"Seek this Jesus..." (Eth. 12:41)

I'm going to zoom in for this week's scriptural reflection on a single verse from the reading (Ether 7-15). At the end of a section in which Moroni laments that he can't write as eloquently as he speaks and prays that God will give the Gentiles charity to receive the record despite its weaknesses—at the end of all that, he says the following:

And now, I would commend you to seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which bears record of them, may be and abide in you forever. (Eth. 12:41)

In response to that verse, I want to testify this week to the ways that, over the years, the scriptures have pointed me toward Christ, the grace of God, and the guiding witness of the Holy Ghost.

I've loved the scriptures since I was a child. I had scriptural storybooks from the time I started grade school. When I was eight, I decided for some reason that I wanted to actually read the Doctrine and Covenants, so I'd get up early in the morning and curl up by the heat vent in the living room and wade through a section. It was more about the accomplishment than about understanding, of course. The short sections were manageable, but then I hit section 10 and gave up.

Each Sunday during the four years between my baptism and my ordination to the Aaronic priesthood, my mother helped me memorize one of the high school seminary mastery scriptures. I read the standard works all the way through during high school, including the OT, start to finish. I had a rather elaborate system for marking verses in different colors and so on. The year before my mission, while I was taking a mission prep class at BYU, I decided I needed a less uncluttered set of scriptures to use with investigators, so I bought a new one, which is sitting on my desk as we speak, although the spines are starting to crack.

Before, during, and after my mission, I collected other translations of the Bible. I especially loved a Spanish translation of the Jerusalem Bible that I bought in my first proselyting area. It exposed me to critical scholarship—the documentary hypothesis, and so on—but also showed me how liberal religious thinkers found ways to listen to the Bible as scripture despite embracing theories about the text's historical origins that undercut literalist or inerrantist ways of reading scripture. As a missionary, I felt guilty about reading these non-LDS commentaries; I'd lock the Bibles I'd bought away in my suitcase for a few months, vowing not to look at them again until my mission was over and I was no longer under missionary restrictions regarding what I was supposed to be reading. But eventually my need for intellectual stimulation would win out and I'd return to them. One translation I'd bought, by the International Catholic Biblical Society, had commentary that I found quite inspiring and illuminating at a spiritual level. I still remember one line I underlined carefully in red: Without the Eucharist, the Bible is the words of one who is absent; without the Bible, the Eucharist is a mute presence.

At the same time, of course, I was reading the Book of Mormon every day, copying out passages that strengthened me for the work or gave me ideas about how to help our investigators, and taping them to the wall above my desk. When I felt the need for an aesthetic-spiritual pick-me-up, I would sit in a rocking chair on our balcony or porch and read out loud to myself from the prophetic writings in the Hebrew Bible.

After I got away from BYU and stopped attending church, there was a period of a few years when I wasn't sure where I was going. I assumed I was in a process of moving away from Mormonism. And yet I remained closely engaged with the LDS scriptures—so much so that when I look back I'm baffled that I could think I was moving away from this tradition. While serving as an education volunteer in a Catholic program in the Dominican Republic, I started writing songs for the guitar that drew on LDS scriptural texts but interpreted them in light of liberation theology. I wrote Endowed from on High, a short book that interpreted the endowment as a meditation on symbols from the scriptures; My Heart Cries out to Thee, essentially a Mormon "prayer book" composed of excerpts from the scriptures of the Restoration; For Times and for Seasons, a collection of ideas for family devotionals that used the scriptures as a resource for celebrating key life transitions and confronting adversity; and The Easy-to-Read Doctrine and Covenants and Pearl of Great Price, a simple modern English paraphrase for children but which I hoped might also help adults think about familiar texts in new ways.

During this period, an important influence in my spiritual life was a Salt Lake man named Michael Chase, a secular Jew who'd become a devotee of the writings of Mary Baker Eddy (but not a convert to the Christian Science church). Michael used to carry around a King James Bible in his pocket, almost like a talisman. It bothered him that I wouldn't let go of Mormonism because he wanted to persuade me to connect with God beyond organized religion; but conversations with Michael helped keep me spiritually grounded. Michael urged me to take seriously the idea that God was calling me to service. Michael's largely responsible for the fact that I didn't simply stop believing in God and spiritual realities—that I still understand the scriptures as texts through which God speaks to me, not simply as texts from the past.

