In the first pages of his classic work on human behavior, Seven Habits of Highly Successful People, Stephen Covey talks about paradigms -- how we see the world -- and the enlightenment that can result from adopting positive new paradigms.
Although Covey is LDS, and thus his book is anethma to certain rabid Mormon-haters, Seven Habits is a secular work, meant for the general public. Perhaps if it were directed towards a specifically LDS audience, or with the intent to bear testimony of the Restored Gospel, he might have used the following splendid example of a paradigm shift:
The Apostle Parley P. Pratt, a companion and follower of Joseph Smith, recounted in expressive detail what a transforming influence it was upon him to learn the doctrine of celestial marriage from the Prophet Joseph. He wrote:
“[Joseph Smith] taught me many great and glorious principles concerning God and the heavenly order of eternity. It was at this time that I received from him the first idea of eternal family organization, and the eternal union of the sexes in those inexpressibly endearing relationships which none but the highly intellectual, the refined and pure in heart, know how to prize, and which are at the very foundation of everything worthy to be called happiness. . . .
“It was from him that I learned that the wife of my bosom might be secured to me for time and all eternity; and that the refined sympathies and affections which endeared us to each other emanated from the fountain of divine eternal love. It was from him that I learned that we might cultivate these affections, and grow and increase in the same to all eternity; while the result of our endless union would be an offspring as numerous as the stars of heaven, or the sands of the sea shore. . . .
“I had loved before, but I knew not why. But now I loved with a pureness an intensity of elevated, exalted feeling, which would lift my soul from the transitory things of this groveling sphere and expand it as the ocean. I felt that God was my heavenly Father indeed; that Jesus was my brother, and that the wife of my bosom was an immortal, eternal companion; a kind ministering angel, given to me as a comfort, and a crown of glory for ever and ever. In short, I could now love with the spirit and with the understanding also.” (Autobiography of Parley P. Pratt, Revised and Enhanced Edition, 2000, pp. 361-362)
Societal paradigms also seem to be part of the intriguing theory of heresies, as described by Hillarie Belloc, about which I blogged a few years ago: http://mymormonworld.blogspot.com/2008/10/arianism.html
"[Belloc] makes another great point: the religious beliefs of a people shape their entire societal outlook. This is why he states that the study of heresy remains so important: a Protestant-based society will of necessity always be very different from a Catholic-based or a Muslim society."
Tuesday, July 27, 2010
Monday, July 26, 2010
Like a Trumpet
"Thus saith the Lord God, the Mighty One [Heb. abiyr] of Israel: Behold I say unto you, my servant Edward, that you are blessed, and your sins are forgiven you, and you are called to preach my gospel as with the voice of a trump." -- D&C 36:1.
Thus spake the Lord to Edward Partridge, a faithful early Latter-day Saint, calling him to missionary work, echoing the words to Oliver Cowdery earlier that same year of 1830.
Isaiah, the poet-prophet, may have first recorded this divine metaphor:
"Cry aloud
spare not
lift up thy voice
like a trumpet."
-- Isaiah 58:1
When I think of a trumpet, I think bold, compelling, clear ... and beautiful. Such should be our witness.
Thus spake the Lord to Edward Partridge, a faithful early Latter-day Saint, calling him to missionary work, echoing the words to Oliver Cowdery earlier that same year of 1830.
Isaiah, the poet-prophet, may have first recorded this divine metaphor:
"Cry aloud
spare not
lift up thy voice
like a trumpet."
-- Isaiah 58:1
When I think of a trumpet, I think bold, compelling, clear ... and beautiful. Such should be our witness.
Wednesday, July 14, 2010
500 reasons
Somebody on some sad site somewhere scribbled out "500 reasons" to leave the Mormon Church.
Surely there are more productive uses for one's time.
I skimmed the list the other day. Some were the dusty detritus of old critics, to which answers have long ago been provided, answers which are stubbornly ignored by each new generation of axe-grinders. Some were as thin and weak as watered-down soup. Some simply didn't make sense.
