Mass Shootings and Missing White Woman Syndrome

Girls' rifle team at Central High, Washington, DC. November 1922. (Wikimedia Commons)
Girls’ rifle team at Central High, Washington, DC. November 1922. (Wikimedia Commons)

I haven’t posted anything about gun control in the middle of this most recent medley of outrage. This is primarily because I haven’t seen anything that looks remotely like a rational debate in which I could participate. It’s also because I’ve written on this topic at great length already[ref]Especially here and here.[/ref], and there is not a whole lot new to add.

It’s not that I’m opposed to considering new policies to solve the problems of widespread gun ownership.[ref]Note that I’m not denying that such problems exist, either.[/ref] Nope, the problem is that I find most of the folks who are calling for greater gun control are suggesting the wrong solutions to the wrong problems.

The degree of irresponsibility this time around has been particularly shocking. The most prominent example of this is the way that the media has adopted a completely baseless definition of “mass shooting” to sensationalize the issue. You’ve probably heard that there have been “more mass shootings than days this year” or something similar. All those articles are using data assembled by the Mass Shooting Tracker website. Their definition is, shall we say, non-standard: it includes any shooting in which at least four people are injured. The FBI definition is more stringent: a shooting in which there are at least 4 fatalities. The database maintained by Mark Follman and Mother Jones[ref]Not exactly a mouthpiece of the NRA.[/ref] is even more narrow: it excludes attacks related to gang violence or domestic violence. Follman explains this logic in a piece for the New York Times[ref]Again: not exactly an NRA-friendly outlet.[/ref]:

While all the victims are important, conflating those many other crimes with indiscriminate slaughter in public venues obscures our understanding of this complicated and growing problem. Everyone is desperate to know why these attacks happen and how we might stop them—and we can’t know, unless we collect and focus on useful data that filter out the noise.

German Lopez of Vox (which uses the Mass Shooting Tracker data) thinks Follman is being silly for caring so much about specific definitions: “this entire debate is ridiculous. A shooting is a shooting.” But of course, if that were true, Lopez would have to deal with the fact that gun deaths in America are in a steep decline. According to the Pew Research Center[ref]Yet another source that has never been accused of being in the NRA’s pocket.[/ref], “Compared with 1993, the peak of U.S. gun homicides, the firearm homicide rate was 49% lower in 2010, and there were fewer deaths, even though the nation’s population grew.” I’m not saying the current level is acceptable, I’m just saying that  there is no possible way for a person to simultaneously believe “a shooting is a shooting” and also believe that we’re in some kind of unprecedented crisis. Follman has a point: mass shootings (narrowly defined) are on the rise. Lopez—and anyone else jumping on the Mass Shooting Tracker bandwagon—has nothing but hand-waving and posturing.

752 - Gun Homicide Decline

So, if gun violence is actually at historical lows and on the decline, why are gun control advocates convinced that we’re facing some kind of massive epidemic? After all, the New York Times ran a front-page editorial for the first time in almost 100 years to support gun-control. What explains such an extreme reaction?

One theory: missing white woman syndrome:

Missing white woman syndrome is a phrase used by social scientists and media commentators to describe the extensive media coverage, especially in television, of missing person cases involving young, white, upper-middle-class women or girls. The phenomenon is defined as the media’s undue focus on upper-middle-class white women who disappear, with the disproportionate degree of coverage they receive being compared to cases of missing women of other ethnicities and social classes, or with missing males of all social classes and ethnicities.

Although missing white woman syndrome is primarily about kidnapping cases, “it is sometimes used to describe the disparity in news coverage of other violent crimes.”

So, to be perfectly plain about it, mass shootings are sensational because the victims are often white, often middle or upper-class, suburban and–relative to homicide rates in general–female.[ref]According to stats collected at Wikipedia, 91% of drug homicide victims are male, 95% of gang homicide victims are male, and 77% of all homicide victims are male. If mass shootings are random, then only about 50% of victims will be male, which means that females make up a much larger proportion of mass shooting victims than they do of overall homicide victims.[/ref] Crime might be down overall, but who cares? If college students and suburban white kids can be killed, then we have a crisis.

It’s not just the perception of the problem that is skewed by race and class, but also the proposed solutions. You see, there are policies that have been tried and found to be effective in combating urban violence. But no one seems to know or care about such initiatives, leading The New Republic to run an article to explain “why no one in Washington—not even President Obama—will embrace a program that could actually reduce gun violence.” Lois Beckett points out that “America’s high rate of gun murders isn’t caused by events like Sandy Hook or the shootings this fall at a community college in Oregon. It’s fueled by a relentless drumbeat of deaths of black men.” He then went on to talk about a program called Ceasefire. It isn’t new and it isn’t sexy, but “in Boston, the city that developed Ceasefire, the average monthly number of youth homicides dropped by 63 percent in the two years after it was launched.” The US Department of Justice has officially labeled it “effective.”

If “a shooting is a shooting”, and if the highest rates of crime are in inner cities, and if the disproportionate rate of murder victims are black Americans, and if we have a proven program to reduce those crimes… why isn’t anyone talking about them?

751 - Gun Homicide by Ethnicity

Timothy Heaphy, a former U.S. attorney quoted in Beckett’s article, has a pretty simple hypothesis:

I think that people in those communities are perceived as not sufficiently important because they don’t vote, they don’t have economic power. I think there’s some racism involved. I don’t think we care about African-American lives as much as we care about white lives.

So the problem is misdiagnosed, and the most promising solutions are ignored. But it gets worse than that. The reality is that the proposed “common sense” gun regulations will have basically no impact on mass shootings whatsoever. For example, Marco Rubio recently stated that “None of the major shootings that have occurred in this country over the last few months or years that have outraged us, would gun laws have prevented them.” The Washington Post fact-checked his claim[ref]Yet again: not an NRA shill.[/ref] and ended up giving out “a rare Geppetto Checkmark.”[ref]Did you even know they gave those out?[/ref]

The idea of “common sense” gun regulation coming to the rescue is a politically convenient fiction. It is designed to appeal to moderate voters, but it’s just an empty slogan. The only kinds of gun laws that would have any kind of impact would have to involve a massive reduction in the number of firearms currently in circulation with a forced buyback and stric enforcement. But those laws are guaranteed to be enforced in unequal ways, a point that Ross Douthat made on Sunday:

I suspect liberals imagine, at some level, that a Prohibition-style campaign against guns would mostly involve busting up gun shows and disarming Robert Dear-like trailer-park loners. But in practice it would probably look more like Michael Bloomberg’s controversial stop-and-frisk policy, with a counterterrorism component that ended up heavily targeting Muslim Americans. In areas where gun ownership is high but crime rates low, like Bernie Sanders’ Vermont, authorities would mostly turn a blind eye to illegal guns, while poor and minority communities bore the brunt of raids and fines and jail terms.

If that sounds at all farfetched you simply need to ask yourself this question: has the War on Drugs had a disproportionate impact on poor and minority communities? Then what makes you think a War on Guns would be any different?

Nor is this hypothetical. The history of gun control is a primarily racist history in which gun control was used as a pretext to disarm African Americans to make them easier targets. The Atlantic covered this thoroughly in an article called The Secret History of Guns, noting that “no group has more fiercely advocated the right to bear loaded weapons in public than the Black Panthers—the true pioneers of the modern pro-gun movement.”

And let me just end with a note about how spectacularly bad some of the proposed new “common sense” regulations are. In his address to the nation, President Obama doubled down on the idea of using the terrorist watch list to screen gun purchases. This sounds entirely reasonable for about a second or two. After that, however, you might remember that—before it was brought up in this context—the terrorist watch list showed up in the news only in story after story of how horrifically mismanaged and unfair it was. This is the same terrorist watchlist that contained 72 Department of Homeland Security employees, a finding that led the DHS director to resign. Even ThinkProgress[ref]Need I point out how much they are not on the NRA’s Christmas list?[/ref] thinks it’s a terrible idea. Aviva Shen quoted Marco Rubio in The Problem With Banning Guns From People On The Terrorist Watch List:

The majority of the people on the no-fly list are oftentimes people that just basically have the same name as somebody else, who doesn’t belong on the no-fly list. Former Senator Ted Kennedy once said he was on a no-fly list. There are journalists on the no-fly list.

It’s not just a matter of plain bureaucratic incompetence, however. Ken White pointed out the philosophical problems with the idea for Popehat:

Last night the President of the United States — the President of the United States — suggested that people should be deprived of Second Amendment rights if the government, using secret criteria, in a secret process using secret facts, puts them onto a list that is almost entirely free of due process or judicial review. Because we’re afraid, because they could be dangerous was his only justification; he didn’t engage the due process issue at all.

