re talking about adult mat- each previous stage. THE GOAL ters here. All stages of faith involve a complex inter- To create a complete digital library A quick glance through this issue of play between conscious and unconscious of all past and current symposium SUNSTONE will reveal that many pieces touch processes and involve many biological, emo- sessions and magazines and have upon the relationship between “faith and tional, cognitive, social, and religio-cultural 1 them available by the end of 2005 doubt.” I know—as a topic, it’s a Sunstone factors which, if not negotiated well, conspire perennial, a theme that plays in the back- to arrest faith development at a level one OUR PROGRESS ground of so many of the personal wrestlings would associate with childhood or early ado- We at the Sunstone office are able to that bring folks to our pages and sympo- lescence. Nevertheless, Fowler’s research keep digitally current but need your siums. And I’d be loathe to admit that I work shows that most adults manage to successfully support in order to complete the all the long hours I do in an enterprise create an integrated “set of beliefs, values, and digitization of 3,000 or so past having anything to do with “doubt” if I only commitments that provide orientation and 3 symposiums. thought of it in its negative sense. If I didn’t courage for living.” In other words, by the also sense its intimate connection with time we reach chronological adulthood, most THE PLAN “faith.” If I didn’t believe that doubt is a of us have managed to create a “worldview” of We’re launching a special drive to portal through which we must pass if we’re some sort, an understanding about life, a raise $10,000 by mid-September to ever to know the kind of simplicity Holmes “faith” that includes a sense of morality and cover the cost of necessary additional is speaking about. If I didn’t trust doubting as purpose which satisfies our basic need for equipment and labor. a necessary companion on the pathway to identity, meaning, and hope for the future. knowing the God who says his yoke is “easy” This type of faith provides us with an ori- During the next 100 days, we’re and his burden “light” (Matthew 11:30). enting story in which we “live, and move, and asking 100 of our friends to contribute Hence, even though it’s a perennial, I’m ex- have our being” (Acts 17:28). Given all that $100 each. All donated funds will be cited to see the faith/doubt dynamic fore- can go wrong in a universe composed of freely put directly to this project. grounded again. acting agents, arriving at this stage of faith is a THE FOLLOW-UP remarkable accomplishment. And in all that S those of you who are regular follows, I do not want to be read in any way as We will keep you informed of progress readers of my editorials may know, I suggesting that faith of this type isn’t worthy on both the growth of the digital A have found a great deal of peace and of honor and respect. collections and the giving campaign encouragement in my own wrestle with via www.sunstoneonline.com and in doubt and faith in the work of James W. HERE’S a rub, however, for Fowler coming issues of SUNSTONE. Fowler. His Stages of Faith showed up in my also contends that though this is the life twice—the first time while I was feeling T stage of faith development at which
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most adults live out their lives—many of munity. In faith terms, it refers to connect between the fundamental thrust of them in perfect contentment—this stage is the conscious or unconscious Jesus’s gospel and the gravitational pull (the only halfway to the highest form of faith: full image of adult faith toward which modal developmental level) at work in most identification with God (which, in deference the educational practices, religious Christian communities. What can be done to to non-theistic traditions, Fowler alterna- celebrations and patterns of gover- close this gap? tively characterizes as identification with the nance in a community all aim. The Fowler states the matter this way: will and purposes of the universe). Further modal level operates as a kind of Discipleship to Christ, if radically complicating this picture is Fowler’s claim magnet in religious communities. followed to full maturity, would that while the basic thrust of Christ’s message Patterns of nurture prepare chil- bring persons to a way of spending (and that of most religious traditions, in- dren and youth to grow up to the and being spent in their lives that cluding, in my opinion, Mormonism) is to modal level—but not beyond it. . . . would express loyalty to the rule of bring people to this highest form of faith, the The operation of the modal level in God and in covenant relations with institutional workings of most churches, for a community sets an effective limit a commonwealth of being. In light complex and largely unconscious reasons, on the ongoing process of growth of this, we ask ourselves, how can actually discourage adherents from venturing in faith.4 faith communities avoid the coer- forth from the earlier stage of faith. Fowler’s depiction of the stages of faith is civeness of the modal develop- In articulating this point, Fowler borrows not a theology; it does not describe “faith” in mental level, and how can they from Kenneth Keniston the concept of the terms of specific discursive claims about God sponsor appropriate and ongoing “modal development level” in communities. or the universe. But Fowler is a Christian— lifelong development in faith?5 In applying this concept to religious commu- an ordained minister in the United Methodist I believe Fowler is right about the kind of nities, Fowler defines the modal develop- tradition—and as such, he is especially inter- life Christ’s message calls us toward. I also be- mental level as ested in the implications of his stages-of-faith lieve that Fowler’s critique of Christian com- the average expectable level of devel- theory for fellow Christians. Given that, sup- munities in general applies to the Mormon opment for adults in a given com- pose Fowler is right. Suppose there is a dis- community as well. In Mormonism, the “image of adult faith toward which the educational practices, religious cele- Sun Strokes brations and patterns of governance in [our] community all aim” is some- 2005 SUNSTONE WEST thing short of what the LDS gospel in its highest form calls us toward. Our great thanks to all who helped make this year’s Sunstone West Symposium a success! The more I further believe that the reason our than a hundred attendees and presenters who participated in the 22–23 April gathering at the San modal developmental level (like that Francisco Airport Clarion were treated to a twenty-three-item smorgasbord of panels and presenta- of other traditions) is at a lesser stage tions on contemporary LDS theological, historical, and cultural issues. The symposium’s plenary ses- is our fear, as a religious community, sions featured: a screening and discussion of the film, Burying the Past, which wrestles with the of the developmental tasks required to Mountain Meadows Massacre and recent efforts toward healing the wounds that have reverberated for pass through the next stage. For ac- the past century and a half; “Humor from the Tightrope,” lighthearted but poignant luncheon remarks cording to Fowler’s model, if we are to by LDS writer and poet Carol Lynn Pearson; and D. Michael Quinn’s presentation of “To Whom Shall move toward the higher forms of faith, We Go?” (published on page 26 of this issue of SUNSTONE). All symposium sessions are now available we must be willing to examine our be- for order on cassette tape or CD, and through computer download, at the Sunstone website,
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development beyond its current modal de- velopmental level, it seems to me that the SUNSTONE THANKS the following visionary individuals for their support of only thing that might change that is to de- the foundation’s activities during 2004: mystify the processes, including doubt, which Fowler’s research suggests are neces- Without friends no one would choose to live, sary steps in the journey ahead. That is, we though he had all other goods. —ARISTOTLE must clarify what doubt is—and what it is not. We must learn to understand it as an es- $2,500 and up sential ingredient in mature faith, but we Anonymous (2 donors) must also come to recognize that doubt is only one element in a complex interplay of $1,000–$2,500 powerful and dynamic forces, and that Stirling Adams, Molly M. Bennion, D. Jeff Burton, Cole R. Capener, Richard L. Castleton, Julie K. Curtis, Rebecca England and Jordan Kimball, Kelly and Nancy achieving the cognitive distance and new Fife, Richard H. Keller, Armand L. and Ruth Mauss, Kim McCall, J. Frederick perspective doubt provides in no way consti- (Toby) Pingree, Nicholas G. and Marion Smith, Mack C. Stirling, Berenice and tutes an ending point (nor even a high level) Gary Theurer, Donna and Leonard Wald, Nola W. Wallace, Earl M. Wunderli, of faith. It’s a simple thing to start picking Anonymous (3 donors) things apart, but doubting is part of the com- plexity, not the simplicity, that Holmes $400–$999 Dale A. Beckstead, Gary James Bergera, Jeffrey R. Bohn, Duward J. and Alice L. speaks about. Brown, Blaine L. Carlton and Marilyn Bushman-Carlton, Thomas D. Coppin, Dale Johnson, Linda Hoffman Kimball, Arnold V. Loveridge, Ralph J. Payne, George C. HAVE much more to say about these dy- Pingree, Mary Ellen Robertson, Barbara G. Smith, Anonymous (2 donors) namics, but space constraints won’t allow me to explore them in any more $100–$399 I Floyd M. Anderson, Joseph C. Bentley, Joseph E. and Gertrude N. Black, James W. depth until the next SUNSTONE issue. While Blan, Wayne and Phyllis Booth, Bruce K. Bourgeous, Bill Bradshaw, James Brent you spend time engaging this issue and its Briggs, Newell G. Bringhurst, Renee Pyott Carlson, Kathleen Cattani, Michael G. various musings on doubt and faith, I en- Chard, Susan M. Christensen, Blaine S. Clements, Richard J. and Julie C. courage you to take comfort in the fact that Cummings, Robyn Davis, David and Karen Gardner Dee, Marlene M. Fansler, we’re on a journey—souls in motion, hearts Corrinne M. Fiedler, Jack Frost, Christopher C. Fuller, Marian J. Gray, Kristine following the sound of a far-off call. None of Haglund Harris, Joyce P. Houghton, Virginia G. Huber, Douglas D. Jenson, Jeffery you would be reading this magazine nor we O. Johnson, Susanna B. and Charles E. Johnson, Nancy S. and Omar M. Kader, working to produce it if our gut wasn’t telling Margaret E. Kenney, Scott and Susan Hobson Kenney, Katherine Koldewyn, Norman B. Koller, Garold K. Kotter, Glen R. and Marijane Lambert, Anthony J. us that if we keep following that call, we’ll Lapray, Robert and Sharyn Larsen, Clark R. Layton, O. Marvin Lewis, Don R. come to know that simplicity that lies on the Mabey, E. W. Madsen, Janet E. Mayhew, Karma and Frank McLeskey, Frances Lee far side of complexity. We’ll find that joy that Menlove, Mary Ann and Anthony Morgan, Kent G. Olson, Gregory C. Pingree, is worth far more than any kingdom. Georgia T. Platts, Phyllis N. Purdy, Randal K. Quarles, Richard D. Rands, Karen Rosenbaum, Waldraut Schlegel, Jan Shipps, G. Bruce Smith, Arland Thornton, Renee Tietjen, Sid Titensor, Sandra B. Truex, Karl Thatcher Ulrich, Dirk C. Visser, NOTES Gary M. Watts, Beryl Wheeler, Lee and Marilyn White, H. Micheal Wright, Anonymous (33 donors) 1. In some ways, this doubt/faith theme chose it- self as we decided to publish D. Michael Quinn’s ar- $99 and under ticle, “‘To Whom Shall We Go?’: Historical Patterns of Franceskay Allebes, Janice M. Allred, Emy Andrew, Patricia S. Beltran, Christopher Restoration Believers with Serious Doubts,” and K. Bigelow, Marie Blanchard, Catherine H. Bowen, Douglas R. Bowen, Robert H. shortly thereafter received and chose to present Gary Briggs, A. Jerry Butler, Allen B. Buxton, Kyle Cattani, Phil Clegg, Christopher Bergera’s study of President Hinckley’s encounter with Conkling, Benjamin L. Crue, Starr and Judith Curtis, Robert W. Donigan, Vickie doubt during his college years. After these major Stewart Eastman and Alan D. Eastman, Phillip M. Eyring, Donald L. Gibbon, Brian pieces were in place, however, I deliberately selected M. Hall, Connie Cannon Holbrook, M. Reed and Mary Anne Hunter, Ian C. Hyde, other texts—the “Of Good Report” book selection (p. Mark D. Jamieson, Norman W. Jarvis, Duane E. Jeffery, Buckley C. Jeppson, Mary 24) and the “Olive Leaf” comments by President Jane Johns, Ann M. Johnson, Sandra G. Jolley, Jack Landro, Charles Larson, Dale Hugh B. Brown (p. 80)—to highlight the issue even C. LeCheminant, Linda Lindstrom, Larry S. Luke, Laurel M. Madsen, Michael E. more. Nielsen, Richard K. Olsen, David G. Pace, Betty Ruth Parker, Jane A. Patterson, 2. James W. Fowler, Stages of Faith: The Thomas J. Pillar, Allison Pingree, Geoffrey B. Pingree, Ty Pritchett, Dennis R. and Psychology of Human Development and the Quest for Kristine B. Read, Bruce G. Rogers, Beverly L. Shaw, Floyd W. Sherwood, Ruth N. Meaning (New York: HarperSanFrancisco, 1995). Silcock, Leon and Colette Spackman, LaVal W. Spencer, Ann Stone, Sandra B. Originally published, Harper and Row, 1981. Straubhaar, Douglass and Susan Taber, Emma Lou Thayne, Rhoda W. Thurston, 3. James W. Fowler, Weaving the New Creation: Ellen and Lawrence Toscano, Lois S. Van Dusen, Joy Walsh, Shauna and Merrill Stages of Faith and the Public Church (Eugene, OR: Watts, Jacob S. White, William S. and Doris M. Workman, Anonymous (89 Wipf and Stock, 2001), 108. Originally published, donors) Harper Collins, 1991. 4. Fowler, Stages of Faith, 294, emphases in orig- inal. 5. Ibid, 295. THE SUNSTONE EDUCATION FOUNDATION is a non-profit organization. Contributions to Sunstone 6. James W. Fowler, Faithful Change: The Personal are fully tax-deductible. Our survival is dependent on the generosity of our friends. Please consider sup- and Public Challenges of Postmodern Life (Nashville: porting our mission at whatever level you can. Abingdon, 1996), 62.
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IN MEMORIAM the housing office. From this point until the end of his life, he became an iconic fixture on the Provo campus. HE story of Hugh’s contributions to HUGH WINDER NIBLEY Mormon thought is told mainly T through his publications.2 The list runs to more than 250 items, and many were serial articles, which, if counted individually, By Kevin L. Barney would push the number much higher. Many publications from early in his career, though always infused with his Mormon sensibilities and usually with at least tangential Mormon relevance, were not on specifically LDS sub- jects. These include “New Light on Scaliger” (published before his entrance to World War II) and “Sparsiones,” in the Classical Journal; “The Hierocentric State,” “The Unsolved Loyalty Problem,” and “Tenting, Toll, and Taxing,” in Western Political Quarterly; “Victoriosa Loquacitas: The Rise of Rhetoric and the Decline of Everything Else,”3 in How are the mighty fallen! more than a bedroll, a canteen, and a bag of Western Speech; “Christian Envy of the —2 SAMUEL 1:19 wheat and raisins. Except for an occasional Temple,” in Jewish Quarterly Review; “The ranger, he did not encounter another human Passing of the Church: Forty Variations on an UGH NIBLEY, DEAN of modern being the whole time. He did encounter Unpopular Theme,” in Church History; Mormon scriptural studies, passed cougars, bears, and wolves, but he never felt “Qumran and the Companions of the Cave,” H away 24 February 2005, just shy of in danger. He did recount hearing one ranger in Revue de Qumran; “Evangelium Quadraginta his ninety-fifth birthday. During his long and say to another when they met Hugh, “You Dierum,” in Vigiliae Christianae; and productive life, he attained the stature of know, I wouldn’t sleep in there [the woods “Jerusalem: In Christianity,” in Encyclopedia Mormonism’s pantheon of intellectual giants where Hugh had been sleeping] for a hun- Judaica. If Hugh’s aim had been worldly aca- such as Orson Pratt, B.H. Roberts, James dred dollars.” On his way back to Medford to demic success, he could have simply kept Talmage, and John Widtsoe. Yet, remarkably, catch the bus to California, the canvas and rolling out titles like these. he did so without ever holding any high ec- crepe soles of Hugh’s shoes finally gave out, But simply piling up academic publica- clesiastical office. His scholarship, his and he walked the last forty miles barefoot. tions was too easy, too pedestrian, and too writing, his teaching, his speaking, and, From 1927 through 1929, he served an meaningless for Hugh. As he recalled: above all, the exemplary force of his remark- LDS mission to Germany (visiting Greece I sent out articles to a wide variety able life were the sources of his considerable and Italy on the way home), sometimes of prestigious journals and they authority among Latter-day Saints. Legions of sleeping under trees and subsisting by were all printed. So I lost interest; Nibleyophiloi, spanning three and four gener- sucking on kernels of wheat he kept in his what those people were after is not ations worldwide, count Hugh as someone suit pocket. An undergraduate degree in his- what I was after. Above all, I could who “blew their minds” and opened to them tory from UCLA in 1934 (summa cum laude) see no point to going on through new ways of understanding the scriptures was followed by a Ph.D. in ancient history the years marshalling an ever- and other spiritual matters. from Berkeley in 1938. Hugh wrote his dis- lengthening array of titles to stand Hugh was the ultimate embodiment of sertation, The Roman Games as a Survival of at attention someday at the foot of Sunstone’s motto (borrowed from St. an Archaic Year Cult, during a six-week an obituary. That is what they were Anselm), fides quaerens intellectum—”faith marathon, surviving on wilted carrots he all working for, and they were wel- seeking understanding.” Indeed, Hugh was a purchased for a penny a bunch and canned come to it.4 friend to the independent scholarly commu- milk for which he paid eight cents a can. Hugh was interested not in intellectual nity at times when it was not popular to be Hugh then taught for several years at the pedantry but in matters of ultimate religious so—but then popular convention was just Claremont Colleges, in Claremont, significance. So he directed most of his about the last consideration ever to influence California. In 1942, he enlisted in the army, writing not to the academic marketplace, but his thinking. where he received training first in weather to the Saints themselves, both as a consecra- Hugh was born on 27 March 1910, in observation and then in military intelligence. tion of his talents to the Church he so loved, Portland, Oregon, to Alexander “El” and On D-Day, Hugh was among the first to drive and also perhaps because plowing new Agnes “Sloanie” Nibley, the second of their a jeep onto Utah Beach. ground in LDS scripture was a far greater six children.1 In 1926, the family moved to Following his return to the States, Hugh challenge (not to mention more interesting Glendale, California. worked briefly at The Improvement Era in and just plain fun) than joining the ever- An early indication of Hugh’s indepen- 1946 before John Widtsoe recommended growing ranks of the scholarly orthodox. dent spirit and love of nature was the six him for a position at BYU. There he became Anyone with a little knowledge of Greek and weeks he spent by himself camping in the an assistant professor of history and religion Hebrew could call himself a Bible scholar, Crater Lake wilderness of Oregon with little and also met his soon-to-be wife, Phyllis, in but to turn the Book of Mormon into a fertile
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and flowering field of academic study year (1966–67) of advanced study of in its own right required the rarefied Egyptian under John A. Wilson and genius that few in this world possess. Klaus Bauer at University of Chicago’s Hugh’s initial foray into directly Oriental Institute. From January 1968 apologetic material came in the wake through May 1970, Hugh published a of Fawn Brodie’s 1945 biography of lengthy serial in the Improvement Era Joseph Smith, No Man Knows My called “A New Look at the Pearl of History, with his cleverly titled 1946 re- Great Price.” These articles began with joinder, No Ma’am, That’s Not History: A a review of the 1912 Spalding pam- Brief Review of Mrs. Brodie’s Reluctant phlet (an indirect attack on the Book of Vindication of a Prophet She Seeks to Mormon in the form of a direct attack Expose. Like much of Hugh’s work, on the Facsimiles and their published from half a century’s remove, this is a interpretations). Hugh then continued very dated effort that has been super- with a study of Facsimile 1 from the seded by more mature Mormon histor- Book of Abraham. He also published a ical scholarship. Indeed, I would not dozen or so additional articles on Book claim that LDS history was ever one of of Abraham topics, many in the pages Hugh’s particular strengths, at least of BYU Studies. In 1975, he published judged by today’s standards. But for The Message of the Joseph Smith Papyri: many in the Church, this book was An Egyptian Endowment, a translation of their first introduction to Hugh’s and commentary on the Book of grounded faith as expressed by means Breathings. (In the not too distant fu- of his rapier wit. Pity the poor soul ture, this book will be reissued by who found himself engaged in a battle FARMS as part of the Collected Works of wits with Hugh! Although Hugh of Hugh Nibley series). He then pub- wrote a few other generally apologetic lished Abraham in Egypt (1981), which pieces, such as The Mythmakers (1961) is largely devoted to comparing the and Sounding Brass (1963), most of his Book of Abraham with other ancient work was focused on the peculiar Abraham texts and to studying scriptures of Mormonism. Facsimile 3. His final contribution to Hugh’s greatest achievement therein Book of Abraham studies will be One is probably his work on the Book of Eternal Round, a study of the Joseph Mormon. In the first half of the twen- Smith Hypocephalus (Facsimile 2), to tieth century, interest in and study of be published posthumously by the Book of Mormon had waned and FARMS. was demonstrably at an all-time low.5 His published writings are so exten- Almost single-handedly, Hugh changed sive that it is impossible to do them that with a number of lengthy even minimal justice in so brief a sum- Improvement Era serials, which were mary. Other topics he treated include later published in book form, resulting temples, the Old Testament, the early in a trilogy of sorts. First was Lehi in the Church, patristics, and Brigham Young. Desert, followed by The World of the A publication remarkable for where it
Jaredites (which were combined as a ALL PHOTOS COURTESY OF THE NIBLEY FAMILY appeared as much as for its content is single book). Second came An his long serial, “A Strange Thing in the Approach to the Book of Mormon, which be- studies fun and interesting, something that Land: The Return of the Book of Enoch,” came the 1957 Melchizedek Priesthood not long before had seemed impossible.6 which was published in the Ensign and surely Study Guide, a somewhat controversial Hugh’s influence was also significant in will be the first, last, and only such long, choice since it was written at a level clearly studies of the Book of Abraham. When a por- heavily footnoted serial ever to appear in that over the heads of most Church members. tion of the Joseph Smith Papyri was recov- publication. (President McKay personally authorized its ered from the Metropolitan Museum of Art in Those not interested in his scriptural writ- use as a guide, reasoning that the Saints November 1967, most LDS scholars were ings could investigate yet another class of his could “reach for it.”) The third contribution limited to writing about the history of the pa- speaking and writing that consists of vig- to this trilogy was Since Cumorah (my per- pyri, for they lacked the tools necessary to orous social commentary (especially directed sonal favorite). study the papyri directly. Hugh no doubt was against contemporary Mormon culture), In his approach, Hugh followed in the not as prepared as he would have liked to which for some readers is his most com- footsteps of Sidney B. Sperry, studying the have been, and he never considered himself pelling work. Hugh was a rare combination: Book of Mormon as any other text from an- an Egyptologist per se (he was always more a a faithful Mormon, unquestionably loyal to tiquity. But he did so with prodigious schol- generalist in ancient history). But he had pre- the Church and its leading brethren, but he arly tools, linguistic control, depth, rigor, viously studied both Egyptian and Coptic (a was also a liberal, a Democrat, an environ- outright flair, and his omnipresent sense of Christian-era form of the Egyptian language) mentalist, a pacifist, and an anti-materialist. humor. He actually made Book of Mormon and had recently returned from a sabbatical Because of his unquestioned loyalty, he could
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get away with trenchant social commentary imitate Hugh’s writing style. To grow as a that others could not. In this respect, he scholar, I found that I had to abandon that wrote and spoke much like a prophet of conceit and find my own voice. I can always Israel, calling the people to repentance from tell when a young Mormon has been over-in- a position of great moral authority. fluenced by Hugh and tries to write like him. Unfortunately, his preaching along these His was a great style, but one that is inim- lines has had only a modest influence among itable by anyone lacking his fundamental ge- the Mormon hoi polloi, but I count myself nius, a class into which most of us fall. among those who have been positively influ- I was also favorably impressed with enced by his social and cultural critiques. For Hugh’s control of languages and saw what a the reader unfamiliar with this aspect of difference it made when I compared his work Hugh’s writing, I highly recommend the with that of writers who commented on texts Approaching Zion volume of the Collected they could not read in the original tongues. Works series as an excellent entree. As a result, while on my mission, I began to teach myself bits and pieces of Hebrew and IKE most Saints, I encountered Hugh Greek, using such tools as I had at my dis- not up close and personal, but mostly posal, such as a Berlitz Hebrew reader, a L from afar. My first introduction to him Strong’s Concordance, and a Jehovah’s was in early 1978, while on my mission in Witnesses interlinear. Colorado. Many missionaries there had de- When I got to BYU, I started in economics veloped a fascination with the Dead Sea but ended up majoring in classics, studying Scrolls, a fascination my training companion Latin and Greek, and also Hebrew and imparted to me by osmosis. Once, when vis- Coptic (though never the full array of lan- iting a member family, I noticed the cover of guages Hugh controlled). True, I ended up in a book that had a picture of what I instantly law school, but studying ancient languages is recognized as a scroll jar. It turned out to be a decision I have never regretted, and the ex- Since Cumorah. perience has been a blessing and a joy to me I recognized the name “Nibley,” because to this day. Most of my teachers had been as a boy, I had read a children’s book written Hugh’s students, and most of my friends had by Preston Nibley, an Assistant Church been similarly influenced to study the an- Historian and Hugh’s uncle. I dimly recall my cient world because of their exposure to father’s telling me how much he respected Hugh and his writings. Preston’s relative named Hugh. That com- I never took a class from Hugh (competi- ment had meant nothing to me until that tion to get into his classes was fierce), but if moment visiting the member family with he gave a lecture while I was on the Provo Since Cumorah, when I first encountered this campus—boom, I was there! “Hugh.” My member acquaintance lent me the book, and I quickly devoured it. It was HE following are just a few anecdotes unlike any Church literature I had ever en- ally cut their Nibley teeth on Lehi in the about my personal encounters with countered, and it piqued my interest in the Desert and the World of the Jaredites, I did not T the man: Book of Mormon. The Book of Mormon was obtain that book until inheriting my father’s always one of Hugh’s favorite books, but it copy following his death in 1980. • I used to study in the Ancient Studies had never been one of mine, and to this day, Reading Hugh naturally led me to the Reading room on the fourth floor of the Lee it still really is not. (I am the perhaps rare material in his footnotes, much of which library at BYU, just on the other side of the Latter-day Saint who much prefers the Bible was, of course, written by non-LDS authors. wall from the Ancient Studies office. Hugh to the Book of Mormon.) The extent of my So I began to purchase and read key schol- had a secretary, but he usually typed his own enjoyment and appreciation of the Book of arly texts. (I do not recall whether we mis- papers on an IBM selectric in the office. I Mormon is largely due to Hugh’s own infec- sionaries at that time were supposed to limit would regularly hear a steady stream of mild tious enthusiasm for it as imparted through our reading to a list of certain semi-official epithets coming from the other side of the his writings. Mormon texts, but if we were, I conveniently wall as he tried to get the typewriter to bend I was off to the races. While still on my ignored that rule.) Before long, I was schlep- to his will. I got quite a kick out of the idea of mission, I obtained several of Hugh’s books ping a whole trunk of books during trans- Hugh’s typing some spiritual paper on the and taped lectures, including An Approach to fers. temple while cursing a modestly blue streak the Book of Mormon and Message of the Joseph Although I am a little embarrassed to ac- at his typewriter. Smith Papyri, which I bought on sale from a knowledge this, while still on my mission, I Seventies bookstore not really knowing what wrote several research papers on different • When I was studying classics, for a pe- it was, but just because it looked interesting. tractates of the Nag Hammadi Codices. I riod of time, a group of us would gather to I even read the thing, which makes me one of typed them up on an old typewriter we had study in a stairwell not far from the Ancient only about twelve people in the Church to in one area. They were awful, partly because Studies office. One time, Hugh shuffled up actually do so (I exaggerate only slightly). I was still so young and lacking formal edu- the stairs while we were reading Latin poetry. Although Saints of an older generation usu- cation, but partly, too, because I was trying to He asked what we were reading. We replied,
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“Catullus.” He got a far-off look in his eye Y personal stories about Hugh are and a smirk on his face, then gave out a little not particularly important nor laugh, and said, “Ahhh, Catullus.” M meaningful to anyone but myself. I realize this story is funny only if you And there are undoubtably many thousands have ever read any Catullus, but suffice it to of Saints who have similarly personal but say that were his poetry not written in Latin, meaningful-to-them stories of interactions, the BYU administration would never allow it small and great, in print or in person, with this on campus! remarkable man. That so many people trea- sure even small interactions with Hugh is a • Another time, Eta Sigma Phi, the classics testament to his tremendous influence in the honor society, went into the mountains for a Church. Perhaps Hugh’s greatest legacy is the picnic, and Hugh came along. He was always battalion of scholars and students following in a great supporter to those of us studying clas- his footsteps. Among these are the hundreds sics. I hadn’t known then about his prodi- of scholars who participate in the Foundation gious love for the outdoors, but I learned for Ancient Research and Mormon Studies, from that trip how much he relished being in which in some sense is a club for nature. He was really in his element, hiking Nibleyophiles—a club to which I am happy around, picking up sticks, examining things, and proud to belong. The wonderful Sunstone and no one bugging him. That was probably Symposium roast of Hugh in 2003, which he as happy as I ever saw him. was unfortunately unable to attend due to ill- ness, is another indication of the breadth of his • At a conference attended by a number influence in the Mormon community. of prestigious non-LDS scholars, Hugh was Hugh is survived by his wife Phyllis, their to give the keynote address in the auditorium children: Paul, Christina, Thomas, Michael, of the old Joseph Smith Building. Truman Alexander, Rebecca, Martha, and Zina; Madsen introduced Hugh and waxed rhap- twenty-four grandchildren; and two great- sodic about Hugh’s many remarkable intel- grandchildren. On behalf of the Sunstone lectual abilities. Included in his litany was community, I extend deepest condolences to Hugh’s being able to recite extensively from the Nibley family. We join them not only in Ovid in Greek. Another speaker might have mourning his loss but also in celebrating his let it go, but not Hugh. As soon as he reached life and influence, which will be felt for gen- the podium, he remarked, almost under his erations yet to come. breath, that “reciting Ovid in Greek would be quite a trick!” He did not bother to explain, NOTES assuming that most of his audience would know that Ovid actually wrote in Latin. 1. In birth order, the Alexander and Agnes Nibley children are: Alexander, Hugh, Fred, Philip • On another occasion, I went to hear (who died at age 14), Reid, and Barbara. Reid and Hugh lecture at the Smith Family Living • FARMS is currently engaged in a long- Barbara both survive Hugh. The various biographical Center. Later that same evening, Hugh’s term project to publish virtually every word details in this essay derive from Boyd Jay Petersen, brother Reid was giving a piano recital across Hugh ever wrote. I confess that, except for Hugh Nibley: A Consecrated Life (Salt Lake City: Greg campus, and at the conclusion of his re- Approaching Zion, I do not own any of the Kofford Books, 2002). marks, Hugh hopefully suggested that the FARMS Nibley volumes, mainly because I al- 2. Bibliographical details in this essay derive audience should rise en masse and troop over ready have most of the stuff in the original from Louis Midgley, comp., “Hugh Winder Nibley: to the recital, which was obviously what editions. Some may question the wisdom of Bibliography and Register,” in John M. Lundquist and Hugh wished to do. Alas, it was not to be. reprinting it all, and there are probably Stephen D. Ricks, eds., By Study and Also by Faith: After the speech, as was typical, Hugh was things in his corpus that Hugh would just as Essays in Honor of Hugh W. Nibley, vol. 1 (Salt Lake quickly surrounded by a gaggle of Saints, soon not see the light of day again. But I can City: Deseret and FARMS, 1990), xv–lxxxvii. asking him innumerable questions. I am em- fully understand and sympathize with the 3. This essay was deeply ironic in that Hugh was barrassed now to admit that I was one of sentiment, for when I was at BYU, before Al himself a master rhetorician. them, and this was the one time I actually Gore invented the Internet, we used to trade 4. Hugh W. Nibley, “An Intellectual asked him a question. I asked Hugh what he and collect Nibley writings on what was Autobiography,” in Nibley on the Timely and the thought of Archbishop Usher’s biblical called the Mormon Underground. And, of Timeless: Classic Essays of Hugh Nibley (Provo: BYU chronology. He took just a moment to gain course, like boys trading baseball cards, we Religious Studies Center, 1978), xxv. his bearings, then responded that Bishop wanted them all. I remember in one instance 5. See Noel B. Reynolds, “The Coming Forth of Usher was a good man who did the best he being particularly pleased to acquire an un- the Book of Mormon in the Twentieth Century,.” BYU could with limited information. I thought it published treatment of the three Facsimiles, Studies 38, no. 2 (1999): 6–47. was a great answer, I suppose because it ac- which someone had acquired from the office 6. For an appreciation of Hugh’s Book of corded with my own opinion. But in retro- files by uncertain means. (I knew enough not Mormon studies, see John W. Welch, “Hugh Nibley spect, I really wish we had gotten Hugh to to ask too many questions but simply to and the Book of Mormon,” Ensign, April 1985, that piano recital. enjoy the fruits of these labors.) 50–56.
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IN MEMORIAM Turkish-occupied Palestine, had learned the history of the Middle East from storytelling sessions around the fire. EMEMBERING UGH IBLEY R H N HEN I was about nineteen, I ex- pressed an interest in joining the W LDS church. (Perhaps I wanted to fit in with the dominant culture.) Hugh grilled me on central doctrinal questions in Mormonism, and I quickly failed this oral exam. He did not exhibit any missionary zeal about the possibility of my conversion but told me to take my time, think about it, and learn a few basic facts about Christianity first. So I learned more, studied, and a few years later, I did join the Church. TO TREASURE thusiasm kept our attention glued to his dis- In 1963, Hugh arranged for my admis- THE SACRED course. sion to BYU. He literally took me by the Hugh enjoyed practicing his Arabic with hand, walked me to the admissions office, Y FIRST MEMORY of Hugh Nibley me and my brothers. We spoke a colloquial and told the women at the counter, “Admit is thinking as a child, “How could Palestinian village dialect, while he spoke this boy.” They gave me forms to fill out on Manyone be so white?” He was the formal classical Arabic, so we exchanged new the spot, and a week later, I went back to first white man I had ever met. He looked as words and different pronunciations. When I learn from the admissions staffer, “We are ad- if he had never been exposed to direct sun- was in junior high school, my father mitting you because Brother Nibley has light. He shaded his head with a wide- arranged for Hugh to come to our house one asked us to.” So there I was among the brimmed cotton hat and wore two pair of night a week with his small blackboard and Mormons: a Muslim, a Palestinian-Arab, and glasses at a time—sunglasses over his regular chalk to teach four of us Kader boys to read a native of Provo, Utah, who was active in the prescription lenses. and write Arabic. We were miserable failures Democratic Party of Utah. My parents were Palestinian-Arab immi- in language studies, but he kept our atten- When I started school, I didn’t know grants who raised eight children in Provo, tion. It was interesting enough to have a anyone on campus, so I spent time with Utah. We lived on a farm less than a mile strange white man speak Arabic with us, but Hugh in his office being tutored and men- from the mouth of Rock Canyon. My father Hugh also offered a new story or historic fact tored. I signed up for his religion class de- had worked his way by railroad across for every name, letter, noun, and verb form. signed for non-Christian students. We America peddling housewares and rugs, ulti- My parents thought Hugh was some form referred to the class as “Book of Mormon for mately reaching Utah before the outbreak of of sacred personality, so we naturally thought Heathens.” He taught us LDS doctrine in the World War I. He joined the U.S. Army, lost so, too. He treated us as if we were won- context of other world religions, taking great his hearing in the war, and came back to derful, interesting artifacts from a lost age. care to make sure we all had a source of com- Utah a disabled veteran. His war service and My dad had long discussions with Hugh parison from our various religions to similar disability earned him a homestead, where he about biblical history, the Quran, the Book of doctrines in Mormonism. Everything he built a fruit farm, eventually brought my Mormon, and prophets, both ancient and taught made me want to know more. His lec- mother [from where?], and tried to integrate modern. Hugh treated Dad with patience tures always left me wondering why I was all of us kids into Mormon/Utah society. and respect, partly because Dad was deaf wasting so much time when there was so My parents remained devout Muslims from the war, but also because he was a de- much to learn. He was compassionate, em- throughout their lives, praying five times a vout Muslim who had memorized the pathetic, and always curious. He was devout day at our home or while working in the Quran. They shared the idea that all religions in his convictions, loyal to Church leaders fields near where the Provo LDS temple cur- are interesting and sacred. and the doctrine, but always questioning and rently stands. From their earliest days in Hugh visited Palestine around 1962, at searching for answers. His interest in ancient Utah, Hugh took an interest in my parents, the same time Dad took us all home to try to forms of worship and the lessons we could visiting them and learning about our culture. marry us off to our cousins. (Our parents learn from them tidbit by tidbit, artifact by He even mentioned them in a footnote in his worried that we might marry Mormons and artifact, taught us to read sacred texts with book, Lehi in the Desert and the World of the leave the Muslim faith—which actually hap- care. Jaredites. pened in a couple of cases). Hugh later told I must have been seven or eight when I me about a tour he and Dad took to the ROM childhood to maturity, I viewed first met him in 1950 or ‘51. He drove a Qumran caves. One could write a very funny Hugh as a member of our family. He group of us kids, including some of his own, book comparing Dad’s point of view and F spoke at my brother’s, and later my to Deer Creek Dam. We stopped at a scenic Hugh’s interpretation of the caves and scrolls. dad’s, funeral, and we would often consult turnout while he explained the environ- Hugh discussed the historic significance of him on family problems. When I left my mental attributes of the layers that could be the material found in the caves, while Dad teaching post at BYU to move to Washington, seen on a receding reservoir. I did not have a described the meaning of it all from the per- D.C., he gave a farewell speech which in- clue what he was talking about, but his en- spective of a person who, as a child in cluded a lengthy historical analysis of the
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roots of my surname from biblical sionate. He remained a defender times to the present, and then of those who struggle for a liveli- taught about all the peoples who hood as well as those who struggle had lived in Palestine from the be- with their faith, or lack of it, or for ginning of time. He concluded a better grasp of their purpose in that the blood of all who had ever this existence. He urged me to al- lived in Palestine coursed through ways remember that the human my veins. My friends in the local soul is capable of being small and chapter of Utah County petty, but that it can also expand Democrats who had come to the to such heights that it can conquer farewell dinner to bid me and my any challenge imaginable. wife goodbye, ended up listening Hugh was a Christian in the to a serious discourse on ancient most fundamental way, a compas- history and my connection to it sionate man who ignored material for well over an hour. things and gave very generously of On my trips back to Utah, I al- his time and intellect. He was ways visited Hugh, who would never impressed with worldly or start every conversation as if I had Church leaders as leaders but in- just visited the day before. He stead measured them by a scale would dive right into his current whose values connected to the an- research, explaining in detail his cient truths which motivated his new findings. I would always try interests. All in all, he preferred to to pay attention, though my eyes make his way among the common would often glaze over in wonder- folk. The world is a better place ment at this marvelous man’s un- because of Hugh Nibley, and we ending enthusiasm for the are all enriched for having had his mysteries of ancient history and influence in our lives. their connection to our lives OMAR KADER today. Vienna, Virginia
Y fondest memory of LEADING THE Hugh is of working M with him to publish a PROCESSION series of articles on Brigham Young’s views about war and pre- ORDON THOMASSON, serving the environment in the one of Hugh Nibley’s BYU Young Democrat, a newsletter G brightest students and for our campus organization. The one who shares at least a part of articles were printed in 1970, Hugh’s vast intellectual curiosity, during the height of the furor over reports that Hugh really enjoyed the Vietnam War, and much to the only one of the many introduc- chagrin of the BYU administra- tions he was given during the tors, whose job it was to keep years of his distinguished career. even the scent of war protests out That was when the master of cere- of campus life. I was president of the Young ment, and he expressed them publicly and monies at some BYU event introduced Hugh Democrats, and, because Hugh was one of often. He was not a fair-weather Democrat, by simply quoting a note pinned to the bul- us, it didn’t even occur to me that anything either. During one of the U.S. Senate cam- letin board of the Honors library: “Hugh we did or thought was politically radical. All paigns, he volunteered to go knocking on Nibley Reads Graffiti.” Hugh Nibley recog- publications had to be submitted for ap- doors in Provo with senatorial candidate Ted nized that, as Simon and Garfunkel note, proval by school officials, and many in the Wilson, the former mayor of Salt Lake City, words of wisdom are written on the subway administration tried to block ours. However, and Robert Redford, the movie star. The walls and tenement halls, as well as on an- they could not easily censor the commentary three of them went trudging the neighbor- cient plates and scrolls. He seemed to have of the renowned Hugh Nibley. When Hugh hoods of Provo drumming up votes for read everything. Why not graffiti? contributed his articles, I always enjoyed Wilson. Hugh knew and supported Wilson, Hugh Nibley was one of the most pow- watching the faces of certain administrators but we had to explain to him who Robert erful figures of the modern church, a larger- turn red when they realized how anti-war Redford was. than-life character who wielded enormous Hugh’s articles were. influence. When I took his Pearl of Great Hugh was not only a compassionate CHERISH the time I spent with Hugh Price course at BYU in the late ‘50s, he was Christian, he was also a courageous and de- Nibley because he challenged me to already a legend and a folk figure of real and vout Mormon. He had strong opinions about I think about important things, to treasure imagined dimensions. Mythology, both that war, wealth, and preserving the environ- the sacred, and to always work to be compas- which he studied and that which he created,
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seemed to follow him much like the dust that questions, many of them uncomfortable mous: no rank, no recognition, no swirls around Pigpen, the character in the ones. He also provided answers—informa- anything. While I have been com- Charlie Brown comics (an allusion that tive, comprehensive, sometimes entertaining, mended for some things, they were would not have been lost on Nibley!). and often filled with footnotes! Nibley knew never the things which I consid- Hugh was devoted to BYU, yet he re- so much that he saw correspondences every- ered most important—that was en- mained its most astute and outspoken critic. where. Although some have criticized his use tirely a little understanding His essay “Zeal without Knowledge” is to my of parallels, what few have recognized is how between me and my Heavenly mind the best indictment of what sometimes particularly apt many of his parallel argu- Father, which I have thoroughly passes for intellectual inquiry not only at ments are. If he had a tendency to see too enjoyed, though no one else knows BYU but at many universities. “True knowl- many parallels, he knew so much about so anything about it. edge never shuts the door on more knowl- many things that it was difficult for him not edge, but zeal often does.” “The University is to draw our attention to those he considered UGH was able to remain a noncon- nothing more nor less than a place to show relevant. And, it is safe to say, it is doubtful formist in a very conformist church off.” Hyperbole to be sure, but Nibley’s hy- that any of his contemporaries, certainly not H while also remaining one of its most perbolic statements always had a kernel of any of his Mormon contemporaries, knew or faithful members. This, I believe for three truth and were carefully crafted and calcu- knows enough to challenge Nibley on most reasons: (1) his vast knowledge intimidated lated to get our attention. subjects. It reminds me of those who criti- everyone; (2) he did not value the things that Nibley’s observations about the lack of in- cized the great Harvard Shakespearean most people value (money, prestige, position, tellectual curiosity among BYU students and scholar, George Lyman Kittridge, for not get- and power); and (3) his devotion was second the shallowness of to none. Truman knowledge among Madsen speaks of some of his colleagues Hugh’s “colossal erudi- were revealed to me tion” and his “breath- some forty years ago. taking assurances of While students at faith.” That is, Nibley BYU, some friends was just as comfortable and I organized a going to the temple as study group called the he was to the library, Saturday Morning and went to both often. Intellectual Breakfast In fact, he saw them as Club. The only accu- inextricably connected, rate part of the name as his writing on the was that we met on temple over his lifetime Saturday mornings attests. And unlike and had breakfast to- some of us who go to gether. It was our the temple, he stayed custom to invite pro- awake and paid atten- fessors to join us for tion. He once re- breakfast in the cafe- marked that he learned teria of the Joseph something new every Smith building so that time he went to the we could “pick their temple. He may be the brains.” The morning only one who could we invited Hugh, it make that statement. was quickly evident to him (and more slowly ting a doctorate. He responded, “Pray, who Hugh has had his critics over the years, to us) that none of us had enough brains to would examine me?” but unlike most of them, he was his own best pick his. I remember distinctly Hugh’s re- When I was editing the now-famous critic. He knew enough to know what he sponse to one question: Dialogue issue on Mormonism’s “Negro didn’t know, and he knew enough of his own “Exactly how many languages do you Problem,” which included Lester Bush’s land- limitations to put caveats with his own con- know, Brother Nibley?” mark study on the history of this doctrine, clusions. “Just the necessary ones.” Hugh was one of three people I asked to re- In his satire on the Christian view of “Which ones are those?” spond. Of all of the things he had to say, heaven, “Captain Stormfield’s Visit to “Just the ones you need to know to get none impressed me as much as the fol- Heaven,” Mark Twain avers that those who along.” lowing: rank highest in heaven are not the world’s lu- After a few more such inane questions, I have always been furiously active minaries but the humble and unheralded. Hugh said, rather kindly and charitably, “You in the Church, but I have also been Those leading the procession are the unex- have to know what questions to ask. By a non-conformist and have never pected—”a common tailor from Tennessee,” asking the right questions, you can immedi- held any office of rank in anything; “a horse doctor from Afghanistan,” and “a ately find out how little any member of this I have undertaken many assign- shoemaker . . . from the back settlements of faculty knows.” ments given me by the leaders, and France.” I imagine among this procession of All of his life, Hugh Nibley asked the right much of the work has been anony- heaven’s highest, a peripatetic, gadfly scholar
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of ancient studies from Provo, holism had been acquired over Utah. He will be ambling along, a years of reading him in The stack of note cards in hand, Improvement Era. scarcely noticing that he is being I sensed that his drive to sur- ushered into the presence of the prise us with things as they “really Lord. As he looks up in surprise, I are” came from his ironic knowl- can’t imagine anyone for whom it edge that this world at its best is will be easier for the Savior to say, stale and unprofitable—which can “Well done, thou good and faithful only be said if we have a prior servant. Enter into my rest.” knowledge (albeit veiled) of a ROBERT A. REES world that is lively and fruitful. He Brookdale, California always seemed to point hopefully to the healing resurrection and rec- onciliation which Christ had A CONTINUING brought us and to which Joseph IMPRESSION Smith’s revelations and the Restoration were the best witness. HILE I WAS on my In sum, he believed in a better mission in England in country where we could all live as W 1975, a member of sons and daughters of God doing the Kendall branch lent me his creative things forever. worn copy of Hugh Nibley’s An Nibley’s particular delight in Approach to the Book of Mormon. putting intellectuals in the same On my next P-day, I took it to the boat as any working person was bath with me, deciding to browse refreshing. He taught me to enjoy the chapters at random to see if serious study the way I enjoyed there was anything interesting. skiing or a good play: to take it no I came across the chapter on more or less seriously than other “Old World Ritual in the New good things in life. He also per- World,” which compared King suaded me that the best things in Benjamin’s discourse with ancient life have, in many respects, al- coronation rituals. About a year ready been done (the City of before, an investigator had chal- Enoch being exhibit A) and that lenged me on the text, saying that human history was not designed it seemed unreal and unbelievable so much as continual progress as a that everyone would make the continual test of faith, hope, and covenant, that everyone would cry love. The veil made sure each gen- out in one voice. Surely, he rea- eration had to deal with a test of soned, not everyone would have uncertainty about what mattered gone along with it. most. Whether in 4000 B.C or At the time, I did not have an 2000 A.D., one still had to choose answer, and so filed the question whom to trust and which way to away on my back burner. But here go. The end would be a knowing in this chapter was the answer! with God and others wherein call- King Benjamin’s discourse was a ritual occa- where he would have been sitting at the ings and elections were made sure. In a uni- sion, and all knew their parts. So of course 2003 Sunstone Roast), but thirty years of versal drama, the final act of this play would everyone cried out in one voice and made the reading his books has made a continuing im- reveal first, that persons were immortal after covenant. Every chapter had something pression on me, for which I am very grateful. all and, second, that they would actually mind-expanding and showed me how much KEVIN CHRISTENSEN enjoy wonderful expanding friendships for- more we can get out of a text if we bring Bethel Park, Pennsylvania ever as members of God’s family. more to it. And I learned that if I gave my In conviction that Hugh Nibley was right questions time and kept my eyes open, an- about much, I vowed at age twenty-four to swers would be forthcoming. HEARING NIBLEY live a life that was not spoiled by too much When I got home from my mission, I seeking for security. I wanted to study things started chasing down books, then magazine T BYU CIRCA 1968, the best enter- out, discover a few new things, and report on articles, then journal articles in the libraries, tainment (a mixture of exhilarating them. I also wanted to enjoy the beauty and finally exhausting those outlets just about the A originality, challenging questions, variety of the world and people as a foretaste same time FARMS started up and more trea- and faithful peacefulness) was to be found in of better things to come. I owe much to sure came to light. the almost weekly firesides that one could hearing Nibley. I never met Brother Nibley himself crash to hear Hugh Nibley. My taste for his CHARLES RANDALL PAUL (though I was seated at the table next to irony, humor, criticism, and interconnecting Highland, Utah
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IN MEMORIAM He died slowly, but the best of him died last. Hugh Nibley, the writer, died several months ago when his hands could no longer type or hold a pencil more than a few min- UNERAL RIBUTES utes. Hugh Nibley, the speaker, died when F T his voice became too weak to speak above a whisper. And his ego—that vanity he fought so long—finally died when frailty left him completely dependent on others for every function of life. And what was left? Pure love.
