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Mormon Matters - (Dan Wotherspoon ARCHIVE)

Mormon Matters was a weekly podcast that explored Mormon current events, pop culture, politics and spirituality. Dan retired from Mormon Matters Podcast in 2019 and now hosts a podcast called "Latter-day Faith" that can be found here: http://podcast.latterdayfaith.org/
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Now displaying: August, 2012
Aug 30, 2012
It goes without saying that religion is intricately tied to culture. And since this is so, when we find that the various ways of thinking and institutions that create culture are shifting, so will we find religion in all its forms asking new questions, sorting through "the way things have always been done" and asking if these ideas and forms are meeting today’s needs, lamenting the decline in previously transformative energies and searching for revitalization. Many claim that such shifts are happening today, and within western Christianity, the upheaval and reconfiguration that is taking place has been labeled "Emergence Christianity." In its most dynamic places, individuals and congregations are looking in fresh ways at scripture, at mission, at liturgy and all the ways they "do" church, at the stories and narratives they tell and inhabit, at what it means to be a Christian--if the most important focus should be about afterlife salvation or this-life transformation and truly working as the Lord’s Prayer states to have God’s kingdom come here to earth just as it is in heaven. This is a moment that defies easy description, but it is very exciting to give ourselves permission to really think of new possibilities seek new forms for renewal. Is something analogous happening in Mormonism? What are similarities and differences between the questions and sensibilities that are animating Emergence Christianity and those at play in Mormonism, especially among online discussion groups and grassroots associations that are putting new ideas and ways of relating into practice? What can Latter-day Saints learn from the discussions and new forms of church taking wing in Emergence Christianity? What would be easy sensibilities and practices to fold into Mormon Christianity? Which ones might be harder to connect with? For this two-part Mormon Matters episode, we are extremely blessed to have been able to spend an hour with two of Emergence Christianity’s most eloquent thought leaders, cultural historian and publishing icon Phyllis Tickle and dynamic author, speaker, and former pastor Brian McLaren, learning from their descriptions (through their telling stories from their own lives, as well as in all they see going on around them) of these shifts. Incredible friend and Mormon Matters podcast favorite Jana Riess arranged for their appearance on the show, and she leads this discussion. Following this initial focus on Emergence Christianity as a whole, we say goodbye to Phyllis and Brian, and we welcome Katie Langston and Parker Blount, two Latter-day Saints with a deep interest in Emergence Christianity, to discuss connections, hesitations, and their hopes and dreams for new discussions and renewal within Mormonism.
Aug 30, 2012
It goes without saying that religion is intricately tied to culture. And since this is so, when we find that the various ways of thinking and institutions that create culture are shifting, so will we find religion in all its forms asking new questions, sorting through "the way things have always been done" and asking if these ideas and forms are meeting today’s needs, lamenting the decline in previously transformative energies and searching for revitalization. Many claim that such shifts are happening today, and within western Christianity, the upheaval and reconfiguration that is taking place has been labeled "Emergence Christianity." In its most dynamic places, individuals and congregations are looking in fresh ways at scripture, at mission, at liturgy and all the ways they "do" church, at the stories and narratives they tell and inhabit, at what it means to be a Christian--if the most important focus should be about afterlife salvation or this-life transformation and truly working as the Lord’s Prayer states to have God’s kingdom come here to earth just as it is in heaven. This is a moment that defies easy description, but it is very exciting to give ourselves permission to really think of new possibilities seek new forms for renewal. Is something analogous happening in Mormonism? What are similarities and differences between the questions and sensibilities that are animating Emergence Christianity and those at play in Mormonism, especially among online discussion groups and grassroots associations that are putting new ideas and ways of relating into practice? What can Latter-day Saints learn from the discussions and new forms of church taking wing in Emergence Christianity? What would be easy sensibilities and practices to fold into Mormon Christianity? Which ones might be harder to connect with? For this two-part Mormon Matters episode, we are extremely blessed to have been able to spend an hour with two of Emergence Christianity’s most eloquent thought leaders, cultural historian and publishing icon Phyllis Tickle and dynamic author, speaker, and former pastor Brian McLaren, learning from their descriptions (through their telling stories from their own lives, as well as in all they see going on around them) of these shifts. Incredible friend and Mormon Matters podcast favorite Jana Riess arranged for their appearance on the show, and she leads this discussion. Following this initial focus on Emergence Christianity as a whole, we say goodbye to Phyllis and Brian, and we welcome Katie Langston and Parker Blount, two Latter-day Saints with a deep interest in Emergence Christianity, to discuss connections, hesitations, and their hopes and dreams for new discussions and renewal within Mormonism.
