Jekyll2022-05-16T16:26:02-07:00https://www.navigatingdiscipleship.com/feed.xmlNavigating DiscipleshipDiscipleship is the journey of a lifetime.Caleb and Irene JonesCovenant Path2022-05-15T10:00:00-07:002022-05-15T10:00:00-07:00https://www.navigatingdiscipleship.com/2022/05/covenant-path<p>In 2001, fresh off my mission & after working a summer job for some time, I bought a <a href="https://www.amazon.com/Gospelink-2001-Deseret-Reference-Library/dp/1573458643">software tool</a> that contained nearly all of Deseret Book’s catalog to date. It has over 3,000 titles by various Latter-day Saint authors going back to the beginning of the restoration, conference talks, periodicals, and many classic and ancient texts - all cross-referenced and searchable. It is a treasure that I’ve preserved now 20 years later in virtual machines as operating systems today cannot run it.</p>
<p>Very rarely can I search for something and not find results. It was interesting then after talking to Brother Morgan about the speaking topic today that searching through this library for the phrase “covenant path” returned exactly zero results.</p>
<p>What does that mean?</p>
<p>Well, not much. But it does speak to two things:</p>
<ol>
<li>The phrase “covenant path” is pretty new in our culture and teachings.</li>
<li>This is one example of a living, breathing, and changing church. As we reflect on the same principles restored centuries ago, we give those truths new expressions today.</li>
</ol>
<p>“Covenants” have been an important part of our faith since early in its restoration - connecting us to God & each other. When we think of “covenant path” we can rightly describe a set of ordinances or religious rites which serve as thresholds or pointers for us.</p>
<p>Now, I must warn that I’m not going to describe exactly what our covenants are. What I want to focus on today is how we might understand and live our covenants. After going through the rites and ordinances offered by the Church making covenants, we may then rightly ask the question, “Now what?” If you have found yourself asking this question, perhaps after recently being sealed in the temple, in middle age after decades of trying out that “enduring to the end” bit, in older age after reflecting on a lifetime of covenant living, or if you are newly embarking on this “covenant path”, I hope some of what I say can lift and edify.</p>
<h1 id="covenants-as-pointers">Covenants as Pointers</h1>
<p>Lance B. Wickman wrote an article in the June 1996 Ensign titled <a href="https://www.churchofjesuschrist.org/study/ensign/1996/06/of-compasses-and-covenants?lang=eng">“Of Compasses and Covenants”</a>. He begins to give an answer to this question of, “Now what?”. He says,</p>
<blockquote>
<p>“Making covenants is important. But it is the keeping of covenants, even more than making them, that holds us on the correct course heading through mortality and leads us home to God.”</p>
</blockquote>
<p>He then goes on quoting Moroni 8:25-26 as Moroni describes the nature of the covenant of baptism and the fruits it points us to:</p>
<blockquote>
<p>“the first fruits of repentance is baptism; and baptism cometh by faith unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins;</p>
<p>“And the remission of sins bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love, which love endureth by diligence unto prayer, until … all the saints shall dwell with God.”</p>
</blockquote>
<p>In Buddhism, there is a proverb of a hand pointing to a moon. Vietnamese monk Tich Nhat Hanh described it this way in his book <a href="https://www.amazon.com/Old-Path-White-Clouds-Footsteps/dp/0938077260">“Old Path White Clouds: Walking in the Footsteps of the Buddha”</a>:</p>
<blockquote>
<p>“A finger pointing at the moon is not the moon. The finger is needed to know where to look for the moon, but if you mistake the finger for the moon itself, you will never know the real moon.”</p>
</blockquote>
<p>Mistaking the hand for the moon in what Moroni was describing would be to think the covenant path is about baptism and the Gift of the Holy Ghost rather than it being about meekness, lowliness of heart, hope, and perfect love.</p>
<p>Jesus taught about the symbolic or pointing nature of covenants and His teachings when He described being “born again” or likened the Kingdom of God in His parables. And just like how those who could not see what the symbolism in Jesus’ teachings was pointing at, we too can miss the point of covenants if we make the “covenant path” the object of our worship rather than what or who it points to.</p>
<p>While covenants point us to salvation, they cannot produce salvation any more than notes printed on a sheet of paper can produce music. Covenants are meant to be lived, not worshiped.</p>
<p>So, which way do covenants point us?</p>
<h1 id="jesus-as-the-way">Jesus as “The Way”</h1>
<p>“The Way” is referenced several times in the Gospels.</p>
<blockquote>
<p>“Prepare ye the way of the Lord” (Matthew 3:3)</p>
<p>“strait is the gate, and narrow is the way, which leadeth unto life” (Matthew 7:14)</p>
<p>“John came unto you in the way of righteousness” (Matthew 21:32)</p>
<p>“Master, we know that thou art true, and teachest the way of God in truth” (Matthew 22:16)</p>
<p>“And immediately he received his sight, and followed Jesus in the way.” (Mark 10:52)</p>
<p>“how can we know the way? Jesus saith unto him, I am the way, the truth, and the life” (John 14:5-6)</p>
</blockquote>
<p>In fact, early Jewish Christians referred to themselves as followers of “The Way” (<a href="https://www.amazon.com/Beginnings-Church-Frederick-J-Cwiekowski/dp/0809129264">source</a>). It wasn’t until the disciples began establishing the Church in Antioch that the term “Christian” began to be used by Romans to describe followers of Christ - later adopted by followers of Christ themselves.</p>
<p>So, what is this “Way”? Well, that is the ultimate question in Christianity. I am by no means going to definitively answer that question. But what I wanted to do in the time I have is pick just one principle, peacemaking, that Jesus taught and describe how it can give our covenant living vibrancy and life.</p>
<h1 id="peacemaking">Peacemaking</h1>
<p>Anytime we are trying to understand what Jesus was getting at The Sermon on the Mount, found in Matthew chapters 5-7, should be our starting point. The whole premise of the sermon is describing the nature of and entry into the kingdom of heaven - the path of “The Way”. If the covenants and ordinances in the Church are waypoints or pointers on this path, Jesus’ Sermon on the Mount is the map.</p>
<p>Peacemaking is an interesting word. It states, in a single word, that 1) peace should be sought after and 2) that it requires our creativity, effort, and sacrifice to “make” it happen. As an engineer I spend much of my career carefully planning how something will be made. Whole teams of engineers, architects, managers, quality, executives and others coordinate in the sole task of making something. I wonder sometimes whether I consider working towards peace with that same vigor.</p>
<p>How can we all bring our gifts, talents, and covenants to the way of peacemaking? If you are an artist, how can you create peace? If you are a teacher, how can you teach peace? If you are a landscaper, how can spaces you create invite peace? If you are a friend or loved one, how can you invite peace into your relationships? If you are a parent, how can you raise a child to love and seek peace?</p>
<p>In the Sermon on the Mount Jesus warns that these principles are not cheap and that they call us to rise above petty or even serious divisions, in-groups/out-groups, and include all in how we live His teachings:</p>
<blockquote>
<p>43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.</p>
<p>44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;</p>
<p>45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.</p>
<p>46 For if ye love them which love you, what reward have ye? do not even the publicans the same?</p>
</blockquote>
<p>This is one example of why I believe Jesus wasn’t giving mere platitudes. Jesus was describing the way to heal the world. If our covenant living leads us to only bless the lives of our neighbors, allies, co-religionists, or friends then we have work to do to get back on the path of Jesus. Our understanding and interpretation of our covenants, along with the actions and lives those covenants lead us to choose, must be able to seek and make peace in every area of our lives and for all those impacted - the evil and good.</p>
<p>One explanation that helped me understand the depth and power of peacemaking is from a book titled <a href="https://www.amazon.com/Common-Prayer-Pocket-Ordinary-Radicals/dp/031033506X">“A Common Prayer: Liturgy for an Ordinary Radicals”</a> - think of Jesus’ response to Peter after Peter attacked Malchus in the Garden of Gethsemane:</p>
<blockquote>
<p>“Peacemaking doesn’t mean passivity. It is the act of interrupting injustice without mirroring injustice, the act of disarming evil without destroying the evildoer, the act of finding a third way that is neither fight nor flight but the careful, arduous pursuit of reconciliation and justice. It is about a revolution of love that is big enough to set both the oppressed and the oppressors free. Peacemaking is about being able to recognize in the face of the oppressed our own faces, and in the hands of the oppressors our own hands.”</p>
</blockquote>
<p>An example from early in the restoration (perhaps this is something we could restore again) is the covenant associated with the school of prophets. This covenant, made by all who gathered together, has in it this spirit of peacemaking. Imagine the strength of our wards, our families, and our communities if our relationships (even strained ones) had this commitment:</p>
<blockquote>
<p>“I salute you in the name of the Lord Jesus Christ, in token, or remembrance of the everlasting covenant, in which covenant I receive you to fellowship in a determination that is fixed, immovable and unchangeable, to be your friend… through the grace of God, in the bonds of love.”</p>
</blockquote>
<p>In the epistle written to the Ephesians, a community struggling with unity, chapter 2 verses 13-16 points to how our covenant commitment to Christ can motivate us to be peacemakers:</p>
<blockquote>
<p>13 … in Christ Jesus you who once were far off have been brought near by the blood of Christ.</p>
<p>14 For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us.</p>
<p>15 …that he might create in himself one new humanity in place of the two, thus making peace,</p>
<p>16 and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it.
Can we extend this love and peacemaking to those around us - even those estranged from us or those the world teaches we should see as others or enemies? How can our covenants point us to this way of peacemaking? And what courage may be required of us to take that first step?</p>
<p>(NRSV translation)</p>
</blockquote>
<h1 id="conclusion">Conclusion</h1>
<p>We could spend hours going through principle by principle in the Sermon on the Mount asking ourselves how we can understand and live our covenants in a way that embodies them. Meekness, mourning, seeking righteousness, mercy, purity in heart, endurance, etc. Is the way we are living our covenants leading us towards or away from this path that Jesus taught? Is there room for us to improve, rethink, and return to these covenants anew in this light? And how can we support each other as we seek to do so?</p>
<p>Nobody can answer these questions for you. Answering these questions is the walk we all must take on a covenant path in “The Way” Jesus taught. But this is the call that Jesus gives to all of us to “Come, Follow Him”.</p>
<p>Elder Uchtdorf, in the October 2019 General Conference, described this call in his talk titled <a href="https://www.churchofjesuschrist.org/study/general-conference/2019/10/43uchtdorf?lang=eng">“Your Great Adventure”</a>:</p>
<blockquote>
<p>“there remains something undeniable, deep within our hearts, that hungers for a higher and nobler purpose. This hunger is one reason why people are drawn to the gospel and Church of Jesus Christ. The restored gospel is, in a sense, a renewal of the call to adventure we accepted so long ago. The Savior invites us, each day, to set aside our comforts and securities and join Him on the journey of discipleship.</p>
<p>There are many bends in this road. There are hills, valleys, and detours. There may even be metaphorical spiders, trolls, and even a dragon or two. But if you stay on the path and trust in God, you will eventually find the way to your glorious destiny and back to your heavenly home.”</p>
</blockquote>
<p>May we have courage as we walk the path Jesus did, and may we help one another as fellow travelers on the way. In the name of Jesus Christ, amen.</p>Caleb JonesI was invited to speak in my old ward on the topic of 'covenant path'.Ministering and the Parables of Jesus2021-07-25T10:00:00-07:002021-07-25T10:00:00-07:00https://www.navigatingdiscipleship.com/2021/07/ministering-as-jesus<p><em>(the following is a talk I gave in my ward July 25, 2021)</em></p>
<p>The topic I was invited to speak on is Ministering as the Savior did. This is a great topic to think about. But it came with a curve ball when I was asked to focus my remarks on a specific scripture. When I think about the way Jesus ministered, my mind goes straight to his works and miracles: healing the sick, forgiving the adulterous woman, ministering to the marginalized in society, etc. But the scripture I was pointed to focused on a different aspect of Jesus’ life. Matthew 13:10-12 reads:</p>
<blockquote>
<p>10 And the disciples came, and said unto him, Why speakest thou unto them in parables?</p>
<p>11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.</p>
<p>12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.</p>
</blockquote>
<p>Originally the bishopric were thinking of having me speak the week after Irene spoke. But our vacation gave me extended time to think about this. What did these parables mean to Jesus? What might they have meant to His disciples? And what do Jesus’ parables have to do with our ministering today?</p>
<p>Lowell L. Bennion, who founded the Institute of Religion next to UofU, wrote a book titled “Legacies of Jesus”. It’s a short book you can get from Deseret Book and could read in an afternoon. In his chapter titled “Jesus’ Art of Teaching” he gives an insightful description of Jesus’ parables:</p>
<blockquote>
<p>As a teacher, Jesus is most famous for the parables he created. Parables are stories taken from life, crafted by Jesus’ imagination and insights, that illustrate gospel principles… Parables have been described as earthly stories with heavenly meanings. They are a particularly good form for the purpose that seemed to dominate Jesus’ teaching—to transmit principles rather than rules or mere information. Life is dynamic; conditions change in almost infinite variety. Rules become outmoded; principles do not.</p>
</blockquote>
<p>Two phrases from that stick out to me and make me think about the question Jesus’ disciples asked him in the scripture I was pointed at:</p>
<ol>
<li>“Parables have been described as earthly stories with heavenly meanings”</li>
<li>[The purpose of Jesus’ teaching was] “to transmit principles rather than rules or mere information” since “rules become outmoded; principles do not.”</li>
</ol>
<p>While the rules, policies, or programs structuring our ministering in the church have changed more recently (from the previous home or visit teaching programs), the principle remains the same: to serve each other with love in the mundane, earthly things while pointing each other to heavenly things. And I think that we can learn how to minister more like Jesus did by studying his parables. In this way, parables are a way of sanctifying the mundane parts of life and turning them into symbols that point us to God and one another.</p>
<p>Since my time is limited I’ll only be able to speak briefly about two or three parables.</p>
<h2 id="the-sower">The Sower</h2>
<p>Several of Jesus’ parables talk about what kind of Kingdom God is creating. These parables often talk about the “mystery” of God’s Kingdom. Just before his disciples asked him why he taught using parables he gave them the parable of the Sower. Luke chapter 8 gives the shortest version so we’ll read that one:</p>
<blockquote>
<p>4 And when much people were gathered together, and were come to him out of every city, he spake by a parable:</p>
<p>5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.</p>
<p>6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.</p>
<p>7 And some fell among thorns; and the thorns sprang up with it, and choked it.</p>
<p>8 And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.</p>
</blockquote>
<p>Jesus gives a basic interpretation of that parable:</p>
<ul>
<li>The seed is the word of God</li>
<li>The soil is the hearts of those who hear it</li>
<li>Fowls are things which pluck the word of God out of people’s hearts</li>
<li>Rocks are temptations which prevent the word of God from taking any root in people’s hearts</li>
<li>Thorns are other things which can occupy our hearts and prevent the word of God from taking root</li>
</ul>
<p>This parable is useful to think about our own personal responsibility to receive the word of God. Another way of approaching this parable can shed light on how we minister in our ward. What if we thought of the soil not just as individual’s hearts, but the heart and soul of our ward? What might cause the soil of our ward to be too hard for the word of God to take root in people’s lives? How might the word of God be plucked up from this soil? And what things might be acting as thorns, choking the seedlings of hope in our ward? Am I doing things to turn this soil softening it and mixing nutrients into it? Am I choking the seeds of the gospel growing in others?</p>
<p>In our callings, our classes, firesides, activities, and hallway ministries we are all in this soil together and our actions can have significant consequences. In my half a lifetime in the church, I’ve seen people’s lives miraculously transformed for the better in the soils of wards. I’ve also seen the fledgling roots of hope plucked up by well-meaning but ultimately injurious actions. One of the greatest harms any of us can do in a ward is to make someone feel unloved or unwelcome - which plucks up or chokes the word of God. And conversely, one of the greatest works any of us can do in our ward is to help people feel loved and welcome - giving nutrients and air to the soil in our ward. What kind of soil can we create together in this ward in how we minister?</p>
<p>There are so many parts of ministering in our ward that are mundane: meetings, planning, baking, moving boxes, those iconic metal folding chairs, building cleaning rotations, donations, pretty much everything clerks or secretaries are responsible for, and more. But these too are part of this gospel soil. And the way in which we do these things can make the difference between their remaining mundane or being sanctified to grow the gospel seed in our ward.</p>
<p>Doctrine and Covenants 81:5 helps give us vision here in what our focus should be in our callings:</p>
<blockquote>
<p>Wherefore, be faithful; stand in the office which I have appointed unto you; succor the weak, lift up the hands which hang down, and strengthen the feeble knees.</p>
</blockquote>
<h2 id="the-prodigal-son">The Prodigal Son</h2>
<p>Several more of Jesus’ parables deal with loss and and redemption. One of these is the parable of the Prodigal Son. It’s a longer parable so I won’t be able to read it but instead just summarize it - from Luke chapter 15:</p>
<blockquote>
<p>A man has two sons, one who obeys his words and the other who disowns the family asking for his inheritance.</p>
<p>The father does so and the prodigal son leaves, subsequently wasting that inheritance on “riotous living”.</p>
<p>The prodigal son hits rock bottom, then decides to return convincing himself he’ll just be one of his father’s servants.</p>
<p>The father sees him coming, runs, welcomes him, and throws a party celebrating his return as his son.</p>
<p>The other brother finds out, apparently he didn’t get the invitation in time, and becomes jealous.</p>
<p>The father reassures him that his brother’s forgiveness does not undermine their relationship and that he should find joy in his brother’s return.</p>
</blockquote>
<p>There are so many lessons from this parable - again, that’s part of the beauty of parables. Falling out, pain, loss, self-worth, forgiveness, the economy of grace, jealousy, self-righteousness, etc. While working in soil bears fruit, it is also messy and sometimes pungent work. People and wards have sharp edges, roots to trip over, and stubborn rocks that sit in this soil. I’ve found that the fruit of the gospel grows best in wards with mound and mounds of grace turned into the soil. While this parable shows a single event with resolution, many of us have experienced how reconciliation is an ongoing process. I recently ran across this poem by Allison Funk titled the ‘Prodigal’s Mother Speaks to God’. In it, she imagines a possible future for this family where reconciliation in their family ministry is still a work in progress:</p>
<blockquote>
When he returned a second time,<br />
the straps of his sandals broken,<br />
his robe stained with wine,<br /><br />
it was not as easy to forgive.<br /><br />
By then his father<br />
was long gone himself,<br /><br />
leaving me with my other son, the sullen one<br />
whose anger is the instrument he tunes<br />
from good morning on.<br /><br />
I know.<br /><br />
There’s no room for a man<br />
in the womb.<br /><br />
But when I saw my youngest coming from far off,<br />
so small he seemed, a kid<br />
unsteady on its legs.<br /><br />
She-goat<br />
what will you do? I thought,<br />
remembering when he learned to walk.<br /><br />
Shape shifter! It’s like looking through water—<br />
the heat bends, it blurs everything: brush, precipice.<br /><br />
A shambles between us.