MICHAEL NIBLEY (Son)
HEN I was in college, in an attempt to Wkeep up family tradition, I took some courses in Latin, ancient Greek, and Old The following are excerpts from remarks given stamatic camera and was going to ask some English. One result of this was that, over the at Hugh’s funeral, held in the Provo Tabernacle, of my friends to take my picture. My dad last twenty years as I’ve made my home on 2 March 2005. grabbed it out of my hands and said, “Let the East Coast, my father and I have commu- me take your picture.” I was a little taken nicated (in Christmas and birthday cards) ZINA NIBLEY PETERSEN (Daughter) aback—not that he wanted to take my pic- largely in the form of quotations from various ture because I was still kind of cute in those classics of world literature. A few years ago, I N graduate school, I had a friend tell me, days, but because I was, after all, “clothed in suppose he was feeling the effects of aging, I“We Christians all believe in life after this the robes of the false priesthood.” But he and he sent me a rather gloomy quotation life, but you Mormons are the only ones I was actually very eager to take my picture. from Homer (in the original Greek, of know packing for the trip.” Daddy had a very He took many shots, and I tried my best to course) about growing old. I considered how well-packed bag. Having spent his life so look intellectual, and scholarly, and sexy at to reply to this, and the answer came clear as deeply entrenched in the Western world of the same time (excuse me, general authori- a bell, not something in Greek or Latin but in effort and accomplishment, having worked ties). And we had quite a bonding experi- the English of the poet Geoffrey Chaucer. In and worked and worked for so many years, ence between father and daughter. I’ll never Chaucer’s immortal Canterbury Tales, a char- he spent his last two or so unlearning to forget; it was wonderful. Well, afterwards I acter called the Wife of Bath tells the story of work, or learning to unwork, learning the far had to get back to California, so I went her life, and at the end of it, looking back, more Eastern mysteries of being instead of home and changed my clothes and dashed she says this: doing, of effortlessness and nonresistance, of off to the Photomat to get my film devel- But, Lord Christ! When that it receiving his own helplessness with a grace oped. That was when I first discovered that remembreth me and a patience that I had never seen in him he had forgotten to take the lens cap off the Upon my youth, and on my jollity, when I was growing up. It was strange these camera. So I have no pictures of that special It tickleth me clear down to my last months to think that this smiling, occasion, but I have memories—and oh heart’s root. peaceful, non-fidgeting little man with the what memories! Unto this day it does my heart calm, pleasantly resigned expression, was the such good same guy who had been so driven when I ALEX NIBLEY (Son) [To know] that I have had my was a kid. world in my time. KNOW many of you are here today to I thought then, and I think even more REBECCA NIBLEY (Daughter) Imourn the passing of a great intellectual. I today, that of few human beings could it be am not. Because to me, Hugh Nibley, my fa- more truly said than of Hugh Nibley, my fa- T was a beautiful spring day, not unlike ther, was not primarily a man of intellect. ther, that he had his world in his time. And Ithis one, the spring of 1987. I was re- Humility is knowing the limits of one’s own not just that he had his world, but that he ceiving a master’s degree from BYU. . . . ego, and Dad knew his. I was talking to him had so much of it. His life was long; his life When I told my dad I was on my way up to once about his grandfather, who had was productive. He spent his time doing commencement, he said, “Well, let me grab achieved great wealth and held high posi- what he loved to do, and he was at the center my hat,” and off he went with me. I said, tions in the church and must have had a of a loving community of family and friends. “Dad, are you sure you want to come sit great drive to succeed. But Dad couldn’t through this? It’s going to be long; it’s going identify with that. “Ambition was never my THOMAS NIBLEY (Son) to be boring.” And he said, “I wouldn’t miss it weakness,” he told me, “it was vanity.” for the world.” He was well aware of his own vanity and E have met here today to honor Hugh So we went up together, and indeed it fought it constantly. The rumpled hat and WNibley. If we would do him true was long and tedious. Afterwards, we went baggy pants were his own version of the honor, we would look past him to Him out on the lawn where I was mingling with monk’s cassock, not a sign that he didn’t care whom he honored. And we would take it friends and people were taking pictures with but that he knew the danger of caring too into our hearts and into our minds to bear family and friends. I had brought a little in- much. testimony of the Lord Jesus Christ.
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CHRISTINA NIBLEY MINCEK Though the forest was his first love, (Daughter) he loved the desert also, and spent a lot of time wandering in the national parks N our family, as soon as the children and monuments of Utah. The design of Iwere old enough to walk, we began the coffin is inspired by a desert culture to be taken on outings into the Utah which he loved. The shape and decora- wilderness. Dad loved to be outdoors, tion are borrowed from a linen chest and on most of his explorations of found in an Egyptian tomb. The con- mountains and deserts, he took two or struction and joinery were invented in three, sometimes four, of the children Egypt and, remembering his Jewish along with him. heritage in which metals are forbidden When I was three or four years old, in the grave, do not depend on metal I got to go along as his sole traveling fastenings. companion on an overnight trip to The secondary woods are tropical. Capitol Reef National Monument. It The dark brown rings that support the was an adventure for me, and I always carry poles are shedua, a tree that felt safe with my storytelling daddy. But grows on the edge of the Sahara desert. although I don’t remember the entire The red molding under the cornice is trip, I do remember waking up in my purple heart, from Central America, sleeping bag at the base of a huge, and recalls his war experiences and his bowl-shaped sandstone valley and strong anti-war feelings, which run like being very frightened when I looked at a thin red line though all his writings the sleeping bag next to me and found and talks. These exotic woods reflect it empty. My father wasn’t there. But as the exotic qualities in a man who tried I scrambled out of my own bag, before hard to be the common man but in I had a chance to cry out, Dad came ways that made him all the more rare barreling down a steep, sandstone and precious. slope behind me and swooped me up over his shoulders to take me back up JOHN WELCH (Friend) with him to see the view below. Years later I came across a black and HAVE laughed and wept as I have white photograph of a magnificent Iprepared this final exam. . . . desert scene with a natural arch sloping Speaking in behalf of all of you who into a smooth desert floor and the have ever taken a Nibley class, at- horizon in the background. There was tended a Nibley fireside, checked a a tiny dot in the middle of that desert Nibley footnote, or have been changed floor. On the back of the photo, Dad by reading his gifted prose, I simply had written the date, and under it, the say, “Thank you Hugh,” with a special words, “Christina at Capitol Reef.” mention to Phyllis. If we were to I was the dot in the middle of the render all the thanks and praise that desert. My father had left me sleeping our souls have power to possess, yet there so he could try to capture the would our thanks be inadequate. Hugh beauty of the scenery and get a picture was a true friend to many, a model of his four-year-old at the same time. mentor. He was generous and inspira- This was an early lesson for me on how he symbols, while containing no magic in them- tional in the extreme. To paraphrase Brigham put the universe in context. The fact that his selves, are a powerful way to communicate Young, I feel like shouting hallelujah when I child was an unrecognizable speck in the when words are not effective. The symbols in think that I was so fortunate to ever know midst of all that splendid nature did not di- the coffin are very personal to me and to- Hugh Nibley. minish my importance to him. To Dad, the gether express my feelings for my father and fact that I was a part of it—that he was and our relationship in a way that I cannot ex- FIRST PRESIDENCY LETTER we all are a part of it—demonstrated the per- press in words. TO PHYLLIS NIBLEY fect balance of nature, mankind, and the di- When Hugh was a teenager, he worked in (Read by Elder Jeffrey Holland) vine. his grandfather’s lumber company in the forests of northern California. He loved the HE Lord has said, “Thou shalt live to- PAUL NIBLEY (Son) forest and spent much of his life wandering Tgether in love, insomuch that thou shalt the mountains to enjoy the beauty of nature. weep for the loss of them that die. Those that Y tribute and final gift to my father is He often took me with him. The primary die in me shall not taste of death, for it shall Mthe coffin in which he now lies (see woods in the coffin are Douglas fir, redwood, be sweet unto them” (D&C 42:46). Such has photo, page 20). My gift to him is symbolic and pine—the trees he cut down as a been the experience of your husband as he of the many gifts that he gave me through his teenager and then defended as an environ- returned home to a loving Heavenly Father. personality and example. He taught me that mentalist. There he is happily united with loved ones
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SUNSTONE PHOTO COURTESY, PAUL NIBLEY COFFIN BUILT BY PAUL NIBLEY USING WOODS AND CONSTRUCTION TECHNIQUES THAT SYMBOLIZE ASPECTS OF HIS FATHER’S LIFE
who preceded him in death and will await humble indifference to appearance and other the opportunity to once again be with you worldly things. He sometimes came to class and others left behind. Although there is no with trousers and coat that did not match, substitute for the love of a dear husband, we and he often wore the two-buckle combat pray you will be blessed with peace and com- boots that were standard issue to the foot sol- fort at this tender time of parting and in the diers of World War II, then recently con- years ahead. With love and kind regards, cluded. As I came to know him better in later Gordon B. Hinckley, Thomas S. Monson, years, I realized that he was the epitome of James E. Faust the Book of Mormon teaching, “Do not spend money for that which is of no worth, ELDER DALLIN H. OAKS (LDS Apostle) nor labor for that which cannot satisfy” (2 Nephi 9:51). ’VE known Hugh Nibley for more than As I experienced it, the manner of his Ififty years. He was my teacher at BYU in speaking was short bursts of unfinished frag- the winter of 1954. I can’t remember why I ments, as if he were always hurrying on to took his “Rise of the Western Church to 600 the next step, always in search of something A.D.,” but its impact on my intellectual hori- more important that the present. He dealt zons was enormous. with the present, but his principal concerns Professor Nibley was the first eccentric were always with what was timeless. Now he that I ever met. His example gave me a life- has broken the barrier of time; he has hurried long appreciation for the wonderfully diverse on ahead. Now he has experienced some of way our Creator distributed talents and spir- the things he always sought. For those of us itual gifts. As I experienced his incredible who still consider ourselves his students, he brilliance and knowledge, I also observed his is still leading the way.
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CORNUCOPIA
SUNSTONE invites short musings: chatty reports, cultural trend the commandment her Mother had given, that even sightings, theological meditations. All lovely things of good report, when Adam sinned because he was deceived, Eve please share them. Send to:
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Cybersaints The Idanian would be very useful in Church Security, per- forming retinal scans and DNA identification at the temple en- DIFTOR HEH SMUSMA, T’HY’LA trances. That’d certainly put an end to cross-dressers sitting among the women. Phlaxian assassins could take care of pesky “Live long and prosper, dude.” intellectuals without the very public mess of excommunica- tion. The Dream Aliens of the Delta Quadrant might be helpful N THE BOOK OF DANIEL, THE ROCK THAT IS CUT in getting everyone painlessly through the three-hour Sabbath without hands shatters the image of Nebuchadnezzar and block. And who better to run correlation and doctrinal exposi- I rolls on to become a mountain that fills the earth (Daniel tion than the Changelings? 2:34–35). Though the Joseph Smith Translation does not alter Of course, not all alien races will be open to the gospel mes- these verses, the Star Trek Family Home Evening Group sage. We might make inroads with the Bejorans if we can cor- (http://stfhe.jlcarroll.net/index.html) apparently expects this relate the Orbs of the Prophets with the Brother of Jared’s rock to become a mountain that fills the galaxy, . . . well, at stones, but I don’t know. Proselyting the Trills could be dicey. least the alpha and beta quadrants anyway. What if the humanoid host wants to be baptized, but the ver- In preparation for this marvelous work, several group miform symbiot doesn’t? It would most certainly be a waste of members are currently translating the Book of Mormon into time proselytizing the Ferengi, as they’d mostly likely choke Klingon (http://stfhe.jlcarroll.net/Klingon_BoM/). Now, I un- on the Law of Tithing—which is too bad, because Deseret derstand we have to start our galactic proselyting somewhere, Book has got to be dying to get its hands on the Rules of but why with the Klingons? It seems to me that good judgment Acquisition. In the Mormon marketplace, that would outsell would have us start with alien races whose unique talents even Stephen R. Covey. The androgynous J’naii will completely might be better employed to our advantage in the advance- freak out when their kids graduate from Primary. I can’t see the ment of the three-fold mission of the Church. Jem’Hadar warming to the Word of Wisdom if the isogenic en- For instance, we could use the Borg to proclaim the gospel: zyme Ketracel White takes its rightful place alongside the list “We are the Mormons. Prepare to be assimilated. Resistance is of forbidden strong drinks. And forget the matriarchal Skrreea. futile.” Though not of an alien race per se, the android Data The females would demand the priesthood, and the males could be given charge of redeeming the dead. With the in- would cry when they bear their testimonies. After President errancy of his positronic brain, we could do an “in your face” Hinckley’s general conference priesthood address on gam- dance for those smug translated beings who are planning to bling, the Wadi are out. But the El-Aurians are good listeners, show up at the advent of the millennial reign to correct all the and, since they have a life expectancy of more than three hun- records they expect us to have screwed up. And, let’s face it, dred years, the missionary discussions could be expanded to who is more qualified for the perfecting of the saints than the include the really fun stuff like, . . . well, never mind. Vulcans? Okay, the tear-filled testimony isn’t going to be as ef- Of course, some undesirable alien races should be avoided. fective a missionary tool with them as it has been with the The Romulans seem predisposed to priestcraft, and it would Terrans, so we shift gears and try something else. It would be be just too difficult for the sentient creatures living inside the worth it. Just imagine what the logic of Sarak could bring to Bejor wormhole to make it to Enrichment Night. The inter-di- the institutional bureaucracy at the Church Office Building: mensional species 8472 is relatively peaceful, but prone to Officious Hireling: “Every female employee must genocide when provoked, and who knows what could pro- wear pantyhose.” voke them? All it might take is one bonehead Elder saying the Vulcan Apostle: “Why?” wrong thing (and we all know there’s more than one out Officious Hireling: “For modesty’s sake.” there). Besides, 8472 live in fluidic space. How would we bap- Vulcan Apostle: “How are pantyhose more modest?” tize them? Would a good toweling off suffice? Tribbles may set Officious Hireling: “They cover the legs.” the appropriate procreative example for us all, but without Vulcan Apostle: “They are transparent.” hands, how would they take the sacrament? And the telepathic Officious Hireling: “The legs must be covered.” races are out. They’ll know the answer the Gospel Doctrine Vulcan Apostle: “Then why not with pants?” teacher wants even before it’s asked. Wait a second. . . . Oh Officious Hireling: “Pants are immodest.” yeah, everyone knows the answer the Gospel Doctrine teacher Vulcan Apostle: “Fascinating. Report to personnel for wants before it’s asked. your severance pay.” Replacement Officious Hireling: “Every male BEGAN THIS exercise in galactic missionary musing with employee must wear a white shirt.” a question about why the Star Trek Family Home Evening Vulcan Apostle: “Why?” I Group thought it best to first translate the Book of Other alien races could be very useful to the administration Mormon into Klingon. It’s not that I have any personal animus of the Church. Try lying your way through a worthiness inter- toward the Klingons. It’s just that I worry that it wouldn’t be view with a Betazoid bishop. The genetically engineered Tosk long before some wingnut would get up on his hind legs could be trained to handle mundane and repetitive tasks such claiming that the funky Qo’noS forehead is the true mark of as proxy work, home teaching, and weeding at the stake farm. Cain. Then we’d be smack in the middle of a big rhubarb over
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All-seeing Eye PUTTING THE “FUN” IN FUNDAMENTALISM
HEN ELDORADO, TEXAS, RESIDENT JIM Runge heard that the Fundamentalist W Church of Jesus Christ of Latter Day Saints was building a compound near his town, he reacted in time-honored American fashion—by seizing an opportu- nity for entrepreneurialism. The result: polygamy base- ball caps, parking permits, and plural marriage li- censes—all of which can be purchased online at www.eldoradosuccess.com. “Eldorado, Polygamy Capital of Texas,” boasts the embroidered baseball cap ($18). Sanctioned by the “Eldorado Olympic Bid Organizing Committee,” the parking permit ($5) is apparently good for “Polygamy Games 2005,” and features a logo representing one male and four females. The marriage license ($5) includes lines for one husband and up to ten wives. Not quite sufficient for some early Church leaders but probably more than enough for the average Eldoradoan polyg- amous Joe. Runge recently sold these articles at the “Elgoatarod Festival,” an event he organizes every year in Eldorado. This year’s Elgoatarod was held four days before the date on which, according to FLDS President Warren Jeffs, the world was going to end (see related story on page 77). “After a year of reading about and hearing about Warren Jeffs, most people here are ready for a good laugh,” says Runge. “They want to be entertained, and that’s what Elgoatarod is all about.”
the whole ‘righteous male Klingons” and the “full rights to the our Scouts go camping?” The bishop said, “Sure they do.” (I priesthood thing.” So, until there’s an official declaration dis- have heard other stories—such as how they spent their last avowing the curse of Cain thing, I just think it’s good judgment summer campout at an amusement park—but who am I to to start with the Vulcans. Besides, the Evangelicals are already blow against the wind?). Someone on the council chuckled firmly ensconced on the Klingon home world (http://mem- and intimated that I might be next in line for Scoutmaster. I bers.aol.com/_ht_a/preservedbygod/myhomepage/). said that I’d be surprised since I don’t believe in the program. NETMO It was one of those moments where it seemed as if the piano United Federation of Planets player stopped playing and slid off his bench and snuck out the back of the saloon with his tip jar. Immediately the room In the Belly of the Whale hushed, everyone unfanned their cards, and somewhere in the room a pistol cocked. The bishop looked at me with his eye- “WITH SOME SPIRITUALITY” brows tipped together like poles marking an avalanche zone, and said, “Of course you do.” In this column, “In the Belly of the Whale,” humorist Todd Robert I shook my head, which seemed to confuse everybody. Petersen investigates Mormon culture, art, and politics from the per- spective of a baptized outsider. This is the fourth column in the series. Why don’t I believe in the Scouts? Because I don’t have fond memories of the Scouts, unlike, I gather, every other male But in my heart there’ll always be in the Church. It is as if, aside from their missions, Scouting Precious and warm, a memory was the only time in their lives that men raised in the LDS —”Blue Velvet” by Bernie Wayne and Lee Morris Church felt connected and at peace. Me, I’m fond of my mar- riage. VERY TIME SOMEONE STANDS AT THE PULPIT I’ve been trying to forget Scouts. During the trip I took with during sacrament meeting in my ward and begs for the my troop, I leaped from the back of a horse into the branches E Scouting fund, I go silently nuts. My wife knows I’m of a Douglas Fir as the horse was falling to the ground like it going to do this, so she strokes my thigh, whispers in soothing had been shot. As I clung there eight feet in the air like that tones, and smiles at me. little cub in Canada that ultimately became Smokey the Bear, Right now Scouting is everywhere. The very cool Book of my fellow Scouts rode on. (A Scout is, I’ve been told, concerned Mormon exhibit in the ward display case has been lost to a about other people. He does things willingly without pay or reward.) Scouting diorama, and the other morning in ward council, My horse rose from the mud, shook its rump, and swished its somebody mentioned a Scouting campout. I said, “You mean tail while I dropped to the ground and ran after my troop-
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mates, cursing. Scouts is also where I learned that the word bully would have a scar on his butt the size of a matchstick. “menstruate” sounds a lot like a very different word that has But the world was no more perfect then than it is now, and absolutely nothing to do with a girl having her monthly pe- every time people praise Scouting as the institution which riod. “saved their life” or made their childhood worth remembering, Perhaps the most profoundly depressing moment for me I begin to wonder what kind of Scout troop they were in. In was at Camp Magruder on the Oregon Coast, when some poor mine, the Eagle Scouts had beer in their jeep, listened to kid was stripped of his toting chip and sent home because he Foreigner, and talked about “nailing” chicks. But mostly they had stabbed a bully in the butt with his pocket knife. The knife lounged around in the basement of an Episcopal church, tying closed on his fingers, cutting him badly. Which is too bad be- knots in lengths of clothesline. I dropped out after a year, cause the bully had been mercilessly needling this kid about switched to the YMCA, and stayed until I was twenty-five. being bald—and the reason the kid was bald was his chemotherapy treatments. (A Scout is a friend to all. He is a The truth is that a lot of Mormons put a lot of faith in brother to other Scouts. He seeks to understand others.) In a perfect Scouting. Sometimes they put as much, if not more, faith in world, that kid would have had a lock blade knife, and the this secular program than they do in the gospel. In a lot of
Of Good Report THE SAME, BUT NOT REALLY
In his memoir, My Faith So Far: A Story of Conversion and Confusion (Jossey-Bass, 2005), Patton Dodd writes powerfully of his experiences as a bright but aimless youth who during his senior year of high school became converted to evangelical Christianity at his community’s “charismatic megachurch.” My Faith So Far takes readers deep into the heart of this young seeker, into a journey of faith that includes worship through dance, glossolalia, charismatic healing, becoming a “prayer warrior,” and experiences as a student at Oral Roberts University. Dodd’s intellect and growth as a Christian eventually precipitated a time when “the bottom fell out” and he had to rethink the nature of faith. As the title suggests, My Faith So Far ends with Dodd’s current faith position somewhere “in the middle” but, as this excerpt from the book’s concluding chapters shows, a place still rich with adventure and hopefulness.
HEN THE BOTTOM FALLS OUT, YOU FREE- Working on my doubt from a position of faith. . . . fall. You clutch and grab. You scan about for some W place to stand, some small piece of firm ground. I am not alone. Lots of us are this way. Sure, you hear sto- When the bottom falls out, you form a new library. “Read ries of radical young evangelicals who embrace their faith this book,” people suggest. . . . and its attendant culture—happily, comfortably so. But look When the bottom falls out, the Bible is an unwieldy book to the right and the left, toward the margins, and you’ll see that is impossible to read. . . . other Christians who aren’t so sure, who are put off by all When the bottom falls out, you stay home Friday nights that, who want to be Christians but are not certain how to and pray. You fall on your face and scream to God for mercy, negotiate a relationship with a culture that believes what they for a supernatural gift of faith. You ask why what used to believe, but not really, and thinks how they think, but not re- come so simply now has to be so hard. . . . ally, and hopes for what they hope for, but not really. You’ll When the bottom falls out, you want to reconstruct it see on the margins a bunch of people who are not actually however you can. You think that the best days of your life marginalized, but middled, stuck in between. People who were the days you believed with full, complete, unmitigated believe in Jesus, yes, but who have to remind themselves faith. You long for those days. You want a return to them. But why. People who love God, of course, but who have trouble they are gone, and you fear they are never coming back. . . . expressing how. People who have faith, though not as much as they’d like. But they’re working on it. There is no simple Over in terms of my faith, or my I thought that faith equaled certainty but have discovered doubt. Both are still with me strongly. I still doubt. . . . I wake that it’s often more like certitude. It’s a confidence that grows, a to questions in the morning. Some days they hassle me all reliability that is strengthened over time. I thought faith would day long; other days they seem petty and foolish. be predictable, but it is a relentless surprise. I thought my de- I cling to faith, too. I choose to do so. velopment as a Christian had been arrested, but I found that I The only honest way for this story to end is for it to come had just arrived at this middle territory, and I realized that to a silent rest right in the middle. The middle is where I living in the middle can be just as useful, adventurous, and ended up, long after the narrative told here unfolded into fruitful as living in the extremes. So this story has to end in the new stages of life. The middle is where I remain; not rejecting middle, because that’s the only honest way to end: not perfect completely, not embracing uncritically, but deliberating. success, not total failure, but ambling along all the way.
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ways, this faith in Scouts is just like the faith many Mormons missions. In any case, I have not read that merit badges can get a put into the Motion Picture Association of America ratings person in to the celestial kingdom though I’m sure even as you system—another secular system adopted to help Mormon read this, it’s under debate in some BYU dorm room. people get to the celestial kingdom. Let us not worry that the Finally I guess I’m not 100 percent sure that we should put For Strength of Youth pamphlet says that ratings may not accu- so much stock into what is, essentially, a secular, para-military rately reflect content, and let us not worry that the MPAA program. Scouting has netted the world a whole range of out- doesn’t exist in other countries, and let us forget that there comes: from Jimmy Stewart to Donald Rumsfeld. Sure, aren’t any Mormon prophets or apostles sitting on the MPAA Scouting can turn kids around and get them clinging to the board (nor would they). Let us not worry about any of this, be- Iron Rod, but we have to keep in mind that Scouting also cause the rating system is part of the escalator to heaven. The helped create the young man who invented Dennis Hopper’s less we have to think about regarding our own spiritual wel- character, Frank, a nitrous oxide-huffing, F-word-spewing so- fare, the easier it’ll be for us at the judgment bar. We can dump ciopath with what can only be called an Oedipus complex on this duty off on others, professionals who watch the “dirty” steroids. I think it’s important to see the balance in these is- movies for us and tell us what God wishes we would watch. sues, but I never get a chance to share my thoughts on this We trust we can use the anti-Liahona of the R-rating be- subject, because nobody in my ward has seen Blue Velvet. cause, well. . . I’m not sure why. However, we know we can Perhaps I could make my point better if I put it this way: for rely on the Scouts because it’s a spiritual program that will get every Luke Skywalker, there must needs be a Darth Vader. kids closer to God. Right? Maybe not. According to Young There are two sides to the Force, so why not Scouts? Next time Men general president Elder F. Melvin Hammond in the I hear someone winding up for the Scouting pitch, maybe I’ll January 2002 Ensign, “Scouting is primarily an activity pro- remember to take the Star Wars approach. I shouldn’t have to gram with some spirituality as well.” wait too long. Someone is always lurking around. Their pitch is almost always the same: “The Lord has given us the Scouting ’M NOT TRYING to say that the Church shouldn’t support program to fight the evil of this age. Let’s think about how Scouting. I’m not even asking why it does. I’m merely much it will mean to the spiritual development of our youth to I stating that I don’t believe in it. I’ve seen what Scouting do what we can for the program.” can do for families. In much of Mormondom, a kid who This is where I sigh and lean over to my wife (who has al- doesn’t want to pursue his Eagle might as well tell his folks he’s ready braced herself) and say, “You know, David Lynch was an in love with a boy named Nick. During my time in the Church, Eagle Scout.” I’ve heard of knock-down, drag-out fights over Eagle badges, TODD ROBERT PETERSEN parents basically doing the work for their sons, buying them Cedar City, Utah cars, or making them walk the plank. This is a lot of energy for what is “primarily an activity program.” So, when the kids come to church in their uniforms, and WORD BAZAAR when the bishopric starts fundraising from the pulpit, I get edgy. I look over at my daughter, who is nearly three, who ab- solutely loves it outside, and I think about how much time and KEEP TABS ON MORMON LITERATURE effort the church is going to put into her outdoor develop- For those interested in Mormon fiction, film, drama, memoir, and poetry, ment. By my count, LDS girls camp lasts anywhere from two IRREANTUM magazine publishes original creative works, literary news, reviews, interviews, essays, and more. For a sample copy, send $6 to: days to a week. The Church doesn’t stand behind Girl Scouts or Campfire, so I’m basically going to have to teach her myself, The Association for Mormon Letters (AML) P.O. Box 51364 without the benefit of merit badges or neckerchiefs. That Provo, UT 84605 might cut into whatever Scoutmaster time might be coming to For more information about the AML, visit www.aml-online.org me in the future. That’s okay, I’m not an Eagle Scout, so maybe or contact us at [email protected]. I’m not qualified. But I was a YMCA Assistant Camp Director for four years and counselor for six, so maybe I know some- WILDFLOWERS thing the Eagle Scouts don’t. And hopefully, if I do things right, Wildflowers is an organization that exists to support the beauty, Zoe will know something about the outdoors that her husband strength, courage, and rebirth of women who have been or who never learned on his way to his Eagle. are currently married to homosexual men. www.wearewildflowers.com In practical terms, relying on Scouting to “save the youth” means saving the young men. And young men need that focus, I guess, because they bear the priesthood. I am well aware that WORD BAZAAR AD RATES. $3 per line; four-line minimum (including most Mormon Eagle Scouts go on missions (I found the figure of headline). Text lines counted at seven words per line; headline counts as one line (unless unreasonably long). Multiple-run discounts are 10% for four times, 15% 94 percent on several LDS Scouting websites), but to say that for six, and 20% for eight. Payment must accompany the ad. Send ad text and Scouts causes them to go on missions is a textbook case of the check or credit card number to the Sunstone Education Foundation, 343 N. Third old post hoc, ergo propter hoc fallacy. Perhaps those who prefer the West, Salt Lake City, UT 84103; phone (801) 355-5926; fax (801) 355-4043; email
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What happens when faith falters?
“TO WHOM SHALL WE GO?”
HISTORICAL PATTERNS OF RESTORATION BELIEVERS WITH SERIOUS DOUBTS
By D. Michael Quinn
N RELIGIOUS EXPERIENCE, I SEE THREE DISTINCT, false god Molech,4 and he asks: “Are you really the LORD my though related, forms of serious doubt for a believer. The God?” The Hollywood voice of God answers: “Thou knowest.” I first is doubting Deity to whom you feel you owe your And indeed, despite the temporary doubt Abraham experi- very existence. The second is doubting a religious leader enced at the command to sacrifice his son, the venerable patri- whom you have trusted, perhaps with your life. The third is arch did know. doubting a religious community or institution around which Then, as Abraham lifts the sacrificial knife to kill his son, your life is structured. As a Mormon existentialist,1 I would say the Hollywood Isaac asks his father: “Is there nothing He can that these are doubts about what theologian Paul Tillich called ask of you that you will not do?” Abraham answers simply, “ultimate concern.”2 “No, nothing.” I think John Huston’s version is better than the The majority of this study will focus on the second and Bible’s silence about the father-son reactions to this event— third, but before going there, I’ll begin with examples of the ul- which, even in scripture, had a Hollywood ending (Genesis timate doubt—questioning the existence or goodness of Deity. 22: 1–17). For me, the most powerful example of ultimate doubt But my favorite proof-texts in the Hebrew Bible about exis- among the Hebrew patriarchs is not stated in the Holy Bible. tential faith and doubt come from Job. Whether your ap- However, aside from medieval “mystery plays,”3 you can find it proach is form-critical (like Claus Westerman),5 or literary in that most profound expression of secular scripture—the gloss (like Archibald MacLeish),6 or Bible-as-literature (like Hollywood movie. John Huston’s 1966 film, The Bible: In the me), or fundamentalist (like Jerry Falwell),7 the Book of Job is Beginning, presents a scene which I am sure occurred when the subversive scripture. It subverts the idea that God protects voice of God commanded Abraham to kill his teenage son those who trust him, that prosperity is an index of goodness, Isaac as a ritual sacrifice to Yahweh. In shock and anguish, the that there is value in suffering, that traditional religion can give Hollywood Abraham cries out that this would make him no comfort in tragedy, and that God conforms to human expecta- better than the Canaanites who sacrifice their children to the tions of justice, mercy, and rationality. My favorite line is the testimony of Job: “Though he slay D. MICHAEL QUINN is an independent scholar living me, yet will I trust in him” (Job 13: 15), which has been re- in Southern California, who recently finished a year as peated by hundreds of millions of “pagans,” Jews, Christians, Beinecke Senior Fellow at Yale University and Post- Muslims, and dissenters who have been killed for their partic- Doctoral Associate in its Department of History. An ular faiths.8 The Bible’s ultimate assessments about Job are that earlier version of this text was given 3 February 2005 he suffered because of his steadfast faith, that he was justified as the Eugene England Annual Memorial Lecture at Utah Valley in being bitter about his suffering, that he remained righteous State College. Without the specific examples of Utah Mormons who even while daring to question God, that he didn’t know have confronted doubt and without its final section, this essay ap- enough about the cosmos to understand the answer to his peared in briefer form in The John Whitmer Historical basic question “Why?” and so God didn’t give him an explana- Association Journal 24 (2004), whose editor kindly allowed this tion. expanded version to appear in SUNSTONE. The title of this study employs a New Testament passage
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which serves as a bridge between the first and second types of him.” Jesus asked his twelve apostles, “Will ye also go away?” doubt. The Gospel of John describes Jesus teaching a large Peter answered, “To whom shall we go? Thou hast the words number of his followers something he knew they could not of eternal life” (John 6: 66–68). understand—that they had to eat his flesh and drink his blood Some readers think this reply meant that Peter knew Jesus in order to obtain eternal life. As a consequence, “Many of his was his only hope for salvation, but such interpretation misses disciples, when they had heard this, said, This is a hard saying: the entire chapter’s meaning. None of his disciples at that time who can hear it?” (John 6: 48–61). The result: “from that time understood that salvation is through Jesus Christ. Instead, many of his disciples went back, and walked no more with Peter affirmed that the reason the apostles weren’t leaving was
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“thou hast the words of eternal life” HEN STRUGGLING WITH doubts that are suffi- (i.e., Jesus was inspired to speak cient to cause them to contemplate abandoning God’s words). The apostle didn’t W their faith, believers consider doubt’s next step: know then that Jesus is eternal life. “To whom shall we go?” Peter continued to follow his Master A relatively small percentage of Restoration doubters go to on this occasion because he re- the media, but this minority of formerly ardent believers has garded Jesus as an inspired man, throughout time given some very important details and in- even if he didn’t understand every- sights into the Mormon experience. The earliest example was thing this prophet taught. The disci- Ezra Booth’s series of letters which The Ohio Star began pub- ples who “walked no more with lishing in October 1831. The Internet now gives twenty-first- him” had not lost their faith in God century readers instant and worldwide access to the electronic nor in the future Messiah, but they publication of such narratives by former believers in various doubted that Palestine’s Jesus of forms of the Mormon Restoration Movement.9 Nazareth was God’s spokesman as I’ll delay discussion of an important question. Have these they had once thought. publishing disbelievers ever been representative of the “silent Likewise, as we reflect on the his- majority” of Restoration believers who have doubted their tory of those who have believed in former faith or abandoned it? America’s Joseph of Palmyra, part of Aside from published narratives, there are privately created that experience involves believers in accounts of disbelief—letters, diaries, autobiographies, and (in this nineteenth-century “Restored very recent times) electronically recorded narratives by former Gospel” who confronted doubt. believers. Rarer still are the statements and explanations of And I must state a fundamental Mormon disbelief that have ended up in transcripts of testi- bias here. Just as I regard most mony at court proceedings, civil and criminal. people who profess religious belief Over the years of examining those various sources, I have as basically good and honest human noticed patterns of doubt among Restoration believers from beings, I regard most religious the 1830s to the present. Some regard disbelief as a passive ex- doubters as basically good and perience which just “happened” to them, while others affirm honest people. This is not to deny that they actively abandoned a faith they had actively discov- that some religious leaders are ered to be false. While some doubting believers cite a single frauds, nor to ignore the fact that matter as crucial, others refer to a gradual accumulation of both those who profess belief and spiritual discomforts which smother the fire of faith. Some can those who announce disbelief can point to a particular year, month, day—or even moment— be self-serving. But I accept at face when faith crumbled, while others are surprised when they value the claim that a person who discover that they no longer believe and cannot give any was once an ardent believer has con- chronology for this remarkable change. Aside from these di- fronted gnawing doubts, sometimes versities, some disbelieve particular claims of the faith, while too great for the good person to retaining belief in much of it. Others are chronological disbe- maintain former beliefs in a religious lievers who affirm “the old time religion” but reject “modern” leader, or organization, or commu- leaders, doctrines, or practices. Still others, who eventually re- nity. I also accept the claim of ardent ject all faith claims of the Mormon Restoration, are embar- believers who say they have never rassed that they ever believed any part of it. had serious doubts. With the exception of transparent manipulators like John C. Bennett in his 1842 History of the Saints,10 sadness is a “I THOUGHT I SHOULD common denominator in all accounts I have encountered by LOSE MY SENSES” former believers in Mormonism or in one of its prophets. They Doubt takes many forms and have lost a confidence, enthusiasm, trust, happiness, and sense follows many paths of belonging that at one time seemed the center of their lives. The next most common emotion expressed by former be-
HEY HAVE LOST A CONFIDENCE, T ENTHUSIASM, TRUST, HAPPINESS, AND SENSE OF BELONGING THAT AT ONE TIME SEEMED THE CENTER OF THEIR LIVES.
