On 14 December 2007, a new directive from the First Presidency was released outlining changes to certain things related to youth performing baptisms for the dead in LDS temples, as well as to the annual meeting held to prepare 11-year-old boys to receive the priesthood in the coming calendar year. The changes primarily involve now allowing Priests in the Aaronic Priesthood (typically ages 16 to 18) to perform these baptisms, as well as to serve as official witnesses to them (tasks previously performed in temples only by Melchizedek Priesthood temple recommend holders), and also to have members of the Young Women's program now take on baptistry roles that up until now have been performed only by female (adult) temple workers. The "Priesthood Preview" meeting is now being re-named the "Temple and Priesthood Preparation" meeting, and will now include 11-year-olds of both sexes, along with their parents (who already attended with their young men about to turn 12).
In this two-part episode, we focus on initial reactions to the announcements. Why might these have come? And why now? What are the nature of the roles that these youth will now be able to perform? How do temple baptistries work now, and how might this change? Is this announcement an overall positive step for the church in terms of moving toward greater equality of women and men, or does is actually highlight even more the inequalities between the sexes and their roles in the church? Will young women and men, especially those who know each other well (fellow ward members, etc.) be able to be comfortable in these new roles when it comes to performing the ordinances and temple work? Will the intimacy of ritual and touching (even in such non-sexual ways like what is involved in baptism) make them, especially the young women, uncomfortable? And/Or might this stir feelings in either the young men or women that are something other than "sacred" in nature (at least in the temple setting)? We discuss all of the above, and more!
Our guides for this "initial reactions" podcast episode are the incredible Cynthia Winward, Bruce Van Orden, Kent Nuttall, and Rosalynde Welch. Each is wise, insightful, and experienced in the various aspects and issues at play regarding the changes in both main areas here: the temple baptistry and working with Young Women, Young Men, and Primary-age children. They each contribute wonderfully!
Please listen and then join in with your comments at mormonmatters.org!
On 14 December 2007, a new directive from the First Presidency was released outlining changes to certain things related to youth performing baptisms for the dead in LDS temples, as well as to the annual meeting held to prepare 11-year-old boys to receive the priesthood in the coming calendar year. The changes primarily involve now allowing Priests in the Aaronic Priesthood (typically ages 16 to 18) to perform these baptisms, as well as to serve as official witnesses to them (tasks previously performed in temples only by Melchizedek Priesthood temple recommend holders), and also to have members of the Young Women's program now take on baptistry roles that up until now have been performed only by female (adult) temple workers. The "Priesthood Preview" meeting is now being re-named the "Temple and Priesthood Preparation" meeting, and will now include 11-year-olds of both sexes, along with their parents (who already attended with their young men about to turn 12).
In this two-part episode, we focus on initial reactions to the announcements. Why might these have come? And why now? What are the nature of the roles that these youth will now be able to perform? How do temple baptistries work now, and how might this change? Is this announcement an overall positive step for the church in terms of moving toward greater equality of women and men, or does is actually highlight even more the inequalities between the sexes and their roles in the church? Will young women and men, especially those who know each other well (fellow ward members, etc.) be able to be comfortable in these new roles when it comes to performing the ordinances and temple work? Will the intimacy of ritual and touching (even in such non-sexual ways like what is involved in baptism) make them, especially the young women, uncomfortable? And/Or might this stir feelings in either the young men or women that are something other than "sacred" in nature (at least in the temple setting)? We discuss all of the above, and more!
Our guides for this "initial reactions" podcast episode are the incredible Cynthia Winward, Bruce Van Orden, Kent Nuttall, and Rosalynde Welch. Each is wise, insightful, and experienced in the various aspects and issues at play regarding the changes in both main areas here: the temple baptistry and working with Young Women, Young Men, and Primary-age children. They each contribute wonderfully!
Please listen and then join in with your comments at mormonmatters.org!
Mormonism hangs its hat, so to speak, on the reality of revelation. It claims that God the Father and Jesus Christ visited a teenage boy in 1820 and made it perfectly clear to him that he should join none of the existing churches and that through him they would restore to the earth lost teachings and priesthoods. It also claims that revelation and the ability of Latter-day Saints to learn and come to "know" for certain truths via the mediation and inspiration of the Holy Ghost is alive and active today. Given one's stewardship, whether it is over the whole earth and church, as is the case with the LDS prophet and apostles, or one's own family, which is the responsibility of parents and siblings, clear and specific direction is available and can be (and is being) received.