During this period, I began to reread first the Hebrew prophets and later the Gospels. At first there was a kind of defiance about it: I was reading these texts for the purpose of reclaiming them from conservative Christians and Mormons. So at first I was reading all those prophetic denunciations of injustice and idolatry as being directed toward religious homophobes, for example. But the more I read, the more I found myself able to hear the scriptures calling me to repentance as well—toward greater charity, toward a vision of a future in which I would have to be reconciled to my enemies, to recognize my own failings to live out God's word.

After 2001, when I'd come to accept that Mormonism was and would remain my first language for communicating with God, I encountered Mormons for Equality and Social Justice. I'm grateful for the time I spent with that organization, and for the chance I had to help the organization identify resources for social justice work in the LDS scriptures. It was a chance for me to engage with these texts as God's word—to listen for the Spirit's voice in these texts, to articulate my faith and hope and my commitments to service and consecration in the language of these texts. Around the same time I began working on the project that eventually became LiberalMormon.net, which again involved engaging closely with the scriptures, listening for the voice of the Spirit. And I made the decision to start reading the scriptures on the Sunday School schedule, with weekly journal reflections, as a way of participating in the faith community's collective engagement with the scriptures, albeit from a distance.

The LDS scriptures are a lexicon. They provide the vocabulary, the language, that I use to speak to God and God uses to speak to me. They are an instrument through which God keeps calling me to Christlike living, through which God's love is revealed to me, and through which the Spirit guides me. That's my testimony.

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As I near the end of the Book of Mormon, I'm taking stock and thinking ahead to next year's scripture study. I haven't felt entirely happy with the blogging. The idea was to take the weekly journaling I'd been doing as I reflected on the scriptures and transfer it to a blog instead of a notebook. But writing with the knowledge that there's a potential audience has changed the way I journal. I'm pretty self-revelatory here—to a degree that I suspect a couple of my professors would find professionally inadvisable—but the journaling isn't as spontaneous or as intimate a conversation with God as it was back when I was writing in a notebook that I didn't expect anyone to ever see. And it hasn't felt quite as spiritually nourishing.

I want to keep doing the blog. I have no idea how many people actually read this—very few, I suspect—but I've received enough feedback that I think it's worth continuing to do, both as identity work and as testimony. But I want to make a couple of changes.

First, I want to make the reading itself more of a devotional experience. Lately, I've taken to reading the Book of Mormon on the bus. That's how I did it back in the late 1990s when I started to reengage with the Hebrew prophets, and it was fine then; but now I'm feeling like I want to be less casual about it. I want to clear time in my day, first thing in the morning, for some quality time with God—to commune with God through the scriptures.

Second, I want to be more open to other ways of reflecting on the scriptures beside written commentary such as I've been doing on the blog. In the past, I've reflected on the scriptures through the act of paraphrasing; by excerpting short verses or phrases to post where I'll see them frequently; by chanting passages of scripture; by creating songs based on scriptural texts; and through images. At the end of the 1990s, I taught a Bible study class for a Spanish-speaking Episcopal congregation, and at the end of every lesson I had everyone create a drawing that visually represented their reflections on the theme of that day's discussion. I still have the paperback copy of the Versión Popular with my drawings taped into it.

I may start doing more of that on the blog: posting a drawing, for example, or a paraphrase, or a single verse without commentary. I'll experiment, try the fruits, see how it goes. The bottom line is: I want to seek communication from the Spirit as I study the scriptures, and then, as appropriate, I want to share it or bear witness of it in the spirit of all being edified by all.

Marriage equality rally . . . and autumn leaves

This afternoon, Hugo and I attended a rally for same-sex marriage in Raleigh, one of the 300-odd rallies held at the same time around the country. Attending the rally was a spiritual act for me in the sense that I saw it as a way to be anxiously engaged in a good cause, to bear a kind of public witness to what I know to be true, if only by my presence. I'd say there were a few hundred people there. It was, in fact, my first participation in any kind of organized gay demonstration in North Carolina, since I haven't attended any gay pride celebrations since we moved here.

I was grateful that the tone of the rally was positive, oriented toward galvanizing support to push for marriage equality here in North Carolina rather than venting anger about Proposition 8—though certainly some people carried signs to that effect. The only Mormon-themed message I saw was a sign one woman carried that read, "Ironically, my first kiss was from a Mormon." Early in the rally, they talked about having an open mic after we marched around the capitol, and I decided I would say something as a gay Mormon. A testimony of sorts. But the march turned out to be very long, and we got rained on torrentially at the beginning of it, so in the end everyone just dispersed afterward.