</blockquote>
<p>This poem doesn’t have an ending that resolves like Jesus’ parable, but I think that is exactly the point: it conveys the longing for resolution and the struggle for it in the middle of the process. In the messy work of ministering to and with one another, Jesus’ parable here places grace and forgiveness at the top of the list of things we will need. In what ways can those we minister to (assigned or not) need to receive our forgiveness or our asking for forgiveness?</p>
<h2 id="the-good-samaritan">The Good Samaritan</h2>
<p>One of my favorite parables of Jesus is the parable of the Good Samaritan. One of the reasons I like it so much is because of how deliberately provocative Jesus was being with this parable. If Jesus could have chosen any protagonist that will run counter to His culture’s norms, I don’t think he could have been much more provocative than choosing a Samaritan. In John 4:9 the Samaritan woman at the well, surprised Jesus was talking to her, stated plainly, “Jews have no dealings with Samaritans.” Before I read the parable, I wanted to give some background into the intense tensions between Jews and Samaritans at the time:</p>
<ul>
<li>The separation of Samaritans and Jews went back more than 700 years before the time of Christ. These tensions and differences were very much woven into the fabric of each other’s race, culture, religion, and even their genes. The conflict can even be attributed back further to the sons of Israel.</li>
<li>The Jews and Samaritans make contending and contentious claims of ancestry, priesthood authority, scripture, land rights, nationality, and temple worship.</li>
<li>Less than 200 years before Christ, probably still very fresh in the minds of the Jews and Samaritans, Antiochus IV Epiphanes was seeking to establish a universal religion with the penalty for resistance being death. Facing almost certain genocide, the Samaritans aligned themselves with Antiochus which required cutting religious and cultural ties with the Jews in the south. Naturally feeling betrayed, the ancient Jews viewed the Samaritans as traitors, heathens, and heretics.</li>
<li>About 100 years before Christ, the Jewish ruler John Hyrcanus waged war on Samaria, eventually conquered, destroyed their temple, and redirected their religious offerings and priesthood to Jerusalem.</li>
</ul>
<p>So, for Jesus to ask his audiences to see a Samaritan as the protagonist in this parable (even over their Levite and Priestly religious authorities) was asking people to rethink their ideas of priesthood, national identity, and religious claims. In our ministering, do we place those things ahead of the principle of love? Or do we put love ahead of our religious, national, or political preferences or assumptions?</p>
<p>Here is the parable from Luke chapter 10:</p>
<blockquote>
<p>30 A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.</p>
<p>31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.</p>
<p>32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.</p>
<p>33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,</p>
<p>34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.</p>
<p>35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.</p>
<p>36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?</p>
<p>37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.</p>
</blockquote>
<p>How can we “do [so] likewise” in our ministering? One of the great blessings and challenges of a ward is it tosses all sorts of people together (at least within a certain geography). We have progressives and conservatives, introverts and extroverts, those who see the gospel more literally and those who see it more symbolically, soldiers and pacifists, different races and nationalities, gay and straight, different genders, the old who just don’t “get it” and the young who just don’t “get it”, and (close to my heart) those who think Miracle Whip is manna from heaven and those who think it is of the devil.</p>
<p>Is our ministering big enough and courageous enough to cross these divides? Or is our love and ministering limited only to “them which love you” which Jesus warned against in his sermon on the mount (Matthew 5:46)? Do we see the “Samaritans” in our life the way Jesus does? Or do we see them through these lines of division - choosing to walk on the other side of the road? I think one of the greatest strengths our ministering can have is when it sees the gospel as bigger than than these divides - bigger than politics, bigger than personalities, bigger than racial or national identities, bigger than gender, and bigger than generations - and willing to cross the road as Jesus describes here.</p>
<h2 id="conclusion">Conclusion</h2>
<p>These are just a few of the parables Jesus taught. When I look at these and other parables I’m struck with how multi-layered, multi-faceted, and multi-dimensional these are. Jesus took the mundane and even strained parts of everyday life and showed how we could point to Heaven in them. This is sanctifying work. And in the various ways we minister we can learn from these parables, take the mundane or strained parts in our lives and relationships, and see how we can sanctify those with principles that point to Heaven.</p>Caleb JonesI was invited by my ward to speak on the topic of ministering as the Savior with a focus on the parables of Jesus.“Why I Stay” Essay and Podcast Episodes2020-09-18T22:38:56-07:002020-09-18T22:38:56-07:00https://www.navigatingdiscipleship.com/2020/09/why-i-stay-essay-and-podcast-episodes<p>This year (2020) I was invited to share my thoughts in Sunstone’s “Why I Stay” plenary session for their conference. It was an exercise I thoroughly enjoyed and recommend any person who seeks to own their faith undertake. I’ve now <a href="/essays/why-i-stay-2020/">published it under the essays section</a>.</p>
<p>I also had the opportunity to follow up with Dan Wotherspoon (who extended me the invitation for Sunstone originally) and discuss some of the essay’s larger themes and highlights on his podcast Latter-day Faith. That conversation is published in two episodes:</p>
<ul>
<li><a href="https://www.latterdayfaith.org/2020/08/072-faith-deconstruction-reconstruction-processes-part-1/">Faith Deconstruction/Reconstruction Process, Part 1</a></li>
<li><a href="https://www.latterdayfaith.org/2020/08/073-faith-deconstruction-reconstruction-processes-part-2/https://www.latterdayfaith.org/2020/08/073-faith-deconstruction-reconstruction-processes-part-2/">Faith Deconstruction/Reconstruction Process, Part 2</a></li>
</ul>
<p>I’m grateful to Dan for his generosity and trust in inviting me to dig deep, be vulnerable, and express my reasons and hope for faith.</p>Caleb JonesThis year (2020) I was invited to share my thoughts in Sunstone's “Why I Stay” plenary session for their conference.Own Your Religion: Understanding Racism in Church History2020-06-04T01:00:58-07:002020-06-04T01:00:58-07:00https://www.navigatingdiscipleship.com/2020/06/own-your-religion-understanding-racism-in-church-history<center><img src="/wp-content/uploads/2017/11/line-separator.png" alt="separator" /></center>
<p><br /></p>
<p>This week <a href="https://abcnews.go.com/US/timeline-impact-george-floyds-death-minneapolis/story?id=70999322">in 2020</a> racial tensions have boiled over after a series of high-profile violence against black people. This should cause everyone to reflect on the hard realities of racism and our collective responsibility in naming and dismantling it individually and in our institutions.</p>
<p>We have had several friends in our faith reach out for help in better understanding and confronting racism in our faith’s own history. We both feel that owning one’s religion is very important to deepen faith not in the soil of dogmas and status quo but in the soil of peace and justice. We’ve put this post together as a collection of resources to use to better understand racism. Neither one of us will claim to be experts or free of racism ourselves. But we have found the following useful after several years and many hours of study and attempts to listen.</p>
<h2 id="church-history">Church History</h2>
<p>In his book “<a href="https://www.amazon.com/dp/B019NTSTC4/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1">Planted</a>”, <a href="https://religiousstudies.usu.edu/newfac/patrick-mason">Patrick Mason</a> has a chapter titled “A Principled Approach to Church History”. In it, he warns:</p>
<blockquote>
<p>History is not an assemblage of arcane and inconsequential facts. It is not about clinging blindly to tradition. And it is not useless.</p>
<p><cite>Planted, pg. 75)</cite></p>
</blockquote>
<p>While the whole chapter is fascinating, he gives “five broad principles for thinking about church history, particularly its more nettlesome aspects.”</p>
<ol>
<li>Tell the truth</li>
<li>Do your homework</li>
<li>The past is a foreign country</li>
<li>There is none good but God</li>
<li>Learn the lessons of history</li>
</ol>
<p>Patrick Mason notes:</p>
<blockquote>
<p>these principles help us approach history and the people who live there in more Christian terms. God does not ask us to suspend our critical faculties, but he does require us to enhance them with humility, generosity, and most of all charity.</p>
<p><cite>(Planted, pg. 97)</cite></p>
</blockquote>
<p>When studying history, we should constantly ask ourselves: Are we coming to a topic with strongly held notions? How might our existing beliefs and opinions affect how we will understand this history? – just as we would ask those things of authors (both present and past). History can, and should, challenge our beliefs. Working through that challenge and letting its lessons teach you requires diligence, humility, and charity as Patrick Mason noted.</p>
<p>One last piece of advice on the topic of history: seek <a href="https://en.wikipedia.org/wiki/Primary_source">primary sources</a>. While not perfect (no account is), many of the best historical works rely heavily on primary sources and carefully note when and why they might use a secondary source over a primary source.</p>
<h3 id="church-history-resources">Church History Resources</h3>
<p>The following is a list of resources for understanding church history on the topic of race:</p>
<p><a href="https://www.churchofjesuschrist.org/study/scriptures/dc-testament/od/2?lang=eng"><strong>Official Declaration 2 (1978)</strong></a> – this is probably the most impactful official church publication/policy affecting race relations in the church. Canonized into church scripture, this revelation extended priesthood ordination to all worthy black males and temple access to all worthy black men and women.</p>
<p><a href="https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/race-and-the-priesthood?lang=eng"><strong>Race and the Priesthood</strong></a> – Published in 2013, this church publication addresses the history of racism and its effects on past church teachings and policies. This essay strongly states that “the Church disavows the theories advanced in the past that black skin is a sign of divine disfavor or curse, or that it reflects unrighteous actions in a premortal life; that mixed-race marriages are a sin; or that blacks or people of any other race or ethnicity are inferior in any way to anyone else. Church leaders today unequivocally condemn all racism, past and present, in any form.”</p>
<p><a href="https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V08N01_13.pdf"><strong>1973 Dialogue article from Lester Bush</strong></a> – Lester Bush, after several years of careful historical work, published this essay in Dialogue which countered many of the common justifications at the time for church policy that barred black men from being ordained to the priesthood and black men and women from attending the temple. Before publication, Bush shared his notes and eventually met with several church leaders and administrators who had varying responses to his work (see Bush’s publication in <a href="https://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1032&context=mormonhistory">Journal of Mormon History Vol. 25, No. 1, 1999 – pg 229 –</a> detailing his experience researching and publishing the 1973 Dialogue article including his meetings with church leaders). More recently, Bush has reflected on his experience writing this history in the <a href="https://www.dialoguejournal.com/wp-content/uploads/sbi/issues/Dialogue_V51N03.pdf">Fall 2018 Dialogue issue</a>.</p>
<p><a href="https://www.amazon.com/dp/B00PALZA5O/ref=dp-kindle-redirect"><strong>David O. McKay and the Rise of Modern Mormonism</strong></a> – In 2005, Greg Prince published David O. McKay and the Rise of Modern Mormonism which contains a chapter titled “Blacks, Civil Rights, and the Priesthood”. While situated prior to Spencer W. Kimball’s reversal of the policy excluding blacks in 1978, Greg Prince uses primary source material from David O. McKay’s thorough journals and papers to chronicle how thoughts on race informed church policy and teachings up until McKay’s death in 1970.</p>
<h2 id="recent-church-events">Recent Church Events</h2>
<p>The church has recently spent considerable efforts to focus on this topic:</p>
<p><a href="https://www.churchofjesuschrist.org/church/news/church-releases-statement-condemning-white-supremacist-attitudes?lang=eng"><strong>Church Releases Statement Condemning White Supremacist Attitudes (2017)</strong></a> – On the heels of the Unite the Right rallies in Charlottesville, Virginia by white supremacists and neo-Nazis the church released a statement citing a Gordon B. Hinckley General Conference talk in April 2006 where he said, “No man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ. Nor can he consider himself to be in harmony with the teachings of the Church of Christ.” and that “White supremacist attitudes are morally wrong and sinful, and we condemn them. Church members who promote or pursue a ‘white culture’ or white supremacy agenda are not in harmony with the teachings of the Church.”</p>
<p><a href="https://newsroom.churchofjesuschrist.org/article/be-one-celebration-optimism-overcoming-prejudice"><strong>“Be One” celebration (2018)</strong></a> – In commemorating 40 years after the 1978 revelation, the church held a large musical and cultural celebration of ethnic unity. Dallin H. Oaks reflected on his response in 1978 when he heard of the change, “I observed the pain and frustration experienced by those who suffered these restrictions and those who criticized them and sought for reasons. I studied the reasons then being given and could not feel confirmation of the truth of any of them… I wept for joy.” President Nelson urged all to “overcome any burdens of prejudice and walk uprightly with God — and with one another — in perfect peace and equity.”</p>
<p><a href="https://newsroom.churchofjesuschrist.org/article/president-nelson-naacp-convention-remarks"><strong>President Nelson speaks at the NAACP annual convention (2019)</strong></a> – President Nelson associated the work of the NAACP to a teaching in the Book of Mormon: “‘All are alike unto God.’ You who are gathered here in this room strive to make this heavenly truth an earthly reality. I commend you for it. And yet we all realize that, as a society and as a country, we have not yet achieved the harmony and mutual respect that would allow every man and woman and every boy and girl to become the very best version of themselves.” The church also made a <a href="https://newsroom.churchofjesuschrist.org/article/naacp-national-convention-detroit-president-nelson">sizable donation to the NAACP</a>.</p>
<p><a href="https://www.sltrib.com/religion/2020/01/21/lds-church-naacp-becoming/"><strong>Elder Stevenson speaks at annual NAACP luncheon in downtown Salt Lake City (2020)</strong></a> – Speaking on racial and ethnic unity, Elder Stevenson took time to address controversial content in the 2020 “Come, Follow Me” curriculum which contained what Elder Stevenson described as “outdated commentary on race”. Elder Stevenson went on to apologize that it was “mistakenly included in the printed version of the manual”, “removed in our annual online manual”, and that “any future printed manuals will reflect this change” He went on to say, “We are asking members to disregard the paragraph in the printed manual.” and that the church is “deeply saddened and hurt by this error, and for any pain that it may have caused our members or others.”</p>
<p><a href="https://newsroom.churchofjesuschrist.org/article/president-nelson-shares-social-post-encouraging-understanding-and-civility"><strong>President Nelson shares thoughts on “evidences of racism and a blatant disregard for human life” (2020)</strong></a> – In the midst of continued protests and violence, President Nelson shared a rather lengthy social media post in which he stated that, “We join with many throughout this nation and around the world who are deeply saddened at recent evidences of racism and a blatant disregard for human life. We abhor the reality that some would deny others respect and the most basic of freedoms because of the color of his or her skin… Any of us who has prejudice toward another race needs to repent!”</p>
<p><a href="https://universe.byu.edu/2020/06/03/lisis-384-final/"><strong>Racism continues to surface in the Church and at BYU (2020)</strong></a>** – In Winter 2020, BYU journalism students examined issues that directly impact the BYU community and its vision of “The world is our campus”. As part of a series published from that effort, the Daily Universe published an examination of racism on campus. BYU President <a href="https://universe.byu.edu/2020/06/01/byu-president-kevin-j-worthen-shares-message-in-response-to-recent-tragic-events/">Kevin J. Worthen acknowledged</a> the issue of racism in a published message stating: “We know there is work to do, on campus and throughout the nation, for us to better come together, to address injustice and to truly love one another. It will take sustained effort from all of us to make things better. We remain committed to doing that.” He also affirmed that “BYU stands firmly against racism and violence in any form and is committed to promoting a culture of safety, kindness, respect and love.”</p>
<p><a href="https://newsroom.churchofjesuschrist.org/article/prophet-naacp-leaders-racial-harmony-america-op-ed"><strong>Prophet Joins NAACP Leaders in Call for Racial Harmony in America (2020)</strong></a> – On the anniversary of the 1978 revelation, President Nelson and NAACP issued a joint statement calling for racial harmony in America. In the <a href="https://medium.com/@Ch_JesusChrist/locking-arms-for-racial-harmony-in-america-2f62180abf37">full statement</a>, it says, “Prejudice, hate and discrimination are learned. Thus, we call on parents, family members, and teachers to be the first line of defense. Teaching children to love all, and find the good in others, is more crucial than ever. Oneness is not sameness in America. We must all learn to value the differences. We likewise call on government, business, and educational leaders at every level to review processes, laws, and organizational attitudes regarding racism and root them out once and for all. It is past time for every one of us to elevate our conversations above divisive and polarizing rhetoric.”</p>
<p><a href="https://www.sltrib.com/religion/2020/06/09/despite-joining-president/"><strong>NAACP would like to see the LDS Church do more (2020)</strong></a> – The Salt Lake Tribune reported on June 9th that while joint efforts and dialogue between the church and the NAACP are encouraging, Wil Colom, special counsel to the NAACP president, commented that while “Both of us have been willing to listen to and learn from each other” he noted “no willingness on the part of the church… to do anything material” and that he looks forward “to their deeds matching their words”.</p>
<p><a href="https://news.byu.edu/announcements/committee-formed-to-examine-race-and-inequality-at-byu"><strong>Committee formed to examine race and inequality at BYU (2020)</strong></a> – On June 17, BYU announced that “At the request of President Kevin J Worthen and under the direction of Academic Vice President Shane Reese, last week a committee was appointed to examine issues of race and inequality at BYU and provide recommendations to the university about specific actions to address these issues.” Citing President Nelson’s “charge” made at the NAACP to “review processes, laws, and organizational attitudes regarding racism and root them out once and for all” the group identifies goals to “Foster our faith in the Fatherhood of God and the brotherhood of man; Foster a fundamental respect for the human dignity of every human soul, regardless of their color, creed or cause; and Work tirelessly to build bridges of understanding rather than creating walls of segregation.”</p>
<p><a href="https://mi.byu.edu/2020-advisory-board/"><strong>Darius Gray joins Maxwell Institute’s advisory board</strong></a> – On September 19, Maxwell Institute announced that Darius Gray has joined the Institute’s advisory board. In <a href="https://mi.byu.edu/people/darius-gray/">Gray’s Maxwell Institute profile page</a>, he is described as “A frequent lecturer on genealogy, Black history, and LDS history” and having “been actively engaged in human rights and civil rights causes”.</p>
<h2 id="voices-of-black-latter-day-saints">Voices of Black Latter-day Saints</h2>
