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Women

Great Initiatives in Church History: Seminary

July 16, 2018 by Keller

“For too long Mormon women’s voices have been ignored. We, as a people, have suffered because of it.” Elder Steven E. Snow, Church Historian, June 2017 MHA Conference (Hat Tip Juvenile Instructor)

Inspired by my calling as a ward self-reliance specialist, I have started collecting stories about other educational initiatives undertaken in Latter-day Saint history. A story that highlights the contribution of a Mormon woman seem especially apropos in light of the upcoming celebration of  Mormon Women’s history:

This story comes from Casey Griffiths’s article “A Century of Seminary” who writes:

Many complex historical forces led to the creation of the seminary program. But in the simplest sense, the program began in the inauspicious setting of a family home evening. Joseph F. Merrill, a newly called member of the Granite Utah Stake presidency, sat listening to his wife, Annie, tell stories from the Bible and the Book of Mormon to their children before they went to bed. “Her list of these stories were so long that her husband often marveled at their number, and frequently sat as spellbound as were the children as she skillfully related them.” When Brother Merrill later asked his wife where she had learned all of the stories, she replied that she had learned most of them in a theology class conducted by Brother James E. Talmage at the Salt Lake Academy, a Church-owned school she had attended as a young girl. Deeply moved by his wife’s effectiveness as a teacher, Brother Merrill immediately began contemplating how other children attending public schools could receive the same kind of spiritual training as his wife. He became obsessed with the idea of providing students with a religious experience as part of the school day, regardless of what kind of school they attended. A few weeks later he presented the rough idea for a new religious education program to the stake presidency.

Of course, while this simple experience captures some of the revelatory forces leading to the creation of seminary, it must be acknowledged that the seminary program was not created in a vacuum.

While some might think that protest and public shaming are the most effective way to change the world or even the Church, this example captures the importance of personal inspiration and innovation in the home.  President Nelson once stated that “The home is the laboratory of love and in it resides the most important unit of the Church and of society—the family ” I like how Annie Merrill demonstrated that teenagers could be taught by adapting the best church scholarship of the day in an engaging manner. I am grateful that her stake leaders were able to see the merits of generalizing her success across a larger setting. I give major props the Seminary program for continuing this tradition and  being so quick to integrate the Gospel Topics Essays into the curriculum and training instructors how to find the best resources to answer questions.

Further Reading Links:

Register for Women’s Day at FairMormon Conference
Help Doubting Students Choose to “Be Believing,” Elder Renlund Tells Seminary and Institute Teachers (June 2018)
Answering Difficult Questions with Supplemental Resources, Chad H. Webb (July 2017)
The Opportunities and Responsibilities of CES Teachers in the 21st Century, Elder M. Russell Ballard (Feb. 2016)

 

Filed Under: FAIR Conference, LDS History, Women, Youth Tagged With: Educational Initiatives

Part 2 of 2: Why Is the Story of David and Bathsheba Significant? (Gospel Doctrine Lesson 24B)

June 30, 2018 by Jeffrey M. Bradshaw

Angelika Kauffmann: “Thou Art the Man!”

 

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 24: “Create in Me a Clean Heart” (2 Samuel 11-12; Psalm 51) (JBOTL24B)

This article continues a detailed commentary begun in article JBOTL24A on 2 Samuel 11-12, the story of the fall of David. Robert Alter summarizes this tragic story as follows:

The Book of Samuel is one of those rare masterworks that … evinces an unblinking and abidingly instructive knowingness about man as a political animal in all his contradictions and venality and in all his susceptibility to the brutalization and the seductions of exercising power. And yet, David is more than a probing representation of the ambiguities of political power. He is also an affecting and troubling image of human destiny as husband and father and as a man moving from youth to prime to the decrepitude of old age. The great pivotal moment of the whole story in this regard is when he turns to his perplexed courtiers, after putting aside the trappings of mourning he had assumed for his ailing infant son, now dead, and says, ‘I am going to him. He will not come back to me.’ These … words … have no conceivable political motive[; they] give us a glimpse into his inwardness, revealing his sense of naked vulnerability to the inexorable mortality that is the fate of all humankind. For the rest of the story, we see David’s weakness and his bonds of intimate attachment in fluctuating conflict with the imperatives of power that drive him as a king surrounded by potential enemies and betrayers.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL24B — Why Is the Story of David and Bathsheba Significant? (Part 2 of 2)