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lievers is anger, (indeed, some of these former adherents try to opened in search of a pearl. If the shell turns out to be portray anger as the only emotional response they feel toward empty, and nothing other than a shell, remember that their former faith and its leaders). it has drawn us together at this hour; it has given us a Linked with their active emotion of anger is the passive community, and the roots to be the growing things we feeling of betrayal often expressed by disbelievers who say they wish to be.13 were deceived—victimized—by Mormon leaders, mission- aries, doctrines, or by the community itself. I think the best ex- “THERE SEEMED TO BE NO ALTERNATIVE” pression of this was published by British convert Fanny The ways believers resolve doubts are as Stenhouse: individual as the people themselves As the truth became clearer to my mind, I thought I should lose my senses;—the very foundations of my ETURNING TO THE common denominator of sad- faith were shaken. . . . For ten years the Mormon ness among Restoration doubters, the emotional pain Prophets and Apostles had been living in Polygamy at R for some is almost too great to speak of. Daily diarists home, while abroad they vehemently denied it and stop recording their thoughts or end their diaries altogether, spoke of it as a deadly sin. This was a painful awak- only to acknowledge months or years later that they were con- ening to me; we had all of us been betrayed; I lost sumed with doubts about Mormonism as a faith, the church as confidence in man, and even began to question an institution, or its leaders as God’s representatives. within myself whether I could even trust in God.11 However, many resolve this anguish by doubting their Once former believers have defined themselves as victimized doubts. Instead of being victimized by latter-day prophets and by Mormonism, they regard believing Mormons as of only two missionaries, they see themselves as victimized by their per- types: either passive dupes or active participants in fraud.12 sonal weaknesses, or by those with worldly knowledge, or by These former believers are the most likely to go to the media Satan, or by his wicked servants, the anti-Mormons and apos- with their outrage, to publish expose narratives, to define tates. There is an expression of this in the autobiography of a themselves as “anti-Mormons,” and to join with groups of like- man’s feelings in the last months of 1842: minded crusaders. During my illness I became very much embittered in Whether or not they become anti-Mormon crusaders, how- my feelings against the heads of the Church in conse- ever, former believers who define themselves as victimized quence of hearing the reports that were in circula- tend to maintain a dichotomous view of the particular claims tion[,] together with some outward appearances[;] of religious leaders and organizations. These are either true or and not hearing any thing in favor of the truth until false, good or evil. Such former believers then resume their some time in the latter part of the winter when I had quest for the “one true” religion, the “one true” church, the partly recovered my health[,] I began to reflect upon “one true” leader. If they retain belief in Restoration claims but the situation I was in[,] when I discovered myself lost have rejected certain leaders or developments, these former as it were [—] I knew not what to do or where to believers seek “the only true” version of Mormonism. If they go[,] having proved the different Sects with whom I have rejected its essential claims, these former believers seek was acquainted [and] found they were not on gospel the only true religion in another fellowship, perhaps returning ground [—] Mormonism too I thought had failed[,] to the one they abandoned for the latter-day Restoration. and what to do I knew not [—] I began to ask the More complex are doubting believers who see Mormonism Lord what his will was and I was directed immedi- as mortally flawed rather than fraudulent. Having once re- ately back to the dispensation of the gospel which I garded the Restoration as a pristine religion—the only one on had forsaken.14 earth—these faithful doubters have reluctantly concluded that Cyprian Marsh did not write this as a cautionary tale, nor as a such expectations are impossible. They acknowledge them- public testimony for or against faith, but as a private narrative selves as part of the problem. Rather than victims of false of his own religious journey. prophets and a fraudulent religion, these formerly ardent be- I’ll add here that I’ve been surprised by criticism that my lievers see themselves as participants in latter-day hopefulness 1998 Early Mormonism and the Magic World View allegedly and perhaps as accomplices in self-deception. They are the made “direct attacks on Mormons” when it stated that the least likely to feel anger toward their religious leaders, faith, death of a young person can require redefinition of faith- church, or community. Such people avoid the label and cru- assumptions about promises in LDS priesthood administra- sades of anti-Mormons. They are also the least likely to join tions for the sick and of promises for long life in patriarchal other churches. They may even maintain association with the blessings. One critic said the book’s statement “is unfair be- Restoration movement because they regard it as no more true cause every Mormon knows that these things are promised on and no more false than any other religious fellowship. the condition that the person remain righteous.”15 When I This was the reconciliation expressed in 1977 by Paul M. read this confident assessment, I wondered if my critic had Edwards, a direct descendant of Joseph Smith: ever read the Book of Job or experienced the death of a The theological assumptions are fair targets for beloved young person. analysis, and the church is a shell waiting to be Joseph, the founding Mormon prophet, stated:
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It has been hard for me to two-year-old daughter died after he and his father, First live on earth and see these Presidency counselor George Q. Cannon, promised her a full young men upon whom we recovery in LDS blessings of healing.18 have leaned for support In 1896, Apostle Heber J. Grant was severely “tested” by the and comfort taken from us death of his seven-year-old namesake. He could not under- in the midst of their youth. stand the unfulfilled promises of healing in priesthood admin- Yes, it has been hard to be istrations to his son. Moreover, Elder Grant could not “recon- reconciled to these cile” the death of his last surviving son with his own things.16 patriarchal blessings that promised he would have sons to Yet he had seen God face-to-face and carry on his name.19 had peered into the afterlife’s king- When he was eleven years old, James E. Talmage acciden- doms of glory. tally blinded his younger brother Albert with a pitchfork. At When I was sixteen, my bishop’s age thirty-one, while writing the first draft of The Articles of daughter of the same age died from Faith, James asked members of the First Presidency and Twelve hepatitis. This good man and faithful to administer to his brother. They inquired if he had the faith Saint was so devastated by her death to be healed after twenty years of blindness, and Albert said, that he asked to be released as “Yes.” In the priesthood ordinance of healing, they promised bishop. During the funeral sermon, him a complete restoration of his sight. James recorded his her grandfather (Apostle LeGrand equally unconditional expectation for the fulfillment of this Richards) looked at the sobbing apostolic blessing. Days passed, then weeks, then months, and bishop on the front row and said: Albert remained blind. Years passed, and Albert received “This tragic death is no reason to equally emphatic promises of restored sight from other apos- doubt God or deny the gospel.” tles and prophets. He remained blind the rest of his life. Did ei- Apostle Richards then told the con- ther brother experience religious doubts as a consequence? gregation how his own faith had The diaries of James E. Talmage do not say so specifically, but been “shaken” decades earlier when they do indicate his own bewilderment and ultimate resigna- his son drowned at the beach while tion about the non-fulfillment of priesthood blessings given Elder Richards had been serving as and received in absolute faith.20 mission president in Los Angeles. The existence of evil and evil-doers is understood by This occurred a short time before his Mormons in terms of a distinctive LDS theology about Satan son was to begin his own full-time and free agency. However, the frequent lack of divine interven- mission for the Church. Elder tion in human suffering and death makes theodicy21 as much a Richards found it incompre- problem for LDS leaders and rank-and-file Mormons, as it is hensible—in view of the promises in for anyone else who believes in a loving God. For the LDS his son’s patriarchal blessing—that faithful it can be a severe “test of faith”—even a time of aching his righteously living son was now doubt—when confronted with birth defects in innocent dead. It was only through the re-in- babes, unfulfilled prayers for healing, and the death of the terpretation of his dead son’s patriar- young. Contrary to Job’s comforters and the critic I quoted chal blessing by a younger brother above, these outcomes do not depend on the righteousness of that LeGrand Richards said he finally those who suffer and die. felt comfort. A year after his grand- In the above cases, prominent Mormon leaders experienced daughter’s funeral, the apostle pub- spiritual turmoil and apparent doubt, yet they maintained lished his own experience of doubt faith and continued serving the Church. Without describing and restructured faith in the book, how they fit these personal tragedies into their worldview or Just To Illustrate.17 whether they needed to restructure their own faith, Cannon In 1888, general authority and Talmage became members of the Quorum of the Twelve Abraham H. Cannon collapsed in Apostles, and Grant became LDS president. My former bishop uncomprehending grief when his later served as a mission president.
O MORMON DOUBTERS FEEL RELIGIOUSLY D “BETRAYED” IN WAYS THAT NON-RESTORATION DOUBTERS DO NOT? IF SO, THAT IS AN UNCOMFORTABLE EVIDENCE FOR MORMONISM AS A UNIQUE FAITH.
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Regardless the cause of their doubts, some Restoration be- of latter-day doubt and disbelief. I’ve done my best to present lievers resolve the conflict by deciding to permanently suspend the above summary without the influence of these scholarly disbelief and to cease questioning. The most prominent ex- views, which both illuminate the Mormon experience and ample is J. Reuben Clark, Jr., counselor to the LDS president overlook dimensions I found in it. for twenty-eight years, who wrote the following explanation to Although published in 1958, prior to my intensive study of a non-Mormon: Restoration history, it was decades before I read the observa- I came early to appreciate that I could not rationalize tions of Leon Festinger: a religion for myself, and that to attempt to do so But man’s resourcefulness goes beyond simply pro- would destroy my faith in God. I have always rather tecting a belief. Suppose an individual believes some- worshipped facts, and while I thought and read for a thing with his whole heart; suppose further that he while, many of the incidents of life, experiences and has a commitment to this belief, that he has taken ir- circumstances, which led, unaided by the spirit of revocable actions because of it; finally, suppose that faith, to the position of the atheist, yet the faith of my he is presented with evidence, unequivocal and unde- fathers led me to abandon all that and to refrain from niable evidence, that his belief is wrong: what will following it. . . . For me there seemed to be no alter- happen? The individual will frequently emerge, not native. I could only build up a doubt. —If I were to only unshaken, but even more convinced of the truth attempt to rationalize about my life here, and the life of his beliefs than ever before. to come, I would be drowned in a sea of doubt. Festinger’s book, When Prophecy Fails, then describes why Clark had once believed that in intellectual faith “we may dis- people he had studied in the past and interviewed in the pre- pense with something”—even rejecting “as unfit” any LDS sent maintained this cognitive “dissonance”: “It may even be doctrine that could not endure intellectual tests. But on the less painful to tolerate the dissonance than to discard the belief brink of dispensing with everything, he decided his only alter- and admit one had been wrong.”23 native was to stop subjecting Mormonism to rational analysis. Only recently have I read Paul W. Pruyser’s Between Belief As this First Presidency counselor looked for some way to and Unbelief, which amplified Festinger’s observation in this explain his position to others, he discovered an anecdote way: about Abraham Lincoln. Despite his reputed atheism, this We have noted that the self can be divided, at least in Civil War president justified reading the Bible with the com- the sense of its holding inconsistent, contrary, or com- ment: “I have learned to read the Bible. I believe all I can and partmentalized beliefs. Such divided selves are found take the rest on faith.” To friends, Counselor Clark related the so regularly, and with such great frequency, that we Lincoln story and added, “Substituting in substance the words, balk at calling them all pathological. . . . Though we ‘our Mormon Scriptures,’ you will have about my situation.” may uphold the ideals of the integrated self and inte- This is what he defined as his testimony of the Restoration. As grated beliefs, realism would demand that we resign the second-highest leader of the Church, he recommended ourselves to the fact that millions of people fall short this anecdote to a general conference and to individual of the mark.24 Mormons. Having once teetered on the brink of atheism, J. My only correction of Pruyser’s assessment is to observe that Reuben Clark maintained religious faith as an act of will.22 “compartmentalized beliefs” seem to be common in billions of Because human experience is so diverse, I must acknowl- the otherwise-rational and emotionally stable human beings edge that in the foregoing I have probably failed to describe currently on the planet. and categorize the experience of some who have doubted their Having read so many accounts of Mormons who have con- beliefs in latter-day Restoration, and of some who have aban- fronted doubt—from various causes and with various out- doned their connections to the movement. Or I have described comes—it was instructive for me to read John D. Barbour’s and categorized the experience in ways these individuals 1994 study of autobiographical accounts about doubt and re- would regard as inaccurate or incomplete. Nevertheless, on structured faith within Christianity. Based on analysis of thirty- the basis of more than forty years of researching Mormon his- five autobiographies—from ancient times to the twentieth tory, I have catalogued as best I can the characteristics of be- century—plus case histories published by other scholars, lievers who find themselves doubting the Mormon Restoration Barbour wrote this summary about the term he used for “loss to which they had devoted their lives. of faith”: [First,] Deconversion involves doubt or denial of the PATTERNS OF CHRISTIAN DOUBT truth of a system of beliefs. Second, deconversion is And feeling religiously betrayed characterized by moral criticism of not only particular actions or practices but of an entire way of life. Third, T HAS BEEN interesting, however, to see how my cumu- the loss of faith brings emotional upheaval, especially lative perception of Mormon doubters compares with such painful feelings as grief, loneliness, and despair. I scholarly analyses of believers in general who confront Finally, a person’s deconversion is usually marked by doubt. I did not read these academic studies until years, some- the rejection of the community to which he or she be- times decades, after beginning to note historical characteristics longed. Deconversion encompasses, then, intellectual
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doubt, moral criticism, tions of the larger society; second, those which have “moderate emotional suffering, and levels” of alignment with the larger society, as well as “mod- disaffiliation from a com- erate levels” of tension or contest; third, those which have few munity . . . allowing in par- alignments with the larger society and its organizations, and ticular cases [that] one ele- are therefore in constant tension or conflict with it. This third ment may not be present. group is actually subversive of the larger society or is perceived He added that every “deconversion” to be. involves conversion to a new reli- Confronting the first type—an “allegiant” organization or gious view, which can also be agnos- religion—may be painful for believers, but is allowed by its ticism or atheism. Barbour’s own procedures and rules. Even the formal resignation of such Mormon example was late-twen- obligations as priestly office or monastic life need not stigma- tieth-century author, Terry Tempest tize the person, if done according to the religion’s own rules. Williams.25 Aside from being painful, when someone confronts the While I nodded in assent at each second type—a “contestant” organization (religion)—he or of the characteristics he listed, I she is perceived as being disloyal, even if he or she is trying to found myself puzzled by his lack of improve the organization by public disclosure of its failings. reference to a very common charac- However, Bromley observes that someone confronting or teristic in latter-day accounts of leaving the third type—a “subversive” organization (reli- doubt and disaffection—the feeling gion)—will face brutal stigmatization by its members and that of betrayal. This was not the guilt or the dissenter will often create some form of an “apostate narra- misgiving Barbour described in tive” directed to the larger society that he or she seeks to rejoin. doubters who felt they were be- The archetypal account . . . is a “captivity narrative” in traying the Christian faith and their which apostates assert that they were innocently or religious community. Instead, it was naively operating in what they had every reason to be- the feeling that both converts and lieve was a normal, secure social site; were subjected generational members of the to overpowering subversive techniques; endured a Restoration have expressed that they period of subjugation during which they experienced have been deceived or betrayed by tribulation and humiliation; ultimately effected es- Mormonism itself. cape or rescue from the organization; and subse- Was Barbour overlooking this in quently renounced their former loyalties and issued a the narratives of traditional Christ- public warning of the dangers of the former organiza- ian doubt? Or was I over-stating the tion as a matter of civil responsibility. feeling of betrayal in Restoration Apostates from subversive organizations (religions) feel the ne- narratives of doubt? Or do Mormon cessity to write or speak according to the model of an Indian doubters feel religiously “betrayed” “captivity narrative” in order to be re-admitted as non-stigma- in ways that non-Restoration tized members of the larger society.26 doubters do not? If the last option is Commenting on Bromley’s thesis, Mormon sociologist the case, that is an uncomfortable Armand L. Mauss observes: evidence for Mormonism as a An especially good example of this complexity unique faith. from American history is the Mormon Church, which Though not explicitly, David G. possessed all the classic characteristics of a Subversive Bromley provided one approach to organization throughout the nineteenth century but these questions in an essay in his underwent an accommodation with American society 1998 book, The Politics of Religious throughout the twentieth. . . . Late in the twentieth Apostasy. Religious groups, he century, the Mormons (like the Catholics) would thus wrote, fall into three types of social probably fall on the Bromley continuum somewhere organizations: first, those which are between Allegiant and Contestant, perhaps closer to highly allied with other organiza- the latter. . . .
ORE PAINFUL THAN DOUBT ITSELF M IS THE FEELING THAT ONE HAS BEEN SPIRITUALLY DECEIVED, MANIPULATED, EXPLOITED, OR ABANDONED.
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As twentieth-century Mormonism moved increas- located because they want no affiliation with Mormonism. ingly down the Bromley continuum from its earlier There are hundreds of thousands of “lost” members in the files Subversive character, its public exiters were less often at LDS headquarters in Utah.30 Thus, it is premature to con- apostates in the fullest sense of that term and more clude that doctrinal issues are not statistically significant in often resembled whistleblowers or even mere defec- modern disaffiliation from the LDS Church. tors. . . .27 How significant are such statistics for the institutional Because of this shift, those who exited Mormonism in the churches of the Mormon Restoration? LDS headquarters col- nineteenth century were more often “apostates” than mere de- lapsed into apostasy in 1837, and one-third of its leadership fectors, whereas those leaving since the mid-twentieth century abandoned the church within a year.31 I have previously de- are more often defectors, not apostates. scribed Mormonism after June 1844 as a movement “in crisis,” and even a scholarly advocate of Brigham Young has acknowl- STATISTICAL TRENDS edged that half of the LDS membership as of 1844 refused to Do Restoration doubters feel more betrayed follow Young to Utah.32 Entire church organizations of than other religious doubters? Restoration believers collapsed during subsequent decades.33 According to the statistically conservative findings of the HERE HAVE BEEN few statistical studies of the charac- 1980s study, 55 percent of Utah’s Mormon population was teristics reported by disaffected believers in the non-participating a century after Young’s death. Since 1984, at T Restoration, and the first in the 1980s was consistent least one-third of the RLDS church membership (now with Mauss’s assessment. Based on questionnaires submitted Community of Christ, headquartered in Independence, by a sample of 1,874 Church members over age eighteen (all Missouri) has ceased membership due to their church’s ordina- living in Utah), three sociologists found that 14 percent of tion of women. And I have heard estimates that one-half of the these Utahns became permanently “disengaged” from the Reorganization’s membership as of 1960 left the church in re- church headquartered at Salt Lake City. Interviews with a small cent decades due to the conservative rejection of various liber- sample of these former Mormons showed that about 1 percent alizing developments, beginning with circulation of the joined some other form of the movement, 18 percent con- “Position Papers” and culminating in the backlash against the verted to Roman Catholicism, 42 percent became Protestants RLDS prophet’s revelation authorizing the ordination of (mainly “born-again Christians”), and 39 percent had no reli- women.34 gious preference. Of the main group of 1,874 Mormons, an- For more than 170 years, faithful Restoration believers in other 31 percent were temporarily disengaged for a period of spiritual crisis have asked themselves, “To whom shall we go?” years or decades. Some still identified themselves as “Mormon” Their answers have sometimes shattered families and rocked while non-participating. Of the disengaged (55 percent of the institutions. Which brings me back to the Bible, to scholarly total, counting both temporary and permanent), only 23 per- silence about “betrayal” in Christian narratives of apostasy, and cent reported leaving the LDS church because of “problems to the devaluation of “faith crisis” by Mormon scholars who with specific doctrines and teachings,” while 42 percent left comment on LDS disaffection. because “their lifestyle was no longer compatible with partici- The existential Abraham who lives between the lines of the pation in the church,” and still others had interpersonal prob- Hebrew Bible (but openly in a Hollywood epic) regarded as lems which caused their non-participation. Therefore, the au- betrayal God’s commandment to sacrifice his son. Job clearly thors concluded that, at least in the 1980s, “doctrinal issues regarded as betrayal the fact that God killed his family and al- are not central to the disaffiliation process” for Mormons.28 lowed him to suffer without giving him any better comfort Although the authors admitted that their study did not ex- than the platitudes of friends and religious leaders. Jesus faced plore disaffection resulting from “the loss of one’s personal his ultimate betrayal, not from Judas in Gethsemane, but on faith,” they failed to acknowledge a strong bias in their sam- the cross as he cried out in anguish: “My God, My God, why pling which artificially depressed the statistics of former hast thou forsaken me?” (Matthew 27: 46; Mark 15: 34) Yet, Mormons and of disengagement. Their sample did not include beyond reason, they embraced their divine betrayer, in what those who were no longer on the records of the LDS church philosopher Soren Kierkegaard would call a “a leap of faith.”35 due to excommunication or voluntary withdrawal of member- In one respect, it is odd that “a sense of betrayal” is absent ship.29 from Barbour’s analysis of Christian narratives about faith- Perhaps more significant, because the sociological study change and apostasy. That feeling of spiritual betrayal was cen- was based on membership lists of Mormons in local congrega- tral to most of the great heresies against early Catholicism, as it tions, its 1980s sample did not include the “lost members file” was to the Protestant reformers who apostatized from the Holy in the Membership Department at LDS headquarters. This Mother Church, to the Puritans who apostatized from the contains the individual record of membership for Latter-day Anglican Church, and to Puritan apostates such as Anne Saints whose current addresses are unknown to any local LDS Hutchinson and Roger Williams. However, in apostasy, “be- leaders, who have therefore sent the records of these “lost” trayal” is a double-edged accusation, applied by the religion to members for centralized inventory, records management, and the dissenter and by the dissenter to the religion. Perhaps that location searches. These people apparently do not want to be is why Barbour did not mention it.
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Nevertheless, a sense of spiritual Wilford Woodruff, Frederick M. Smith, Heber J. Grant, Lorin betrayal by the institution, its C. Woolley, Spencer W. Kimball, Wallace B. Smith, Gordon B. leaders, or its members has been a Hinckley, and Warren Jeffs. common theme in apostasy narra- I propose no answer to the question, “To whom shall we tives, both traditional Christian and go?” I simply acknowledge its power in the lives of believers Mormon Restorationist. More who confront serious doubts. I have given only a brief sum- painful than doubt itself is the mary of its effects as I have observed them in past and present. feeling that one has been spiritually If I argue for anything, it is that unshaken believers, lifelong deceived, manipulated, exploited, or skeptics, and self-confident academics should all stop devalu- abandoned. The 1980s Mormon so- ating the anguish of people they do not understand. ciologists also ignored this question I also present these things with no disrespect for Deity, with when studying LDS disaffiliation. no mockery, but as a Restoration believer in the inscrutable Do Restoration doubters feel God of Genesis, of Leviticus, of Job, of birth defects and lep- more betrayed than other religious rosy, of Calvary and the empty tomb, of Mecca, of Black Death, doubters? That is impossible to of Inquisitions, of Native American genocide, of Palmyra, of judge, but it is possible to quantify Haun’s Mill and Mountain Meadows, of Lourdes, of multi-mil- whether a sense of betrayal appears lion deaths in natural disasters called “acts of God,” of more often in narratives by Mormon Auschwitz, of Hiroshima, of infantile paralysis, of Cambodia, doubters. Someone should do that of pandemic starvation, of AIDS, of Bosnia, of Rwanda, of pe- analysis of comparative religion. diatric cancers, of 9/11, who is also the God of the most recent tragedy and the most recent miracle among us. I speak with AN INSCRUTABLE GOD the knowledge that my own faith, hope, and love may also be The ultimate quandary betrayed.
O WHOM SHALL we go if “WHY ME?” “WHY THEM?” we do not simply doubt Why does God intervene sometimes and not others? T propositions of faith but feel spiritually betrayed by God or by ART OF MY existential faith is that God has intervened those humans we entrusted with our frequently—miraculously—in my own life. I mention eternal welfare? Like “ultimate con- P only the first twenty years. Born with a cleft-palate, I cern” itself, this is an ultimate can speak without disability because (after an LDS priesthood quandary. It is a crisis experienced administration) surgery repaired this birth defect when I was by Abraham, by Job, by disciples of eighteen months old. Stricken with polio when I was five, I re- Jesus, by members of Holy Mother covered (according to the promises of an LDS priesthood Church, by survivors of the national blessing) without paralysis or atrophied muscles. Hurled into a massacres of Spanish Muslims, windshield by colliding cars at age seven, glass lacerated both French Protestants, English of my eyelids without blinding me. Warned by “the voice of Catholics, Chinese Christians, the Spirit” within me to “Stop!” at age nine while walking alone Armenian Christians, European in the pitch-black darkness during a guided tour of subter- Jews, and Bosnian Muslims, by sur- ranean caverns, I found myself standing inches from a vivors of the “killing fields” in precipice when the floodlights came back on. Told by physi- Cambodia and Rwanda. It is a crisis cians at twelve that I would be deaf by age twenty due to experienced by doubting believers eardrums that ruptured with every middle-ear infection since in Restoration leaders Joseph Smith, birth, I maintained good hearing (as promised in priesthood James J. Strang, Sidney Rigdon, blessings), even though my eardrums continued to rupture William Smith, Lyman Wight, dozens of times after the doctors predicted deafness. Thrown Brigham Young, Alpheus Cutler, from a crashing vehicle as a full-time missionary, I landed on Joseph Smith III, Granville Hedrick, my back hard enough to crack my chest’s sternum, but
NSHAKEN BELIEVERS, LIFELONG SKEPTICS, U AND SELF-CONFIDENT ACADEMICS SHOULD ALL STOP DEVALUATING THE ANGUISH OF PEOPLE THEY DO NOT UNDERSTAND.
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without brain concussion, broken neck, spinal injury, or paral- Practical Dictionary of the Bible (Nashville: Nelson-National, 1964), s.v. “MOLECH, MOLOCH”; also John Day, Molech: A God of Human Sacrifice in the Old Testament ysis. (Cambridge: Cambridge University Press, 1989). Yet other children have been permanently disabled by birth 5. Claus Westerman, The Structure of the Book of Job: A Form-Critical Analysis, defects. The boy in the hospital bed next to me died of polio, trans. by Charles A. Muenchow (Philadelphia: Fortress Press, 1981). 6. Archibald MacLeish, J.B.: A Play in Verse (Boston: Houghton Mifflin, 1958). and some of my LDS friends suffered atrophy or paralysis even 7. Jerry Falwell, et al., eds., Liberty Bible Commentary, 2 vols. (Lynchberg, VA: after priesthood promises of full recovery from that disease. Old-Time Gospel Hour, 1982); also Falwell, “The How To Book,” chapter 9, “How Children have gone blind or deaf. They have died in accidental To Endure Suffering,” heading, “Purposes of Suffering,” subheading, “Testimony” falls. Young people have been killed in car collisions, some- on the Old Time Gospel Hour website on the Internet (www.otgh.org). 8. The inclusion of “pagans” in this list may strike some as odd. However, times while faithfully serving LDS missions or preparing to do polytheistic pagans died by the millions at the hands of monotheistic Jews, so. Christians, and Muslims (who also slaughtered each other with abandon). In ad- Why not me? This is the existential survivor’s guilt that re- dition, religiously motivated killing of pagans was not always due to persecution. verses the “Why me?” question of those who are not spared Most of the polytheistic religions in the Middle East, Europe, Asia, Africa, Oceania, and the Western Hemisphere sacrificed humans, usually believers in the deities tragedy. who “required” this flow of blood. Good studies include: Moncure D. Conway, I have never believed that I was singled out for divine Human Sacrifices in England (London: Truebner, 1876); Alberto Ravinell Whitney healing and protection because I was better than any of the Green, The Role of Human Sacrifice in the Ancient Near East (Missoula, MT: Scholars millions who did not receive God’s intervention in similar cir- Press for the American Schools of Oriental Research, 1975); Paul G. Mosca, “Child Sacrifice in Canaanite and Israelite Religion,” Ph.D. dissertation, Harvard cumstances. Nor can I believe that the prayers of my Catholic University, 1975; Bikash Chandra Gohain, Human Sacrifice and Head-Hunting in father and Mormon mother were more important to God than Northern India (Assam, India: Lawyer’s Book Stall, 1977); Nigel Davies, Human the prayers of millions of other parents whose children have Sacrifice in History and Today (New York: Morrow, 1981); Barbara M. Boal, The experienced disability and early death. Since childhood I have Konds: Human Sacrifice and Religious Change (Warminster, England: Aris and Phillips Central Asian Studies, 1982); Hyam Maccoby, The Sacred Executioner: thanked God daily for His interventions in my life but have Human Sacrifice and the Legacy of Guilt (London: Thames and Hudson, 1982); never understood why He has not spared others. I know it is Patrick Tierney, The Highest Altar: The Story of Human Sacrifice (New York: Viking, not because they are loved less by their Heavenly Father. 1989); Susan Shelby Brown, Late Carthaginian Child Sacrifice and Sacrificial Monuments in Their Mediterranean Context (Sheffield, England: JSOT Press, 1991); God has the power to prevent every tragedy and heal all Dennis D. Hughes, Human Sacrifice in Ancient Greece (London: Routledge, 1991); sickness, but He intervenes rarely, unpredictably, and inconsis- Felix Padel, The Sacrifice of Human Beings: British Rule and the Konds of Orissa (New tently in the tragedies of His earthly children. With the divine York: Oxford University Press, 1995); David Carrasco, City of Sacrifice: The Aztec promise of “Ask and ye shall receive,” we feel betrayed when Empire and the Role of Violence in Civilization (Boston: Beacon Press, 1999); Elizabeth P. Benson and Anita G. Cook, eds., Ritual Sacrifice in Ancient Peru God does not protect or heal after fervent, faithful prayers. (Austin: University of Texas Press, 2001); Miranda Aldhouse Green, Dying For the However, without sickness, tragedy, and death—there is no Gods: Human Sacrifice in Iron Age and Roman Europe (London: Tempus Publishing, mortal life. 2001). I believe in a loving God whose omnipotence is constrained 9. I am certainly not the first to comment academically (rather than polemi- cally) on characteristics of those who have doubted or rejected their former faith in by the requirements of human existence. Even understanding the Mormon Restoration. See Roger D. Launius, “‘Many Mansions’: The Dynamics that principle with faith does not answer the questions: “Why of Dissent in the Nineteenth-century Reorganized Church,” Journal of Mormon me?” “Why them?” in divine intervention or lack of it. Yet there History 17 (1991): 145–68; J. Bonner Ritchie, Roger D. Launius, and W.B. “Pat” is no one else to whom I can go for comfort, strength, guid- Spillman, eds., “Let Contention Cease”: The Dynamics of Dissent in the Reorganized Church of Jesus Christ of Latter Day Saints (Independence, MO: Graceland ance, and intercession except this inscrutable, tragic Father in College/Park Press, 1991); Allen Dale Roberts, “Profile of Apostasy: Who Are the Heaven who so often seems to betray our faith and love. Bad Guys, Really?” Dialogue: A Journal of Mormon Thought 31 (Winter 1998): 143–62; Craig L. Foster, Penny Tracts and Polemics: A Critical Analysis of Anti- NOTES Mormon Pamphleteering in Great Britain, 1837–1860 (Salt Lake City: Greg Kofford Books, 2002), 206, whose overview also appears in Foster, “Understanding the `Stages of Grief’ of Former Members Who Attack the Church,” in Meridian 1. In addition to reading all the LDS “Standard Works” and the seven-volume Magazine, Internet publication in 2003. History of the Church (“Documentary History”) while in high school, I also read ex- For academic studies of individual doubters and “apostates,” see H. Orvil istentialist writings by Soren Kierkegaard, Jean-Paul Sartre, and Albert Camus. Holley, “The History and Effect of Apostasy on a Small Mormon Community” However, I did not read an academic introduction to the subject until I was at- (M.A. thesis, Brigham Young University, 1966); Roger D. Launius, “R.C. Evans: tending BYU as an undergraduate. With various editions to 1990, William Barrett, Boy Orator of the Reorganization,” John Whitmer Historical Association Journal 3 Irrational Man: A Study in Existential Philosophy (New York: Doubleday, 1958) re- (1983): 40–50; Lawrence Foster, “Career Apostates: Reflections on the Works of mains a good overview. Jerald and Sandra Tanner,” Dialogue: A Journal of Mormon Thought 17 (Summer 2. Mackenzie Brown, ed., Ultimate Concern: Tillich in Dialogue (New York: 1984): 35–60; Levi S. Peterson, “Juanita Brooks as a Mormon Dissenter,” John Harper & Row, 1965), esp. 11–12. Whitmer Historical Association Journal 8 (1988): 13–29; Lynne Watkins Jorgensen, 3. For good examples of this genre, see Vincent F. Hopper and Gerald B. “John Hyde, Jr.: Mormon Renegade,” Journal of Mormon History 17 (1991): Lahey, eds., Medieval Mystery Plays: Abraham and Isaac (Great Neck, NY: Barron’s 120–44; Marjorie Newton, Hero or Traitor: A Biographical Study of Charles Wesley Education Series, 1962); Alexander Franklin, ed., Seven Miracle Plays (Oxford: Wandell (Independence, MO: Independence Press, 1992); Richard S. Van Oxford University Press, 1963); Maurice Hussey, ed., The Chester Mystery Plays: Wagoner, Sidney Rigdon: A Portrait of Religious Excess (Salt Lake City: Signature Sixteen Pageant Plays From the Chester Craft Cycle (London: W. Heinemann, 1971). Books, 1994); Craig L. Foster, “From Temple to Anti-Mormon: The Ambivalent Soren Kierkegaard, whom I cite later, emphasizes the Isaac sacrifice extensively Odyssey of Increase Van Deusen,” Dialogue: A Journal of Mormon Thought 27 (Fall in his 1846 Fear and Trembling (published by the pseudonym Johannes de 1994): 275–86; Roger D. Launius and Linda Thatcher, eds., Differing Visions: Silentio), but he did not make the literary gloss of creating dialogue of Abraham Dissenters in Mormon History (Urbana: University of Illinois Press, 1994), which in- with God or with Isaac. See Robert Bretall, ed., A Kierkegaard Anthology (Princeton, cluded those who rejected a specific leader and turned to another version of the NJ: Princeton University Press, 1946), 116–34. Mormon restoration; R. Ben Madison, “‘Something Was Wanting’: The Meteoric 4. For more information on the Canaanite practice, see A Concise and Career of John Greenhow, Mormon Propagandist,” John Whitmer Historical
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Association Journal 15 (1995): 63–80; Anna Jean Backus, Mountain Meadows Mormon Thought 18 (Spring 1985): 73. A member of the Quorum of the Twelve Witness: The Life and Times of Bishop Philip Klingensmith (Spokane, WA: Arthur H. since 1882, he became LDS president in 1918. See Deseret Morning News 2004 Clark, 1995); M. Guy Bishop, “‘Simple Folly’: Stephen Post and the Children of Church Almanac, 57. Zion,” and Richard Saunders, “‘More a Movement Than an Organization’: Utah’s 20. John R. Talmage, The Talmage Story: Life of James E. Talmage—Educator, First Encounter with Heresy: The Gladdenites, 1851–54,” John Whitmer Historical Scientist, Apostle (Salt Lake City: Bookcraft, 1972), 6, for blinding his brother by Association Journal 16 (1996): 79–90, 91–106; Newell G. Bringhurst, “Fawn M. accident in 1873; James E. Talmage diaries, 22 February 1893, 9 September 1899, Brodie and Deborah Laake: Two Perspectives on Mormon Feminist Dissent,” John 30 May 1928, Lee Library, for his comments about the promises to his brother of Whitmer Historical Association Journal 17 (1997): 94–113; Ronald W. Walker, restored sight and their non-fulfillment. He became a member of the Quorum of Wayward Saints: The Godbeites and Brigham Young (Urbana: University of Illinois the Twelve in 1911. See Deseret Morning News 2004 Church Almanac, 68. Press, 1998); Newell G. Bringhurst, Fawn McKay Brodie: A Biographer’s Life 21. “Theodicy” is defined in J.D. Douglas, Walter A. Elwell, and Peter Toon, (Norman: University of Oklahoma Press, 1999); James W. Ure, Leaving the Fold: The Concise Dictionary of the Christian Religion: Doctrine, Liturgy, History (Grand Candid Conversations With Inactive Mormons (Salt Lake City: Signature Books, Rapids, MI: Regency Reference Library/Zondervan Publishing House, 1989), 375, 1999); Eric Paul Rogers, “Mark Hill Forscutt: Mormon Missionary, Morrisite, as “The justification of God. The attempt to vindicate God’s love and providence in Apostle, RLDS Minister,” John Whitmer Historical Association Journal 21 (2001): the context of the tremendous problem of evil and suffering in God’s world.” See 69–100; John R. Sillito and Susan Staker, eds., Mormon Mavericks: Essays on also Albert W.J. Harper, The Theodicy of Suffering (San Francisco: Mellen Research Dissenters (Salt Lake City: Signature Books, 2002), which also included Mormons University Press, 1990); Barry L. Whitney, Theodicy: An Annotated Bibliography on like myself who have remained Mormon believers while dissenting from Church the Problem of Evil, 1960–1990 (New York: Garland, 1993). policies and pronouncements; plus biographical studies in following notes. 22. For quotes and sources, see D. Michael Quinn, Elder Statesman: A 10. Andrew F. Smith, The Saintly Scoundrel: The Life and Times of John C. Bennett Biography of J. Reuben Clark (Salt Lake City: Signature Books, 2002), 26–28. Clark (Urbana: University of Illinois Press, 1997). became a counselor in the First Presidency in 1933. See Deseret Morning News 11. Mrs. T.B.H. [Fanny] Stenhouse, “Tell It All”: The Story of a Life’s Experience 2004 Church Almanac, 60. (Hartford, CT: A.D. Worthington & Co., 1874), 130; also Ronald W. Walker, “The 23. Leon Festinger, Henry W. Riecken, and Stanley Schachter, When Prophecy Stenhouses and the Making of a Mormon Image,” Journal of Mormon History 1 Fails (Minneapolis: University of Minnesota Press, 1956), 3, 27. I have followed (1974): 51–72; Craig L. Foster, “John Sharp and T.B.H. Stenhouse: Two Scottish the common practice of citing only Festinger in the main narrative. Although Converts Who Chose Separate Paths,” John Whitmer Historical Association Journal some scholars have criticized his methodologies and conclusions about the living 17 (1997): 81–90. Foster, Penny Tracts and Polemics, 206, observes that nine- persons in Festinger’s study, the statements I’ve quoted remain unchallenged as teenth-century Mormon apostates usually expressed “a sense of betrayal.” general interpretations. 12. Previous note 9; also stated specifically in Ann Eliza Young, Wife No. 19, or There have been two major instances of unfulfilled, published prophecies in the Story of a Life In Bondage, Being a Complete Expose of Mormonism (Hartford, CT: the early Mormon Restoration and one in Utah Mormonism. First, an 1832 reve- Dustin, Gilman, & Co., 1875), 371, 393, 507. lation affirmed that “this generation shall not pass away” before the construction of 13. Paul M. Edwards, “The Secular Smiths,” Journal of Mormon History 4 a grand temple in Independence, Missouri, and the Second Coming of Jesus in (1977): 16; reprinted in Restoration Studies 2 (1983): 99–100. glory. See Doctrine and Covenants, LDS: 84:4–5; RLDS: 83:2a–b. Commenting on 14. Cyprian Marsh journal (1829–1888), [pages 48–49], October the necessity of this prophecy’s literal fulfillment eighty-seven years later, The 1842–January 1843, photocopy of bound holograph, ACCN 1627, Manuscripts Doctrine and Covenants . . .with Introduction and Historical and Exegetical Notes by Division, Special Collections, J. Willard Marriott Library, University of Utah, Salt Hyrum M. Smith of the Council of the Twelve Apostles (Liverpool: George F. Richards, Lake City. I have corrected and standardized spellings. 1919), 616, stated: “. . . every generation has a few who live over a hundred years.” 15. Ben Coates (of Tempe, AZ), “customer’s review” of D. Michael Quinn, Even 173 years after the revelation, the LDS church has no immediate plans for Early Mormonism and the Magic World View, rev. and enl. ed. (Salt Lake City: building one of its special temples in Independence. The dedication of a temple Signature Books, 1998), submitted on 29 August 2001 to www.amazon.com, re- sanctuary there in 1994 by the Reorganization/Community of Christ occurred ferring to my statement on page 75: “On a far more frequent basis, Mormon par- long after the death of any mortal living in 1832. ents and LDS leaders have provided faith-supportive explanations for a faithful Second, Joseph Smith repeatedly stated that this Second Coming or “winding person’s failure to recover from physical problems after priesthood promises for up scene” would occur about 1891. See LDS Doctrine and Covenants 130:14–17; full recovery. This includes children who do not live to fulfill a patriarchal bless- Smith, et al., History of The Church, 2:182, 5: 336. Even though quoting from the ing’s unconditional promise of long life or (at least) of serving a full-time mission LDS publication of the official minutes, The History of the Reorganized Church of in mortality.” The book’s footnote for this statement cited all the sources I discuss Jesus Christ of Latter Day Saints, 8 vols. (Independence, MO: Herald House, here, except the quote from Joseph Smith. 1967–76), 1: 540, excised the prophet’s 1835 statement that “the coming of the 16. Joseph Smith, et al., History of The Church of Jesus Christ of Latter-day Saints, Lord, which was nigh—even fifty-six years should wind up the scene.” For the ed. B.H. Roberts, 7 vols. (Salt Lake City: Deseret Book, 1978), 4: 587. gradual Mormon detachment from the immediacy of this millennial expectation, 17. LeGrand Richards, Just To Illustrate (Salt Lake City: Bookcraft, 1961), see Dan Erickson, “As A Thief in the Night”: The Mormon Quest for Millennial 214–15. Richards became Presiding Bishop of the Church in 1938 and a member Deliverance (Salt Lake City: Signature Books, 1998), esp. 213–21; also Keith of the Quorum of the Twelve Apostles in 1952. See Deseret Morning News 2004 Norman, “How Long, O Lord?: The Delay of Parousia in Mormonism,” Church Almanac (Salt Lake City: Deseret News, 2004), 70. SUNSTONE, January/April 1983, 48–58. Grant Underwood, in his The Millenarian 18. Abraham H. Cannon diary, 24 April, 29 April, 1–2 May 1888, Special World of Early Mormonism (Urbana: University of Illinois, 1993), 119, 125, quotes Collections, Harold B. Lee Library, Brigham Young University, Provo, Utah. An au- Smith’s prophecies about 1891 as the end-time for the Second Coming but limits thorized photocopy of Cannon’s entire set of diaries is in Marriott Library; in Utah his discussion of the expectations and disappointments of his followers of the State Historical Society Library, Salt Lake City, Utah; in Donnell and Elizabeth 1880s, “the Saints read the ‘signs of the times’ with great anticipation” (125–26). Stewart Library, Weber State University, Ogden, Utah; in Milton R. Merrill Library, Erickson gives more attention to these issues. Utah State University, Logan, Utah. A member of the Presidency of the Seventy Third, the repeatedly published statements by Utah Mormon leaders from since 1882, Abram became a member of the Quorum of the Twelve Apostles in 1852 to the mid-1880s that it was impossible for the LDS church to abandon the 1889. See Deseret Morning News 2004 Church Almanac, 67–68. practice of polygamy, as it nonetheless did publicly in September 1890. See D. 19. Heber J. Grant journal sheets (23–27 February 1896), Archives Division, Michael Quinn, “LDS Church Authority and New Plural Marriages, 1890–1904,” Historical Department of the Church of Jesus Christ of Latter-day Saints, Salt Lake 24–25, 30–31, 35. This abandonment of polygamy was demonstrably a greater City, Utah. Grant lived at a time when it was common in the LDS Church to re- challenge to the emotions and faith of average Mormons. Virtually every Mormon ceive several blessings from different patriarchs during one’s life. More than one of who kept a diary or personal journal referred to the LDS president’s official aban- these, as well as special blessings by his apostolic colleagues, promised that he donment of polygamy in 1890 and to the Utah First Presidency’s statements in would have sons to carry on his name. He fathered no more sons, even though 1891 against continuing to cohabit with plural wives, while very few Mormons LDS president Lorenzo Snow gave secret permission in May 1901 for Apostle commented in their diaries about the absence of the Second Coming in 1891 or Grant to marry a new plural wife in order to fulfill these various prophecies. See even about their anticipations for it. Grant’s May-June Notebook, 26 May 1901, and his letter to Joseph F. Smith, 5 24. Paul W. Pruyser, Between Belief and Unbelief (New York: Harper & Row, January 1906, both in LDS Archives and both quoted in D. Michael Quinn, “LDS 1974), 132. Church Authority and New Plural Marriages, 1890–1904,” Dialogue: A Journal of 25. John D. Barbour, Versions of Deconversion: Autobiography and the Loss of