I'm not a big fan of rallies and marches. I've participated in I don't know how many, all since 9/11 (if you don't count marching at Salt Lake's gay pride with Affirmation). I spoke at one in Salt Lake just before the Iraq war began. They're usually too long—too many speakers—and most of the ones I've been at have had a hard time staying on message. During probably my second march, a peace demonstration, I had the thought that this was a kind of ritual act, an attempt to make change happen by reenacting the primordial sacred moment of the civil rights marches and anti-Vietnam demonstrations of the 1960s. Marching makes me uncomfortable. I feel on display and therefore awkward. I don't like chanting. I attend these events as a kind of discipline—like putting in your time at the Church cannery, if you will. They need warm bodies for when the media shows up, so there I am. It's a form of service.

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There's no self-evident connection between the above and what I'm about to say next, but there feels to me like there's some vague connection having to do with signs of grace and blessing and Providential favor. Before we went to the rally, I walked the dog along a local nature trail. A wind was blowing clouds of leaves off the trees, and at one point I found myself walking into one of those clouds, with the leaves showering down all around me. It was awe-some and called to mind the scripture about God sending the rain on the just and the unjust. I know (or suspect) that this kind of Romanticism is a luxury of the relatively rich in the global scheme of things, but expressions of beauty in nature have for a long, long time been an important way that I encounter God in my daily living.

Last week, as I was approaching the building where the religious studies department is housed, I suddenly found myself looking at a tree covered in bright yellow leaves, shining in the autumn noontime sunlight. I thought: That would make an incredible set for a temple film. Fill the Garden of Eden with trees whose leaves are different colors—brilliant shades of yellow, orange, red, purple. White leaves for the tree of life; a deep, dark, gorgeous wine-purple for the tree of knowledge of good and evil.

Praying for kittens

I'm sitting down in my home office to begin my studying for the day. There's a cold autumn rain outside. A few minutes ago, I was in the bedroom, where the dog was lying on the bed with a blanket bundled around her, enjoying the warmth. I reached under the blanket to pet her, and she rolled lazily onto her back to have her belly rubbed.

Our apartment complex is separated from the neighboring complex by two fences, between which runs an overgrown, creek-like ditch. Feral cats live in that space. A few days ago, the dog was sniffing along the fence with particular sedulity, and when I peeped through, I discovered four kittens. I've been peeping in on them once or twice a day since then. At first, I often found their mother with them, but the past couple of days there's been no sign of her, and yesterday, which was also rainy, I peeped through the fence and found three of the kittens—the fourth has disappeared—wet, dirty, bedraggled, piled on top of one another. I wasn't even sure at first they were still alive, but then I saw one of them, at least, moving a little.

I worried that their mother had abandoned them. Hugo suggested that perhaps my intruding had scared the mother away, a possibility that made me feel sick.

So as I was rubbing my dog's belly, hearing the rain hit the windows, I thought about the kittens, and I felt moved to pray for them. And then I sat there thinking: And what the hell good is that supposed to do? If you're worried, you should go out there and check up on them, and if necessary crawl through the hole in the fence that people use as a shortcut to get from this apartment complex to the next, and go rescue the kittens and take them to a shelter, or at least bring them into the apartment until the rain stops, or something.

I sat there thinking about all the thoroughly practical reasons not to do any of those things. But my guilt wouldn't let me rest, so I put on my coat and went and looked through the fence. The kittens are gone, which I take as a good sign. I assume their mother has moved them somewhere else.

So wherever they are now, I'm praying for them.

Ether 1-6: Daring to desire

The story of the 16 shining stones is one of my favorite in the Book of Mormon. It provides a model of human beings collaborating with God, working out together a plan for carrying out God's purposes. On a related theme, the story also shows God responding to human desire, incorporating our desires and dreams and aspirations into his own plans for history.

This theme of God responding to human desire shows up from the very beginning of the story, when Jared and his brother ask the Lord to spare them and their friends from the confounding of the people's language—which he does. Right off the bat, then, we see a community that seeks actively to shape the Lord's actions. This is not a community passively submitting to the Lord's will or trusting that if they're righteous, the Lord will spare them. They take their own desires to the Lord: "Cry unto the Lord, that he will not confound us" (1:34). And, we're told, the Lord takes compassion on them and does what they want.

