Wednesday, October 31, 2012

A Discussion of Suffering and Desire - and Salvation and Redemption

The following is a short conversation among some friends of mine about suffering.  I hope it makes sense and helps someone in some way: 

Friend 1) I posit that we suffer because we want suffering more than not suffering. We will suffer and cause suffering until we decide (collectively) to stop. This doesn't require a central authority (God) directing and orchestrating the suffering. In my own view, we can decide to no longer suffer. We can still experience physical pain, but spiritual suffering is a choice we make. We experience and cause suffering by wanting something else (anger, violence, revenge, theft, etc.) more than peace, especially more than giving up our mortal life.

Friend 2) This sounds like a Buddhist idea. I haven't studied a lot of the ideas, but a friend of mine was a Buddhist. He said that much suffering comes from wanting things. Fix your "wanter" and then you replace suffering with happiness. Not happy you don't have a nice house to live in? Then stop wanting it. Unhappiness gone.
 
 
Friend 3) To me suffering just is.  I know little about Buddhism but agree that all life is suffering, that it has a cause, and there is a way out of it.
 
 
Me) Rather than "fixing my wanter", I have worked on being at peace with the gap between what I want to be and what I am. Notice, I did not say "between what I want and what I have." There's an important difference. I also beleive there are plenty of people who simply are wired genetically to emotional suffering and others who aren't.  It's easy to overlook that.  It can be addressed and overcome, but it's not easy or natural.
 
That's where the idea of grace and mercy amid "failure" resonates so strongly with me. I live a life full of paradoxes, and it isn't easy to recognize them and strike an appropriate balance between competing extremes. It's the idea that there is "salvation / redemption" IN AND DURING what I call the "muddle in the middle" (the suffering) that inspires me to strive to become perfect ("complete, whole, fuly developed") while not letting my inability to do so in the here and now keep me from trying, regardless. (Personally, I like "redemption" more than "salvation".)
It's finding peace in the journey and letting go of the need to fight or struggle or suffer - and that isn't a natural thing, especially for those who are less inclined to let go than I am.

Tuesday, October 30, 2012

Maybe Our Bodies Aren't Temples: Suggest a Caption for This Picture (h/t: Mark Brown)

Words fail.  Just look and let me know what title / caption you suggest for this Halloween-appropriate picture. 

What Do I Call This Picture? 

Monday, October 29, 2012

The Atonement in the Simplest, Most Practical Terms I Know

In very practical terms, I believe that our "rewards" and "punishments" are determined within what we become.
In other words, in the end, we will BE our own reward or punishment - with grace / the Atonement providing the leeway allowed for us to muddle around and make mistakes as we become.

Saturday, October 27, 2012

How to Have the Greatest Love in Our Own Lives

A couple of years ago, in one of my New Year's Resolution posts, I started discussing the aspect of charity mentioned in I Corinthians 13:5 that says charity "seeketh not her own". I focused on my own life - what I learned from watching my father interact with my mother and what I learned as I served my future wife.

The next week, I developed that a bit further by focusing on another iteration of this same general principle - what I see as the ultimate expression of seeking not one's own. It is found in John 15:13, which says:

Greater love hath no man than this, that a man lay down his life for his friends.

I felt impressed to re-post today what I wrote back then, and I hope that impression was inspired and that someone who read it today will be helped in some way by it:
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My main point today, as we delve further into charity seeking not her own is that this verse does NOT equate the greatest love imaginable as that which is exhibited by dying for someone. Rather, it is equated with the type of love that is required to "lay down one's life" for another. I believe dying for someone can be a form (a subset) of this type of love, but I believe in many cases it is the most simple, easiest manifestation of this type of charity. I want to use two common situations to illustrate this perspective:

1) When someone sees another in grave danger (like someone who is in a burning building), there often is a natural desire to save that person - even when the outcome might be one's own death. This is true in many situations even when the person inside the building is a stranger to the person who sees the predicament. This inclination appears to be a primal "survival of the species" instinct - or, if you prefer, the light of Christ that allows us temporarily in that situation to see someone else as worth saving at the cost of our own lives. It is "love" in a sense, but I do not see it as the greatest love imaginable.