Do I even need to point out that this list is also guaranteed to skew along ethnic and religious lines? The exact same folks who are horrified by Donald Trump’s bigotry[ref]And they should be horrified. Everyone should be horrified and revolted.[/ref] don’t seem to realize that a proposal like adding the terrorist watchlist to the background check is basically a backdoor method of accomplishing the same kind of religiously-based stripping of civil liberties from American citizens.

This is what passes for “common sense” regulation? Clearly some people are using the phrase “common sense” in novel and fascinating ways.

To recap: gun violence is ignored when it effects primarily young black men, but when it happens in suburban schools or movie theaters it is a crisis that demands swift and thorough response. Anti-violence programs with a proven record of lowering gun crime where it is worst—in inner cities—and thereby saving the lives of young black men are also ignored. Instead, we hear about “common sense” gun regulations that sound reassuring but would help no one and end up (you guessed it) further compounding the systematic inequalities in our society that target the poor and minorities.

The left is very, very good at sniffing out the faintest whiff of white privilege from the right, but—when it comes to handling the gun issue—it’s time to say: physician, heal thyself.

The GC Project: Marketing Tactics, Teacher Development, and Care for the Lost

This is part of the General Conference Odyssey.

This week covers the April 1971 Priesthood session. Let me give a brief rundown of some of the least interesting talks.

In the lead talk, President Joseph Fielding Smith describes what it is to be a priesthood holder:

We are ambassadors of the Lord Jesus Christ. Our commission is to represent him. We are directed to preach his gospel, to perform the ordinances of salvation, to bless mankind, to heal the sick and perhaps perform miracles, to do what he would do if he were personally present—and all this because we hold the holy priesthood. As the Lord’s agents we are bound by his law to do what he wants us to do regardless of personal feelings or worldly enticements. Of ourselves we have no message of salvation, no doctrine that must be accepted, no power to baptize or ordain or marry for eternity. All these things come from the Lord, and anything we do with reference to them is the result of delegated authority.[ref]He goes even further: “We must not be guilty of unrighteous and evil acts of abortion.”[/ref]

Not quite like this.

Future president Howard W. Hunter talks about the very mundane topic of the (then new) meetinghouse library program. Despite the subject’s fairly boring nature, as my stake’s Sunday School president, I was pleasantly surprised to see teaching addressed so strongly, if in a somewhat roundabout way. Hunter highlights D&C 42, explaining that the priesthood is to “teach the principles of my gospel, which are in the Bible and the Book of Mormon, in the which is the fulness of the gospel. And they shall observe the covenants and church articles to do them, and these shall be their teachings, as they shall be directed by the Spirit” (vs. 12-13). Hunter says we must “seek…diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith” (D&C 88:118). While some may find it (unjustifiably) tasteless, I thought his comparison of the packaging of the gospel message to marketing tactics made plenty of sense. Rhetoric and delivery are important. When combined with information or truth, it creates impact.

David B. Haight’s talk features similar thoughts through the discussion of the teacher development program. Drawing on the Savior’s admonishment to Peter in John to “feed my sheep” (John 21:15-17), Haight believes that not only must “[w]e must understand these instructions and our responsibility to “teach one another the doctrine of the kingdom” (D&C 88:77), but [also] to teach it effectively so that all of us, our children, our children’s children, and generations yet unborn will be able to perceive and comprehend the true meaning of life as proclaimed by the Master, and then have a desire to live it and eventually gain exaltation in the kingdom of our Heavenly Father…”

Sexual morality is addressed in several of the talks from the April session and Victor L. Brown provides a nice summary as to why such morality is important: “Sexual activity is to be indulged in only within the bonds of marriage. When this is the case, it is one of the most rewarding and satisfying experiences man can have. When this is not the case, the same experience becomes base and evil…Infidelity and promiscuous sex activity destroy the basic, vital institution of the family, which in turn destroys all that is good in life” (italics mine). While he does make some cringe-worthy comments about homosexuality,[ref]Brown says, “The Lord defined some very basic differences between men and women. He gave the male what we call masculine traits and the female feminine traits. He did not intend either of the sexes to adopt the other’s traits but, rather, that men should look and act like men and that women should look and act like women. When these differences are ignored, an unwholesome relationship develops, which, if not checked, can lead to the reprehensible, tragic sin of homosexuality. In other words, we have a responsibility as priesthood bearers to be examples of true manhood.” Ouch. And while there is nothing wrong with pointing out sex differences, we shouldn’t–as psychologist Steven Pinker notes–use “dubious sex differences to condemn the choices of women.”[/ref] Brown thankfully points out that morality encompasses far more than just sexuality and offers up honesty and integrity as vital to a moral life. Despite Brown’s anecdotes regarding the honest Mormon professional, it seems that modern Mormon businessmen could use Brown’s reminder. given that Utah is the state with the most affinity fraud per head.

 

The last three talks really shine. Wendell J. Ashton offers a touching address directed at his two sons. He stresses the “eternal principles” that “can help you lead in a world that cries out for real priesthood leadership.” And in one of the finest conclusions of a General Conference talk I have heard in some time, he declares lovingly,

Stand on your own feet. Stand tall. Hold your heads high as though you are truly sons of God, which you are. Walk among men as holders of powers beyond your own, which you have, through the priesthood. Move on the good earth as though you are partners of the Lord in helping to bring immortality and eternal life to mankind, which you are. Walk quietly, as in stocking feet; but walk fearlessly, in faith. Don’t let the ill winds sway you. Walk as leaders with the priesthood in the government of God. Walk with hands ready to help, with hearts full of love for your fellowmen. But walk with a toughness in righteousness.

N. Eldon Tanner’s talk, for me, is the highlight of the Priesthood session. In the midst of recent controversies and polarization among Latter-day Saints surrounding women and the priesthood, excommunications, and the policy regarding children of same-sex parents, the talk is a powerful reminder that we should not be rejoicing in the falling away of fellow members. “Good riddance” is the not the appropriate response:

Every bishop, every stake president, every leader of any organization knows someone who needs attention, and you and we have the responsibility of going to find that lost sheep…These young men [and women] and these older men [and women] who are inactive in the Church, who have strayed away from the Church because of inactivity or for any reason, need our help and need our attention just as much. They need our prayers and our consideration, and nothing will bring us greater joy and happiness than to see one come back into activity.

Tanner reminds the audience that not all inactivity is due to sin, but sometimes due to neglect. In his recalling of the parable of the lost sheep, I’m reminded of the accompanying parables of the lost coin and the prodigal son. Sheep and sons can wander away. Coins can’t. Owners lose those due to neglect and carelessness. We blame those who are offended rather than seeking to be less offensive.

We as a community have responsibilities toward our members:

Often some little thing, some slight, or a misunderstanding causes one to become inactive. There are those who are discouraged and inactive because they have felt neglected or have been offended; or they are guilty of some transgression of their own, and as a result feel that they are outcasts or that there is no place for them, that they are not worthy or wanted. They feel that they are lost and cannot be forgiven. We as leaders must let them know and make them know that we love them, and help them to understand that the Lord loves them, and that the Lord will forgive them if they will truly repent.

There are people “in every ward ranging in ages from twelve to seventy who, though they would deny it, are hungry for attention, for brotherhood, and for an active life in the Church.” We must say to them, as Tanner did to one inactive brother, “Listen, brother, you need activity in the Church, but we need you, we really need you.” This fellowship goes beyond the individual: “By saving one, we might save a family. We might even save a generation. By losing one, we may lose not only the individual but a family and his posterity.”

One of the final comments of Harold B. Lee rounds out Tanner’s excellent message. Is all that effort worth it? “I want you to know that it would be worth it if it were my grandson, or one of mine. It would be worth it if it were one of yours.”

Overall, a particularly moving Priesthood session.

Here are the other folks participating in this grand scheme who have also written blog posts responding to the Priesthood session of the April 1971 General Conference. (If any of the links don’t work, try back later. They are all coming online during the day.)

Bites from the April 1971 Priesthood Session (by G at Junior Ganymede)

LDS Conference 1971 – Meetinghouse Libraries and UX for Gospel Learning (by J. Max Wilson at Sixteen Small Stones)

Dear to the Heart of the Shepherd (by Daniel Ortner at Symphony of Dissent)

Deep Down Inside Us There is Good (by John Hancock at the Good Report)

Betty Friedan and Bishop Brown (by Ralph Hancock at The Soul and The City)

Why I support Friends of Scouting (by Michelle Linford at Mormon Women)

God’s Plan to Exalt His Children (by Miachael Worley at Michael’s Thoughts and Ideas)

Love Fervently (by Nathaniel at Difficult Run)

Love Fervently

745 - I Want to Believe in Love
(Snagged from Flickr. Click image for link)

Three weeks is a little early into a 14-year project, but I’m already impressed with how my view of the Church and the General Authorities is changing. And it comes down to one thing: love. I didn’t expect to hear and feel so much love from the 1970s-era Church leaders. I expected the concern for crumbling moral standards of the day and the (by our standard) harsh language with regard this deterioration. I didn’t expect so much love.