Their next request is relatively more humble in one sense and more ambitious in another. This time Jared asks his brother to go find out what the Lord's plans are: Does he intend to drive them out of the land? And if it turns out that is the Lord's plan, then Jared wants his brother to ask the Lord where they should go—because, Jared says, "who knoweth but the Lord will carry us forth into a land which is choice above all the earth?" (1:38). In this case, then, we see the community going to the Lord with a dream, an aspiration, an ambition—a rather presumptuous one, actually: Maybe the Lord will lead us to the choicest place on earth. But again, despite the presumptuousness, the Lord gives them what they desire.

As I write this, I'm beginning to wince. As I'm writing, I'm realizing that this story can be read as childish wish-fulfillment. But that's not how I was reading it earlier this week, so let me shut down the potential Freudian reading and go back to reading this the way I believe the Spirit was prompting me to. What made this story "delicious" to my soul is the way it validates human desire and aspiration. This isn't a Calvinist story about how depraved human beings need to learn to relinquish their inherently evil desires and submit to the will of God so that he can regenerate them and give them godly desires instead. This story has a much stronger humanist bent in the sense that it validates human wanting, human willing, human ambition.

And what's particularly striking to me is that the story does that despite embracing a doctrine of the Fall and even a doctrine of human depravity. In 3:2, the brother of Jared is asking the Lord to touch the 16 stones and make them shine. He's apparently very hesitant about making this request because he does a lot of preliminary groveling. He asks the Lord not to be angry because of his weakness; we know we are unworthy before you; "because of the fall our natures have become evil continually." Pretty Calvinist, that. But then he continues: "Nevertheless, O Lord, thou hast given us a commandment that we must call upon thee, that from thee we may receive according to our desires."

I suspect a Calvinist theologian would see this passage as hopelessly confused and contradictory. But I think this passage is trying to move beyond the hard, clear-cut simplicities of Calvinism toward a more nuanced understanding of human nature—and I believe the Spirit is prompting that movement. Yes, we are fallen, which means we have ungodly desires, desires inconsistent with the divine nature. We want things that are bad for ourselves and for others. And yet, despite that, God wants us to lay our desires before him. He wants to give us what we desire—which I presume means that he wants to give us the best things we desire, or the things that will truly satisfy our flawed, misdirected desires. God is generous. God works with us where we're at. God wants us to desire. He commands us to desire. He even encourages us to dare to aspire to things we're not sure it's right to want or ask for. This story does not call us to submission, whatever truth there might be in such a call in the right circumstances and context. This story calls us to be daring, to be presumptuous even—to nurture grandiose dreams and then take those dreams to God and ask him to help us make them happen.

I'm sensing the need for caution here—I'm sensing what would horrify a Calvinist about what I'm saying, and I'm sensing the truth in that horror. There's something characteristically American about the message to dream and desire, and there's something to be said for critiquing that cultural gospel in the name of the gospel of Christ. Certainly desire and aspiration are at the basis of our insane consumer culture, our imperialist ambitions.

On the other hand: I entered young adulthood with powerful desires and aspirations that I was told were wrong—the desire to be held by a male lover; the desire to be part of the intellectual communities advancing critical scholarship (which culturally conservative Latter-day Saints saw as dangerous); the desire to see my faith community become more democratic, more egalitarian, more open, more culturally diverse, more politically progressive. I've seen injunctions to suppress one's desires and to submit to divine authority used for what the still, small, insistent voice of conscience tells me are repressive, even abusive and destructive, ends. And in that context, the story of the 16 small stones speaks to me as an affirmation of desire and aspiration, and a rebuff to the voices that preach submission and self-repression. It's a message that makes my soul feel enlarged, liberated. And so while I recognize that the message can be falsely applied—as is true of any gospel message, any gospel principle—I embrace this message. And at the risk of being presumptuous (which, after all, this story encourages me to risk being), I proclaim this message from the housetops as one that I think a conservative, conformist, authoritarian LDS faith community needs to hear.

I had planned to say more about the theme of collaboration, which you see especially in the dialogues between the Lord and the brother of Jared in chapter 2. But I need to move on to other tasks, and I sense this reflection has reached a natural ending point.