<p>While being informed of church history and current events on the topic of race is good, it is no substitute for earnestly listening to the voices of racial minorities in the church. Some of the best advice we’ve heard in entering into a space that may be unfamiliar to you is to first just listen. When we are ignorant of another’s perspective, our intuition or impulses can be very wrong and often harmful. The call, in the Book of Mormon, to “mourn with those who mourn” can be done best by first making sure we have heard and understand those who are mourning and letting them tell us what we can do.</p>
<p>Here are some links to resources and places where we can hear and read the voices of black Latter-day Saints:</p>
<ul>
<li><a href="https://www.facebook.com/sistasinzion/"><strong>Sistas in Zion Facebook Group</strong></a> – Tamu Smith and Zandra Vranes run a Facebook group where they share their joys and trials of faith and life. <a href="https://www.ldsliving.com/Inside-the-Life-of-the-Sistas-in-Zion/s/75986">LDS Living</a> and <a href="https://www.deseret.com/2017/7/26/20616437/one-of-the-sistas-in-zion-tweets-her-thoughts-on-people-who-leave-the-lds-faith#isaiah-smith-laughs-with-his-mother-tamu-smith-after-a-utah-county-bantam-league-sensitivity-training-in-lindon-on-thursday-feb-21-2013">Deseret News</a> have both featured their voices.</li>
<li><strong>Darius Gray</strong> – Darius Gray is a journalist, speaker, former leader of the church’s <a href="https://www.ldsgenesisgroup.org/">Genesis Group</a>, and consultant on the church’s gospel topic essay on <a href="https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/race-and-the-priesthood?lang=eng">Race and the Priesthood</a>. <a href="https://www.deseret.com/2014/6/16/20543422/black-lds-leader-darius-gray-makes-contributes-to-mormon-history#darius-gray-poses-for-a-photo-near-temple-square-in-salt-lake-city-on-friday-june-13-2014">Deseret News published an article</a> detailing his many contributions to journalism and history. He has <a href="https://www.amazon.com/s?k=Darius+Aidan+Gray&ref=nb_sb_noss">co-authored several books</a> on the genealogy of African Americans and African American Latter-day Saints. He was <a href="https://www.youtube.com/watch?v=h9iIxL3CHY8">interviewed by the Faith Matters Foundation on his experiences</a>. In 2018, he also authored a blog post on the church’s official blog titled “<a href="https://www.churchofjesuschrist.org/blog/healing-the-wounds-of-racism">Healing the Wounds of Racism</a>” with great tips for how to recognize racism in ourselves and our culture. In September 2020, <a href="https://mi.byu.edu/2020-advisory-board/">Darius Gray joined the Maxwell Institute’s advisory board</a>.</li>
<li><strong>Cathy Stokes</strong> – Cathy Stokes has a long history of civic and activism leadership including Chicago Inner City Youth Charitable Foundation, Utah AIDS Foundation, Editorial Advisory Board for the Deseret News, and Afro-American Historical and Genealogical Society. <a href="https://www.deseret.com/2012/5/20/20413874/fierce-and-faithful-the-righteous-life-of-cathy-stokes">Deseret News profiled her life in 2012</a>.</li>
<li><a href="https://www.listenlearnandlove.org/black-latter-day-saints"><strong>Podcast interviews with black Latter-day Saints</strong></a> – Listen, Learn, & Love has featured several black Latter-day Saints. One of our favorite episodes of these is with <a href="https://soundcloud.com/user-818501778/episode-221-dr-lashawn-williams-and-james-jones-siblings-black-latter-day-saints">Dr. LaShawn Williams and James Jones</a> (siblings) who share the deep and powerful testimony and wisdom they have fought hard for. James Jones runs his own podcast with Derick Knox called “<a href="https://beyondtheblockpodcast.com/">Beyond the Block</a>” where they regularly share their experiences and struggles being members in the church as a black man and a gay man respectively. Additionally, Dan Wotherspoon recently hosted a <a href="https://www.latterdayfaith.org/2020/06/062-racism-consciousness-grief-hope/">panel of black Latter-day Saints LaShawn Williams, Jameson Holman, and Kimberly Applewhite</a> in discussing race, racism, and faith.</li>
<li><strong>Rev. Dr. Fatimah Salleh</strong> – Rev. Dr. Fatimah Salleh has a Ph.D. and Masters in Communication and a Master’s in Divinity. She recently co-authored a book with Margaret Olsen Hemming titled “<a href="https://www.amazon.com/Book-Mormon-Least-These-ebook/dp/B083H9BCZ5">The Book of Mormon for the Least of These</a>” that provides commentary on the Book of Mormon focusing on topics such as racism, sexism, refugees, and socioeconomic inequality. Salleh and Hemming were <a href="https://beyondtheblockpodcast.com/episodes/bonus-interview-with-rev-dr-fatimah-salleh-and-s1!2a63c">interviewed on the “Beyond the Block” podcast</a>.</li>
<li><a href="https://drlashawn.com/"><strong>Dr. LaShawn Williams</strong></a> – Dr. LaShawn Williams is a Licensed Clinical Social Worker with a Doctorate in Education. She is a powerful voice as a black Latter-day Saint (see podcast interviews above). On June 7, 2020 (on the eve of the 1978 revelation anniversary) <a href="https://www.dialoguejournal.com/">Dialogue</a> hosted her giving a <a href="https://www.youtube.com/watch?v=0izFwksSaJs">lesson/sermon on Alma 5</a> as part of the “Come, Follow Me” curriculum.</li>
</ul>
<h2 id="martin-luther-king-jr">Martin Luther King Jr.</h2>
<p>Martin Luther King Jr.’s messages about racial harmony and justice stand the test of time. The <a href="https://kinginstitute.stanford.edu/king-papers/about-papers-project">Stanford Martin Luther King, Jr. Research and Education Institute</a> has collected papers and works about or by Martin Luther King, Jr. Audio artifacts can be found <a href="https://kinginstitute.stanford.edu/king-papers/search?combine=&field_s_doc_author_value=&field_s_doc_genre_tid=57&field_s_doc_topic_tid=All&field_s_doc_date_value_1%5Bvalue%5D%5Bdate%5D=&field_s_doc_date_value2%5Bvalue%5D%5Bdate%5D=">here</a>.</p>
<p>One of our favorite speeches given by Martin Luther King, Jr. is his sermon titled “Loving your Enemies” (<a href="https://www.youtube.com/watch?v=1jeyIAH3bUI&feature=youtu.be&t=945">youtube link to our favorite section</a>).</p>
<p>A frequent point of debate is what to think about and how to respond to violence that can attend heated civil protests. Martin Luther King has some of the best wisdom here:</p>
<blockquote>
<p>But at the same time, it is as necessary for me to be as vigorous in condemning the conditions which cause persons to feel that they must engage in riotous activities as it is for me to condemn riots.</p>
<p>I think America must see that riots do not develop out of thin air. Certain conditions continue to exist in our society which must be condemned as vigorously as we condemn riots.</p>
<p>But in the final analysis, a riot is the language of the unheard. And what is it that America has failed to hear?</p>
<p>It has failed to hear that the plight of the Negro poor has worsened over the last few years.</p>
<p>It has failed to hear that the promises of freedom and justice have not been met.</p>
<p>And it has failed to hear that large segments of white society are more concerned about tranquility and the status quo than about justice, equality and humanity.</p>
<p>And so in a real sense, our nation’s summers of riots are caused by our nation’s winters of delay. And as long as America postpones justice, we stand in the position of having these recurrences of violence and riots over and over again.</p>
<p>Social justice and progress are the absolute guarantors of riot prevention.”</p>
<p><cite>Martin Luther King Jr. – <a href="https://www.crmvet.org/docs/otheram.htm">“The Other America”</a> (1967)</cite></p>
</blockquote>
<h2 id="science">Science</h2>
<p>In addition to history, current events, and the voices of black people, science has come a long ways in understanding and debunking matters surrounding race. While physical features do have biological origins, a reductive biological basis for race (as we’ve inherited the idea of race) is all but debunked. Misunderstandings of biology drove, and sadly still drive, ideologies promoting racial superiority.</p>
<p>Here are two resources to better understand what science can teach us about race:</p>
<ul>
<li><a href="http://sitn.hms.harvard.edu/flash/2017/science-genetics-reshaping-race-debate-21st-century/"><strong>How Science and Genetics are Reshaping the Race Debate of the 21st Century (Harvard Graduate Studies (2017)</strong></a> – The article notes that “the alt-right tends cherry-pick the ideas that align with their preconceived notions of racial hierarchies, ignoring the broader context of the field of human genetics.”</li>
<li><a href="https://www.wnyc.org/story/elizabeth-kol/"><strong>Elizabeth Kolbert on the Myth of Racial Difference</strong></a> – WNYC interviewed Pulitzer Prize-winning author Elizabeth Kolbert who published “<a href="https://www.nationalgeographic.com/magazine/2018/04/race-genetics-science-africa/">There is No Scientific Basis for Race – It’s a Made-Up Label</a>”.</li>
</ul>
<h2 id="what-can-i-do">What Can I Do?</h2>
<blockquote>
<p>The ultimate tragedy is not the oppression and cruelty by the bad people but the silence over that by the good people.</p>
<p><cite>Martin Luther King Jr.</cite></p>
</blockquote>
<p>Knowledge alone cannot change the world. We must act on what we know to be true and good of our own volition. Our scriptures teach that we are to bring about positive change and justice:</p>
<blockquote>
<p>26 … it is not meet that I should command in all things; for he [or she] that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward.</p>
<p>27 Verily I say, men [and women] should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness;</p>
<p>28 For the power is in them, wherein they are agents unto themselves.</p>
<p><cite>Doctrine and Covenants 58:26-28 (inclusive genders used)</cite></p>
</blockquote>
<p>Knowledge should tell us here that there is much that we can and should do. It can be natural to feel helpless or overwhelmed facing a problem as complex, entrenched, and sometimes elusive as racism. Happily, there is an endless variety of things that can and need to be done, we don’t have to do everything, and we don’t have to do it alone. Again, we emphasize how important it is to listen to racial minority communities around you to best inform your actions.</p>
<p>To help you get started, here are some lists people have compiled or positive actions people can take to help bring about positive change:</p>
<ul>
<li><a href="https://medium.com/equality-includes-you/what-white-people-can-do-for-racial-justice-f2d18b0e0234">75 Things White People Can Do for Racial Justice</a></li>
<li>Follow the church’s lead and <a href="https://secure.actblue.com/donate/naacp-1">make a donation to NAACP</a></li>
<li>Join or create organized, peaceful protests or marches and participate.</li>
<li>Find <a href="https://www.naacp.org/about-us/game-changers/">common goals of organizations like NAACP</a> which include economic stability, education, health, public safety and criminal justice, voting rights and political representation, youth & young adult engagement.</li>
<li>Pay careful attention to the impacts civic leaders have, are, or will have on black communities and <a href="https://www.nonprofitvote.org/voting-in-your-state/">exercise your right to vote</a>.</li>
</ul>
<h2 id="own-your-religion">Own Your Religion</h2>
<p>Owning our religion means not just knowing its past and present, but actively working to make its future better together. We cannot do this alone and here we cannot do it without our fellow black Latter-day Saints leading the way.</p>Caleb JonesRecent events should cause everyone to reflect on the hard realities of racism and our collective responsibility in naming and dismantling it individually and in our institutions.Introduction to the Book of Mormon2020-01-05T13:37:57-08:002020-01-05T13:37:57-08:00https://www.navigatingdiscipleship.com/2020/01/introduction-to-the-book-of-mormon<p>I created a presentation to teach about the introductory texts of the Book of Mormon as well as its origins. Several people asked if they could see the presentation later for study so I’ve added it to the <a href="/study/scripture-notes/">Scripture Notes section of this site</a> under the Book of Mormon section.</p>Caleb JonesI created a presentation to teach about the introductory texts of the Book of Mormon as well as its origins.Resources for Understanding LGBTQ Topics2019-12-06T10:31:46-08:002019-12-06T10:31:46-08:00https://www.navigatingdiscipleship.com/2019/12/resources-for-understanding-lgbtq-topics<p>This has been a topic that has been on our minds for quite some time. We feel that the societal, scientific, and religious understanding of LGBTQ people through time is complex and on-going and we’ve felt an overwhelming need for greater understanding. In order to perhaps contribute to that understanding, we created presentations of research (in PDF slideshow format) that seek to present facts about the history of societal, scientific, and religious perspectives about LGBTQ people. These presentations seek to put facts above narrative or opinion as we believe that greater awareness of information can elevate discussions, tender grace, move us from past destructive attitudes and behavior, and open hearts and minds to ongoing truths being revealed in both secular and religious spheres. While we hope this information is valuable, often the greatest source for understanding LGTBQ people are LGBTQ people themselves. We should all be willing to humbly listen to and honor LGBTQ people’s lived experiences.</p>
<p>These resources are available in our resources section here:</p>
<p><a href="/resources/lgbtq-understanding-doctrine-and-science/">LGBTQ Understanding: Doctrine and Science</a></p>
<hr />
<p>UPDATE: These resources have also been linked to in the <a href="https://www.listenlearnandlove.org/articles">Listen, Learn, & Love resources section</a>.</p>Caleb JonesWe feel that the societal, scientific, and religious understanding of LGBTQ people through time is complex and on-going and we’ve felt an overwhelming need for greater understanding.Interview with Richard Ostler2019-12-06T10:22:52-08:002019-12-06T10:22:52-08:00https://www.navigatingdiscipleship.com/2019/12/interview-with-richard-ostler<p>I had the opportunity to chat with Richard Ostler on his Listen Learn & Love podcast. We focused on the gospel/mission of Jesus Christ and how it can help inform topics including doubt and ministering to LGBTQ people. We also discussed an LGBTQ FHE that I have helped co-found in our stake. The episode can be listened to here:</p>Caleb JonesI had the opportunity to chat with Richard Ostler on his Listen Learn & Love podcast. We focused on the gospel/mission of Jesus Christ and how it can help inform topics including doubt and ministering to LGBTQ people.Is it enough alone to know?2019-05-02T08:34:52-07:002019-05-02T08:34:52-07:00https://www.navigatingdiscipleship.com/2019/05/is-it-enough-alone-to-know<center>
<h2 style="text-align: center;">
Reconciliation among different Mormon ideas of eternal progress
</h2>
<em>Is it enough alone to know</em><br />
<em>That we must follow him below,</em><br />
<em>While trav'ling thru this vale of tears?</em><br />
<em>No, this extends to holier spheres.</em><br /><br />
<em>We must the onward path pursue</em><br />
<em>As wider fields expand to view,</em><br />
<em>And follow him unceasingly,</em><br />
<em>Whate'er our lot or sphere may be.</em><br /><br />
<img class="aligncenter size-full wp-image-2931" src="/wp-content/uploads/2017/11/line-separator.png" alt="line-separator" width="199" height="82" />
</center>
<p>January 2018, as we sang this song opening our fast and testimony meeting, it caught me odd that before we share our faith, hope, and knowledge (with that ever-present phrase “I know”) we would sing a song about how spiritual knowledge is not enough (Come, Follow Me, hymn #116). I got up and shared my own thoughts and impressions on this. What does that hymn mean that it is not enough alone to know? I talked about how testimony or what we <em>know</em> isn’t enough; we also need the courage to act and <em>do</em> as we respond to one another “While trav’ling thru this vale of tears”. This truth was impressed on me then in a recent experience I had just days prior.</p>
<p>It was Christmas day, 2017. After the kids, presents, pictures, excitement, visitors, music, decorations, food, etc. I was on the phone with my brother. I could tell in his voice that he was not doing well.</p>
<p>Just weeks after our father passed away due to cancer, my mother was spending Christmas with him and his family in California when she suddenly suffered some kind of cardiac episode. They were able to ambulate her to a nearby hospital where she laid, intubated, in the ICU. She was stable, barely, and he and his wife had spent the last 24 hours, in the ICU with her. It was clear that she would have a long road to recovery ahead of her. I booked a flight right away to be there the next day until she was out of the ICU and on a clear path to recovery.</p>
<p>Things were a bit of a blur. My mother was tired, wondering if she was being called to be with dad – we were wondering that too. Communicating was difficult with thumbs up/down and some words drawn, shakily, with a finger on an iPad, doctors coming and going, decisions, surgeries, contingencies, what-ifs, no guarantees, sleepless nights where doctors covered me in lead blankets as I was too tired to leave the room while they used an x-ray machine they brought into the room, etc. When we understood how serious and longer-term the circumstance was my aunt volunteered to come down and help.</p>
<p>I love my aunt. Her resilient, no-nonsense, grit and determination is a gift. Whether she’s ministering to people in a long-term care facility or going toe-to-toe with priesthood leadership to tell them they are wrong for postponing a baptism because of a scheduled basketball pickup game, her stories of fearlessness in how she serves in life and in the church are wonderful and inspiring. “If all women had been, and were, and ever would be, like unto her, behold, the very powers of hell would have been shaken forever; yea, the devil would never have power over the hearts of the children of men.” (Alma 48:17). She was a godsend and helped us to continue onwards and help my mother have the courage and support to further stabilize.</p>
<p>In the long hours of nervous silence felt in hospitals her and I took the time to catch up an reflect on the situation, my father’s death still fresh in our minds. The questions of “What does this mean?” or “What was the cause of this?” came up. My aunt saw divine providence in the cause and meaning surrounding this, I saw mostly a random, unfortunate circumstance. Don’t get me wrong, I find we can create and find deep meaning which draws us to God, but my Mormonism has changed such that I do not find comfort in a God who is behind everything. We discussed this, not finding much common ground.</p>
<p>After some time discussing faith in the long, quiet moments in the hospital the topic of ultimate salvation came up (eschatology). Again, here there were strong differences of opinion. I believe in a model of eternal progression that extends beyond this life and includes even the possibility of progress between Mormon notions of kingdoms of heaven. I believe that as long as intelligence exists it is capable of growth. I believe that removing an intelligence’s ability to progress spiritually or morally, definitionally, makes it no longer an intelligence. My aunt sees that as heretical. Not much common ground on this one.</p>
<p>I can see why my aunt thinks that. The topic of progress between kingdoms is hotly debated in Mormonism. Recently this year the temperature on the debate has risen. Early Mormon notions of eternal progress tended towards the idea of progress between kingdoms. But with rapid growth in the mid-20th century, the LDS church put an emphasis on standardizing and centralizing programs, doctrines, policies, governance, etc. to manage the growth. As it would turn out, those in charge at that time strongly favored the no-progress between kingdoms paradigm and standardized that. This is very much our inherited legacy, and I honor that and those who believe that way.</p>
<h3 id="history">History</h3>
<p>It’s important to know a bit of history on this. The <em>only</em> official statement on this from a church First Presidency, delivered by the then Secretary to the First Presidency (Joseph Anderson) stakes an agnostic position on the matter:</p>
<blockquote>
<p>The brethren direct me to say that the Church has never announced a definite doctrine upon this point. Some of the brethren have held the view that it was possible in the course of progression to advance from one glory to another, invoking the principle of eternal progression; others of the brethren have taken the opposite view. But as stated, the Church has never announced a definite doctrine on this point.</p>
<p><cite>Issued in a official 1952 First Presidency letter; and later re-issued in 1965 – cited in Dialogue: A Journal of Mormon Thought, Vol. XV, No. 1, Spring 1982, p.181-183)</cite></p>
</blockquote>
<p>Outside that, different church leaders have stated opinions on either side on this (some on both sides). Here is a small sample of church leaders across this debate:</p>
<div class="column column-1-2">
**Statements of no progress between kingdoms:**
<ul>
<li>
James E. Talmage (Quorum of the Twelve) – (Conference Report, April 1930, p.96) * previously taught that it was possible
</li>
<li>
Joseph Fielding Smith (Quorum of the Twelve) – (Doctrines of Salvation, 2:31-32)
</li>
<li>
George Albert Smith (President) – (Conference Report, October 1945, p.172)
</li>
<li>
