“College Kids Say the Darndest Things: On Identity”

via College Kids Say the Darndest Things: On Identity – YouTube

It’s quite some trick that our centres of learning are now full of people who either feel obliged to say things they know are not true or don’t believe any truth exists at all…

It has consequences.

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Jacob 1

And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by laboring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day.

(Jacob 1:19)

In our current age tolerance is frequently affirmed as the supreme virtue. One aspect of this I’ve seen expressed in a number of places is the belief that the only acceptable attitude to other people’s actions is one of unconditional approval, lest on be guilty of the modern sin of “judging”. Some people seem to have a genuine outrage that someone, somewhere, might disapprove of their actions, while others seem to have misunderstood the whole business of “judge not, that ye be not judged” (something I’ve covered a couple of times before).

There are some others, however, who seem to have formed the opinion that the only loving response to others is to endorse all and any of their actions. Jacob’s attitude here is a distinct contrast to this: having been ordained a priest and teacher (an important point, since in our private capacity our primary concern should always be our own sins), he did not express his concern for the people by telling them everything they were doing was okay. Instead for him it was a sacred duty to point out sin, and if he did not “their blood would come upon our garments”. Jacob knew that the only moral response was to warn people of things that would otherwise bring them eternal sorrow, and that if he did not he not only would not be acting in a loving fashion, but would be potentially be held responsible for not speaking up.

Fantasy, morality and “the Tao”

Stories can be powerful things. I think it is no accident that much of our scriptures come in the form of stories; God, if he’d wanted to, could have chosen instead to give us an inspired Gospel Principles manual… but he didn’t. And in many instance I believe that – while it is important to know that such events took place (particularly with things like Christ’s resurrection) – in many instances there are messages we can learn from those stories that go far beyond the simple fact that such events took place. And I’m not alone in that: Paul writing to the Corinthians states the scriptural events  “happened unto them for ensamples: and they are written for our admonition” (1 Corinthians 10:11) while Alma looks upon the account of Lehi and Nephi’s journeys through the wilderness as a “type” of our journey through mortality (Alma 37:38-45).

Fiction too can teach powerful things. While fiction can’t serve the same purpose as, say, Christ’s ministry in 3 Nephi (where the text’s ability to serve as a witness depends very much on it having actually happened), I think fiction can teach of true things. I personally enjoy quite a bit of both fantasy and science fiction, for instance, but I’ve long been persuaded that – while talking of quite unreal things – they can teach of really true things like courage, justice, duty, humility and many other things. Balrogs and magic rings may not exist, but the seductive appeal of power and its corrupting effects seen in The Lord of the Rings does.

I occasionally have a desire to write some stories that have been on my mind for a long while, so I think of this sort of thing occasionally. In the last couple of years, my attention has been drawn to more recent fictional franchises, and as it has I’ve become a little more aware, and slightly disturbed, by the “moral universes” depicted in those works. What I mean by that is the morality and the moral consequences displayed in those works. This has been justified as “more realistic” or more “gritty”. But they are not. Even a godless world would be simply amoral, yet in these created worlds fate itself bends so that evil triumphs, even when said perpetrators of evil have behaved in a stupid, reckless or short-sighted manner. The accusation is that works in which good wins because it is good are naive. In some cases it is. But what then are we to make of works in which evil wins simply because it is evil? I don’t think it is an exaggeration to say that the postulated moral landscape of some of these universes are not godless worlds; they have a god, and he is the devil. A world in which chance itself reliably rewards the most outrageous performer of evil is one based on a thoroughly unpleasant calculus. What sort of world is that imagining? What can that inspire or teach?

So I was very interested to come across the following article by some chap called Tom Simon, who explores this whole issue in fantasy in some depth drawing upon C.S Lewis’s concept of “the Tao“. The whole thing is worth a read, but a couple of highlights:

When I turn from real life to fiction, I find a curious difference. In the stories of the past – in nearly all fiction before, say, the late nineteenth century, and all popular fiction until a much later date – the Tao is taken for granted; only there is a class of people who do not observe the Tao. These people are called criminals, or outlaws, or villains. In the older kind of fiction, the villain upsets the Tao to take advantage of a weaker party, and the hero restores the Tao by avenging the victim.

He then covers some of the directions that fantasy literature has taken, including anti-heroes such as a Conan, the supposed “simplistic” Tolkien (a critique he neatly dismantles) and then the more recent “full-throated reaction against the Tao” seen in things like Game of Thrones and Sin City. And he goes into both why such works caricature reality and why they may be so popular today as they cater “to a thoroughly jaded and desensitized audience”

However, I particularly like how he finishes. His essay is not a counsel of despair, but rather a call for “superversive fiction”:

…But people want stories about violence and criminality? Very well; let us tell them. But let us tell the whole story, with the post-mortems and the blood feuds and the vengeance. And let us contrast it with some instances of actual heroism…

There does, I believe, come a revulsion; a point where people are no longer content to be fifteen-year-old rebels even in their fantasies, but want more sustaining food for their imaginations. Let us be there to give it to them. We can produce better effects – better conflicts – with chiaroscuro, with darkness and light, than the nihilists can ever produce by layering darkness upon darkness.

I highly recommend reading it all.

 

2 Nephi 33

And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.