Election aftermath

The results of the presidential election leave me with a profound feeling of relief, which I translate into an idiom of gratitude: Thank God. Thank God. I pray that the new administration will be blessed with a spirit of wisdom and discernment as they seek approaches to the disasters our government has created in the Middle East, and to the economic crisis, as well as to other pressing issues like health care, and energy, and climate change. It's depressing to think about the magnitude of the problems facing us.

The passing of Proposition 8 in California left me feeling unexpectedly angry. I've stayed relatively impassive about that particular political battle. I didn't follow the campaign closely; I didn't let myself get worked up into an outrage about the various forms of LDS involvement. But I now find myself getting very angry at the thought of the First Presidency and the Quorum of the Twelve gathering tomorrow for their weekly meeting in the Salt Lake Temple—perhaps in their temple robes, using the ceremonial trappings of the True Order of Prayer—to express their gratitude to God for blessing their efforts in support of Proposition 8. That image makes me want to explode into a blistering jeremiad about false priests who oppress; or idolatrers who defile the temple by offering prayers and sacrifices to a false God of their own vain imaginings; or apostate clerics, convinced they preach the orthodox religion, who reject the further light and knowledge God is sending into the world...

I hear the Spirit telling me that kind of radical rhetoric doesn't do any good. I should view the situation more charitably. They're afraid of what they don't understand. They're honorable men blinded by the false traditions of their fathers. They're zealously devoted to the strictures of what they understand to be God's law, and that misguided zeal prevents them from recognizing the coming of a kingdom that breaks down their conceptions of clean and unclean, sinner and righteous, in the name of charity and compassion and an expanded vision of God's love and salvation. They're in bondage, chained down by their own prejudice. And if I go on in this vein, I'm going to sound even more blatantly pompous and self-righteous than I already do, so let's stop now.

I will add this: My anger humbles me because it makes me realize that I can relate, after all, to the hostility toward religious Others that you encounter so often in the scriptures, i.e., the expressions of condemnation toward what the scriptural authors understand to be false religion. Normally I look down my enlightened nose at those sentiments: "Here you see the serious limitations of the scriptural authors, their inability to grasp a more pluralistic vision," etc. But I can be just as hostile, and I experience those feelings more often than is healthy for me. I pray that my anger can be transfigured into a truly fruitful zeal for justice wedded to charity.

All Saints

Sitting on my desk is a little square-shaped piece of bread. It's what they use for communion at the Advocate, the Episcopal church Hugo and I have been attending since we moved to North Carolina. After communion, there were a few pieces left over, and I pocketed this one to bring home to use when I administer the sacrament to myself, which I'll do as soon as I finish this post.

I've never done this before—bring leftover communion bread home, I mean. Normally I just come home and bless the sacrament for myself using whatever bread we have in the apartment. I was moved to do it this time because of the sermon, which was dedicated to the theme of the communion of saints. Today was the Advocate's celebration of All Saints Day. The service started with a litany that memorialized various saints from the Bible and from the history of Christianity—I got to chant part of that, which I enjoyed very much. All around the worship space people had hung pictures of saints they wanted to remember, including their own relatives or admired figures like Martin Luther King. The sermon focused on the idea that we belong to a communion of saints composed of all those who have confessed the Christian faith throughout history.

I've commented in some earlier posts about my ambivalence toward the fact that my spirituality is so individualistic. I identify as Mormon but in my own idiosyncratic way. I'm not interested in LDS church life because I find the institutional church stultifying and authoritarian, and I don't have the patience and charity and rock-solid self-assurance to be the openly gay excommunicant who keeps attending ward meetings week after week even though he isn't really wanted. For the past four years, Hugo and I have attended the Advocate, but going was his idea, not mine; and while I enjoy and am grateful for the opportunities that community has given me to serve, I don't think of myself as a member of the Advocate: it's simply the place where I've taken up temporary residence as a Mormon exile. I never commune there. To me, communing at the Advocate would mean relinquishing my exile status, relinquishing my Mormonism, and throwing in my lot with this community instead, which is not what I want to do. It's not what I believe God wants me to do.

So why is there a piece of communion bread from the Advocate sitting on my desk, waiting for me to recite the LDS sacramental prayer over it? I only have a fuzzy sense of why I'm doing this, and my understanding of why I'm doing it really doesn't have much to do with my relationship to the Advocate. It has more to do with thoughts that came to my mind during the priest's sermon regarding my relationship to the communion of Latter-day Saints.