Aug 23, 2012
In this episode, sociologist Jim Smithson talks of the LDS church and all of its programs and organizational systems as a vehicle for delivering the gospel message, and uses the metaphor of a minivan to describe the type of vehicle the church is. Minivans are great cars, but they fit best in middle-class and suburban areas where people can afford them and the fuel they consume, where there are mechanics and the infrastructure that helps keep them up, etc. But how efficient are minivans in locales where there are no paved roads, few trained drivers and technicians, in international or domestic areas where bicycles would be a better fit, where public transportation is the only realistic way for citizens to get around? How well does Mormonism "work" in non-suburban, non-middle class, less technologically sophisticated areas? Are the Church’s size and organizational structures obstacles for really delivering a saving gospel message of hope and transformation, and for creating communities where Zion might grow and flourish? This episode features Smithson, Sylvia Cabus, Ken Driggs, and Mormon Matters host Dan Wotherspoon in a far-ranging discussion of how best to "do" church among those who do not fit the educational, income, or other profiles of the middle class. Cabus draws on her wide experience as an international aid worker and with the LDS Church abroad, as well as her own very urban and diverse ward in Washington, D.C., and Driggs from his fifteen years of experience in an inner city Atlanta, Georgia, ward to share experiences and reflect on Smithson’s theses about the current church and its challenges. How can the Church adapt more readily to serve those who are not in the demographic groups and areas where Mormonism currently works best? What are the biggest obstacles preventing these kinds of adaptations? What might be the best way ahead?
Aug 16, 2012
One of the most prominent and difficult issues in philosophy of religion addresses the dilemma that arises when one asserts the existence of an all-powerful God who is also perfectly loving, while also asserting the presence of genuine evil in the world. As David Hume puts the case: "Either God would remove evil out of this world, and cannot; or He can, and will not; or, He has not the power nor will; or, lastly He has both the power and will. If He has the will, and not the power, this shows weakness, which is contrary to the nature of God. If He has the power, and not the will it is malignity, and this is no less contrary to His nature. If He is neither able nor willing, He is both impotent and malignant, and consequently cannot be God. If he is both willing and able (which alone is consonant to the nature of God), whence comes evil, or why does he not prevent it?" There have been many attempts to address this dilemma, ranging from denial of the logical problem that seems apparent when trying to hold to all three assertions, to giving reasons for God allowing evil for some larger goods: because love requires free will, which opens the door to the possibility of us choosing evil, or because the presence of evil creates ideal conditions for "soul making," our proving ourselves through how we respond to it. Outside of classical theism and the three assertions, one finds other approaches to evil, including its denial--the claim that it only appears to be evil because we have a limited perspective (e.g., St. Augustine, Buddhism)--a denial of God’s goodness (e.g., protest theology, theistic dualism), or the denial of God’s omnipotence (e.g., process theology, LDS metaphysical positions suggested in some of Joseph Smith’s writings). Evil is far more than a philosophical problem, however. Most people care more about the suffering associated with evils, and their concern is to find meaning in what they or others are experiencing. A nice, clean "defense" (theodicy) of the God of classical theism is of little interest to them, as such answers are of no help to a torture victim or a teenager sold into sexual slavery. The matter then becomes finding the best response to evil and its attendant suffering. How do I best serve others who are in pain? How do I act powerfully in the face of my own afflictions? What role, if any, has God played in bringing this trial to me, or is God a fellow sufferer with me, ready to offer comfort and guide me to important lessons and eventual peace? And many more. In this three-part episode, Mormon Matters host Dan Wotherspoon and panelists Jennifer Finlayson-Fife, Jim McLachlan, and Loyd Ericson address these and many other issues related to the problem of evil and suffering. Part 1 focuses on the classical philosophical problem and defenses. Part 2 move more directly into LDS approaches to the subject, including a distinction between LDS "discourse" about evil (which follows closely what one finds in most other theistic traditions) and LDS "theology" about evil and suffering derived from Joseph Smith’s rejection of classical theism, as well as fascinating scriptural passages. Part 2 and Part 3 also directly address suffering, including powerful tire-meets-the-road stories of people in intense pain and which ideas and approaches to thinking about evil often exacerbate their suffering versus the ones that are more helpful.