2) When one's child or spouse is sick and in danger of dying, it is natural to feel something like, "Take me instead. I gladly will die in this person's place." That sounds noble at first glance, but think about it a little more deeply.

If the person offering to take the loved one's place believes in "heaven" or some other similar concept, the thought of death in this situation would bring feelings of peace and perhaps even a bit of joyous expectation. However, that death, in exchange for a spouse's continued life, for example, would leave the spouse alone - to deal with grief and pain, but also, in many situations, to deal with children and others who are devastated by that death. In other words, that desire to die for someone else is a selfish wish in practical terms, even if it is motivated by a sense of love.

I can't see that as an example of the greatest love imaginable.

So, what is left that would constitute such love and be consistent with the verse itself?

To "lay down" is an action verb - as opposed to "lie down", which simply means to "recline in a position common to sleeping". When someone lays down something, she takes something she has been carrying and lets go of it - placing it somewhere at rest and out of her grasp. I like to use the term "set aside" as a synonym - as in the following translation of John 15:13:

Greater love hath no man than this, that a man set aside his life for a friend.

The Savior's ministry was the ultimate example of this, as his dying for others was "just" a subset of his living for others - the final "part" of the Atonement (excepting his resurrection), but nowhere near the entire Atonement. Think about the following:

A man was raised by Mary and Joseph. We have a story of him being taken to the temple as a baby; we read of him teaching the learned men at the temple when 12-years-old; and we find a statement in Luke 2:52 that he "increased in wisdom and stature, and in favour with God and man." (probably the least recognized, acknowledged and understood verse in the entire Bible) Other than that, we have no record of him until the age of 30, when he goes into the wilderness, is tempted, gathers followers, performs miracles and begins his ministry among the people.

Why is a record of the time between age 12 and 30 non-existent?

I believe it is because those were the years of "his life" - the life he "laid down" for his friends. He set aside his own life, and I believe it is important to realize that "Jesus had a life" that needed to be laid down in order to minister and preach and teach and heal and testify and die and rise again. We forget that simple fact so easily as we deify his ministry. 

I believe we hear nothing of wife and children and job and hobbies and travel specifically because that was "his life" that he set aside for us - and that, for me, is MUCH more powerful than if he had jumped into a lake to rescue someone and drowned. He set aside his own life and took up his cross, if you will. He left his own house and "ha(d) not where to lay his head". He might have walked away from the children in his own immediate and/or extended family, some of whom might have died during his ministry, and raised the dead relatives of others.

The example I gave last Saturday of my father setting aside his own life for his beloved wife is the closest example I know personally, but laying down one's life for others doesn't have to be so all-encompassing or singular in focus. It can be temporary, or sporadic, or "as needed". It can be short-term and involve multiple people. It can be as simple as stopping to help someone change a flat tire and being late to an important meeting as a result.

The key is being able to understand when laying down one's life is appropriate and noble - and, even more importantly, having a heart that is willing to act on that understanding and actually lay down one's life (seek not her own), no matter how long is required.
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I want to share some advice in that regard with anyone who has been a member of the LDS Church for some time and is struggling to gain anything new from church:

When you go to church, lay down your life for that short time period and step into Jesus' ministry.  Start going primarily to find ways to serve people, not to be instructed. You can get the instruction you need outside of church, so whatever you get in church will be an unexpected bonus. I promise, there are lots of people who need to be served at any given time - far more, I'm certain, than need to be taught.

Focus on being the servant first (a savior to others) and be the student whenever that happens naturally. 

It really can change the life you lay down when you leave your house each Sunday. 