Perhaps I could scribble out 500 refutations of 500 reasons to leave the Mormon Church (aka the Church of Jesus Christ of Latter-day Saints). But I only need one. The restored Gospel is true.
Surely there are more productive uses for one's time.
I skimmed the list the other day. Some were the dusty detritus of old critics, to which answers have long ago been provided, answers which are stubbornly ignored by each new generation of axe-grinders. Some were as thin and weak as watered-down soup. Some simply didn't make sense.
Perhaps I could scribble out 500 refutations of 500 reasons to leave the Mormon Church (aka the Church of Jesus Christ of Latter-day Saints). But I only need one. The restored Gospel is true.
Monday, June 28, 2010
Right you are, governor!
Q: What is the history of the position of "governor" in the Book of Mormon?
A: It appears suddenly in Alma 2, rather late in the history of the Nephite nation, persists for less than a century, then vanishes for good. The circumstances appear to be the threat of a civil war, led by the Amlicite faction.
No mention of such a position is made in the great governmental reform that replaces a monarchy with judgeships.
The Bible helps us to learn that it is certainly not some 19th century anachronism -- and provides a clue that may solve the mystery of its origin. One of the Old Testament words translated "governor" is "sar," which Strong's concordance also translates as "chief captains."
Go back to Alma 2, verse 13. Facing the Amlicite threat, the Nephites appointed "captains, and chief captains, according to their numbers."
It seems to me that the Nephite governors were not so much politicians as are our modern governors, as they were chief-chief captains, sarim. More akin to the old Roman Republic emergency dictators.
A: It appears suddenly in Alma 2, rather late in the history of the Nephite nation, persists for less than a century, then vanishes for good. The circumstances appear to be the threat of a civil war, led by the Amlicite faction.
No mention of such a position is made in the great governmental reform that replaces a monarchy with judgeships.
The Bible helps us to learn that it is certainly not some 19th century anachronism -- and provides a clue that may solve the mystery of its origin. One of the Old Testament words translated "governor" is "sar," which Strong's concordance also translates as "chief captains."
Go back to Alma 2, verse 13. Facing the Amlicite threat, the Nephites appointed "captains, and chief captains, according to their numbers."
It seems to me that the Nephite governors were not so much politicians as are our modern governors, as they were chief-chief captains, sarim. More akin to the old Roman Republic emergency dictators.
Sunday, June 27, 2010
Exploring Book of Mormon names
In the second chapter of the Book of Alma, within the Book of Mormon, seditionists wage war atop the hill Amnihu, east of the river Sidon, near the capital city of the Nephites.
The Biblical King David had a son, Amnon, which according to Strong's Concordance can be transliterated Aminon, but I think the etymology of this place derives from another Biblical word ... Near Damascus in the Holy Land is the hill Amanah, which is Hebrew for "faithful."
Yet another amazing cooincidence for the imaginative Joseph Smith, or a neat little mark of authenticity? You decide.
What of the river Sidon? Why would Nephites, expatriate Hebrews, name their principal New World river for that Phoenician -- foreign -- city?
Perhaps they did for the same reasons the United States has a Paris, Moscow, Memphis, Philadephia, New London, etc.
Or perhaps it is because Sidon is Hebrew for "fishery." Which could be expected to be a major business upon a major river. Old World Sidon may not have come to their minds at all.
Typically, the New Testament has Sidon while the Old has Zidon -- both of course translating the same word which in Hebrew begins with the letter "tsadee," pronounced "ts," which is neither an s or a z but a little of both. Hence the difficulty. We see this with other words such as Melchizedek (OT) and Melchisedec (NT).
But Sidon appearing in the Book of Mormon is hardly an anachronism. If you are still not convinced, Genesis 10:15 should put your mind at ease.
The Biblical King David had a son, Amnon, which according to Strong's Concordance can be transliterated Aminon, but I think the etymology of this place derives from another Biblical word ... Near Damascus in the Holy Land is the hill Amanah, which is Hebrew for "faithful."