I’ll have to back up very briefly to mention Elder Marvin J. Ashton’s talk from the Saturday morning session of the April 1971 General Conference, “Love of the Right.” In his talk, Elder Ashton explained the famous quote we have all heard, “No other success can compensate for failure in the home.” This is what Elder Ashton had to say:

Following one of our recent general conference sessions, a troubled mother approached me and said, “I need to know what is meant by the statement, ‘No success can compensate for failure in the home.’” Knowing a little of the burdens this friend of mine carries in her mind and heart because of a rebellious, wayward daughter, I shared this meaning with her: I believe we start to fail in the home when we give up on each other. We have not failed until we have quit trying. As long as we are working diligently with love, patience, and long-suffering, despite the odds or the apparent lack of progress, we are not classified as failures in the home. We only start to fail when we give up on a son, daughter, mother, or father.

Elder Ashton’s response demonstrates a genuine love, both for the parents of wayward children and for wayward children. And so I was especially struck when (in the priesthood session we’re responding to this week), Elder Harold B. Lee returned to the same topic in his talk “Today’s Young People.” He said:

I would have you remember a remark of Brother Marvin J. Ashton in his very excellent address today when he said no home is a failure until it gives up on that son, or that daughter, or that husband, or that wife. It must not give up, no matter how difficult the task to save one of ours.

This is a beautiful new way of looking at President McKay’s famous statement. While no success can compensate for failure in the home, no home is a failure so long as we refuse to give up on our loved family members.

In his talk, President Lee (then Elder Lee) recounted a story of a speech given by Horace Mann (“that great educator somewhere back in the time of Abraham Lincoln”) to the effect that a new school—which had cost a huge amount of money to build—would be worth it “if [it] is able to save one boy.” One of Mann’s friends replied that surely Mann was exaggerating. But, according to President Lee, he was not.

Horace Mann looked at him and said, “Yes, my friend. It would be worth it if that one boy were my son; it would be worth it.”

I want you to know that it would be worth it if it were my grandson, or one of mine. It would be worth it if it were one of yours.

Another talk that really conveyed to me a sense of warmth and love was Elder N. Eldon Tanner’s “Search for the Wanderers.” The talk, which emphasized the importance of reaching out to inactive members, returned again and again to a beautiful theme that Elder Tanner once told an inactive member that he was extending a calling to: “Listen, brother, you need activity in the Church, but we need you, we really need you.”

He then went on to say:

Brethren, there is nothing more important in your whole lives than to save souls. We have programs and we have planning outlines for teachers, and we give them teacher helps, and all those things to take care of those who are attending, but I fear too often we are forgetting and neglecting and ignoring those who are not always there, satisfied to say we had 50 percent or 60 percent in attendance.

I don’t care at all for percentages or statistics, but I do care for that boy and the outside young man, and I appeal to you tonight, my brethren, every one of you who is holding the priesthood of God, and particularly those who hold office in the Church, to set about to do as the Lord said, to find that lost sheep, bring him back into the fold, so that you will find joy with him when you meet your Heavenly Father.

I was also struck by Elder Tanner’s ability to empathize with those who wander. He said:

There are those who are discouraged and inactive because they have felt neglected or have been offended; or they are guilty of some transgression of their own, and as a result feel that they are outcasts or that there is no place for them, that they are not worthy or wanted. They feel that they are lost and cannot be forgiven. We as leaders must let them know and make them know that we love them, and help them to understand that the Lord loves them, and that the Lord will forgive them if they will truly repent.

We have an old song, “Where Is My Wandering Boy Tonight?” and I was wondering if that could not be changed to mean more to us in these words: “Why is my boy wandering tonight?”

This is a very near echo of how Elder Ashton talked about the problem of drug abuse in the talk I quoted from earlier, Love of the Right. For Elder Ashton it was not enough to simply teach our youth that drugs are dangerous and immoral. We had to ask the deeper questions:

If we as parents and friends advise our youth that drugs are bad, evil, and immoral, and yet we do not try to understand why our youth turn to this evil substitute for reality, then the drugs themselves become the issue and not the symptom of the greater issue of unhappiness. We need to know why our loved ones want to run from their present life to the unknown yet dangerous life of addiction. What causes a strong, lovely, vibrant young person to allow a chemical to control his or her behavior? What is there at home, school, work, or church that is so uncomfortable that an escape seems necessary?

If we were not faced with the evils of marijuana, LSD, speed, and heroin, we would be faced with some other type of escape mechanism, because some of us as brothers, sisters, parents, friends, and teachers have not yet been able to reach our youth in such a way as to give them the confidence and love they seek.

All of this came to my mind as I was preparing my lesson for Gospel Doctrine. In my ward, today was lesson 43, which covers 1 Peter. A lot of Peter’s tone is very similar to what we hear in General Conference, and especially the emphasis on love and unity. And this phrase in particular stood out: “see that ye love one another with a pure heart fervently.” (1 Peter 1:22)

We’ve all heard the command to “love one another” many, many times. And, just as many of us (me foremost!) are perhaps a little too willing to discount General Conference talks as more of the same, I can imagine that Peter needed to hammer the point home a little to get people to realize—again—how fundamentally important it is. Love one another, he said. Fervently.

Here are a couple of additional snippets from the Priesthood session that I liked:

And one of these days he is going to come.

I liked the matter-of-fact tone in President Joseph Fielding Smith’s reference to the Second Coming in “Our Responsibilities As Priesthood Holders.

It is not difficult for men who are true to themselves to be true to others

An elegant aphorism from Elder Victor L. Brown in “The Meaning of Morality.

Brethren of the priesthood, in your own circle, in your own home, in your own lives, you must do all you can of your own free will, and bring to pass much righteousness.

President Harold B. Lee urging us to go beyond what we are commanded to do in “Today’s Young People

Here are the other folks participating in this grand scheme who have also written blog posts responding to the Priesthood session of the April 1971 General Conference. (If any of the links don’t work, try back later. They are all coming online during the day.)

Bites from the April 1971 Priesthood Session (by G at Junior Ganymede)

LDS Conference 1971 – Meetinghouse Libraries and UX for Gospel Learning (by J. Max Wilson at Sixteen Small Stones)

Dear to the Heart of the Shepherd (by Daniel Ortner at Symphony of Dissent)

Deep Down Inside Us There is Good (by John Hancock at the Good Report)

Betty Friedan and Bishop Brown (by Ralph Hancock at The Soul and The City)

Why I support Friends of Scouting (by Michelle Linford at Mormon Women)

God’s Plan to Exalt His Children (by Miachael Worley at Michael’s Thoughts and Ideas)

 

Beyond Star Trek (About the New Star Trek Trailer)

So there’s a new Star Trek trailer out, and people are mad. As far as I can tell, everyone is mad.[ref]Sample size of about 6 from my Facebook feed.[/ref] And they’re general reaction is: “this isn’t Star Trek.”

747 - Star Trek Whiners

Me? I’m too busy feeling smug to be mad.

When I complained about little details like long-distance transportation in the first rebooted Star Trek and the all-around plot confusion of the second, other Star Trek fans called me a whiner. But I could see what they couldn’t see (yet): the reboot isn’t really Star Trek.

What do I mean by that? Well, here’s what Keith Phillips had to say about the first movie back in 2009:

It is, undeniably, a reconsideration of what constitutes Star Trek, one that deemphasizes heady concepts and plainly stated humanist virtues in favor of breathless action punctuated by bursts of emotion. It might not even be immediately be recognizable to veteran fans as Star Trek. [emphasis added]

So, to every Star Trek fan who told me I was being too critical: I. Told. You. So.

Now, the second reason I’m not mad is this: the movie looks like it might be fun! See, here’s the rest of Phillips’ quote:

But they’ll have to actively tune out Abrams’ eagerness to entertain not to enjoy the ride.

For me, this comes down to how you define science fiction. The definition that means the most to me is the idea that science fiction is “the literature of ideas.”[ref]Attributed to sci fi author Pamela Sargent[/ref] This is often linked to science, and it was Isaac Asimov who wrote that sci-fi was “that branch of literature which is concerned with the impact of scientific advance upon human beings” [ref]WritingWorld.com[/ref] That’s a good description of what was being written by serious sci-fi writers in the 1960s and 1970s, but it mistakes the tool with the goal. Extrapolating scientific advances to create new situations has always been primarily a method to ask philosophical “what-if” questions. It’s the what-if that really matters. The extrapolated science was just a way to get there, and it ended up not being the only way.