—— First Presidency Letter stating no opinion (1952 & 1965) ——
</li>
<li>
Spence W. Kimball (Quorum of the Twelve) – (The Teachings of Spencer W. Kimball, p.50; The Miracle of Forgiveness, p.243-244, 1969)
</li>
<li>
Bruce R. McConkie (Quorum of the Twelve) – ("The Seven Deadly Heresies," Classic Speeches, Provo, UT: Brigham Young University, 1994, pp. 175-176)
</li>
</ul>
</div>
<div class="column column-last column-1-2">
**Statements of progress between kingdoms:**
<ul>
<li>
Franklin D. Richards (Later called to the Twelve in 1849) – (From a sermon transcribed by Franklin D. Richards in Words of the Prophet Joseph Smith, pg. 24, 1 August 1843)
</li>
<li>
Franklin D. Richards (Quorum of the Twelve) – (Journal of Discourses Vol. 25:236, 17 May 1884)
</li>
<li>
Wilford Woodruff (Quorum of the Twelve) – (Journal of Wilford Woodruff, 5 Aug 1855)
</li>
<li>
B.H. Roberts (Presidency of the Seventy) – (New Witnesses for God, 1:391-392, 1895)
</li>
<li>
James E. Talmage (Quorum of the Twelve) – (Articles of Faith, (1899 edition), p.420-421) * later changed his position
</li>
<li>
Joseph F. Smith (President) – (Improvement Era 14:87, November 1910)
</li>
<li>
—— Letter stating no opinion (1952 & later 1965) ——
</li>
<li>
J. Reuben Clark, Jr. (First Presidency) – (Church News, p. 3 , 23 April 1960)
</li>
</ul>
</div>
<p>And outside of <em>official</em> general authority statements, there’s the famous exchange between Eugene England and Bruce R. McConkie on the nature of eternal progress itself which relates to the assumptions which underpin this debate. That exchange can be read <a href="http://www.eugeneengland.org/a-professor-and-apostle-correspond-eugene-england-and-bruce-r-mcconkie-on-the-nature-of-god">here</a>.</p>
<h3 id="today">Today</h3>
<p>I understand why some think an idea of eternal progression between kingdoms could be dangerous. I think for some people it may be: leading them away from a desire to repent. But I also have seen how an overly strict idea of eternal progress can also be dangerous. Indeed, I’ve seen it senselessly tear families and individuals apart here and now as it led people to uncharitable actions based on fear. But, given the only official church position on the matter is agnostic and leaders have been on both sides of this issue, individuals and families have ample freedom to seek their own revelation on the matter while being generous towards others who may disagree.</p>
<p>Dieter F. Uchtdorf <a href="https://www.lds.org/general-conference/2017/04/perfect-love-casteth-out-fear?lang=eng">gave a General Conference Talk in April 2017</a> that touched on some of the dangers when fear motivates our gospel living:</p>
<blockquote>
<p>It is true that fear can have a powerful influence over our actions and behavior. But that influence tends to be temporary and shallow. Fear rarely has the power to change our hearts, and it will never transform us into people who love what is right and who want to obey Heavenly Father. People who are fearful may say and do the right things, but they do not feel the right things. They often feel helpless and resentful, even angry. Over time these feelings lead to mistrust, defiance, even rebellion.</p>
</blockquote>
<p>Recently, the current church president, Russel M. Nelson, <a href="https://www.lds.org/general-conference/2019/04/46nelson?lang=eng">gave a talk in the April 2019 General Conference</a> that, while not explicitly stating an opinion on this debate, it did assume one. He frames a judgment as involving a question about family unity:</p>
<blockquote>
<p>In that coming day when you will complete your mortal probation and enter the spirit world, you will be brought face-to-face with that heart-wrenching question: “Where is my family?””… the Savior Himself has made it abundantly clear that while His Resurrection assures that every person who ever lived will indeed be resurrected and live forever, much more is required if we want to have the high privilege of exaltation. Salvation is an individual matter, but exaltation is a family matter.</p>
</blockquote>
<p>And continuing on about those who live good lives but do not accept Jesus:</p>
<blockquote>
<p>The anguish of my heart is that many people whom I love, whom I admire, and whom I respect decline His invitation. They ignore the pleadings of Jesus Christ when He beckons, “Come, follow me.” I understand why God weeps. I also weep for such friends and relatives. They are wonderful men and women, devoted to their family and civic responsibilities. They give generously of their time, energy, and resources. And the world is better for their efforts. But they have chosen not to make covenants with God. They have not received the ordinances that will exalt them with their families and bind them together forever.</p>
</blockquote>
<p>In reaching out to these people he pleads:</p>
<blockquote>
<p>They need to understand that while there is a place for them hereafter—with wonderful men and women who also chose not to make covenants with God—that is not the place where families will be reunited and be given the privilege to live and progress forever. That is not the kingdom where they will experience the fulness of joy—of never-ending progression and happiness. Those consummate blessings can come only by living in an exalted celestial realm with God, our Eternal Father; His Son, Jesus Christ; and our wonderful, worthy, and qualified family members.</p>
</blockquote>
<p>That last part is where the implication on this open debate is strongest. One could place his talk here on the “no progress” side of the issue. And while Dieter F. Uchtdorf and Russell M. Nelson were not staking direct claims on this debate, they were exploring its contours. This debate goes on.</p>
<p>As I stated before, there are pros and cons to either side of this debate. I’ve seen the “no progress” perspective inspire people to urgent, heartfelt outreach and service in seeking to redeem and repair relationships. That is wonderful. I’ve also seen the “no progress” perspective lead to harsh attitudes, judgmental behavior, and insensitive words and actions which have condemned and frayed relationships. That is tragic. We need to seek personal revelation (another urging of both Dieter F. Uchtdorf and Russell M. Nelson) in how we live the gospel and what we believe. I think we need to seek personal revelation centered on charity when we read and apply their words.</p>
<p>Russell M. Nelson, while speaking about his meeting with Pope Francis, spoke about the need for unity amidst doctrinal differences. I think his wisdom applies not just ecumenically but within our own faith and its own varieties of doctrine:</p>
<blockquote>
<p>The differences in doctrine are real and they’re important, but they’re not nearly as important as the things we have in common… And the importance of building bridges of friendship instead of building walls of segregation.</p>
<p><cite><a href="https://www.deseretnews.com/article/900059557/pope-francis-meets-with-president-nelson-in-the-vatican-catholic-mormon-rome.html?fbclid=IwAR0aiuCsaknLaPMFngpd_fCfE9CqgSdWCPTuPbiJ0ZLQocgWVZwKstGTYQ0">source</a></cite></p>
</blockquote>
<h3 id="reconciliation">Reconciliation</h3>
<p>My aunt and I were sitting in this tension – both secure on either side of this debate. And while my giving a very short overview of the history of this debate helped to ease tension, it was our circumstances and shared goal that melted that tension away. What were we doing while we realized we do not see eye to eye on this? We were together administering to my mother’s broken body: encouraging her to fight, to just try breathing on her own for a little bit longer, we were working with doctors and nurses, administering oil (both religious and medicinal) to soothe her body and soul, being there as she awoke from anesthesia after major surgery, massaging her restless legs to keep them still to avoid injury post-surgery, helping her feel safe in the chaos of another patient coming off a hard drug overdose, and helping her eat to gain her strength. In this sacred work of answering the Savior’s call to follow Him and be charitable healers, these heated theological or eschatological debates simply don’t matter much.</p>
<p>Doctrinal certainties to “know” are the blunt instruments in the toolbox of faith. And while they serve a purpose, they aren’t very good at addressing the specific, intimate evils and pains we all grapple with in life. Greater power is found in “holier spheres” in the finer instruments of grace we all have access to: a kind word, an open home, a heartfelt apology, a shared meal, a comforting hug, a listening ear, shoulders that prop others up, serving hands, and familiar faces in hospitals. It is in these finer instruments of grace that the power to live the gospel and respond and overcome pain and suffering in this world is found.</p>
<p>I think Mormonism and the LDS church are big enough to encompass all of this: to include people who believe progress finalizes in this life as well as those who believe eternal progress extends after this life, those who see a random universe and those who see God acting in everything, and more. While Mormonism has derived strength is its doctrinal certitudes, in many ways these certitudes are also backfiring as increasing populations of rising generations cite them as reasons for a loss of faith (I’ve written more on that <a href="/essays/elijah-and-the-faith-of-generations/">here</a>). I think Jesus calls us to “holier spheres” and “wider fields” when He invites us to “come, follow me.” And while what we know and what motivates us to answer that call is important, it is ultimately what we do when we answer that call that matters most.</p>
<center>
<img class="aligncenter size-full wp-image-2931" src="/wp-content/uploads/2017/11/line-separator.png" alt="line-separator" width="199" height="82" /><br /><br />
<em>"Come, follow me," the Savior said.</em><br />
<em>Then let us in his footsteps tread,</em><br />
<em>For thus alone can we be one</em><br />
<em>With God's own loved, begotten Son.</em><br /><br />
<em>"Come, follow me," a simple phrase,</em><br />
<em>Yet truth's sublime, effulgent rays</em><br />
<em>Are in these simple words combined</em><br />
<em>To urge, inspire the human mind.</em><br /><br />
<em>Is it enough alone to know</em><br />
<em>That we must follow him below,</em><br />
<em>While trav'ling thru this vale of tears?</em><br />
<em>No, this extends to holier spheres.</em><br /><br />
<em>Not only shall we emulate</em><br />
<em>His course while in this earthly state,</em><br />
<em>But when we're freed from present cares,</em><br />
<em>If with our Lord we would be heirs.</em><br /><br />
<em>We must the onward path pursue</em><br />
<em>As wider fields expand to view,</em><br />
<em>And follow him unceasingly,</em><br />
<em>Whate'er our lot or sphere may be.</em><br /><br />
<em>For thrones, dominions, kingdoms, pow'rs,</em><br />
<em>And glory great and bliss are ours,</em><br />
<em>If we, throughout eternity,</em><br />
<em>Obey his words, "Come, follow me."</em>
</center>Caleb JonesDoctrinal certainties to “know” are the blunt instruments in the toolbox of faith. And while they serve a purpose, they aren’t very good at addressing the specific, intimate evils and pains we all grapple with in life.Faith is Cherry-picking2019-04-26T20:15:28-07:002019-04-26T20:15:28-07:00https://www.navigatingdiscipleship.com/2019/04/faith-is-cherry-picking<p>Cherry-picking gets a bad rap. I can understand why. Cherry-picking can easily be confused with, or turn into, confirmation bias. But the two, while similar, are not the same.</p>
<blockquote>
<p><strong>Cherry-pick</strong>: To pick out the best or most desirable items from a list or group, especially to obtain some advantage or to present something in the best possible light.</p>
<p><strong>Confirmation bias</strong>: A cognitive bias towards confirmation of the hypothesis under study.</p>
</blockquote>
<p>Cherry-picking in matters of faith is simply the act of choosing the best, most desirable items which produce the best fruits. Confirmation bias is settling on a hypothesis then only choosing items which confirm it. The latter is often static and assumes matters are already settled. The former is often dynamic and relies on ongoing agency.</p>
<p>Cherry-picking isn’t without its risks. As mentioned, it can lead to confirmation bias. And without wisdom, it can turn into relativism. But the opposite, dogma, has risks too.</p>
<blockquote>
<p><strong>Dogma</strong>: An authoritative principle, belief or statement of opinion, especially one considered to be absolutely true and indisputable, regardless of evidence or without evidence to support it.</p>
</blockquote>
<p>Dogma also risks confirmation bias – in fact, it requires it. Rather than requiring ongoing agency, dogma requires passive surrender.</p>
<p>But here’s the thing, faith has always involved cherry-picking – whether personally or institutionally. It has lead to both good and bad</p>
<p>Take the history of the Bible:</p>
<ul>
<li>Pre-exilic Jews cherry-picked ancient myths and surrounding legal codes.</li>
<li>Exilic Jews cherry-picked Mosaic law to understand their exile.</li>
<li>Ezra cherry-picked which peoples and families were pure enough to help rebuild the second temple.</li>
<li>Post-exilic Josian reform cherry-picked Deuteronomistic codes to centralize and unify kingdom and religion.</li>
<li>Jesus cherry-picked Jewish laws to uphold and laws to let go of or “fulfill”.</li>
<li>Jesus and his disciples cherry-picked Jewish prophecy and re-contextualized it to explain his mission and ministry.</li>
<li>Jesus challenges us to cherry-pick law so that it hangs on the two great commandments of love God and love our neighbor as ourselves.</li>
<li>Paul cherry-picked eschatological understandings of Jesus’ teachings.</li>
<li>Paul tells us to accept all the brings us to faith, hope, and charity.</li>
<li>Various Jewish and Christian traditions cherry-picked which scriptural accounts to canonize and which not to.</li>
<li>Etc.</li>
</ul>
<p>And in Mormonism and the Latter-day Saint church:</p>
<ul>
<li>Joseph Smith cherry-picked, well, everything he could get his hands on (I love this about him and this faith).</li>
<li>In the Book of Mormon, Mormon and Moroni cherry-picked what to include in their accounts.</li>
<li>In the Book of Mormon, Moroni challenges us to cherry pick things which draw us to Christ and to reject things which don’t.</li>
<li>Joseph Smith cherry-picked scripture to develop its ideas of temple and ordinance work for the dead.</li>
<li>Joseph Smith cherry-picked to anchor revelations about multiple heavenly kingdoms to scriptures.</li>
<li>Joseph Smith cherry-picked scriptures about Abraham to justify polygamy.</li>
<li>Later, Wilford Woodruff cherry-picked scripture to justify moving away from polygamy.</li>
<li>Brigham Young (and others – most everyone at that time) cherry-picked scripture to justify racism – for Mormonism, barring blacks from going to the temple and being ordained to the priesthood.</li>
<li>Later, Spencer Kimball cherry-picked scripture to end barring blacks from temple and priesthood.</li>
<li>In the mid-20th century, the LDS church cherrypicked its own scripture and teachings to correlate teachings.</li>
<li>It has in some ways cherry-picked post-WWII nuclear family norms and made them eternal.</li>
<li>It cherry-picked a church policy developed in the 20th century regarding children in polygamous families to justify applying it in the 21st century towards children of LGBT parents.</li>
<li>Later, it cherry-picked and re-emphasized different principles to justify ending that policy towards children of LGBT parents.</li>
<li>Etc.</li>
</ul>
<p>Now, if you’re reading this list and are a bit upset by the characterization of these things as “cherry-picking”, remember the definition:</p>
<blockquote>
<p><strong>Cherry-pick</strong>: To pick out the best or most desirable items from a list or group, especially to obtain some advantage or to present something in the best possible light.</p>
</blockquote>
<p>That sounds an awful lot like the 13th Article of Faith:</p>
<blockquote>
<p>we follow the admonition of Paul—We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.</p>
</blockquote>
<p>How are we to choose “anything virtuous, lovely, or of good report or praiseworthy” without cherry-picking? Is everything “virtuous, lovely, or of good report or praiseworthy”? And if not, how can we choose? We need to see both the good and the bad in order to choose (whitewashing is one risk of cherry-picking). I think another reason there’s an aversion to cherry-picking is often it is seen as arbitrary. Certainly, if one chooses matters of faith arbitrarily that is problematic. But as the above illustrates, the question isn’t whether we are cherry-picking or not. The question is what justifications are we using to cherry pick what we did. That’s very similar to hermeneutics:</p>
<blockquote>
<p><strong>Hermeneutics</strong>: The study or theory of the methodical interpretation of text, especially holy texts.</p>
</blockquote>
<p>Cherry-picking is simply using our agency and morality to examine what is good and what is not, then using our agency to select the good. Cherry-picking is owning our faith. Cherry-picking is living, breathing, bleeding faith. And cherry-picking can be a deeply revelatory process.</p>
<p>We can choose poorly. If I cherry-pick to gratify my pride, to cover my sins, to abuse power over others, or to tear others down, I am abusing this agency (see Doctrine & Covenants 121). But pretending we’re not cherry picking just means we don’t understand how what we have inherited has already been cherry-picked for us. If we are to follow the Mormon creed to seek out “anything virtuous, lovely, or of good report or praiseworthy” or to accept “one of the grand fundamental principles of ‘Mormonism’… to receive truth, let it come from whence it may” (Joseph Smith, History of the Church of Jesus Christ of Latter-day Saints, 2nd ed. 5:499) then we’ll need to develop the ability to prayerfully cherry-pick. Another term for this may be discernment or personal revelation.</p>
<p>President Nelson spoke about the critical need for increased personal revelation:</p>
<blockquote>
<p>“in coming days, it will not be possible to survive spiritually without the guiding, directing, comforting, and constant influence of the Holy Ghost. My beloved brothers and sisters, I plead with you to increase your spiritual capacity to receive revelation.”</p>
<p><cite>April 2018 General Conference ‘<a href="https://www.lds.org/general-conference/2018/04/revelation-for-the-church-revelation-for-our-lives">Revelation for the Church, Revelation for Our Lives</a>‘</cite></p>
</blockquote>
<p>I agree wholeheartedly with this. In the information age with exponentially increasing information and access to it, gifts such as discernment or cherry-picking become vital – a new form of literacy. As revelation involves “cherry-picking” as we apply discernment and interpretation, we need to develop a Christ-centered hermeneutic to govern revelation itself by. How can we discern from amongst all the “cherries” (so to speak) we’re surrounded by in the church, in our thoughts, and in our lives? I’ve written about what I feel is <a href="/2017/12/teaching-children-hermeneutics/">a Christ-centered hermeneutic</a>. Here is a quick summary:</p>
<ul>
<li>Jesus tells us to “hang all the law and the prophets” on the two great commandments: love God and love thy neighbor (Mat. 22:37-40).</li>
<li>Paul warned than prophecy, without charity, will fail (1 Cor. 13:8).</li>
<li>Moroni said anything inspires us to do good and believe in Christ comes from Christ (Moroni 7:14-16).</li>
<li>Joseph Smith taught about the limits of priesthood authority (Doctrine and Covenants 121:36-37, 41-42).</li>
<li>John said that we must overcome fear and put love first as God has (1 John 4:18-19).</li>
</ul>
<p>If I run across something in the gospel that doesn’t pass these filters, I feel no obligation to it — no matter who said it or where it came from. And, conversely, when I do run across something that passes these filters — no matter where it came from — I feel obligated to accept it, even when it requires repentance on my part. General Conference, scriptures, talks, lectures, books, blog posts, articles, conversations, testimonies, lessons, impressions, ceremonies, covenants, etc. I seek to run it all through this hermeneutic of Christlike charity. And when I do, I find the LDS church can be a great tool for my continued discipleship – even though it also requires my discarding rotten “cherries” along the way that I prayerfully find are “not in harmony with our values, principles, or doctrine.” (Deiter Uchtdorf, ‘<a href="https://www.lds.org/general-conference/2013/10/come-join-with-us">Come, Join with Us</a>‘, October 2013 General Conference).</p>
<p>Patrick Mason used the analogy of a shopping cart with items we no longer need or want to describe this need for discernment:</p>
<blockquote>
<p>One of the problems we have in Mormonism is that we have loaded too much into the Truth Cart. And then when anything in the cart starts to rot a bit, or look unseemly upon further inspection, some have a tendency to overturn the entire cart or seek a refund for the whole lot. We have loaded so much into the Truth Cart largely because we have wanted to have the same kind of certainty about our religious claims—down to rather obscure doctrinal issues—as we do about scientific claims. . .</p>