Yet another amazing cooincidence for the imaginative Joseph Smith, or a neat little mark of authenticity? You decide.
What of the river Sidon? Why would Nephites, expatriate Hebrews, name their principal New World river for that Phoenician -- foreign -- city?
Perhaps they did for the same reasons the United States has a Paris, Moscow, Memphis, Philadephia, New London, etc.
Or perhaps it is because Sidon is Hebrew for "fishery." Which could be expected to be a major business upon a major river. Old World Sidon may not have come to their minds at all.
Typically, the New Testament has Sidon while the Old has Zidon -- both of course translating the same word which in Hebrew begins with the letter "tsadee," pronounced "ts," which is neither an s or a z but a little of both. Hence the difficulty. We see this with other words such as Melchizedek (OT) and Melchisedec (NT).
But Sidon appearing in the Book of Mormon is hardly an anachronism. If you are still not convinced, Genesis 10:15 should put your mind at ease.
Tuesday, June 8, 2010
Experiencing the divine ...
"I have not written unto you because ye know not the truth, but because ye know it." -- 1 John 2:21.
By this statement, the writer of this epistle seems to make clear that he is not addressing outsiders or even potential converts to the Christian faith. He is writing to Saints already grounded in the gospel, those who already know the truth. His purpose? "That your joy may be full."
And yet, this seems to contradict his earlier declaration, in which he states that his purpose in writing is that "ye may also have fellowship with us." At first glance, that appears to be precisely an invitation to outsiders, an appeal to join the family of the saints.
I puzzled over that tonight. Then the Spirit spoke to me. John is indeed addressing the membership, telling them: You know the truth. Now I invite you to ascend to the next level -- experience it, even as we apostles have!
To quote LDS author Robert Millet, referencing certain saints in his recollection: " Their [testimonies weren't] simply an intellectual disclosure but rather a report of personal engagement with things divine." (Holding Fast, P. 1)
We know from Jesus' words that the pure in heart are promised that they shall see God. And God keeps his promises.
By this statement, the writer of this epistle seems to make clear that he is not addressing outsiders or even potential converts to the Christian faith. He is writing to Saints already grounded in the gospel, those who already know the truth. His purpose? "That your joy may be full."
And yet, this seems to contradict his earlier declaration, in which he states that his purpose in writing is that "ye may also have fellowship with us." At first glance, that appears to be precisely an invitation to outsiders, an appeal to join the family of the saints.
I puzzled over that tonight. Then the Spirit spoke to me. John is indeed addressing the membership, telling them: You know the truth. Now I invite you to ascend to the next level -- experience it, even as we apostles have!
To quote LDS author Robert Millet, referencing certain saints in his recollection: " Their [testimonies weren't] simply an intellectual disclosure but rather a report of personal engagement with things divine." (Holding Fast, P. 1)
We know from Jesus' words that the pure in heart are promised that they shall see God. And God keeps his promises.
Tuesday, June 1, 2010
Cain's gain
Students of the Bible have long wondered at Cain's motive for killing Abel. Simple jealousy? Modern revelation, in the Book of Moses (Pearl of Great Price) adds back the lost information that the crime was not so much about hurt feelings and sibling rivalry as it was about something far more evil.
Cain had made a pact with Satan, being convinced that by killing Abel, he could become wealthy -- get gain.
It is terribly ironic that the very meaning of Cain's name is "possession" or "gain." That last detail I just learned yesterday, reading in the Tanakh (the Hebrew Bible). I'm not sure that Joseph Smith the Prophet had any idea of that connection, when he brought forth the lost details of the Book of Moses to the world.
Cain had made a pact with Satan, being convinced that by killing Abel, he could become wealthy -- get gain.
It is terribly ironic that the very meaning of Cain's name is "possession" or "gain." That last detail I just learned yesterday, reading in the Tanakh (the Hebrew Bible). I'm not sure that Joseph Smith the Prophet had any idea of that connection, when he brought forth the lost details of the Book of Moses to the world.
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