This is why I stand by my designation of Frankenstein as the first real work of sci-fi. You can find older texts with, for example, trips to the moon in human-created craft, but in Frankenstein Mary Shelley wasn’t just postulating some advanced medical technology for the sake of a good story (although there’s that too), but also using those imaginary inventions to ask questions about creation and responsibility that you couldn’t get to in any other way. The philosophical aspects of the work were at least as important as the scientific ones.

That, to me, is the heart of sci-fi. And it’s what Star Trek has always done when it is at its best. The science in most Star Trek is ridiculous technobabble nonsense. But the world–and the individual episodes–were crafted to ask meaningful questions. That’s where the romance of the world came from.[ref]Even if, on closer inspection, the whole United Federation of Planets is a kind of creepy fascist state.[/ref]

This new Star Trek? Not only is it not recognizable Star Trek, but it’s not even recognizably science fiction in the “literature of ideas” sense of the word.

But there has always been another definition of sci-fi living side-by-side with the “literature of ideas” version. The other definition is all action and adventure, and instead of Frankenstein you’d think of something like Edgar Rice Burrough’s Barsoom series. This view of sci-fi is just action-adventure with lasers and rocket ships instead of handguns and airplanes. And you know what? I like that kind of sci-fi, too.

Of course in practice, these two views of sci-fi not only live side-by-side in the same bookstores, but often in the same books. Lots of people–myself included–find spaceships to be fundamentally romantic. We like them in the same way that other people really like tall ships. And so you can see a series like the Vorkosigan saga or the Honor saga as really just Patrick O’Brian’s Aubrey-Maturin series or C. S. Forester’s Horatio Hornblower series… but in space.

And that’s OK!

In other words: I gave up on the Star Trek reboot as “literature of ideas” sci-fi back when the first one came out. I’ve had time to get over it. And so I’m ready to watch a new Star Trek movie as what the reboot series clearly wants to be ray gun and spaceship sci-fi. And who knows, on that basis? It could be really great.

Trump and Fear

749 - Anti-Mormon Political Cartoon
Religious discrimination. Mormons have been there, done that, and got the political cartoons to prove it.

Let’s talk about Donald Trump.

Believe me, I don’t like it any more than you do. I find Donald Trump’s success in the GOP primaries exasperating and depressing. I haven’t written about it very much because I don’t like to think about it very much. I changed my mind when he announced that he thinks we should ban all Muslims from entering the country. The Hill reported:

Trump, in a formal statement from his campaign, urged a “total and complete shutdown” of all federal processes allowing followers of Islam into the country until elected leaders can “figure out what is going on.”[ref]At the time, that statement even included American citizens who happened to be traveling abroad; they wouldn’t have been allowed back into the country. Trump backpedaled on that one.[/ref]

This was very, very far from the first ignorant/crazy/fear-mongering thing that Trump has had to say during this campaign, and I am sure that it will also be far from the last. Up until this point I didn’t see much point in writing about them. If I wrote a blog post every time Trump said something execrable,  I”d never write about anything else.

But that one was just so egregiously bad that–much as I dislike bandwagons and outrage porn[ref]It’s a Wikipedia link that is very much safe for work, despite the name. I wouldn’t include any other kind in a post.[/ref]–I made up my mind to go on the record with exactly what I thought of his proposal.

I am a Mormon. My people understand what it is like to be targeted because of our religion. Some of my ancestors survived the massacre at Haun’s Mill, our prophet was murdered by a mob, and in 1838 Missouri Governor Lilburn Boggs issued an executive order which read, in part, “The Mormons must be treated as enemies, and must be exterminated or driven from the state if necessary for the public peace.”[ref]The executive order was not officially rescinded until 1976.[/ref]

So, as a Mormon, I’m sensitive to issues of religious persecution. We’ve been there. We didn’t like it very much, and we don’t think anyone should have to go through it. That’s more than just a matter of bad historical experience, however. For Mormons, religious pluralism and freedom of conscience are matters of doctrine. The 11th of our Thirteen Articles of Faith states:

We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

After I had already started work on this blog post, I was incredibly happy and proud to see that my Church, which doesn’t often weigh in explicitly on political matters, had found Donald Trump’s statement worthy of formal, public repudiation. In a short, pointed press release the Church quoted Joseph Smith:

If it has been demonstrated that I have been willing to die for a “Mormon,” I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination who may be unpopular and too weak to defend themselves. It is a love of liberty which inspires my soul — civil and religious liberty to the whole of the human race.

They also found an ordnance from Nauvoo[ref]Nauvoo was the city that Mormons founded in Illinois before Joseph Smith was murdered and they were forced to leave the United States and seek refuge, eventually, in Utah.[/ref] that specifically mentioned Islam in the context of religious freedom:

Be it ordained by the City Council of the City of Nauvoo, that the Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, Quakers, Episcopals, Universalists, Unitarians, Mohammedans [Muslims], and all other religious sects and denominations whatever, shall have free toleration, and equal privileges in this city …

Additionally, I’ve been very proud of Utah Governor Herbert for being the only Republican governor in the nation who has refused to bar Syrian refugees from entering his state. I thought I couldn’t be more proud of Utah then when Bill Clinton came third in 1992, but they’ve topped it.[ref]I don’t live in Utah and I haven’t since a few months after I was born, but you can’t be an American Mormon and not feel some connection to the state. Even if “it’s complicated” might sometimes best describe your relationship to good ole Deseret.[/ref]

So that is what I think of Donald Trump’s suggested policy on banning Muslims: don’t. And that pretty much sums up most of my responses to his policy proposals. Since I’m writing about Trump now–and since I hope to do that as infrequently as possible–I might as well include some related notions.

1. Is Trump Going to Win?

Short answer: probably not.

Trump’s apparent dominance of the GOP race is very misleading, according to Nate Silver.[ref]This is the Nate Silver who, according to Wikipedia, ” successfully called the outcomes in 49 of the 50 states in the 2008 U.S. Presidential election” and “in 2009… was named one of The World’s 100 Most Influential People by Time.[/ref] He made his view clear in November with: Dear Media, Stop Freaking Out About Donald Trump’s Polls. His main point was that primary polls have very little predictive power (which makes them quite different from general election polls), in part because so many voters are undecided until the last minute. Once you include the undecideds, for example, the poll numbers look more like this:

754 - Trump Hope

I had some fun with that 5% number by contrasting it with a report from Public Policy Polling about American opinions on various conspiracy theories. In ascending order, here are the conspiracy theories that have at least as much (or much more!) support among Americans than Donald Trump currently does among GOP voters:

  • 5% believe that contrails are “actually chemicals sprayed by the government for sinister reasons”
  • 5% believe Paul McCartney died in a car crash in 1968[ref]”Well his voice is definitely different,” says Ro unhelpfully.[/ref]
  • 6% of Americans believe Bin Laden is still alive
  • 7% believe the moon landings were faked
  • 9% believe that fluoride is added not for dental health but for “more sinister reasons”
  • 14% believe in Bigfoot.
  • 15% believe that TV broadcast signals contain mind-controlling technology
  • 20% believe there is a link between childhood vaccines and autism
  • 21% believe the US government covered up a UFO crash landing in Roswell, New Mexico[ref]”I bet if Bernie Sanders becomes president, he’ll tell us whether or not Roswell is legit.” My wife Ro, again.[/ref]

In case you’re curious, basically all conspiracy theories have more support among Americans than Donald Trump does among Republicans. In fact, there was only one conspiracy theory that had less support than Trump. That was one the one about “shape-shifting reptilian people” who “control our world by taking on human form and gaining political power to manipulate our societies.” It came in at 4%. And that one isn’t even a real conspiracy theory! It’s just a 1980s TV miniseries.[ref]OK, there were some sequels and a 2009 reboot.[/ref] The primary difference is that, for example, Bigfoot believers don’t attend boisterous rallies and wave signs and get massive, wall-to-wall coverage.

So, writing back in November, Silver said flatly that although Trump’s chances are more than 0, they are “(considerably) less than 20 percent.” Harry Enten (also writing at Silver’s FiveThirtyEight site), took up the issue again on Dec 4: Donald Trump Won’t Win Just Because More Voters Are Paying Attention. Enten was rebutting a theory that–because more voters are paying attention to this primary season–the polls might be more predictive than usual. His response? “The hypothesis is possible, but there’s no evidence to support it.” The FiveThirtyEight gang weighed in again on Dec 8 in a group chat: What If Ted Cruz Wins Iowa? Although the talk wasn’t specifically about Trump (obviously, from the title), they did mention some interesting data points. The conversation starter was this:

A Monmouth survey came out yesterday showing Ted Cruz leading in Iowa — the first poll to show Cruz atop the GOP heap there. And overall, Cruz has crept into second place in the RealClearPolitics Iowa aggregate.