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Faith (Charlotte: University Press of Virginia, 1994), 2 (for quote), 3 (for “every Christian Century, 17 June 1970, 770; Position Papers (Independence, MO: deconversion [is] a conversion”), 192–94 (for Terry Tempest Williams and Cumorah Books, 1975), commissioned by RLDS headquarters and circulated for Mormonism). Although Barbour’s introduction and conclusion listed only some of years previously; RLDS Doctrine and Covenants 150:10a–11b, 156:9b–c: Howard his autobiographical examples, my tabulation was based on the sources cited in J. Booth, “Recent Shifts in Restoration Thought,” Restoration Studies 1 (1980): his endnotes. 162–75; Larry W. Conrad and Paul Shupe, “An RLDS Reformation?: Construing 26. David G. Bromley, “The Social Construction of Contested Exit Roles: the Task of RLDS Theology,” Dialogue: A Journal of Mormon Thought 18 (Summer Defectors, Whistleblowers, and Apostates,” in Bromley, ed., The Politics of Religious 1985): 92–103; L. Madelon Brunson, “Stranger in a Strange Land: A Personal Apostasy: The Role of Apostates in the Transformation of Religious Movements Response to the 1984 Document,” Restoration Studies 3 (1986): 108–15; W.B. “Pat” (Westport, CT: Praeger, 1998), 21–38, with long quote on 37. For the captivity Spillman, “Adjustment or Apostasy?: The Reorganized Church in the Late model, see Richard VanDerBeets, The Indian Captivity Narrative: An American Genre Twentieth Century,” Journal of (Lanham, MD: University Press of America, 1984); also Stanley B. Kimball, “Red Mormon History 20 (Fall Men and White Women on Mormon Trails, 1847–1868: The Captivity Narrative 1994): 1–15; Roger D. in Mormondom,” Dialogue: A Journal of Mormon Thought 18 (Winter 1985): Launius, “The Reorganized 81–88. Church: The Decade of 27. Armand L. Mauss, “Apostasy and the Management of Spoiled Identity,” in Decision,” Sunstone 19 Bromley, Politics of Religious Apostasy, 53. (September 1996): 45–55; W. 28. Stan L. Albrecht, Marie Cornwall, and Perry H. Cunningham, “Religious Paul Jones, “Theological Re- Leave-Taking: Disengagement and Disaffiliation Among Mormons,” in David G. Symbolization of the RLDS Bromley, ed., Falling From the Faith: Causes and Consequences of Religious Apostasy Tradition: The Call to a Stage (Newbury Park, CA: Sage Publications, 1988), 64–79. Beyond Demythologizing,” 29. Ibid.,” 80 (for quoted acknowledgment). They do not specify their statis- John Whitmer Historical tical exclusion of excommunicated Mormons and of those who formally withdrew Association Journal 16 (1996): their membership before the time of the study, but the exclusion is implied by the 3–14; Danny L. Jorgensen, study’s use of current membership lists. “Beyond Modernity: The 30. Ibid, 64 (for sampling based on membership lists in local wards), 71 (for Future of the RLDS Church,” all these wards being in Utah). and George N. Walton, “Sect SWEET DREAMS As far as I am aware, no statistical studies of LDS affiliation have acknowledged To Denomination: Counting the existence of the “lost members” files in the LDS Membership Department, the Progress of the RLDS whose numbers would increase all statistics of LDS “disengagement” or “inactivity” Reformation,” John Whitmer Am I sleeping? at the local level and for the Church at large. In the Deceased Membership File Historical Association Journal (1941–1974) at the Family History Library, Salt Lake City, Utah, I found some 18 (1998): 5–20, 38–62; A positive answer shocks. membership records that had been marked as sent to the “Lost File” before their Russell, “Defenders of the addresses were discovered years later. This was different from the instructions to Faith: The RLDS Schism Over People assume insomnia, ward clerks about the “Lost Records” of ordinances for Mormons whose names the Ordination of Women” restless strength and addresses were known to local LDS leaders. For example, see Instructions To (tentative title of book manu- Bishops and Counselors, Stake and Ward Clerks, No.13 (Salt Lake City: Church of script being submitted for to toss from side to side, Jesus Christ of Latter-day Saints, 1921), 40, and General Handbook of Instructions, publication); my conversa- Number 19 (Salt Lake City: Church of Jesus Christ of Latter-day Saints, 1963), 60, tions since the 1970s with var- get up for tea or hot milk. both in Marriott Library. ious members of the RLDS 31. For good views of the Church during this period, see Mary Fielding Smith church and Community of No, I love the dark, letters to Mercy R. Fielding Thompson, July–October 1837, in Kenneth W. Christ. Godfrey, Audrey M. Godfrey, and Jill Mulvay Derr, eds., Women’s Voices: An Untold 35. M. Jaimie Ferreira, the cool embrace of the bed, History of the Latter-day Saints, 1830–1900 (Salt Lake City: Deseret Book Co., “Faith and the Kierkegaardian 1982), 60–68; Robert Kent Fielding, “The Growth of the Mormon Church In Leap,” in Alastair Hannay and a burrow of refuge, hibernation. Kirtland, Ohio,” Ph.D. dissertation, Indiana University, 1957, 245–64; Max H. Gordon D. Marino, eds., The Parkin, “A Study of the Nature and Cause of Internal and External Conflict of the Cambridge Companion to In the dark, I hear the floor creak Mormons In Ohio Between 1830 and 1838,” M.A. thesis, Brigham Young Kierkegaard (Cambridge, Eng.: University, 1966, esp. 309–17; Davis Bitton, “The Waning of Mormon Kirtland,” Cambridge University Press, under your feet, feel the weight BYU Studies 12 (Summer 1972): 455–64; Marvin S. Hill, “Cultural Crisis in the 1998), 207–08, makes this Mormon Kingdom: A Reconsideration of the Causes of Kirtland Dissent,” Church clarification about the nearly of your body entering . . . History 49 (September 1980): 286–97; Milton V. Backman Jr., The Heavens universal attribution of this Resound: A History of the Latter-day Saints in Ohio, 1830–1838 (Salt Lake City: phrase to the Scandinavian In the dark, you are not dead. Deseret Book Co., 1983), 310–41; Karl Ricks Anderson, Joseph Smith’s Kirtland: philosopher: “Kierkegaard Eyewitness Accounts (Salt Lake City: Deseret Book Co., 1989), 193–223; Kenneth never uses any Danish equiva- H. Winn, Exiles in a Land of Liberty: Mormons in America, 1830–1846 (Chapel Hill: lent of the English phrase `leap Dawn spews a rosy mist University of North Carolina Press, 1989), 106–28; Marvin S. Hill, Quest for of faith’. . . . He does, however, Refuge: The Mormon Flight from American Pluralism (Salt Lake City: Signature clearly and often refer to the the morning light annihilates. Books, 1989), 55–80; Milton V. Backman Jr. and Ronald K. Esplin, “History of the concept of a leap (Spring). . . . Church: 1831–1844,” and Backman, “Kirtland,” in Daniel H. Ludlow, ed., Thus, even if the concept of a Then tears make the sheets Encyclopedia of Mormonism: The History, Scripture, Doctrine, and Procedure of the leap of (made by) faith is for- Church of Jesus Christ of Latter-day Saints, 5 vols. (New York: Macmillan, 1992), eign to the terminology of cold and too heavy to lift. 2:609–10, 797. Kierkegaard, the concept of a 32. D. Michael Quinn, The Mormon Hierarchy: Origins of Power (Salt Lake City: leap to faith remains central to My limbs are wood, Signature Books/Smith Research Associates, 1994), 242, 448n316, both com- his writings.” For the existen- menting on Ronald K. Esplin, “Joseph, Brigham, and the Twelve: A Succession of tialist philosopher’s emphasis rotting in a damp forest. Continuity,” BYU Studies 21 (Summer 1981): 333. on God’s command for 33. Dale L. Morgan, “A Bibliography of the Churches of the Dispersion,” Abraham to sacrifice his son The air reeks of sweet dreams Western Humanities Review 7 (Summer 1953), subsequently reprinted as a booklet; Isaac, see Ronald M. Green, Steven J. Shields, Divergent Paths of the Restoration: A History of the Latter Day Saint “‘Developing’ Fear and I must forget. Movement, 3rd ed., rev. and enl. (Bountiful, UT: Restoration Research, 1982). Trembling,” in same collection, 34. William D. Russell, “Reorganized Mormons Beset by Controversy,” 258–71. —JACQUELINE JULES
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“I was once a university student, and among other things, I studied some philosophy, some anthropology, some history. I had been . . . imbued with the faith of my good father and mother. But questions stirred in my mind.” “THE CHALLENGES OF THOSE DAYS” PRESIDENT GORDON B. HINCKLEY AND THE WILL TO BELIEVE
By Gary James Bergera
ORDON B. HINCKLEY, FIFTEENTH PRESIDENT A HOUSE OF LEARNING of The Church of Jesus Christ of Latter-day Saints, is a “Education is a great conversion process under which abstract G man of certain faith. “I believe without equivocation knowledge becomes useful and productive activity.” or reservation in God, the Eternal Father,” he has proclaimed. “I believe in the Lord Jesus Christ, the Son of the eternal, living ORN ON 23 June 1910 into a quiet neighborhood on God. . . . [T]hat testimony comes by the power of the Holy the corner of Windsor Street and 700 South (northeast Ghost. It is a gift, sacred and wonderful, borne by revelation of Liberty Park in Salt Lake City), to Bryant and Ada 1 B from the third member of the Godhead.” His witness of Jesus (Bitner) Hinckley, Gordon Bitner Hinckley joined an already Christ, the First Vision, the Book of Mormon, and the restora- large family.5 As a two-year-old, he battled the whooping tion of the priesthood is plainspoken and indomitable.2 Yet by cough and soon afterwards developed asthma and several al- his own account, that faith endured a period of some ques- lergies, including hay fever. (Because of this, he would be tioning during his years as an undergraduate at the University barred entrance to the U.S. Navy in 1941.) Eventually, hoping of Utah in the early 1930s. For this reason, and unlike many in part to provide his frail son a better climate and cleaner air, others among the Church’s general authorities, one never hears his father purchased a farm eight and a half miles southeast in in President Hinckley’s articulation of his personal testimony the East Millcreek area of the valley, where Gordon spent his the words, “There never was a time when I did not know . . .” summers. or “I have known for as long as I can remember. . . .”3 In fact, Playful and rambunctious, young Gordon sometimes tested President Hinckley is one of a very few high-ranking Church his parents’ patience. “When I was a small boy in the first leaders ever to openly acknowledge having once harbored grade,” he recalled in 1987, questions regarding his own faith. While his authorized biog- I experienced what I thought was a rather tough day raphy treats this episode only briefly as part of the larger at school. I came home, walked in the house, threw drama of his life story,4 President Hinckley’s measured public my book on the kitchen table, and let forth an exple- disclosures offer insight into his own experience with doubt, tive that included the name of the Lord. its resolution, and the nature of his testimony. My mother was shocked. She told me quietly, but firmly, how wrong I was. She told me that I could not GARY JAMES BERGERA is managing director of the Smith-Pettit have words of that kind coming out of my mouth. Foundation, Salt Lake City, Utah. He is co-editor, with Devery S. She led me by the hand into the bathroom, where she Anderson, of Joseph Smith’s Quorum of the Anointed: A took from the shelf a clean washcloth, put it under Documentary History, 1842–1845 and The Nauvoo the faucet, and then generously coated it with soap. Endowment Companies: A Documentary History, 1845–1846 She said, “We’ll have to wash out your mouth.” She both published in 2005 by Signature Books. told me to open it, and I did so reluctantly. Then she
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rubbed the soapy washcloth around my tongue and the crowd. I determined then and there that I would teeth. I sputtered and fumed and felt like swearing make my own decisions on the basis of their merits again, but I didn’t. I rinsed and rinsed my mouth, but and my standards and not be pushed in one direction it was a long while before the soapy taste was gone. In or another by those around me.7 fact, whenever I think of that experience, I can still Less embarrassing, but equally revealing of his upbringing, taste the soap.6 are President Hinckley’s memories of his parents’ infectious Six years later, Gordon entered junior high school only to love of books and reading. His father’s library—impressive learn that the building could not accommodate the many new even by today’s standards—included the fifty volumes of the students. He and his classmates were instructed to return to Harvard Classics and offered both a refuge and a virtually end- classes in their older elementary school building. “We were in- less source of knowledge, sacred and secular. “The older I sulted,” he reported in 1993: grow,” he recalled in 1982, We were furious. We’d spent six unhappy years in the more thankful I feel to my parents in providing for that building, and we felt we deserved something us, in the home in which we were reared, good things better. The boys of the class all met after school. We to read. We had a library in that home with more than decided we wouldn’t tolerate this kind of treatment. a thousand volumes. In those days, of course, we had We were determined we’d go on strike. no television, and radio was not even available during The next day we did not show up. But we had no most of those earlier years. I do not wish to convey place to go. We couldn’t stay home, because our the idea that as children we read extensively in our fa- mothers would ask questions. We didn’t think of ther’s books. But they provided an environment. We going downtown to a show. We had no money for saw our father and mother read, and they read to us. that. We didn’t think of going to the park. We were It did something of an indefinable nature. It gave us a afraid we might be seen by Mr. Clayton, the truant of- familiarity with good books. We felt at home and at ficer. We didn’t think of going out behind the school ease with them. They were not strangers to us. They fence and telling shady stories because we didn’t were as friends, willing to give to us if we were willing know any. We’d never heard of such things as drugs to make a little effort.8 or anything of the kind. We just wandered about and Three years later, he remembered, with similar affection: wasted the day. When I was a boy we lived in a large old house. The next morning, the principal, Mr. Stearns, was One room was called the library. It had a solid table at the front door of the school to greet us. His de- and a good lamp, three or four comfortable chairs meanor matched his name. He said some pretty with good light, and books in cases that lined the straightforward things and then told us that we could walls. There were many volumes—the acquisitions of not come back to school until we brought a note from my father and mother over a period of many years. our parents. That was my first experience with a We were never forced to read them, but they were lockout. Striking, he said, was not the way to settle a placed where they were handy and where we could problem. We were expected to be responsible citi- get at them whenever we wished. zens, and if we had a complaint, we could come to There was quiet in that room. It was understood the principal’s office and discuss it. that it was a place to study. There was only one thing to do, and that was to go There were also magazines—the Church maga- home and get the note. zines and two or three other good magazines. There I remember walking sheepishly into the house. My were books of history and literature, books on tech- mother asked what was wrong. I told her. I said that I nical subjects, dictionaries, a set of encyclopedias, needed a note. She wrote a note. It was very brief. It and an atlas of the world. There was no television, of was the most stinging rebuke she ever gave me. It course, at that time. Radio came along while I was read as follows: growing up. But there was an environment, an envi- “Dear Mr. Stearns, ronment of learning. I would not have you believe Please excuse Gordon’s absence yesterday. His that we were great scholars. But we were exposed to action was simply an impulse to follow the great literature, great ideas from great thinkers, and crowd.” the language of men and women who thought deeply She signed it and handed it to me. and wrote beautifully.9 I walked back over to school and got there about Though President Hinckley would never describe himself the same time a few other boys did. We all handed as being especially bookish during his childhood and early our notes to Mr. Stearns. I do not know whether he adolescent years (in fact, he felt more at ease using his hands), read them, but I have never forgotten my mother’s his subsequent intimate encounters with the world’s wisdom note. Though I had been an active party to the action would eventually ignite and feed a curious mind eager to en- we had taken, I resolved then and there that I would gage an intellectualism that celebrated both the freedom to never do anything on the basis of simply following think and the quest for truth. His love of reading, especially
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history, would remain a vital THE BIRTH OF TESTIMONY activity—one often unsatisfied “Something happened within me.” given the press of other assign- ments and responsibilities10—for N 1977 ELDER Hinckley pub- the remainder of his life. “There is licly recalled, as if it had been something wonderful about a good I yesterday, the specific event book,” he commented in 1996. “I that fifty-five years earlier had trig- have a computer in my study but I gered the beginnings of his testi- am still a stranger to it. And I am mony of the Church. “When I was afraid I ever will be. I putter around a boy, twelve years of age,” he com- with it, but it and I do not get along mented, very well. That is why I am so my father took me to a grateful for books. I know how to meeting of the priesthood handle them, how to deal with of the stake in which we them, how to use them, I hope.”11 lived [i.e., Liberty Stake]. I “You can pick [a book] up,” he sat on the back row while added the next year. “You can heft he, as president of the it. You can read it. You can set it stake, sat on the stand. At down. You can think of what you the opening of that have read. It does something for meeting, the first of its you. You can share great minds and kind I had ever attended, great actions and great undertak- three or four hundred ings in the pages of a book.”12 men stood. They were “The learning process is an end- men from varied back- less process,” he told Church edu- grounds and many voca- cators in 1978. “We must read, we tions, but each had in his must observe, we must assimilate, UNIVERSITY OF UTAH GRADUATION PICTURE, 1932 heart the same conviction, and we must ponder that to which out of which together they we expose our minds.”13 “What a sang these great words: remarkable thing this is,” he noted t was into that world of economic Praise to the man who thirteen years later, I distress that we of the class communed with Jehovah! this process whereby the Jesus anointed that cumulative knowledge of of ’32 arrived, breathing Prophet and Seer. the centuries has been something of an air of cynicism. Blessed to open the last summarized and filtered dispensation, so that in a brief period It was easy to become sour, to look Kings shall extol him, one can learn what was upon the world with a sense of and nations revere. first learned only through Something happened long exercises of research, gloom, to doubt one’s faith within me as I heard those trial, and error. Education in the Church and in religious men of faith sing. There is a great conversion pro- came into my boyish heart cess under which abstract matters generally. a knowledge, placed there knowledge becomes use- by the Holy Spirit, that ful and productive activity. Joseph Smith was indeed It is something that never a prophet of the Almighty. need stop—no matter In the many years that how old we grow we can acquire knowledge and use have since passed, years in which I have read much of it. We can gather wisdom and profit from it. We can his words and works, that knowledge has grown be entertained through the miracle of reading and ex- stronger and ever more certain.15 posure to the arts—they add to the blessings and ful- Recalling the power of this episode and its subsequent rela- fillment of living.14 tionship to his collegiate struggle with doubt, he noted to stu- President Hinckley’s love of books and reading may not dents at Brigham Young University two years later: have been as manifest during his childhood as was later the Many years ago when at the age of twelve I was or- case. Still one senses in his reminiscences the seeds of a desire dained a deacon, my father, who was president of our for knowledge and learning that would enable him to navigate stake, took me to my first stake priesthood meeting. the sometimes turbulent waters of faith and doubt. In those days these meetings were held on a week
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night. I recall that we went to the Tenth Ward It was during those years, especially as he neared comple- building in Salt Lake City. He walked up to the stand, tion of his undergraduate studies, that President Hinckley first and I sat on the back row, feeling a little alone and un- confronted what his authorized biographer describes as “ques- comfortable in that hall filled with strong men who tions” regarding “life, the world, and even the Church” com- had been ordained to the priesthood of God. The pounded by a “critical attitude.”19 That President Hinckley has meeting was called to order, the opening song was an- addressed his period of doubt publicly suggests that he is nei- nounced, and—as was then the custom—we all ther embarrassed nor ashamed of the experience. And though stood to sing. There were perhaps as many as four he has repeatedly emphasized the ultimately salutary result of hundred there, for it was a very large stake. Together such a process of struggle, it is clear that the experience was these men lifted their strong voices, some with ac- difficult, even traumatic. “That was a dark season, that year of cents of the European lands from which they had 1932,” he vividly recalled sixty years later. come as converts and all singing with a great spirit of It was at the bottom of the great worldwide depres- conviction and testimony. . . . sion. The unemployment rate was not the 5 or 6 or 7 They were singing of the Prophet Joseph Smith, percent over which we worry today, but more than 30 and as they did so there came into my young heart a percent.20 Men saw their savings vanish, and some, great surge of love for and belief in the mighty with nothing to live for, took their own lives. Many Prophet of this dispensation. In my childhood I had with greater faith held on tenaciously as they sank been taught much of him in meetings and classes in into the pit of poverty. our ward as well as in our home; but my experience It was into that world of economic distress that we in that stake priesthood meeting was different. I knew of the class of ’32 arrived, breathing something of an then, by the power of the Holy Ghost, that Joseph air of cynicism.21 Smith was indeed a prophet a God. President Hinckley admits that he partook somewhat of It is true that during the years which followed that “cynicism and despair,” reporting in 1985: there were times when that testimony wavered some- I was once a university student, and along with other what, particularly in the seasons of my undergraduate things, I studied some philosophy, some anthro- university work—not at this university, but at an- pology, some history. I had been reared in a good other [i.e., the University of Utah]. Latter-day Saint home, imbued with the faith of my However, that conviction never left me entirely; good father and mother. But questions stirred in my and it has grown stronger through the years, partly mind. It was a gloomy period in the history of the because of the challenges of those days which com- world, a time of dark cynicism, not only over eco- pelled me to read and study and make certain for my- nomic matters but over values in general. We were in self.16 the midst of the worst economic depression in modern history. . . . The prospects for employment A DARK SEASON were bleak indeed. And the prospects for marriage “It was a time of terrible discoutragement, and I’m were seriously clouded by the lack of opportunity to frank to say that I felt some of that myself.” earn a living. It was easy to become sour, to look upon the world with a sense of gloom, to doubt one’s faith ORDON HINCKLEY ENTERED the University of in the Church and in religious matters generally.22 Utah as a lanky, eighteen-year-old freshman in the fall “I remember when I was a college student,” he had ex- G of 1928. Although he had considered architecture as a plained the previous year, profession, he found himself drawn to the humanities and de- there were great discussions on the question of or- cided instead to major in English and to minor in Latin and ganic evolution. I took classes in geology and biology Greek. He devoured Milton, Longfellow, Emerson, Carlyle, and heard the whole story of Darwinism as it was Shakespeare, and Homer, and enrolled in classes in English, then taught. I wondered about it. I thought much speech, history, physics, anthropology, economics, sociology, about it. But I did not let it throw me, for I read what and geology. “I couldn’t do it now,” he commented in 1995, the scriptures said about our origins and our relation- “but once I could have read you the Iliad and the Odyssey in ship to God. Since then I have become acquainted the original Greek.”17 “I have read much of English literature,” with what to me is a far more important and won- he also explained. “In my university days, I tasted the beauty derful kind of evolution. It is the evolution of men and richness of the whole field from ancient to modern times. and women as the sons and daughters of God, and of I have been lifted by writings that have come of the genius of our marvelous potential for growth as children of our gifted men and women.”18 Paying his own tuition and other Creator.23 expenses, Gordon worked during these years as a locker-room “It was a time of terrible discouragement,” he added a decade attendant in the Deseret Gym (which his father managed). later in a videotaped documentary prepared by the Church, Following graduation in 1932, he planned to pursue jour- and I’m frank to say that I felt some of that myself. I nalism at Columbia University in New York City. began to question some things, including, perhaps in
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a slight measure, the faith of my parents and some of “We send out as many in a week now as then went during the those things. That isn’t unusual for university stu- entire year.”28 dents, but the atmosphere was particularly acute at I received my bachelor’s degree and planned on that time. But I’m grateful to say that through all of somehow attending graduate school. Then the bishop that, the testimony which had come to me as a boy re- [John C. Duncan] came with what seemed to me a mained with me and became as a bulwark to which I shocking suggestion. He spoke of a mission. I was could cling through those very difficult years.24 called to go to England which, at that time, was the most expensive mission in the world. The cost per “FORGET YOURSELF AND GO TO WORK” month was the equivalent of what would be about A day of decision—of new light and new joy $500 now. We discovered that my mother, who had passed S COMFORTING AS he reported his first stake-wide away, had established a small savings account to be priesthood meeting to have been, his parents’ example available for this purpose. I had a savings account in a A and encouragement were equally, if not more, benefi- different place, but the bank in which I had mine had cial. “My father and mother were absolutely solid in their failed. There was then no government insurance pro- faith,” he told his biographer in 1994. “They didn’t try to push gram to cover its failure as there is now. My father, a the gospel down my throat or compel me to participate, but man of great faith and love, supplied the necessary they didn’t back away from expressing their feelings either. My means, with all of the family cooperating at a sacrifice. father was wise and judicious and was not dogmatic. He had As I look back upon it, I see all of it as a miracle. taught university students and appreciated young people Somehow the money was there every month.29 along with their points of view and difficulties. He had a tol- “The mission became a marvelous experience,” he noted erant, understanding attitude and was willing to talk about the previous year, “one for which I shall be eternally grateful, anything I had on my mind.”25 and one which set some anchors and guideposts in my life. Though President Hinckley typically focuses on the ques- Among other things that I gained during that mission was a tions to his faith posed by his university studies and the bleak- solid and enduring testimony of the divine origin of the Book ness of the Depression, his biographer makes it clear that he of Mormon and of the divine calling of the Prophet Joseph struggled as well to explain his mother’s sudden, seemingly in- Smith.”30 explicable, death in 1930 and his father’s remarriage less than Like the witness he had received standing at attention in two years later.26 Of his mother’s passing, he recalled in 1993: Salt Lake’s Tenth Ward chapel in 1922, President Hinckley She developed cancer. [My father] was solicitous of today easily recalls the moment when his religious questions her every need. I recall our family prayers, with his and doubts began to subside, giving way to the faith and testi- tearful pleadings and our tearful pleadings. mony that would continue to build, though not without set- Of course there was no medical insurance then. He backs, throughout his life’s journey. “I was not well when I ar- would have spent every dollar he owned to help her. rived [in Preston, England, in mid-1933],” he reported in He did, in fact, spend very much. He took her to Los 1987. Angeles in search of better medical care. But it was to Those first few weeks, because of illness and the op- no avail. position which we felt, I was discouraged.31 I wrote a That was sixty-two years ago, but I remember with letter home to my good father and said that I was clarity my brokenhearted father as he stepped off the wasting my time and his money. He was my father train and greeted his grief-stricken children. We and my stake president, and he was a wise and in- walked solemnly down the station platform to the spired man. He wrote a very short letter to me which baggage car, where the casket was unloaded and said, “Dear Gordon, I have your recent letter. I have taken by the mortician. We came to know even more only one suggestion: forget yourself and go to work.” about the tenderness of our father’s heart. This has Earlier that morning in our scripture class my com- had an effect on me all of my life. panion and I had read these words of the Lord: I also came to know something of death—the ab- “Whosoever will save his life shall lose it; but whoso- solute devastation of children losing their mother— ever shall lose his life for my sake and the gospel’s, the but also of peace without pain, and the certainty that same shall save it.” (Mark 8:35) death cannot be the end of the soul.27 Those words of the Master, followed by my father’s In mid-1933, while still dealing with his questions, ap- letter with his counsel to forget myself and go to proaching his twenty-third birthday, Gordon Hinckley was work, went into my very being. With my father’s letter called on a proselytizing mission for the Church. The call was in hand, I went into our bedroom in the house at 15 completely unexpected—President Hinckley later described it Wadham Road, where we lived, and got on my knees as “shocking”—but soon would lead to the most transforma- and made a pledge with the Lord. I covenanted that I tive experience yet of his young faith. “Very few missionaries would try to forget myself and lose myself in His ser- were going into the field at that time,” he explained in 1986. vice.
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That July day in 1933 was do not mean it in an abstract sense. I my day of decision. A new light mean it as a living, vital force with came into my life and a new joy recognition of God as our Father and into my heart. The fog of Jesus Christ as our Savior. When we ac- England seemed to lift, and I cept this basic premise, there will come saw the sunlight. I had a rich an acceptance of their teachings and an and wonderful mission experi- obedience which will bring peace and ence, for which I shall ever be joy in this life and exaltation in the life grateful, laboring in Preston to come.”37 For at its core, Mormonism where the work began and in “is not complex,” he explained in 1982, other places where it had it is a beautiful and simple pat- moved forward, including the tern, a constant source of great city of London, where I strength, a wellspring of faith. served the larger part of my The keystone of that doctrine is mission.32 that God is our Eternal Father and Jesus is the Christ, our THE WILL TO BELIEVE living Redeemer. We are sons “Look above and beyond the negative, and daughters of God. He the critical, the cynical, the doubtful.” loves us and invites us to love him, showing that love OR PRESIDENT HINCKLEY, as through service to others of his I read him, faith in God, and children. His Beloved Son is F hence in the Church, is essen- ON HIS MISSION IN ENGLAND, CIRCA 1933 our Savior, who gave his life on tially a question of will—one deter- the cross of Calvary as a vicar- mines to surrender one’s doubts, hat July day in 1933 was ious sacrifice for the sins of chooses to accept God’s will, and be- mankind. By the power of his lieves. “The faith to try leads to direc- T my day of decision. A divine Sonship he rose from tion by the Spirit,” he told BYU students new light came into my life and a the grave, becoming “the first in 1973, “and the fruits that flow there- fruits of them that slept” (1 from are marvelous to behold and expe- new joy into my heart. The fog Cor. 15:20), assuring for all a rience.”33 “To all within the sound of of England seemed to lift, and I resurrection from the dead and my voice who may have doubts,” he inviting each of us to partake urged general conference faithful five saw the sunlight. of eternal life according to our years later, obedience to his laws and I repeat the words given commandments. Thomas as he felt the wounded They, that is, the Father and hands of the Lord: “Be not faithless, but believing.” the Son, appeared to the boy Joseph Smith in a most Believe in Jesus Christ, the Son of God, the greatest glorious and wonderful manifestation to open this, figure of time and eternity. Believe that his matchless the dispensation of the fulness of times. (See D&C life reached back before the world was formed. 112:30.) All of the elements of previous bestowals of Believe that he was the Creator of the earth on which divine teaching and authority are now brought to- we live. Believe that he was Jehovah of the Old gether through restoration in a final and everlasting Testament, that he was the Messiah of the New dispensation.38 Testament, that he died and was resurrected, that he However, appreciating that such belief may not come as visited these western continents and taught the easily for others, that no two persons will respond to gospel people here, that he ushered in this final gospel dis- and life’s challenges the same way, President Hinckley also ad- pensation, and that he lives, the living Son of the monishes members: living God, our Savior and our Redeemer.34 I know of no more beautiful story in all literature than “That’s the way you gain a testimony,” he counseled the that found in the fifteenth chapter of Luke [the Saints in 1995. “You do the will of the Father, and as certainly parable of the prodigal son]. . . . as you do the will of the Father you will know of the truth of I ask you to read that story. Every parent ought to the gospel, including the knowledge that Jesus is the Christ, read it again and again. It is large enough to encom- the Son of God.”35 “If you have any question concerning the pass every household, and enough larger than that to truth of this work,” he added the next year, “you do the will of encompass all mankind, for are we not all prodigal God and you will know that it is true.”36 sons and daughters who need to repent and partake “When I discuss faith,” President Hinckley wrote in 1988, “I of the forgiving mercy of our Heavenly Father and
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then follow his example?39 him know discouragement “I’m not suggesting that you and failure, let him experi- simply put on rose-colored glasses to ence illness and in some make the world about you look rosy,” cases deep sorrow. All of this he told students at BYU-Hawaii in became part of a great re- 1983. “I ask, rather, that you look fining process, and the effect above and beyond the negative, the of that process became critical, the cynical, the doubtful, to beautifully evident in their the positive and the affirmative.”40 lives.43 “The decisions of this generation are “Through long years of dedicated essentially the same as were those of service,” he observed in 1991, mine,” he wrote two years later, “and [the presidents of the I have been through many of them. Church] have been refined They are often complex and difficult. and winnowed and chas- They are fraught with tremendous tened and molded for the consequences.”41 purposes of the Almighty. Certainly the Church is not Could anyone doubt this without its “aberrations,” President after reading of the lives of Hinckley reminded the Saints in such men as Brigham 1982. “There are blemishes to be Young, Wilford Woodruff, found, if searched for, in the lives of and Joseph F. Smith? The all men, including our leaders past Lord subdued their hearts and present. But these are only inci- and refined their natures to dental to the magnitude of their ser- ’m not suggesting that you simply prepare them for the great vice and to the greatness of their con- put on rose-colored glasses to and sacred responsibility 42 I 44 tributions.” He elaborated three later thrust upon them. years later: make the world about you look rosy. Thus, understandably, President Questions may arise in our I ask, rather, that you look above Hinckley is modest in regards to his minds concerning the own calling as prophet: “I think I can Church, its history, its doc- and beyond the negative, testify that the Lord has spoken qui- trine, its practices. I want to the critical, the cynical, etly. I didn’t hear any words, but in give you my testimony con- the middle of the night ideas have cerning this work. I have the doubtful, to the positive come into my head which, I think, been heavily involved in it and the affirmative. have been prophetic in their for more than a half century. nature.”45 Yet he is also absolutely I have worked with the pres- confident in his calling: “The Lord idents of the Church from will never let the General Authorities President Heber J. Grant on- of this Church lead it astray. It won’t ward. I have known in a very happen. The President of the Church personal way President Grant, President George will not be permitted to lead this people astray. This is the Albert Smith, President David O. McKay, President Lord’s Church, and He has the capacity and the power and the Joseph Fielding Smith, President Harold B. Lee, and right and the authority to lift any of us out of the way. It won’t President Spencer W. Kimball. I have known the happen.”46 counselors of all of these men, and I have known the Council of the Twelve during the years of the adminis- FTER MORE THAN forty-seven years as a general au- trations of these Presidents. All of these men have thority, President Gordon B. Hinckley has come to been human. They have had human traits and per- A embrace his collegiate immersion in an atmosphere of haps some human weaknesses. But over and above all doubt as formative in the development of his testimony of God of that, there has been in the life of every one of them and stands today convinced that the surest witness of the an overpowering manifestation of the inspiration of abiding truthfulness of the gospel lies both in the good works God. Those who have been Presidents have been of the Church and in the united testimonies of its members. prophets in a very real way. I have intimately wit- “Theology may be argued over,” he wrote in 1995, “but per- nessed the spirit of revelation upon them. Each man sonal testimony, coupled with performance, cannot be refuted. came to the Presidency after many years of experience . . . Faith in the hearts of millions that this cause is true, that as a member of the Council of the Twelve and in other God is our Eternal Father, and that Jesus is the Christ must capacities. The Lord refined and polished each one, let ever be the great motivating force in our lives.”47
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Encyclopedia, ed. Allan Kent Powell (Salt Lake City: University of Utah Press, NOTES 1994), 136. 21. Gordon B. Hinckley, “This I Believe,” BYU fireside address, 1 March 1992, 1. Gordon B. Hinckley, “The Father, Son, and Holy Ghost,” general conference in Brigham Young University, 1991-92 Devotional and Fireside Speeches (Provo: address, in Ensign, November 1986, 49–51. Brigham Young University Press, 1992), 75–76. His own father agreed to an 20 2. President Hinckley terms these four beliefs “cornerstones of faith.” They are, percent decrease in salary as membership in the Deseret Gym plummeted after he says, “absolutely fundamental to this work—the very foundation, anchors on 1929. which it stands.” See Gordon B. Hinckley, “Four Cornerstones of Faith,” Ensign, 22. Gordon B. Hinckley, “Keep the Faith,” Ensign, September 1985, 3. February 2004, 4. 23. Gordon B. Hinckley, “`God Hath Not Given Us the Spirit of Fear,’” Ensign, 3. See, for example, Marion G. Romney: “I have no memory of a time or cir- October 1984, 4–5. cumstance in which I have had the slightest doubt or question about Jesus of 24. Gordon B. Hinckley, quoted in Gordon B. Hinckley: Man of Integrity, 15th Nazareth being ‘The Christ’; the Son of the Father both in the spirit and in the President of the Church, VHS 53503 (Salt Lake City: Church of Jesus Christ of flesh; the Savior of the world” (“My Testimony of Jesus Christ,” Ensign, September Latter-day Saints, 1995). 1974, 2); Ezra Taft Benson: “I cannot recall a time that I did not believe in Jesus 25. Dew, 47. Christ. It seems that the reality of His life, death, and resurrection has always been 25. Dew, 48–55. As described by Dew, the struggles of the Hinckley children a part of me” (“The Meaning of Easter,” Ensign, April 1992, 2); also James E. Faust: concerning their father’s decision to marry May Green (just as they may have been “I have a certain knowledge that Jesus of Nazareth is our divine Savior. I know that for Christine’s children when Bryant married Ada) were probably typical: they He lives. From my earliest recollection I have had a sure perception of this. As long were determined to preserve their mother’s memory, and it was difficult for them as I have lived, I have had a simple faith that has never doubted” (“That We Might to see their father show affection for someone other than their mother. Eventually, Know Thee,” Ensign, January 1999, 5). however, May became beloved by all and a calming influence on Gordon and his 4. See Sheri L. Dew, Go Forward with Faith: The Biography of Gordon B. Hinckley siblings. (Salt Lake City: Deseret Book, 1996), 44–48. See also George McCune, Gordon B. I remember a time when I was terribly discouraged, and I was Hinckley: Shoulder for the Lord (Salt Lake City: Hawkes Publishing, 1996), 181–83. brooding. I was sitting [in the library] reading, but not reading, just Other useful biographical portraits include LaMar S. Williams, “Gordon B. sympathizing with myself. She came in, and in a quiet, very under- Hinckley: Assistant to the Twelve,” Improvement Era, June 1953, 396, 472–74; standing way talked to me. I don’t know what the adversity was, but it Wendell J. Ashton, “Gordon B. Hinckley of the Quorum of the Twelve,” didn’t look to be much of an adversity after she had finished talking Improvement Era, December 1961, 906–07, 978, 980, 982–83; and Jeffrey R. with me. She could pour oil on troubled waters. . . . (55) Holland, “President Gordon B. Hinckley: Stalwart and Brave He Stands,” Ensign, 27. Hinckley, “Some Lessons,” 54. June 1995, 2–13. 28. In 1933, the number of new LDS missionaries called into service totaled 5. Ada was Bryant’s second wife. His first, Christine Johnson, whom he wed in 490. While an increase of 27 percent over the previous year’s low of 386, 1933’s 1893, died in 1908. By the time of her death, she had borne eight children, the total was the second lowest number of new missionaries since 1918. In 1934, this youngest being two months old. Bryant married Ada about twelve months later. number increased by nearly two-thirds to 801. Of the Church’s thirty-nine mis- Gordon was the new couple’s firstborn. Ada would bear an additional four chil- sions in 1933, the British Mission received the most new missionaries—forty- dren before succumbing to cancer in 1930. seven—that year. See Gordon Irving, “Numerical Strength and Geographical 6. Gordon B. Hinckley, “Take Not the Name of God in Vain,” general confer- Distribution of the LDS Missionary Force, 1830–1974,” Task Papers in LDS History, ence address, in Ensign, November 1987, 46. No. 1 (Salt Lake City: Historical Department, Church of Jesus Christ of Latter-day 7. Gordon B. Hinckley, “Some Lessons I Learned as a Boy,” general conference Saints, April 1975), 18–20. These figures differ slightly from those in Dew, 58. address, in Ensign, May 1993, 53. In 1985, 19,890 new missionaries were set apart, or an average of 382.5 per 8. Gordon B. Hinckley, “Tithing: An Opportunity to Prove Our Faithfulness,” week. In 1986, these totals stood at 20,798 or 400 per week. See 2005 Church general conference address, in Ensign, May 1982, 42. Almanac (Salt Lake City: Deseret Morning News, 2004), 635. 9. Gordon B. Hinckley, “The Environment of Our Homes,” Ensign, June 29. Gordon B. Hinckley, “The Question of a Mission,” general conference ad- 1985, 4. dress, in Ensign, May 1986, 40. 10. “The one resentment I think I carry,” he once admitted, “concerns the 30. Hinckley, “Keep the Faith,” 3. many pressing demands which limit the opportunity for reading.” Quoted in 31. Almost immediately upon arriving in Preston, Elder Hinckley was stricken Teachings of Gordon B. Hinckley (Salt Lake City: Deseret Book, 1997), 299. with another bout of hay fever. See Dew, 64. 11. Ibid, 315. 32. Gordon B. Hinckley, “Taking the Gospel to Britain: A Declaration of Vision, 12. Ibid, 315–16. Faith, Courage, and Truth,” Ensign, July 1987, 7. See also Gordon B. Hinckley, 13. Ibid, 298. “Institute of Religion Devotional,” 15 April 1997, in Discourses of President Gordon 14. Ibid, 170–71. B. Hinckley, Volume 1: 1995–1999 (Salt Lake City: Deseret Book, 2005), 372. 15. Gordon B. Hinckley, “Joseph the Seer,” general conference address, in 33. Teachings, 186. Ensign, May 1977, 66. Bryant Hinckley served as second counselor in the Liberty 34. Gordon B. Hinckley, “‘Be Not Faithless,’” general conference address, in Stake presidency from 1907 to 1919, and as first counselor from 1919 to 1925. In Ensign, May 1978, 59. 1925, he was called as stake president, a position he held until 1936. At that time, 35. Teachings, 647. Liberty Stake was home to some 15,000 members, making it the largest stake in 36. Ibid., 670. the Church. 37. Gordon B. Hinckley, “‘With All Thy Getting, Get Understanding,’” Ensign, 16. Gordon B. Hinckley, “`Praise to the Man,’” BYU fireside address, 4 August 1988, 5. November 1979, in 1979 Devotional Speeches of the Year: BYU Devotional and 38. Gordon B. Hinckley, “Five Million Members—A Milestone and Not a Fireside Addresses (Provo: Brigham Young University Press, 1979), 202–03; Summit,” general conference address, in Ensign, May 1982, 44–45. reprinted nearly four years later in Gordon B. Hinckley, “`Praise to the Man,’” 39. Gordon B. Hinckley, “‘Of You It Is Required to Forgive,’” general confer- Ensign, August 1983, 2. See also Gordon B. Hinckley, “My Testimony,” general ence address, in Ensign, November 1980, 62. conference address, in Ensign, November 1993, 51. 40. Teachings, 188. 17. Quoted in Holland, 7. Despite McCune’s suggestion, religion was not a 41. Hinckley, “Keep the Faith,” 3. factor in President Hinckley’s academic interest in Latin and Greek. See McCune, 42. Hinckley, “Five Million Members,” 46. 166. 43. Gordon B. Hinckley, “Strengthening Each Other,” Ensign, February 1985, 5. 18. Hinckley, “My Testimony,” 32. 44. Gordon B. Hinckley, “‘We Thank Thee, O God, for a Prophet,’” Ensign, 19. Dew, 46, 47. September 1991, 5. 20. In 1933, Utah’s unemployment rate was nearly 36 percent, fourth highest 45. Gordon B. Hinckley, “Inspirational Thoughts,” Ensign, September 1991, 5. in the nation (which averaged almost 24 percent); 32 percent of all Utahns were 46. Discourses, 313. receiving U.S. government relief; and nearly one-third of the state’s banks had 47. Gordon B. Hinckley, “Faith: The Essence of True Religion,” Ensign, failed. See John S. McCormick, “The Great Depression,” in Utah History October 1995, 3–4.
