“Patience” by Neal A. Maxwell

My attention has been drawn to an interesting talk by Neal A. Maxwell on the subject of patience, which can be found here. There’s a lot of substance to this talk, but what really caught my attention was this paragraph here:

When the veil which encloses us is no more, time will also be no more (D&C 84:100). Even now, time is clearly not our natural dimension. Thus it is that we are never really at home in time. Alternately, we find ourselves impatiently wishing to hasten the passage of time or to hold back the dawn. We can do neither, of course. Whereas the bird is at home in the air, we are clearly not at home in time—because we belong to eternity. Time, as much as any one thing, whispers to us that we are strangers here. If time were natural to us, why is it that we have so many clocks and wear wristwatches?

The Book of Mormon describes how God himself is not bound by time (Alma 40:8: “all is as one day with God, and time only is measured unto men”), but Elder Maxwell here talks about time is ultimately not an environment we are entirely comfortable with either, which struck me as a truly profound thought. There’s much more in this talk, however, so I thoroughly recommend reading all of it. Some other snippets that caught my eye:

The patient person assumes that what others have to say is worth listening to. A patient person is not so chronically eager to put forth his or her own ideas. In true humility, we do some waiting upon others. We value them for what they say and what they have to contribute. Patience and humility are special friends.

Further, the patient person can better understand how there are circumstances when, if our hearts are set too much upon the things of this world, they must be broken—but for our sakes, and not merely as a demonstration of divine power. But it takes real patience in such circumstances to wait for the later vindication of our trust in the Lord.

Patience is always involved in the spiritual chemistry of the soul, not only when we try to turn the trials and tribulations—the carbon dioxide, as it were—into joy and growth, but also when we use it to build upon the seemingly ordinary experiences to bring about happy and spiritual outcomes.

Patience is, therefore, clearly not fatalistic, shoulder-shrugging resignation. It is the acceptance of a divine rhythm to life; it is obedience prolonged. Patience stoutly resists pulling up the daisies to see how the roots are doing. Patience is never condescending or exclusive—it is never glad when others are left out. Patience never preens itself; it prefers keeping the window of the soul open.

“For the things which some men esteem to be of great worth, …others set at naught and trample under their feet”

Nevertheless, I do not write anything upon plates save it be that I think it be sacred. And now, if I do err, even did they err of old; not that I would excuse myself because of other men, but because of the weakness which is in me, according to the flesh, I would excuse myself.

For the things which some men esteem to be of great worth, both to the body and soul, others set at naught and trample under their feet. Yea, even the very God of Israel do men trample under their feet; I say, trample under their feet but I would speak in other words—they set him at naught, and hearken not to the voice of his counsels.

(1 Nephi 19:6-7)

And I said unto him: Lord, the Gentiles will mock at these things, because of our weakness in writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them;

And thou hast made us that we could write but little, because of the awkwardness of our hands. Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them.

Thou hast also made our words powerful and great, even that we cannot write them; wherefore, when we write we behold our weakness, and stumble because of the placing of our words; and I fear lest the Gentiles shall mock at our words.

(Ether 12:23-25)

Why “history” matters in the Scriptures

I’ve seen notice of a podcast with an LDS scholar, which will apparently discuss the issue of genre within the Bible, and which apparently makes the claim that:

Despite comfort with parables, some Christians become unsettled thinking about elements of the Bible as being non-historical. [The guest] points out that this hesitancy is inherited from Enlightenment thinking, which regarded revelation as truth and truth as scientific or historical fact.

I’ve seen this claim and ones like it multiple times; I briefly touch upon some of these claims here. Related claims tend to revolve around the idea that ancient peoples did not adhere to modern standards of historiography, that the “truth” or spiritual value of scriptural events does not depend upon them being “historical”, and that this is simply a matter of modern biblical scholars learning about different genres and their literary markers.

As a summary of the issues, however, this is incomplete and distinctly less than accurate. Indeed it seems to omit precisely what is of most importance to people and what is of most consequence to our understanding of the scriptures and God

It’s true that many people in the past didn’t adhere to modern standards of historiography. But that’s also irrelevant: when most moderns talk about “historicity”, they’re not talking about historical conventions, or even about accuracy in the details, they’re talking about whether particular events actually happened or not.

Now, on some topics, the reality of particular events may not have much consequence, and we may indeed be able to be inspired equally whether that thing happened, or whether it is simply like a parable. However, there are some subjects where the question as to whether something happened or not matters. If, for example, there were no historical person called Moroni, then who appeared to Joseph Smith? If the Nephites or Lamanites did not exist, how can their descendants be spiritually and physically restored? If Christ did not appear post-resurrection at Bountiful, than how can the Book of Mormon be an additional witness of his resurrection? And if Christ did not rise from the dead, then how can we be resurrected and what hope is their in the Christian gospel?

That last concern, of course, was famously discussed by Paul (1 Corinthians 15:14-19), who lived some time considerably before the Enlightenment. The eternal significance of some events depends a great deal on whether they happened or not, and people have indeed considered this issue long before the Enlightenment rolled around. Claiming people’s concerns are simply an artefact of the thinking of that era is a way of dismissing, rather than addressing, the issues involved, issues which can have significant consequences on our understanding of the gospel, or whether there is a gospel at all.

It is also less than accurate to depict academic biblical studies as simply following generic markers. There are varying views within the academy on a range of such issues. However, key individuals within biblical studies have sought to depict events like the resurrection as non-historical, and these arguments have not rested solely on the issue of genre. Indeed, in some cases, their ideas of biblical genre have been considerably influenced by their other ideas and beliefs. Rudolf Bultmann’s rejection of a literal resurrection and his project of “de-mythologising” the New Testament, for example, rested in significant part on his conviction that modern peoples (presumably including himself) could not believe in such events (or as he put it: “We cannot use electric lights and radios and, in the event of illness, avail ourselves of modern medical and clinical means and at the same time believe in the spirit and wonder world of the New Testament”).* It is as inaccurate to characterise this approach as emerging simply from genre of the New Testament writers, as it is to depict such issues as having no real spiritual consequence.


* Some of Bultmann’s successors (at least amongst some internet commentariat I’ve come across) seem to believe that ancient peoples could not possibly believe such things either. However, as far as I’m aware, biblical studies generally still accepts that many past peoples believed in supernatural events, and of course later ancient readers, including Jesus himself, certainly did.