Nate Silver himself pointed out that, although it’s still possible for Trump to pull out a win in Iowa, his chances of bringing home the nomination are slim.

We’ve been saying for months that Trump could win Iowa or another early state. What we’ve said is that he’s quite unlikely to win the nomination. And he’d still probably be an underdog conditional on winning Iowa, although that depends on a lot of things.

Silver also conceded, however, that if Trump pulls off a win in Iowa, “that’s an epistemological game changer.”

So, I doubt Trump wins in Iowa. If he does, I doubt he wins overall in the nominations. There’s no way he wins in New Hampshire, for example. If he does win the race, I still very much doubt he has a majority, and that means we have a contested convention. Instead of just corronating the nominee, which is what most DNC and GOP conventions are about, the GOP convention would actually be a political fight to the death to see who wins the nomination, and I doubt Trump survives that. Even if he passes all these “I doubt it” moments, the reality is that the Republican establishment will not accept him as the nominee, period. If he somehow walks away with the nod, then the Republican Party will run Mitt Romney (or someone else) rather than allow Trump to run uncontested. Make no mistake: Hillary Clinton wins in that scenario so it’s all symbolic, but the GOP will not accept Trump ever. Not after his remarks about banning Muslims from entering the US. That was the final straw for the establishment GOP.

2. What Does Trump Mean? How Did We Get Here?

There are basically two options that matter to me here. Either Trump’s fear-mongering is a genuine reflection of the GOP party, or there is some other explanation for his rise.

Clearly, I’d like to believe the latter. The fact that Trump is only polling at 5% (once undecideds are accounted for) combined with the fact that you can basically find 5% of Americans to poll in favor of any given wacko conspiracy theory makes this plausible. I would also add that a lot of Republicans view Trump as a way to lash out after decades of being pilloried as bigots. There is a very large degree of self-righteousness in left-wing condemnation of the right before and during Trump’s rise. Let me give you one example of this. Here’s a Facebook status from an individual who attended the same high school that I did:

750 - Allies

In this case, he was responding to some particular incident in Virginia (I don’t know which) that seems pretty analogous to Trump’s statements. So, I agree with his stance against religious bigotry.

But look at that last, highlighted sentence. Somehow in the space of just 4 paragraphs he manages to make an attack on his Muslim neighbors about him. The mind boggles.[ref]Note: to the extent that “white male privilege” is a thing, it has no more fastidious and devoted maintainers than show-boating allies.[/ref] And yet, on the other hand, this is what an awful lot of the criticism of the GOP looks like to me (and to other conservatives) going back for as long as we can remember. It’s ostensibly about standing up for minorities, but somehow in the end it ends up as a self-righteous ego-trip for the upper-middle class more often than not.

In short, there’s a mixture of immature backlash from the conservative base and also a kind of “boy who cried wolf” dynamic. After being called bigots no matter what they do for 20 years, Republicans seem to have become desensitized to the point where some (at least 5%) are supporting an actual bigot.

But there is also the second, much darker and more depressing possibility. Trump might really represent where a significant portion of the GOP base is located right now. That’s what this poll from Bloomberg Politics seems to indicate:

748 - Muslim Immigration Poll

Nearly two-thirds of Republicans support Trump’s proposed ban. That is way, way more than the 5% who support Trump directly. This is a potential sign that fear might be much more deeply entrenched in the Republican base than I would have believed possible.

I hope that this poll is anomalous. It is, after all, a single poll taken fairly recently after a terrorist attack in a highly toxic political environment about a temporary ban. I’m not defending the folks who answered in favor. I think they were wrong, and I couldn’t be more clear about that. But I’m expressing hope that this is not truly reflective of where the GOP base is at. That this poll reflects symbolic belief and/or a short-term reaction.

More polls will come out in the coming months, and we’ll also have the GOP primary to continue to keep an eye on. We will learn more. If it is an anomaly, then I have hope that the GOP voters will resoundingly reject Trump in the end. He might peel off enough support to spoil the election, but if that’s what it takes to lead this specific fringe out of the GOP tent then it might not be a bad thing in the end. On the other hand, if it is not an anomaly, if it reflects the long-term view of a vast majority of likely Republican primary voters, then I am very disappointed indeed. I’m with Paul Ryan: “This is not conservatism.”

 

Tribal Politics

The nature of partisan politics has shifted over the last few decades, transforming political parties into tribal identities and opposing partisans into what philosopher Jason Brennan calls “civic enemies.” This is likely unsurprising to most readers, but now there is intriguing evidence supporting the inkling. Recently, Vox reported on the research of political scientists Shanto Iyengar and Sean Westwood, which found that America’s two dominating parties have become even more polarized:

The experiment was simple. Working with Dartmouth College political scientist Sean Westwood, Iyengar asked about 1,000 people to decide between the résumés of two high school seniors who were competing for a scholarship.

The resumes could differ in three ways: First, the senior could have either a 3.5 or 4.0 GPA; second, the senior could have been the president of the Young Democrats or Young Republicans club; third, the senior could have a stereotypically African-American name and have been president of the African-American Student Association or could have a stereotypically European-American name.

The point of the project was to see how political and cues affected a nonpolitical task — and to compare the effect with race. The results were startling.

When the résumé included a political identity cue, about 80 percent of Democrats and Republicans awarded the scholarship to their co-partisan. This held true whether or not the co-partisan had the highest GPA — when the Republican student was more qualified, Democrats only chose him 30 percent of the time, and when the Democrat was more qualified, Republicans only chose him 15 percent of the time.

Think about that for a moment: When awarding a college scholarship— a task that should be completely nonpolitical — Republicans and Democrats cared more about the political party of the student than the student’s GPA. As Iyengar and Westwood wrote, “Partisanship simply trumped academic excellence.” It also trumped race.

The whole piece is both fascinating and deeply troubling and provides more reason for me to disengage from politics altogether. As Georgetown professor Peter Jaworski commented on Facebook in light of these findings, “Partisan politics corrupts your character. Instead of trying to get votes for your favoured tribe, try to make money instead. Engaging in markets makes mean people nicer, makes you more trustworthy, more charitable, and more beneficent.”

The Emerging Consensus on Zoning

A recent piece in The Washington Post illuminates an often overlooked obstacle to economic mobility:

In recent years, and especially over the last few months, economists and other public policy experts across the political spectrum have come to realize that zoning rules are a major obstacle to affordable housing and economic opportunity for the poor and lower middle class. By artificially restricting new construction, zoning and other similar land-use restrictions greatly increase the price of housing, and prevents the market from adjusting to increasing demand. This emerging consensus is a good sign, though it may be difficult to translate it into effective policy initiatives.

We’ve highlighted zoning here before, especially from more market-oriented economists. Yet, there seems to be a growing bipartisan consensus. Good thing too:

The growing left-wing critique of zoning is particularly significant because the most liberal cities also tend to be ones with the most restrictive zoning laws, and the highest housing costs. In earlier posts on this subject, I have argued that this tendency is probably the result of voters’ ignorance of the effects of zoning, rather than callous indifference to the needs of the poor. Nonetheless, it would be good if more politically influential liberals become aware of the problem, and began advocate measures to curb zoning.

The whole piece is worth reading. Check it out.

Clever Isn’t a Substitute for Good

756 - Star Wars Ring Theory

So here is an interesting article I have come across: star wars ring theory.

“Ring theory” definitely sounds cool. It’s got a vibe that says cutting-edge and sophisticated, probably because it’s just a couple of letters away from “string theory.” And the site itself has no shortage of grandiose rhetoric, describing why the Star Wars prequels are not so bad after all because really George Lucas was using an “ancient technique” that allowed him “to reach a level of storytelling sophistication in his six-part saga that is unprecedented in cinema history.”

I’m pretty sure they’re serious.

Now, this isn’t the first defense of the prequels I’ve seen recently. You can basically assume that whenever society seems to be headed one way, a couple of intrepid bloggers are going to try to make a name for themselves by going the exact opposite direction out of sheer contrariness. As a curmudgeon myself, I can appreciate that.

That doesn’t mean they actually have a point, however.