 

Filed Under: Bible, Chastity, Doctrine, Lesson Aids, Marriage, Polygamy, Questions, Resources, Women Tagged With: 2 Samuel, Adultery, Bathsheba, David, Gospel Doctrine: Old Testament, Murder, repentance, Unpardonable Sin

Part 1 of 2: Why Is the Story of David and Bathsheba Significant? (Gospel Doctrine Lesson 24A)

June 28, 2018 by Jeffrey M. Bradshaw

James Tissot: David Sees Bathsheba from the Roof

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 24: “Create in Me a Clean Heart” (2 Samuel 11-12; Psalm 51) (JBOTL24A)

Question: Why is the story of David and Bathsheba significant?

Summary: Chapters 11 and 12 of 2 Samuel are among the treasures of scripture. There are several reasons for their importance:

  • Historically, these chapters constitute the turning point that marks the end of the rise and the beginning of the fall of the house of David;
  • Doctrinally, the setting provides a context for discussions of the consequences of adultery and murder, and of abuses stemming from David and Solomon’s often politically motivated taking of “many wives and concubines”;
  • As a literary composition, we can experience and appreciate how an inspired and skilled author selectively presents details with incredible focus and economy of expression, thus revealing with exceptional clarity the central messages of the story;
  • As a tragic personal account of the steps leading to temptation and damning sin, we can draw moral lessons that can fortify and protect us against similar mistakes.

Because of the incredible richness of this account, it is best discussed verse by verse. Before entering into detailed commentary, three questions relating to the story will be discussed as background.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL24A — Why Is the Story of David and Bathsheba Significant? (Part 1 of 2)

Filed Under: Bible, Chastity, Doctrine, Lesson Aids, Marriage, Polygamy, Questions, Resources, Women Tagged With: Adultery, Bathsheba, David, Gospel Doctrine: Old Testament, Murder, repentance, Unpardonable Sin

FairMormon Conference Podcast #8 – Janiece Johnson, “Restoring the Tapestry of the Restoration: Early Mormon Women’s Witness”

June 20, 2018 by Trevor Holyoak

https://media.blubrry.com/mormonfaircast/www.fairlatterdaysaints.org/wp-content/uploads/2018/06/Janiece-Johnson.mp3

Podcast: Download (57.7MB)

Subscribe: RSS

This podcast series features a past FairMormon Conference presentation each month. Please join us for the 2018 FairMormon Conference coming up August 1-3. You can attend in person or purchase the video streaming.

Janiece Johnson, Restoring the Tapestry of the Restoration: Early Mormon Women’s Witness

Transcript available here.

Janiece Johnson is a transplanted Bay Area, California, native who loves history, design, art, good food, and traveling. She has master’s degrees in American Religious History and Theology from Brigham Young University and Vanderbilt’s Divinity School respectively. She finished her doctoral work at the University of Leicester in England. Janiece has published work on gender and American religious history—specializing in Mormon history and the prosecution for the Mountain Meadows Massacre. She is a co-author of The Witness of Women: First-hand Experiences and Testimonies of the Restoration (Deseret Book, 2016) and general editor of the recently published Mountain Meadows Massacre: Collected Legal Papers (University of Oklahoma Press, 2017). A visiting professor in Religious Education at BYU-Idaho for the last three years, Janiece will begin as a research fellow for the Maxwell Institute’s Laura F. Willes Center for Book of Mormon Studies at BYU this fall.

Audio and Video Copyright © 2017 The Foundation for Apologetic Information and Research, Inc. Any reproduction or transcription of this material without prior express written permission is prohibited.

Filed Under: FAIR Conference, FairMormon Conference, LDS History, Podcast, Women

How Does the Book of Ruth Provide a Model for Marriage? (Gospel Doctrine Lesson 20A)

May 25, 2018 by Jeffrey M. Bradshaw

Ruth and Boaz on the Threshing Floor

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 20: “All the City … Doth Know That Thou Art a Virtuous Woman” (Ruth; 1 Samuel 1) (JBOTL20A)

Question: How does the book of Ruth provide a model for marriage?