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2005 Eugene England Memorial Personal Essay Contest First Place Winner SONATA: A WOMAN’S SONG OF WAR
By Lisa Torcasso Downing
MOVEMENT I of power manifested by the U.S. infantry and hailing its SPENT THE WINTER OF threatening reminder to the 1989 staring out the Utes that insurrection would I window of a lonely gov- mean battle, defeat, and very ernment house in Fort likely death. A death—I Duchesne, Utah, at the snow- chilled at the transparent evi- dust ghosts which the wind dence before me—that these whipped along my otherwise families of old Ft. Duchesne uninhabited street. My had met regardless. sudden residence on the I knew why I stared but Uintah and Ouray Indian not why I pondered, not why
Reservation was a shock to JEANETTE ATWOOD I was haunted with visions me, a girl whose only pre- from a century dead and vious native connection had been to sunny, southern buried. The Indians had long been conquered, the infantry California. But my playground existence ended when the birth succeeded by health practitioners with noble intent. And yet of my firstborn—a son we named William—swung me from there they were, these wispy, wind-whipped soldiers of Fort newlywed to new mother. Parenthood served as the impetus Duchesne, who vanished when nature held her breath. my freshly graduated husband needed to accept a commission I was afraid on the Reservation. Certainly not of the modern from the United States Public Health Service and an assign- Utes who paid me and my son little notice. And not of the ment to the “Res.” ghosts—not exactly. Of something they represented, of death. I had become a creator of life. He was blond and blue-eyed Each morning I watched as he pulled high the collar of his and was just learning to pull himself up by pulling on my fin- coat and ventured out into the never-ending wind and gray gers. The thought of losing this little boy to a formless world, snow, leaving Will and me alone, the sole humans—a young, the thought of seeing him only in my imagination, only in my white woman and a baby—in a government ghost town on an memories, stung my eyes like the wind. And I felt helpless, ut- Indian Reservation. We had no telephone, no television, no terly and completely dependent, not upon the surety of my radio, just a mattress on the floor, some blankets, a couch, and own breath, but of his. the parade of Ft. Duchesne’s long-ago infantry regiments marching to the breath of the wind. I saw the news last night. What they say may have been a I saw them, I did. I saw them down to their brass buttons rocket-launched attack they also say may have been a suicide and scruffy necks. I saw their women lining the street, babes in bombing. All that really matters, the nuts and bolts of it, is their arms and children behind their skirts, cheering the show twenty-two are dead, fourteen American boys whose cheeks are no longer warm against the kiss of fourteen American LISA TORCASSO DOWNING is an alumna of mothers, of American wives, of American children. All that re- Brigham Young University, a homemaker, writer, and ally matters, the nuts and bolts of it, is twenty-two are dead, a member of the Dallas area’s Miller-Eccles Study Fourteen American boys are now ghosts outside my window. Group. She is married and has three children. She This they became for me. welcomes comments at: [email protected]
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MOVEMENT II David, my “lastspring,” nor his teenage brother truly become heros. ODAY MY SIGHT streams along the soft bend of his And with this hope lacing through my heart, I think of cheek, and I give in and kiss him again. His small hand Christine. I think of her little home, a one-story house just off T bats my face away for he is watching Winnie the Pooh the base at Fort Campbell, Kentucky. I do not know, but I and I am interrupting. I have forgotten my place. A throne is to imagine she used the telephone in her kitchen to make the call remain inanimate and ought never to pucker and certainly not to her husband Joe, an Army Sergeant Major, at his makeshift to kiss. But in this fairy tale life of ours, it seems normal to me base in the desert. Though his arms could not reach from Iraq that a throne should breathe and love and squeeze the little to home, I’m sure she felt them, felt them in his exhale as she king whose padded derriere rests upon it. My fingers find their lay down the burden that heaven had emptied her womb of way into the locks that grace the back of his neck, and he the babe who would have been their firstborn Though it was cringes, raising his juice box like a scepter, and turns on me, a some time ago and I am thousands of miles away, I somehow scowl creasing his doll-like features. From the corner of my can see him. I see him as her heart likely sees him, falling upon eye, I see him raise his other hand. He brings it close to his his knees at the wound. He raises the receiver higher upon his face, right between his blue eyes, which cross, and I don’t need ear, pushing the brim of his helmet forward, downward, and I to see the plastic khaki figure hear the crack of his voice as, to know it’s there, a soldier in through hidden tears, he mur- this king’s army. His lips murs, “I love you, baby,” and gather into a pinch, and I hear then, softer still, “I love you, the gun fire and feel the spray Christine.” Little more is of his saliva strike my nose. spoken, little more can be, I’ve been shot. I drop my head and when Joe hangs up, he onto the back of the sofa; my hangs his head and prays he tongue lolls out. Three more lives these words and didn’t times he fires for good mea- simply breathe them out. sure. I am now the mother of “I kill bad guys.” two sons. One hugs my neck, David’s sudden boast snaps the other my knees. The eldest me back to the here and now, rids a video world of terrorists and I marvel at his innocent with flicks of his thumbs; the understanding of death. But I youngest wears a Spiderman shouldn’t. Although much of costume and soars through my early life passed with me the kitchen. Throughout the sitting on my mother’s lap, a years, each has shot me innu- Dr. Seuss book open before merable times, shot me with us, the background noise of toy guns and finger guns and my childhood was the gunfire sticks they’ve found at the of Viet Nam. Never once did I park. I have been captured take a good look through the and conquered and kissed by twelve-inch black-and-white two of the most ferocious war- window my mother kept in a riors of these latter days. corner of the kitchen. The war Through one eye, I watch was distant and boring, and my second son, David, turn the boys who sacrificed there his back to me and trade his meant nothing to me. Such juice box for a melon cereal bit JEANETTE ATWOOD was my child’s heart. chosen carefully from his bowl of dry Trix cereal. Recognizing I rest my hand on David’s shoulder and reply, “But I’m not a this as a cue to return from the nether regions, I lift my head. bad guy, and you kill me.” He snuggles against my breast, the toy soldier, one of several He says nothing; he is engrossed with Tigger’s trouble. hundred which litter our home, still held tightly in his fist, and Under the tension created in the world of Disney, his shoulders he pronounces more than says, “I’m a hero.” press harder against my chest, and I feel an old, familiar ache I breathe deeply—“Yes, you are”—and feel his little body within. rise and fall with the rhythm of my life. As Winnie the Pooh wanders the Hundred Acre Wood, I wonder at how destitute In Fort Duchesne, my baby Will and I had one regular visitor, my life might have felt had I not been able to return life in a mangy coyote who came daily to stare at us through the pic- kind. I hope with a hope that feels wrong that neither my ture window which overlooked the nothingness of the
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Reservation. The beast was so thin that his weight, distributed Mark, also a Viet Nam vet and a volunteer soldier, would atop his four legs, was insufficient to drop him more than a hobble into the restaurant in the Frankenstein prosthetics he fraction of an inch into the drifts of mounting snow. Though wore where his feet had once been. Whether you asked or not, the icy wind rumpled its fur, it never flinched, never missed a Tom would tell you that Mark had lost his feet to a land mine, day at our fence, never forgot the white woman and the morsel and they’d laugh out loud if you believed it. she cradled in her arms. Snow storm by snow storm, I Mark was a lonely sort of man, a gentleman who had watched as the yellow eyes of the coyote rose higher and learned the value of life through taking it. Sadly, I suspect these higher, came nearer and nearer the top of the chain link fence lessons of war may have left him unaware of the worth of his which separated him from my civilized world. I longed for own existence. Mark was more than a decade older that I, but drapes, longed to block out the unblinking, relentless eyes of we hung out. He sent me flowers on my birthday. this disheveled creature whose ancestors, I felt certain, had From Karbala; from the streets of Karbala. feasted, had gnawed upon the bones of my soldier-ghosts. When his diabetes laid him in the ground a few years later, some shook their heads at him for dying that way, for losing a It is strange, the way time changes us. Before David was born, winnable war. His mother, a woman with whom I had spent had you asked me what “Karbala” meant, I would’ve guessed many evenings, wrote me of his passing and begged me to an eastern religion. But after the sky exploded and as the days hold on to my children, to hug them every day, and to re- of war piled up like bodies in a mass grave, I came to realize member that no matter how hard you try to stare them down, that time itself never changes. I see that David, my David, this those terrible tomorrows that you pretend will never come, or second of my sons, the one who nursed as the towers fell, so that you think you have escaped, somehow become today. closely resembles the blond boy I bundled up against the savage winds on the reservation that some days I worry the The bouquet of flowers Joe sent Christine for her birthday ar- present is past. rived from Karbala on such a tomorrow, one week to the day after she had slammed the door. Slammed it suddenly and MOVEMENT III hard in the faces of an Army Sergeant Major she did not know and of an Army chaplain. The flowers from Joe arrived one The TV still on, the images clear, five little soldiers in their week after that, after the scream had begun inside her, that nineteenth year. silent, soul-rending shriek which stuck in her throat before Sloshing through rice paddies, clouds overhead, five little sinking to her heart, before sinking her to her knees. She had soldiers who soon will be dead slammed the door, would slam it again and again in her mind. She would not hear their words—only Joe’s, only Joe’s. OME WEEKEND NIGHTS, what ran through his veins The words she now held in her hand, written on a little was likely more spirit than blood, but Tom was no card, received from a ghost, from Karbala. . . . S ghost. When he spent those weekend nights with us in “I love you, Christine,” now an echo in her mind. the restaurant where I worked during college, his drink of “I love you, Christine,” only a whisper in the wind. preference was beer, and he’d line up his empty mugs like my “I love you . . . .” A sentence in another woman’s hand. future sons would someday line up their toy soldiers. I could Don’t, don’t do it. Don’t ask Christine the meaning of Karbala. predict the degree of glaze I would meet in his eyes by counting the number of drained glasses before him. His As I stared through shocked eyes at the letter Mark’s mother evenings at the restaurant were a dance really, a tap dance so to had sent explaining his unexpected death, I let the tears fall speak, between Tom and the manager who threatened to cut and felt all that would not be. him off but only once (that I saw) refused to pour. Tom had survived Viet Nam. Twice. A swish of wind along my legs, and I looked up as my then five-year-old son Will ran through the house, my old purple I held up my knee socks with red rubber bands. maternity shirt buttoned around his neck like the cape of a for- I combed through my hair ’til it hung in straight strands. gettable, goof ball cartoon hero who meant the world to him I skipped through the kitchen and heard Mother cry, and then. As he rounded the corner again, he looked at me and never, not once, did I ask her why. stopped. “What’s wrong, Mommy?” Tom had loved Viet Nam, loved the brotherhood, loved the I bit my lip and beckoned for him. As he came closer, I way the men had depended on him, and he would ramble on grabbed him up. He said, “Don’t cry, Mom. I’ll take care of and on to people who had long since walked away about how you.” He pulled back. “I’m Dark Wing Duck!” He punched the he could still make Special Forces if it weren’t for the age re- air, then was gone. strictions. Though the war had been surrendered more than ten years past, Tom fought on, a hero still. I do not know, but I imagine that Christine used the tele- Like Joe, Christine’s Joe. phone in her kitchen to make the call to his mother, to the Tom had a friend named Mark who became my friend. mother of her husband, to Joe’s mother, the mother of an Army
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Sergeant Major, a career soldier, a hero still in the streets of draped coffins, the crying mothers, fathers, wives, and chil- Karbala. The mother of the boy. dren. I have seen people sicken from breathing the dust of the I close my eyes against it, against all of them, all of those to- dead whose bodies were blown as ash along the streets. morrows which threaten to stack themselves up against my I have watched my boys fight invisible villians. I have wiped sons. I close my eyes against anger and hatred and foolishness ketchup off toy soldiers and spooned it out of the sandbox. I and loss, against my fear have bought toy pistols, toy rifles, plastic swords, and I breathe deeply, I hold my breath, and I find that here in grenades. I have gifted them Davy Crockett hats, Superman, the darkness behind my eyelids, I see too much, still, too many Spiderman, and Batman costumes. I have bought games like ghosts: snow-dust ghosts, ghosts made of ash, war-torn, lost Risk and Stratego. I have replaced outdated game systems with and lonely ghosts. And I want to scream, scream with the newest and the best. I have told my boys stories of the Christine, scream. . . . Stripling Warriors, of Mormon, and of Ammon. I have cheered their little boy bravery and kissed their skinned knees. REFRAIN I have been handcuffed. I have been the rescued. Yet I remain the damsel in distress: My eyes remain on the HAVE SEEN night fall as often as I’ve seen the sun rise. I distant battlefields, on the little heroes of other women who have changed bed sheets damp with urine and tied quilts are marching across my screen. And I think, How can I thank I for homeless children. I have treated losing teams to her? And then I stop thinking, can’t bear to think, of what to- cookies and punch and applied ice packs like medals of honor. morrow may ask of this mother. I have watched my mother bend under the weight of her I throw open the blinds, bring in the sunshine, and rush, age. I have held my father’s hand in the ICU, kissed his swollen barefooted, through a mother’s day. I cook, I clean, I hold their face, and prayed for the miracle no physician saw coming. hands, I push. Still everywhere I turn in my house, I step on I have looked a coyote square in the eye. I have banged these damned toy soldiers, I find these small khaki men, their pots, banged windows, made an awful noise, even charged the weapons raised. And I have had enough. beast, but still he stayed. “Put them away,” I order. “Put them away!” I shout. And my I have watched steel towers burst into flame and fall. boys scurry to please me. I have watched through distant eyes the wars in Viet Nam, I want us to live in the sunlight. I want us to live in the Grenada, Kuwait, Afghanistan, and Iraq. I have seen the light.
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2002 Brookie & D. K. Brown Fiction Contest Sunstone Winner
TOPLESS IN ELKO
By Lisa R. Harris
T WAS LIKE THIS. CELESTE, HER OLD COLLEGE and onion sandwich. “It worked out great,” he said; “I’ve got to roommate, had determined that Diane would be perfect work a lot of overtime this week.” Steve sold computers at I for her visiting teaching companion’s cousin in Circuit City. Diane thought he was slick, the way salesmen Sacramento. So Celeste had given him Diane’s cell phone sometimes are. Missy leaned down and tucked a blanket number. Diane had misgivings. Once Celeste had set her up around the baby. “We should probably get started before she with a picky, bald zookeeper who’d stood her up. But then Jed wakes up. I’ve already fed her. Why don’t you start loading my called. And he kept calling. Every night from around ten to stuff?” three, they would talk. Jed had a drawl, drove a truck, and Diane didn’t move. She hadn’t moved. She still stood in the raised buffalo near Sacramento. When asked, he said he was doorway, holding Spanky’s leash in her right hand and a bag of around six foot and broad-shouldered. He was adamantly treats in her left. The dog looked up at her. She couldn’t leave against public schooling, Bill Clinton, and breast implants. him with Steve. Steve could make Spanky pee just by looking Diane herself taught German at the state university and was at him wrong. She unclipped his leash, patted his head, and halfway through a Ph.D. But she was also against Bill Clinton said, “I guess you’re coming too?” The dog gave her a self-sat- and breast implants. She told herself that she liked indepen- isfied look, shook himself, and went over to mark the oak tree. dent men. She knew she liked his phone calls. And he was Diane picked up the car seat and looked at the baby, still Mormon, although Celeste had hinted that his past might be working her thumb. The baby was six weeks old, dressed in a shady: a mission he’d been sent home from, a girlfriend he had pink layette gown, and had hair as fine as dandelion fluff. lived with. Well, that was okay. Upright-downright-forthright Diane had planned to make this trip alone. But then her returned missionaries shied away from Diane—“Intimidated,” mother found out about it and was probably standing by her her mother always said. And so, after six weeks of phone con- own front door, twenty minutes away in Sandy, checking her versations, she was going to meet him for the first time, right watch, expecting Diane to pick her up. Diane had made the after she dropped Spanky off at her little sister’s. Spanky knew mistake of telling her mother about her plans, and her mother something was up. He had taken Diane’s bathrobe and one of had said she couldn’t go alone. “Who will wait up for you? her sandals under the bed and had refused to come out all day. And what if he’s a rapist? You’ll need someone to pray for you,” When Diane entered Missy’s house, she found luggage she’d said. Diane had replied that Mom could pray just as well arranged in a semi-circle inside the front door. Next to the ta- from Sandy as from Sacramento. “You’ll want me sending up pestry bag sat the baby’s car seat, with the baby sleeping inside, specifics,” Mom told her, “Like ‘Bless Diane that her hairspray her index finger curled over her nose as she sucked her will hold. Bless Diane that Jed will not take her to Hooters, or thumb. Her little sister walked into the room, the diaper bag any other place that the Spirit cannot follow.’” Then she had slung over her arm. “I’ve decided I’m going with you,” Missy taken out her notebook and jotted down these specifics. Her said. “Steve said it would be good for me, since I’ve been mother kept a Things-to-Pester-God-About list. Diane knew cooped up here in the house all summer.” The TV was on. that roughly 80 percent of the listed items revolved around the Missy’s husband lurked in the kitchen, making a peanut butter fact that she wasn’t married yet. The other 20 percent had to do with Missy. Mom didn’t worry about herself; she concen- LISA R. HARRIS received bachelor’s and master’s trated on her girls. She was willing to do whatever she could to degrees in English from BYU, where she still occasionally prompt God to fulfill the promises in Diane’s patriarchal teaches Honors writing classes. By day, she watches blessing. Once Diane had overheard her talking on the phone Dora the Explorer with her two young daughters. By with Aunt Esther: “This part talks about raising righteous chil- night, she writes short stories and cowboy poetry. Lisa dren. Doesn’t that sound like an earthly promise to you?” Since denies having ever been topless in Elko herself. Dad had died five years ago, Mom spent even more time
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wrestling with the Lord on Diane’s behalf. Yes, Mom was in- vested in this endeavor, and so Diane had yielded to her argu- “I think we’d better stop in Elko,” said Missy as Elko exits ments and agreed to take her on the journey. But now she zoomed past. “I need to feed the baby.” would be taking not only her mother, but also her postpartum “Why can’t you just feed her in the car?” asked Diane. sister, an infant, and her Corgi on a trip across the Nevada Missy and Mom exchanged horrified looks. “You can’t take desert in August. She wanted to turn back before she started. a baby out of a car seat when the vehicle is in motion,” Missy In fact, she didn’t want to go at all. But she was stuck. Hadn’t recited. “And,” she added, “what do you want me to do? Hang Jed said to her just last night, “Get your butt down here”? over the car seat?” She loaded the car. It wasn’t worth it to have it out with “Okay. Where do you want to go?” Missy and tell her to stay home. Right now Missy had only two “Well,” said Mom, “There probably won’t be a nursing reactions: crying or screaming. She whistled for Spanky; he lounge anywhere that I can think of.” scuttled toward her, and she lifted him into the car. At least she “How about we go through a drive-through, get some wouldn’t fall asleep driving. lunch, and find a park or something?” Spanky would appre- ciate the park. Diane parked under a tree. Mom spread a blanket on the “Over three million people have never seen Winnemucca,” ground while Missy took the baby out. The baby’s hair was Mom read the billboard aloud. They were between Wendover curled with sweat ringlets. She yawned and burrowed against and Wells on I-80 in Mom’s Pontiac Bonneville. They’d left Missy. Spanky leaped down and rolled. They sat down on the Diane’s Saturn at Mom’s because it didn’t have enough room blanket. There were a few people across the baseball diamond, for all their luggage and the stroller. Diane drove. Mom rode in toward the playground. Missy hoisted up her top and began to the front with Spanky at her feet. The rear-facing car seat sat unhook her bra. Diane looked away. It was disconcerting to square in the middle of the back seat with Missy beside it on have her little sister bare her breast as they sat down to eat. the right. Missy looked too busy to notice. She nursed the baby while “I think we’re out of cell phone range right now,” Mom said. Mom held a chicken sandwich to Missy’s mouth so she could “What if we have an accident? In this heat? With the baby? We take bites. “Fanks,” she said. Mom fed her a fry. can’t call anyone.” No one spoke. “No houses either,” she con- No one had mentioned Jed. Diane wasn’t going to. She’d let tinued. “I guess we’d leave Miss and the baby in the car. I’m the them ask. If they would ask. Diane knew what she didn’t want most expendable, so I’d start walking. Maybe Diane could flag to tell them. She wouldn’t tell them that sometimes Jed talked down a trucker. Could you, Diane?” about how he’d like to hold her and touch her, and she “What?” wouldn’t tell them how he admired Suzanne Somers. But she “Flag down a trucker?” could tell them other things. They’d talked about financial sol- “I could take my shirt off. I understand that’s how it’s done.” vency, Ford vs. Chevy, belt buckles, the elections, zoning laws, “Where’d you learn that? Not all truckers are scary. Bishop Charleton Heston and the NRA, and Spanky. She’d kept track Baker was a trucker.” of their conversations in her planner; then she’d made a grid “Mom. We’re not going to break down.” on the computer, noting how often each subject was brought “But if we did, I think it’s nice to have a plan.” up. It made her feel like she knew him better if she knew what “Great plan, Mom,” said Missy from the back seat. “You’re he talked about. asthmatic. We aren’t sending you walking. You’d keel over. Spanky had attached himself to a group of Mexican chil- Then what would we do?” dren. One of the kids picked him up. Diane whistled from the “I can walk. I walk on the treadmill everyday.” blanket. Spanky wiggled until the boy put him down. He “That’s under ideal conditions.” perked his ears toward Diane. She whistled again. The dog “I’m a farm woman.” looked at the boy. Then he looked back toward the blanket “And that is relevant because . . .” said Diane, and Missy with the women. He moved toward the blanket. Spanky the said, “A farm woman? You live on five acres with two arthritic faithful, thought Diane. She rewarded him with Chicken horses and a half-tamed skunk.” McNuggets. “I’m a farm woman. I killed chickens. Toughness was bred More people showed up at the park. People had even into me.” started to park close to their car, presumably because it was in “If I see any chickens, I’ll let you know,” said Diane. the shade. Missy was trying to switch the baby to the other Missy tapped Diane’s shoulder. “Whenever we doubt her side. She had both breasts out. abilities, she relies on the farm woman defense.” “Geez, you might as well be naked, Miss,” Diane said. The “Still, I think you should be glad I have a plan,” said Mom. baby fussed and squirmed. “Look. A $10-All-You-Can-Eat buffet at John Ascuga’s Nugget Missy said, “This isn’t as easy as it looks. It’d be easier if I in Reno,” she read off another billboard. could just take my shirt off.” Diane’s cell phone beeped; they were back in calling range. “Well, at least put one of them back in. They’re staring at me.” “So don’t look. I’ve got my hands full right now.”
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Mom laughed. Missy and Diane looked at her. family, a messy house, someone waiting for her besides “What?” Diane asked. Spanky. Diane would be satisfied if she never had to go on a “I was just remembering,” said Mom. “When I was little, I blind date again. was with Grandma someplace and there was a lady breast- “Well, I’m at least going to take off my pantyhose,” Mom de- feeding her baby. And I didn’t know what she was doing. clared. Grandma told me, ‘the lady is feeding the baby. Those are the “Why you wear pantyhose at all is a mystery to me,” said baby’s dinners.’ So for the longest time, I thought breasts were Diane. “Especially under pants. To church, yes. Under a skirt, ‘dinners.’” yes. But pants?” She shook her head. “Missy called them ‘buzzers,’” Diane remembered. “Yeah,” said Missy. “I can’t manage the clothes I’ve got on “Yeah,” said Missy, “I don’t think that’s a Grandma-approved now.” word. Are they having a barbecue or something?” More and “Panty lines,” said Mom. more people were arriving. A scraggly guy parked his Harley “But you don’t even wear panties. You wear garments,” said and walked by Diane’s half-naked sister, took one look, then Diane. looked away. Spanky had assumed fighting position. His “Well, I’ve got to take off these hose.” hackles were up. “You want me to pull over?” “That’s right, buddy,” said Diane. “Just keep walking.” He “And risk a prison hitchhiker ambushing us?” must have heard her. He turned back, lifted up his shirt, and “Um, Mom, I don’t see any people at all,” said Missy. Diane squeezed his nipple at them. Only Diane and Spanky saw. looked. The desert was empty. Her mother must be imagining “Somehow, I don’t think Grandma would approve of this ei- ragged prisoners lurking behind the sagebrush. “I think we ther,” said Missy. can risk it,” she said. “Breastfeeding?” said Mom. “She breastfed her kids, and so “No! It would wake up the baby,” said Mom. “Besides, I did I. She was a nurse.” think I can take them off here in the car.” She started maneu- “And a farm woman,” Diane added. vering. “No, it’s not that,” said Missy. “Somehow I don’t think she’d Diane and Missy exchanged a glance. Missy looked back at approve of me being topless in Elko City Park. I might as well Mom. “Twenty bucks says you can’t do it without taking off charge admission.” your pants.” “It’s not like you’re a showgirl or something,” said Diane. “Girls. It’s wrong to gamble.” “Yeah. I’d be a showgirl with stretch marks,” said Missy. “It’s not like we’re playing the slots,” said Diane. Twenty minutes later, the girls were out twenty bucks and Mom had tied the pantyhose to the antenna, where they Between Elko and Battle Mountain, Mom got hot. “Can we streamed triumphantly in the wind. turn the air conditioning up?” she asked from the back seat. “It’s maxed, Mom,” said Diane. Mom and Missy had switched places. Mom had declared that she would rather watch her Diane didn’t want to stop again until Winnemucca. It’d be granddaughter than the Nevada landscape. The road was better if the baby would sleep all the way to Reno. Spanky was punctuated by terse signs: “Warning: Do Not Pick Up Hitch- asleep. But the baby decided not to sleep. She cried as soon as Hikers. Federal Prison Area.” they passed the big B.M. on the hill at Battle Mountain. Still no one had said anything about Jed. Diane knew why. “She might be messy,” Mom suggested. They all did. They were afraid. There had been others. Others “I don’t think so. I’d smell it,” Missy answered. Missy she had talked about, analyzed, and laughed at with her claimed she could smell poop at thirty paces. mother and sister. Stories that had become part of the family Mom checked. “Nice and clean!” she said to the baby. But folklore. She had taken Lars, the Finnish exchange student, to the baby would not be comforted by mere notice of her clean- Mom’s place when Missy was still in high school. She’d taken liness. She started to howl. him riding, and he’d fallen off Al the arthritic palomino. “She wants out,” said Missy. Mom had set her up with Darrell, a widower with four kids. “I could turn on a C.D.,” Diane suggested. Diane had wondered how she had arrived in the forty-some- “No. There’s only one thing to do,” said Missy from the front thing-with-children ballpark. Just add water and stir: instant seat. “Mom, can we switch places?” family! He came to family home evening once but didn’t know Mom said yes. After Missy settled into the back seat, she how to play Monopoly and kept taking other people’s hotels. hunched low over the car seat, humming. The baby wailed. Mom urged her to give him more chances, but Diane had told Missy started singing, “Sometimes you want to go where every her, “I just don’t feel it.” body knows your name.” The baby found her thumb. “And And most recently, Nathan had decided he was gay. Diane they’re always glad you came,” Missy continued. “You want to be couldn’t call any of them her boyfriends. More like a colorful where you can see, your troubles are all the same. You want to go parade of failed attempts. And every failure led her farther where everybody knows your name.” The baby sighed, and Missy away from what her mom and sister wanted for her and, when kept singing. she admitted it, what she wanted for herself: a husband, a Diane looked back at her in the rearview mirror, “The
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SUNSTONE JEANETTE ATWOOD theme song from Cheers?” “Mom! They have slot machines!” said Missy. “So what?” said Missy. “Those are poker machines, dear,” explained Mom. She was “You sing your baby to sleep with the theme song from holding the baby. “Go check the bathroom and see if they’ve Cheers?” got a nursing area.” “It’s her favorite song.” Diane ordered two encharitos, a Mexican pizza, a gordita, a “Hasn’t Cheers been off the air for about ten years?” asked chalupa, and three drinks. Missy took the baby to the rest- Mom. room. Diane waited for the order then carried it over to a “It’s on Nick at Nite. It reminds me of being home with window booth so she could see Spanky. Mom slid in beside you,” said Missy. her. “Do you have any plans once we get to Sacramento?” she “As long as her first word isn’t ‘Norm!’” said Diane. asked. “So I have TV friends. They’re better than real friends. I Diane paused. She could see the tips of Spanky’s ears over can’t put real friends on mute. Norm and Cliff I can mute,” the dashboard. This is stupid, she thought. Jed, Jed, Jed, Jed, said Missy. “Besides, they’re the only men who hang out at my Jed, Jed, Jed. I could have said his name seven times by now. house.” Diane, who frequently hung out at Missy’s knew this She had wanted them to ask about him, had wanted to talk all too well. Steve, when he was there, loved to say, “Diane, about him, right up until Missy had sung lullabies. It was hard, you’re not going to find any men to marry in our basement.” though. She knew that Mom thought of her as the family “I could sing some other theme songs,” said Missy. tragedy. “I guess,” she said. “Jed said that if I got in early “How about lullabies? Are lullabies dead?” asked Diane. enough, he’d like to get together.” But Missy had already started, “Come’n listen to my story “Oh,” said Mom. “Any idea what you’ll do?” ‘bout a man named Jed. Dada dada barely kept his family fed.” Run off to Vegas. Have a drive-through wedding. Become a “Hilarious,” said Diane. showgirl, she thought. She knew that Mom was inviting her to But Missy changed channels again: “Buffalo gals won’t you talk. But her mom liked novels. Essays. Lyric poems. Diane come out tonight? Come out tonight? Come out tonight?” she liked to converse in bullet points. She’d like to tell her mother: belted, then asked, “Hey, Mom. You’re a farm woman. What • I’m thirty-five. Jed is forty. We’re adults. do you do with buffalo? Pets? Zoos? Meat?” • I’m thirty-five, and Jed is the first serious relationship “Can somebody turn her off?” asked Diane. Mom didn’t an- I’ve ever had. swer; she stared straight ahead. “I bet Spanky is excited to • I’m thirty-five, and the first serious relationship I’ve ever meet the buffalo man and his herd,” muttered Missy. Spanky had is with some guy I’ve never even seen. yawned. • I’m thirty-five, and my nineteen year-old sister got In Reno, they stopped at a Taco Bell. “We’ll have to scarf our married and had a baby before I did. chalupas,” said Diane. “We can’t leave Spanky in the car for That’s what she’d like to say. In fact, she’d like to have it long.” printed up and just hand it to her mother. There, she’d say.
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You’ve been briefed. But she knew her mother would ask ques- nursing station. When they went back to find Mom and tions, would probe for details: How serious? Did he go on a Spanky, they found them talking to the saggy jowls lady. “This mission? You’re sure he’s a heterosexual? Is he worthy to take is Arlene,” said Mom. “Her husband works for Amazon.com. you to the temple? And Diane didn’t want to answer that. Their big warehouse is here in Fernley.” Arlene smiled at the They’d discussed marriage. But Diane couldn’t picture a wed- girls. “I was talking to your mom about that baby. We don’t see ding where she was the bride. All she could picture was Missy’s too many babies out here. Especially so young.” Missy shifted wedding, Missy kneeling across from Steve, the computer guy. the baby forward so that Arlene could look at her face. “Maybe a movie,” she said. Her mother picked up the “Darling little cuss,” she crooned. Spanky was shining her an- chalupa and started eating. Missy came out of the bathroom kles like a cat, but she ignored him. Then she leaned down and fifteen minutes later. The baby’s head lolled on Missy’s kissed the baby reverently, like someone kissing a priest’s ring shoulder. She was warm, drowsy, and totally unaware that she in the movies. She left red smooch marks on the baby’s fore- was at a Taco Bell in Reno, Nevada. head. Then she walked away. Diane already had a wipe ready Everyone got back in the car. Everyone slept over Donner when Missy reached into the diaper bag. Pass except Diane. When she pulled into Sacramento, only she “That was random,” said Missy, scrubbing the lipstick off. and Spanky were awake. “Mom, you always make friends with the weirdest people.” But Mom shivered a little. “Before you came out, she was HEY LEFT SACRAMENTO three days later. Diane telling me that she had a daughter who had married but that drove again. Missy slept. She’d gotten mastitis. They’d she had refused to have children. She had show poodles in- T found a doctor, and he had put her on antibiotics. stead. This Arlene told me that her arms just ached to hold a Mom sat in the back seat with the baby. Spanky’s head rested child. That’s really what she said, that her arms just ached.” on Missy’s lap. Diane drove fast. She darted in front of a semi. “Why didn’t the daughter want to have kids?” asked Missy. Mom gasped from the back seat. “Okay, Mom?” Diane asked. “Too messy and too much work, I guess,” said Mom. “I’m fine,” Mom answered. “After all, if we’d hit that truck, “Who’d want a poodle?” Diane asked Spanky. it would have crunched my side. And I’m prepared to go; I’d be with your dad. I’ve already made up my mind that if we get in a wreck, I’ll shield the baby with my body.” Mom slept in the back after Fernley. “I could drive,” said “I’ll slow down,” said Diane. Missy. “God thanks you. And so do the innocents in this car.” “You’re on drugs, remember?” said Diane. “So is the rest of Nevada,” said Missy. Diane ignored her. Missy hated to drive, and Diane knew it. They rode in silence They got off at Fernley. There was a truck stop there, with a for a while. low casino, a convenience store, and diesel pumps. Diane “Where’d you go that first night?” asked Missy. woke Missy up. “You need to eat, and then you need to feed “Does it matter?” said Diane. the baby.” Missy stretched and began to move. Diane clipped “I guess not now, except you were gone until four a.m.” Spanky’s leash on. “Actually, I got in around six.” “You can’t take him into the casino!” said Mom as she un- “All I know is Mom woke up at four talking about mur- buckled the baby. derers and rapists. I told her that you were okay because I had “Do you really think anyone is going to notice? Besides, I’m just had a dream about you and you seemed okay in the not leaving him in this hot car. He’s my little honeymoon dream.” man,” said Diane. She lifted him out. The heated asphalt “I’m sure that was very comforting to her.” burned his paws. He danced toward the door. “If anyone asks, “She let me go back to sleep.” I’ll pretend I’m blind,” said Mom. “She was up when I got home. She’d made a list of all the Missy followed Mom into the nearest entrance, the entrance hospitals and morgues in the Sacramento area and was getting to the casino. Cigarette smoke choked them. “I don’t want to ready to start calling.” take my baby in here!” said Missy. They passed a billboard picturing a herd of cattle. “Did you see anywhere else?” said Mom, handing the baby “Winnemucca Rush Hour,” read Missy aloud. Then she said, to Missy who draped a blanket over her. “So did he tell you over the phone that he looked like John “See that door? I think it’s the door to the restaurant,” said Ritter?” Diane. It was. They sat down in a booth and looked around. “Who?” Spanky ducked under the table. The restaurant was decorated “John Ritter. You know, the guy from Three’s Company.” with vinyl carnations and wagon wheels. Fernley must be a “Oh yeah. Come and knock on our door, . . .” Diane sang. tough town. The people looked hard and used. The woman in “We’ll be waiting for you, . . .” Missy joined in. the booth next to them had faded red hair and saggy jowls. She “No. He didn’t tell me that. He thinks he looks like Chuck wore turquoise sweat pants and scuffed high-heels. Norris.” After they ate, Diane went with Missy to take care of the “He’s wrong.” baby. The restroom was clean and had a changing table and a
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They hit road construction after Winnemucca. Twenty miles of “So anyway, I was with Madonna, and she got really sick orange drums and one-lane traffic. The baby disliked road and ended up pooping on stage.” construction. She screamed from the fourth mile on. “She’s “Charming,” said Mom. She looked up for billboards to messy,” said Missy “I can smell it.” read. But there weren’t any close enough. “Well, I can’t pull over.” The baby’s screams grew shrill and “So I left my microphone and ran to Madonna’s side, and I frantic. Spanky started yelping. “You may have to,” said Mom. said, ‘I’ll help you, Madonna. I’m not afraid of poop.’ And then “I can’t,” said Diane. “It’s not safe.” I took her leather pants backstage and cleaned them.” “Emergency pull-out ahead,” read Mom. The emergency “I’m sure Madonna was very appreciative.” pull-out was a widened shoulder. Diane checked her mirrors “I don’t remember. I woke up before I took her pants back and pulled over. Missy changed the baby and threw the dirty to her.” diaper into the desert. “Here’s what I think of you, Nevada!” “Hot Slots in Jackpot,” read Mom. Diane expected her mother to lecture Missy about littering. Diane watched Missy in the rearview mirror. She was But she didn’t. Instead she said, “You’ve got some on your shading her eyes with her hand. “My life is poop,” she whis- shirt.” pered to the baby. “I’ve got some on my hands too,” said Missy. “But it’s okay. It wipes off. I’m not afraid of poop.” Diane laughed. “No, really. I’m not. Steve lives in fear of touching poop, but it isn’t that big It was twilight when they stopped in Elko. Instead of the city of a deal.” Missy settled the baby back into her car seat, and park, they opted for a parking lot outside of Albertson’s. Diane buckled up. Diane got back on the road. let Spanky out. Mom had gone into the store. Missy had given “I had this dream about poop,” said Missy. up. She’d taken her shirt off to feed the baby. “I don’t care,” she “Can you just stop saying that word?” asked Mom. said, “There are probably hundreds of topless women in this “POOP!” yelled Missy. “Poopity poop poop poop!” town right now. I might as well be one of them.” Her long “What about your dream?” asked Diane. straight hair, hair like a stripper’s, hung down in a sheet over “Well, I dreamed that I was traveling with Madonna on her face. Diane considered taking her shirt off too, as a show of tour. I think I was her backup singer.” support. Instead, she decided to tell Missy about one of her “Anyway—” prompted Diane. dates with Jed. JEANETTE ATWOOD
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“We spent most of the day on the reservoir in his old boat. “Well, I’d rather be shallow than fat. But maybe I’m both. I Then I was hungry, but he wasn’t. He didn’t want to stop any- need to drop some weight.” where. I tried to get him to go to an In-N-Out Burger because “You will. Geez, Miss. It’s only been six weeks. I told you it they have drive-throughs and because they don’t have any in was a mistake to try on your normal pants so soon.” Utah. But he didn’t want to. So finally he agreed to stop some- Missy stared at the road. “I don’t know why I expected that where, but he didn’t want to find In-N-Out. So he stopped at they’d fit. Did I tell you about what happened right after I had this convenience slash grocery store called the Rainbow Mart.” the baby?” She didn’t wait for an answer. “When she finally “Classy,” said Missy, wincing as the baby bit her. popped out, I reached out to Steve for a hug or a kiss, but he “Oh, yeah. Only the finest. And he tells me to go in and was snapping pictures of the baby. And I felt so alone. Lonely pick out what I want. And I’m thinking, stuff for sandwiches even, with just me in my body.” maybe? A picnic, maybe? But he says, ‘Well, it’s just about “Did he ever come and kiss you?” closing time, and they have Chinese food here. If we’re lucky, “He must have, but I don’t remember it. Anyway, after they they’ll be getting ready to throw it away, and we might just took the baby down to the nursery, the nurse took me into the luck into some free kung-pao.’ And he was serious. So I follow shower. They get you up right after, you know.” him all over this stupid store, while he waits to see if the “Why?” teenager at the Chinese food counter is ready to trash today’s “Not sure. So I get in the shower, and I look down at myself, leftovers. And then I thought, this is what my life will be like expecting to see my old body, and instead I see my belly. It forever with this man. Me trotting after him. Him scavenging.” hung down like a deflated balloon. I could jiggle it. And they Missy’s shoulders were shaking, her head bowed. Diane have these little seats in the shower, so I sit down and bawl and could see that she was crying. “I’m so sorry, Diane,” she said. bawl. Then the door opens, and I’m thinking it’s the nurse. But “So sorry.” She paused, and then added, “We held a family fast it’s not. It’s Steve, and he calls my name, but I don’t answer. So for you.” he sticks his head in and sees me crying. He doesn’t even hesi- “Mom’s idea, right?” tate. He steps into the shower with me and holds me. He’s fully “Yes, but I wanted it to work, too. I guess it didn’t help.” dressed, wearing his suede shoes, and he steps in the shower “I don’t know. Maybe it did. I’m okay now with being a nun and holds me. Doesn’t even turn the water off. When we came without the uniform.” out, him wet and me naked, the nurse thought he was delu- “Is that really how you see yourself?” sional from sleep deprivation and found him a cot.” Missy “No. Well maybe. Can nuns have dogs?” Diane laughed, smiled. Then she said, “I know that you think Steve is a ruffling Spanky’s ears. He had been prowling the parking lot, weasel, but he’s not all weasel. He loves me, the me behind the checking for spilled groceries. He had returned with half a belly.” Missy kept staring out the window, “But Jed. That’s not melted ice cream cone and was crunching it at Diane’s feet. who I want for you. He’d be too afraid he’d ruin his good “You’re a well-traveled nun. You’ve been everywhere. This is lizard boots.” my first trip anywhere. I’ve never been to Elko before, let alone “You’re right. Even though they looked like they’d gone a California.” few miles.” Mom came out, carrying several bags. “I got the wipes. And “If everything he had looked used—what would you look then the bakery lady asked me if I wanted the rest of the day’s like after spending five or ten years with him?” doughnuts. She’d just throw them out otherwise, she said. “Yes,” Diane said. “I know.” She paused. “He wasn’t who he Both girls started laughing loud and hard. “What did I say?” was supposed to be.” Mom asked. Spanky started barking, then howling. The baby, Missy said, “I don’t think he knew who he was. He wasn’t who had fallen asleep while she nursed, woke up and cried. who he said he was or even who he thought he was. He acted Diane took her from Missy and held her even as her own like you were lucky to be with him, like he was your last shoulders shook. chance. When he met you and said, ‘Well, you’re a tall girl, aren’t you. Taller’n I expected. But I’ll try you on for size,’ I hated him. Mom told me not to tell you that. Mom said it was After Elko, they only had 111 miles of Nevada left. Diane had okay for you to pretend, that it was okay for you to go out with the radio on to keep her awake. Country music. Sammy him, and hold his hand, even though we knew he was wrong. Kershaw was singing, “She is the queen of my double-wide trailer But I hated him. And I do.” Diane was surprised by the cold- with the polyester curtains and the redwood deck.” ness of Missy’s voice. “Everything he had looked used,” said Missy. Diane hadn’t “Maybe it’s not so bad, then,” she said. known she was awake. “What?” “Huh?” she said. “Being the family tragedy.” “His truck, if you can call a Toyota a truck. His house. His “Well, as far as tragedies go. Now if Mom decided to ditch clothes. His face. His buffalo were even shaggy.” Relief Society, started drinking, and became a showgirl, that “Buffalo are supposed to be shaggy.” would be a real tragedy.” “Yes, but his face. Do you deny his face?” “Dang her black heart and her purdy red neck,” Sammy “No. But I think that’s a pretty shallow thing to say.” crooned over the speakers.