Now, this article was pretty disappointing from a standpoint of “storytelling sophistication.” In fact, I can’t think of anything less sophisticated than the actual theory which they kind-of, sort-of explained. It boils down to: the prequels and the sequels recapitulate a lot of the same elements. Which is not actually surprising at all if you understand the idea of the hero’s journey[ref]AKA the “monomyth” if you want to sound impressive.[/ref] The whole point of the theory is that there’s one archetypal adventure, and all our stories are echoes of the Platonic ideal of adventure[ref]I’m mixing philosophical metaphors here, I know.[/ref] Now, if there’s any validity to that notion at all, and in particular if George Lucas was a devotee of that theory (which he was) then isn’t it rather obvious that his stories–which are designed to be expressions of a particular template–are going to have a lot of similarities?[ref]Just check out this list from IMDB of 66 different movies that play out the monomyth. If you can find parallels between Pride and Prejudice and Guardians of the Galaxy, I don’t think you’re going to have a hard time finding parallels between Star Wars and, uh… more Star Wars[/ref]

2013 02 28 Heroesjourney

But let’s assume for a moment that George Lucas really was being super-sophisticated. Is that actually a really good defense of the prequels? I don’t think so.

When I was an undergrad we had a pair of required courses called the core courses: sort of a combination of a literary survey with some philosophy and intellectual history. (Works I can remember reading: The Gospel of Mathew, Things Fall Apart, and On the Origin of Species.)[ref]I think the idea of these classes is fantastic, btw.[/ref] Well, somewhere along the line we were also required to attend a concert on campus. If I recall, the title of the contemporary (modern? post-modern?) symphony was “Frankenstein” or something very similar. The music was pretty awful (which goes without saying), and the presentation was quite odd: the casually-dressed orchestra alternated playing instruments with whirling various toy music-makers over their heads and there were also lots of snippets from popular culture like Mighty Mouse or the old Batman TV show that played at various parts as well.[ref]The whole thing was a bit of a disaster. The students were incredibly rude and talked and joked through the entire performance. But it’s not hard to see why: an orchestra in jeans and t-shirts is subconsciously projecting an image that says “rehearsal” instead of “performance.”[/ref]

In class the next day, the professor pushed us pretty hard to try and understand the piece. I quoted Robert Heinlein at him and called the work “pseudo-intellectual masturbation.” The quote comes from a scene in Stranger in a Strange Land:

“Jubal shrugged. “Abstract design is all right-for wall paper or linoleum. But art is the process of evoking pity and terror, which is not abstract at all but very human. What the self-styled modern artists are doing is a sort of unemotional pseudo-intellectual masturbation. . . whereas creative art is more like intercourse, in which the artist must seduce- render emotional-his audience, each time. These ladies who won’t deign to do that- and perhaps can’t- of course lost the public. If they hadn’t lobbied for endless subsidies, they would have starved or been forced to go to work long ago. Because the ordinary bloke will not voluntarily pay for ‘art’ that leaves him unmoved- if he does pay for it, the money has to be conned out of him, by taxes or such.”

“You know, Jubal, I’ve always wondered why i didn’t give a hoot for paintings or statues- but I thought it was something missing in me, like color blindness.”

“Mmm, one does have to learn to look at art, just as you must know French to read a story printed in French. But in general terms it’s up to the artist to use language that can be understood, not hide it in some private code like Pepys and his diary. Most of these jokers don’t even want to use language you and I know or can learn. . . they would rather sneer at us and be smug, because we ‘fail’ to see what they are driving at. If indeed they are driving at anything- obscurity is usually the refuge of incompetence.”

After a while, however, a light began to dawn on me. Frankenstein’s monster is created from patched-together body parts. The monster is large because Dr. Frankenstein had to use body parts from large human beings in order to be able to more readily work on them. So you have s shambling imitation of a human being created out of a patchwork of larger-than-life bits and pieces. Well, that’s exactly what the symphony was: the pop-culture snippets were all related to superheroes of one kind or another, and so you had this musical patchwork of larger-than-life pop-culture snipped together into a monstrous mockery of music.

The professor sat back in his chair with a smug look when I shared this insight. “Now what do you think of the piece?” he asked.

I told him I still thought it was pretentious drivel. Every word of Jubal’s / Heinlein’s critique applies just as well after you crack the code and get the secret message as before. Clever is nice, but it isn’t a substitute for good.

I’m not saying there’s no room for cleverness or subtlety. I like cleverness and subtlety. One of my biggest complaints about most TV shows is that they over explain everything to be sure even the dimmest audience member splitting their attention between the show and Twitter won’t miss any important bits. But that doesn’t mean that just because you make your movie / book / TV show / symphony an enigma wrapped in a mystery concealing a riddle that it’s going to be any good.

Ring theory isn’t impressive. Even if it was, it wouldn’t make the Star Wars prequels any good.

Good Timber Does Not Grow at Ease

754 - Good Timber
This is the second week of a 14-year project to read and blog about every session of General Conference. Today we’re covering the Saturday Afternoon session of the April 1971 General Conference.

The word orthodox is pretty familiar. It’s combination of the Greek words orthos (straight or right) and doxa (opinion) that means correct belief or doctrine. A related but less well-known concept is orthopraxy, which is a combination of orthos and praxia (action) that means correct practice or action. The two concepts are related to the notions of works and grace and exist in similar tension, as the Wikipedia entry on orthopraxy indicates:

In the study of religion, orthopraxy is correct conduct, both ethical and liturgical, as opposed to faith or grace etc. This contrasts with orthodoxy, which emphasizes correct belief, and ritualism, the use of rituals.

Mormonism is often seen as coming down rather firmly on the orthopraxy side of this divide. After all, we have no professional clergy, no formal theology, and an open canon. And so we have neither an authoritative expression of orthodoxy nor a priestly class disposed to write one. Mormon philosopher James Faulconer has even referred to the Church as “atheological,” and Mormon biblical scholar David Bokovoy collected Joseph Smith quotes that suggest an extensive dislike of creeds:

The first and fundamental principle of our holy religion is, that we have the right to embrace all, and every item of the truth, without limitation or without being circumscribed or prohibited by the creeds and superstitious notions of men.[ref]Joseph Smith in The Personal Writings of Joseph Smith, pp. 420.[/ref]

I never thought it was right to call up a man and try him because he erred in doctrine, it looks too much like Methodism and not like Latter day Saintism. Methodists have creeds which a man must believe or be kicked out of their church. I want the liberty of believing as I please, it feels so good not to be tramelled.[ref]Joseph Smith in The Words of Joseph Smith, pp. 183-184[/ref]

I cannot believe in any of the creeds of the different denominations, because they all have some things in them I cannot subscribe to, though all of them have some truth. I want to come up into the presence of God, and learn all things; but the creeds set up stakes, and say, ‘Hitherto shalt thou come, and no further;’ which I cannot subscribe to.[ref] Joseph Smith, Discourse to Saints, October 1843; DHC 6:57.[/ref]

..I stated that the most prominent difference in sentiment between the Latter-day Saints and sectarians was, that the latter were all circumscribed by some peculiar creed, which deprived its members the privilege of believing anything not contained therein, whereas the Latter-day Saints … are ready to believe all true principles that exist, as they are made manifest from time to time…[ref]Joseph Smith, January 1843, History of the Church, 5:215; from “History of the Church” (manuscript), book D-1, p. 1433, Church Archives.[/ref]

I question whether this either/or divide is actually helpful or accurate, however. Recent talks, like Elder Uchtdorf’s “The Gift of Grace” from the April 2015 General Conference emphasize the important role that grace (associated with orthodoxy rather than orthopraxy) plays in our faith. Moreover, all but the last of Bokovoy’s collected quotes actually indicate that the problem Joseph Smith had with the creeds of his day was not that they were creeds but rather that they were incorrect creeds. The Mormon commitment to continuing revelation rules out static creeds, but not as emphatically or antagonistically as some have believed. It casts creeds as necessarily incomplete but not necessarily abhorrent.

Nevertheless, the stereotype of an excessively orthoprax Mormonism does hold some appeal because it lends itself to a kind of criticism that is very on point with respect to the controversies of the our day. If the Mormon faith places so much emphasis on obedience and correct behavior that it obscures Christ and His mercy, then is it any wonder the Church tends towards authoritarianism and callousness? Even bigotry? And so the stereotype gets an additional boost because it is useful to certain critics of the Church.

But is it really accurate? Or is there a way to reconcile the distinctive lack of formal doctrine and Mormonism’s heavy emphasis on behavior with a robust reverence for the mercy and grace of Christ? Can we bridge the gap between orthopraxy and orhodoxy?

I believe that we can, and that perhaps the answers have been there all along. Those are the directions my thoughts took, at least, as I read Elder Sterling W. Sill’s excellent talk from the April 1971 General Conference: “Great Experiences.”

Elder Sill’s talk begins with a very orthoprax focus and an emphasis on Christ. “The religion of Christ itself is not so much a set of ideas as it is a set of activities,” he says. “The purpose of the Church is to help us translate the principles of the gospel of Christ into constructive, meaningful human experience.”