Aug 16, 2012
One of the most prominent and difficult issues in philosophy of religion addresses the dilemma that arises when one asserts the existence of an all-powerful God who is also perfectly loving, while also asserting the presence of genuine evil in the world. As David Hume puts the case: "Either God would remove evil out of this world, and cannot; or He can, and will not; or, He has not the power nor will; or, lastly He has both the power and will. If He has the will, and not the power, this shows weakness, which is contrary to the nature of God. If He has the power, and not the will it is malignity, and this is no less contrary to His nature. If He is neither able nor willing, He is both impotent and malignant, and consequently cannot be God. If he is both willing and able (which alone is consonant to the nature of God), whence comes evil, or why does he not prevent it?" There have been many attempts to address this dilemma, ranging from denial of the logical problem that seems apparent when trying to hold to all three assertions, to giving reasons for God allowing evil for some larger goods: because love requires free will, which opens the door to the possibility of us choosing evil, or because the presence of evil creates ideal conditions for "soul making," our proving ourselves through how we respond to it. Outside of classical theism and the three assertions, one finds other approaches to evil, including its denial--the claim that it only appears to be evil because we have a limited perspective (e.g., St. Augustine, Buddhism)--a denial of God’s goodness (e.g., protest theology, theistic dualism), or the denial of God’s omnipotence (e.g., process theology, LDS metaphysical positions suggested in some of Joseph Smith’s writings). Evil is far more than a philosophical problem, however. Most people care more about the suffering associated with evils, and their concern is to find meaning in what they or others are experiencing. A nice, clean "defense" (theodicy) of the God of classical theism is of little interest to them, as such answers are of no help to a torture victim or a teenager sold into sexual slavery. The matter then becomes finding the best response to evil and its attendant suffering. How do I best serve others who are in pain? How do I act powerfully in the face of my own afflictions? What role, if any, has God played in bringing this trial to me, or is God a fellow sufferer with me, ready to offer comfort and guide me to important lessons and eventual peace? And many more. In this three-part episode, Mormon Matters host Dan Wotherspoon and panelists Jennifer Finlayson-Fife, Jim McLachlan, and Loyd Ericson address these and many other issues related to the problem of evil and suffering. Part 1 focuses on the classical philosophical problem and defenses. Part 2 move more directly into LDS approaches to the subject, including a distinction between LDS "discourse" about evil (which follows closely what one finds in most other theistic traditions) and LDS "theology" about evil and suffering derived from Joseph Smith’s rejection of classical theism, as well as fascinating scriptural passages. Part 2 and Part 3 also directly address suffering, including powerful tire-meets-the-road stories of people in intense pain and which ideas and approaches to thinking about evil often exacerbate their suffering versus the ones that are more helpful.