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The remaining 101 miles of Nevada passed in silence, inter- rupted only by the snoring dog. ★CONGRATULATIONS★ HEN THEY PULLED into Missy’s driveway, Steve was waiting on the porch, still wearing his red W Circuit City shirt. “My girls are back!” he shouted. BROOKIE & He jumped down the front steps and bounded to the car. He patted Spanky and started unloading the luggage from the BROWN trunk. Missy moved slowly, unbuckling the car seat and D. K. putting the handle up. Mom was still asleep. Diane winked. “He trains them for the movies. And Vegas CONTEST WINNERS shows.” “What?” “The buffalo. They’re stunt buffalo.” “Please tell me you’re joking.” “I’m not. Could I make stuff up this good?” Diane kissed her own fingers, reached over and pressed them against the baby’s forehead. The baby’s eyes opened, radiating celestial light. It surprised her. “I’ll see you tomorrow night.” “Yeah, Cheers is on at eight. Two episodes. Back to back.
PLANTER SHORT-SHORT STORY Thick stalks elbow sideways FICTION CONTEST FEWER THAN 1500 WORDS from potting soil MOONSTONE AWARD ($250) over white brick "ROSEVIEW FOURTH," by CAROL B. QUIST, Salt Lake City, Utah to the common pavement. An aunt's unconventional LDS funeral reveals an adopted woman's continuing struggle for a personal and spiritual home. In this wedge of dirt footing the bay window, color is the duty watered daily SHORT STORY —should we choose to notice. FEWER THAN 6000 WORDS To succeed the bloomless sprawl MOONSTONE AWARD ($250) I take by fistfuls "PARADISE PAVED," by KAREN ROSENBAUM, Kensington, California to the trash, This story explores the dynamics of faith and mother-daughter friends set out pots of new accents. relationships in three stages of a woman's life: as a young girl caring for her younger siblings, as a young mother with her own I have other commitments soon. daughter, and as a grandmother caring for her aged mother. I have pulled: they will plant. STARSTONE AWARD ($150) I will return to blue salvia trowelled in "CAT WOMAN," by JULIE NICHOLS, Provo, Utah to balance yellow ranunculi and prior daffodils. What is the emotional and family link between a severely I will wash again to ease my palms handicapped eighteenth-century woman and a fey,
2004 BROOKIE & D. K. BROWN WINNERS computer-savvy, twentieth-century schoolteacher? of chlorophyll still clinging. One wash does not clear me of these choices among silent lives. ★ 2 0 0 4 ★ —R. S. CARLSON
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MOONSTONE Inanna asked: “What is this?” She was told: “Quiet, Inanna, the ways of the underworld are perfect. They may not be questioned.” This process then continues through THE GODDESS RETURNS: seven gates. Erishkegal, who has orchestrated Inanna’s underworldly striptease, explains MY JOURNEY WITH INANNA that the systematic removal of Inanna’s clothing is so the goddess will enter the un- By Jana Bouck Remy derworld “bowed low.” Erishkegal’s desire to humiliate Inanna stems from her worries that Inanna seeks to From the Great Above she opened her Inanna, I felt her story paralleled my own take over the underworld. Therefore, when ear to the Great Below. “underworldly” experience. Erishkegal sees her sister naked and vulner- From the Great Above the goddess opened My depression occurred while I was a stay- able, she is not compassionate towards her ear to the Great Below. at-home mom and my husband was rarely Inanna. Instead she condemns her to death. From the Great Above Inanna opened her home because of a demanding job. At this The myth states: ear to the Great Below. time, my identity was primarily defined by re- Then Erishkegal fastened on Inanna My lady abandoned heaven and earth to lationships to others: I was a mother, a house- the eye of death. descend to the underworld. wife, a daughter, a Young Women’s leader, and She spoke against her the word of wrath. Inanna abandoned heaven and earth to so forth. I was caught up in the hum of daily She uttered against her the cry of guilt. descend to the nderworld. life and had very little time for myself. She struck her. She abandoned her office of holy priestess My life had lost the luster and spark that Inanna was turned into a corpse, to descend to the underworld. made me want to get out of bed in the A piece of rotting meat, morning. At the same time, a betrayal from a And was hung from a hook on the wall. HIS PASSAGE IS from the myth of family member left me obsessively angry. I Inanna, Queen of Heaven and Earth spiraled down into despair. N Inanna’s loss of queenly stature and T in the Sumerian pantheon.1 Although power, I saw my own struggle with de- she is a goddess with great status and power, NANNA’S descent to the underworld is, I pression. I saw myself as someone who many tales recall her choice to abandon her in some ways, a Dante-esque parallel to a was defined almost exclusively from the out- royal office and descend to the underworld. I temple experience. In contrast to the side, by others, through my familial and so- Inanna is a queen whose value is not tied temple, where a patron moves symbolically cial roles. In my depression, I no longer to her role as a maternal goddess. Like upward in a journey to the celestial kingdom found value in these outward trappings of Athena, she is a goddess of war. Like and in the process dons symbolic priestly identity. Like Inanna’s darker sister-self, my Aphrodite, she is a goddess of love. Yet clothing, Inanna is stripped, piece-by-piece, self-critic told me that I was guilty, that the Inanna begins to feel uneasy when she hears of her royal robes and identifying jewelry as bad things that had happened to me were all cries of pain from her sister, Erishkegal, the she moves systematically downward through my fault, that I deserved to be unhappy and goddess of the underworld. So Inanna de- the gates of the underworld. miserable. My inner voice echoed the con- cides that she will journey to the underworld At each of these gates, Inanna asks ques- demnation of Erishkegal when it said I was to see why her sister is suffering. tions and seeks to understand what is hap- worthless, a husk of a person, soul-less, Many interpretations of the Inanna story pening to her, but instead of receiving “light corpselike. explain that she desires to visit her sister’s and knowledge” from her journey, Inanna is Inanna hung on the hook in the under- kingdom because she wants knowledge of told she must not question what is hap- world for three days. Soon her servant, who the underworld. Prior to her descent, Inanna pening to her. was waiting patiently for her return, realized is described as “pure” and “naïve.” Many WHEN SHE ENTERED THE FIRST GATE, that something had gone wrong and sought writers also point out that Inanna’s sister is a From her head, the . . . crown was help from other gods. mirror of Inanna herself, so her journey to removed. Eventually Inanna’s servant finds a com- the underworld is a journey to gain self- Inanna asked: “What is this?” passionate god who creates two minions to knowledge, to understand her own darker She was told: “Quiet, Inanna, the ways of rescue her. However, as these minions enter side, her shadow-self. the underworld are perfect. They the gates of the underworld, they encounter I encountered the story of Inanna’s de- may not be questioned.” Erishkegal writhing in pain. The minions, on scent during a time when I was suffering WHEN SHE ENTERED THE SECOND GATE, the advice of their master, listen to from depression. Inanna’s story was an im- From her neck, the small lapis beads were Erishkegal’s cries of pain and echo her ex- portant archetype for me. As I read about removed. pressions. The myth reads: JANA BOUCK REMY is a Ph.D. student in history at University of California, Irvine. Like flies, they slipped through the She is the book review editor for Irreantum magazine. When not reading, Jana spends cracks of the gates. her time gardening, meditating, or hanging out with Mormon feminists. She lives in They entered the throne room of the southern California with John, Christian, Emma, two cats, and two thousand books. Jana Queen of the Underworld. welcomes email at [email protected]. An early version of this essay was given as part of the No linen was spread on her body. 2004 Sunstone Symposium panel, “Real Goddesses Have Curves (and Identities)” (tape SL04–271). Her breasts were uncovered.
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Her hair swirled around her head like on a whim, I bought a piano. I had learned to leeks. play as a child, and I thought that music Erishkegal was moaning: might comfort me. Singing the lyrics from I appropriated “Oh! Oh! My inside!” the following Enya song was particularly They moaned. healing: Inanna’s story “Oh! Oh! Your inside!” Through all the tumult and the strife She moaned: I hear its music ringing. and made it a “Ohhhh! Oh! My outside!” It sounds an echo in my soul. They moaned; How can I keep from singing? chapter in my “Ohhhh! Oh! Your outside!” She groaned: While though the tempest loudly roars, own personal “Oh! Oh! My belly!” I hear the truth, it liveth. They groaned: And though the darkness ‘round me close, book of “Oh! Oh! Your belly!” Songs in the night it giveth. . . .2 She groaned: The songs I played became my cries of scripture. “Oh! Ohhhh! My back!” pain, like those of Erishkegal. As I sang the They groaned: songs, even in my hesitant voice, I found the “Oh! Ohhhh! Your back!” comfort I had craved. I began to discover the She sighed: self-love I had lost. I again found the glimmer Dumuzi are almost the same as those of her “Ah! Ah! My heart!” of hope that I would overcome my under- own death sentence at Erishkegal’s hand. In Their compassion to Erishkegal heals her worldly experience. condemning her husband, Inanna takes pain. She discovers that she needed only the vengeance for her own painful experiences. love and recognition of another to be free of FTER Inanna is resurrected, she is To me, Dumuzi was a symbol of the her distress. In gratitude, she offers the min- still trapped in the lower kingdom person who had hurt me. I could see that ions a gift: A until she finds someone to take her Dumuzi’s banishment to the underworld was She says: place. the result of his selfishness. He thought only “Who are you, The myth explains: of himself and didn’t worry about Inanna’s Moaning - groaning - sighing with me? As Inanna was about to ascend from disappearance. I realized that I did not need If you are gods, I will bless you. the underworld . . . , the judges of to suffer for the selfish mistake of someone If you are mortals, I will give you a gift. … the underworld seized her: else. It was not my responsibility to feel What do you wish?” “No one ascends from the underworld guilty about the betrayal. It was not my fault. They answered: unmarked. The myth ends with Inanna resuming her “We wish only the corpse that hangs If Inanna wishes to return from the former status. The story of Inanna holds from the hook on the wall.” underworld, great power. It is a narrative I have repeated Erishkegal said: She must provide someone in her place.” to myself over and over: how a goddess went “The corpse belongs to Inanna.” Eventually she strikes a bargain with the to the underworld, died, and had lived again. They said: underworld judges. Inanna’s husband I repeated this as a mantra during my darkest “Whether it belongs to our queen, Dumuzi, who is portrayed as a “faithless hus- days. And through this process, and I could Whether it belongs to our king, band” because he didn’t look for her while see my own self returning, too. That is what we wish.” she was gone, takes Inanna’s place in the un- When they receive Inanna’s body, they derworld for six months of the year, and OW can such an ancient story bring her back to life. Inanna is allowed to return to her throne. apply to me, a twenty-first century The myth tells of Inanna’s encounter with H Mormon woman? Actually, for GAIN this section of the myth mir- Dumuzi when she sentences him to take her years the Mormon side of me has been doing rored my own experience. Like place in the lower kingdom. this, taking scripture verses and “likening A Erishkegal’s pain, I was feeling the Dumuzi, the husband of Inanna, was them” to myself. There is a dearth of scrip- loss of my self-identity, and I needed others dressed in his shining . . . tures that discuss women, that give voice to to hear my pain and show empathy for my garments. women’s experiences. Therefore, I appropri- experience. Fortunately, like Inanna’s servant, He sat on his magnificent throne. . . . ated Inanna’s story and made it a chapter in I had the blessing of some friends who were Inanna fastened on Dumuzi the eye of my own personal book of scripture. concerned about me and were empathetic to death. Inanna’s story was a healing influence in a my pain. She spoke against him the word of wrath. very dark time of my life. And it has made all While suffering from depression, I be- She uttered against him the cry of guilt: the difference for me. came ill with chronic bronchitis and laryn- “Take him! Take Dumuzi away!” gitis. For several months, I could hardly The galla . . . seized Dumuzi. NOTES speak without choking and coughing. My They made him stand up; they made him voice became a hoarse whisper. I realized sit down. 1. All quotations from the Inanna myth are from Diane Wolkstein and Samuel Noah Kramer, Inanna that my inability to speak was linked to my They beat the husband of Inanna. Queen of Heaven and Earth: Her Stories and Hymns from emotional pain, and this drove me further They gashed him with axes. Sumer (New York: Harper and Row, 1983). into despair as I lost the ability to carry on Dumuzi let out a wail. 2. Lyrics from Enya, “How Can I Keep From simple conversations. Yet one day, perhaps The words of Inanna’s condemnation of Singing?” Shepherd Moons, 1991.
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BRAVING THE BORDERLANDS . . . often feel a lot of grief. Gossip is everywhere in a typ- ical ward, and it is a big issue with divorced people. Cruel things are DIVORCE said about both parties. My chil- dren were exposed to many hurtful rumors at church. By D. Jeff Burton I attended a singles’ fireside once in which a woman (who would be going home to her chil- dren and husband) gave a won- FIGURE 1. GROUPS IN THE LDS ORBIT derful talk on the gospel. Then at 1—CORE MEMBERS: true believers, unwaveringly supportive, the acceptable. the very end, she criticized us for 2—BORDERLANDS MEMBERS: those who consider complaining about being lonely themselves faithful to and part of the Church but don’t fit and for having all the problems we comfortably in Group 1. deal with. Citing Moroni, the last 3—MEMBERS-OF-RECORD ONLY: non-participa- Nephite survivor, she said he never tors, non-believers, non-supporters. complained about being alone. DOTS—previous members, prior investigators, and This well-intentioned sister non-LDS family members. demonstrated the obvious—that people in a family church do not HIS COLUMN EXPLORES the sto- I was born under the covenant and often understand nor accept single ries of Borderlanders1 in order to went to church on a regular basis. I people. T share ways other Latter-day Saints graduated from seminary in high What is your current status in the Church? have successfully (or unsuccessfully) dealt school and went on a terrific mis- I attend church with my new wife. with problems and challenges—in this case, sion. I married a returned sister She would like to be sealed in the divorce. missionary in the temple and have temple some day, but I have told Readers who have endured a divorce held almost every position in the her I cannot promise this yet. I live know the extreme trauma, the deep losses, Church except bishop and beyond. the Word of Wisdom. I have not yet and the incredible suffering on many levels What issues/events/actions/concerns led to your started paying tithing again, but my of all concerned. In addition to the emotional move into the “Borderlands? wife does. I support my wife in all upheaval accompanying most divorces, be- I was among the Group 1 “ac- her callings and activity. I am cause ours is such a family-oriented church, ceptable” category until I went friendly with my ward members divorced Latter-day Saints often experience through a divorce. Up to that time, and neighbors and feel they are additional stress: a feeling of marginalization I would condemn those who were good people. and alienation from their Church family. divorced as weak and irrespon- How did/does all this affect you? There is of course no way to measure such sible. Now I know that divorce can I feel a real loss—the “only true marginalization with any precision, but I happen to anyone because, as church on earth” is not as wise in wouldn’t be at all surprised to hear most di- narrow-minded as this may sound, all of its programs and policies as I vorced Mormons say that during and fol- I got divorced. once believed it was. All through lowing their divorce, they felt in many ways The Church as a whole does not my life, I used the Church as a as if they were in the Borderlands (as we have seem to have a place for those who rudder. But now I see that although defined it in this column) or beyond. are single, divorced, children of di- the Church teaches good values The following are excerpts from the sto- vorced parents, remarried, or have and ethics, the people of the ries of several divorced Latter-day Saints who blended families. As a single, di- Church sometimes promote bias have written to me. The authors have agreed vorced person, I received very little and intolerance towards those of us to have their stories published, but names help from the Church. Many times who do not fit the mold. and some details have been changed to pro- the help I received was well-inten- At times, I feel angry at certain tect their identities, and the texts have been tioned but not helpful. Comments Church policies. Here’s an ex- edited for clarity and brevity. such as, “Divorce is too easy” are all ample: One of my siblings and her too common and uninformed. second husband went through the N a previous column, I presented a set of Divorce is hard, very hard. temple and were sealed for time questions readers could answer to de- Many children of divorced par- and eternity. She had a son from a I scribe their experiences in the ents and blended families have previous marriage, and the hus- Borderlands. “Mike” submitted the following little in common with “normal” band did, too. Both boys were at responses: Group 1 families. When people at the temple for the ceremony. The church talk about a father’s blessing couple also had two younger chil- How would you describe your upbringing in the or the Proclamation on the Family, dren from their own civil marriage. Church? children from broken homes will The two older boys were asked to wait in the foyer while the two D. JEFF BURTON is an author and a member of the Sunstone Board of Directors. younger children were sealed to
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their parents following the solem- One positive response was when are not “orthodox” and that we feel nizing of their celestial marriage. my stepdaughter came home from comfortable where we are. And (The older boys were sealed to the church one day and said that in we’re honest about things. couple’s former spouses.) The older Primary, they asked who was from But we are purposely vague boys wondered why they were not a blended family. Everyone pointed about the details of what we believe part of this new celestial family? to her. Then the teacher went on to and what we don’t, explaining that They felt they were being left out say that the first blended family in we don’t want to get into that, par- and were hurt by not being in- the Church was Jesus Christ’s, be- ticularly because I am likely to give cluded in the ceremony. They were cause Joseph was not Jesus’s father. a slightly different answer every visibly angry and upset. What does your personal religion look like now? day of the week. I occasionally get I questioned the couple about I consider myself a Mormon in up in testimony meetings and say why the boys were left out, and transition, and I try not to feel an- words almost exactly like what you they said it was Church policy not tagonistic toward the Church. I feel suggested—how we love the to allow them to be sealed when a need to crusade for better under- Church and the people. I con- they were already sealed to standing in the Church of divorced cluded my last testimony with, “I someone else. My feeling is that if men and women and others who know, I know, this is a pretty everything is going to be “sorted don’t fit the “acceptable” mold. darned good church.” I was out in Heaven,” then what harm What would you like the Church to do about it? roundly complimented afterward. would it have caused had the older After I got married the second time, I could not have carried this off boys been allowed to be sealed I needed support in blending my without my new wife, who is in the along with the younger two sib- new family. The Church offers very same spiritual boat as I am. lings? As it stands now the older little information on how to do Everyone loves her. boys feel like they are not part of this. All the rules change when I never thought this could this new family, that they are on the blending a family. The father usu- happen, but we seem accepted and outside. ally is not the head of the family, involved (except we have no call- How did/do you cope with those issues/events/ only the head of his family, if and ings which require a temple recom- concerns? when he gets to have contact with mend). We go willingly, almost Did I say I was coping? I am still in his children. every Sunday. transition; I am trying to come to The Church should foster sup- One of our daughters received terms with something I understood port groups for those of us who her patriarchal blessing last Sunday, to be truth and wisdom. I am have unique situations, such as and the patriarch just gushed about trying to fill the void where I once blended families. Leaders and how spiritual she is and what a thought I knew where my destiny members should be more sensitive good job we have done with her. lay. My friends I grew up with are to the needs of those who may not He said this even after my wife and bishops, stake presidents, high fall into the traditional family defi- I had been open with him about council members. I, too, thought I nition. our “Borderland” status. would live a life of service and lead- So this is working out quite ership within the Church of God. The following message was sent to me from well. The bishop occasionally chal- Not now. “Jared”: lenges us to get temple recom- How open/honest are you with others about your Although I’ve been in the mends, saying how they could situation? Borderlands for a long time, my really use us in other callings. And I I am honest and open to the point first wife was the model of the truthfully tell him we are thinking of being outspoken. Unfortunately, Group 1 member—right in the about it. So, in other words, hon- my bishop, when he interviewed center. Seven years ago, when our esty is appreciated, especially if you me recently, got an earful of how I divorce proceedings began, I lost make it clear that you want to stay felt about things, including the my job, and I developed health in the Church, and love it and the Church. problems. people, but are just struggling with How did/does all this affect your family/spouse/ Fortunately I later remarried historical or doctrinal matters, and children/parents/friends? someone whose outlook on reli- so forth. My advice to others who I have made some new friends and gion and the Church are more in are struggling: Don’t throw away the have lost some old ones. My new line with my liberal views. After baby with the bathwater. wife would like to see me become many discussions and arguments more active and attend all the and even thoughts of joining an- The following note came from “Robert”: meetings with her. My son who is other religion, we decided that this I was serving on my stake’s high on a mission doesn’t quite know Church was still the best for all for council when my wife announced what to do with me. I send money us. So we’ve stayed, at least in the that she was filing for divorce and and support along with encourage- Borderlands. wanted me to move out—“right ment. It is a mixed bag of new ac- We do exactly what you sug- away.” ceptance and rejection. gested in your last column on hon- I moved to an adjacent ward in How have various people (e.g., spouse, ward esty (SUNSTONE, March 2005). the same stake in order to be near members) responded? When asked, we explain that we my teenaged kids. It was only a few
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weeks later that I was released from My (mostly unconsidered) testi- Though the gospel offers many the high council with a “hearty vote mony faltered. What I had rou- wonderful resources, some Church of thanks.” Although I maintained tinely believed and accepted (or, settings may seem awkward both my temple recommend and (some- mostly ignored) now seemed ques- for the brother who is divorced and times sporadic) attendance for the tionable. In my new circumstances, for other members of the ward.2 next few years, I was not asked to I was able to be more curious and In this article, Byrd makes the usual good serve in any real position in my honest with myself about what I re- suggestions of prayer, fasting, and seeking new ward. A divorced and un-re- ally thought about the Church, its help from bishops, quorum leaders, and married man is never considered history, and its people. The old home teachers. He also suggests that di- worthy of important positions. (Or constraints—belonging to the vorced men should remain heavily involved at least so I observe.) group, satisfying group expecta- in their children’s lives, be realistic about fi- Following my divorce, I found tions, filling important leadership nances, repent if their actions have con- my former ward and stake friends positions, being too busy—no tributed to the divorce, and forgive somewhat distant and formal. (I longer interfered with my evalua- everybody involved. had been quite well known in my tion of what was actually hap- He also suggests that members can be stake.) They didn’t really know pening to me in my Church helpful if they will: how to deal with me, except on a experience. • Ask the divorced member how somewhat stilted basis. “Hello. I became interested in Church they can be helpful. How have you been? Well, good to history, policies, and other curious • Help the divorced member feel see you again. I hope everything is matters with which I had had no included in the ward. all right. I’ve got to go. Let me time in my old life to think about • Avoid judging the divorced know if there is anything I can do. or explore. I still appreciate the member; leave that to the Bye.” Church but in different ways now. Lord. Although nothing was said di- The Sunstone community be- • Be supportive of the member’s rectly to me, I know there was talk came something like my “ward.” efforts to find healing. around my old home ward won- Dan Wotherspoon in some ways • Reach out, welcome, and love as dering what I must have done to became my “bishop.” the Savior would. trigger a divorce. I didn’t try to de- Although I hardly knew anyone • Be willing to listen if the member fend myself or explain anything. at Sunstone, really, I felt a kinship wants to talk. My wife didn’t talk about it either and connection to others in the • Pray for inspiration to know how except (as one member told me) to Borderlands. I’ve remarried and am to help the divorced member. say, “He’s a good dad, but it just active again, but I still cling to wasn’t working out.” I didn’t ex- Sunstone as an important emo- Using the three stories presented in this plain either because, frankly, I tional and intellectual support. column as a barometer, I’d say all of these didn’t really know all the reasons points are wonderful advice. myself. HESE three Borderland stories likely I don’t know how my wife expe- sound familiar to most of us. There NOTES rienced church as a divorcee, but it are consistent threads running T 1. In the first “Braving the Borderlands” column must not have been all that re- through all such stories: a feeling of being warding because after a couple of isolated and alone, of not being understood (this is the sixteenth), I introduced the Borderland member as one who may have an unusual but LDS- years, she moved away, fell into in- or receiving sufficient help from Church compatible outlook on life; a distinctive way of activity, and eventually left the members, of feeling estranged from and un- thinking about faith, belief, and testimony; a different Church. acceptable to Group 1 members, of needing view of LDS history; some open questions about a As amazing as it may seem, I but not receiving organizational help, and of particular aspect of the Church; reduced or modified came to feel that I had to be careful losing previous beliefs or faith in God and activity, or feelings of not meeting Group 1 accept- talking to married women in my the Church (temporarily or permanently). ability criteria. See the figure. stake. Some men seemed to be ner- A. Dean Byrd recently wrote in the Ensign 2. A. Dean Byrd, “After Divorce: Help for Latter- day Saint Men,” Ensign, August 2003, 58–61. vous that I would speak with their about the problems facing divorced men. wives, and some women seemed One paragraph states: nervous that in speaking to me, Many divorced men report experi- they might be perceived as showing encing a deep sense of personal Please send me any of your an interest in me, or worse. I failure and feel they have lost experiences or tales from learned never to speak to a woman everything important to them. This unless other people were present sense of loss is frequently mani- life in the Borderlands. and included in the conversation, fested by anxiety, depression, and or were at least within easy earshot guilt. Men are less likely to ask for D. Jeff Burton of our conversation. I learned never or receive emotional support. 2974 So. Oakwood Dr. to touch any woman in the ward— Frequently others automatically as- no hugs, no handshakes, nothing. sume the man is responsible for the Bountiful, Utah 84010 I’ve heard divorced women say the divorce, particularly if he does not [email protected] same things, only in reverse. have custody of the children.
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YEA, YEA NAY, NAY Most of those who argue that the DNA studies which reveal Asiatic origins for today’s Amerindians deal a significant blow to any claim of Book of Mormon historicity base TRANDS IN THE their claims on the assumption that the Book DNA S of Mormon teaches that there were no other aboriginal cultures already present (some- BOOK OF MORMON where) in the Americas prior to the Jaredites or Lehites. They claim that the view that there were other populations already in the By Blake T. Ostler Americas is contrary to the Book of Mormon. Brent Lee Metcalfe claims succinctly that the Book of Mormon “narrative says nothing of indigenous ‘others’ and in fact prophetically EDITOR’S NOTE: This is the second install- it. Moreover, I am hardly the first one to note precludes them.”2 However, it seems evident ment of a two-part essay in which LDS philoso- that the Book of Mormon itself speaks of to me that the Book of Mormon actually pro- pher and theologian Blake T. Ostler employs the others already present when Lehi arrived.1 vides facts to the contrary. tools of logic and formal argumentation to assess recent claims against Book of Mormon his- N 1977, long before the advent of DNA THE “GREAT SEPARATION” AND toricity. population studies and their purported INTERMARRIAGE WITH OTHERS. I challenges to the historicity of the Book N PART I of this essay (SUNSTONE, of Mormon, and also before I became aware E must keep in mind that Nephi March 2004, 70–72), I argued that the of the work of LDS and RLDS scholars who’d expressly states that the chron- I arguments from DNA against Book of begun to propose a “limited geography” W icle of the profane “history” of Mormon historicity are logically invalid and model for Book of Mormon lands, I got into his people is written on different plates from unsound. I also suggested that we are not in an argument with my missionary companion those that Joseph Smith claims to have trans- an epistemic position to know whether we regarding whether the Book of Mormon de- lated. The plates translated as 1 and 2 Nephi should expect to find DNA evidence of scribes the history of the North and South are meant to be a record of spiritual issues Semitic ancestors for modern Amerindians. American continents and the origin of all and discourses—and that is what they are. Toward the end of that essay, I also suggested American Indians, or whether it deals only Notwithstanding this focus on spiritual expe- that one reason for the confusion many with a small sub-group who lived some- riences, the narrative does give occasional Latter-day Saints feel when faced with the re- where in or around the American continents. hints of mundane matters. In 2 Nephi 5, the cent DNA challenges to Book of Mormon We had just finished teaching some investi- text describes an important event, one that I historicity is the link in their minds between gators a lesson in which my companion had refer to as “the great separation,” which I be- the issue of Amerindian origins and what told them that all American Indians de- lieve reveals quite clearly the presence of they have been taught the Book of Mormon scended from Laman and Lemuel. From my “others” alongside those who descended says about ancient American peoples. That own previous study and mapping of Book of from the family of Lehi and their traveling is, when confronted with DNA evidence that Mormon events, including the distances it companions. doesn’t track with what they’ve been taught took to travel between cities, it had become By the time the events described in 2 about the inhabitants of Ancient America, clear to me that the entire story reported in Nephi 5 occur, Lehi has recently died. many people confuse the issue of “that’s not the Book of Mormon had taken place within Because of the threat posed by his elder what I’ve been taught” with the matter of an area about the size of Palestine. I had de- brothers, Laman and Lemuel, Nephi writes “what the Book of Mormon actually says termined then that, at most, the setting of the that he took his family and fled into the about its peoples.” events described in the book consisted of an “wilderness [along with] all those who would In this second half of the essay, I deal di- hour-glass shaped land mass that had dimen- go with me” (2 Nephi 5:5). The “Nephites” rectly with this confusion, arguing for the im- sions of about two hundred miles by four are separated as a group from their own nu- portance of weighing DNA and other studies hundred miles. The Book of Mormon’s in- clear family members whose descendants against what the Book of Mormon actually ternal mapping is remarkably consistent, and will later come to be known as Lamanites. says about itself instead of against what I believe that any attentive reader of the Book Nephi leaves with Zoram and his family, his others say that it says—even if those ex- of Mormon who takes the time to review its brothers Jacob, Joseph, and Sam, and their pressing such views have been or are cur- geography based solely upon the statements families and perhaps his sisters (though that rently Church leaders. I suggest that if we are made within the book itself will arrive at the is not recorded). There are essentially six to serious about assessing whether what the same conclusion about the size of the lands eight families who “flee into the wilderness” Book of Mormon teaches is consistent with described therein. with Nephi (2 Nephi 5: 6–7). They live in DNA evidence, we must assess it based on The same thing holds true about the pop- tents. This “great separation” occurs about what it says and not on what others say about ulations described in the Book of Mormon. twenty-five years after Lehi departs from Jerusalem. We don’t know how many were in BLAKE T. OSTLER is a Salt Lake City attorney with Mackey, Price, Thompson, and Nephi’s party, but it seems fairly safe to say Ostler. He is the author of many articles on Mormon theology and philosophy, including that if we count only Israelite family mem- the seminal, “The Book of Mormon as a Modern Expansion of an Ancient Source” bers, there were likely no fewer than twenty (Dialogue: A Journal of Mormon Thought, Spring 1987). nor more than sixty souls.
