Qualitative Editing Differences in D&C and Book of Mormon

Part of a page from the original MS of the Book of Mormon (1 Ne. 8:11-23). Source: Teachings of the Presidents of the Church:
Joseph Smith, p. 114.

There must be something important about the difference between the "translation" process used by Joseph Smith in the Book of Mormon (1830) and the "revelatory" process used by Joseph Smith in the Doctrine & Covenants (D&C; 1835). Both books began as oral dictations, yet there were large differences in the kind of editing the works needed before being finalized for publication by Joseph Smith. This difference in editing begs the question whether there was a difference in the underlying "creative" process as well.

Editing in the D&C

The D&C shows much evidence of having been extensively revised, especially from its early beginnings as the Book of Commandments (1833). Consider carefully the following quotation:

Marlin K. Jensen, “The Joseph Smith Papers: The Manuscript Revelation Books,” Ensign, July 2009, p. 51.
The editing and updating of revelation texts in the early years of the Church demonstrate the process of continuing revelation to Joseph Smith. … In some instances, when a new revelation changed or updated what had previously been received, the Prophet edited the earlier written revelation to reflect the new understanding. Thus, as his doctrinal knowledge clarified and expanded, so did the recorded revelations. They were characterized by the changing nature of his understanding of the sacred subject matter. The Prophet did not believe that revelations, once recorded, could not be changed by further revelation.

To Joseph Smith, recorded revelations were sacred but provisional, subject to future knowledge and insight. This is certainly true in the 1835 D&C, which contains extensive editing, cutting, and elaborations upon the 1833 Book of Commandments, which preceded it. For more details about changes in the D&C, see my essay entitled, "Visions and Revisions."

Editing in the Book of Mormon

By contrast to the D&C, the Book of Mormon was dictated as a whole with very minor changes or alterations in the original manuscript ("O"). The majority of these changes were attributable to transcription errors by Oliver Cowdery as he listened to Joseph Smith's dictation. Royal Skousen, a BYU scholar who is the foremost expert on "O," describes these changes:

Royal Skousen, "Joseph Smith's Translation of the Book of Mormon: Evidence for Tight Control of the Text," Journal of Book of Mormon Studies, 1998, 7(1): 22-31.
The clear majority of changes in the original manuscript were made immediately; that is, the scribe caught the error during Joseph Smith's initial dictation. Evidence for these immediate corrections include: corrections following on the same line, erasures showing ink smearing (since the ink had not yet dried), or corrections above the line or insertions in the line with no change in the level of ink flow or difference in the quill.

Comparisons of "O", the printer's manuscript ("P") and the 1830 published version of the Book of Mormon show very little editing, except for minor "friendly" corrections. For a review of these manuscripts, see my essay "Alterations in the Book of Mormon."

If one examines the photo at the top of this essay, then one will see a page from "O," the original manuscript of the Book of Mormon, handwritten by Oliver Cowdery as dictated by Joseph Smith. Notice that the page simply consists of a series of words with little or no punctuation marks. The manuscript "O" is page after page of continuous, unpunctuated, and largely unaltered words.

The Problem

The dominant changes made in the D&C might be described in current terminology as "cutting and pasting" in which entire phrases or sentences were removed or added. The dominant changes in the Book of Mormon were spelling changes with occasional word insertions (occurring when the transcriber discovered a missing word during the dictation). Both the D&C and the Book of Mormon are complex books. Why does this difference in editing exist??

Authors cannot dramatically alter the manner in which they generate text, especially with respect to the need for revision. To be blunt: the original Book of Mormon required minor revisions, and the D&C required major revisions. Why would the same author produce these books differently?

Tentative Conclusions

Latter-day Saints recognize that scripture is NOT inerrant. Human beings struggle to hear God's communications, make records of them, and then maintain those records. This perspective is NOT meant to devalue scripture. On the contrary, Latter-day Saints recognize scripture as a foundation. The foundation, however, can be built upon as errors are detected and new knowledge is gained.

The LDS view is that God speaks to humans using their own language for plainness and understanding. As Nephi wrote on the plates that became the Book of Mormon, he stated, "And now, if I do err, even did they [the ancient prophets] err of old" (1 Nephi 19:6). Further, Nephi taught:

2 Nephi 31:3
3 For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of men. For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding.

The title page of the Book reads: "And now, if there are faults they are the mistakes of men; wherefore, condemn not the things of God… ."

Concerning the manuscripts that became the D&C, Elder Marlin K. Jensen wrote:

Marlin K. Jensen, “The Joseph Smith Papers: The Manuscript Revelation Books,” Ensign, July 2009, p. 49.
Joseph seemed to regard the manuscript revelations as his best efforts to capture the voice of the Lord condescending to communicate in what Joseph called the “crooked, broken, scattered, and imperfect language” of men. The revealed preface to the published revelations also seems to express this principle: “I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language” (D&C 1:24).

Consider the following written by a noted LDS scholar:

Philip L. Barlow, The Oxford Companion to the Bible (Metzger and Coogan, Editors), 1993, Oxford: OUP – "Mormonism and the Bible," p. 527-528.
The Mormon prophet [Joseph Smith] considered scripture to be sacred yet provisional, subject to refinement and addition… . For Mormons, the record of God's actions with humankind is… subject to expansion, clarification, and correction. Mormon leaders further observe that not all of holy writ applies beyond the local and temporal context for which it was formulated.

Thus, Latter-day Saints are not perturbed by the existence of error in scripture. Error is simply part of human life. But, we can go a step farther. Editing changes made in the Book of Mormon and the D&C seem to be qualitatively different. Does this difference imply a difference in the creative process? I suspect this is the case.

The Book of Mormon claims to be an ancient record by ancient American prophets. The D&C claims to be a record of the strokes of inspirational intelligence received by Joseph Smith (or other authorized individuals) in the early 19th century, not an ancient record. Do proclaimed differences in source provide an account for the editing differences here discussed?

Unfortunately, concrete conclusions cannot be made until trained linguists and psycholinguists conduct systematic research on this issue. Even so, the untested hypotheses are interesting.

*****

Copyright 2009 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.

Des Moines hears the Mormon Tabernacle Choir

Last night the Mormon Tabernacle Choir (MTC) and its accompanying Orchestra at Temple Square gave a rousing concert in the Wells Fargo Arena of Des Moines, Iowa. The presentation was part of a tour of the Midwest. About three thousand were in the audience. The music, messages, themes, and spirit were all heavenly, and were such a contrast to the vicissitudes of ordinary life – at least for the Faux family.

The musical direction was provided by Dr. Mack Wilberg and the narrative was provided by Dr. Lloyd Newell. It would have been nice to hear the voice of Wilberg, but he never spoke a word. Even so, his wand was magical.

Our family bought "cheap" seats in advance, but at the door our seating was upgraded closer to the stage. Thank goodness for this "grace," which I hope also symbolizes what will take place in the eternities. (I need all the upgrades I can get).

Upon taking our seats my 15-year old son went into argument mode contending only a small fraction of the Choir had come to Des Moines. But, I counted well over 300 choir members, and the official program stated that the choir consisted of "360 talented, dedicated singers and members of the Orchestra." It was a nearly complete contingent.

The Choir in its full spirit of religious embrace sang the music of Catholics, Protestants, and African-American spirituals. There were hymns of praise, music from the masters, folk hymns, and uplifting music from the American theater. Some specific songs were: "Gloria in Excelsis" from Mozart's Mass in C Minor, "Cum Sancto Spiritu" by Rossini, "Amazing Grace," and "Saints Bound for Heaven."