Friday, October 26, 2012

"Faithful" Members Can Have Differing Views of Scriptural Passages

The following experience happened to me a couple of years ago.  I came across my notes about it and thought I would post a summary here - as an example of how differently we can view scriptural passages and still be "faithful" members of the LDS Church. 

The Gospel Doctrine teacher talked about Elisha and the prophetic mantle, but what I thought was fascinating was when he got to the story of the bears killing the 42 "children". (or "young men" - as it says in the footnotes) He said he has heard a lot of possible interpretations of that story over the years - and proceeded to list and explain briefly four different options. He then said, in summary:

"My own favorite interpretation is that Elisha must have had a terrible day and been in a really foul mood - and had to do some serious repenting after cursing them when he heard about the bears killing them after his curse."

He said this with a huge smile - showing that he was kidding a bit, but he explicitly mentioned that there is a period (the end of a sentence kind of period, not a length of time) between the cursing and the attack of the bears - and that there is NO direct statement that the two events had anything to do with each other. He said that he believes the writers (and mothers of small children) took the two separate events and put them together to create a folk tale in order to scare the children and/or young men of the area into respecting the prophet.
 
My point is not to endorse his view, even though I like it.  Rather it simply is to point out that we can view scriptural passages in lots of different, and even contradictory, ways and still be solidly believing, active, faithful members of the Church.

Wednesday, October 24, 2012

To Feel, Believe, Know, Do or Become

I believe what we DO trumps what we FEEL or BELIEVE or even KNOW when it comes right down to it - and what we BECOME is most important of all.

Tuesday, October 23, 2012

Monday, October 22, 2012

Religions Die or Stagnate When They No Longer Are Relevant to the Masses

I had a statistics class in college in which the professor postulated that the driving force behind every revolution except the American one(s) was the result primarily of the governed people repopulating at such a higher rate than the governing people that they overtaxed the ability of the governors to care properly for the governed. The governed couldn't find work to support themselves, especially in times of agricultural distress - so rather than starve they revolted.

It was a fascinating theory, and I think there is a lot of truth in it.  I think, also, that there is an element of truth with that idea in relation to religion. I think religions die or stagnate when they no longer are relevant to the masses - when the needs of the masses are not met by their religious leaders - when the leaders lose touch with what is important to the members.  Frankly, however, the opposite is true, as well - that religions can die when the masses lose passion for what the leaders teach and demand only what they want to hear. 
 
If it was only about leaders teaching what members want to hear and will accept, it would be easy - but no real growth would occur, in most cases.  Members like to blame leaders for the decline of their religion, but, as often as not, it's the members themselves who cause the divide and disconnect - in numerous ways that are not the focus of this post. 

Friday, October 19, 2012

Why I Love "Mormon Underwear" - as Much as I Hate That Term

The garment (especially for women) is one of the things that I really love about the temple and Mormonism, even as I understand that many women struggle to wear such visually non-pleasing "underwear". 

First, it is the one thing that says starkly to me that women actually do "have the Priesthood" in an important and powerful way - even if they aren't "authorized" in our current time and culture to "exercise keys" and perform ordinances outside the temple. Seriously, the visual representation of men and women being "clothed in the garment of the Holy Priesthood" and carrying Priesthood symbols as they leave the temple and enter the world is wonderful imagery to me.

In other words, if I can say it in this manner, when you get past the outward appearance and how the world sees us and get to what is "below the surface" and how God sees us, all men and women who leave the temple carry the exact same Priesthood symbols with them - just as they both can perform Priesthood ordinances while they are in the temple. Wearing the garment, to me, is more about taking the temple out into the world (being protected from evil in the world as if you still were in the temple) than it is about anything else - which is the main reason I personally don't struggle at all with the concept of wearing the garment.

For what it's worth, I also would have absolutely no problem whatsoever with someone wearing regular underwear beneath the garment, particularly in order to keep the symbolism of the garment more sacred in their own eyes and not let it come to be seen as nothing but weird underwear.