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Within a few years after the “great separa- ited the penalty for breach of lengthy passages from Isaiah, tion” (or at least within the lifetime of Nephi’s covenant: being cut off (tre k. - LATTER-DAY and prophesying of Christ as brother Jacob), Nephi notes that the skin of karath) from the presence of the SAINTS ARE the “Holy One of Israel” (2 the “Lamanites” had become dark—and Lord: “Wherefore, the word of Nephi 6–10). The assembly Nephi interprets this change of skin color as the Lord was fulfilled which he ENTITLED TO appears to have been a formal a curse (2 Nephi 5:21; cf., 1:17; Alma 3:6–7). spake unto me, saying that: In- “covenant renewal” convoca- READ THE BOOK The most obvious explanation for such a asmuch as they will not hearken tion and was evidently quite change in skin color is intermarriage with in- unto my words they shall be cut OF MORMON large—larger than we could digenous populations who had darker skin. off from the presence of the Lord. reasonably expect given the IN LIGHT OF Nephi is clear that the darkness of the And behold, they were cut off number of “brethren” among Lamanites’ skin is genetic in the sense that it from the presence of the Lord” (2 THE BEST about eight families who left is passed from one generation to another: Nephi 5:20).5 with Nephi when he fled from SCIENTIFIC “For the Lord did cause a skin of blackness to In addition to this evidence of Laman and Lemuel into the come upon them. . . . And cursed shall be the the presence of indigenous EVIDENCE “wilderness.” Where did all of seed of him that mixeth with their seed; for others in Book of Mormon lands, the “brethren” for this convo- WE HAVE they shall be cursed even with the same a later discourse also evidences cation come from? Again, I cursing” (2 Nephi 5:21, 23). intermarriage with pre-existing AVAILABLE. believe we must conclude that Since this issue of black skin as a sign of populations. In Jacob 2 and 3, the text presupposes there had cursing causes modern readers so much con- Jacob addresses a convocation of been an influx of people into cern in that it appears to sanction a form of “brethren” in his capacity as high priest the Nephite population. And the only pos- racism, it is important to note that ancient (Jacob 1:18–19; 2:2). One of his concerns is sible source for such an influx is indigenous Israelites would have had very different sen- that the “people of Nephi” had taken “concu- others. sibilities. If the Book of Mormon narrative is bines” and “many wives” (Jacob 2:23–24). Jacob reads a text from Isaiah at the con- to be believed, Nephi is an Israelite, someone Given how close in time this convocation is vocation that he later uses to reassure the whose acceptance of the Lord’s commands to the great separation, where did all of these Nephites that they remain a remnant of the under the Law of Moses naturally would lead wives come from? We have at most two gen- covenant people even though they had been him to view intermarriage with any non- erations removed from the initial group of separated from Israel. The passage of Isaiah covenant peoples as requiring the curses of about eight families, so it is likely that every begins with the question Jacob addressed: God. A primary concern throughout the en- available woman is still either a sister, or a “Yea, for thus saith the Lord: Have I put thee tire history of the Old Testament is that the niece, or a grandniece not yet old enough to away, or have I cast thee off forever?” (2 Israelites will breach their covenant with God be espoused. It seems to me that the text Nephi 7:1; Isaiah 50:1) It appears that Jacob by breeding with non-Israelites. Indeed, ac- once again presupposes an influx of others chooses to read from Isaiah 51–52:2 at this cording to scholars of the Hebrew Bible, a from an already existing population.6 Indeed, convocation because Isaiah affirms that those breach of the covenant by intermarriage or Jacob says that the taking of other wives is who have been cast off are still recognized as interbreeding with indigenous peoples al- “abominable to me, saith the Lord” adopting God’s chosen covenant people and “the isles ready present in the land constitutes a partic- terminology consistent with the Hebrew [of the sea] (~yYi ai - ’yiim) shall wait upon me” ular category of crime: an “abomination.” crime of breach of covenant by intermarrying (Isaiah 51:5).8 Jacob observes that his people And the penalty for breach is “to be cut off with populations outside the covenant—an have “been led to a better land, for the Lord from the Lord’s presence.”3 This is exactly abomination ( - to’ebah). Thus, it seems has made the sea our path, and we are upon an how Nephi treats the same crime when com- reasonable to conclude that within one or isle of the sea” (2 Nephi 10:20). He adds: “But mitted by Laman and Lemuel. “Mixing seed” two generations, both the Lamanites and the great are the promises of the Lord unto them is a Hebrew idiom for marriage with for- Nephites had begun to intermarry with who are upon the isles of the sea; wherefore eigners outside of the covenant, and it consti- others from a preexisting population of “in- as it says isles; there must needs be more than tutes a breach of covenant. The phrase digenous others.” this, and they are inhabited also by our brethren” “mixing seed” ( - zera’ ba’mi) appears (2 Nephi 10:21, emphasis added). It seems in the Old Testament, and it is treated as a OTHERS ON ISLES OF THE SEA clear that Nephi and Jacob both place special clear breach of covenant.4 emphasis on the “isles of the sea” because It appears from the Book of Mormon text HERE are other strong evidences of they see references to those who are on the that this sense of a curse and an abomination preexisting indigenous populations isles as references to themselves and also to is what Nephi believes about the change in T in the Book of Mormon. As discussed others who are already there on the isles of skin color, for he speaks of it as the result of earlier, the eight families who went with the sea (1 Nephi 19:16; 21:1 [Isaiah 49:1], “their iniquity. . . and hardened hearts against Nephi at the time of the great separation 22:2–4; 2 Nephi 8:5 [Isaiah 52:5]). As Nephi [the Lord], that they had become like unto likely numbered somewhere between twenty states: “[T]hen will he remember the flint” (2 Nephi 5:21). Nephi is clear that the and sixty Israelites. Jacob gave a discourse as covenants which he made to their fathers. cause of the curse that was manifested by a high priest to an assembled group of Yea, then will he remember the isles of the “skin of blackness” (v. 21) is the “mixing of “brethren” who had gathered at the newly sea; yea, and all the people who are of the seed,” which is a clear idiom for intermar- constructed Nephite temple.7 Like Nephi, house of Israel. . .” (1 Nephi 19:15–16). riage with non-Israelite, non-covenant peo- Jacob was concerned with the issue of the Indeed, the notion that the isles are specifi- ples (v. 23). It is extremely important to note covenant status of the new group, continu- cally those found in the midst of the sea is so that the “curse” in the Book of Mormon re- ally referring to their group as the “house of important that Jacob added the words “of the sulted from “mixing seed,” and that it mer- Israel” and others as “Gentiles,” quoting sea” to the Isaiah text when he read from it.9
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Such statements suggest that Jacob places been a relation—but he is a stranger. As ward, and did preach the word of the followers of Nephi not on the mainland Metcalfe admits, the Book of Mormon is God unto them, and did prophecy or a continent, but upon an island—and he punctilious in noting whether a person is many things unto them; And they believes that there are others living on islands Nephite or Lamanite, yet Sherem is not des- did reject all his words, insomuch of the sea who can be counted as belonging ignated as either Nephite or Lamanite, and it that he could not stay among them, to the “brethren” he is addressing in his two is evident that he is not one of the people but returned again unto the land of convocations. Such statements are difficult to who followed Nephi.13 his nativity. (Helaman 7:1–3, em- square with the continental model of Book of There is another strong indication that phasis added) Mormon geography which critics of the lim- there were indigenous others present in the The text twice refers to those to whom ited geography model argue the Book of Book of Mormon area, though it requires a Nephi and the Lamanites preached not as Mormon requires. For these reasons, it has careful reading to detect them. In Helaman 5, Lamanites but as “the people in the land always seemed reasonable to me to look for Mormon notes that “the more part of the northward.” Why doesn’t the text just say the Nephites in an islands setting rather than Lamanites were convinced of [the truth] be- that Nephi went to the Lamanites and that on the continental mainland. Most impor- cause of the greatness of the evidences which the Lamanites rejected him as it does virtu- tantly, Jacob’s statements indicate that there they had received.” (Helaman 5:50) As a re- ally every other time that a Nephite goes to are others already present on other islands, sult, “the Lamanites had become the more preach to Lamanites? It is fairly clear that in just like the people of Nephi.10 righteous part of them, a righteous people, this instance, “the people who were in the insomuch that their righteousness did exceed land northward” are not Lamanites. We OUTSIDERS NOTED IN THE TEXT that of the Nephites, because of their firm- know this because the text states that the ness and their steadfastness in faith” Lamanites had become righteous and many NOTHER incident bolsters the claim (Helaman 6:1). The Lamanites began to had accepted the gospel, and the Nephites that the Nephites described in the move freely among the Nephites, traveling to had great missionary success among them. A Book of Mormon interacted with the Nephite city of Zarahemla so that “the So who are these “other” people in the land “others.” Somewhere between twenty and Lamanites did also go withersoever they northward who had rejected Nephi and the forty years after Lehi left Jerusalem, a man would, whether it were among the Lamanites Lamanites? The text doesn’t say—but be- named Sherem “comes among the people of or among the Nephites, and thus they did cause those who rejected Nephi are neither Nephi” (Jacob 7:1). It is fairly clear from this have free intercourse one with another” Nephites nor Lamanites, it has to be a third description that Sherem is an outsider, for if (Helaman 6:8). group of people that remains unnamed in the he were a Nephite, he would have already In the midst of this openness among the text. been among the Nephites. The text goes on Lamanites and Nephites, Nephi, the son of Further evidence that the Book of to say that Sherem is educated in the lan- Helaman, goes northward among an un- Mormon teaches there are other people al- guage of the people of Nephi, indicating that named people to preach to them. Indeed, not ready in the same land (somewhere) when he had learned the language by study (Jacob only Nephi but also the Lamanites go to the Lehi arrives is that there are still Jaredites 7:4). Moreover, he does not accept the “people in the land northward” to preach: alive when the people of Zarahemla met Nephite religion, which is devoted to faith in “And it came to pass that many of the Coriantumr, a Jaredite, some four hundred Christ (Jacob 7:2). However, he does accept Lamanites did go into the land northward; years after Lehi’s party touches the shore in the Law of Moses (Jacob 7:7). Most impor- and also Nephi and Lehi went into the land the new land (Omni 21–22). It is also pos- tantly, Sherem does not know Jacob when he northward, to preach to the people” (Helaman sible that the Mulekites were already present first comes among the Nephites—he seeks 6:6). However, these “people in the land in the Americas when Lehi arrived (Omni him out to meet him (Jacob 7:6). Since the northward” are so wicked that Nephi cannot 14–15). In fact, the Jaredites and Mulekites event takes place within Jacob’s lifetime, it is remain among them. both co-existed with the Nephites for more unlikely that Jacob doesn’t still know all of There are two crucial points about than 350 years without the Nephites the Nephites, since the population at the Nephi’s missionary activities: (1) the text knowing about them. The Mulekites in time would have consisted solely of brothers, does not name the people to whom he Zarahemla actually met Coriantumr—and sisters, sons, daughters, nieces, and preached but was rejected; and (2) these until that time, they too did not know of the nephews, unless, as I argue, other people had people are neither Nephites nor Lamanites Jaredites. So it is clear that there were large been assimilated into the Nephite popula- because the Lamanites had become righteous populations of Jaredites and Mulekites in tion. and willingly accepted the gospel and went nearby regions contemporaneous with the So the question is—where did Sherem to preach to these people also. While the Nephites, but the Nephites didn’t know any- come from?11 Unless the Nephites are inter- Nephites and Lamanites move freely through thing about them for more than three hun- acting with “others,” how does a non- each other’s lands in a climate of peace, the dred years. Nephite come among them so easily? Why people to whom Nephi goes are so antago- Hence the text is quite clear that large doesn’t Sherem already know Jacob? The an- nistic that he cannot remain among them: populations of peoples can co-exist for hun- swer is fairly clear: the Book of Mormon as- Now it came to pass in the sixty dreds of years with the Nephites (who keep sumes that readers will know that others are and ninth year of the reign of the the record), without the Nephites knowing already there.12 Sherem is an outsider from judges over the people of the anything about them. Just as their knowledge another population. Because at this time, Nephites, that Nephi, the son of of the extent of the land they inhabit is lim- Jacob also would have known all of the Helaman, returned to the land of ited, clearly the Nephites are not aware of Lamanite families as well, Sherem is not Zarahemla from the land north- “others” whom the Book of Mormon states Lamanite. Certainly Sherem would have in- ward. For he had been forth among were in fact present. Thus, any citation from troduced himself as so-and-so’s son had he the people who were in the land north- the Book of Mormon that is interpreted to
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mean that all inhabitants of the modern canons of historical traveled was “the plains of the Americas (or wherever Book of IT IS ENTIRELY scholarship, and their accounts Nephite,” and that their bones were Mormon events took place) APPROPRIATE of events were often intended “proof” of the Book of Mormon’s must be Israelite is contrary to to function as propaganda to authenticity. By 1842, he evidently the text itself because, at the FOR LATTER-DAY support a particular monarch believed that the events in most of very least, the Jaredites co-ex- SAINTS TO RE- or ruler. Thus, ancient records Nephite history took place in isted with them, and the often make claims that purport Central America. While it is pos- Jaredites are not Israelites, and READ THE BOOK to be the story of virtually sible to reconcile these two we don’t know anything about everyone, when in reality, they views—for example by believing their genetic markers. (As I ar- OF MORMON are reports of the doings of a that the bulk of Nephite history oc- gued in Part I of this essay, we IN LIGHT OF small subgroup. Viewed as an curred in Central America while know nothing about the genetic ancient text in the genre of dy- only certain battles or excursions makeup of Lehi either.) More- THE FACT THAT nastic history, the Book of took place in Illinois—it is likely over, as Hugh Nibley argues in DNA STUDIES Mormon does not preclude the that the thinking of the early The World of the Jaredites, Book presence of many “others” be- church leaders regarding Book of of Mormon textual evidence ESTABLISH THAT sides those in whom it is partic- Mormon geography was subject to suggests that the Jaredites prob- ularly interested. (For a separate modification, indicating that they THERE IS CLEAR ably originated largely in Asia argument that follows a similar themselves did not see the issue as because the journey recounted EVIDENCE OF line of reasoning, see the sidebar settled.15 in Ether appears to have tra- by D. Michael Quinn, page 67.) Most of those who attack the Book of versed the steppes of Asia.14 ASIATIC For these reasons and Mormon insist that we must read the book in Thus the Jaredites may well PROGENITORS others, the DNA argument light of the assumption that it teaches a two- have been largely Asiatic. cannot disprove the possibility continent view. It seems to me that critics in- Moreover, the Book of Mormon AMONG that the Book of Mormon is a sist on this view for two reasons: First, it is a does not identify the origins of historical document. It seems much easier interpretation to discredit, since AMERINDIANS. the others who “mixed seed” to me that the DNA argument is it is demonstrably false. Second, it plays into with the Lamanites or whom based upon overly simplistic an assumption that many Latter-day Saints the Nephites took as plural wives—although assumptions about the text which are not bring to their reading of the book—an as- we now know any indigenous others had to consistent with what the text itself says. sumption that is contrary to LDS theology be of largely Asiatic origins. So, based on the but which many Latter-day Saints accept text of the Book of Mormon, we should ex- What about Statements by Church Leaders anyway. The assumption works something pect to find Asiatic DNA in American Indians. Claiming Native Americans Are Lamanites? like this: Catholic doctrine teaches that the The inclusion of the Jaredite account Pope is infallible when he speaks ex cathedra, within the text, along with the claim of at N teaching our investigator that the but most Catholics don’t seem to believe it least some contemporarity of Jaredites and Book of Mormon is a history of all anyway. LDS doctrine teaches that prophets Nephites, further complicates an easy dis- I Amerindians and that its descriptions of can make mistakes and that they speak as missal of the Book of Mormon on the basis of lands northward and southward correspond prophets only when speaking in the name of DNA tests showing Asiatic origins for pre- to the North and South American continents, the Lord, but Latter-day Saint believe that sent-day Amerindians. It is just not credible my companion had presented a view that he their prophets are always infallible anyway. to believe that a population the size of the and many Latter-day Saint have been taught The critics count on Latter-day Saints Jaredites existed without many of them sepa- about Book of Mormon peoples and lands. It bringing to the text this “cultural overbe- rating themselves from the larger culture and was his good-faith belief, just as it is of most lief”—a belief that is not warranted by LDS creating new settlements. Given limited com- who teach it today. But a good-faith belief, scripture or revelation but which is accepted munication and technology, those who wrote even when taught by someone we revere as as a part of the Saints’ general cultural pre- the epic contained in the Book of Ether could an inspired spiritual leader, is not necessarily suppositions. The morally reprehensible be- not have known about those who left their true. “Straw man” versions of the Book of lief that blacks could not receive the immediate vicinity. In other words, like many Mormon are much easier to disembowel than priesthood because LDS scriptures teach they ancient texts, the Book of Ether appears to be is the book as it actually reads. The Book of were “fence-sitters” in the pre-existence is an- dynastic in nature. Even though it presents Mormon must be assessed based on what it other example of such cultural overbeliefs, itself as a totalizing account of all Jaredites, it says and not on what others say about it. one that thankfully has been transcended. is far more likely only a dynastic report of a It is a fact that many Church leaders, in- The fact that no such view is taught in LDS minority. No human writer could possibly cluding Joseph Smith, have at times assumed scripture becomes irrelevant in such argu- know that every last one of the Jaredites was and taught that all Amerindians are de- ments; rather, if such a view is believed by included within the population whose scended solely from Israelites. However, it some of its members, that is enough to estab- slaughter is recounted in the epic tale of the seems to me that such statements should be lish it as a cultural overbelief. various Jaredite dynasties. seen as having the status of “doctrinal over- Thus, one of the implicit arguments that As a genre, dynastic histories claim to tell beliefs” or presuppositions that are subject to critics rely upon to stir the pot among Latter- the total story when in fact they treat only the revision. As Kenneth Godfrey observes: day Saints who believe in Book of Mormon story of particular, dynastic families. We [I]n 1834, when Zelph was found, historicity goes something like this: must remember that those who wrote an- Joseph believed that the portion of (1) Many LDS prophets taught ciently did not follow (or even know) America over which they had just that all Amerindians are
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THE ANCIENT BOOK OF MORMON AS TRIBAL NARRATIVE By D. Michael Quinn With the addition of some clarifying phrases, the following is an excerpt teenage mind conceived of both records as interested only in the ex- from a letter sent by D. Michael Quinn to his friend, Benjamin Clark, on periences of the tribes which produced them. In essence, no one else 23 December 2004. Used by permission. existed in the narratives unless it was necessary to mention them with regard to the tribe’s experiences. Thus Egyptians are mentioned HE DNA EVIDENCE IS SIGNIFICANT, BUT QUITE only when necessary to explain certain aspects of Hebrew history frankly I’m irritated by intelligent people (including some and experience—otherwise, they are invisible in the Hebrew Bible. T good friends) who have rushed to assert that the current As a teenager, my several readings of the Book of Mormon indi- DNA comparison allegedly “disproves” the Book of Mormon’s claim cated to me that it described increasingly small groups of people, to have been written by ancient inhabitants of the Western who couldn’t have cared less about anyone else roaming the Western Hemisphere. Hemisphere. The narrative of the original families of brothers So far as I am aware, the DNA evidence clearly proves one ge- Laman, Lemuel, Nephi, and Sam becomes a narrative of only the netic fact: more than 90 percent of the indigenous peoples currently families of Nephi, Sam, and their descendants. Half the original living in North and South America descended exclusively from an- population of interest essentially ceases to exist after a few pages in cient peoples residing in Northeast Asia. These are among tribes and the Book of Mormon narrative, except when this invisible popula- groups in the Western Hemisphere which (by their own traditions) tion thrusts itself into the Nephite tribal history through warfare. have not intermarried (or been raped by) the conquering Europeans. Wars end, and (again) Lamanites cease to exist. The same invisibility By implication, current DNA evidence clearly disproves the holds true for the mass of Nephites, when the record-keepers find common assumption of modern LDS leaders and typical Mormons themselves to be a minority of believers who must escape from per- that the 1830 translation (titled the Book of Mormon) describes the secution. So as a nineteen-year-old new missionary, I did not regard experiences of all peoples who lived anciently in the Western the Book of Mormon as a history of all ancient inhabitants of the Hemisphere at the time the record was written and compiled. By ex- Americas—just of one increasingly small tribe of religious believers tension, the DNA evidence definitely proves as clearly false any (or fanatics, as viewed by their neighbors) that landed there genera- statement (such as the well-intended pronouncements of LDS presi- tions after numerous other peoples were living very different lives, dent Spencer W. Kimball) that all “Indians”/”Native Americans” (in- with different origins, religions, and customs. Just as many ancient digenous peoples) from Alaska to Tierra del Fuego “are Lamanites” civilizations of the Middle East (some discovered in recent times, (the generic name for descendants of the Book of Mormon peoples). such as Ebla) were unimportant and essentially invisible in the tribal But disproving assumptions about the Book of Mormon (even by history that is the Hebrew Bible, the centuries-older, millennia-older living prophets—who are as subject to error as any other human “original” inhabitants of the Western Hemisphere were unimportant being) is very different from disproving the Book of Mormon as an and invisible in the tribal history that is the Book of Mormon. ancient history. In my late teens, I realized that this was not the “official” view of In the October 2003 issue of The American Journal of Human the LDS church, nor of any Mormons I knew, nor of anything I had Genetics (vol. 73, pages 1178–90), a scholarly article examines the read by an LDS author. So I kept silent about my “tribal view” of the evidence that about 7 percent of collected DNA from indigenous Book of Mormon and Bible. Yet I felt embarrassed when I dutifully peoples of the Western Hemisphere matches DNA collected from followed the missionary program of claiming that that the Book of North Africa and the Middle East. This was a follow-up to a 2002 Mormon is the “ancient history of the American Indians”—because American Journal of Physical Anthropology study (vol. 119, page 84) I didn’t believe that was the case. I saw it as a sacred history by a which began, “Haplogroup X represents approximately 3% of all small minority that became increasingly smaller. I didn’t even offer modern Native North American mitochondrial lineages. . . .” This my own view when people asked how the LDS missionary claim re- small minority of DNA samples from American indigenous people is lated to the Asian appearance of Eskimos and other “Indians” or to different from a similar DNA from Northeast Asia (also different the evidence for pre-historic Asian island-hopping across the from 90 percent of the collected Asian DNA). Aleutians, or an even older migration across the Aleutian “land Therefore, according to current DNA evidence, there is a very bridge” before melting glaciers created the islands. I just said, “I small percentage of American indigenous DNA which does not don’t deny scientific evidence for older populations in the Western match the overwhelmingly common DNA in Asia, nor does it ex- Hemisphere, but examine the book for yourself.” I left it at that. actly match a rarer DNA strain in part of Northeast Asia. By implica- When I read President Kimball’s sermons about all Mexicans and tion, the current DNA evidence still allows for the possibility of an South Americans being “Lamanites” and the Book of Mormon being ancient North-African/Middle-Eastern ancestry for the writers (as “your” history, I used to cringe but say to myself, “Well, Mike, you claimed) of the Book of Mormon. I certainly have no expertise in ge- must be wrong to think otherwise.” Well, now the DNA evidence netics or in science, but the scientific investigation and analysis still does not support more than one living prophet’s Mormon version of seem to be ongoing about these matters. egalitarianism, but it also does not disprove the venerable “Mormon And by implication, this very small minority of DNA evidence Bible.” Although now excommunicated from the LDS church, I supports the view of the Book of Mormon I developed before I be- maintain my youthful faith in the reality of God, the truth of His rev- came a missionary at age nineteen. From about age twelve to nine- elations (both ancient and modern), the existence of living prophets, teen, I had repeatedly read the Book of Mormon and the Hebrew and the fallibility of all prophets in word and deed (what the Book of Bible and concluded that both were tribal narratives. By my limited Mormon itself refers to as “the weaknesses of men” among its understanding as a decade-long history buff and English major, my prophet-writers, transcribers, translators).
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descendants of Israelites. not under the influence of the Mormon says will bother (2) Whatever a prophet teaches cultural overbelief will conclude WE NEED TO many Latter-day Saints be- either must be true or the (3*b). Moreover, the Expansion BE FORTHRIGHT cause the critics know that prophet is a false prophet. Theory suggests a third alterna- these Saints harbor the cul- (3) Therefore, either all tive. All scripture reflects the lin- IN CONFRONTING tural overbeliefs entailed in the Amerindians are descendants guistic and cultural horizons of implicit argument. However, if FALSE of Israelites or the LDS the prophets through whom we adopt the view of those prophets are false prophets. they come. Even when a prophet ASSUMPTIONS who accept the limited geog- Premise (1) is unquestionably true. Yet it is speaking prophetically, the raphy model, that Joseph THAT LATTER-DAY is clear that the argument derives its force revelation reflects the prophet’s Smith may have been unin- from premise (2)—which is false, according assumptions, language, and cul- SAINTS MAY formed in his beliefs about the to LDS views of prophetic fallibility. Thus, tural horizons. Book of Mormon geography, the argument is unsound because premise Consider how Brent Metcalfe’s MAKE ABOUT then arguments about what (2) is false. Premise (2) is a statement of a March 2004 SUNSTONE article, THE BOOK OF Joseph Smith believed are be- “cultural overbelief” that Latter-day Saints “Reinventing Lamanite Identity,” side the point. A clear-eyed have inherited from the evangelical view of relies on the assumptions con- MORMON. view of whether what the Book scripture. Latter-day Saints do not accept tained in premise (2). Metcalfe IT IS LIKELY of Mormon says is true or sci- scriptural or prophetic infallibility, and for doesn’t actually make the argu- entifically defensible recog- very good reasons.16 ment given above. Yet without THAT NOT ALL nizes that what is relevant is One of the primary purposes of my 1987 the assumptions embodied in AMERINDIANS what the Book of Mormon article, “The Book of Mormon as a Modern premise (2), his conclusions in says and not what others say it Expansion of an Ancient Source” was to ex- the article have no force. He ar- ARE DESCEN- says. pose how the complex of beliefs implicit in gues that apologists have recently DANTS OF But didn’t Joseph Smith premise (2) are used to create “straw man” invented the view of a limited ge- claim to be intimately ac- arguments against the Book of Mormon. It ography to save the Book of LAMANITES. quainted with Nephite pro- seems to me that the Latter-day Saint Mormon from recent anthropo- IT SERVES US phets and culture? After all, his prophets who believed that all Amerindians logical arguments. Metcalfe’s mother, Lucy Mack Smith, are Lamanites reached that conclusion based claim about the birth of the lim- TO BE UP FRONT tells us that Joseph told about 18 upon a less-than-thorough reading of the ited geography model and the ABOUT THAT. Nephite dress and customs. Book of Mormon. If they reached a false con- driving force behind its current However, seeing a vision of clusion based upon a facile reading of scrip- momentum is patently false. As Nephite dress and customs is a ture, then we ought to recognize that they Matthew Roper demonstrates, convincingly far cry from knowing where the Nephites can err just like the rest of us. If the Book of in my view, the limited geography model lived or being able to draw a map of Book of Mormon doesn’t claim that all Amerindians emerged before the turn of the century and Mormon events.19 are of Israelite descent, then what others, was derived from a careful reading of the even prophets, say is irrelevant. Book of Mormon text itself, not a desire to es- Does the Book of Mormon “Prophetically The sound argument on this subject is ac- cape challenges from science or anthro- Preclude” a Limited Geography? tually as follows: pology.17 It has been rather widely taught (1) Many LDS prophets taught and accepted by those who have carefully ETCALFE argues that the Book of that all Amerindians are considered the text. Mormon itself won’t allow for a descendants of Israelites. Metcalfe quotes Joseph Smith at length at- M limited geography because its (2*) If a Prophet teaches tempting to establish that he believed that all prophecies and theological worldview re- something that is false, then Amerindians were of Israelite origin. Why quire a continental perspective. I disagree. either that prophet is: (a) not does he go to such lengths to point out what Metcalfe’s exegesis is simplistic because he a true prophet; or (b), not Joseph Smith believed, when we can just assesses the Book of Mormon as if it were speaking prophetically. read the book to see what it claims for itself? modern writing that makes claims with a (3*) Therefore, either all Unless we employ something like the im- clear meaning ready at hand. By treating the Amerindians are descendants plicit argument given above, the obvious re- text as he does, he rather begs the question of Israelites or: (a) these are sponse is to point out that “all Amerindians against those who accept an ancient back- not true prophets; or (b), the are of Israelite origin” isn’t what the Book of ground for the text. LDS prophets were not Mormon teaches, and so Joseph Smith was in Furthermore, we must consider a prior speaking prophetically when error. Without premise (2) and the implicit question: Are the theological claims made in they taught that all conclusion (3), an argument about what the Book of Mormon intended as statements Amerindians are descendants Joseph Smith believed about the book is a about population and genetic origin? I doubt of Israelites. yawner. To see what the Book of Mormon it. It is a common practice in ancient texts to I suggest that premise (2*) more accu- teaches, we shouldn’t rely on what Joseph hyperbolically overstate population and rately captures the LDS view of prophets and Smith said about it. We should read what the areas of land seized to demonstrate the enor- prophecy. Given (2*), the conclusion (3*) is Book of Mormon says about itself. mity of the feat accomplished. For example, rather innocuous but quite instructive. Critics such as Metcalfe know that the no- as Old Testament scholar David M. Fouts ar- Critics are banking on readers concluding tion that Joseph Smith held erroneous views gues, theological and population claims (3*a), yet faithful Latter-day Saints who are about the Amerindians and what the Book of served numerous purposes in ancient texts,
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and they tend to be hyperbolic figures of And behold, it is wisdom that this who are “seed of [Nephi’s] brethren. . . were speech for rhetorical and literary purposes land should be kept as yet from the scattered before the Gentiles and were rather than historically verifiable claims as in knowledge of other nations; for be- smitten” (1 Nephi 13:14). Metcalfe claims modern histories.20 Population figures or hold, many nations would overrun that this statement compels the conclusion military numbers in ancient works, both reli- the land, that there would be no that “the Amerisraelite promised land is ex- gious and secular, have little resemblance to place for an inheritance. pansive, encompassing North American historiographic reality. For example, ac- Wherefore, I, Lehi, have obtained a venues for the arrival of the British and cording to Herodotus, Xerxes’ Persian army promise, that inasmuch as those European settlers, the coming forth of the numbered 1.7 million when it invaded whom the Lord God shall bring out Book of Mormon, and the construction of the Greece.21 Yet, given the transportation and of the land of Jerusalem shall keep New Jerusalem.”24 How does he know that food-handling technology of that day, the his commandments, they shall the descendants of Laman and Lemuel had to Persians could not possibly have supplied prosper upon the face of this land; be smitten in North America? The text cer- such an army. Thus more generous historians and they shall be kept from all tainly doesn’t say so, and historically, this today cut the figure for Xerxes’ army to a other nations, that they may pos- prophecy could have been fulfilled anywhere tenth, or about 180,000 troops. More skep- sess this land unto themselves . . . in the New World, given the genocide of in- tical historians think that even this figure is and there shall be none to molest digenous populations by Europeans too high and cut it to 100,000 or so. them, nor to take away the land of throughout South, Central, and North Similarly, Samuel 24:9 says that Judah and their inheritance; and they shall America, not to mention the surrounding is- Israel had a total of 1,300,000 soldiers in dwell safely forever. lands. Thus, this prophecy hardly entails that battle (1 Chronicles 21:5 says 1,570,000). Is Metcalfe’s interpretation sound? The all Amerindians must be Israelites. This, of course, is a ridiculously high number first thing to notice is that the scope of the for a battle between two tribal armies in 1000 phrase, “this land,” is vague.23 Does it mean Conclusion BCE. (In 2001, the United States had only this immediate area, this island, this valley, about 1,370,000 active-duty soldiers.) this country, this continent, this hemisphere E Latter-day Saints are entitled to Similarly, 1 Chronicles 21:5 states that or this-land-I’m-standing-on? I suggest that read the text in light of the best David’s army consisted of 1,100,000 men we don’t know—except we know that it W scientific evidence we have avail- from Israel and 470,000 men from Judah. cannot be a very large area, because if it is in- able. I did not come to the view of a limited Again, this number is impossibly large.22 terpreted as larger than the distance that can geography for Book of Mormon events be- The point is that when we read the Book be traversed by walking several days, then cause of DNA or anthropological and of Mormon in light of ancient practices, the statement was already false at the time it archeaological evidence (rather, I came to rather than as modern history based on reli- was made because, as discussed earlier, ac- that view by reading the text itself). However able and verifiable sources, most of the kinds cording to the Book of Mormon itself, there it is entirely appropriate for Latter-day Saints of arguments made against it lose their force. were others, non-Israelites, already present. to re-read the Book of Mormon in light of the Even if the Book of Mormon claims that God At the time Lehi landed (wherever he landed), fact that DNA studies establish that there is gave the entire North and South American there were already Jaredites within a distance clear evidence of Asiatic progenitors among continents to the Nephites as a matter of of several days travel by foot. If the land Amerindians. However, this evidence does God’s covenant grace (though it certainly spoken of means an area much larger than not establish that there were not others from doesn’t say with that kind of precision), such Palestine, then by their presence, this state- elsewhere also present, just as there is no a claim would have to be read in light of the ment is textually falsified at the time it is concrete evidence to establish that there practice of hyperbolic overstatement. made. Thus it seems fairly clear to me that were, either. Moreover, as we read the text, we must keep Lehi’s statement cannot mean what Metcalfe The Book of Mormon itself does not re- in mind the extent of the geographic knowl- claims it does. quire the view that all Amerindians are of edge it would have been possible for the The second thing to notice is that those Israelite origin. Even in the absence of DNA Nephites to possess. They were not in a posi- who were brought “out of the land of evidence, the book is best read as a testimony tion to know how large the entire land mass Jerusalem” refers to the immediate people of (not a history) of an ancient people who oc- was—especially since the text reveals that Nephi, not to everyone already present on cupied a very limited area but had unfulfilled the area in which the events recounted in the the face of the land. The third thing to notice hopes of occupying much more. Indeed, it is Book of Mormon occur is no larger than an about the promise that if they keep the com- best read as assuming the existence of others area about the size of Palestine. It seems to mandments, they shall have the land to already in the land with whom the Nephites me that claims made in the Book of Mormon themselves and “dwell in safety forever,” is and Lamanites interacted, intermarried, and must be in read in light of ancient practices, that the promise was nullified within one became assimilated. Since many have read and critics must allow for such practices generation, because the Nephites didn’t live the book that way long before the advent of when they engage the text. in safety for even one generation, let alone DNA evidence, it is no leap of faith nor ex- Let’s look closely at Metcalfe’s two forever. Isn’t this scripture better seen as no pression of bad faith to continue to do so. strongest scriptural arguments suggesting more than a promise that God has granted However, we need to be forthright in con- that the Book of Mormon text does not allow the descendants of Nephi a choice parcel of fronting false assumptions that Latter-day for indigenous others “theologically.” He cites land in a very limited area, and that if they Saints may make about the Book of Mormon. 2 Nephi 1:8–9 and concludes that it means are faithful, they will get to keep it in peace It is likely that not all Amerindians are de- that only Israelites could possess the forever? scendants of Lamanites. It serves us to be up “promised land,” which he claims refers to all Metcalfe argues that his interpretation is front about that. We don’t know where the of North and South America: buttressed by statements that the Lamanites events in the Book of Mormon took place. To
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be honest about that fact, we ought to cease every man against his brother” (Malachi 2:10), for the 10. It is possible that from Jacob’s limited access “Book of Mormon tours.” Moreover, there is great separation and curse occurred when Laman and to geographic information, he thought the Nephites no such thing as Book of Mormon archae- Lemuel dealt treacherously with their brother Nephi were on an island because it appeared to be sur- by attempting to take his life. rounded by water from where he was while, in fact, it ology unless and until we find something 6. John Sorenson analyzes the numbers as fol- was not an island. It is also possible that Jacob means that can be directly linked to the text some- lows: that the Nephites inhabited a coastland area. The where. While I believe that there is com- Within a few years Nephi reports that his Hebrew ~yYi ai means “coast, island, shore, region.” In pelling evidence for the antiquity of the Book people “began to prosper exceedingly, and the KJV, it is translated “isles” thirty times, “islands” of Mormon, my belief about this doesn’t to multiply in the land” (2 Nephi 5:13). five, and “country” once. In the NASV, it is translated come from New World archaeology. And I When about fifteen years had passed, he “coastland” four times, “coastlands” twenty-six times, suggest that we don’t know enough to know says that Jacob and Joseph had been made and “islands” six times, including “islands” in the crit- priests and teachers “over the land of my ical reference to Isaiah 49 cited by Jacob, because that whether we should expect such evidence. people” (2 Nephi 5:26, 28). After another is what the context demands. Jacob’s point is precisely ten years, they “had already had wars and that there must be others around them because Isaiah NOTES contentions” with the Lamanites (2 Nephi says “isles”—and he says that “we are on an island of 5:34). After the Nephites had existed as the sea”—singular. Jacob also states, “wherefore as it 1. I don’t claim any particular originality to my an entity for about forty years (see Jacob says isles, there must needs be more than this, and arguments—though I did come up with them 1:1), their men began “desiring many they are inhabited also by our brethren.” In this con- without consulting what others had said about them. wives and concubines” (Jacob 1:15). How text, translating ~yYi ai as “coastland” makes no sense. It After submitting this paper, I learned that similar ar- many descendants of the original party appears to me that Jacob means “islands.” Now, I guments for “others” already present when Lehi ar- would there have been by that time? We think that Jacob couldn’t possibly have a complete ge- rived have been made since the turn of the century. can safely suppose that adaptation to ographic knowledge of the Americas. But it seems Matthew Roper gives a history of such arguments and foods, climate, disease, and natural haz- quite probable he would know if they were on an is- of the “limited geography” model of the Book of ards would have posed some problems, land—he could know that by circumnavigating the Mormon in “Limited Geography and the Book of although we cannot quantify those effects. island. Mormon: Historical Antecedents and Early Let us at least start to bracket the possible 11. A similar argument is made by Sorenson in Interpretations,” FARMS Review 16, no 2 (2004): growth in numbers by setting an upper his “When Lehi’s Party Arrived in the Land, Did They 226–75. He also reviews the history of Later-day Saint limit that is at the edge of absurdity. Find Others There?”, 3–4. acceptance that non-Israelites were already present Assume a birth rate twice as high as in to- 12. As Sorenson observes (Ibid.,4): when Lehi arrived. See, “Nephi’s Neighbors: Book of day’s “less developed countries,” a rate The account of Sherem’s encounter with Mormon Peoples and Pre-Colombian Populations,” perhaps not even attainable by any popu- Jacob reiterates the question [of others FARMS Review 15, no. 2 (2003): 91–128. lation. Let us also suppose no deaths at who are outsiders]. ‘Some [ten more?] 2. Brent Metcalfe, “Reinventing Lamanite all! Under those conditions, if the initial years had passed away,’ and Jacob was Identity,” SUNSTONE, March 2004, 21. Nephite group was comprised of twenty- now verging on ‘old’ (cf. Jacob 7:1, 3. See Stefan Shcreiner, “Mischen-Ehebrach- four persons, as I calculate generously, by 20–26). At that time ‘there came a man Ehescheidung: Betrachtungen zu Mal. 2:10–16,” ZAW 91 the time of Jacob 2, they would have among the people of Nephi whose name (1979), 207–28; and Clemens Locher, “Altes und reached a population of 330, of whom was Sherem’ (Jacob 7:1). Upon first Neues zu Malachi 2:10–16,” in Melanes Dominique perhaps seventy would be adult males meeting Jacob, he said, ‘Brother Jacob, I Barthelemy, ed., P. Cassette et al. (Gottingen: and the same number adult females. Of have sought much opportunity that I Vandenhoeck & Ruprecht, 1984), 241–71. course the unreality of that number might speak unto you; for I have heard. . . 4. Ezra accused the Israelites of violating the means we must work downward. Using a that thou goest about much, preaching’ covenant by “mixing seed” ( ) with those who more reasonable figure for the birth rate (Jacob 7:6). Now, the population of adult already possessed the land: “doing according to their and factoring in deaths, we see that the ac- males descended from the original group abominations (~hy, te b{ [w] t{ ), even of the Canaanites, the tual number of adults would be unlikely could not have exceeded fifty at that time. Hittites, the Perizzites, [and] the Jebusites . . . for they to exceed half of what we first calcu- This would have been only enough to have taken of their daughters for themselves, and for lated—say, thirty-five males and thirty- populate one modest-sized village. Thus their sons; so that the holy seed have mingled them- five females. Even that is far too large to Sherem’s is a strange statement. Jacob, as selves (yMe [; B. vd, Q{ h; [r; z, - zera’ haqodish ba’mi) with the satisfy experts on the history of popula- head priest and religious teacher, would people of those lands” (Ezra 9:1–2). Malachi also ad- tion growth. With such limited numbers routinely have been around the Nephite dressed the breach of the covenant by intermarriage as these, the group’s cultural preference temple in the cultural center at least on all with those already in the land: “Why do we deal for “many wives and concubines” would holy days (see Jacob 2:2). How then could treacherously every man against his brother, by pro- be puzzling. The fact that the plural mar- Sherem never have seen him, and why faning the covenant of our fathers? Judah hath dealt riage preference for the early Nephites is would he have had to seek ‘much oppor- treacherously; and an abomination (h’b[we t{ ) is com- reported as a cultural fact seems to call for tunity’ to speak to him in such a tiny set- mitted in Israel and in Jerusalem; for Judah hath pro- a larger population of females. If so, it tlement? And where would Jacob have faned the holiness of the Lord which he loved, and could only have come about by incorpo- had to go on the preaching travels Sherem hath married the daughter of a strange god. The Lord rating “other” people. refers to, if only such a tiny group were in- will cut off (tre k. y; ) the man that doeth this” (Malachi John L. Sorenson, “When Lehi’s Party Arrived in the volved? Moreover, from where was it that 2:10–12). Hence, if the followers of Laman and Land, Did They Find Others There?” Journal of Book of Sherem ‘came. . . among the people of Lemuel conceived children outside of the covenant Mormon Studies 1, no. 1 (1992): 1–34. Nephi’ (Jacob 7:1)? The text and context by marrying others already in the land, Nephi would 7. References for Jacob’s use of “brethren” are 2 of this incident would make little sense if have naturally viewed them to be like Israelites who Nephi 6:2; 9:1, 4, 50, 54; 10:1. the Nephite population had resulted only denied the covenant by intermarrying with Moabites 8. The words in brackets were added to the from natural demographic increase.” or Babylonians. Isaiah passage by Jacob. See also, Kevin Christensen, “The Deuteronomist De- After I wrote several drafts of this paper, I became 9. The words “of the sea” are absent from the Christianizing of the Old Testament,” in Farms Review aware that Roper makes a similar argument about in- KJV translation, though the word ~yYi ai (’yiim) trans- 16, no. 2 (2004): 86–88. termarriage with others in “Nephi’s Neighbors,” lated as “isles” could be taken as a plural reference to 13. Metcalfe, 21. 121–23. islands in the waters. Jacob took this reading for 14. Hugh Nibley, Lehi in the Desert and the World 5. Moreover, just as in Malachi, the breach of granted when he referred back to it later in his ad- of the Jaredites (Salt Lake City: Bookcraft, 1952), the covenant is occasioned by “dealing treacherously dress (2 Ne. 10: 21–23). 175–200.
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15. Kenneth Godfrey, “What is the Significance of that all Lamanites were of Israelite origin by referring Mormon,” 238–41. Zelph?”, Journal of Book of Mormon Studies 8, no. 2 to the Zelph story. However, the events surrounding 20. David M. Fouts, “A Defense of the Hyperbolic (1999): 72. this story are sufficiently in dispute that I don’t believe Interpretation of Large Numbers in the Old 16. For a list of several reasons Latter-day Saints any sound conclusions about its being revelatory can Testament,” Journal of the Evangelical Theological reject this view, see my “Bridging the Gap,” in FARMS be drawn. In a letter written to his wife Emma on 3 Society 40, no. 3 (September, 1997): 377–87. Review 11, no. 2 (Provo: FARMS, 1999), 103–77. June 1834, a day after the event, Joseph Smith wrote: 21. The Persian Wars, Book VII, Section 60. For 17. Roper, “Limited Geography and the Book of The whole of our journey, in the midst of instance, Donald W. Engels calculates that Alexander’s Mormon: Historical Antecedents and Early so large a company of social honest and army of 65,000 needed, at a minimum, 1,500 pack Interpretations.” sincere men, wandering over the plains of animals—and as many as 8,400 whenever it had to Indeed, the evidence regarding the size of the area the Nephites, recounting occasionally the cross a dry or desert area—just to carry one day’s sup- reflected in the Book of Mormon is so clear and con- history of the Book of Mormon, roving plies. Alexander the Great and the Logistics of the vincing and has been argued so thoroughly (virtually over the mounds of that once beloved Macedonian Army (Berkeley, California: University of every person has attempted to map the area based people of the Lord, picking up their skulls California Press, 1978), 19. That figure increases to upon the distances reported in the book itself), that I & their bones, as a proof of its divine au- 50,400 pack animals for a four-day march in a desert. have been surprised at the position taken by Earl M. thenticity, and gazing upon a country the In a fertile area, Alexander still needed 40,350 pack Wunderli who maintains that believers in the Book of fertility, the splendour and the goodness animals at a minimum to carry his supplies for ten Mormon must accept some form of the entire North- so indescribable, all serves to pass away days of marching. Ibid. South American continents view for Book of Mormon time unnoticed. 22. See George E. Mendenhall, “The Census Lists geography. In his “Critique of a Limited Geography The Personal Writings of Joseph Smith, comp. and ed., in Numbers 1 and 26,” Journal of Biblical Literature 77 for Book of Mormon Events,” Dialogue: A Journal of Dean C. Jessee (Salt Lake City: Deseret Book, 1984), (1958), 52; Roland de Vaux, Ancient Israel: Its Life and Mormon Thought 35, no. 3 (Fall 2002): 161–99, 324. Institutions (London: Datron, Longman, Todd, 1961), Wunderli places particular weight upon the phrase “a This historically verifiable account by Joseph 65ff.; A. Lucas, “The Numbers of Israelites at the choice land above all others” repeatedly used to de- Smith refers only to the “plains of the Nephites” in Exodus,” PEQ 76 (1944), 167; J. B. Payne, “The scribe the land to which Lehi was brought by the western Ohio—and he neither claims to know it Validity of the Numbers in Chronicles,” Biblia Sacra Lord. Wunderli maintains that this description re- through revelation, nor does he make any reference to 136 (1979), 109–28; 206–20. quires a continental view of the “land” (p. 172–79). I “Zelph.” The record establishes only what we already Another example: The Qumran covenantors be- think that Wunderli overstates his conclusion in a knew: i.e., that Joseph Smith assumed at that time lieved that they constituted the numerous hosts of grand way, for there is nothing indicating the size of that all American Indians were Lamanites. Israel who would fight the eschatological battles for the land referred to, nor is there any claim that the The journals of other Latter-day Saints who heard God—a belief that required literally hundreds of Nephites inhabited the entire land. In fact, the Book Joseph establish that some present talked about a thousands of warriors. One could conclude that their of Mormon makes it clear that the Nephites and Zelph who was a white Lamanite— but I believe that view required that there must have been hundreds of Lamanites did not inhabit the entire land because the reliability of these accounts and the timing of their thousands at Qumran for such numbers to make they so easily became lost in the vast wilderness. In having been set in writing are sufficiently suspect that sense. Yet their community consisted of merely hun- my view, the text simply will not support his reading we are best advised to be careful about their claims. dreds. Their theological views expressed hope that in of it given the very limited traveling distances ex- Further, the relationship between “Zelph” and the fulfillment their numbers would reflect this dramatic pressly reported in the text. Brant A. Gardner pro- events recounted in the Book of Mormon is extremely presentation of their beliefs. See, 1QM 1:9–15; J.J. vides a creditable response that substantially unclear, but even if we accept the story just as Collins, “The Mythology of Holy War in Daniel and undermines Wunderli’s arguments in my view. Brant Metcalfe tells it, it establishes nothing more than that the Qumran War Scroll: A Point of Transition in A. Gardner, “An Exploration in Critical Methodology: at some time a person who could claim to be a Jewish Apocalyptic,” Vetus Tetamentum 25 (1975): Critiquing a Critique,” FARMS Review 16, no. 2 Lamanite or of Lamanite descent was present in 596–612. (2004): 173–223. For serious attempts to provide a western Ohio. Such information is not incompatible 23. In his review of Metcalfe’s “Reinventing map of the Book of Mormon that meets the internal with a limited geography because even if there was a Lamanite Identity” (“Reinventing the Book of criteria of the Book of Mormon itself, see John L. Zelph (which remains in doubt) he could have been a Mormon,” FARMS Review 16, no 2 [2004], 91–106), Sorenson, An Ancient American Setting for the Book of descendant of Lamanites who had wandered far from John A. Tvedtnes argues just as I do that Metcalfe has Mormon (Salt Lake City and Provo: Deseret Book and where the events in the Book of Mormon occurred. misunderstood the scope of the Promised Land in 2 FARMS, 1985, 1996); John L. Sorenson, Mormon’s We just don’t know enough about this incident to Nephi 1:8–9. Indeed, Tvedtnes points out that both Map (Provo: FARMS, 2000); John L. Sorenson, claim anything reliable. See, Kenneth W. Godfrey, John Sorenson and Matt Roper have argued that this Geography of Book of Mormon Events: A Sourcebook “The Zelph Story,” BYU Studies 29:2 (1989), 31–56; same scripture supports the presence of others pre- (Provo: FARMS, 1992); Ross T. Christensen, Kenneth W. Godfrey, “What is the Significance of cisely because the Nephites violated the covenant and “Geography in Book of Mormon Archaeology,” in Zelph in the Study of Book of Mormon Geography?,” thus God had warned that others would take their Progress in Archaeology: An Anthology, ed. Ross T. Journal of Book of Mormon Studies 8, no. 2 (1999), lands from them. Peterson (Provo: BYU Press, 1963), 81–88; Joseph L. 70–79; Roper, “Limited Geography and the Book of 24. Metcalfe, 21. Allen, Exploring the Lands of the Book of Mormon (Orem: S.A. Publishers, 1989); and Allen, Sacred Sites: Searching for Book of Mormon Lands (American Fork, Utah: Covenant, 2003); David A Palmer, In Search of Cumorah: New Evidences for the Book of Mormon from Ancient Mexico (Bountiful, Utah: Horizon, 1981. Indeed, Wunderli himself admits that the Book of Mormon’s own internal statements sup- port a limited geography: “A limited geography model could solve other problems . . . including . . . clues in the book about distances, climate, terrain, di- rections, and other geographical factors.” (p. 197). 18. Scot Facer Proctor and Maurine Jensen Proctor, eds., The Revised and Enhanced History of Joseph Smith by His Mother (Salt Lake City: Bookcraft, 1996), 111–12. 19. Metcalfe attempts to buttress his conclusion that Joseph Smith claimed to know through revelation
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UPDATE GENERAL CONFERENCE MARKS created and more than four thousand new wards and CHURCH PROGRESS, CHALLENGES branches,” said President Hinckley. “Three million new mem- bers have been added.” During a rare press conference, held on 11 March to offi- cially mark the administration’s tenth anniversary, President Hinckley said that the Church’s two major challenges are growth and the training of leadership to manage that growth. In response to a question about misconceptions about the Church, he replied, “The biggest . . . is that they say that we’re not Christians. I don’t know how in the world they arrive at that.”