My favorite performance of the night was "Betelehemu," listed as a Nigerian carol. This was sung with great spirit and animation. A more sedate version is on YouTube posted below:

The Latter-day Saints embrace culture, diversity, and tradition. "Betelehemu" symbolizes that embrace. In fact, I wish the MTC would sing more such songs, and do so with the same kind of vigor given to this song.

Alex Boyé did a superb job handling solos on "I want Jesus to Walk with Me" and "Rock-a-My Soul in the Bosom of Abraham." The LDS community needs more of his kind of talent both on and off the stage (click link associated with his name).

The formal program ended with MTC classics. Lloyd Newell gave some background for "Come, Come Ye Saints," recognizing that 19th century Mormon pioneers sang this song while crossing Iowa. He failed to inform the audience, however, that the song was actually COMPOSED here in Iowa. Just prior to singing the "Battle Hymn of the Republic," Newell asked all active soldiers and vets to stand and be recognized. Hundreds stood. We all clapped. Of course, "Battle Hymn " brought the house down.

The performers received a well-deserved standing ovation. The program ended with "God be with you till we meet again."

There were empty seats, and I could not help but think that the people of central Iowa missed an extraordinary program. The Arena should have been packed without an empty seat. "Mormons" are a greatly misunderstood people in this part of the country. It would be hard to view Mormons as anything other than the mainstream (albeit conservative) after attending this concert. There was nothing to consider as fringe, unaccepting, intolerant, or extreme. Instead, the entire concert was an embrace of God, country, tolerance, and love.

At intermission the electronic banners encircling the arena began to flair. The advertisements seemed out of place, although not much could be done about it. The Des Moines garbage service flashed: "We talk trash." There were ads for future performances of Britney Spears and Keith Urban. Graceland University (sponsored by the Community of Christ) had an ad. We LDS like Graceland, at least here in Iowa.

The Choir does NOT yet represent the cultural diversity of the Church. It needs to. Of course, members of the Choir are required to live within a 100 miles of Salt Lake City, but I would still love to see some kind of outreach program for Choir membership. Latter-day Saints come from a worldwide Church, after all. Nonetheless, the musical standards of the Choir are extremely high and should never be compromised.

The Mormon Tabernacle Choir may give the public the misimpression that all Mormons can sing – even at local congregations. The Des Moines Register prior to the concert published an article about a Des Moines man who moved to the Salt Lake area and quickly became a MTC member. Oh, if it could be just that easy. (I come from a VERY musical family on both sides and cannot sing a note).

We love you Mormon Tabernacle Choir and Orchestra at Temple Square. Please return soon to Iowa. We send you back to the "shadow of the everlasting hills." Until we meet again we will try to be content with listening to and watching "Music and the Spoken Word." And, while we wait for that next inspiring future day, "May peace be with you, this day and always."

*****

Post Script: For an excellent Church News article about what the Choir did in Des Moines just before the concert, see: "Touching Hearts in Des Moines" by Gerry Avant.

*****

Copyright 2009 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.

Remembering Soldiers

The flag flies bright in the light of freedom

Memorial Day (May 25th) and Flag Day (June 14th) have recently past by, but we should never forget the meaning behind those holidays.

War is horrible, and our soldiers sacrifice greatly, but the rest of us citizens do benefit for the rest of our lives. Thus, I always appreciate when our opening prayer in Sacrament Meeting asks for a special blessing upon our missionaries AND our soldiers.

The sacrifice of soldiers was brought to the foreground for me yesterday, as a father of a soldier. My oldest son (Son#1) is currently serving fulltime in a military installation in Virginia. A carload of soldiers (five in number) on their way to get their laundry done was in a severe car collision. Three of those soldiers were airlifted to the hospital. One of those soldiers was my son.

Fortunately, the injuries sustained by the soldiers were minor. Their vehicle, though, was destroyed. It is ironic that for all the dangerous exercises done, machine guns fired, and grenades exploded during the careers of these soldiers, they almost died doing their laundry.

Naturally, our family went into prayer mode. Multiple members of our family independently placed my son's name in several LDS temples, where special prayers for the needy are said at an altar. Believe me, when one enters into prayer mode, there are NOT enough prayers that can be said. One gains special appreciation that temples are "houses of prayer," when one NEEDS those prayers.

Maybe God needs only one prayer, or maybe God simply knows our needs from our hearts. This I know: I needed the prayers to be said.

I am reminded of the Thanksgiving Hymn #11 found in the Dead Sea Scrolls, which is relevant to be said by soldiers. I have condensed the following quotation:

A New Translation: The Dead Sea Scrolls, M. Wise, M. Abegg Jr., and E. Cook HarperSanFrancisco, 2005, p. 180.
I give thanks to You, O Lord, for You have placed me in the bundle of the living, and You protect me from all the snares of the pit. Ruthless men seek my life, while I hold fast to Your covenant. … By Your mercies You save my life, for my very steps are from You. … [M]ighty men have camped against me, they have surrounded me with all their weapons of war. Arrows burst forth unceasingly, and the blade of the spear devours trees with fire. … As for me, though my heart melts like water, my soul shall hold fast to Your covenant. But as for them, the net that they spread for me will catch their own foot. And snares, which they hid to take my life, they themselves fell into. Meanwhile, "My foot stands on level ground; far from their congregation I will bless Your name."

*****

This is my 300th blog essay, and I am happy to dedicate it to soldiers. In fact, the military has been a major theme of this blog from the beginning.

I do NOT mean to glorify war. No one hates war more than me. Nonetheless, when war must be waged, I am grateful to the U.S. soldier.

*****

Copyright 2009 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.

Mountains as Sacred Places in 1st and 2nd Nephi

Preface: Mountains, high places, or hills are OFTEN connected with temples or the sacred in scripture. Physical ascent of a mountain symbolically captures the effort, journey, and place where a prophet can get physically close to God. Elder Russell M. Nelson (Dec., 1989, Ensign) made this analogy: "Mountains are not easy to climb. Then, as now, the Lord called His disciples to climb mountains to emphasize the efficacy of effort and obedience. He will ask the same of you, figuratively and possibly literally, also." Here, in this essay we will explore the tri-connection between temples, mountains, and closeness to God. After reviewing some Bible references, an emphasis will be placed on the 1st and 2nd Books of Nephi in the Book of Mormon, which contains an unusual richness of such symbolism. But first we need the general context from the Bible.

*****Context from the Bible*****

A simple word search of “mountain” on an electronic Bible quickly reveals significant theological connections.

Among the earliest stories involving a sacred mountain was the binding of Isaac by Abraham. Genesis 22:2 reads: “get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.”

In the Book of Exodus the prophet Moses climbed a mountain in order to communicate with the LORD. The mountain was high enough that it was covered by a cloud, which represented the glory of God (Exodus 24: 15-16). In chapters 25 through 31 Moses while on that mountain for forty days and nights (see Exodus 24:18) received the ordinances, statutes, and covenants associated with the Aaronic Priesthood. Since that time, mountains or hills always have been associated with sacred places for communicating with God.

Solomon's temple in Jerusalem was built on Mount Moriah (2 Chronicles 3: 1). The location is often called the "Temple Mount." The location was NOT the highest elevation in Jerusalem. Thus, the connection between "mount" and "temple" is as much symbolic as it is literal. Depending upon context, “Mount Zion” as a generic term often means Jerusalem or the Temple Mount, but it can also be distinguished as a separate hill from the Temple Mount.