But the process of receiving revelation is not at all simple—or at least not as simple as some imagine it to be. When is someone receiving revelation versus simply having a good idea come to her or his mind? Are the thoughts that enter into one's consciousness fully God's/Spirit's advice for the next move to make or direction to head in, or does this process also involve in a heavy way the interaction of the human side of things? Is it colored by personality, pre-conceived ideas or assumptions the person already has? Their language? Their expectations? The myths and exemplars who stand prominent in their thoughts? The formats ("still, small voice," prophetic dreams, visions, visitations) and type of content they imagine God might use or share in making the Divine will known to them? Theologians have been working for centuries on questions like this. In revelation, such as scripture, what percentage of what ends up on the page or one's tongue is actually contributed by God, and how by the person receiving it? It's a complex set of questions!
Luckily we have two wonderful thinkers and students of both revelation and Mormonism as guests in this three-part exploration of the intrigue and messiness of revelation. Charles Harrell and Ronald Barney join Mormon Matters host Dan Wotherspoon for a serious dive into the nature, scope, and factors involved in it. They explore various models for revelation and the Divine-Human dynamic and then apply them to specific instances and accounts in Mormon history and contemporary experience and discourse. And in the course of the discussion they all also share a bit about their own personal wrestles with this important and interesting subject.
It's a terrific podcast! You'll be glad you tuned in!
Mormonism hangs its hat, so to speak, on the reality of revelation. It claims that God the Father and Jesus Christ visited a teenage boy in 1820 and made it perfectly clear to him that he should join none of the existing churches and that through him they would restore to the earth lost teachings and priesthoods. It also claims that revelation and the ability of Latter-day Saints to learn and come to "know" for certain truths via the mediation and inspiration of the Holy Ghost is alive and active today. Given one's stewardship, whether it is over the whole earth and church, as is the case with the LDS prophet and apostles, or one's own family, which is the responsibility of parents and siblings, clear and specific direction is available and can be (and is being) received.
But the process of receiving revelation is not at all simple—or at least not as simple as some imagine it to be. When is someone receiving revelation versus simply having a good idea come to her or his mind? Are the thoughts that enter into one's consciousness fully God's/Spirit's advice for the next move to make or direction to head in, or does this process also involve in a heavy way the interaction of the human side of things? Is it colored by personality, pre-conceived ideas or assumptions the person already has? Their language? Their expectations? The myths and exemplars who stand prominent in their thoughts? The formats ("still, small voice," prophetic dreams, visions, visitations) and type of content they imagine God might use or share in making the Divine will known to them? Theologians have been working for centuries on questions like this. In revelation, such as scripture, what percentage of what ends up on the page or one's tongue is actually contributed by God, and how by the person receiving it? It's a complex set of questions!
Luckily we have two wonderful thinkers and students of both revelation and Mormonism as guests in this three-part exploration of the intrigue and messiness of revelation. Charles Harrell and Ronald Barney join Mormon Matters host Dan Wotherspoon for a serious dive into the nature, scope, and factors involved in it. They explore various models for revelation and the Divine-Human dynamic and then apply them to specific instances and accounts in Mormon history and contemporary experience and discourse. And in the course of the discussion they all also share a bit about their own personal wrestles with this important and interesting subject.
It's a terrific podcast! You'll be glad you tuned in!
Mormonism hangs its hat, so to speak, on the reality of revelation. It claims that God the Father and Jesus Christ visited a teenage boy in 1820 and made it perfectly clear to him that he should join none of the existing churches and that through him they would restore to the earth lost teachings and priesthoods. It also claims that revelation and the ability of Latter-day Saints to learn and come to "know" for certain truths via the mediation and inspiration of the Holy Ghost is alive and active today. Given one's stewardship, whether it is over the whole earth and church, as is the case with the LDS prophet and apostles, or one's own family, which is the responsibility of parents and siblings, clear and specific direction is available and can be (and is being) received.
But the process of receiving revelation is not at all simple—or at least not as simple as some imagine it to be. When is someone receiving revelation versus simply having a good idea come to her or his mind? Are the thoughts that enter into one's consciousness fully God's/Spirit's advice for the next move to make or direction to head in, or does this process also involve in a heavy way the interaction of the human side of things? Is it colored by personality, pre-conceived ideas or assumptions the person already has? Their language? Their expectations? The myths and exemplars who stand prominent in their thoughts? The formats ("still, small voice," prophetic dreams, visions, visitations) and type of content they imagine God might use or share in making the Divine will known to them? Theologians have been working for centuries on questions like this. In revelation, such as scripture, what percentage of what ends up on the page or one's tongue is actually contributed by God, and how by the person receiving it? It's a complex set of questions!
Luckily we have two wonderful thinkers and students of both revelation and Mormonism as guests in this three-part exploration of the intrigue and messiness of revelation. Charles Harrell and Ronald Barney join Mormon Matters host Dan Wotherspoon for a serious dive into the nature, scope, and factors involved in it. They explore various models for revelation and the Divine-Human dynamic and then apply them to specific instances and accounts in Mormon history and contemporary experience and discourse. And in the course of the discussion they all also share a bit about their own personal wrestles with this important and interesting subject.