As the priest was inviting us to see ourselves as part of a communion of saints, I found myself thinking about whether I could see myself as a member of a communion that included Joseph Smith along with the other historical figures I'd named in the parts of the litany I chanted. Do I think of Joseph Smith as one of the saints? Certainly I regard the revelations he penned and the rituals he instituted as channels through which God speaks to me and teaches me, and in that sense I can say that I believe Joseph Smith was a prophet, a servant, an instrument. But if Joseph were alive today, I would not be one of his followers (though perhaps I might have found a home in one of the churches founded by those who broke with him). I would regard him as the leader of a fringe religious movement—a "cult"—someone who was authoritarian and unstable and perhaps even dangerous. I can accept that he was a servant of God, but that doesn't necessarily mean he was a good servant. Ultimately the judgment is God's, not mine, but I'm inclined to think that Joseph Smith was an instrument of God more in spite of what he did than because of it.

Nevertheless. I am wearing over my kneecap a marked garment that signifies that someday every knee will bow and every tongue confess that Jesus is the Christ. That can be taken in a judgmental, triumphalist sense to mean that someday everyone will recognize that Christianity is the one true religion, and those who rejected Jesus will be constrained to acknowledge that his retaliatory judgments against them are just. Obviously, I'm not interested in that way of understanding it. To me, the prophecy that every knee will bow is a promise that someday all people will be drawn together through the transforming love of God into a single communion, a single community, a single family cutting across all boundaries and dismantling all barriers—including, I believe, religious barriers, though my language for expressing this vision is distinctively Christian and therefore my mental image of this community has Christ at the center of it.

But let's set aside the interfaith dimensions of this vision for now. Let's just focus on a smaller, but still enormous, challenge—trying to imagine a unified communion of Latter-day Saints. Can I see myself worshipping side-by-side with Joseph Smith? Brigham Young? J. Reuben Clark? Boyd K. Packer? None of those are people I would be pleased to stand shoulder to shoulder with; and I doubt, for their part, that they'd think I was worthy to be standing alongside them in God's kingdom. But that's the vision I understand the Knee Mark to be pointing me toward. A single communion that includes the people I now hate as well as the people I now admire—the self-proclaimed insiders, and those who became outsiders because they felt betrayed, and those who were declared outsiders against their will. Howard W. Hunter. Eliza R. Snow. Emmeline B. Wells. Dallin H. Oaks. Lavina Fielding Anderson. Michael Quinn. Queer old Evan Stephens with his boy chums. Louie Felt and May Anderson. Sonia Johnson would be there—at least I hope she'd want to be. The same with William Law. Emma. Joseph Smith III.

I'm about to bless the sacrament. As I take it, I'll be imagining myself as part of this future LDS communion, where all have at last been reconciled to one another and all of the lost sheep have been gathered back to the fold. Taking the sacrament together, with Jesus, like in D&C 27. And why am I using leftover communion bread from the Advocate? I guess because it helps evoke for me that sense of partaking, not on my own, but as part of a communion of saints, forged by the transforming love of Christ, who suffered and died and rose again in order to make us his forever and to be able to draw us to him, no matter how long it takes.

Mormon 7-9

What's going on in these chapters? They represent one of a series of "false ends" to the book (i.e., you get the impression that Mormon and Moroni imagine they're not going to be able write more, but then they can after all). So I'm assuming that these chapters are meant to contain especially weighty exhortations—the author's last words to posterity. With that in mind, what are the major themes here?

First, chapters 8 and 9 contain a number of injunctions not to condemn the Book of Mormon for its imperfections. At one level, I read this as an aggressive expression of Joseph Smith's insecurities about his composition. But I also believe that in these passages, the Spirit is telling me to retain a teachable frame of mind in my engagement with the book, even as I'm alert to its flaws, which I believe are more numerous and grave than its author realizes. Mormon 9:31 captures well, actually, my approach to the book—or one of my approaches, anyway: "Give thanks to God that he has made manifest to you our imperfections, that you may learn to be wiser than we have been."

So with that groundwork laid, back to major themes.