Oft cited verses on the topic of mountains or high places from the Old Testament are the following:

Isaiah 56: 7
Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

Ezekiel 20: 40
For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things.

Psalm 24: 3-5
3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.

The meaning of mountains is very clear in the following verse:

Isaiah 2: 2-3
2 And it shall come to pass in the last days,
that the mountain of the LORD's house 
shall be established in the top of the mountains,
and shall be exalted above the hills;
and all the nations shall flow unto it.
3 And many people shall go, and say,
Come ye, and let us go up to the mountain of the LORD,
to the house of the God of Jacob;
and he will teach us his ways,
and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.

In the cited verses above notice the characteristics associated with temples. Temples are a "holy mountain," joyful houses of prayer, places of ordinance and sacrifice, places for the spiritually clean, and places of higher learning. It is in the "temple mount" wherein we may be taught the ways of the Lord in order to walk God's paths.



It is in temples that people can make covenants or promises to God:

Ezekiel 37:26 [emphasis mine]
26 Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.

The prophet Joel says Jerusalem is a special mountain protected from enemies:

Joel 3:17
17 So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

*****

The appointment of the twelve Apostles was established in the synoptic gospels on a mountain. For example, see:

Mark 3:13-14
13And he [Jesus] goeth up into a mountain, and calleth unto him whom he would: and they came unto him.
14And he ordained twelve, that they should be with him, and that he might send them forth to preach… .

On a mountain Jesus was transfigured before Peter, James, and John, and they beheld Moses and Elijah (Matthew 17:1-3).

When Jesus was upset at the Sadducees and Pharisees, he said to them:

Matthew 21:13
13 ... It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

Jesus clearly thought of the temple as "My house" or as his "Father's house." In any case, this verse also tells us that Jesus taught that the temple when used properly was a "house of prayer." When Jesus said "It is written," he was referring to the words of Isaiah 56:7, cited above.

As Latter-day Saints we often think of temples as places for baptisms on behalf of the dead, eternal marriage ceremonies, and other ordinances. We also need to emphasize that our temples are great houses of prayer as though they were mountains of the LORD.

*****Mountains in First Nephi*****

Nowhere in all of scripture is the mountain metaphor for temples and theophanic experience made more explicit than in 1st and 2nd Nephi of the Book of Mormon. Please note that whenever mountains are mentioned in these verses, something happens having unusual spiritual significance. This section will NOT be comprehensive, but will cover the most relevant verses.

For each cited verse I will try to establish the context. Please remember that Orson Pratt in 1879 created the chapter and versification used by the modern 1981 edition of the Book of Mormon. The original 1830 edition had much longer chapters and no verses. Consequently, to establish context sometimes it is necessary to discuss verses from preceding and following chapters.

Note: Emphasized words in the following verses are mine.

1 Nephi 11:1

The vision described by Nephi in 1st Nephi chapter 11 is without doubt one of the most grand in all books of scripture. It occurred sometime between 600 and 592 B.C. The context of chapter 11 is temple oriented. 1 Nephi 10: 18 reads: "the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him [the Son of God]." Verse 19 suggests: "the mysteries of God shall be unfolded." The verse in question reads:

1 Nephi 11:1
1 FOR it came to pass after I had desired to know the things that my father had seen, and believing that the Lord was able to make them known unto me, as I sat pondering in mine heart I was caught away in the Spirit of the Lord, yea, into an exceedingly high mountain, which I never had before seen, and upon which I never had before set my foot.

In the vision Nephi communicates with the "Spirit of the Lord," and sees the tree of life, the cities of Jerusalem and Nazareth (a city not actually known until New Testament times), the virgin mother carrying the baby Jesus, the iron rod, the crucifixion, the twelve apostles, and many other important symbols and events.

1 Nephi 12:4 & 1 Nephi 13:37

The following verses are a continuation of Nephi’s vision discussed above. The usages of “mountains” in these verses are NOT necessarily connected to temples, but remember this vision is taking place ON A MOUNTAIN. Thus, whenever one encounters the term or related terminology, one must ask oneself whether a sacred place might be the referent.

The following verse is in apparent reference to the visit of the resurrected Christ to the Americas shortly after the crucifixion.

1 Nephi 12:4
4 And it came to pass that I saw a mist of darkness on the face of the land of promise; and I saw lightnings, and I heard thunderings, and earthquakes, and all manner of tumultuous noises; and I saw the earth and the rocks, that they rent; and I saw mountains tumbling into pieces; and I saw the plains of the earth, that they were broken up; and I saw many cities that they were sunk; and I saw many that they were burned with fire; and I saw many that did tumble to the earth, because of the quaking thereof.

See also: 2 Nephi 26: 3-6. Sacred places (with or without temples) are NOT necessarily immune to destructive physical events. We need think only of the sacred Jerusalem and Nauvoo temples as two examples. Both were destroyed to the ground.

The next indented verse appears to be in reference to our time (the dispensation of “latter-days”). Nephi is told in his vision that during this time there are “many plain and precious things taken from the book, which is the book of the Lamb of God,” which would be the Bible (see 1 Nephi 13: 28). Modern scholarship has shown as fact, for example, that the Septuagint and Masoretic Bible texts significantly differ in MANY verses. The passage of focus below implies a “restoration:”

1 Nephi 13:37
37 And blessed are they who shall seek to bring forth my Zion at that day, for they shall have the gift and the power of the Holy Ghost; and if they endure unto the end they shall be lifted up at the last day, and shall be saved in the everlasting kingdom of the Lamb; and whoso shall publish peace, yea, tidings of great joy, how beautiful upon the mountains shall they be.

The last phrases of this verse recall the words of Isaiah 52:7: “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!”

1 Nephi 16:30

The next verse makes reference to the “Liahona” (a name identified only in Alma 37:38), which was “a round ball of curious [meaning: skilled] workmanship” (1 Nephi 16:10). Evidently, it was some kind of compass (an ancient GPS device) and/or a “scrying” tool. The Lord instructed Nephi, “Look upon the ball, and behold the things which are written” (1 Nephi 16:26).

1 Nephi 16:30
30 And it came to pass that I, Nephi, did go forth up into the top of the mountain, according to the directions which were given upon the ball.

Nephi and his family were traveling in the deserts (or wilderness) of the Middle East (probably Arabia). From the obtained knowledge on the mountain, Nephi was able to find and slay beasts for food to sustain his family. (Incidently, the highest mountains in Saudi Arabia tend to be in the southwest near the Red Sea).

1 Nephi 17:7

Nephi and his family wandered the wilderness for eight years (1 Nephi 17:4). At some point the LORD told Nephi to get to a mountain. When such a message is given, something important is about to happen. The passage of concern reads:

1 Nephi 17:7
7 And it came to pass that after I, Nephi, had been in the land of Bountiful for the space of many days, the voice of the Lord came unto me, saying: Arise, and get thee into the mountain. And it came to pass that I arose and went up into the mountain, and cried unto the Lord.

While on the mountain Nephi was told to “construct a ship” that would carry his people across the ocean (1 Nephi 17:8).

1 Nephi 18:3

While building the ship Nephi reported that the ship was designed “after the manner … the Lord had shown” (1 Nephi 18:2). In order to obtain such inspiration, Nephi declared:

1 Nephi 18:3
3 And I, Nephi, did go into the mount oft, and I did pray oft unto the Lord; wherefore the Lord showed unto me great things.