<p>Over the years the church leadership and laity have also done our religion no favors by putting more in the cart than the cart could possibly bear. . . .Many of the things which trouble people are things that we probably should never have been all that dogmatic about in the first place. I find that a little humility about our doctrine, especially given the contingencies of its historical development, goes a long way in remaining satisfied with the whole…</p>
<p><cite>FairMormon 2016 Conference, ‘<a href="https://www.fairmormon.org/conference/august-2016/courage-convictions">The Courage of Our Convictions: Embracing Mormonism in a Secular Age</a>‘</cite></p>
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<p>Avoiding any or all cherry-picking is what may lead us to “overturn the entire cart” or throw the baby out with the bathwater. So embrace cherry-picking; it’s what leads us to the fruit of living faith. But don’t treat it lightly. Use it to take responsibility for and own your faith, what you believe, and why you believe it. Allow it to give you prophetic authority in your own life as you seek personal revelation. But also allow it to lead to your own repentance as you answer the call to change to become like God. Apply a Christ-centered hermeneutic. And, importantly, be patient with yourself and with your fellow cherry-pickers.</p>Caleb JonesIf we are to follow the Mormon creed to seek out “anything virtuous, lovely, or of good report or praiseworthy” or to accept “one of the grand fundamental principles of 'Mormonism'... to receive truth, let it come from whence it may” then we'll need to develop the ability to prayerfully cherry-pick.Faith and Magnolia Trees2019-04-07T21:15:51-07:002019-04-07T21:15:51-07:00https://www.navigatingdiscipleship.com/2019/04/faith-and-magnolia-trees<p>My favorite time of year is Spring. I love watching plants come alive after the deep, dark winter months. We have a white magnolia tree outside our front window. Every year around the first week of April giant flowers explode all across this 10ft high tree and I feel my own heart bursting with gratitude. I can’t help but think of the many times that the scriptures use trees as a metaphor. Jesus spoke of how a mustard seed grows into a gigantic tree that becomes home to all varieties of animals. Zenos in the Book of Mormon compared all of the people of the world to olive trees. I can’t help but think of myself as that magnolia tree.</p>
<p>When we first planted it, it grew quickly, gaining several feet in height in just a season. It was tall but skinny and I worried about it during several windstorms. “Did we plant it too close to the house?” “Were the stakes holding it up strong enough to keep it from blowing over?” Then when winter came and it seems to lose all of its broad leaves in one afternoon I was sure it was going to die and we’d have to chop it down, but we waited to see what would happen in spring. Sure enough, the first year it bloomed and there were a total of 3 blossoms. I was deflated, but happy that it at least wasn’t dead. I resigned myself to a better showing the following spring. Over the next few years, my magnolia didn’t get much taller, but the trunk widened and it no longer needed external supports. I couldn’t see it but I hoped that the roots were strong and deep. Every year when the cold weather comes I am sad to see the leaves quickly fall from my favorite tree and it begins hibernation until the warm weather returns.</p>
<p>My faith feels deciduous. I have seasons of great blossoming, seasons when my roots grow deep into the earth, and seasons when I feel completely alone and cut off from God. I have learned to accept this cycle as part of the growth process because like my magnolia, I’ve come to understand that to enjoy the rebirth of Spring, something first has to die.</p>
<p>Nicodemus, I’m assuming, wasn’t a stupid man. Yet he had difficulty understanding that Jesus was asking his disciples to be born again. Maybe it was because he couldn’t see past the metaphor, maybe it was because he felt Jesus was asking him to give up too much, maybe he understood but his heart wasn’t yet in it. We cannot know, but centuries later we can learn from this intimate dialog. Jesus is telling Nicodemus that metamorphosis is required. A deep, soul altering, change is the only way to grow.</p>
<p>I’m learning that it’s not a one-time event. It’s cyclical. Season by season, hour by hour, I have to let go of what I’m holding on to. If my magnolia could talk I wonder if it would mourn the loss of its beautiful leaves each year? Or if it would gladly throw them off in anticipation for the hard-won reawakening after a long winter? Would it wish to hold on to its leaves for protection from the snow and wind? Or does it understand that the Winter is a time of growth too? That in the dark trying months of cold the nutrients it has stored up all last year are framing beautiful giant blossoms?</p>
<p>Viewing my faith in this manner has helped me repent more readily. The practice has taught me that I am going to have to hurt. I might even occasionally mourn the sins I am trying to give up but when I look of Jesus Christ I can find the hope of new beginnings I need to carry on.</p>Irene JonesI'm learning that conversion is not a one-time event. It's cyclical. Season by season, hour by hour, I have to let go of what I'm holding on to.Mormon Matters Discussion on Obedience and Conscience2018-11-08T13:58:25-08:002018-11-08T13:58:25-08:00https://www.navigatingdiscipleship.com/2018/11/mormon-matters-discussion-on-obedience-and-conscience<p style="text-align: center;">
<em>“there wrestled a man with Jacob until the breaking of the day.” (Genesis 32:24)</em>
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<p>I participated in a <a href="https://www.mormonmatters.org/podcast-item/512-513-wrestling-with-the-obedience-vs-conscience-dilemma/">Mormon Matters discussion on the wrestle between obedience and conscience</a> with Mormon Matters host Dan Wotherspoon (Ph.D. in Philosophy of Religion from Claremont Graduate University), <a href="https://janariess.com/about/">Jana Riess</a> (Ph.D. in American religious history from Columbia University), and <a href="https://religion.byu.edu/eric_huntsman">Eric D. Huntsman</a> (professor of Ancient Near Eastern Studies at BYU). It was a pleasure to discuss with them the challenges and opportunities we have to engage in this wrestle as we seek to follow the spirit while also engaging in the church.</p>
<p>There was a lot of ground covered, but I wanted to include two quotes I shared during the discussion.</p>
<p>This first one is from the Latter-day Saint Millennial Star (vol 14, num 38, pgs 593-595, 11/13/1852) and seeks to answer the vital question “To what extent is obedience to those who hold the Priesthood required?”:</p>
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<p>Because of … the apparent imperfections of men on whom God confers authority, the question is sometimes asked,–to what extent is obedience to those who hold the Priesthood required? This is a very important question, and one which should be understood by all Saints. In attempting to answer this question, we would repeat, in short, what we have already written, that willing obedience to the laws of God, administered by the Priesthood, is indispensable to salvation; but we would further add, that a proper conservative to this power exists for the benefit of all, and none are required to tamely and blindly submit to a man because he has a portion of the Priesthood. We have heard men who hold the Priesthood remark, that they would do any thing they were told to do by those who presided over them, [even] if they knew it was wrong: but such obedience as this is worse than folly to us; it is slavery in the extreme; and the man who would thus willingly degrade himself, should not claim a rank among intelligent beings, until he turns from his folly.</p>
<p>… Others, in the extreme exercise of their almighty (!) authority, have taught that such obedience was necessary, and that no matter what the Saints were told to do by their Presidents, they should do it without asking any questions. When the Elders of Israel will so far indulge in these extreme notions of obedience, as to teach them to the people, it is generally because they have it in their hearts to do wrong themselves, and wish to pave the way to accomplish that wrong…”</p>
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<p>The second one is from ”<a href="https://www.amazon.com/Common-Prayer-Liturgy-Ordinary-Radicals-ebook/dp/B003V4B574">Common Prayer: A Liturgy for Ordinary Radicals</a>” and frames how the challenge to be peacemakers calls us to engage in this wrestle taking a higher path:</p>
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<p>Peacemaking doesn’t mean passivity. It is the act of interrupting injustice without mirroring injustice, the act of disarming evil without destroying the evildoer, the act of finding a third way that is neither fight nor flight but the careful, arduous pursuit of reconciliation and justice. It is about a revolution of love that is big enough to set both the oppressed and the oppressors free.</p>
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<p>I think if religious adherents and administrators can both find charitable ways that acknowledge the authority one another have, faith today can be strengthened and restored.</p>Caleb JonesI participated in a Mormon Matters discussion on the wrestle between obedience and conscience with Mormon Matters host Dan Wotherspoon, Jana Riess, and Eric D. Huntsman. It was a pleasure to discuss with them the challenges and opportunities we have to engage in this wrestle as we seek to follow the spirit while also engaging in the church.I, Thou, and Church2018-08-27T20:30:42-07:002018-08-27T20:30:42-07:00https://www.navigatingdiscipleship.com/2018/08/i-thou-and-church<p style="text-align: center;">
<em>(Mary Washing Feet of Jesus – Source: <a href="https://commons.wikimedia.org/wiki/File:125ed-magdalena2bunge2bpies2bde2bjesus.jpg">Wikipedia</a>)</em>
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<p>Martin Buber (a Jewish philosopher in the early 20th century) wrote a book titled <a href="https://www.amazon.com/dp/B0051I4YT4">“I and Thou”</a>. In it, he argues that there are two kinds of relationships: an “I it” relationship and an “I thou” relationship.</p>
<p>An “I it” relationship is essentially a transactional relationship. It collapses a person or being into a function that serves a purpose for you: like a cashier, waiter/waitress, or bank teller. The person takes on a utilitarian function and plays a role. This relationship isn’t necessarily bad when the function is good; we need these to form large, complex societies.</p>
<p>A problem is when these instrumentalist/transactional relationships are all that we have or when all our associations collapse into these “I it” relationships where we only relate to or see others as serving a functional purpose for us. This leads to alienation and disconnection.</p>
<p>Buber calls “I thou” relationships encounters where you meet another being in their totality free from the instrumentalist agenda. So rather than collapsing a human being into the function that they serve, “I thou” relationships continuously unfold the dynamic and infinite reality of the other. These sacred encounters are rooted in love, intersubjectivity, trust, validation, and forgiveness which create a space that Buber calls the “between”. And it is in this ”between” that God can be found.</p>
<p>I think the church with its hierarchy, callings, corporate structures, and roles it asks all to play can often collapse into merely providing “I it” relationships which, ultimately, cannot alone house God or feed our souls. As an example, the expectation of giving everyone a calling, function, or role which we are to always fulfill and magnify can provide belonging in an “I it” relationship but, ironically, that can simultaneously create isolation if we never behold or reveal each other beyond instrumentalist, “I it” roles. Additionally, our sustaining in church hierarchy can collapse into “I it” relationships where we see the role of leaders being ultimate authorities requiring obedience of others. An “I thou” sustaining of imperfect leaders invokes God as it supports and strives with them in their flawed humanity in “all patience and faith” (Doctrine & Covenants 21:5) – see <a href="/essays/14-keys-to-sustaining-prophets/">14 Keys to Sustaining Prophets</a> for an exploration of this.</p>
<p>But I see some of the changes being made – more flexible curricula, 1st Sunday councils, ministering programs, more collaborative leadership councils, etc. – as attempts to acknowledge that we need to do a better job providing these essential “I thou” encounters. Are we fully realizing the potential these inspired changes have? I’ve also observed that even though these changes open us up more to these sacred “I thou” encounters, sometimes we have a hard time relating in church in any way other than “I it” as that is the posture our spiritual muscle memory sometimes assumes. These habits can collapse Sunday lessons into call/response liturgies, 1st Sunday councils into lessons, ministering into Home/Visiting Teaching we ulterior motives, councils into order briefings, etc. Again, we need both kinds of relationships, but in moderation that nourishes both our institutional functions and our personal souls.</p>
<p>Jesus is an excellent example here. His healings and teachings are “I thou” encounters where many others saw those individuals as “I it” – their playing the role of sinners who must be punished for their sins. When Mary broke from the role society required of her as a sinner and washed Jesus’ feet, the Pharisees were upset with Jesus saying he should have, “known who and what manner of woman this is that toucheth him: for she is a sinner.” (Luke 7:39) The woman is an “it” to them playing the function of witnessing of sin. In Jesus’ parable, he teaches about forgiveness, then asks the question to Simon, “Seest thou this woman?” (Luke 7:44) That call for Simon to “see” the woman is a call for him to look past “I it” and behold her as “thou”. Jesus’ forgiveness is controversial not merely because of who Mary was; it was controversial because it asked others to let go of the “it” role they had heaped on her. Forgiveness brings us into the “I thou” spaces to worship God; judgment collapses our relationships and worship into “I it”.</p>
<p>The gospel gives us the tools to enter into these sacred “I thou” spaces and meet God; church provides the laboratory. But we have to dethrone the god of “I it” which, as it turns out, is ourselves and enthrone the other there.</p>Caleb JonesThe gospel gives us the tools to enter into the sacred “I thou” space and meet God; the church provides the laboratory.A Christian Response to Pain2018-06-10T07:00:43-07:002018-06-10T07:00:43-07:00https://www.navigatingdiscipleship.com/2018/06/a-christian-response-to-pain<p style="text-align: center;">
<i>The following is a talk I gave in my ward on June 10, 2018</i>
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<h3 id="introduction">Introduction</h3>
<p>I’m grateful to speak to you today on a topic that I feel is vital to how we choose to live our faith. None of us can escape the question I was asked to address: How can our Christian belief and morality translate more completely into Christian action?</p>
<p>As Jesus is the “author and finisher of our faith” (Hebrews 12:2), it is important to note right away that Jesus says Christian action is non-negotiable: Jesus taught, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven” (Matthew 12:21-22), “they that heareth, and doeth not, is like someone that without a foundation…” (Luke 6:49), and “I have given you an example, that ye should do as I have done to you” (John 13:15).</p>
<p>Christian belief, no matter how brilliantly stated or firmly held, is simply not sufficient. So, how can we move from beliefs to the works Jesus calls for? This isn’t an easy question and, I fear, I can’t answer it without first illustrating what’s at stake: life and death – and not just in metaphorical ways.</p>
<p>Years ago, I shared a lighthearted saying to my kids. This is attributed to Thomas Robert Dewar in the early 20th century. The saying deals with the purpose of life and goes something like this:</p>
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<p>We’re all here on earth to help others; what on earth the others are here for, I have no idea.</p>
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<p>The kids got a laugh out of that. But Alex, three days later, came up to me out of the blue and said, “I figured it out, dad.” “Figured out what?”, I asked. “You told that joke about helping others – I figured out why the others are here.” Curious what a 7-year-old’s take on the question of life would be I asked, “Okay. Why are others here?” What he said next blew me away. He said, “The others are here to help us in return.” In a world full of cynicism, distrust, and cold hearts the world needs more Alex’s.</p>
<p>But this realization gets at a fundamental fact that we must all face: we all need each other. And why do we need each other? Because this world is fallen, broken, unfair, unjust, and painful. Acknowledging that is not just part of life, it is (interestingly) where Christian belief must start if it is to orient towards the works of Jesus. It’s a bit like the line said by Wesley from The Princess Bride by William Goldman: “Life is pain. Anyone who says differently is selling something.” There’s a lot being sold in Jesus’ name. Focusing on Jesus’ response to pain will put us on his path.</p>
<h3 id="the-fall">The Fall</h3>
<p>What I’m describing here is The Fall, which isn’t merely a grand event that happened in the past with flaming swords and fig leaves but which is continuously unfolding in front of us today. Rather than go into a doctrinal explanation of the fall I think it it is best illustrated in the experiences we all have with it ourselves.</p>
<p>When I was a missionary in South Korea I met someone as we passed on the street. After some conversation with him, it became apparent that he suffered a cognitive disability. We saw that we could be of service to him at least by helping him with things he said he needed. As we met in his home, the full scale of his situation hit us. He had a young daughter who now effectively had to raise herself since the mother had just passed away and the father had to seek whatever work he could get with his limited abilities. It seemed the mother was the one who was holding this family together and it was failing without her. Eventually, they faced eviction and we helped them prepare to move out. I remember the last time I saw them as we helped move their refrigerator down 3 flights of stairs to pack up in a truck. They didn’t know what lied ahead of them. In a just world, this would not have happened. And in a just world, I could have done more.</p>
<p>Fast forward 10 years and I’ve since married, had kids, and started my career. In my first job here in the Seattle area, I worked at a small start-up company which was later acquired by Cisco. I remember one of the co-workers would challenge our annual company fundraiser to the local food bank by generously offering to match our donations up to the amount of his annual bonus. He and his wife were both pillars in their community. After acquisition people at the company, including myself, moved to other jobs but we kept in touch. One day I got a text saying he was shot and killed as an innocent bystander to a random, senseless crime while he was driving his family back from the airport. In a peaceful world, this would not have happened.</p>
<p>These are just two examples from an ocean of pain and suffering on this earth and not just in our area or in our day. Scriptures describe a “gulf of misery and woe” (2 Nephi1:13). There’s an ancient book of scripture which, in my opinion, does the best job to clearly describe the fall. It’s a book we often skip, perhaps because it describes the fall too well. It’s not a happy read.</p>
<p>Ecclesiastes chapter 3 opens with an expansive view of life:</p>
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<p>1 To every thing there is a season, and a time to every purpose under the heaven…</p>
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<p>It then lists the beauties of life: Birth, growth, healing, building, laughter, dancing, disarming, love, gain, acceptance, inclusion, connection, and peace.</p>
<p>But it also describes their opposites:</p>
<p>Death, decay, murder, ruin, weeping, mourning, arming, cold hearts, loss, rejection, division, exclusion, hate, and war</p>
<p>Paraphrasing the rest of the chapter the author despairs:</p>
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<p>What’s the point? I see beauty but I also see how all will suffer. We fail to understand God. There’s no good in us, and we will be judged. All we can do is do good and enjoy life. But God is eternal and our lives and efforts are fleeting. We keep making the same mistakes – pettiness, hypocrisy, prejudice, inequality, injustice. We’re no better than the beasts. It’s all pointless; and we’re all going to die anyways. Does anyone even know for sure that our spirits will go on? We’ll all be forgotten soon enough. So why not just work hard and enjoy what we can?</p>