It's a terrific podcast! You'll be glad you tuned in!
“People tend to die the way they’ve lived.” So say two of the guests from different segments of this podcast. Both Dr. Samuel Brown, a medical school professor and doctor who specializes in intensive care medicine, and Philip McLemore, a longtime hospice chaplain, have experienced the deaths of many patients and clients, and have been with them and their families in the days and months leading to their passing. Stephen Carter has edited a newly published book of essays, stories, plays, and poetry by Mormons reflecting on various aspects of death and the dying process titled Moth and Rust: Mormon Encounters with Death (Signature Books, 2017). In this three-part episode, each of them shares his experiences and wisdom related to the mystery of death, the elements that typically come together well when someone’s passing might be labeled a “good” or “holy” death, how interactions between those dying and their families and loved ones can affect the experience of someone’s moving on as well as for the grieving processes that follow, and much more.
In Part 1, Stephen reflects on his experiences and meditations over the past two years of gathering and preparing for publication the various writings that make up Moth and Rust. He is especially alerted to how this book is quite different than most writings about death within Mormon culture and publishing, as these others seem to focus on death as part of the “big picture,” the ongoing story of the Plan of Salvation, on eternal life and what lies ahead. They typically focus on answers and assurances to those facing their own deaths or those of loved ones. Moth and Rust separates itself from these by featuring short accounts of various aspects of death and dying without much theoretical overlay. In it you’ll find pieces that show Mormons facing deaths of all kinds, including that of infants and children. About Latter-day Saints sharing both assurance and confusion about communion across the veil. Of them learning about themselves and their highest values from encounters with death. About God and suffering. And more! (The book has 46 entries!)
Part 2, featuring Sam Brown, focuses first on his work as a historian studying early nineteenth-century and Mormon death culture and the high prevalence of death during this time period and how it affected daily and religious lives and thinking. People during this time period were far more familiar with death up close than we now are because of medical technology and understandings that extend life, but also because of the rise of the funeral industry which has led to the outsourcing of care for the body and preparation for burial, things that were once managed within the home. It then turns to Dr. Brown’s experiences with patients who are very sick and often facing imminent death, including how this work has affected his own personal views of death and dying, as well as his spiritual life.
Part 3 features stories and reflections from Phil McLemore’s work as a hospice chaplain in Utah, working with mostly Mormon clients and their families. In what ways does Mormonism both sometimes comfort but also complicate things as someone faces death? He and Stephen speak passionately about LDS culture (and wider Western, capitalist culture) and its role in sometimes hiding from thought processes and failing to communicate well the importance of someone’s doing within their lifetime (or in the final months prior to death) the kinds of “inner” or spiritual work that is often a big factor in someone’s peaceful transition from mortality to immortality. As with Sam in Part 2, this third segment also spends a good amount of time on what factors, should time and faculties and conscious awareness be granted to the person who is in the dying process, can and do contribute to a “good” death.
This is a terrific series of conversations that can lead to a greater appreciation for life through its focusing as early as we can and regularly on this difficult to talk about subject that is also a very important aspect of life. Memento Vivere; Memento Mori!
“People tend to die the way they’ve lived.” So say two of the guests from different segments of this podcast. Both Dr. Samuel Brown, a medical school professor and doctor who specializes in intensive care medicine, and Philip McLemore, a longtime hospice chaplain, have experienced the deaths of many patients and clients, and have been with them and their families in the days and months leading to their passing. Stephen Carter, has edited a newly published book of essays, stories, plays, and poetry by Mormons reflecting on various aspects of death and the dying process titled Moth and Rust: Mormon Encounters with Death (Signature Books, 2017). In this three-part episode, each of them shares his experiences and wisdom related to the mystery of death, the elements that typically come together well when someone’s passing might be labeled a “good” or “holy” death, how interactions between those dying and their families and loved ones can affect the experience of someone’s moving on as well as for the grieving processes that follow, and much more.
In Part 1, Stephen reflects on his experiences and meditations over the past two years of gathering and preparing for publication the various writings that make up Moth and Rust. He is especially alerted to how this book is quite different than most writings about death within Mormon culture and publishing, as these others seem to focus on death as part of the “big picture,” the ongoing story of the Plan of Salvation, on eternal life and what lies ahead. They typically focus on answers and assurances to those facing their own deaths or those of loved ones. Moth and Rustseparates itself from these by featuring short accounts of various aspects of death and dying without much theoretical overlay. In it you’ll find pieces that show Mormons facing deaths of all kinds, including that of infants and children. About Latter-day Saints sharing both assurance and confusion about communion across the veil. Of them learning about themselves and their highest values from encounters with death. About God and suffering. And more! (The book has 46 entries!)