Upon finishing the ship, Nephi reported that the workmanship was “exceedingly fine” (1 Nephi 18: 4). Eventually, the ship took its set journey.

1 Nephi 19:11

Nephi reported that “after … many days we did arrive at the promised land” (somewhere in the Americas about 589 B.C.; see 1 Nephi 18: 23). Soon Nephi began writing on metal plates that which he thought was “sacred,” even if having some errors (1 Nephi 19: 6). He then began to write about the signs associated with the crucifixion of the God of Abraham, Isaac, and Jacob (1 Nephi 19:10). Quoting the prophet Zenos, Nephi wrote:

1 Nephi 19:11
11 For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness, unto their great joy and salvation, and others with the thunderings and the lightnings of his power, by tempest, by fire, and by smoke, and vapor of darkness, and by the opening of the earth, and by mountains which shall be carried up.

Indeed in fulfillment of that prophecy, 3rd Nephi 8: 10 reported about 600 years later upon the death of Christ that: “the earth was carried up upon the city of Moronihah, that in the place of the city there became a great mountain.” Considerable natural destruction took place. (See also: 3 Nephi 8:6-23).

Chaper 21 verses 11 and 13 make important references to mountains, but are quoting Isaiah 49 and will not be developed further here.

*****Mountains in Second Nephi*****

Again, this set of verses will NOT be a comprehensive exegesis of “mountain” verses in Second Nephi, but major verses will be covered. Emphasized words in the following verses are mine.

2 Nephi 4:25

The following verse comes from the famous set of verses known as “Nephi’s psalm” (2 Nephi 4: 16-35). These poetic words may not have been sung, but they read like they could have been. The psalm is about how Nephi overcame discouragement and depression.

Verse 15 states “my soul delighteth in the scriptures,” and verse 16 follows with “my soul delighteth in the things of the Lord.” In the Book of Mormon the phrase “my soul delighteth” is used ONLY by Nephi and ONLY in the Second Book of Nephi. The phrase is used ten times. In the King James Bible the phrase is used once: Isaiah 42:1.

At the beginning of the psalm Nephi is grieving because of his iniquities, temptations, and sins. Then, the verses quickly shift to a positive tone, wherein Nephi remembered that “God hath been my support” (v. 20). By verse 24 Nephi described himself as waxing “bold in mighty prayer,” and angels ministering to him. Then, Nephi was swept away by the following spiritual experience:

2 Nephi 4:25
25 And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them.

Please note that Nephi on the high mountains perceive things about which he was forbidden to write. Clearly, the experience was personal and sacred.

2 Nephi 12:2-3, 14

These famous verses are near direct quotations from Isaiah 2: 2-3, 14. From these verses it becomes clear that the connections between temples and mountains in the Book of Mormon were derived (at least in part) from the teachings of Isaiah.

2 Nephi 12:2-3
2 And it shall come to pass in the last days, when the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it.
3 And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.

2 Nephi 12:14
14 And upon all the high mountains, and upon all the hills, and upon all the nations which are lifted up, and upon every people;

2 Nephi 14:5

The following verse comes from Isaiah 4:5. The verse indicates that a day is coming in which Jerusalem (mount Zion) will be a place of shelter protected by the LORD.

2 Nephi 14:5
5 And the Lord will create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud and smoke by day and the shining of a flaming fire by night; for upon all the glory of Zion shall be a defence.

In Latter-day Saint parlance the phrase “Becoming Saviors on Mount Zion” is often heard. The phrase ALWAYS has reference to performing temple work.

Incidently, the word “defense” is consistently spelled “defence” throughout the Book of Mormon. One must wonder whether other British spellings have crept in.

Additional references to Mount Zion as Jerusalem or a location in Jerusalem can be found in 2 Nephi 18:18; 20:12, 32; and 27:3.

2 Nephi 21:9; 23: 2-4; 24: 13, 25

The verses cited in the header above are quotations from Isaiah chapters 11, 13, and 14. No further comment will be made.

2 Nephi 30:15

Referring to a time of future peace (such as the Millennium) where “the wolf dwell with the lamb,” and where there will be a restoration of all people and nations, Nephi indicates:

2 Nephi 30:15
15 They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord as the waters cover the sea.

In such a time, Nephi concludes (v. 17): “There is nothing which is secret save it shall be revealed… .”

*****Conclusions*****

Although “mountain” symbols in the Book of Mormon are found predominantly in 1st and 2nd Nephi, such symbolic references are sprinkled throughout the Book of Mormon. For example, the golden plates were buried in the hill Cumorah (Mormon 6:6).

Readers of the Book of Mormon need to be attuned to the significance of “mountains” or “hills.” They are symbols of warning that something spiritually important has just happened or is about to happen. Quite often mountains in scripture are described in the context of temple themes.

Mountains are indeed a symbol. Again, as Elder Russell M. Nelson (Dec., 1989, Ensign) has taught: "Mountains are not easy to climb. Then, as now, the Lord called His disciples to climb mountains to emphasize the efficacy of effort and obedience. He will ask the same of you, figuratively and possibly literally, also."

The primary lesson of this long essay is simple. When reading about mountains, high places, or hills in scripture, PAY ATTENTION.

*****

Copyright 2009 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.

Lessons from the Death of Eugene Faux – 1930 & Beyond

Click to enlarge.

Preface:This is a tale that spans 73 years, and is of utmost importance to me. It is a historical account of the death of my grandfather in 1930, an event that reminds me of the deepest significance of life itself. One such lesson is that we have a few precious minutes here on earth, and that precious time should NOT be squandered. This story, if the reader is prepared to jump around in time, will not be complete until I have reached 2003. The story reaches far beyond my grandfather's untimely death.

*****The Springville Herald & the Fauxes****

One day in 1999 a journalism professor (and a recently released LDS Bishop), Michael Perkins, his wife and two children were guests in our house in Iowa to eat hamburgers and chili. While we were waiting for the food to finish cooking, I took a framed picture off my wall to show Michael. Actually, it was not a picture at all. It was the front-page of the Springville Herald published in Springville, Utah County on Thursday, January 30th, 1930. It has hung in my hallway for many years. (See photo above).

Michael sat down and studied that front-page and the entire layout. He recognized almost instantly that the Editor of the paper had re-arranged the entire layout to accommodate a late-breaking story. The headlines read in big bold print: “Death Takes Music Supervisor of City Schools.” About half the front page (above the fold) was devoted to this story. Michael proceeded to tell me in great detail which columns the Editor had to move or to shift in order to squeeze this sad news onto the page. Everything Michael observed made great sense, but I had never before caught the subtle details he noticed in just seconds.

The reason this framed news page has been on my wall is that the music supervisor who passed away in 1930 was my grandfather (Eugene Lawrence Faux: b. July 3, 1896 – d. Jan. 28, 1930). He died at age 34 of appendicitis. My own father, Frank, was a child of 5 years old at the time.

Eugene Lawrence Faux: b. July 3, 1896 – d. Jan. 28, 1930. Eugene served in the U.S. Army during World War I. In this picture he is wearing a band uniform.

My grandfather, Eugene Faux, died leaving a wife, Alta, two young boys and an unborn daughter (now Mary Wood). The death occurred right at the beginning of the great economic depression of the United States.