Summary: According to an insightful presentation by Catholic Bible scholar Gary A. Anderson included in this week’s article, the book of Ruth establishes a model for marriage in three ways: “1. the love of God for Israel as a lens with which to examine the love between a husband and wife; 2. the relationship of the married couple to the larger network of family relations – marriage is not just an arrangement between two individuals; and 3. The necessary and non-negotiable linkage of conjugal love and procreation.” In making his arguments for Ruth as a biblical model of marriage, Anderson goes further, revealing selected temple themes that that are key to understanding the role of Boaz as a redeemer. Careful study of Ruth will reveal that its story of redemption concerns not only a family but also all of Israel, past and future.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL20A — How Does the Book of Ruth Provide a Model for Marriage?

Filed Under: Bible, Chastity, Conversion, Doctrine, Lesson Aids, Marriage, Questions, Resources, Temples, Women Tagged With: Gospel Doctrine: Old Testament, Redeemer, Ruth

What Are We To Make of Jacob’s Apparent Deceitfulness? (Old Testament Gospel Doctrine Lesson 10A)

March 5, 2018 by Jeffrey M. Bradshaw

Francesco Hayez (1791-1881): Meeting of Esau and Jacob, 1844

An Old Testament KnoWhy for Gospel Doctrine Lesson 10: Birthright Blessings; Marriage in the Covenant (Genesis 24-29) (JBOTL010A)

Question: Why is Jacob so greatly blessed when “the pivotal moments in the scriptural account of [his] life seem to turn on deceit”?

Summary: Jacob’s youthful deceits are proverbial. Indeed, the Savior Himself praised Nathanael by contrasting him with Jacob, saying, “Behold an Israelite [i.e., descendant of Jacob] indeed, in whom[, unlike his forefather, there] is no guile!” However, as in all scripture stories (as in life), we cannot fully understand the lessons of Jacob’s divine tutorial unless we follow it to its end. In the Bible’s version of measure-for-measure justice, the deceiver will be himself deceived. Eventually, among the happy results of Jacob’s crucible of experience, he will learn humility, forgiveness, and that God has His own ways to fulfill His own promises.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL10A — What Are We to Make of Jacob’s Apparent Deceitfulness?

 

Filed Under: Bible, Lesson Aids, Polygamy, Questions, Resources, Temples, Women Tagged With: Gospel Doctrine: Old Testament, Jacob, Laban, Leah, Rachel

Must Every Disciple Make an Abrahamic Sacrifice?(Old Testament Gospel Doctrine Lesson 9A)

February 27, 2018 by Jeffrey M. Bradshaw

Rembrandt Harmenszoon van Rijn (1606-1669): The Sacrifice of Isaac

An Old Testament KnoWhy for Gospel Doctrine Lesson 9: “God Will Provide Himself a Lamb” (Abraham 1; Genesis 15-17; 21-22) (JBOTL09A)

Question: In his willingness to offer up Isaac in sacrifice, Abraham made an unthinkable choice — a choice that opposed reason, went contrary to the commandments, seemed to nullify God’s prior promises, and must have made his whole soul recoil in moral repugnance. Does the Lord require every disciple to make a similar choice?

Summary: It is one thing to choose the right when the right seems reasonable and blessings for obedience seem obvious. It is another thing to bow in humble submission when “the thought makes reason stare” and the rewards of faith are not forthcoming. This article will show how Abraham, Sarah, Isaac, and Hagar each experienced such tests, as have many in modern times. The relevance of these tests to temple covenants and blessings is made apparent, as is the need for the rescuing power of the Atonement. Will something of a similar nature be required sooner or later of every disciple? Elder Neal A. Maxwell taught: “If we are serious about our discipleship, Jesus will eventually request each of us to do those very things which are the most difficult for us to do.” Thus, “sometimes the best people have the worst experiences because they are the most ready to learn.”

