Exponent II's Blog, page 270

The Plan and the Proclamation by Elder Dallin H. Oaks Lesson Plan

Elder Oaks began his talk,The Plan and the Proclamation, by relaying Jesus’ Parable of the Sower.  I haven’t heard this parable referenced often in talks about family but I appreciated the opportunity to think about this parable in the  context of family life.

He then went on to discuss Lehi’s Dream.  We are more accustomed to thinking about this dream (which is also a parable) as instructive about families because members of Lehi’s own nuclear family play key roles in the story.  However, I had never thought about Lehi’s dream and the parable of the sower together before.  Since these two parables are in different books of scripture, we discuss them in completely different years in seminary and Sunday School classes. Combining insights from both parables is an interesting exercise.

Written interpretations to both of these parables are included within the scriptural text. I have included the parables and their written interpretations side by side in the tables below for convenience.  However, parables could have many layers of meaning beyond the written interpretations and class members may feel personal inspiration about unique parallels to their own lives and families as they study and ponder about these parables.

You may print the images and tables included below as handouts or project them onto a large screen as visual aids.

Begin class by discussing the parable of the sower.  You may explain the parable in your own words or invite class members to read it silently on their own. (Note: Round Robin reading of long passages of text is not recommended.) Before they read or listen to the parable, tell them to think about these questions. Discuss their answers after the reading or telling the story.

What gospel principles can we learn from this parable?
What does it warn us to avoid or be cautious about?
How does this parable relate to your personal life and to your family life?

The Parable of the Sower
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Parable of the Sower
Illustration used with permission. courtesy of
©Vesper Stamper/vesperillustration.com

The Parable of the Sower

Matthew 13:3-8
Interpretation

Matthew 13:19-23


3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;



4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:
19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.


5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:

6 And when the sun was up, they were scorched; and because they had no root, they withered away.
20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;

21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.


7 And some fell among thorns; and the thorns sprung up, and choked them:
22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.


8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.



Lehi’s Dream

Now turn your attention to Lehi’s dream.  Again, you may explain the parable in your own words or invite class members to read silently on their own. Before they read or listen to the parable, tell them to think about these questions. Discuss their answers after reading or telling the story.

What gospel principles can we learn from this parable?
What does it warn us to avoid or be cautious about?
How does this parable relate to your personal life and to your family life?

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Lehi’s Dream
Image Courtesy of LDS.org

Lehi’s Dream

1 Nephi 8:10-28
Interpretation

1 Nephi 11:21-36, 12:1-18


10 And it came to pass that I beheld a tree, whose fruit was desirable to make one happy.

11 And it came to pass that I did go forth and partake of the fruit thereof; and I beheld that it was most sweet, above all that I ever before tasted. Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen.

12 And as I partook of the fruit thereof it filled my soul with exceedingly great joy; wherefore, I began to be desirous that my family should partake of it also; for I knew that it was desirable above all other fruit.

11:21 And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father! Knowest thou the meaning of the tree which thy father saw?

11:22 And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things.

11:23 And he spake unto me, saying: Yea, and the most joyous to the soul.

13 And as I cast my eyes round about, that perhaps I might discover my family also, I beheld a river of water; and it ran along, and it was near the tree of which I was partaking the fruit.

14 And I looked to behold from whence it came; and I saw the head thereof a little way off; and at the head thereof I beheld your mother Sariah, and Sam, and Nephi; and they stood as if they knew not whither they should go.

12:16 And the angel spake unto me, saying: Behold the fountain of filthy water which thy father saw; yea, even the river of which he spake; and the depths thereof are the depths of hell.

 


15 And it came to pass that I beckoned unto them; and I also did say unto them with a loud voice that they should come unto me, and partake of the fruit, which was desirable above all other fruit.

16 And it came to pass that they did come unto me and partake of the fruit also.

17 And it came to pass that I was desirous that Laman and Lemuel should come and partake of the fruit also; wherefore, I cast mine eyes towards the head of the river, that perhaps I might see them.

18 And it came to pass that I saw them, but they would not come unto me and partake of the fruit.



19 And I beheld a rod of iron, and it extended along the bank of the river, and led to the tree by which I stood.

20 And I also beheld a strait and narrow path, which came along by the rod of iron, even to the tree by which I stood; and it also led by the head of the fountain, unto a large and spacious field, as if it had been a world.
11:25 And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life;  which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God.


21 And I saw numberless concourses of people, many of whom were pressing forward, that they might obtain the path which led unto the tree by which I stood.

22 And it came to pass that they did come forth, and commence in the path which led to the tree.



23 And it came to pass that there arose a mist of darkness; yea, even an exceedingly great mist of darkness, insomuch that they who had commenced in the path did lose their way, that they wandered off and were lost.
12:17 And the mists of darkness are the temptations of the devil, which blindeth the eyes, and hardeneth the hearts of the children of men, and leadeth them away into broad roads, that they perish and are lost.


24 And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree.



25 And after they had partaken of the fruit of the tree they did cast their eyes about as if they were ashamed.

26 And I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth.

27 And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit.

28 And after they had tasted of the fruit they were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost.
12:18 And the large and spacious building, which thy father saw, is vain imaginations and the pride of the children of men. And a great and a terrible gulf divideth them; yea, even the word of the justice of the Eternal God, and the Messiah who is the Lamb of God, of whom the Holy Ghost beareth record, from the beginning of the world until this time, and from this time henceforth and forever.