Part 2, featuring Sam Brown, focuses first on his work as a historian studying early nineteenth-century and Mormon death culture and the high prevalence of death during this time period and how it affected daily and religious lives and thinking. People during this time period were far more familiar with death up close than we now are because of medical technology and understandings that extend life, but also because of the rise of the funeral industry which has led to the outsourcing of care for the body and preparation for burial, things that were once managed within the home. It then turns to Dr. Brown’s experiences with patients who are very sick and often facing imminent death, including how this work has affected his own personal views of death and dying, as well as his spiritual life.
Part 3 features stories and reflections from Phil McLemore’s work as a hospice chaplain in Utah, working with mostly Mormon clients and their families. In what ways does Mormonism both sometimes comfort but also complicate things as someone faces death? He and Stephen speak passionately about LDS culture (and wider Western, capitalist culture) and its role in sometimes hiding from thought processes and failing to communicate well the importance of someone’s doing within their lifetime (or in the final months prior to death) the kinds of “inner” or spiritual work that is often a big factor in someone’s peaceful transition from mortality to immortality. As with Sam in Part 2, this third segment also spends a good amount of time on what factors, should time and faculties and conscious awareness be granted to the person who is in the dying process, can and do contribute to a “good” death.
This is a terrific series of conversations that can lead to a greater appreciation for life through its focusing as early as we can and regularly on this difficult to talk about subject that is also a very important aspect of life. Memento Vivere; Memento Mori!
“People tend to die the way they’ve lived.” So say two of the guests from different segments of this podcast. Both Dr. Samuel Brown, a medical school professor and doctor who specializes in intensive care medicine, and Philip McLemore, a longtime hospice chaplain, have experienced the deaths of many patients and clients, and have been with them and their families in the days and months leading to their passing. Stephen Carter, has edited a newly published book of essays, stories, plays, and poetry by Mormons reflecting on various aspects of death and the dying process titled Moth and Rust: Mormon Encounters with Death (Signature Books, 2017). In this three-part episode, each of them shares his experiences and wisdom related to the mystery of death, the elements that typically come together well when someone’s passing might be labeled a “good” or “holy” death, how interactions between those dying and their families and loved ones can affect the experience of someone’s moving on as well as for the grieving processes that follow, and much more.
In Part 1, Stephen reflects on his experiences and meditations over the past two years of gathering and preparing for publication the various writings that make up Moth and Rust. He is especially alerted to how this book is quite different than most writings about death within Mormon culture and publishing, as these others seem to focus on death as part of the “big picture,” the ongoing story of the Plan of Salvation, on eternal life and what lies ahead. They typically focus on answers and assurances to those facing their own deaths or those of loved ones. Moth and Rust separates itself from these by featuring short accounts of various aspects of death and dying without much theoretical overlay. In it you’ll find pieces that show Mormons facing deaths of all kinds, including that of infants and children. About Latter-day Saints sharing both assurance and confusion about communion across the veil. Of them learning about themselves and their highest values from encounters with death. About God and suffering. And more! (The book has 46 entries!)
Part 2, featuring Sam Brown, focuses first on his work as a historian studying early nineteenth-century and Mormon death culture and the high prevalence of death during this time period and how it affected daily and religious lives and thinking. People during this time period were far more familiar with death up close than we now are because of medical technology and understandings that extend life, but also because of the rise of the funeral industry which has led to the outsourcing of care for the body and preparation for burial, things that were once managed within the home. It then turns to Dr. Brown’s experiences with patients who are very sick and often facing imminent death, including how this work has affected his own personal views of death and dying, as well as his spiritual life.
Part 3 features stories and reflections from Phil McLemore’s work as a hospice chaplain in Utah, working with mostly Mormon clients and their families. In what ways does Mormonism both sometimes comfort but also complicate things as someone faces death? He and Stephen speak passionately about LDS culture (and wider Western, capitalist culture) and its role in sometimes hiding from thought processes and failing to communicate well the importance of someone’s doing within their lifetime (or in the final months prior to death) the kinds of “inner” or spiritual work that is often a big factor in someone’s peaceful transition from mortality to immortality. As with Sam in Part 2, this third segment also spends a good amount of time on what factors, should time and faculties and conscious awareness be granted to the person who is in the dying process, can and do contribute to a “good” death.
This is a terrific series of conversations that can lead to a greater appreciation for life through its focusing as early as we can and regularly on this difficult to talk about subject that is also a very important aspect of life. Memento Vivere; Memento Mori!