Alta J. Faux in her fifties, widowed wife of Eugene

Aunt "B": Bernice Justesen – a saving angel

My Grandmother Faux, Alta, supported her family during the depression by working at Taylor Brothers Department store in Provo. She sold dresses. Alta's biological sister, Bernice (Aunt "B"; see above photo), taught Kindergarten, moved in with Alta, and provided a significant source of financial assistance. The two sisters lived together for the rest of their lives. Somehow they raised those three kids and sent them all to college and even graduate school. Sadly, Alta's daughter, the third child, would lose her husband, Colonel Don C. Wood, in the Vietnam War in 1967 leaving behind five children and one unborn boy.

*****Quotations from The Springville Herald*****

The rightmost columns of The Springville Herald front page reads:

EUGENE L. FAUX SUCCUMBS TUESDAY TO OPERATION FOR APPENDICITIS; FUNERAL FRIDAY
-------------
Military honors will be paid at funeral services for Eugene Lawrence Faux, which will be held in the Springville high school auditorium Friday morning at 10 o'clock. …

Mr. Faux died at a local hospital Tuesday afternoon following an operation for appendicitis which he underwent early Sunday morning. He was seized with appendicitis Saturday night, and the appendix was broken when the operation was performed. Despite the fact that everything known to medical science was done peritonitis set in causing his death.

He was born July 3, 1896 at Moroni, Utah, the son of Jabez and Helena E. Eliason Faux. He moved to Springville in August 1926 to assume the duties as supervisor of music in the schools of this city.

This young man was a well known and highly respected citizen. He was a member of Springville post No. 28 American Legion, and was director of the Springville band. For some time past, he had been directing a Boy Scout band, and was the Kolob stake chorister. …

The middle column of the The Springville Herald front page reads:

Eugene L. Faux
Like darkening clouds that hide the brightness of the days whose shadows oft[t]imes reach the hearts of men, so also has the passing of E. L. Faux cast a shadow over the entire community.

The suddenness with which he was called gave his beloved family and his friends so little time to prepare themselves for the gigantic loss they have sustained that it is hard to realize his mission here is finished.

And what a mission! In the brief time that he lived in this city he endeared himself to every one with whom he came in contact. His life was an open book. He was an indefatigable worker, willing and helpful at all times.

Within the circle of his home he was blessed with the devotion of a noble wife and with the passionate love of two fine boys. And that love extended far beyond the confines of his own home. It found its way into almost every home in Springville where boys and girls benefitted [sic] by his kindly spirit. As supervisor of music in the schools he did much to brighten the lives of many a young person, and kindled in them an ambition to acquire and cultivate the cultural and beautiful in life.

Nor was his good life confined only to the children of this community. As stake chorister and director of Springville band, he did much to transmit these superlative qualities into the hears of the elders. In all of these capacities his single aim was that of service.

He was modest, unostentatious, bit withal persevering and sincere.

His career was cut off in the noonday of its strength and usefulness, when friends innumerable clung with fondest attachments and reaped the harvest of his rich spirit. Such is so frequently the path of service; such life's fickle story; inevitably must bow, sob awhile, wipe away a tear, lift up its head and pass on into life's activities and forget till the next time comes round, and so on and on to its own.

To his beloved wife, his sorrowing children and his heart-stricken parents, brothers and sisters, and to that multitude of boys and girls who will sadly miss him, we express our profound sympathy. May his memory live to assuage the sorrow and anguish of those who will so greatly miss him.

*****Sidenotes*****

Attesting to the respect the community had for Eugene Faux, the following announcement was made under the heading: "Springville Basketeers Meet Nephi":

On account of the death of Mr. Faux the basketball game between Nephi and Springville scheduled for Friday night, has been postponed until Monday night.

The news editor bumped the text of the upcoming basketball rivalry downward in order to place the bolded announcement at the top. The funeral was in the morning, and the schools must have felt that a basketball game later that day was inappropriate. That is the height of respect.

There is one last clue on the frontpage of The Springville Herald about the importance of Eugene Faux to this community. It was a column that had already been set before the breaking sad news required re-doing the paper layout. The column heading read: "Mapleton P.T.A. Hold Interesting Session, Jan. 22." Within the column it reads:

Probably one of the most successful P.T.A. meetings of the year was held at Mapleton Wednesday evening with 102 patrons and teachers present and about 75 pupils. A splendid program was featured in which Professor T. L. Martin [a soil scientist] of the B.Y.U. Provo was the principal speaker. Musical numbers were given under the direction of supervisor E. L. Faux … .

This is the only description I have ever read of an entertaining and successful P.T.A. meeting. Of course, I have rarely gone to such meetings. I hate meetings. But, I might have gone to this one.

*****Michael Perkins*****

The story continues:

Michael Perkins, Juris Doctor, Chair of the Dept.
of Communications (2001-2003), BYU, Provo

My friend Michael Perkins, identified at the beginning of this essay as the journalism expert who helped me evaluate and understand the 1930 front page of The Springville Herald, left Iowa in 1999 to serve in a faculty position at BYU, Provo. About two years later he became the Chair of the Department of Communications. On August 14th, 2003 he tragically died in a kayaking accident while he was vacationing.

To me, the parallels between Michael Perkins and Eugene Faux are uncanny. Nearly everything said in The Springville Herald commemoration discussed above could apply equally to Michael Perkins. What was originally written for Eugene Faux seemed just as applicable to Michael. For example, when Eugene Faux died as a music supervisor in Springville, he had lived in town only four years. Similarly, Michael served as a teacher and administrator at BYU for only four years as well. Both died too young. Eugene was 34; Michael was 45.

Let me make just a few modifications to one of The Springville Herald quotations and apply it Michael:

Within the circle of his home he was blessed with the devotion of a noble wife and with the passionate love of two fine [children]. And that love extended far beyond the confines of his own home. It found its way into almost every home in [his Department of Communication and his Church Ward] where boys and girls have benefited by his kindly spirit. As [a Department Chair, Bishop, and youth ward leader] he did much to brighten the lives of many a young person and kindled in them an ambition to acquire and cultivate the cultural and the beautiful in life.

I was unable to attend the funeral in Utah, but I carefully listened to tape recordings and transcripts of the proceedings. Michael's father-in-law, BYU Professor Garold Davis, gave a funeral sermon that in my opinion is second ONLY to the King Follett discourse given by Joseph Smith. I intend that as the highest of compliments.

In March of 2006 BYU took the unusual step to name a Conference Room in the Brimhall Building (Room 370) after Michael K. Perkins.

*****Some Gospel Conclusions*****

Readers of this blog ("Mormon Insights") know that I have advocated for an uncompromising pursuit of the physical and life sciences – unfiltered by religion. Science adds significant meaning to life. Yet, the meaning it provides has significant limits. Science has no understanding beyond death. By contrast, the gospel integrates life and death, giving BOTH a deeper meaning, going far beyond the ordinary physical pursuits of science.

Attaching such meaning to death does not demean the significance of life. In fact, to Latter-day Saints death is simply a transitional state of existence. It is an alternate dimension that empirical science currently knows nothing about (and may never know anything about).

No one knows why tragedies, such as those described above, occur. They are part of life. They are part of our necessary mortal experience. Why does one person die at birth, another at age 34, another at 45, and still another at 98? No one knows. In the news is the sad story of a woman who missed the doomed Air France Flight 447, but just a few days later died in an auto accident. How can a person have a near miss one day, and then just a few days later die by another means? Life seems unfair, but that apparent unfairness may be just superficiality.

A summary of the Latter-day Saint perspective on the meaning of life can be found in Elder Alexander B. Morrison's "Life – the Gift Each is Given." He provides four points of added meaning provided by the gospel. This talk does not give a full answer, but it provides a good start.