The full article may be found at the Interpreter Foundation website: KnoWhy OTL09A — Must Every Disciple Make an Abrahamic Sacrifice?

An excellent 13-minute film portraying Genesis 22 entitled “Akedah (The Binding)” can be found in the LDS Media Library: https://www.lds.org/media-library/video/2011-03-027-akedah-the-binding?lang=eng

Filed Under: Bible, Doctrine, Lesson Aids, Questions, Temples, Women Tagged With: Abraham, Gospel Doctrine: Old Testament, Hagar, Isaac, Kierkegaard, Sacrifice, Sarah, Suffering

If “All Are Alike Unto God,” Why Were Special Promises Reserved for Abraham’s Seed? (Gospel Doctrine Old Testament Lesson 7A)

February 14, 2018 by Jeffrey M. Bradshaw

Howard Lyon: I Am a Child of God. Children from many cultures “stand with Christ, bearing witness with him that they are children of God. [The children] look directly at the viewer confident in the joy they feel in the presence of their Savior.”
An Old Testament KnoWhy for Gospel Doctrine Lesson 7: The Abrahamic Covenant (Abraham 1:1-4; 2:1–11; Genesis 12:1-8; 17:1-9) (JBOTL07A).

Question: The Book of Mormon teaches that “all are alike unto God.” Yet “Abraham received promises concerning his seed” that continue to this day. How do we reconcile the idea of the “chosenness” of the family of Abraham with the idea that “God is no respecter of persons”?

Summary: There is no conflict between the “chosenness” of Abraham’s family and the universality of the Father’s love. Every one who receives the Gospel becomes Abraham’s seed and will bless him as their father. In the beginning, God organized the human family according to a divine plan and timetable. “All … alike” would have the opportunity to “come unto him and partake of his goodness,” but to achieve that end God invited each willing soul to participate with Him in the effort. We made premortal covenants that put us in a partnership with our Heavenly Father. Individuals were to play their unique parts faithfully at the appointed time. Jesus Christ was chosen to become our Savior. Abraham and others — both men and women — also received specific assignments. Abraham’s seed was given the responsibility to bear a “ministry and Priesthood unto all nations.” Through the ministry and Priesthood of Abraham’s seed, “all mankind may be saved,” “through the Atonement of Christ” and “by obedience to the laws and ordinances of the Gospel.” The disorganization and confusion of the human family will come to an end; “it must be joined together, so that there [will] be a perfect chain from Father Adam to his latest posterity.”

The full article may be found at the Interpreter Foundation website: KnoWhy OTL07A — If “All Are Alike Unto God,” Why Were Special Promises Reserved for Abraham’s Seed?

For a video supplement to this lesson explaining, among other interesting topics, why virtually everyone in our day is a descendant of Abraham, see the presentation by Ugo A. Perego “All Abraham’s Children: A Genetic Perspective,” given at the 2016 Science & Mormonism Symposium: Body, Brain, Mind & Spirit, which took place on 12 March 2016 in Orem, Utah. (http://interpreterfoundation.org/ugo-a-perego-all-abrahams-children-a-genetic-perspective-2/).

Filed Under: Bible, Book of Mormon, Doctrine, Lesson Aids, Questions, Racial Issues, Temples, Women Tagged With: Abraham, Abrahamic Covenant, Chosen People

Was Adam Meant to “Rule Over” or “Rule With” Eve? (Old Testament Gospel Doctrine 4B)

January 19, 2018 by Jeffrey M. Bradshaw

Eugène Delaplanche, 1836-1890: Eve, After Transgression, 1869. Photograph copyright by Jeffrey M. Bradshaw. In this poignant sculpture, the vacant, tearless eyes and agonized posture of the solitary figure bespeak the depths of Eve’s utter hopelessness immediately after her transgression.

An Old Testament KnoWhy for Gospel Doctrine Lesson 4: “Because of My Transgression My Eyes Are Opened” (Moses 4; 5:1–15; 6:48-62) (JBOTL04B). See the link to the video supplement to this lesson at the end of the article under “Further Reading.”

Question: After the Fall, God told Eve: “thy desire shall be to thy husband, and he shall rule over thee.” However, some say that the words “rule over” should be translated “rule with.” Which translation is correct?

