Green Oasis

[The following is an email message to the Curriculum Development department of the Church of Jesus Christ of Latter-day Saints in response to their request for comments and suggestions on the new Teachings of the Presidents of the Church: Joseph Smith manual.]

Greetings,

I am grateful for this opportunity to offer my feedback on the
Teachings of the Presidents of the Church: Joseph Smith. I hope that
what I say will be helpful to you.

It seems, from what I’ve read, that this manual follows a pattern
established in the other lesson manuals. The manual portrays Joseph
Smith as monogamous, mentioning only his marriage to Emma Hale. This
one example represents in my mind a general pattern in materials
published by the church: presenting only a selection of the available
historical facts. I imagine that this is to avoid presenting
information that will damage the fragile faith of new members and
those who waver, those who “cannot bear meat now, but milk they must
receive” (D&C 19:22). I had once accepted this rationale with the
expectation that the meat of LDS history was available in official
church materials to those who sought it.

Having graduated from the church’s seminary and institute programs, I
believed that I knew the important facts of LDS history because I had
exhausted official church materials. All the same, I felt that I
should be more familiar with the details of church history, so I set
out to study church history with greater focus. Little by little, I
began to realize that certain materials from the church’s history that
could be seen as unflattering or doctrinally unorthodox were missing
from all official publications. I felt disappointed and a little
ashamed to learn that I was unaware of these facts because I needed to
trust that the church was providing me with all important information.
I also wanted to believe that my faith was founded on good
information. This feeling of disillusionment led ultimately to my
choice to renounce my faith.

I wonder if the leading councils of the church have hoped that the
general membership could avoid coming across bits of troublesome
history. I believe that the increased worldwide attention on the
church and wider availability of information on the internet makes any
such hope unfounded.

I have always valued the pursuit of and loyalty to the truth. I
treasure this as a legacy of my Mormon pioneer forebears. I want my
family who choose to actively participate in the church to have all
the truth. I worry that if I try to present the historical truth to
them that they will either perceive it as an attack or believe that I
am lying because their church tells a different story. I hope instead
that they can come to rely on their church to provide that history
openly and honestly, even when it isn’t flattering to the church’s
public image or doesn’t support its current doctrinal stance. I hope
the church can find a way to openly address the uncomfortable parts of
its past.

I ask that you consider making more of the troublesome historical
facts available through official church publications. Perhaps you feel
that the Melchizedek Priesthood/Relief Society manuals are not the
appropriate place to present troublesome history, but please find a
place somewhere in your curriculum. If you are already considering or
implementing this, please consider this message a voice of
encouragement.

Thank you for asking for comments and for taking the time to read my
message.

The first edition—and if there’s any justice in this wretched universe, the last—of a heretofore nameless comic, courtesy of Make-O Your Own Stinko!.

[enlarge]

Any ideas for future editions? I’m plumb out.

I never really got angry. Who could I blame? Every individual Mormon that I could think of seemed to be sincere. We all did what we thought was best. If we withheld information, we did it out of concern for the fragile testimonies of others. Milk before meat and all. I got angry at God for a while, but I couldn’t sustain anger against something that I thought was imaginary.

Even now, I’m not angry at the LDS church members and leaders. I still believe in their sincerity. The only people I have reason to blame are Joseph Smith and Brigham Young. Both seemed to have abused their power for personal gain. Perhaps others in church leadership have done the same. I don’t know. I find it hard to be angry at dead people, too.

Almost every Mormon does the best they know how. Like worker ants, they take care of their small tasks largely unaware of what the whole community is doing. Even the queen of the ant hill just does her one thing: laying eggs. There isn’t a central mind that can take responsibility for the actions of the whole. Individual Mormons might not intend to deceive anyone, but the cumulative effects of all their individual labors deceives.

The church as a whole hides from its dirty laundry. The idea that God directs the LDS church prevents most Mormons from admitting the mistakes of the past. The church has painted itself into a corner. I has taught its members to expect nothing less than a church lead by God. The leaders of the church must never lead the people astray. Yet the members discover more and more each day that the LDS church doesn’t meet their high expectations.