Chapter 7 commands the Lamanites to embrace the Book of Mormon's account of their origins, to renounce war, and to become Christians. I want to be generous in my reading of this. The Book of Mormon is trying to open up terms on which Native Americans can be integrated into Euro-American society. By comparison to alternatives like distributing smallpox-infected blankets or the Trail of Tears, the Book of Mormon's approach is an improvement. In a sense, I think it's an improvement even over the missionary efforts of Puritans like John Eliot, since while the Book of Mormon reflects the usual colonial conception of Indians as savages, it gives them at least a dignified past and presents conversion to Christianity as a return to tradition, not a break with tradition. I hasten to add that the Book of Mormon vision for Native assimilation is still horribly deficient—it's an appropriation of Native identity that denies the value of existing Native cultures. But in the absence of more pluralistic options, this vision represents a better scenario than what actually ended up happening: removal, war, subjugation, compulsory "civilization." Again, I don't want to give Joseph Smith more credit than he deserves, but I also want to point out that he was trying to imagine an alternative to the Indian policies of the day.

A major theme in chapter 8 is latter-day materialism, especially on the part of churches. The Book of Mormon condemns the sale of sacraments (8:32), false assurances to sinners that God will uphold them at the last day (8:31), wearing fine apparel (8:36), internal strife and persecution (8:36), spending money on the adornment of churches instead of on aiding the poor (8:37-39), causing widows and orphans to mourn and the blood of fathers and husbands to cry from the ground (8:40).

The social justice bent to this pleases me, of course, and therefore I'm inclined to say a hearty "Amen!" Then again, I like beautiful churches; I like big cathedrals; I've had some important spiritual experiences in beautifully adorned churches of precisely the kind that I'm pretty sure these words are intended to condemn. There's a hard-core dirt-farmer holiness sensibility to these verses—"We're the true humble followers a' Jeezus, not like them high-falutin' Presbyterians with their fancy downtown church"—that I'm inclined to resist. On the other hand, materialism is bad. People spend money on luxuries they don't need—I spend money on luxuries I don't need—rather than practicing the kind of consecration and stewardship that would move us toward ending poverty. I shouldn't feel good about these verses: "Oh yes, I believe that helping the poor should be our top priority; see what a good person I am!" These verses goad me.

At the risk of seeming (being?) defensive, I want to say something about 8:31. When I read the prophecy that in the last days there will be many who say "Do this, or do that, and it mattereth not, for the Lord will uphold such at the last day," I grimaced as I imagined what Proposition 8 supporters might make of that. "Aha! You see: the Book of Mormon prophesies that there would be liberal churches telling gays that God supports their lifestyle." I read that verse differently, though. I was more inclined to see it as directed to a certain born-again Christian who believes God made him president—"the decider," as he said once, unburdened by the obligation to explain his actions to anyone—and to the millions of other born-again Christians, plus the majority of American Mormons, who assure him that God upholds him as he launches wars that make widows and orphans mourn and the blood of their fathers and husbands cry for vengeance from the ground.

Enough of that. The last theme I want to point to is chapter 9's emphasis on miracles. Again, we see here a holiness sensibility—an incipient Pentecostalism. The age of miracles has not ceased, contrary to some. Christ's disciples will be recognized by the miracles they perform, today as in the apostolic age. I don't share that holiness sensibility, and frankly I'm not so sure Church leaders do anymore, though miracle stories still circulate among the rank-and-file. When it becomes standard to interpret the "gift of tongues" as a reference to missionaries learning foreign languages through coursework—at that point you have to admit that the Church has moved more than a few steps away from the more defiantly supernaturalist position championed in chapter 9.

Mormons have come a long way from the days when consulting a doctor suggested that you lacked the faith to be healed; we've come a long way from people like Brigham Young and Eliza Snow uttering prophecies in unknown tongues. Now the policy is that people shouldn't talk about miracles: they're sacred, keep them private. Why is that? It's partly about power: Dallin H. Oaks's famous address on our strengths becoming our weaknesses reveals his awareness that people who claim to be able to perform miracles have a kind of charisma that can threaten the authority of the hierarchy. I suspect, too, that the desire to keep miracle stories under wraps stems from a certain embarrassment: we don't want people thinking we're like those credulous folks you see going to televangelists for faith healing. Whatever the reasons, exactly, the fact is that twenty-first century Mormons have become more like the "liberal," suspicious-of-miracles Christians that chapter 9 condemns for being "despisers of the works of the Lord" (9:26).

I'm not saying that's a bad thing. On the contrary—I'd like to see us move even farther away from supernaturalism. At the same time, I hear in this chapter a promise and a challenge: To be a Christian is to work wonders, to tackle the seemingly impossible, trusting that the same power which created the world can work through us as we grow in selflessness and commitment to service.