Summary: A modern English translation makes the meaning of this difficult phrase clear: “You will want to control your husband, but he will dominate you.” Looking at the verse in context, it is evident that the Lord is not telling the couple how they should treat each other, but rather describing a tragic tendency in mortal marriages that they must avoid. As further evidence for this interpretation, note that the same Hebrew terms for “desire” and “rule” that describe a relationship of competition and rancor will later reappear in God’s warning to Cain: “Satan desireth to have thee; … And thou shalt rule over him.” In an honest effort to make sense of the troubling English translation of “rule over” in the King James Version, some have suggested that it should be read instead as “rule with.” Unfortunately, the “rule with” translation does not hold up under scholarly scrutiny. For example, in her BYU Masters Thesis, RoseAnn Benson argued conclusively that the “rule with” translation should be abandoned. In every occurrence of the underlying Hebrew she examined the phrase is best understood as “rule over,” as when a king rules over his subjects. This further confirms the idea that the verse is describing broken marriage relationships that would become a common tendency in the fallen world, with each spouse contending to “rule over” the other. It’s obvious that God did not intend Adam and Eve’s marriage to work that way. Instead, as the Proclamation on the Family explains, “fathers and mothers” — both then and now — “are obligated to help one another as equal partners.”

The full article may be found at the Interpreter Foundation website: KnoWhy OTL04B — Was Adam Meant to “Rule Over” or “Rule With” Eve?

For a video supplement to this lesson, see “The Tree of Knowledge as the Veil of the Sanctuary” on the FairMormon YouTube channel: https://www.youtube.com/watch?v=K-B1FeOcTZ8

Filed Under: Bible, Doctrine, Lesson Aids, Marriage, Questions, Temples, Women Tagged With: Adam, Eve, Garden of Eden, Gospel Doctrine: Old Testament, Joseph Smith Translation

Did Satan Actually Deceive Eve? (Old Testament Gospel Doctrine 4A)

January 19, 2018 by Jeffrey M. Bradshaw

Jan Breughel, the Elder, ca. 1568-1625: The Garden of Eden, 1612. Brueghel masterfully fills the foreground of the scene with the abundance, happiness, and beauty of newly created life, and then skillfully draws our eyes toward the two tiny figures in the background ominously reaching for the fruit of the Tree of Knowledge.

An Old Testament KnoWhy for Gospel Doctrine Lesson 4: “Because of My Transgression My Eyes Are Opened” (Moses 4; 5:1–15; 6:48-62) (JBOTL04A), 15 January 2018

Question: The scriptures say that Eve was “beguiled” by Satan when she partook of the forbidden fruit. But Latter-day Saints believe she made the right choice. How can both statements be true?

Summary: Some people paint Eve in a negative light, blaming her for bringing sin into the world. This is not the view of the Latter-day Saints. We emphasize her wisdom and perceptiveness, and see her actions in the Garden of Eden as a positive step forward in the divine plan. We teach that she did not commit a sin in taking the fruit of the Tree of Knowledge and honor her lifelong faithfulness. However, a few have taken this view to an unreasonable extreme, arguing that, for various reasons, she was not actually “beguiled” by Satan in her decision to eat the forbidden fruit. On the one hand, some believe that Satan was entirely truthful when he spoke to Eve. On the other hand, others teach or imply that regardless of what Satan did or said, Eve made the right choice with full understanding of the situation. These beliefs are based on honest intent, but are all mistaken. Scripture exposes how Satan used a series of clever tactics to mislead Eve, how God’s wisdom prevailed, and how Eve became a symbol of Wisdom itself.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL04A — Did Satan Actually Deceive Eve?

For a video supplement to this lesson, see “The Tree of Knowledge as the Veil of the Sanctuary” on the FairMormon YouTube channel: https://www.youtube.com/watch?v=K-B1FeOcTZ8

Filed Under: Bible, Book of Moses, Doctrine, LDS Scriptures, Lesson Aids, Questions, Temples, Women Tagged With: Adam, Eve, Garden of Eden, Gospel Doctrine: Old Testament, Joseph Smith Translation

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