Aug 16, 2012
One of the most prominent and difficult issues in philosophy of religion addresses the dilemma that arises when one asserts the existence of an all-powerful God who is also perfectly loving, while also asserting the presence of genuine evil in the world. As David Hume puts the case: "Either God would remove evil out of this world, and cannot; or He can, and will not; or, He has not the power nor will; or, lastly He has both the power and will. If He has the will, and not the power, this shows weakness, which is contrary to the nature of God. If He has the power, and not the will it is malignity, and this is no less contrary to His nature. If He is neither able nor willing, He is both impotent and malignant, and consequently cannot be God. If he is both willing and able (which alone is consonant to the nature of God), whence comes evil, or why does he not prevent it?" There have been many attempts to address this dilemma, ranging from denial of the logical problem that seems apparent when trying to hold to all three assertions, to giving reasons for God allowing evil for some larger goods: because love requires free will, which opens the door to the possibility of us choosing evil, or because the presence of evil creates ideal conditions for "soul making," our proving ourselves through how we respond to it. Outside of classical theism and the three assertions, one finds other approaches to evil, including its denial--the claim that it only appears to be evil because we have a limited perspective (e.g., St. Augustine, Buddhism)--a denial of God’s goodness (e.g., protest theology, theistic dualism), or the denial of God’s omnipotence (e.g., process theology, LDS metaphysical positions suggested in some of Joseph Smith’s writings). Evil is far more than a philosophical problem, however. Most people care more about the suffering associated with evils, and their concern is to find meaning in what they or others are experiencing. A nice, clean "defense" (theodicy) of the God of classical theism is of little interest to them, as such answers are of no help to a torture victim or a teenager sold into sexual slavery. The matter then becomes finding the best response to evil and its attendant suffering. How do I best serve others who are in pain? How do I act powerfully in the face of my own afflictions? What role, if any, has God played in bringing this trial to me, or is God a fellow sufferer with me, ready to offer comfort and guide me to important lessons and eventual peace? And many more. In this three-part episode, Mormon Matters host Dan Wotherspoon and panelists Jennifer Finlayson-Fife, Jim McLachlan, and Loyd Ericson address these and many other issues related to the problem of evil and suffering. Part 1 focuses on the classical philosophical problem and defenses. Part 2 move more directly into LDS approaches to the subject, including a distinction between LDS "discourse" about evil (which follows closely what one finds in most other theistic traditions) and LDS "theology" about evil and suffering derived from Joseph Smith’s rejection of classical theism, as well as fascinating scriptural passages. Part 2 and Part 3 also directly address suffering, including powerful tire-meets-the-road stories of people in intense pain and which ideas and approaches to thinking about evil often exacerbate their suffering versus the ones that are more helpful.
Aug 9, 2012
What does it mean to still claim that scripture is "true" or "inspired" when we fully recognize that much of it is fictional (parable, allegory, poetic, mythic, or clearly "shaped" to achieve certain effects) or when some scriptural claims clash with other scriptural claims or with historical and scientific facts? Once revelation or scripture has begun to shed for us some of their "authoritative" status and become more obviously a product of human hearts and minds or a divine/human admixture, why does or should it remain compelling? What are other ways to read and gain from prophetic utterance or scripture that don’t view them as the exact words of God? In this episode, Mormon Matters host Dan Wotherspoon and panelists Charles Harrell, Wade Greenwood, and Eric Samuelsen explore various kinds of "truth" and the different rules that govern them. They begin with recently raised issues raised about the standards of truth required by journalism versus more artistic endeavors such as storytelling, drama, and other art forms before turning to the connections the insights gained from these areas have with scripture and prophetic inspiration. They explore insights from theologians from other traditions who have wrestled with similar questions, including various types of inspiration--verbal, conceptual, and motivational--and pre-critical, critical, and post-critical lenses through which one might assess its importance and power. Other questions: Should scripture and the type of inspiration claimed by prophets be seen as wholly "other" from the kind of inspiration we feel from time to time in our own lives? What are the drawbacks and gains from viewing it as radically different or quite similar? Given each of their own study and reflection on scripture that highlights the human fingerprints that permeate it, why do the participants still love and claim to gain much from their continued encounters with it?
Aug 9, 2012
What does it mean to still claim that scripture is "true" or "inspired" when we fully recognize that much of it is fictional (parable, allegory, poetic, mythic, or clearly "shaped" to achieve certain effects) or when some scriptural claims clash with other scriptural claims or with historical and scientific facts? Once revelation or scripture has begun to shed for us some of their "authoritative" status and become more obviously a product of human hearts and minds or a divine/human admixture, why does or should it remain compelling? What are other ways to read and gain from prophetic utterance or scripture that don’t view them as the exact words of God? In this episode, Mormon Matters host Dan Wotherspoon and panelists Charles Harrell, Wade Greenwood, and Eric Samuelsen explore various kinds of "truth" and the different rules that govern them. They begin with recently raised issues raised about the standards of truth required by journalism versus more artistic endeavors such as storytelling, drama, and other art forms before turning to the connections the insights gained from these areas have with scripture and prophetic inspiration. They explore insights from theologians from other traditions who have wrestled with similar questions, including various types of inspiration--verbal, conceptual, and motivational--and pre-critical, critical, and post-critical lenses through which one might assess its importance and power. Other questions: Should scripture and the type of inspiration claimed by prophets be seen as wholly "other" from the kind of inspiration we feel from time to time in our own lives? What are the drawbacks and gains from viewing it as radically different or quite similar? Given each of their own study and reflection on scripture that highlights the human fingerprints that permeate it, why do the participants still love and claim to gain much from their continued encounters with it?