After this clear thesis, however, Sill spends almost the next 1,000 words (more than ½ of the talk) without mentioning or referring to Jesus Christ again. Instead, he emphasizes things like “a daily practice of thinking some uplifting thoughts, listening to some fine music, reading some stimulating literature, doing some good deeds, and having some great experiences.”

These kind of sentiments sound, at first glance, like the kind of platitudes critics of the Church for being obsessed with obedience and works might levy. A glance at Elder Sill’s biography doesn’t help. He was an extremely successful businessman and several of the more than 30 books he published between 1958 and 1986 seem almost proto-Coveyesque. He wrote three volumes on leadership, for example. Elder Sill’s background, like his talk, seem at first to conform to exactly the worst stereotypes of orthopraxy: overemphasis on lists and worldly accomplishments.

But I have to admit that even at this point I was already impressed by his unique perspective. His notion that the Church exists to transform principles into experience is fascinating,[ref]I haven’t stopped mulling over it all week.[/ref] and I was particularly struck by his emphasis on the dangers of foolishness instead of sin. “The scriptures themselves make almost as many references to fools as to sinners,” he says in a long passage that—at first glance—seems to be primarily about the importance of maintaining high self-esteem.

“Because we draw so much from the rebellion, weakness, and evil with which we are surrounded, we tend to load ourselves up too heavily with guilt complexes, mental problems, insecurity, and mediocrity.” This obsession with negative thoughts can lead to a ponderous D.F.T. file in our minds: a depressing list of all the damn fool things we regret doing in the past.[ref]Also, April 1971 is now the most recent date for the use of a 4-letter word in General Conference that I know of. I’ll keep track of that as I keep reading.[/ref]

The stereotype of an achievement-oriented Mormonism begins to break down as Elder Sill’s talk progresses, but the first the cracks are so subtle that they are easy to miss. It begins with his self-deprecating example of one of the great experiences of his life: “Great experience number one is that I managed to get myself born, and I have been very pleased about that ever since.”

Of course, there is some credit in being born (since it means we held our own in the First Estate), but Elder Sill is quick to point out that many of the advantages of his birth were just “good fortune” that he found out “quite a long time after it happened.”

Then he quotes from a poem[ref]The poem is “Good Timber” by Douglas Malloch, although I had to look that up.[/ref] that emphasizes the importance not of achievement, but of struggle.

Good timber does not grow at ease,
The stronger wind, the stronger trees.
The further sky, the greater length,
The more the storm, the more the strength.

And they hold council with the stars
Whose broken branches show the scars
Of many winds and much of strife.

The image of broken branches and scars is directly at odds with the image of Stepford Mormons whose lives are unblemished because of their devotion to God. It is also at this point in the talk that Elder Sill begins to bring God and Christ back into the picture. He says he was baptized, “in the exact manner prescribed by the Savior of the world,” and then speaks of rebirth more generally, saying that our lives really being “when we determine to live by every word of the Lord.” Then comes marriage “in the temple of the Lord” and scriptures that contain “gospel of Christ.”

It’s possible to see these references as off-hand or even pro forma, as though Elder Sill is bringing up God merely because he’s going through the motions. But there’s another explanation for the way God returns to his words in such an indirect fashion: it may be that Elder Sill simply took for granted that we should have had God in mind the whole time. After all, there are two kinds of people who don’t know what the idea of “wetness” means: those who have never experienced water, and those who have never experienced anything else.

And then, lest we still think that Elder Sill’s talk is just an extended exercise in practically-oriented self-help, he says this:

Through my occupation I have had some part in helping to carry forward the work of the world. But I have also had a part in helping to carry forward the work of the Lord, and I may have as much of a part as I desire in that great enterprise in which God himself spends his entire time.

There is no mistaking, at this point, Elder Sill’s recognition that his achievements in business are ephemeral and—in and of themselves—worthless. These are the words of a man who understands where real value lies, and it is not in mortal accomplishment.

Every Sunday my kids spend a lot of time drawing. Usually, when you think about the creation of art, you think about it is a goal-oriented behavior. You draw, or paint, or sculpt in order to create a drawing, or a painting, or a sculpture, and the object you create is the whole point of the work that goes into creating it.

And yet, my kids don’t actually care very much about the art they create. My Sunday bag is jam-packed with their creations, but they have no interest in any of last week’s creations. They only care about whether or not my bag contains one thing: materials to make more art. For my kids, it’s the actual work—and not the product of the work—that matters.

That is the connection between orthopraxy and orthodoxy, between works and faith. Hugh Nibley summarized it by saying, “Work we must, but the lunch is free.” The idea is that our striving towards accomplishment of meaningful work is important because it allows us to strive. The accomplishments–won or missed–don’t really matter.

The trick is that we have to strive earnestly. We have to do the best drawings we can, to return to the example of my kids and their artwork, because even though the art might not matter the fact of sincerely doing our best does matter. And that is why all of Elder Sill’s discussion about the best way to make ourselves useful tools (by, for example, avoiding negativity) are not superficial or vain or idolatrous. Because he well understood that the great experiences towards which we strive do not come from our efforts. Birth, baptism, rebirth through repentance, temple marriage: none of these are experiences we can earn or create for ourselves. In every case, we depend on the kindness of others and especially on the power of Christ.

This is an inspirational talk for me, because it shows the possibility of finding the profound within the mundane. Of finding Christ in our everyday life. And that is truly a worthy pursuit.

——

Here are the other folks participating in this grand scheme who have also written blog posts responding to the Saturday Morning session of the April 1971 General Conference. (If any of the links don’t work, try back later. They are all coming online during the day.)

The General Conference Project: Controlling the Hulk, Believing the Devil, and Cussing GAs

If only our project was this cool.

This is part of the General Conference Odyssey.

Our blast into the General Conference past continues with my second installment of this 14-year project. Once again, this session has a mixture of gems, doozies, and pleasant, if not forgettable, instruction for the Latter-day Saints.

Marion G. Romney begins the April 1971 Saturday afternoon session by focusing on the existence of Satan (an odd topic in my view). “A corollary to the pernicious falsehood that God is dead is the equally pernicious doctrine that there is no devil,” he pronounces. “Satan himself is the father of both of these lies. To believe them is to surrender to him. Such surrender has always led, is leading now, and will continue to lead men to destruction. Latter-day Saints know that there is a God. With like certainty, they know that Satan lives, that he is a powerful personage of spirit, the archenemy of God, of man, and of righteousness. The reality of the existence of both God and the devil is conclusively established by the scriptures and by human experience.” While Romney engages in decontextualized scriptural proofs (e.g. the Satan of Job is not the Satan of the New Testament; Moses 1 seems to draw on Matthew 4), I was somewhat drawn to the declaration of the reality of spiritual entities and, by implication, spiritual warfare. It must be remembered that while

the early Christians did indeed regard the gods of the pagan order as false gods, they did not necessarily understand this to mean simply that these gods were unreal; they understood it to mean that the gods were deceivers. Behind the pieties of the pagan world, Christians believed, lurked forces of great cruelty and guile: demons, malign elemental spirits, occult agencies masquerading as divinities, exploiting the human yearning for God, and working to thwart the designs of God, in order to bind humanity in slavery to darkness, ignorance, and death. And to renounce one’s bonds to these beings was an act of cosmic rebellion, a declaration that one had been emancipated from (in the language of John’s Gospel) “the prince of this world” or (in the somewhat more disturbing language of 2 Corinthians) “the god of this world.” In its fallen state, the cosmos lies under the reign of evil (1 John 5:19), but Christ came to save the world, to lead “captivity captive” (Ephesians 4:8), and to overthrow the empire of those “thrones, dominions, principalities, and powers” (Colossians 1:16, 1 Corinthians 2:8, Ephesians 1:21, 3:10) and “rulers on high” (Ephesians 6:12) that have imprisoned creation in corruption and evil. Again, given the perspective of our age, we can scarcely avoid reading such language as mythological, thus reducing its import from cosmic to more personal or political dimensions. In so doing, however, we fail to grasp the scandal and the exhilaration of early Christianity.[ref]David B. Hart, Atheist Delusions: The Christian Revolution and Its Fashionable Enemies (New Haven: Yale University Press, 2009), 113-114.[/ref]

The metaphysics are interesting. The talk not so much.