Leaders carouse with and marry other men’s wives. They lie to the public about polygamy. They prophesy falsely. They change scriptures. They never publicly disclose their financial dealings. They disagree about fundamental doctrine. They intentionally distort the presentation of church history in order to make it as favorable as possible. They try to silence critics.

All this and I’m still not angry. Call me naïve, but I still think most of them believe in the divinity of the LDS church. I still believe that they think they act in our best interest. “We know the Gospel is true, so everything we do to build up the kingdom is justified.”

I have a hard time empathizing with those who get really angry. For those of you who went through some anger while leaving the church, what got you angry? What do you think about your anger now?

I pledge allegiance to the ideals of the United States of America,
And to the republic by which they are upheld,
One nation, indivisible, with liberty, opportunity, and justice for all.

It strikes me as backward that the citizens of my home country pledge allegiance first to a piece of cloth symbolizing the United States, second to the republic which is assumed to have liberty and justice for all. This promotes a kind of shallow patriotism for symbols and institutions which can easily be corrupted to become nationalism.

Our allegiance would be better placed with the ideals of liberty and justice and only secondarily to the republic of the United States. We have seen recently how the republic has been perverted. The executive branch uses the authoritarian tactics of ubiquitous surveillance, torture, restriction of liberty, and so forth in the name of public security. The republic itself is only a tool to promote liberty and justice. When that tool fails to fulfill its purpose, we are duty-bound to either reform the tool or, if that proves impossible, to discard it in favor another tool which will serve our purposes. I hope that the adapted pledge above embodies well placed allegiance.

I am sure many religious readers will be upset by the omission of the words “under God”. They may perceive this as an attack on the religious values of the people of the United States. The reality is that this is the opposite of the truth. Our great nation was founded by men who were wise enough to create a separation between the religious and political powers. This protects the church from the tyranny and corruption of the state, and the state from undue influence by the church. Our Founding Fathers created a secular state (i.e. a state with no power to discourage or promote religion) in order to protect the free exercise of its citizens’ consciences. Removing the words “under God” is an acknowledgment of the wisdom of the Founding Fathers in creating a secular state where the people are free to be Christian, Jew, Muslim, Buddhist, Hindu, to have no religion at all, or whatever else their consciences may dictate without the threat of state oppression.

Additionally, the words “under God” were only added in the middle of the 20^th century. The pledge of allegiance hasn’t contained that language for over half of its history. Removing the religious language in the current pledge is a correction, reverting it to its original, secular state.

The adaptation quoted at the beginning of this post was intended to preserve the familiar cadence of the current pledge. It should be easy to recite this adaptation in place of the current pledge. The following adaptation however is more in line with what I see as the ideal pledge, but it doesn’t have the same singsong rhythm we learned as schoolchildren. I prefer it anyway because it embodies more closely what I think is great about the United States of America.

I pledge allegiance to the ideals of liberty, opportunity, and justice for all;
And to the republic by which they are upheld,
One nation, indivisible, a home for the noble free.

From the reaction to The Mormons, it seems that a significant portion of the members of the LDS church had never heard of Joseph Smith’s seer stone or that it had been used in translation. The seer stones aren’t discussed often in the Mormon church or presented in reenactments of the translation of the Book of Mormon, but their use in early church history is an open secret. There have been many accounts of the seer stones from official church sources:

• A Treasured Testament by Elder Russell M. Nelson
• By the Gift and Power of God by Elder Neal A. Maxwell
• A Peaceful Heart

A search for “seer stone” in the Gospel Library at lds.org turned up these articles and many others. Russell M. Nelson quoted David Whitmer about the seer stone:

Joseph Smith would put the seer stone into a hat, and put his face in the hat, drawing it closely around his face to exclude the light; and in the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man.

Photos of two of the seer stones alleged to be owned by Joseph Smith are readily available though I suspect that many Mormons have never seen them:

Another stone—the “brown” stone supposed to be the one Joseph Smith used to translate—is currently held in the vaults of the Mormon church in Salt Lake City.

I suspect that the seer stones aren’t often mentioned in LDS conversation because they make Joseph Smith seem peculiar (in a bad way) and reinforce the fact that Joseph was heavily involved in folk magic practices. This conflicts with the modern LDS distaste for such things and with their more romanticized notions of Joseph Smith.