PHOTO. LDS.ORG General Conference saw the appointment of a new General The current LDS First Presidency has been together for ten years. Primary Presidency and twelve new Seventies, including President Hinckley’s 63-year-old son, Richard G. Hinckley. “I THE APRIL 2005 GENERAL CONFERENCE MARKED THE feel extremely sensitive about the matter,” said President tenth anniversary of the administration of President Gordon B. Hinckley during the priesthood session. “As the lawyers say, I Hinckley and his two counselors, Thomas S. Monson and recused myself from participating [in the decision to appoint James E. Faust, as the First Presidency of the Church. During him]. However, I believe he is worthy and qualified in every re- conference, members of the First Presidency and the Quorum spect. In the first place, he had a great and wonderful mother.” of the Twelve reported on the Church’s progress during these He then quipped, “I wish I could recommend his father.” ten years, announced appointments of new general authorities With no other mention than and officers, pleaded for more full-time missionaries, and a one-sentence announcement warned against the evils of gambling and pornography. during the sustaining of church President Hinckley also praised Pope John Paul II, who died officers at conference, the between the Saturday conference sessions (see story on facing Church once more has an offi- page). cial historian. On 2 April, Elder During the priesthood session, President Hinckley spoke at Marlin K. Jensen was sustained length about gambling, lamenting the prevalence of state lot- as Church Historian/Recorder, teries, Internet gambling, and the popularity of poker among inheriting an office rich in tradi- college and high school students. “[Gambling] becomes addi- tion but in flux for the past sev-
tive,” he said. “In so many cases it leads to other destructive eral decades. Following the PHOTO. LDS.ORG habits and practices.” According to a Deseret Morning News re- 1977 release (never officially an- Elder Marlin K. Jensen porter, the prophet added that gambling is as addictive “as il- nounced) of Leonard J. Arring- legal drugs”—a comparison not present in the version of his ton, the first professionally trained historian ever to serve in talk posted on the Church’s official website,
than planned, the Church will “move closer to our divine man- DESERET MORNING NEWS tims. Last year Ernest Michel, chair date to take the gospel to every nation, kindred, tongue, and of the American Gathering of
people.” RAVELL CALL, Holocaust Victims, found evidence President Hinckley offered an assessment of the Church’s Elder D. Todd Christofferson that the original agreement had progress since his appointment to its highest post. “In these (left) greets Jewish activist been violated and threatened to past ten years, more than five hundred new stakes have been Ernest W. Michel sue.
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LDS LEADERS PRAISE POPE, STRESS COMMON BOND WITH CATHOLICS
THE VERDICT IS UNANIMOUS: THE ROMAN CATHOLIC ANTI-CATHOLIC SENTIMENTS held historically by Latter- Church is no longer evil. In the wake of the death of Pope day Saints may go back to the very origins of Mormonism. John Paul II, LDS leaders praised the deceased pope, congrat- Book of Mormon passages about the “great and abominable ulated the new pontiff, and showed how far Mormons have church” have been interpreted as references to Catholicism. come since 1958, when Elder Bruce R. McConkie called the Even though scholars such as B. H. Roberts expressed more church of Rome the church of the devil. benign views toward Catholics, many LDS still remember the Upon learning of the 1958 edition of Mormon Doctrine by Elder Bruce R. passing of the pontiff be- McConkie, which identified the Roman church as the church tween Saturday sessions of of the devil. That statement was removed in subsequent edi- the April General Confer- tions. ence, President Gordon B. According to a recent biography, throughout the 1950s Hinckley issued a state- LDS President David O. McKay privately believed that the ment calling John Paul II Catholic Church and Communism were the two great anti- “an extraordinary man of Christs of the world, but he abandoned this hostility toward faith, vision, and intellect, Catholicism as he stopped perceiving the Roman church as a whose courageous actions threat to Mormonism and as he later developed a friendship have touched the world in with Catholic bishop Duane Hunt (see Greg Prince and Wm. ways that will be felt for Robert Wright, David O. McKay and the Rise of Modern generations to come. The Mormonism [Salt Lake City: University of Utah Press, 2005], Pope John Paul II pope’s voice remained firm 112–23). in defense of freedom, fam- Over the past two decades, LDS leaders have worked with ily, and Christianity. On matters of principle and morality, he Catholics on a number of humanitarian and political initia- was uncompromising. In his compassion for the world’s tives, including lobbying against same-sex marriage. In the poor, he has been unwavering.” early 1990s, the Church helped fund the renovation of the On 8 April, all three members of the First Presidency at- Cathedral of the Madeleine in Salt Lake City, and President tended a funeral mass for John Paul II at Salt Lake’s Cathedral Thomas S. Monson called the edifice “a source of inspiration of the Madeleine. A small LDS delegation, including Area in our lives.” Seventy Luigi S. Peloni, attended the pope’s funeral in Rome. While LDS literature has in the past praised the leaders of On 7–8 April, LDS-owned KBYU aired special programming the Protestant Reformation as important forerunners to the in honor of John Paul II, including conversations about his Restoration, positive acknowledgment of Catholicism’s role legacy and live coverage of his funeral. All day long on 8 has been sparse. BYU-Idaho professor Gerald Hansen Jr. has April, KBYU-FM played “Music in Memoriam.” recently proposed that the Saints do more to celebrate the Following the election of Cardinal Joseph Ratzinger as the role the Catholic Church played in preserving the Bible and new pontiff, the First Presidency issued a statement congrat- spreading Christianity in the world, essential endeavors in ulating Pope Benedict XVI on his election. “We wish for him paving the way for the Restoration. “We give credit to the and his many followers continuing progress in furthering the Protestants and the reformers,” said Hansen at the 2004 cause of peace among the nations, and the alleviation of Sydney B. Sperry Symposium, “but I think it’s time we recog- poverty and distress throughout the world.” The statement nize that you don’t just go from the Roman empire [directly] was published in the Church News. to Martin Luther and Joseph Smith.”
“We came to convince the Church that there has to be a tention of LDS leaders in 1995, when Michel discovered that the change in their attitude about the posthumous baptism of LDS Church had baptized his parents. As a result of the original Jews,” said Michel. “We cannot say we have eliminated all the agreement, the Church removed the names of some 400,000 problems . . . but in the sprit of this meeting, I am convinced Holocaust victims from its public databases. In 2002, the LDS they will be worked out.” Church reaffirmed its commitment to removing names—a “We don’t have the liberty to cease [baptisms for the dead], process that can be laborious and is prone to mistakes. because the Lord has not told us to cease,” said David Rencher, Over the years, the LDS Church has been criticized for bap- director of records and information in the Family and Church tizing Adolf Hitler, Eva Braun, Buddha, a mysterious “Mrs. History Department. “We have agreed that we would make ac- Buddha,” and many of the popes. When defending the prac- commodation for the Jewish community out of respect for tice among non-Mormons, LDS leaders no longer use the ex- those who did suffer in the Holocaust.” pression, “baptisms for the dead,” calling them instead “vicar- The baptism of Holocaust victims was first brought to the at- ious,” “posthumous,” or “proxy” baptisms.
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EVENTS, PROJECTS MARK JOSEPH SMITH’S BICENTENNIAL
a world religion, a few of the presentations by LDS scholars had an apologetic cast that some attendees felt was inappro- priate for an academic forum. Much of this discontent fo- cused on a presentation by John Clark, of BYU’s anthro- pology department, who declared that archaeological evidence compells the conclusion that “the Book of Mormon was what Joseph Smith claimed it was—an ancient book” conveyed to the Prophet “by supernatural means.” During the final session of the conference, Elder Oaks sat in the audience as Douglas Davies suggested that Mormonism would not qualify as a world religion, compa- rable to Christianity, Buddhism, or Islam, unless it develops expressions of cultural diversity and internal dissent of pre- Front and back covers of Church-produced media packet cisely the kind that the Church’s centralized authority works for Joseph Smith Bicentennial events to prevent. When BYU religion professor Roger Keller re- sponded to Davies’s paper with a talk about priesthood au- THE LIBRARY OF CONGRESS CALLED IT A “SYMPOSIUM”; thority and the need to preserve the revealed order of things, BYU faculty preferred to call it a “conference.” By the time it Davies protested that Keller’s response forced the discussion was over, some attendees wondered if “The Worlds of Joseph down the path of apologetics. Smith,” held 6–7 May in Washington, D.C., might be fairly “What are we doing here?” Davies asked. “What kind of a described as an exercise in evangelism. symposium [is this]? Is it academic, or is it evangelistic?” The Co-sponsored by the Library of Congress and Brigham scattered applause that followed this remark suggested that Young University and held in the Library of Congress’s or- Davies wasn’t the only one who wondered. nate Thomas Jefferson Building, the event was billed as an All five sessions of the conference were broadcast live via “international academic conference” bringing together LDS the Internet and are now archived at the Church website, and non-LDS scholars to examine the religious, social, and www.lds.org, where they can be downloaded free of charge. theological contributions of Mormonism’s founding prophet. Sixteen panelists—eight LDS and eight non-LDS—read pa- pers and discussed various aspects of Smith’s legacy during four daytime sessions on Friday and Saturday. During a fifth session on Friday evening, Elder Dallin H. Oaks spoke per- sonally about his faith in Joseph’s prophetic mission and about his own recent two-year appointment in the Philippines, where he observed the power of Joseph’s teach- ings to inspire individuals living in the developing world. The program for the daytime sessions offered a roster of fa- miliar names from the “faithful” or orthodox wing of Mormon PHOTO. ASSOCIATED PRESS scholarship, including Richard Bushman and Jill Mulvay Derr from BYU’s Joseph Fielding Smith Institute for LDS History; Richard Bushman (far left) speaking at the “Worlds of Joseph Smith” symposium, while respondents Robert Remini, Richard Hughes, Noel Reynolds and John Welch of FARMS; Robert Millet from and Grand Underwood look on. the BYU religion department; and Richard Turley, managing director of the Church's Family and Church History division. Non-LDS presenters included Robert Remini, author of a re- IN CONNECTION WITH the bicentennial of Joseph Smith’s cent Joseph Smith biography published by Viking Press; birth, LDS leaders and groups, as well as academic organiza- Richard Mouw, the Fuller Seminary president who in tions, have announced a number of projects, including con- November 2004 offered a public apology for evangelicals’ un- ferences, exhibits, and the publication of some 5,000 docu- fair representations of Mormon beliefs; and long-time ments relating to the life of the Prophet. “Mormon watchers,” Douglas Davies and Jan Shipps. Through 15 January 2006, the Museum of Church While the conference offered stimulating discussion History and Art will run an exhibit titled “Joseph Smith: among scholars about the challenges of contextualizing Prophet of the Restoration.” Presented in both English and Joseph Smith and the plausibility of Mormonism’s becoming Spanish, the exhibit features many rare and never-before-
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displayed objects, including the handkerchief that Joseph MONUMENT HONORS BLACK PIONEER Smith once sent to heal two sick children, the cape he wore as general of the Nauvoo legion, and bits of the shirt and vest he wore when he was murdered in Carthage. Utah business mogul Larry H. Miller announced in April that he will fund the Joseph Smith Papers Project, which is expected to produce twenty-six volumes and some five thousand documents related to the Prophet, including jour- nals, diaries, correspondence, sermons, histories, and legal cases. With work space and staff provided by the Church and BYU, the final product will be available both in book format and online. The first three volumes are due next year. The whole project will be completed around 2015. The LDS Church has also announced plans to rebuild the PHOTO. HUGO OLAIZ Image honoring Jane Manning James depicts her giving two pounds only home Joseph and Emma Smith ever owned. Built in of flour to Eliza Lyman, who was nearly starving Harmony, Pennsylvania, the house burned to the ground in 1919, but researchers are now conducting an archeological JANE MANNING JAMES, THE BLACK LDS PIONEER WHO excavation on the site. The LDS Church owns some 150 walked barefoot from Connecticut to Nauvoo, was honored 1 acres in historic locations around Harmony near the April as family and Church members uncovered a new monu- Susquehanna River. ment and headstone in a ceremony held at her gravesite in the In addition to the “Worlds of Joseph Smith” symposium Salt Lake City Cemetery. (see foregoing report), several other conferences plan special “The Church that Joseph Smith led was composed of focuses on Smith. The Mormon History Association will whites,” said BYU religion professor Susan Easton Black. “Jane hold its annual conference 26–29 May in Killington, did not let the dominant racial variance interfere with her Vermont. With the theme, “Joseph Smith and the Creation faith. That alone makes her life worth remembering.” of Mormon Religious Traditions,” the conference will in- She was never permitted to receive her endowments. But clude several sessions about the Prophet and visits to Smith’s before her 1908 death, James was allowed to be baptized for birthplace in Sharon and to other Restoration sites. her dead kindred and to be sealed “as a servant” to the prophet Both the Salt Lake Sunstone Symposium, to be held Joseph Smith. 27–30 July, and the annual conference of the John Whitmer The life of James, along with those of other Black pioneers, Historical Society, to be held 29 September to 2 October in has been recently featured in a play and trilogy of books co- Springfield, Illinois, have announced special emphases on written by BYU professor Margaret Blair Young and Black LDS the Prophet’s life and legacy. leader Darius Gray (see SUNSTONE, January 2002, 76). Another conference, titled “Joseph Smith and the Prophetic Tradition,” will be held at Claremont Graduate UTAH LIGHTHOUSE MINISTRY University in Claremont, California, 21–22 October. The SUES LDS APOLOGISTS emphasis of this conference will be on situating Joseph Smith among other prophets, American and worldwide, an- UTAH LIGHTHOUSE MINISTRY, INC., THE ANTI-LDS EVAN- cient and modern, as well as placing Mormonism within the gelical organization led by Jerald and Sandra Tanner, has filed tradition of prophetic religions. a lawsuit against the Foundation for Apologetic Information The American Academy of Religion has also announced and Research (FAIR). The lawsuit accuses FAIR editor and that it will feature a special session, “What the Study of webmaster, Allen Wyatt, his wife Debra Wyatt, and the apolo- Mormonism Brings to Religious Studies,” at its annual getic organization itself of cybersquatting—the practice of reg- meeting to be held 19–22 November, in Philadelphia. The istering domain names and benefiting by association. high-profile event will feature a framing presentation, Allen Wyatt registered some thirteen internet domains, in- “Getting Here from There: Mormonism at the Beginning of cluding utahlighthouse.com, sandratanner.com, and jerald- the 21st Century,” by Jan Shipps, which will be followed by tanner.com, and used them to criticize the work of the Tanners. presentations by five leading scholars of religion on the Titled, “Utah Lighthouse Ministry, Shadow or Reality?” question of “how treating Mormonism as a case study might Wyatt’s webpage imitated the design and the color scheme of enrich their own fields of specialization.” Scheduled pan- the ULM site. elists are Catherine Bell, who will speak on ritual studies; “The purpose of this site is to document the claims made by Gustav Niebuhr on media studies; Walter Brueggemann on Jerald and Sandra Tanner under the guise of Christianity,” the biblical studies and theology; Catherine Brekus on the study disputed site stated. Even though Wyatt removed the site of women and religion; and Thomas Tweed on comparative when the lawsuit was filed, copies of its content are still circu- and transnational studies. lating on the Internet.
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STUDENT USES ART TO HIGHLIGHT LDS INFLUENCE ON ARIZONA COLLEGE
HOW MUCH INFLUENCE SHOULD DONORS HAVE ON campus life? Specifically, how much influence should Ira A. Fulton and the LDS Church have on Arizona State University? These are some questions ASU theater senior Brandon Goldsmith explored through a large display, erected on a main campus thoroughway, that recreated ASU president Michael Crow’s office and included a wall made entirely from pages of PHOTO. FULTON PUBLIC AFFAIRS the Book of Mormon. LDS philanthropist Ira A. Fulton and In a state where 17 percent of the legislature is LDS, Crow Arizona State University president Michael Crow has made several moves designed to influence LDS leaders and to court prospective Mormon students. These moves paid off administration of censoring the student newspaper and post- when Mormon philanthropist Ira A. Fulton donated $55 mil- poning the production of a controversial play—in an effort to lion to ASU. But some students and staff are now accusing the please Fulton.
Celluioid Watch MORMON PSYCHOLOGISTS BURNING MAD OVER GET THE FIRE TRAPPED BY THE MORMONS MORMON PSYCHOLOGISTS ARE VERY ANGRY AT THE MAKES A COMEBACK American Psychological Association’s decision to show the LDS missionary documentary Get the Fire! at its 2004 con- THE INFAMOUS 1922 SILENT MOVIE ABOUT MORMON vention held in Hawaii. According to the official APA pro- missionaries who seduce and threaten innocent young girls gram, Get the Fire! discusses “the powerful psychological is back—this time as a spoof, as director Ian Allen screens techniques used to draw and keep [Mormons] in the his version of Trapped by the Mormons in Washington, D.C. Church” and is “a must see for any psychologist interested in Following for the most part the original script, but with mind control, brainwashing, and self-esteem issues.” greater emphasis on Mormon psycholo- the film’s sexual gists Gary Groom and overtones, this R- Chauncey Adams sent rated version of letters to the APA seeking Trapped features a an apology. Feeling ig- male impersonator nored by the organiza-
playing the part of tion, they set up a web- PHOTO. WWW.BIASFIRE.COM Elder Isoldi Keane site to protest the APA Depiction of a well-adjusted family found at www.BiasFire.com, a website and a gruesome, program. “As APA mem- countering the APA program’s reference PHOTO. WWW.TRAPPEDBYTHEMORMONS.COM vampire-themed bers, we have protested to “brainwashing” by the LDS Church Drag impersonator Stacey Whitmire, final showdown. and interacted with the a.k.a. Johnny Kat, plays the part of “This is not an APA governance, requesting that they retract the statement Isoldi Keane, the evil Mormon elder who anti-Mormon film— and apologize to the APA and conference goers,” reads the hypnotizes and seduces young girls. it’s a parody of an site www.BiasFire.com. The site’s logo depicts an extended anti-Mormon film,” says Allen, who sees Trapped by the family dressed in pastel colors smiling at the camera and re- Mormons as a comment on contemporary paranoia about laxing in posh surroundings. conservative religious groups such as Muslims and The APA has since promised to change the way conven- Mormons. A lapsed Mormon himself, Allen is currently tion programs are put together and has offered Mormon psy- writing a play about 9/11 told through the events of the chologists space in APA’s newsletter, but so far the organiza- Mountain Meadows Massacre (which took place on 11 tion has refused to issue an apology. September 1857). Get the Fire! juxtaposes images of missionaries speaking After its three-week run in the nation’s capital, Allen plans imperfect German and having doors slammed in their faces to take his movie to the festival circuit, New York, and Salt with interviews with five returned missionaries who have Lake City. For more information, visit www.trappedbythe- since abandoned Mormonism (see SUNSTONE, March 2004, mormons.com. 79).
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“Censorship to me on a campus like this is kind of like a 2 April in the county square for food, goat races, and other cancer,” Goldsmith told the online student newspaper Web contests. Local musician Jon Cartwright performed a song es- Devil. “With the piece, I’m looking at the complex relation- pecially written for the occasion, “Plural Girl Blues,” and fes- ships between Crow, Fulton, and at the perceived goal of tival organizer Jim Runge sold souvenir baseball caps with the making ASU ‘Mormon friendly.’” inscription, “Eldorado, Polygamy Capital of Texas” (see Also fueling the fire over Crow’s perceived favoritism to- Cornucopia on page 23). ward Mormons are his recent actions in creating a new dorm On 5 April, Runge posted a sign reading, “Tomorrow is can- with rules that require students to sign a pledge that, while celled,” on the marquee in front of the courthouse, referring to living there, they won’t smoke, drink, or use drugs, and his Jeffs’s rumored prediction of the end of the world. After re- making a land-swap deal with the Church so that the Institute ceiving complaints, Sheriff David Doran asked Runge to re- of Religion could build a parking lot in what used to be the move the sign. “Just kidding, tomorrow has not been cancelled Child Study Lab playground. after all,” read a new sign. “[Crow] understands BYU can only hold so many students,” a former ASU administrator told reporter Joe Watson. “So he Dressed as the wants them to choose ASU as their second choice. And he’s got Grim Reaper, an aggressive strategy to get it done.” Elgoatarod festival UNIVERSITY FELLOWSHIP CREATED TO organizer HONOR LDS HISTORIAN DEAN MAY Jim Runge poses for THE DEPARTMENT OF HISTORY photographers at the University of Utah has estab- near the lished a graduate student fellow- entrance ship honoring professor Dean May. of the FLDS The department intends to estab- ELDORADO SUCCESS compound.
lish a $350,000 endowment that PHOTO. will award $15,000 annually to the Runge pulled one more stunt at the FLDS’s expense, ap- department’s most promising stu- pearing at the entrance of the FLDS compound dressed as the dent in Utah and American Grim Reaper and posing for pictures with the FLDS temple in Western history. the background. “Nothing’s going to happen tomorrow,” A professor, author, and past Runge predicted. “Warren will tell his people they haven’t been president of the Mormon History faithful enough, and he will send them back to work, but . . . Association, May died of a heart at- not before he passes the collection plate.” tack two years ago (see tributes in SUNSTONE, October 2003, 6–7). As Dean May MORMON SENATORS LOCKED INTO a writer, May celebrated the “NUCLEAR” SHOWDOWN courage, resourcefulness, and altruism of the Mormon pio- neers. HYPOCRITICAL? IRRATIONAL? ABUSIVE? THAT’S WHAT Contributions to the fellowship can be sent to the U.S. Senate Minority Leader Harry Reid (D-Nevada) seems to Department of History at the University. For more informa- think of fellow Mormon Senator Orrin Hatch (R-Utah) as the tion, call Eric Hindaker or Bob Goldberg at (801) 581-6121. controversy over President Bush’s judicial nominees rages in the U.S. Senate. ON “DOOMSDAY” EVE, “I can’t imagine how Orrin Hatch can keep a straight face.” ELDORADOANS POKE FUN AT FLDS Reid told the Salt Lake Tribune. “I don’t know how, within the framework of intellectual honesty, [Hatch] can say the things MEMBERS OF THE SECRETIVE FUNDAMENTALIST he does.” Church of Jesus Christ of Latter Day Saints held meetings 6 Reid notes that Democrats have rejected only ten of Bush’s April in the complex they own in Eldorado, Texas, amid ru- 201 judicial nominees whereas under Hatch, sixty-nine of mors that church president Warren Jeffs had prophesied that Clinton’s nominees were never voted upon because Hatch, as the end of the world would occur on that day. But it was the chair of the judicial committee, stopped them from coming to non-Fundamentalist population that received all the media at- the Senate for a floor vote. According to Reid, Republicans tention during that week as Eldorado residents (population have a history going back to 1881 of blocking the approval of 2,000) celebrated their annual “Elgoatarod Festival” and judicial nominees. In 1968, Republicans even filibustered the poked fun at Jeffs’s alleged prediction. discussion of one of President Johnson’s nominations for the According to a story in the Eldorado Success, locals gathered Supreme Court.
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“I’m disappointed that he would allow the far left to in- Shared faith in fluence him to distort the actual facts this way,” retorts the Restoration Hatch. “What is wrong with giving circuit court nominees a doesn’t keep vote up and down? Instead, Democrats, led by Senator LDS Senators Reid, have said they will blow up the Senate and cause nu- Reid (left) and clear warfare.” Hatch (right) from going “Nuclear warfare” or the “nuclear option” is a proposed toe-to-toe change in the rules of the U.S. Senate that would allow a on partisan simple majority (51 out of 100) of Senators to end fili- matters busters designed to block floor votes on judicial nomina- tions.
Solar Flares “GOOD GIRLS TRYING TO MAKE A LIVING”
“Standards” debate no day at the beach in Provo. Where else, Last year a group of LDS missionaries from the Salt Lake besides south Salt Lake county, can bikini-clad stylists make South Mission were reprimanded for patronizing the Sandy the cut? In downtown Salt Lake, Ogden, and even the very Bikini Cuts. Coming to their defense, owner Bethany Prince conservative Utah County—if Mike Fuller, president and claimed the elders “were actually trying to convert the girls.” CEO of Bikini Cuts, gets his wish. The salon chain is already a huge success in Sandy and West Jordan, Utah, but the Modestwear is good business, too. Are your hip clothes company may face trouble opening a store in Utah County. giving you trouble as you try to hide your temple garments There were mur- at your cleavage or midriff? Worry no more, as another Utah murs of disagreement County business, Shades Clothing, may have the solution in the chambers as you’ve been looking for. Fuller told the Provo The new, long-fit camisole and under-tees designs were City Council that his created by BYU graduate Chelsea Rippy, who got the idea business is not sexu- after having trouble finding modest, fashionable clothing for ally oriented. “We’re herself. With her business growing by 30 percent each not here to try to of- month, Rippy is now covering more belly buttons and PHOTO. 4UTAH.COM fend anyone or bother cleavage than she ever dreamed she would. Outside Provo City Council chambers, Bikini Cuts manager Desiree Foster anyone,” Fuller told “They’re modest models typical stylists’ attire. the Council. “It’s just a shirts that allow bunch of good girls you to wear every- trying to make a living.” thing else,” Rippy Some Provoans want the city to pass an ordinance re- told the Deseret quiring employees of any business involving children or Morning News. teenagers to be modestly clothed. “Personally, I am To avert a publicity stunt, Council Chair Cynthia Dayton excited about it be- advised those attending the meeting not to remove any cause when I go clothing in front of the crowd, but outside the chambers, shopping, I don’t Bikini Cuts manager Desiree Foster did exactly that, re- even look twice at
vealing a bikini with a wrap around the bottom. PHOTO. COURTESY OF SHADES CLOTHING the length, I don’t “Why do we have to have a barber shop to accommodate Camisoles and under-tees from Shades have to look if it’s oversexed males in the Mormon community?” reads a letter Clothing allow women to remain modest see-through or not, published in Provo’s Daily Herald. “Perversion should be while wearing today’s low-cut styles or if it’s wide-shoul- treated not encouraged.” “Pornography is not a victimless dered. I can wear crime,” opines another reader, “and this is one step toward everything that’s in the stores right now with my shirt. that.” Shopping is a whole new deal.” Yet not everyone in Happy Valley opposes the business. And it’s not only LDS women who enjoy the shirts. “We “Why not let Bikini Cuts open?” asks a Daily Herald reader. get non-Mormons; they still want to be modest,” says Shade “It’s a chance to test the community values. If they are un- sales representative Jamie Brown. “It’s designed to cover gar- able to draw business, they’ll close sooner or later, but if ments, but people just wear them plain, just as shirts.” they do well, maybe it’s time to consider that the ‘commu- You can buy your own modest shirts by going to nity values’ aren’t as stringent as some would claim.” www.shadeclothing.com.
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People Released. First CD of LDS actor KIRBY HEYBORNE, best known for his film roles in Deceased. LEW WILLIAM WALLACE, M.D., The Best Two Years, Saints and Soldiers, The long-time Sunstone friend and symposium R.M., The Singles Ward, and Sons of Provo. participant, 3 November 2004, from compli- Kirby, who as a missionary used to write cations following a stroke. Lew is survived by songs on P-Days, has released his first solo Nola, his wife of almost sixty years, and their CD, titled Inside. Kirby lives in L.A., where WWW.TALENTMG.COM four children. In addition to many family and he’s also pursuing his acting career and hoping to produce a COURTESY, NOLA WALLACE professional accomplishments, Lew was a film based on a short story by well-known LDS novelist lifelong environmentalist and advocate against tobacco use Orson Scott Card. long before both stands became fashionable. Later in life, Lew became a fine amateur scholar in scripture studies, with a Named. CHELSEA WOODGER, an LDS stu- special interest in the Hebrew Bible, frequently presenting pa- dent from Provo, Utah, as outstanding all- pers and generating vigorous discussions at Sunstone sympo- around graduate of Graceland University, the siums. He will be greatly missed. Lamoni, Iowa, college sponsored by the Community of Christ (formerly the RLDS Deceased. Publisher and bookseller, church). In addition to top honors in her po-
ARTHUR H. CLARK JR., at age 92, following COURTESY, GRACELAND UNIVERSITY litical science program, Woodger earned mi- a brief illness. Upon the death of his father in nors in English, international studies, and peace studies, and 1951, Clark took over the then ten-year-old was also the star defensive player for Graceland’s women’s Arthur H. Clark Company and, over the next soccer team, which made it to the Final Four of the 2004 fifty years helped turn it into one of the fore- NAIA tournament. Because of Lamoni’s high number of most publishers of books on the American COURTESY, BOB CLARK Community of Christ congregations, Chelsea had to travel West. Among the important projects shepherded by Clark are thirty-five miles to attend services at the nearest LDS ward, Juanita Brooks’s biography of John D. Lee, and LeRoy and Ann which she managed to do nearly every week. Hafen’s Handcarts to Zion. Now under the leadership of Arthur’s son, Bob, the company remains committed to Bragging. Sunstone, about recent awards Mormon-related titles, currently publishing the multi-volume given to three of its own. Two members of the Kingdom in the West series, edited by Will Bagley. Sunstone Education Foundation board of di- rectors were honored in the recent City Called to Serve. Former Utah Governor Weekly “Best Of” awards, given in April. For OLENE WALKER, along with her husband the seventh consecutive year, ROBERT MYRON, as special missionaries to New York KIRBY, who writes a three-times-a-week City to work with U.N. diplomats. The first column on Utah and Mormon subjects for the Salt Lake woman to serve as Utah’s governor, Walker Tribune, was acknowleded by the publication as “Best told KSL-TV she has been commissioned to Newspaper Columnist.” make friends with ambassadors of countries where the Church is having trouble with visas or which do A special award, “Best Evidence of not allow missionaries to enter. Academic Freedom at BYU,” was given to WILLIAM BRADSHAW for his courage in Named. One of People magazine’s “50 Most speaking out on campus about the biological Beautiful People of 2005,” ELIZABETH roots of homosexuality (see SUNSTONE, MAY SMART, the now 17-year-old LDS youth 2004, 76). The Weekly noted the “small who was kidnapped by two Mormon funda- shock waves” Bradshaw made last spring, but
mentalists but recovered nine months later. DESERET MORNING NEWS added that “last we heard, Bradshaw still has his job.” The People photo and short write-up features
Smart at her harp, along with the headline, J. ALLRED, SUNSTONE associate editor and office man- “Most Beautiful Rising Star.” Of the honor, Smart’s father, Ed, ager, CAROL B. QUIST, has won the Helen said, “She was, of course, surprised. It was great for her self- Candland Stark Essay Contest, sponsored by image.” The People write-up came just in time to divert some LDS women’s quarterly, Exponent II. Quist’s attention from the release of the book, In Plain Sight: The essay, “Of Clue and Cleaning House” details Startling Truth Behind the Elizabeth Smart Investigation, co-au- Carol and her sister Judy’s childhood interac- thored by Elizabeth’s uncle, Tom Smart, and Deseret Morning tions with their mother Flora and how their News columnist, Lee Benson, but unwelcomed by most Smart adult associations mirror but in some ways also reverse the re- family members. lationships. The essay will be published this summer.
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AN OLIVE LEAF A DESIRE TO INVESTIGATE By Hugh B. Brown
Few LDS leaders have ever spoken the road to growth and service. as eloquently about the relationship There are altogether too many between doubt and faith as did Hugh people in the world who are B. Brown, counselor in the Church’s willing to accept as true whatever First Presidency from 1961–70. The is printed in a book or delivered following is excerpted from An from a pulpit. Their faith never Abundant Life: The Memoirs of goes below the surface soil of au- Hugh B. Brown, edited by Edwin B. thority. I plead with everyone I Firmage (Salt Lake City: Signature meet that they may drive their Books, 1999), 135–38. faith down through that soil and get hold of the solid truth that HERE SEEMS TODAY TO they may be able to withstand the be a tendency toward flip- winds and storms of indecision T pant thinking, a lack of and of doubt, of opposition and thought. There seems to be a ten- persecution. Then, and only then, dency to belittle what our fathers will we be able to defend our reli- and mothers thought because we gion successfully When I speak of feel we have made some progress defending our religion, I do not scientifically. We are too ready to mean such defense as an army conclude that everything from makes on the battlefield but the past generations is now folly and defense of clean and upright and that our main duty today, as far as virtuous life lived in harmony the past is concerned, is to get with an intelligent belief and un- away from it. derstanding of the gospel. As There is not enough of the atti- Mormons, we should do with re- tude of the sincere investigator ligion as we do with music, not among us. When we come into a defend it but simply render it. It new field of research that will challenge our due and honest needs no defense. The living of religion is, after all, the greatest consideration, we should be warned against coming too sermon, and if all of us would live it, we would create a sym- quickly to a conclusion, of forming a decision too hastily. We phony which would be appreciated by all. . . . should be scientific—that is, open-minded, approaching new problems without prejudice, deferring a decision until all the ADMIRE men and women who have developed the facts are in. questing spirit, who are unafraid of new ideas as stepping Some say that the open-minded leave room for doubt. But I I stones to progress. We should, of course, respect the opin- believe we should doubt some of the things we hear. Doubt ions of others, but we should also be unafraid to dissent—if has a place if it can stir in one an interest to go out and find the we are informed. Thoughts and expressions compete in the truth for one’s self. I should like to awaken in everyone a desire marketplace of thought, and in that competition truth emerges to investigate, to make an independent study of religion, and triumphant. Only error fears freedom of expression. . . . to know for themselves whether or not the teachings of the Neither fear of consequence nor any kind of coercion Mormon church are true. should ever be used to secure uniformity of thought in the I should like to see everyone prepared to defend the religion church. People should express their problems and opinions of his or her parents, not because it was the religion of our fa- and be unafraid to think. . . . thers and mothers but because they have found it to be the We must be unafraid to contend for what we are thinking true religion. If one approaches it with an open mind, with a and to combat error with truth in this divided and imperiled desire to know the truth, and if one questions with a sincere world, and we must do it with the unfaltering faith that God is heart what one hears from time to time, he or she will be on still in his heaven even though all is not well with the world.
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THE SUNSTONE EDUCATION FOUNDATION REMINDS YOU THERE IS STILL TIME TO ENTER
THE 2005 BROOKIE & D.K. BROWN FICTION CONTEST
THE SUNSTONE EDUCATION FOUNDATION invites writers to enter its annual fiction contest, which is made possible by a grant from the Brookie and D. K. Brown family. All entries must relate to adult Latter-day Saint experience, theology, or worldview. All varieties of form are welcome. Stories, sans author identification, will be judged by noted Mormon authors and professors of literature. Winners will be announced in SUNSTONE and on the foundation’s website, www.sunstoneonline.com; winners only will be notified by mail. After the announcement, all other entrants will be free to submit their stories elsewhere. Winning stories will be published in SUNSTONE magazine.
PRIZES will be awarded in two cate- corner. The author’s name must NOT ap- the entry wins, SUNSTONE magazine has gories: short-short story—fewer than pear on any page of the manuscript. one-time, first-publication rights. 1,500 words; short story—fewer than 3. Each entry must be accompanied Cover letters must also grant permis- 6,000 words. by a cover letter that states the sion for the manuscript to be filed in RULES: 1. Up to three entries may story’s title and the author’s name, the Sunstone Collection at the be submitted by any one author. Five address, telephone number, and email Marriott Library of the University of copies of each entry must be delivered (if available). This cover letter must Utah in Salt Lake City. The author re- (or postmarked) to Sunstone by 15 AUG. be signed by the author and attest tains all literary rights. Sunstone 2005. Entries will not be returned. A that the entry is her or his own work, discourages the use of pseudonyms; if $5 fee must accompany each entry. No that it has not been previously pub- used, the author must identify the email submissions will be accepted. lished, that it is not being consid- real and pen names and the reasons for 2. Each story must be typed, ered for publication elsewhere, and writing under the pseudonym. double-spaced, on one side of white that it will not be submitted to other Failure to comply with rules will paper and be stapled in the upper left publishers until after the contest. If result in disqualification.
THE SUNSTONE EDUCATION FOUNDATION •343 North Third West • Salt Lake City, Utah 84103 •
Losing a Lost Tribe by Simon G. Southerton
“Losing a Lost Tribe summarizes the molecular genetic data that have been used to reconstruct human migrations into the New World and Oceania. It also provides an illuminating discussion of the anthropological and Mormon perspectives on the origins of Native Americans and Polynesians. The theological implications of the genetic data are profound and unequivocal.”
—THEODORE G. SCHURR, Director of the Laboratory of Molecular Anthropology, University of Pennsylvania
WWW.SIGNATUREBOOKS.COM 00a_cover.qxp 5/20/2005 2:38 PM Page 1
SUNSTONE Nonprofit Org. U.S. Postage 343 N. Third West PAID Salt Lake City, UT 84103-1215 Salt Lake City, UT Permit No. 2929 ADDRESS SERVICE REQUESTED
HAVE ALWAYS BEEN FURIOUSLY ACTIVE IN THE CHURCH, BUT I HAVE ALSO BEEN A NON- CONFORMIST AND HAVE NEVER IHELD ANY OFFICE OF RANK IN ANYTHING; I HAVE UNDERTAKEN MANY ASSIGNMENTS GIVEN ME BY THE LEADERS, AND MUCH OF THE WORK HAS BEEN ANONYMOUS: NO RANK, NO RECOGNITION, NO ANYTHING. WHILE I HAVE BEEN COMMENDED FOR SOME THINGS, THEY WERE NEVER THE THINGS WHICH I CONSIDERED MOST IMPORTANT—THAT WAS ENTIRELY A LITTLE UNDERSTANDING BETWEEN ME AND MY HEAVENLY FATHER, WHICH I HAVE THOROUGHLY ENJOYED, THOUGH NO ONE ELSE KNOWS ANYTHING ABOUT IT. . . . I WOULD RATHER BE A DOORKEEPER IN THE HOUSE OF THE LORD THAN MINGLE WITH THE TOP BRASS IN THE TENTS OF THE WICKED.
Hugh Nibley, “The Best Possible Test,” Dialogue: A Journal of Mormon Thought 8, no. 1 (Spring 1973), 75.