ElRay L. Christiansen’s address has some fairly pointed criticisms of the easily angered: “To become upset and infuriated over trivial matters gives evidence of childishness and immaturity in a person.” While this doesn’t really take into consideration natural temperament and environmental factors (and thus the need for anger management), Christiansen’s talk is nonetheless important in drawing attention to our often harmful behaviors that are influenced by anger. “Anger does not contribute to good,” he states. “It is a destroyer, not a builder.” Righteous anger is justified in his view (such as Moses breaking the tablets or Jesus “cleansing” the temple), “[b]ut to lose our temper, to explode, to become ugly, punitive, and hateful when faced with frustrations is inexcusable!” Anger “destroys wisdom and sound judgment. When we become upset, reason is suppressed, and anger rushes in.” To have an “uncontrolled temper is [to be] like an undisciplined child.” Such a person expresses “emotions explosively or by sulking, and disregards the feelings of those about him.” In short, “[o]ne of the greatest accomplishments of a person in this life is to develop and practice self-control.” While anger can lead to inspired actions (one must not forget the wrath of God toward evil), many times in our modern age it leads to nothing more than divisive outrage statuses on Facebook or Twitter. “Your anger is a giftonly if it leads to action that actually helps people. Otherwise, it is just ego masturbation.

In the most uninteresting of the talks, S. Dilworth Young explains to the audience that they should bug their non-member neighbors about the Church because that is what Peter and Paul would apparently do. Moving on.

Milton R. Hunter’s talk on adultery is nothing new. However, I do like how he presents sexual morality in the context of human flourishing: “Frequently married people commit adultery and single people indulge their passions in acts of fornication. The results are unhappiness, the loss of love, breaking up of homes and destroying of family life, increase in the number of divorces, shame, loss of spirituality, apostasy, and eventually loss of eternal salvation.” This looks at sexual morality from the angle of eudaimonia; a perspective I tend to prefer. And while there are appropriate criticisms of the modern overemphasis on The Family™, Hunter provides an excellent reminder as to why the family plays such a large role in Mormonism: “The greatest of all laws in this gospel plan pertains to marriage for life and eternity. Thus it pertains to the family eternal. The sweetest joys and greatest blessings that can be gained in mortality and in the life to come are attained through family life lived in accordance with the gospel plan. Thus, a basic law in marriage is the law of chastity. Men and women cannot defile the fountain of life and reap a fullness of joy. Happiness and purity of heart and mind go hand in hand.” Family life is the context in which the good life is found.

So…Sterling W. Sill cusses over the pulpit:

Because we draw so much from the rebellion, weakness, and evil with which we are surrounded, we tend to load ourselves up too heavily with guilt complexes, mental problems, insecurity, and mediocrity. I recently heard of a man who compounded the problem by hoarding his mistakes. He often referred to the fact that his D.F.T. drawer was the largest file in his office. Someone once asked him what these file letters stood for, and he said they identified a collection of the damn fool things that he had done. Most of us are not bad people—we just let our D.F.T. files get too large (bold mine).

I fully plan on using this quote in a sacrament talk. What’s so great about it–beyond the ruffling of Mormon feathers–is that it addresses the all-too-common Mormon practice of self-flagellation. The talk highlights struggle and growth instead of impossible perfectionism and does so through the lens of optimism and hope. “The religion of Christ itself is not so much a set of ideas as it is a set of activities,” says Sills. “The purpose of the Church is to help us translate the principles of the gospel of Christ into constructive, meaningful human experience. And everyone should work toward this end by a daily practice of thinking some uplifting thoughts, listening to some fine music, reading some stimulating literature, doing some good deeds, and having some great experiences every day.” This fits with the above mentioned paradigm of eudaimonia. Sills offers a great reminder of how exciting life can be, beginning with one’s birth: “Great experience number one is that I managed to get myself born, and I have been very pleased about that ever since…I am very glad that [my parents] were not members of this modern breed of abortionists who are followers of King Herod in his program of slaughtering the innocents.” Drawing on Henry Thoreau, Sills believes “we should thank God every day of our lives for the privilege of having been born. And then he went on to speculate on the rather unique supposition of what it might have been like if we had not been born. Just suppose that you had never been born or that your parents had never been born. Think of all of the excitement and opportunities you would have missed as a consequence.” He then talks of rebirth, but not in the typical renew-my-covenants-every-week-via-the-sacrament way:

Phillip Brooks was once asked when he was born and he said, “It was one Sunday afternoon when I was twenty-five years old, just after I had finished reading a great book.” Saul of Tarsus was reborn on the Damascus road. Joseph Smith was born again after reading a great scripture. In 1932, Walter Pitkin wrote his book Life Begins at Forty, but that is ridiculous. Life begins every morning. Life begins when we begin. And our real lives begin when we determine to live by every word of the Lord.

This demonstrates that spiritual experiences can occur in many different ways through multiple forms and mediums. A good book is put on the same plane as Paul’s vision on the road to Damascus. It’s no longer strange to think that I may be far more moved by Pergolesi’s Stabat Mater or “Who Am I?” from Les Miserables than what I find in an LDS hymnal.

I appreciated Franklin D. Richards’ comments on wealth given the constant criticism (from both members and non) that the Church’s corporatism means it serves “mammon” instead of God. The first step to using wealth correctly according to Richards is responding to it with gratitude: “Regardless of the difficulties existing in the world today, we as a people must recognize that we have been blessed abundantly with the resources of this world; yet we know that whatever we have is the Lord’s and that he has blessed us with these things to see how we will use them.” Next, he touches on a subject I’ve written on for a forthcoming publication: the paradox of wealth as both a blessing and a curse.

It is interesting to note that here, as elsewhere in the scriptures, promises of earthly wealth and increased talents are made to those who live the gospel principles, and counsel is given to use our talents and wealth for the building of the kingdom. Many scriptures, however, contain words of admonition regarding temptations brought about through the acquisition of wealth and its use for unrighteous purposes…Throughout the history of the Church its leaders have taught the value of the principles of work, industry, and thrift; and as they have been practiced, Church members have prospered in numerous ways. Likewise, members have been counseled to establish and maintain their economic independence, and employment-creating industries have been encouraged. In furtherance of these teachings, every man who has property and means should live so as to obtain wisdom to know how to use them in the best possible way to produce the greatest amount of good for himself, for his family, for his fellowmen, and for the kingdom of God.

In summary, “the real test of a man is his attitude toward his earthly possessions.” However, the second half of the talk connects this with tithing. While I am convinced of the theological connection tithing has with the law of consecration, I can see this talk being interpreted as nothing more than a marketing ploy. The message?: Pay your tithing or you love money more than God. That’s a cynical interpretation, but possibly a valid one. What’s worse is it trumpets the rhetoric of the widow’s mite as being “as important and acceptable as the rich man’s offerings.” Yet, as New Testament scholar Craig Evans explains,

The context of the widow’s offering suggests…that it is an example of the very thing that Jesus warned about: the “house,” or estate, of the poor widow has finally been consumed. The traditional, popular interpretation that views the widow as a model of sacrificial giving probably has missed the point. Nor is the point that the smallness of her gift is in God’s sight equal to the much larger gifts of the wealthy. The point lies in the fact that the poor widow cannot afford her tiny gift, which amounts to “her whole life”…while the wealthy person who gives a large gift does not even miss it. The example of the widow’s mite is a tragic example of the exploitation of a temple establishment that has become oppressive, not generous and protective.[ref]Craig A. Evans, “Mark,” in Eerdmans Commentary on the Bible, ed. James D.G. Dunn, John William Rogerson (Grand Rapids: Eerdmans, 2000), 1093-1094.[/ref]

Nonetheless, Richards reminds us that the purpose of riches are for “doing good. Therefore, let us dedicate our means to the building of the kingdom of God. Let us this day resolve to be honest with the Lord in the payment of our tithes and offerings…The Church is designed to take care of the spiritual and temporal needs of its members, both living and dead; and the pattern encompasses programs such as educational, missionary, welfare, auxiliary, social services, genealogical, and many others.”[ref]For how much good the Church actually does around the world, see Ann M. Hansen, “The Minor Religions in International Relations: The Case of the Mormons in the 20th and 21st Centuries,” Ph.D. dissertation, Babes-Bolyai University (2013).[/ref]

Finally, Mark E. Petersen accompanies Spencer W. Kimball’s alarmist address with his own brand of apocalypticism: Crime rates are through the roof! The world is going to hell in a handbasket! Granted, crime had been rising for some time in 1971 and would continue through the 1990s. But crime has returned to 1970s rates. Furthermore, long-term trends show an overall decrease in violence worldwide. Even with slight upwards bumps in the U.S. homicide rate, the overall trend is one of decline. It’s data like these that makes it difficult to take claims that The World™ is getting worse seriously.

 

All in all, another enlightening, frustrating, and overall satisfying session of General Conference.

 

——

Here are the other folks participating in this grand scheme who have also written blog posts responding to the Saturday Morning session of the April 1971 General Conference. (If any of the links don’t work, try back later. They are all coming online during the day.)