LDS.org gives this definition of Eternal Life:

Immortality is to live forever as a resurrected being. Through the Atonement of Jesus Christ, everyone will receive this gift. Eternal life, or exaltation, is to live in God's presence and to continue as families (see D&C 131:1–4). Like immortality, this gift is made possible through the Atonement of Jesus Christ.

The gospel of Christ provides a successful plan of salvation, NOT one that dooms nearly all of humanity to an eternal hell. Read as follows:

Chapter 35: “Redemption for the Dead,” Teachings of Presidents of the Church: Joseph Smith, (2007), 401–11.
[W]hat has become of our fathers? Will they all be damned for not obeying the Gospel, when they never heard it? Certainly not. But they will possess the same privilege that we here enjoy, through the medium of the everlasting priesthood, which not only administers on earth, but also in heaven, and the wise dispensations of the great Jehovah. Hence those characters referred to by Isaiah [see Isaiah 24:21–22] will be visited by the Priesthood, and come out of their prison upon the same principle as those who were disobedient in the days of Noah were visited by our Savior [who possessed the everlasting Melchizedek Priesthood] and had the Gospel preached to them, by Him in prison.

The Book of Mormon attests to a universal inspiration (a spirit of Christ) that yields inspiring words all over the earth. It says, "I [God] shall also speak unto all nations of the earth and they shall write it" (2 Nephi 29:12; see also, Alma 29:8). The Latter-day Saint perspective is that cultural goodness is pervasive.

The gospel of Christ goes a step further and identifies the individual as important. The true gospel of Christ lends meaning to ALL peoples' lives – those in China, New Guinea, Somalia, and even in Utah. All lives are important – not just those Mormon.

In paying tribute to such individuals as Eugene Faux and Michael Perkins, we are merely recognizing that everyone may live a valuable life, whether that life is short or whether it is long-lived. In that value we should rejoice.

*****

Copyright 2009 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.

Confessions of a 1957 Romper Room "Do Bee"

Miss Nancy and her Romper Room crew circa 1957. S.Faux is top left and leaning into Miss Nancy. His wry smile tells the whole story.

Preface: There are certain dangers to thinking about something that happened to me over fifty years ago. I am reminded of my age, a thought worth avoiding; I become nostalgic, usually making my eyes a little watery; and I strain my brain, wondering if my memory is accurate or not. Such is what happens to me when I think about being in KSL-TV'sRomper Room.

"Romper Room" was a children's television show that originated in Baltimore in 1953 and was franchised to other stations over the years. KSL-TV (Salt Lake City, Utah – Channel 5) started their version of the program in 1957. I was one of the early 1957 graduates.

The TV program starred "Miss Nancy" (real name: Jackie Nokes) who danced, sang, and played with children, who were taken from the surrounding community.

*****To the Studio*****

If childhood makes the man, then I was made from Romper Room. How can children, age 4 or 5, walk away from Romper Room without it having left a mark? It is not possible.

In the 1950s I learned a lesson that achievement is possible. As a pre-school child glued to the new invention called TV, I announced to my mother that I was going to be on Romper Room. There was no doubt in my mind. I pulled out a sheet of paper and drew a stick man holding an umbrella over his head while it rained. My mother was instructed to attach a note to this work of art that stated: "Dear Miss Nancy, I want to be on Romper Room." Within a few days KSL-TV contacted my mother and I was accepted onto the program for a two week (?) period. (Half the time was rehearsal, as I remember).

Our home was in Murray, and the TV station was in downtown Salt Lake. My mother was the taxi service – driving a '57 Ford. There were no seatbelts in those days, and so I literally stood or knelt on the front seat during our travel. On one of our first trips I saw a sidewalk water fountain. I made my mother stop in order to get a drink. A little later I announced I wanted a restaurant cinnamon roll. We stopped at a downtown café. Such were the demands of a self-centered television-bound four-year old.

The adventure was educational in multiple ways. I remember some side-excursions passing Eagle's Gate and the Brigham Young monument in the middle of a street square. Brigham Young seemed ancient and irrelevant to me in those days, but at least I noticed him. Paradoxically, fifty years later he does not seem that ancient, and he seems much more interesting.

*****Trauma as a Do Bee*****

It was a good thing that I was a well-studied "Do-Bee." Having watched the program many times, I knew the routines. Miss Nancy asked certain questions of the pre-schoolers, and I was ready with my answers. Planning ahead was a characteristic from an early age. But, there were several lines of stress and trauma. Live television came with a lot of pressure.

During the show, Miss Nancy would go around a table where the children on the show would be playing with a toy. "What toy are you playing with, Johnny?" she might ask. This was a great question if you were playing with a great toy. The problem was the TV station had a limited number of toys, and NOT all were great.

At some point in the show, Miss Nancy would release the kids for the toy shelf (shown in the top photo) to grab toys. It was a mad rush, and I was not quick even in those days. The fastest kids got the best toys, often taking more than one. The rest got leftovers.

One day I was stuck with a rag doll. It was all that was left. I was mortified. Guys don't play with dolls. I can just imagine the dialogue:

Miss Nancy: "What are you playing with, Steve?"

Four-year old S.Faux: "I got a crappy rag doll."

Miss Nancy: "Oh, Stevie, good Do-Bees don't say 'crappy.'"

Four-year old S.Faux: "Sorry, Miss Nancy. I am playing with a cruddy rag doll."

Remember, it was live TV. Children are capable of saying anything. Miss Nancy must have been fearless.

Then there was the problem with milk. Cream O' Weber milk company sponsored the show and they served milk in some contraption called a wax carton. As a committed milk connoisseur, I preferred Winder milk, which was served from bottles.

The last problem was both natural and minor. I had a crush on Miss Nancy, and I did not appreciate it when she spent a portion of her attention on the other children. On the other hand, she scared the dickens out of me, as I was afraid of her "Don't Bee," a wicked insect that could swallow-up children – or at least that is what I thought. Regardless, I leaned heavily into her when we took our class photo (see above).

*****Romper Room Chants*****

It was not the "Don't Bee" that swallowed me; it was the brand new TV culture. Words, characters, rhymes, stories, themes, and songs filled my head. Here is one of my favorite chants from Romper Room:

"I always do everything right.
I never do anything wrong.
I'm a Romper Room Do Bee;
A Do Bee all day long!"

No wonder I am an obsessive perfectionist overwhelmed with inevitable guilt. Wait! I spent as much time in "Be ye perfect" LDS Primary as in Romper Room. Let's divide the due credit.

Another favorite was the "Do-Bee" dance. The children would gather in a circle and one of the children would ask "Mr. Music" to begin:

"Start buzzin' buzzin'. Here's your chance.
Everybody's doing the Do Bee dance.
Just let your wings fly, your arms fly too.
Then buzz around round and round... Do-body-doo!"

I don't remember what the Do Bee dance was like, but I imagine it involved a lot of flailing of the arms. I am sure it was a sight.

The program would end with Miss Nancy staring into a magic mirror and then reciting:

"Romper, bomper,
stomper, boo.
Tell me, tell me,
tell me do.
Magic mirror,
tell me today.
Did all my friends
have fun at play?"

Mysteriously, she would see children in TV land and call out their names. I wonder if she ever saw me in that mirror. If she did, I hope she saw a "Do Bee."

*****

Copyright 2009 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.