(2 Nephi 33:10)

This verse always sticks out to me as I consider myself a recipient of this promise. There was a time in my life when, though I knew God existed, I became confused about everything else, and really felt I didn’t know which way was up or which way was down. I continued to read the scriptures, particularly the Book of Mormon, but I did not know they were true. Yet I continued to read them, and many other things, as I really wanted to know one way or the other (after all, I felt my soul was at stake), and if you want to find something out you have to put some effort and research into it. You can’t expect ultimate answers if you can’t be bothered to do more than cursory reading.

In any case the concept of prophets made sense to me; it made sense that if God expected us to do his will, he had to communicate it somehow. Of course, then there’s the question of which prophets. And I remember one night contemplating “well, Islam has Muhammad – maybe Islam has it right”.

It was at that very moment – and I do not know whether I somehow had already known it, but didn’t know I knew it, or if I was taught it in that very moment – that I realised we needed a Messiah to reconcile justice and mercy, and that that Messiah was Jesus Christ. Which narrowed down my options a bit.

What struck me, in years to come and reflecting upon that experience, was that the very terminology in which this insight struck me comes from the Book of Mormon (Alma 42 is a good example). While I did not yet know whether to believe the Book of Mormon, reading it brought me to Christ. And in time – now that I knew Jesus was the Christ – I came to believe and gain a witness of the truthfulness of the Book of Mormon. Though I did not believe “in these words”, I read them and they taught me of Christ, and then “believ[ing] in Christ [I did] believe in these words”.

2 Nephi 32

So my reading of the Book of Mormon has slowed down since I started reading it in the Deseret Alphabet, but I hadn’t realised how much further back these posts had gotten from from my personal reading, so there’s plenty of backlog.

When reading this chapter personally, I guess was in part struck by the “why do ye ponder these things in your hearts?” (v.1). There’s a lot I’ve been wondering about personally; is this “because ye ask not, neither do ye knock” (v.4)? To what extent do the words “for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be” (v.7) apply to me?

There is one verse that always sticks out when I read this chapter:

And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a man to pray, ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray.

(2 Nephi 32:8)

I remember a conversation I had with a friend who I cared about very much, who had stopped praying because they felt that God didn’t want to hear from them, that they were unworthy of God’s attention, that they didn’t want to waste God’s time, and that if the devil was working upon them than he wouldn’t be working on someone else. I could understand (perhaps better than they realised) some of the emotions that might lie behind such feelings, but on the other hand that sentiment seemed to underestimate both God’s and the devil’s resources. And they did know better than that, something I tried (and believe I succeeded) to remind them of. I know those sorts of feelings hang around, and the devil lies to prey upon such feelings, but I hope they are still praying and rejecting such lies that teach them not to pray.

But I have often wondered how this verse applies to me. I have never quite felt as my friend did, since – while I have often felt unworthy before God – I’ve never really felt I can escape him, nor really felt that I am occupying too much time of an infinite and eternal being who isn’t bound by mortal time scales. But there have been times in my life when prayer became more perfunctory and less efficacious; when it became more of a habit and less me actually trying to speak to my God.

And I think this may be covered by this verse too. If the adversary can’t actually stop us praying, I’m sure he’ll do all he can to make our prayers less effective and real. In my experience so many things can happen to do that: putting prayer off to the last minute, not making the space (mentally, spiritually or physically) to pray, treating prayer as a repetitive shopping list (we’re commanded to pray for things we need, but that’s not all prayer should be), probably a whole bunch of small things I barely notice.

I guess the good thing is that in my experience many of these things are easy to fix too. Just like – for all the emotional turmoil they were suffering – all my friend needed to do about prayer was to actually pray, I’ve found that small things can help rectify it: making time to pray, being open and honest about my feelings in my prayers, sometimes simply seeking an appropriate physical space to pray (Joseph needed the sacred grove, after all). Sometimes it can simply be following that impulse to get on my knees right now, rather than listen to the little voice saying it can wait a few minutes. With at least one message at general conference being about the importance of “worshipful prayer”, I guess the importance of this verse – and which voice we choose to listen to – remains as important today as it did thousands of years ago.

“…none other people knoweth our language”

So I’m a bit behind on putting up posts for the Book of Mormon read through. On the other hand, no one particularly seemed to be reading them so they’re probably not missed.

I’ll probably continue with them for my own benefit though, though at a slower pace as I have a new toy!:cover

This is the Book of Mormon in the Deseret Alphabet, something I’ve had a passing interest in for a number of years ever since I learnt it in Jerusalem because I was bored. It was developed under the auspices of Brigham Young, principally by George Watt, in an attempt to supply an alternative phonetic alphabet for the English language. English as used with the Roman alphabet is not particularly phonetic, of course – consider the different pronounciations of ough – nor is the Roman alphabet especially well-suited to English in the first place (for instance, English has a lot more than 5 vowels). There’s been a variety of attempts to fix this, such as the Shavian alphabet or Benjamin Franklin’s phonetic alphabet. The Deseret Alphabet was one of the more serious attempts, however, with actual published works. Cost and practicality, however, meant that it was subsequently abandoned. At least for the time being!

I used to be able to read it much more fluently (partly because I was writing my journal in it) and I want to return to that fluency, but there’s an easy way to fix that: practice!

open

This does likely mean that reading will be going a slower pace for a while though…