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<p>Brothers and sisters, and I’ll add youth since they see and experience this too, if you’ve looked at the evil in this world, or had it break into your life, and felt despair, doubt, fear, anger, bitterness, or hopelessness please know that is a natural response. And it’s a response Ecclesiastes walks us through. This is bleak, but an awareness of this bleakness equips us to see what’s at stake with the fall without sugar coating it. The author of Ecclesiastes goes on (quoting from chapter 4 now):</p>
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<p>1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of [of those who] were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.</p>
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<p>It’s important to realize that many (Jew and Christian) saw the need to keep Ecclesiastes in scripture. I know many for whom this hopelessness breaks faith in God, faith in others, or faith in themselves. In another experience on my mission, we met someone who worked at a children’s trauma ward in a hospital. From the horrors she saw in the pain children experienced (often at the hands of others) she had lost faith in God and mankind. How could a loving God allow such things? How could we do such things?</p>
<h3 id="passing-through-the-mists-of-darkness">Passing Through the Mists of Darkness</h3>
<p>In the Book of Mormon Lehi faced this in his vision of the Tree of Life. In his vision, he was lead by a figure in a white robe who took him into a “dark and dreary waste”, then promptly left him there (1 Ne 8:5-8). After working his way through the mists of darkness, Lehi saw numberless people progressing on the path with an iron rod that lead to the Tree (1 Ne 8:21). But where did the path and rod of iron lead? Right into the mists of darkness. Not around it, not over it, not under it, not into a protected tunnel with motorized walkways, but right into it. It seems we must all pass through the mists of darkness in this fallen world to reach the Tree. Avoiding passing through the pain and suffering of this world will not just halt our progress to the Tree of Life, it will prevent us from even starting the journey.</p>
<p>So, what are we to do? Well, sometimes people ask, “What would Jesus do?” That’s a good start as it puts our focus on actions not beliefs. But I like to remind people that turning over tables and chasing people around with a whip is within the realm of possibility of what Jesus would do. If that’s how you feel at times, I won’t blame you. I feel that way too sometimes. Maybe we could do a fifth Sunday lesson where we set up tables in the gym, hand people a whip, and take turns re-enacting Jesus cleansing the temple to let some of our anger out.</p>
<p>When thinking about how to respond to evil, it’s important to understand anger here. We so often misunderstand anger. Anger, when it’s understood, when we face up to it, can be a revelatory process that says: “I am revealing to you something deep about myself and I’m angry because something hurt me, something I love, or something I cherish. Something I want to protect has been injured and violated – and I need to tell you about this so you know me more intimately and more deeply.” Do we let those in our congregation reveal themselves to us in this way? Or do we prevent this revelation and intimacy from being expressed? Are we listening to the pain felt and expressed by those in our ward (whether they are in our pews or classes today or not)? So many are hurting around us. Do they feel safe expressing that to us? Are we humble enough to hear it? And are we courageous enough to mourn with them?</p>
<p>While anger can be transformed into revelation, it can also be harmful. Galatians lists anger as one of the works of the flesh and that if we cannot turn it to the works of righteousness it will turn us from the kingdom of God. (Galatians 5:19-21). So, how else can we respond?</p>
<p>In one of the most beautiful parts of our scripture, we have a story of God weeping. Enoch “beheld Satan; and he had a great chain in his hand, and it veiled the whole face of the earth with darkness” (Moses 7:26). Then Enoch saw “that the God of heaven looked upon the residue of the people, and [God] wept” (Moses 7:28) Enoch was confused by this and asked, “How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity?” (Moses 7:29). God responds:</p>
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<p>Behold these thy [kindred]; they are the workmanship of mine own hands, and I gave unto [them] their knowledge, in the day I created [them]; and in the Garden of Eden, gave I unto [mankind] their agency; … and also given commandment, that they should love one another, and that they should choose me, their Father; but behold, they are without affection, and they hate their own blood … wherefore should not the heavens weep, seeing these shall suffer? (Moses 7:32,33,37)</p>
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<p>Enoch seems to have assumed, as I think we’re all tempted to assume, that Godliness makes one immune to or protected from suffering, pain, and sorrow — that we somehow won’t have to pass through the mists of darkness from the fall — when, in fact, the scriptures state the opposite: God chooses to join and weep with us in our fallen state. What does that say about God? What does it say about Eve who saw the wisdom in passing through sorrow together?</p>
<p>When Jesus taught in the synagogues in Galilee he cited these words of Isaiah to frame his entire ministry:</p>
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<p>The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. (Luke 4:18-19)</p>
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<p>And elsewhere Isaiah described the Messiah as being immersed in pain (Isaiah 53:3-5):</p>
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<p>3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.</p>
<p>4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.</p>
<p>5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.</p>
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<p>Our discipleship must follow a similar path. We can’t reach the Tree of Life – which is the love of God – without facing the mists of darkness of this fallen world, and not just face them but pass right through them. Our Christian action is to be a response to pain and suffering, not an escape from it. And as we do this, our discipleship will transform from passive beliefs into charitable actions.</p>
<p>I want to give a few specific examples of what beliefs might prevent us from making this transformation. But I want to be clear that I am not saying belief is bad. We’re asked to have faith and trust in God and that involves our beliefs. My intent here is to show how if our discipleship merely stops at belief or we hold our beliefs in ways that excuse ourselves from Christian action that we will ultimately fail in following Jesus.</p>
<p>So, what things might cause our beliefs to fail to grow into Christian action? Here are a few.</p>
<h3 id="religious-escapism">Religious Escapism</h3>
<p>One of these is religious escapism – or when we excuse ourselves from acting to face evil. This can come in many forms but one can be when we only ever see the atonement as something that occurred in the past. The wonderful truth that Christ has atoned for all the pains and sins of mankind can be mistreated as merely a coping mechanism. We might think, “It’s ultimately okay if we don’t do anything for people who are suffering, even if we can, because the atonement will make things better for people in the end. And how grateful we can be because of that.”</p>
<p>Or we might think, “The atonement is only a power of change and healing in people’s individual lives.” It’s a bit like thinking we’ve done our part to relieve hunger by making sure we have our food storage or that we’ve addressed homelessness by making sure we have that extra room in our home to store stuff. But the atonement of Jesus Christ leads us to more: to think and act beyond ourselves (Matt 16:25), to forge relationships (Mark 12:31), to love our enemies (Matt 5:44), and to heal others (Matt 25:31–46) and as active responsibilities, not passive promises. John the Baptist called people to “prepare ye the way of the Lord” (Mark 1:3) not “sit back and wait for the Lord to fix it”.</p>
<p>The title of one of our hymns asks us an important question: Have I done any good in the world today? (Hymn 223). Its chorus calls us to “wake up and do something more than dream of your mansion above.” If the eye of our worship is only a reward after this life, or for God to come down and fix it for us, it will often fail to inspire us to act today.</p>
<p>One of the names God is known by is Immanuel which means “God with us” (Isaiah 7:14; 2 Ne 7:14; Matt 1:22-23). I’m inspired by one of our Primary Hymns which calls us to do the same as we “walk with [others]” (“I’ll Walk With You”). One of the ways our family has chosen to act in the face of hate, bigotry, and religious intolerance is to take our children to interact with those of other faiths, creeds, or ethnicities. We’ve taken our children to a synagogue, to a mosque, and to welcome immigrants seeking safety in our land. When our children must face for themselves the mists of darkness that come from bigotry and hate against these groups, those mists will have to face the bright lights of a Rabbi graciously welcoming us into his home to share with us a Torah scroll that survived Nazism, a Muslim community welcoming and giving us food in their Mosque as they shared their faith and heritage, and the faces of innocent immigrant children as our children painted their faces and played soccer alongside them.</p>
<h3 id="overbearing-tradition">Overbearing Tradition</h3>
<p>Another possible hurdle is tradition. Now, tradition is a wonderful thing. Much of our wisdom comes from traditions that have stood the test of time. Our sacrament, ordinances, scriptures, laws, science, trades, arts, etc. are types of traditions. But the test of whether something will lead us to Christ isn’t whether it was passed down or not.</p>
<p>Abraham Joshua Heschel, a Polish-born Rabbi, who was captured by the Gestapo and later escaped, made this observation about how religion can wither on the vine if it merely relies on tradition:</p>
<blockquote>
<p>When faith is completely replaced by creed, worship by discipline, love by habit; when the crisis of today is ignored because of the splendor of the past; when faith becomes an heirloom rather than a living fountain; when religion speaks only in the name of authority rather than with the voice of compassion–its message becomes meaningless. (God in Search of Man: A Philosophy of Judaism)</p>
</blockquote>
<p>We cannot rely merely on doctrine, obedience, policies/programs, first visions, tradition, or authority. Our religious beliefs must be a living fountain that looks forward and acts with faith, worship, love, and compassion if we are to face the crisis from the fall unfolding today.</p>
<p>The Book of Mormon talks of traditions being wicked and righteous. And while we must turn our hearts to the fathers, Malachi and Jesus both follow that up with the fathers turning their hearts to the children. (Malachi 4:6; Luke 1:17; D&C 98:16; 3 Ne 25:6).</p>
<p>When the new First Presidency was formally announced, Elder Eyring had this to say of our youth:</p>
<blockquote>
<p>There’s a power coming in this ‘millennial’ generation … A lot of people like to talk about, ‘How are we going to hold on to them?’ I think the thing is, ‘How can we hold on to them and not be left behind?’ That’s what I see of the millennials I spend time with.</p>
</blockquote>
<p>We can turn our hearts to our children, minister, and listen to them as they speak marvelous things like Jesus did with the Nephite and Lamanite children when he ministered to them:</p>
<blockquote>
<p>And it came to pass that he did teach and minister unto the children of the multitude of whom hath been spoken, and he did loose their tongues, and they did speak unto their fathers great and marvelous things, even greater than he had revealed unto the people; and he loosed their tongues that they could utter. (3 Nephi 26:14)</p>
</blockquote>
<p>Are we cultivating environments where our children can loose their tongues? Are we willing to listen to what they have to say? What things might we be doing that are binding their words and spirits? Is some of what our children say strange or hard to believe (“marvelous”)? Could God be speaking through our children things which we have been unable to hear?</p>
<h3 id="obsession-with-obedience">Obsession with Obedience</h3>
<p>A final issue I’ll mention is an obsession with obedience. Like community or tradition, obedience is not bad and I am not advocating disobedience – Jesus asks us to “keep [his] commandments” (John 14:15). Reducing Christian discipleship to obedience can lead to a lot of activity, but it seems to often fail to lead to the activity Jesus calls for. Paul warned that “no [one] is justified by the law in the sight of God” (Gal 3:11) and that “by the deeds of the law there shall no flesh be justified” (Romans 3:20). We can’t obey our way into heaven; perhaps because an obsession with obedience so often brings with it the judgment of those who act or think differently.</p>
<p>Jesus’ parables expertly teach this. Luke says Jesus addressed his parable of the publican and sinner to “[people] which trusted in themselves that they were righteous, and despised others” (Luke 18:9):</p>
<blockquote>
<p>Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess.</p>
<p>And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.</p>
</blockquote>
<p>Jesus’ conclusion seems counter-intuitive to an obedience only mindset:</p>
<blockquote>
<p>I tell you, [the publican] went down to his house justified rather than the [Pharisee]: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke 18:9-14)</p>
</blockquote>
<p>In his parable of the prodigal son it is the elder, obedient son that judged his wayward brother who is chastised by the father, not the wayward, yet returning son (Luke 15:11-32). The older son wasn’t chastised because of his obedience, he was chastised because he saw his obedience as a license to judge others, be jealous of their forgiveness, or excuse his own repentance.</p>
<p>Jesus consistently puts love, repentance, and forgiveness above obedience. Jesus squarely places both “the law and the prophets” under the authority of the two great laws of love (Matt. 22:37-40); the Book of Mormon warns that “none but the truly penitent are saved” (Alma 42:24); and Jesus commands us today through modern scripture that “of you it is required to forgive all men” (D&C 64:10) after warning “[they] that forgiveth not … standeth condemned before the Lord” (D&C 64:9).</p>
<p>This should have a transformative impact on how we might act as we minister to one another. An overemphasis on obedience tends to see the gospel as a set of formula or incantations to invoke to get the designated outcomes. Its approach says: “You have a problem? Here’s how to fix it. Let me know how it goes.” – a variation of “Take two of these and call me in the morning.” This approach is tempting because it’s safe. I just have to relay the formula and I don’t have to intimately know the pain of the person. And furthermore, if it doesn’t work, I can place the blame squarely on the person for not following the instructions. But this leads to isolation and feeling about people rather than connecting and feeling with people – regardless of whether the prescription may work or not.</p>
<p>Compare this with an approach to ministering that places greater emphasis on Jesus’ higher principles of love, repentance, and forgiveness. This approach says: “You have a problem? I’m so sorry. I’m here with you.” This is the father of the prodigal son. The father knew the wayward son sinned, damaged relationships, and was disobedient. But the father also wisely knew that without love and forgiveness, he had no hope of healing that relationship. This is more difficult than the formulaic approach because in order to do so we have to push the false idol of judgment aside, connect with something within us that can relate to that pain, and open ourselves to vulnerability. This is “mourning with those that mourn” (Mosiah 18:9), and it places us on sacred, revelatory ground where we can see and know each other as we really are. This is the God Immanuel. This is Zion. And in my experience, it is the most powerful force to motivate Christian action.</p>
<h3 id="conclusion">Conclusion</h3>
<p>There are many other things which can prevent us from turning our Christian beliefs into Christian action, “even so many that I cannot number them” as King Benjamin puts it (Mosiah 4:29). And there are many different ways we can put Christian belief into action – I recommend reading Richard Bushman’s “Radiant Mormonism” article in Deseret News (<a href="https://bit.ly/2kYrCqp">https://bit.ly/2kYrCqp</a>). But as we face the mists of darkness today, turn towards those who are hurting around us, and act in ways to understand and heal that pain, we will be on the path of Christian action and discipleship.</p>
<p>I’ll close with the words of Elder Uchtdorf which he gave in an address to the Church’s Inner City Gospel Mission in 2015. He gave an urgent call to charity when he said:</p>
<blockquote>
<p>… we will not succeed if we only go through the motions of religiosity. We could cover the earth with members of the Church, put a meetinghouse on every corner, dot the land with temples, fill the earth with copies of the Book of Mormon, send missionaries to every country, and say millions of prayers. But if we neglect to grasp the core of the gospel message and fail to help those who suffer or turn away those who mourn, and if we do not remember to be charitable, we “are as [waste], which the refiners do cast out.” (Alma 34:29; see also Matthew 25:31–46)</p>
<p>To put it simply, having charity and caring for one another is not simply a good idea. It is not simply one more item in a seemingly infinite list of things we ought to consider doing. It is at the core of the gospel—an indispensable, essential, foundational element. Without this transformational work of caring for our fellowmen, the Church is but a facade of the organization God intends for His people. Without charity and compassion we are a mere shadow of who we are meant to be—both as individuals and as a Church. Without charity and compassion, we are neglecting our heritage and endangering our promise as children of God. No matter the outward appearance of our righteousness, if we look the other way when others are suffering, we cannot be justified.”</p>
<p><cite>Source: <a href="https://bit.ly/2Je2KFf">https://bit.ly/2Je2KFf</a></cite></p>
</blockquote>Caleb JonesOur Christian action is to be a response to pain and suffering, not an escape from it.The Allegory of the Optometrist2018-02-27T13:08:24-08:002018-02-27T13:08:24-08:00https://www.navigatingdiscipleship.com/2018/02/the-allegory-of-the-optometrist<blockquote>
<p>So it is with worldviews: when you are questioned about some or all of your worldview, and you have (as it were) to take it off and look at it in order to see what’s going on, you may not be able to examine it very closely because it is itself the thing through which you normally examine everything else. The resulting sense of disorientation can be distressing. It can lead to radical change. It shakes the very foundation of persons and societies. Sometimes, it seems, it can turn persecutors into apostles.</p>
<p><cite>NT Wright, “Paul and the Faithfulness of God”, pg. 34</cite></p>
</blockquote>
<p>There once was a young girl that was having trouble in school reading. Her loving parents spent time working with her after school but it quickly became apparent that she wasn’t struggling with phonics, she couldn’t see the book clearly. Wisely, her parents recognized she needed glasses. There was a problem. The family lived in a very remote town. The parents discussed the matter long into the night and finally decided that the mother would give her daughter her own pair of glasses. Both parents were farsighted. They reasoned that because their daughter couldn’t read the books in front of her well she too must have the same condition. They also reasoned that in time, when they had the money they would travel the long distance to the doctor and make sure she had a pair of glasses of her own.</p>
<p>When the girl put on the glasses for the first time they were ill-fitting. Her mother’s face was larger than hers. The frames seemed to engulf her face. The nose pads had to be bent in considerably, but they didn’t stop the adult-sized frames from sliding down her nose occasionally. The temples (the part that goes behind the ear), poked through her hair and felt awkward, but the lenses did make the words on the page clearer. She questioned why she just couldn’t get her own glasses, and her parent’s said that in time she could, but for now, this was the best choice.</p>
<p>As time passed the girl grew and within a short time she was accustomed to her glasses. It helped that many of her friends at school also had glasses. When questioning her father about his own prescription glasses once he told her that every member of his family for four generations had needed glasses to read. It seemed that glasses were a defining characteristic of her heritage. Within a few years, the frames actually started to feel like a part of the girl and she told her parents she didn’t need her own glasses after all. Pleased with their problem-solving skills and the money saved, the family dropped the issue of visiting an optometrist.</p>