Sgt. Nibley's Three Near Misses on D-Day

Sergeant Nibley PhD, Shadow Mountain Press (2006).

In the wee hours of the dark morning on June 6, 1944 paratrooper soldiers from the 101st and 82nd Airborne Divisions began dropping behind Utah Beach of Normandy, France. The Allied invasion of Europe had begun. Additional soldiers during those predawn hours came by gliders (Horsas and CG-4As), which attempted to silently land soldiers, jeeps, and other heavy equipment. At approximately the same time, literally thousands of ships were making their way across the English Channel, becoming the largest invading force in combat history. D-Day had begun, and Sergeant Hugh Nibley, age 34, was there to be part of it. In the earliest moments of D-Day there were three times Nibley could have lost his life.

Nothing about Hugh Nibley being in the Army made sense. He seemed completely out of place. His scholarly career was just launching. He had finished his Ph.D in ancient history at U.C. Berkeley in 1938, and he was teaching at Claremont College in California. In 1942 he dropped it all to enlist as a Private in the U.S. Army.

He could have aimed for becoming an officer, since he had several years of R.O.T.C. But, Army rank mattered nothing to him because he knew he could play a role in the waging of world war. He was unmarried and a former LDS missionary to Germany. He spoke fluent German and knew the territory. He also spoke French, Dutch, Russian, and several other languages, both ancient and modern. He also knew the history of European warfare. His skills were needed on the battlefield.

Nibley's expertise was Military Intelligence, the area where he quickly became a Master-Sergeant. Prior to D-Day the training had been intense. Nibley was trained to be among the first wave of invaders using silent but dangerous gliders to land in occupied France. His job was to take a jeep, which was stowed on the glider, and find enemy documents or other sources of information that would reveal current enemy positions.

The proposed mission was dangerous. Fortunately, Nibley's mother was rather oblivious to all the training her son was doing. For example, Nibley received a letter from his mother suggesting that while he was in England that he ought to take the time to visit the British LDS Mission President, Hugh B. Brown. In early May Nibley wrote back to his mother: "To remind me to see, for example, Hugh Brown, is much the same thing as suggesting I drop in at the Mexico City Zoo next Thursday, or borrow the Grand Lama's toothbrush." Nibley loved his mother beyond measure, but his blunt personality was well established, even in those early days.

Nibley had been training to be the "number-two man in the number-one glider," but days before the invasion he was reassigned to take his jeep by sea instead of by air. Nibley's seat on the glider was taken by General Donald F. Pratt. Nibley was supplanted by a General.

General Don F. Pratt

On D-day that same glider had a hard landing, and General Pratt died, making him the highest ranking officer to die during that first day of invasion. Did Pratt's late substitution save Nibley's life?

[Footnote: A heavy steel plate had been welded to the floor to protect the General from incoming gun fire. Ironically, the extra weight made the glider hard to control, and ultimately may have been the cause of the General's death. Further information about Pratt can be found at the Arlington National Cemetery website.]

In the meantime, Sergeant Nibley was attempting to get his jeep transferred from the main carrier ship to the much smaller Landing Craft Tank (LCT), which would attempt a beach landing. The jeep had just been lowered into the LCT, and Nibley was in the process of climbing down a rope ladder to board the LCT. Nibley states: "As soon as I got down the rope ladder, the very spot where I should have been waiting on the ship was hit by an 88, and half a dozen tankmen were blown up."

When the LCT arrived at Utah Beach, Nibley's jeep still had to drive through deep water to get to dry land. That jeep was one of the first vehicles to arrive, and enemy artillery shells landed near Nibley's jeep on the front and the back. Somehow that jeep and its occupants survived.

*****

Count them. The story above describes three near misses in the very first moments of D-Day.

To what extent does God intervene and preserve a soldier's life? To what extent does God mold and shape the outcome of war? These are unanswerable questions. Perhaps they are the wrong questions to ask.

What we do know is that Professor Hugh Nibley made a transformative impact during his long lifetime. What we do know is that the first moments of D-Day changed the entire outcome of World War II.

On this coming 65th commemoration of D-Day, let us remember both God and the soldiers who were willing to die for this country. May God bless America.

*****

Reference: Most information and all quotes in this write-up were obtained from: Sergeant Nibley PhD, Shadow Mountain Press (2006).

*****

Copyright 2009 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post for noncommercial purposes provided such distributing is of the entire post, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.

On the Necessity of Science & Religion

Is There a Place for God in a Scientific Culture?

Scientific and religious dimensions that
encompass a full and enriched life.
Click to enlarge..

Preface: Should human life be filled with nothing but logic, uncolored by intuition and emotion? If the tinkering designer of the brain could be consulted, then the answer would appear to be in the negative. True, the brain has internal logic. For example, specific wiring for trigonometric computation is required for three-dimensional (stereoscopic) vision. Such computations occur beneath the surface of consciousness. Even so, the human brain does not consciously solve problems using algorithms like those found in a computer. It solves problems governed by rules from experience, called heuristics -- and heuristics can be filled with intuition, spirituality, emotion, … and even wisdom.

There is an inherent tension between the pinpoint accuracy of algorithms and the ballpark estimates of heuristics. This tension was a running theme in the humorous dialogue of the Star Trek series. In an early TV episode called "Errand of Mercy," the following banter revealed Spock's penchant for impractical precision:

Captain Kirk: What would you say the odds are on our getting out of here? 

Spock: It is difficult to be precise, Captain. I should say approximately 7824.7 to one. 

Kirk: Difficult to be precise? 7824 to one? 

Spock: 7824.7 to one. 

Kirk: That's a pretty close approximation. 

Spock: I endeavour to be accurate. 

Kirk: You do quite well.

If the Vulcan mind were better prepared to understand the limits of the human mind, then Spock might have described the "odds of survival" by saying something like, "Extraordinarily bad, Captain." Algorithms (such as those coming from Spock's mind) can paint a bleak and stark picture of the world. Heuristics (such as those coming from the mind of Kirk) can paint with a glimmer of hope, even if the hope comes from one chance out of thousands.

The USS Enterprise starship was successful on TV and in its fictional world because it had the synergy of a Kirk and a Spock. Similarly, my ideal world would be filled with both logic (Spocks) and hope (Kirks), often mixed in the same person.

By contrast, an atheistic world of pure logic without purpose or hope would seem rather stale to me. As such, I would argue humans achieve their highest level of psychological fulfillment when guided by the positive values of both science and religion. Both science and religion can contribute positively to an enlightened world.

*****Surgical Meditations*****

There is nothing like being cut up by a surgeon and having one's body parts repaired like an old car. I now have a three-inch incision in my shoulder where my highly skilled surgeon (a well-trained scientific orthopedist) rebuilt my shoulder so that I could raise my right arm over my head.

As I heal, the concept of resurrection has become more glorious. There is nothing like physical mortality to remind one of the little benefits of rotating one's arm.

This latest physical struggle has prompted my thoughts on science and religion. Why?

Given the complexities of the shoulder, it took significant scientific accomplishment to rebuild it in a living human being – that is, me. Naturally, I wanted the best surgeon, the one most highly trained in medical science, and the one most highly skilled with his hands. His religion (or possible lack thereof) did not matter to me on the day of the operation. What mattered were my surgeon's medical training, his experience, and the steadiness of his hands.

The next day, while recovering at home, I was visited by my Home Teacher, who also happened to be the Stake Patriarch. Having been anointed with consecrated oil, three sets of hands were then placed on my head, and I was given a most beautiful blessing of health. At that moment, I needed religion more than science. My perspectives needed to be twisted from the self to my community and my religion.