Aug 2, 2012
This three-part episode features a wonderful discussion about some of the peculiarities about the LDS Mormon experience in Brazil, as well as the many ways that LDS experience seems universal. In doing so, it introduces Antonio Trevisan and Marcello Jun de Oliveira, two Brazilians who are leading the ABEM--Associação Brasileira de Estudos Mórmons (Brazilian Mormon Studies Association)--a fledgling group modeled somewhat after Sunstone as a similar effort to explore Brazilian Mormonism through historical inquiry, scholarship, and other mediums, including an annual conference. It also features a terrific young scholar moderator, Rolf Straubhaar, who served his mission to Brazil and has returned several times as a graduate student doing ethnographic work in comparative education. In many ways, the first two parts of this episode will feel much like Mormon Stories episodes as we explore the lives and faith journeys of our two panelists. The final part features an exploration of the Brazilian Mormon experience, paying close attention to those intersections between the wider, largely North American, church and the particularities of Brazilian culture. It touches on everything from congregational dynamics to doctrinal issues, and attitudes about sex and bodies to certain aspects of the Word of Wisdom. One other major focus is the reasons Brazilian Mormons drop out of the church, in which one factor is the lack of resources for these saints to discuss the issues that trouble them. For that reason, it’s with great admiration that we celebrate and advertise the ABEM and its blog, VozesMormons.
Aug 2, 2012
This three-part episode features a wonderful discussion about some of the peculiarities about the LDS Mormon experience in Brazil, as well as the many ways that LDS experience seems universal. In doing so, it introduces Antonio Trevisan and Marcello Jun de Oliveira, two Brazilians who are leading the ABEM--Associação Brasileira de Estudos Mórmons (Brazilian Mormon Studies Association)--a fledgling group modeled somewhat after Sunstone as a similar effort to explore Brazilian Mormonism through historical inquiry, scholarship, and other mediums, including an annual conference. It also features a terrific young scholar moderator, Rolf Straubhaar, who served his mission to Brazil and has returned several times as a graduate student doing ethnographic work in comparative education. In many ways, the first two parts of this episode will feel much like Mormon Stories episodes as we explore the lives and faith journeys of our two panelists. The final part features an exploration of the Brazilian Mormon experience, paying close attention to those intersections between the wider, largely North American, church and the particularities of Brazilian culture. It touches on everything from congregational dynamics to doctrinal issues, and attitudes about sex and bodies to certain aspects of the Word of Wisdom. One other major focus is the reasons Brazilian Mormons drop out of the church, in which one factor is the lack of resources for these saints to discuss the issues that trouble them. For that reason, it’s with great admiration that we celebrate and advertise the ABEM and its blog, VozesMormons.
Aug 2, 2012
This three-part episode features a wonderful discussion about some of the peculiarities about the LDS Mormon experience in Brazil, as well as the many ways that LDS experience seems universal. In doing so, it introduces Antonio Trevisan and Marcello Jun de Oliveira, two Brazilians who are leading the ABEM--Associação Brasileira de Estudos Mórmons (Brazilian Mormon Studies Association)--a fledgling group modeled somewhat after Sunstone as a similar effort to explore Brazilian Mormonism through historical inquiry, scholarship, and other mediums, including an annual conference. It also features a terrific young scholar moderator, Rolf Straubhaar, who served his mission to Brazil and has returned several times as a graduate student doing ethnographic work in comparative education. In many ways, the first two parts of this episode will feel much like Mormon Stories episodes as we explore the lives and faith journeys of our two panelists. The final part features an exploration of the Brazilian Mormon experience, paying close attention to those intersections between the wider, largely North American, church and the particularities of Brazilian culture. It touches on everything from congregational dynamics to doctrinal issues, and attitudes about sex and bodies to certain aspects of the Word of Wisdom. One other major focus is the reasons Brazilian Mormons drop out of the church, in which one factor is the lack of resources for these saints to discuss the issues that trouble them. For that reason, it’s with great admiration that we celebrate and advertise the ABEM and its blog, VozesMormons.
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