<p>Finally, the day came that the girl would go to college. She had been accepted to an out of state university and would be far from home in a much bigger city. She was apprehensive and excited in equal measures. Almost immediately after beginning her coursework she noticed she was having trouble reading the blackboard. This had never been a problem in high school. She was confused by the shift. She also felt tired more and using her laptop for long stretches would give her a headache. She chalked all of these symptoms up to the shift to college life and hoped that in time they would work themselves out as she adjusted.</p>
<p>One morning while getting ready for the day she off-handly mentioned to her roommate in their shared bathroom how she had to squint to see the blackboard. With an equally casual demeanor, her friend suggested she check her prescription and then began to clean her own contacts. The girl had forgotten all about seeing an eye doctor. Her hand-me-down glasses had worked so well for so long that she didn’t even consider they might need an update. When she was a child she complained about them because they were built for an adult. Now that she was also an adult it was logical she wouldn’t need new glasses.</p>
<p>The idea rolled around in her mind for weeks. During this time she did notice how the nose pads and bridge had to constantly be adjusted so they wouldn’t pinch. She started seeing scratches on the lenses she had long ago learned to see past. Finally, she made an appointment with an optometrist just a few short miles from her dorm. She reasoned that she would go to the appointment, find out her prescription was correct and get some pointers on how to adjust the frames to fit more comfortably.</p>
<p>Her appointment went smoothly. The doctor expertly guided her through the charts and diagnosed she was not farsighted after all, but instead, she had astigmatism. This was why when she squinted she could sometimes pull the blackboard into sharp focus and by doing so, she was straining her eyes, causing the headaches and fatigue.</p>
<p>The doctor explained that astigmatism is very common and often hereditary. He then escorted her to the lobby and suggested she pick out a pair of frames she liked, then informed her that she could have her new glasses in about a week. Stunned, she listened to the doctor’s assistant as she suggested frames. Eventually, she picked a frame that was quite different than the one she had inherited. It fit her face comfortably and complimented her features. Looking in the mirror she was surprised at her own new reflection.</p>
<p>A week passed and she returned to the office to pick up her new glasses. When she slipped them on everything was crystal clear. She began to cry. This brought up a host of emotions. There was gratitude and excitement mixed with anger and regret. She was surprised that something as simple as a pair of eyeglasses could fill her with so many conflicting feelings.</p>
<p>She wiped her tears and took the new pair off, placing them on the table in front of her next to the old hand-me-down glasses. On one side was her past perspective of the world and in some ways, her identity. On the other, a new way of looking at everything, but also a break in her connection to her family.</p>
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<p>I’m going to end my story here because I want to talk about the crossroad we call a faith crisis in relation to this allegory.</p>
<p>Each of us has our own perspective. We can’t take off our point of view, hand it to another like a pair of glasses, and have them see the world through our eyes. While some prescriptions are similar, glasses and testimonies are personal. Visiting the optometrist could be compared to searching within our own soul. Partnered with our Savior who has an eternal perspective we can find a combination of lenses that will allow each of us to see more clearly.</p>
<p>We can’t forget to return for check-ups. The prescription that once opened up a new world will fade as time and biology press forward. We will always need the loving direction of our Savior. And he is always ready to help.</p>
<p>There is a risk in visiting the eye doctor; sometimes it will make us see things we don’t want to. The world is the same no matter what perspective we wear so it’s up to us to decide what we are going to do with the view. Are we going to blame well-meaning parents for their good intentions and limited execution? Are we going to put back on old glasses and struggle with the side-effects? Are we going to throw out both pairs and claim that the correct way to see is only with the naked, flawed eye? Or can we choose to move forward accepting the past and guiding our own course in a compassionate way?</p>
<p>Just like the girl in the story I have astigmatism. (Mine is literal and figurative.) The greatest help as I have seen my perspectives shift has been a spouse who supports, parents who listen, church leaders who have given me space to hold my own opinions, and callings that allow me to serve. I believe I am welcome in my ward and church community; and I even have good friends (despite my obvious character defects). I have been lucky because I know many are lacking this important safety net.</p>
<p>May I make a suggestion? If you are struggling, find allies. This means saying out loud in your ward “I’m struggling with ________”. Some people are going to try to fix you. They are well-meaning when they merely tell you to read your scriptures more or pray harder, but they are not who you are looking for. You are looking for those that are nodding along with you when you list your struggles. They are the listeners. They “mourn with those who mourn” and understand your struggle because chances are it’s their struggle too.</p>
<p>If you see someone struggling, speak up. Remind them they are safe with you. Ask how they see the world and don’t look for faults. Remember their perspective can be different than yours. It’s possible for us to think differently and still be unified in Christ who is the one that is qualified to help us change our prescriptions. Most of all, both those hurting and helping need to practice charity for one another. This, I believe, will lead us to foster the unity we need to build Zion.</p>
<blockquote>
<p>“Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion—the pure in heart</p>
<p><cite><a href="https://www.lds.org/scriptures/dc-testament/dc/97.21?lang=eng#20">Doctrine & Covenants 97:21</a></cite></p>
</blockquote>Irene JonesPartnered with our Savior we can find a combination of lenses that will allow each of us to see more clearly.Mormon Matters Discussion on Sustaining2018-02-07T22:48:34-08:002018-02-07T22:48:34-08:00https://www.navigatingdiscipleship.com/2018/02/mormon-matters-discussion-on-sustaining<p>Following a <a href="http://www.mormonmatters.org/podcast-item/444-445-a-new-lds-first-presidency/">discussion on the new LDS Presidency</a>, I participated in another <a href="http://www.mormonmatters.org/podcast-item/446-447-what-does-it-mean-to-sustain-our-leaders-and-fellow-church-members/">Mormon Matters discussion on the meaning of sustaining</a> with Jenne Alderks, Claudia Bushman, Christian Harrison, and Dan Wotherspoon. Sustaining is a powerful principle and practice we can choose to live to hold one another up. Scriptures describe how God sustains us:</p>
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<p>I cried unto the Lord with my voice, and <strong>he heard me out of his holy hill</strong>. I laid me down and slept; I awaked; for the <strong>Lord sustained me</strong>. (Psalm 3:4-5)</p>
<p><strong>Cast thy burden</strong> upon the Lord, and <strong>he shall sustain thee</strong>: he shall never suffer the righteous to be moved. (Psalm 55:22)</p>
<p>he saw that there was no man, and wondered that there was no intercessor: therefore <strong>his arm brought salvation unto him</strong>; and <strong>his righteousness, it sustained him</strong>. (Isaiah 59:16)</p>
<p><strong>forty years didst thou sustain them in the wilderness</strong>, so that they lacked nothing; (Nehemiah 9:21)</p>
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<p>God’s patience, grace, listening, strengthening, and lifting in these scriptures should be our model for what sustaining means.</p>
<p>In the discussion we talk about problematic notions of sustaining, where they come from, how they can harm us and others, and ways forward which move us closer to God. As we extend that same patience, grace, listening, strengthening, and lifting towards one another we can invite that spirit into how we sustain in our faith.</p>Caleb JonesThe patience, grace, listening, strengthening, and lifting described in scriptures as God sustains us should be our model for what our sustaining means.Mormon Matters Discussion on New First Presidency2018-02-03T13:52:41-08:002018-02-03T13:52:41-08:00https://www.navigatingdiscipleship.com/2018/02/mormon-matters-discussion-on-new-first-presidency<p>I recently participated in <a href="http://www.mormonmatters.org/podcast-item/444-445-a-new-lds-first-presidency/">a panel discussion on Mormon Matters</a> about the recent change in the First Presidency in the LDS church. I enjoyed the discussion with Rosalynde Welch, Walt Wood, and Dan Wotherspoon who had wonderful perspectives.</p>
<p>I value listening to different perspectives and voices. And in the weeks following the change in the First Presidency I’ve heard a variety of voices from dismay and concern to delight and enthusiasm. A reason why I value listening to these different perspectives is because I see elements of truth in many different perspectives and find that as I wrestle with understanding those I can better discern and chart my own course. I shared my thoughts about the hope I have in this change as well as discussed how and why I choose to respond to and sustain leaders even while I may think differently on matters.</p>
<p>For me, I choose to take 100% responsibility for what I believe, why, and how that informs my Christ-centered discipleship. So changes in leadership ultimately become another voice for me to listen to, understand, then discern in seeking the spirit. And I find hope in this new First Presidency that as I seek to listen to and discern their voices that I will be able to continue to turn towards Christ.</p>Caleb JonesI participated in a panel discussion on about the change in the First Presidency in the LDS church. I shared the hope I have in this change & discussed why I choose to sustain leaders even while I may think differently on matters.Elijah and the Faith of Generations2018-01-31T19:29:21-08:002018-01-31T19:29:21-08:00https://www.navigatingdiscipleship.com/2018/02/elijah-and-the-faith-of-generations<center>
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<p>Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. (Malachi 4:5-6)</p>
</blockquote>
<p>This passage of scripture is behind much of the impetus for the ritual and covenant work done in behalf of deceased people in LDS temples. This temple work, which extends LDS salvation beyond the grave, is a wonderful realization of this scripture. It creates a connection, forged in faith, across generations. It heals hearts and challenges minds to think bigger as we make room for more and invite all in. I think we can go further, taking a cue from Nephi to “liken all scriptures unto us, that it might be for our profit and learning” (1 Nephi 19:23). I think this spirit of Elijah can not only heal hearts and challenge minds across generations separated by the grave, but it can also do so across the generations of the living.</p>
<p>G.K Chesterton, in his 1908 book “Orthodoxy”, describes democracy as the project of reconciling ancient wisdom with modernity and identifies one way in which the hearts and minds of the dead live on today:</p>
<blockquote>
<p>Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about. All democrats object to men being disqualified by the accident of birth; tradition objects to their being disqualified by the accident of death. Democracy tells us not to neglect a good man’s opinion, even if he is our groom; tradition asks us not to neglect a good man’s opinion, even if he is our father. I, at any rate, cannot separate the two ideas of democracy and tradition; it seems evident to me that they are the same idea. We will have the dead at our councils. The ancient Greeks voted by stones; these shall vote by tombstones.</p>
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<p>Tradition, then, becomes a way in which the dead have their hearts turned towards the living. Our dead cast their vote through the traditions they perpetuated and formed, and that vote mixes with the vote of the living to form our societies today. G.K Chesterton, rightly in my view, sees how these cannot (or at least should not) be separated completely. Total discrimination against the hearts and minds of the dead is tyranny of the living — a kind of social amnesia. But discrimination against the hearts and minds of the living is tyranny of the dead — a kind of comatose stasis. These two extremes must be avoided as we engage in the messy work of syncretizing ideas that include both the dead and living.</p>
<p>Joseph Smith spoke on this passage from Malachi saying of “the fathers—that they without us cannot be made perfect—neither can we without our dead be made perfect” and our dispensation should seek “a whole and complete and perfect union, and welding together of dispensations”. (Doctrine & Covenants 128:15, 18) “Likening” these passages from Joseph Smith and G.K Chesterton, we can see how a part of “salvation” being described here could be the healthy balance and on-going reconciliation of the hearts and minds of the dead with the hearts and minds of the living. And that as we do this, we forge a “welding together of dispensations”.</p>
<p>To do this we must seek out the spirits of the dead. Those spirits live on in the artifacts left by them: their books, songs, poems, buildings, documents, laws, customs, traditions, religions, worship, triumphs, failures, and within us in our memories. Restoring, or resurrecting, our dead from these artifacts takes the whole effort of the human race: literary scholarship breathes life into their words, musicians perform their music, archeologists build in their styles, lawyers uphold their laws, historians chronicle their lives, anthropologists reach them past written words, religious clerics teach their morality, etc. All of these disciplines can provide access to the hearts and minds of the dead. In a very real way, these professors are democratizing the dead.</p>
<p>But this is only one side. Focusing only on our dead can neglect the living, like gerrymandering the districts of time. A key feature necessary for any human institution to carry its traits into the present and future is adaptability. This adaptability need not threaten the dead any more than the traditions of the dead need threaten the living. While the wisdom of the hearts and minds of the dead can endure, interpretations or expressions are a bit like manna: they spoil after time and we have to go back out and gather it up anew.</p>
<p>In forging our own path we can turn to the previous generations for wisdom in how they gathered in their day. What dangers did they face as they gathered their manna? What was the struggle like? How could they tell what they gathered was good? Where are the best spots to gather? What are the best methods? And how have these things changed? Some of what will be gathered today will be familiar to the past but some will be foreign, especially if one’s palate has gotten used to stale and expiring manna. But we must also turn our hearts to the living and to the children of the rising generation.</p>
<p>I see this theme repeated in the Book of Mormon: there’s a religious awakening, the people rally around it (e.g. Nephi & first temple, King Benjamin, Alma the Elder, post-Christ 4th Nephi, etc.), it provides spiritual unity and strength, but then a few generations later the “rising generation” is described as “wicked” (3 Ne. 1:30) or “hardened” (Mosiah 26:1-3). One way to read this (a common way) is that clearly it’s all because these youngsters just don’t get it. They are lazy, wicked sinners. That is not to say that some may not, indeed, be lazy, wicked, or sinners (certainly every generation fits that description in some way), but to accept that as the whole explanation seems too much like the dead tyrannizing the living. I think another side of the story is that the past awakenings were largely oriented towards the problems they faced in their past. As the conditions, needs, challenges, and contexts of later generations change, simply holding on to the framework exactly as it was created around previous awakenings loses its power in some ways. It can become problematic, turning the hearts of the parents away from the present needs of the children and the hearts of the children away from an increasingly foreign awakening of their parents.</p>
<p>Abraham Joshua Heschel in his book “God in Search of Man: A Philosophy of Judaism” articulated this problem as it often presents itself today:</p>
<blockquote>
<p>It is customary to blame secular science and anti-religious philosophy for the eclipse of religion in modern society. It would be more honest to blame religion for its own defeats. Religion declined not because it was refuted, but because it became irrelevant, dull, oppressive, insipid. When faith is completely replaced by creed, worship by discipline, love by habit; when the crisis of today is ignored because of the splendor of the past; when faith becomes an heirloom rather than a living fountain; when religion speaks only in the name of authority rather than with the voice of compassion–its message becomes meaningless.</p>
</blockquote>
<p>So how might the hearts of the mothers and fathers turn to the children to establish faith as a “living fountain” coming from within their children? And how can this lead to a reciprocation of the hearts of the children turning to their parents?</p>
<p>A start is to be aware of the the challenges the rising generation is faced with. <a href="http://www.pewforum.org/2015/11/03/u-s-public-becoming-less-religious/#generational-differences">A Pew Research Center study</a> finds that while spirituality is no less important to millennials than prior generations, religious affiliation rates (particularly across nearly all Christian affiliations) are declining. Meanwhile, religious non-affiliation is rising. In <a href="https://www.prri.org/research/survey-how-race-and-religion-shape-millennial-attitudes-on-sexuality-and-reproductive-health/">a separate, independent study</a> 33% of millennials identified as religiously unaffiliated. Anecdotally, I know many millennials or people from my own generation who fit this category. For many of these people, the manna has spoiled.</p>
<p>One temptation, one that many indulge in again, is to simply blame it on millennials (or whomever is the rising generation). They are lazy, entitled, unreliable, naive, and/or sinners. This is not dissimilar from what the Silent Generation said about the rising Boomer Generation who were spoiled, wore long hair, protested war, challenged racial or women’s identity, and/or listened to noisy music. Much of this is the age-old pattern of generation wars. I like this perspective from Ecclesiastes:</p>
<blockquote>
<p>Do not say, ‘Why were the former days better than these?’ For it is not from wisdom that you ask this. (Ecclesiastes 7:10)</p>
</blockquote>
<p>Generational friction is regular part of humanity and religion is not spared from this. Can we see the contradiction between our own LDS discourse which praises rising generations as being righteously reserved for this age with a culture that can sometimes simultaneously write them off as lazy, spoiled, or weak? Rather than engage in that culture war, I believe that a spirit of Elijah can point us at a better way as we turn our hearts towards one another and see how God is speaking through multiple generations old and new.</p>
<p>Two examples in the Book of Mormon are informative here.</p>
<p>The first is to see how Nephi navigated and affected generational change. Nephi seems to have grappled with a balance of how to carry forward the old with the needs of the new:</p>
<blockquote>
<p>I, Nephi, <strong>have not taught my children after the manner of the Jews</strong>; but behold, I, of myself, have dwelt at Jerusalem, wherefore I know concerning the regions round about; and I have made mention unto my children concerning the judgments of God, which hath come to pass among the Jews, unto my children, according to all that which Isaiah hath spoken, and I do not write them. But behold, <strong>I proceed with mine own prophecy, according to my plainness</strong>… the Lord God promised unto me that these things which I write shall be kept and preserved, and <strong>handed down unto my seed, from generation to generation</strong>… <strong>notwithstanding we believe in Christ, we keep the law of Moses</strong>, and look forward with steadfastness unto Christ, until the law shall be fulfilled. (2 Nephi 25:6-7, 21, 24 – emphasis added)</p>
</blockquote>
<p>Nephi seems to understand that there was a need to move from some of his inherited traditions towards something new – while also preserving the good he saw in them. This was not an either-or choice. This is especially poignant given Nephi previously risked his life, even fatally so, to obtain an irreplaceable religious artifact from that same culture that Nephi sought to distance him and his posterity from. Surely, Nephi likely would be described as lazy, unfaithful, or wicked by many in that culture.</p>