The blessing was NOT an act of superstition; rather, it WAS a supplement to the medical operation. The blessing reminded me of higher powers, of friendships, and of the network of support built within the Church. It involved a ritual, with a set of procedures that symbolized a larger purpose in life.

Thus, my right arm in a sling has come to represent two dimensions of highest priority to me: my science and my religion.

*****The Freedom to be Atheistic*****

I have been thinking about the battle between Alma and the "Anti-Christ" Korihor, depicted in the Book of Mormon (Alma ch. 30). Fortunately, for the people of the land of Zarahemla "there was no law against a man's belief" (Alma 30:11). The land had considerable freedoms. For example,

Alma 30:9
9 Now if a man desired to serve God, it was his privilege; or rather, if he believed in God it was his privilege to serve him; but if he did not believe in him there was no law to punish him.

Perhaps it was in this context that I was motivated to learn more about opposing belief systems.

Having little ability to move, it was as if I decided to be psychologically uncomfortable as well. I sat in front of my computer and listened to Richard Dawkins sing the praises of atheism. Dawkins is a famous theoretical scientist from Oxford, a evolutionary biologist, and an active proponent of atheism. He has established the "Richard Dawkins Foundation for Reason and Science," with the mission of supporting research into the "psychological basis of unreason" (which to him means attraction to religion), supporting scientific education, promoting humanitarian charities "not associated with religious institutions or missions," promoting atheism through the "Out Campaign," and encouraging parents NOT to raise children in religion until they are old enough to make their own decisions.

Dawkins is NOT for abandoning culture associated with religion. For example, he loves religious music, such as Bach. However, he argues that religious belief is detrimental to scientific progress. Further, parents should not promote religion by identifying religion as part of their legacy of belief.

To me, such arguments are unsound and make little sense. The remainder of this essay will be a counter-argument.

*****My Cartesian Universe*****

Is there a place for God in a culture often dominated by science?

First, I would refer the reader to my essay: "Scientists ignore theology but are not godless." This essay argues why the concept of God has little applicability in the practice of science. However, scientists are often deeply embedded within religion. Given the success of science, it is hard to imagine how science would be improved if scientists stopped attending worship services. In fact, it would not be improved. Science lacks a theology in order to avoid preconceptions, to maintain objectivity, and to be a truly independent source of converging validity. None of these issues implies a benefit of NOT attending Church or worship services.

Study the figure at the top of this essay. It is a kind of Cartesian plane. Imagine a universe of science and religion that is divided up into axes based on methods and outcomes. If we did so, then we would find that science and religion generally existed on a continuum of diametric opposites. This is NOT to suggest science and religion are incompatible, but it is to suggest they are extremely distinct in some features. And, those distinctions could be graphed.

The vertical axis: Scientific methods are generally objective, empirical, concrete, and subject to public substantiation. Religious methods are generally subjective, spiritual, abstract, and subject only to private substantiation. Given the axes of the top figure, religious activities would tend to graph toward the bottom, and scientific activities would tend to graph toward the top.

The horizontal axis: Any activity can exist on a continuum of being applied or theoretical. "Applied" ideas often exist in the form of specific technologies with immediate consequences. "Theoretical" ideas may have no immediate application, but continue their expression in the form of ritual, guided by a faith that consequences will be forthcoming.

My graph merely admits to different forms of thinking and places them in contrast. Further, there is overlap. Not all religious activities are anti-scientific, and not all scientific activities are anti-religious. Science is mostly public and religion is mostly private, but these features are envisioned as a continuum, not discrete categories.

Below is a plot of how various activities might fit in this graphic universe. If one plotted enough activities, then one would see science & religion blur on the edges. There would be separation between the two, but the separation would NOT be entirely clean.

Scientific and religious activities as they
might be placed in this axial universe.
Click to enlarge.

My point is that science and religion support one another, and at a minimum they blend within individuals. We are psychologically built for multiple forms of thinking, some of which are outward (scientific) and some of which are inward (spiritual).

A full and rich life is NOT homogenized. We should NOT all become "Spocks" full of relentless and emotionless logic that denies other forms of knowledge. To remove religion from the culture of inquiry would be like removing the heart from the human being. The overall organism would die.

Let me be specific. Atheistic nations have failed to demonstrate staying power or durability. It has been predominantly religious nations that have contributed to scientific understanding (even if science and religion have been at warfare at times).

Eliminating any pole in my hypothetical universe causes damage or does unnecessary harm.

*****The Success of Religion*****

While it may be true that religions naturally have ideas that are untestable and unfalsifiable, an unbounded rational religion would not require individuals to believe in false ideas. My ideal universe would NOT have religions that denied gravity, mathematics, or demeaned minority groups. A religion that steered people away from the natural world as it is found in existence would be counterproductive. Modern religion, however, can be very productive.

The unmitigated success of natural science surrounds us and touches us everyday. We watch our televisions; we type on our computers; we drive our cars; we turn off our house lights to view DVDs; we get our vaccinations to keep from getting sick; and we take our antibiotics when we do get sick.

Wherein has religion had its success?

Religious ways are sometimes viewed as primitive, but that is a stereotype. Religious behavior has been a central element of human civilization from the beginning.

I cannot help but think of the little Catholic chapel in my local hospital. It is a quiet and serene place where patients or families of patients can meditate and pray. It seldom has large numbers of people, but it is seldom empty as well. Inside is a chaplain ready to be of assistance.

I well know how illness brings individuals to contemplate the deeper aspects of existence and non-existence. And, I appreciate how there are individuals (the chaplains of the world) who stand in the ready to assist others in time of need.

The stereotype of religious individuals is that they are mentally weak, having bought into the opiate of the masses. My experience could not be more contrary. The most mentally strong individuals I have ever met would describe themselves as religious to the core. How would one scientifically demonstrate this mental strength?

To those who doubt that ritual is needed in a modern age, I will end with this quote from a non-LDS scholar well known in comparative religious theory:

Jonathan Z. Smith (University of Chicago Press, 1992): To Take Place: Toward Theory in Ritual, p. 109.
"[R]itual represents the creation of a controlled environment where the variables (the accidents) of ordinary life may be displaced precisely because they are felt to be so overwhelmingly present and powerful. Ritual is a means of performing the way things ought to be in conscious tension with the way things are. Ritual relies for its power on the fact that it is concerned with the quite ordinary activities placed within an extraordinary setting."

Modern LDS temples are controlled settings wherein the ordinary strains of life can be set aside. Modern ritual, associated with past practices, represent the ideals of heaven, the way things ought to be. The temple setting is indeed extraordinary, even if the humans within it are rather ordinary. Temples through the power of Christ allow the ordinary to be made better.

*****Conclusion*****

Is there a place for God in a scientific culture? To me, religion is the foundation. Do both religion and science need to advance? Yes, and I am confident that they will, despite the efforts of some to impede.

Postscript: The comments of ALL are welcome. In my world there is no law against belief (or disbelief).

*****

Copyright 2009 S.Faux (Email: foxgoku54 [at] gmail [d0t] c0m; URL: http://mormoninsights.blogspot.com). Readers may distribute this post and its figures for noncommercial purposes provided such distributing is of the entire document, including author's copyright and contact information. All other rights reserved.




Please feel free to give my blog site a "Blogged.com" rating and review by clicking here.

*****
Support Mormon Insights by making a COMMENT.