<p>Nephi points to the enduring foundation he seeks to place the rising generation on in the society he is leading:</p>
<blockquote>
<p>And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, <strong>that our children may know</strong> to what source they may look for a remission of their sins. (2 Nephi 25:26 – emphasis added)</p>
</blockquote>
<p>While Jesus promises that “whoso buildeth upon [his gospel] buildeth upon my rock” (3 Nephi 11:39) he also then immediately warned that “whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation” (3 Nephi 11:40). Perhaps each generation needs to return to this foundation or source in order to be ready to repair and renovate what has been built before as well as build anew for the changing needs of generations. And perhaps each generation can carefully distinguish between the foundation of Christ and what they have constructed upon that foundation.</p>
<p>A second example from the Book of Mormon is from Jesus’ ministry to the Nephites. After announcing himself to them and delivering a sermon, Jesus begins healing the sick. After those healings he turned his attention to the people’s children:</p>
<blockquote>
<p>And he spake unto the multitude, and said unto them: <strong>Behold your little ones</strong>. And as they looked to behold they cast their eyes towards heaven, and they saw the heavens open, and they saw angels descending out of heaven as it were in the midst of fire; and they came down and encircled those little ones about, and <strong>they were encircled about with fire; and the angels did minister unto them</strong>. (3 Nephi 17:23-24 – emphasis added)</p>
</blockquote>
<p>The symbolism here asks powerful questions that are relevant to this topic: What does it mean to behold [our] little ones? Do we trust them that they can adapt their faith to the unique issues they face? How did our facing the unique issues in our generation require the trust of prior generations? Do we observe (“behold”) and let them lead their own religious awakenings as they gather fresh manna? Do we support them in the renovations, repairs, and constructions they seek to build on this same foundation of faith in Christ? Do we allow them to be encircled with the yearning and burning witness of the Spirit even if it leads to things we never imagined? And are our attitudes towards and interactions with them worthy of this kind of ministering?</p>
<p>And before Jesus ascended into heaven from the Nephites he gave power to their children:</p>
<blockquote>
<p>And it came to pass that <strong>he did teach and minister unto the children</strong> of the multitude of whom hath been spoken, and <strong>he did loose their tongues</strong>, and <strong>they did speak unto their fathers great and marvelous things</strong>, even greater than he had revealed unto the people; and <strong>he loosed their tongues that they could utter</strong>. (3 Nephi 26:14)</p>
</blockquote>
<p>Are we cultivating environments where our children can loose their tongues? Are we willing to listen to what they have to say? What things might we be doing that are binding their words and spirits? Is some of what our children say strange or hard to believe (“marvelous”)? Could God be speaking through our children things which we have been unable to utter?</p>
<p>To be sure, not everything novel in rising generations will be good — neither was it in past generations. Each generation faces, creates, and perpetuates their own demons. But atrophy and disillusion poses a threat too (see studies above). We can learn from Nephi and rather than see our religious duty as being merely about perpetuating doctrine, policies, or culture from the past, perhaps we can see how God is revealing much through new generations in their own awakenings. We may even be able to join in their religious awakenings and experience that fire that encircles the human soul in the midst of a spiritual awakening — a type of fire we might not have felt in many years since our own generation’s awakening. This is challenging work and it is work that can knit and seal hearts together in one another’s revelations. I have hope that we can turn our hearts towards and encircle our children, behold God in their voices and faces, and minister to them in their awakenings. And as we do this I have hope that we will inspire them to reciprocate as they trust and turn their hearts in gratitude towards their own mothers and fathers for their legacy and support they have received.</p>
<hr />
<h3 id="addendum">Addendum</h3>
<p>Adam Miller in his book “Future Mormon” has wonderful language on this topic:</p>
<blockquote>
<p>So much of our world deserves to be left. So much of it deserves to be scrapped and recycled. But, too, this scares me. I worry that a lot of what has mattered most to me in this world—Mormonism in particular—may be largely unintelligible to them in theirs. This problem isn’t new, but it is perpetually urgent. Every generation must start again. Every generation must work out their own salvation. Every generation must live its own lives and think its own thoughts and receive its own revelations. And, if Mormonism continues to matter, it will be because they, rather than leaving, were willing to be Mormon all over again. Like our grandparents, like our parents, and like us, they will have to rethink the whole tradition, from top to bottom, right from the beginning, and make it their own in order to embody Christ anew in this passing world. To the degree that we can help, our job is to model that work in love and then offer them the tools, the raw materials, and the room to do it themselves.</p>
</blockquote>Caleb JonesI believe the spirit of Elijah can not only heal hearts and challenge minds across generations separated by the grave, but it can also do so across the generations of the living.How My Testimony is Like an Artisan Cheese2018-01-07T13:23:00-08:002018-01-07T13:23:00-08:00https://www.navigatingdiscipleship.com/2018/01/how-my-testimony-is-like-cheese<p>It’s pretty common for friends and family to send me memes about cheese. In college, I used to walk through Pike Place Market just so I could stop at the imported cheese shops and get samples. It’s an understatement to say that I love cheese. In fact, I recently was discussing the nature of prophecy with Caleb and couldn’t help but relate it to cheese making. Yet, I think the metaphor works better when I talk about my own testimony. Some people’s testimonies are forged in a refiners fire. Mine was formed by curdling milk in a goat’s stomach. Here’s what I mean.</p>
<p>Cheese making has a few basic steps. First, it must be curdled. Acid or bacteria is introduced into the milk that causes the proteins to clump. The leftover (whey) is separated out. The acid used is often found in the stomach of goats, sheep, or cows. When it’s not from an animal it’s vinegar or some other very sour liquid or bacteria.</p>
<p>Next, it’s pressed shaped and molded. Sometimes it’s heated, sometimes its stretched. Other times additional ingredients are added or it’s washed with different solutions. Depending on the forces that act on it, it’s texture, consistency, flavor, and appearance change.</p>
<p>Finally, it’s aged. Sometimes days. Sometimes years.</p>
<p>So for the purposes of this analogy milk is the word of God. It’s pure. The proteins are all evenly suspended. It’s nature’s perfect food for infants. Then we get ahold of it and try to understand. But the process is messy; even disgusting when you think about it. We add our own frailty to the milk. We can’t help it. We are fallen and prone to weakness. Quickly we see a change starting to happen. Clumps are forming. Sometimes we stop here and that’s okay. (Cottage cheese is awesome!) Other times we separate the whey and throw it out, forgetting that it’s still filled with nutritious proteins and can be repurposed or used later (ricotta cheese is made with whey). Then life happens to our soft little clumps of testimony. We are pressured by trials, we are put in the line of fire, we become immersed in the salty parts of life, and we age.</p>
<p>These factors change our testimony into a variety of different flavors but they still started from the same place. God worked through and with us to create something that lasts longer than milk alone. Together with our Heavenly Father, we make something unique, but it wouldn’t have happened without a little bit of “contamination”. Just like cheese, doesn’t happen to milk one day, Testimonies don’t just happen one day. Both testimonies and cheese are a process.</p>
<p>And this is true for all of us. You can see the hallmarks of this when you read about our prophets. Moses, Abraham, <a href="http://www.josephsmithpapers.org/paper-summary/history-circa-summer-1832/1">Joseph Smith</a>, <a href="https://www.lds.org/people/thomas-s-monson/memorial?cid=HP_3_1_2018_dPAAST_fANN-MNSN_xLIDyMSTHD_&lang=eng">Thomas S. Monson</a>, they lived lives and created testimonies based on their own weaknesses and experiences. Their own uniqueness formed their own testimony. This is a good thing! President Monson’s story of failing to heed a prompting made him a man who devoted his life to personally ministering to the sick and the needy. Joseph Smith’s feelings of confusion and need for repentance led him to the Sacred Grove.</p>
<p>We are called to find the nourishment in the word of God. When we do this we are going to invariably see it through our own limited understanding. We will gather bits and pieces like curds and through continually working with God through study, prayer, and trusting him our testimonies will evolve into our own creation that will be delicious to us in the same way Alma described when he compared the word to a seed.</p>
<blockquote>
<p>“Now, we will compare the word unto a seed. Now, if ye give place, that a seed may be planted in your heart, behold, if it be a true seed, or a good seed, if ye do not cast it out by your unbelief, that ye will resist the Spirit of the Lord, behold, it will begin to swell within your breasts; and when you feel these swelling motions, ye will begin to say within yourselves—It must needs be that this is a good seed, or that the word is good, for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me.”</p>
</blockquote>
<p>My testimony is an artisan vintage white cheddar. It has a bold flavor, hard texture and had to be aged a long time and bathed in a salt brine. It won’t look, taste, or smell, like yours. It’s nothing like the milk God gave me at the beginning but it’s mine and I love it. God does great things with imperfect people.</p>
<p>P.s I’m not the only one who thinks so. Just ask <a href="https://www.lds.org/scriptures/ot/job/10.10?lang=eng#9">Job</a>.</p>Irene JonesMy testimony is an artisan vintage white cheddar. It has a bold flavor, hard texture and had to be aged a long time and bathed in a salt brine. It won't look, taste, or smell, like yours, but it's mine and I love it.Rediscovering Scrooge: How I had “A Christmas Carol” All Wrong2017-12-24T16:17:08-08:002017-12-24T16:17:08-08:00https://www.navigatingdiscipleship.com/2017/12/rediscovering-scrooge-how-i-had-a-christmas-carol-all-wrong<p>There are no less than 135 movie versions of the Dickens classic, A Christmas Carol. The author has even been dubbed “The Man Who Invented Christmas” in a recent book and film. Being a fan of classic literature, I have read many of his works but I hadn’t read this book, a glaring oversight, I know. Upon completion of it this last week, I found myself surprised by the original work. I had the message of the book all wrong. In the movie versions, I have seen Scrooge is depicted as miserly, cheap, and solely focused on gaining wealth. While this is a very prominent part of his character, I was surprised by how Dickens described his most famous character as living a rather modest lifestyle.</p>
<p>I had imagined that Scrooge was using his money for his own comfort. Some of this probably came from modern usage of his name as a verb. Instead, I found a man who was sitting in front of a nearly extinguished fire, too stubborn to use more coal, eating simple peasant food when he’s beset upon by the ghost of his former partner. Later, when visiting his nephew Fred with the ghost of Christmas Present the point is further drawn when Fred describes Scrooge’s circumstances.</p>
<blockquote>
<p>“His wealth is of no use to him. He don’t do any good with it. He don’t make himself comfortable with it. …I am sorry for him; I couldn’t be angry with him if I tried. Who suffers by his ill whims? Himself, always. Here, he takes it into his head to dislike us, and he won’t come and dine with us. What’s the consequence? …the consequence of his taking a dislike to us, and not making merry with us, is, as I think, that he loses some pleasant moments, which could do him no harm. I am sure he loses pleasanter companions than he can find in his own thoughts, either in his mouldy old office, or his dusty chambers. “</p>
</blockquote>
<p>The tragedic flaw of Ebenezer Scrooge isn’t that he loves money (that isn’t a good choice either). <ins>It’s that he loves work</ins>. And by Marley’s own warning we learn the detriment of loving work instead of people.</p>
<blockquote>
<p>“But you were always a good man of business, Jacob,” faultered Scrooge, who now began to apply this to himself.</p>
<p>“Business!” cried the Ghost, wringing its hands again. “Mankind was my business. The common welfare was my business; charity, mercy, forbearance, and benevolence, were, all, my business. The dealings of my trade were but a drop of water in the comprehensive ocean of my business! Why did I walk through crowds of fellow-beings with my eyes turned down, and never raise them to that blessed Star which led the Wise Men to a poor abode? Were there no poor homes to which its light would have conducted <strong>me!</strong>”</p>
</blockquote>
<p>As I read the book I kept wondering, why is Scrooge’s heart changing? Why would someone who loves money become charitable? Changing his goal from obtaining wealth to obtaining status and social position makes his conversion more sensible.</p>
<p>The ghost of Christmas Past shows him how as he pulled away from friends, family, and loved ones, he isolated himself. He contrasts this with his mentor’s ability to balance his work and family and how Fezziwig has become truly rich by not letting his work rule his life.</p>
<p>The ghost of Christmas Present shows him how he’s seen by the people around him. Fred pity’s him. Fred’s wife and Bob Cratchit’s wife dislikes him. Bob hopes he lives a long life only because the security of his own family depending on it. He is not the pillar of the community he thought he was and they are not miserable, even in poverty, as Scrooge might have expected.</p>
<p>The ghost of Christmas Future is most poignant in teaching Scrooge that his life has been wasted. He shows him grave robbers, passersby, and those that should have cared about his death devoid of any positive things to say about him.</p>
<p>If Scrooge’s heart had been set on his wealth he would not have been deterred by the warnings from these three spirits. He would have used his money to create an existence filled with the feasts he missed at Fred’s house, he would have been proud of the fact that Bob was happy on his meager salary, thought Fezziwig a fool for throwing a big party, rationalized how much money he saved severing connections with his sister and fiance’, and would have only been upset that his funeral wasn’t grander.</p>
<p>Instead, he feels a deep desire to be apart of all of the scenes of joy unfolding in front of him. He regrets the times he chose his work over relationships and he is changed by the comparison of the two. Upon waking he uses his money for good AND reaches out to build better relationships seeing that Marley was right from the beginning.</p>
<p>Why does this even matter? Because while we are not all rich, we all can easily become Scrooge. Too often we fill out lives with work that might make us good in business but fail to give us what we really need. Or we become so busy we fail to connect with those around us. Scrooge learned that his goals had been misaligned. He would never find the fulfillment he longed for in his work, only doing as Marley suggested and making mankind his business would give Ebenezer the riches he truly desired.</p>
<p>This 19th-century ghost story has real 21st century lessons. What do we work for? What are we sacrificing for? Are we following the example of Christ and putting our relationships with others at the center of our lives? May we all of the presence of mind to say with Scrooge,</p>
<blockquote>
<p>“I will honor Christmas in my heart, and try to keep it all the year. I will live in the Past, the Present, and the Future. The Spirits of all Three shall strive within me. I will not shut out the lessons that they teach!”</p>
</blockquote>Irene JonesThe tragedic flaw of Ebenezer Scrooge isn't that he loves money. It's that he loves work.A War in Heaven?2017-12-22T21:10:54-08:002017-12-22T21:10:54-08:00https://www.navigatingdiscipleship.com/2017/12/a-war-in-heaven<p>We know so little about the <a href="https://en.wikipedia.org/wiki/War_in_Heaven">War in Heaven</a>, speculation not withstanding. But what occurs to me is that there is a fundamental choice to be made in life – pre-mortal, mortal, and post-mortal: Do we want the certainty that comes from protection and stasis? Or do we want eternal progress and creation that comes with real risk and vulnerability?</p>
<p>I think that this, at core, is what the debate was about, what it is still about, and what it will always be about. It is the struggle for salvation. Sometimes the risks seem too high and we shy away from creation towards the comfort of stasis. Sometimes the hell of that stasis is so horrifying that we accept the risk and vulnerability of creation and eternal progress. And while God has made the choice for creation and progress in heaven, God cannot make the choice for us. We each have to make, and re-make this choice in how we approach life.</p>
<p>William James, in his book “Pragmatism”, put it this way:</p>
<blockquote>
<p>Suppose that the world’s author put the case to you before creation, saying: “I am going to make a world not certain to be saved, a world the perfection of which shall be conditional merely, the condition being that each several agent does its own ‘level best.’ I offer you the chance of taking part in such a world. Its safety, you see, is unwarranted. It is a real adventure, with real danger, yet it may win through. It is a social scheme of co-operative work genuinely to be done. Will you join the procession? Will you trust yourself and trust the other agents enough to face the risk?”</p>
</blockquote>
<p>His questions are poignant:</p>
<ul>
<li>Will you join the procession? – Will we join God in making the choice of creation and change?</li>
<li>Will you trust yourself and trust the other agents enough to face the risk? – Are we willing to extend faith and trust towards one another and expose ourself to the risks of vulnerability?</li>
</ul>
<p>We don’t like vulnerability, often equating it with weakness. Vulnerability leads to rejection, shame, disconnection, injury, and harm. But vulnerability is also what leads to love, union, diversity, creation, courage, grace, and healing. It is on this ground that we battle in our own souls, in our relationships, in our institutions, in our societies, and in our world. The risks are huge and our safety is not guaranteed. We cannot do it alone and must face it together with others. But there is no other way if we want a world that can hold together virtues worth living for.</p>
<p>I find that the Grand Fundamentals of Mormonism, centered on Christ, are well-equipped to navigate this space. For a wonderful overview of these fundamentals see <a href="https://www.sunstonemagazine.com/pdf/141-32-41.pdf">Don Bradley’s excellent Sunstone essay</a> (1):</p>
<ul>
<li>Truth: “Receive truth, let it come from whence it may” (2)</li>
<li>Friendship: Turning the hearts of generations towards one another (3), sustaining (4), and Zion as “one heart and one mind” (5)</li>
<li>Relief: “to be just and merciful” (6), “mourn with those that mourn” (7), and joining a God who “weep(s)” with others (8)</li>
</ul>
<p>Grounding our beliefs in truth that is not dogmatic or sectarian keeps us from stagnation and stasis. Turning our hearts towards others gives courage to lift the oppressed. And responding to evil and pain with relief is our responsibility to face ills in our societies and in a chaotic universe. All of these come together in our discipleship in Christ, who embodies this radical choice, to respond to and mitigate the real risks that come with making and remaking this world. Perhaps this existential choice is a defining characteristic of agency or volition. And perhaps this is precisely the work of salvation as we together build Zion, which makes eternity worth living and worth the struggle.</p>
<hr />
<p>1) Don Bradley, “The Grand Fundamental Principles Of Mormonism” Joseph Smith’s Unfinished Reformation, Sunstone April 2006</p>
<p>2) History of the Church of Jesus Christ of Latter-day Saints, 2nd ed. (Salt Lake City: Deseret News Press, 1949), 5:499.</p>
<p>3) Doctrine & Covenants 128:15, 18</p>
<p>4) <a href="/essays/14-keys-to-sustaining-prophets/">14 Keys to Sustaining Prophets</a></p>
<p>5) Moses 7:32</p>
<p>6) Sermon of Joseph Smith, 21 May 1843 (Sunday Morning), in Ehat and Cook, Words of Joseph Smith, 206.</p>
<p>7) Mosiah 18:9</p>
<p>8) Moses 7:37</p>Caleb JonesDo we want the certainty that comes from stasis? Or do we want eternal progress that comes with real risk?