Synthesize

Now take some time to talk about how the parables relate to each other.

What are some common themes in the two parables?
What are some differences?
How did studying both parables together expand your understanding of gospel principles?

The possible insights that could be derived from this exercise are infinite.  Merely as an example, since there are no right or wrong answers here, let me share some of the thoughts I had as I studied the Parable of the Sower and Lehi’s Dream together.

Both emphasize the importance of—and the difficulty obtaining—the word of God.
Both parables warn about the dangers of becoming distracted from our eternal goals by worldly priorities.
Lehi’s Dream is told from the perspective of a parent, while the sower could be anyone who spreads the word of God.
Both use the symbol of fruit to represent our eternal goals and rewards. This made me think of other fruit metaphors in the scriptures, such as these:

Matthew 7:15-20
Genesis 2-3
Galatians 5:22-23


In Lehi’s Dream, he finds the fruit already present on a grown tree, which reminded me that God’s love is a gift of grace that we must accept. In contrast, the parable of the sower begins with seeds that must grow before yielding fruit.  This made me think about how we can grow to develop the capability to give the gift of God’s love ourselves, but it may take a great deal of time before our efforts come to fruition.
In Lehi’s Dream, the word of God is solid and stationary (an iron rod), but the people must make great efforts to find it and follow it, focusing my attention to the need to work out our own salvation. However, others did affect the outcome, by encouraging or belittling those who sought the word of God. In the Parable of the Sower, the word of God (the seeds) lands in different environments. This reminded me that not all of us have the same trials and we must have empathy for those who are working within more hostile circumstances than we are.  In the context of families, I thought about how some families are strong environments for growth while others are harmful.

The Proclamation on the Family

Now let’s turn our attention to a more modern document, The Family: a Proclamation to the World. In contrast to the parables we have been studying, the proclamation is quite direct.  For example, the principles to establish a successful family are given as a simple list of nine items:

Successful marriages and families are established and maintained on principles of

faith,
prayer,
repentance,
forgiveness,
respect,
love,
compassion,
work,
and wholesome recreational activities.

While warnings come in a list of three:

We warn that individuals who

violate covenants of chastity,
who abuse spouse or offspring,
or who fail to fulfill family responsibilities

will one day stand accountable before God.

Because of the simple language, it can be easy to read these passages quickly without feeling the need to reflect in the same way we did while reading parables. But let’s look at these passages more carefully.

Are these principles and warnings simple to apply in real life?  Why or why not?
Of all the principles and warnings that could have appeared in these lists, why would these particular ones be vital?
How do these principles and warnings relate to each other? What differences and similarities do you notice between them?
How do the insights you gained while reading the Parable of the Sower and Lehi’s Dream relate to the principles and warnings found in the Proclamation?

The Priesthood and the Savior’s Atoning Power by Dale G. Renlund Lesson Plan

by Bryn[image error]

Note: This is a challenging talk to discuss in Relief Society. It has the potential to encourage women to view ourselves as excluded from the power of the priesthood – to be acted upon rather than to act. In this lesson outline, I’m intentionally sidestepping the rocket in the room that is women not currently holding priesthood offices to focus on a more expansive interpretation that invites women to act in their current circumstances to further the purpose of the priesthood.  

 

Elder Renlund teaches, “…the purpose of the priesthood is to invite others to come unto Christ by helping them receive the restored gospel. We have the priesthood so that we can help Heavenly Father’s children be relieved of the burden of sin and become like Him. Through the priesthood, the power of godliness is manifest in the live of all who make and keep gospel covenants and receive the associated ordinances.”

Women can and do invite others to come unto Christ. We make and keep covenants and participate in ordinances that allow the power of godliness to be made manifest in our words and deeds.

Ask the sisters to consider a time when they have, in some way, invited those around them to come unto Christ. It may be a powerful experience to invite returned missionaries in the group to share their experiences teaching the gospel or to invite women from a variety of circumstances to explain how they invite others to Christ in their day to day lives. Another approach might be to introduce and explore women from the scriptures like Abish (Alma 19) or Martha (john 11) as exemplars.

The most vital line to my thinking is when Elder Renlund teaches that the power of godliness is manifest in the lives of all who make and keep gospel covenants and receive associated ordinances. Impress upon the sisters that, as we make and keep covenants, the power of godliness will manifest itself in our lives. This is both an incredible promise and a great responsibility.

Now might be a good time to emphasize that every woman who holds a calling in the ward or who has made and kept baptismal or temple covenants is contributing to fulfilling the purpose of the priesthood and therefore has need of the power of godliness in her life.

Elder Oaks, in his April 2014 talk “The Keys and Authority of the Priesthood” teaches, “We are not accustomed to speaking of women having the authority of the priesthood in their Church callings, but what other authority can it be? When a woman – young or old – is set apart to preach the gospel as a full-time missionary, she is given priesthood authority to perform a priesthood function. The same is true when a woman is set apart to function as an officer or teacher in a Church organization under the direction of one who holds the keys of the priesthood.”

Now that we understand that women are contributing to the purpose of the priesthood, how can we better contribute to that purpose and find the power of godliness in our lives?

Elder Renlund teaches, “God intends priesthood to be used for more than just a class on Sunday or as a service opportunity.”

Each of us is assisting our Heavenly parents and Jesus Christ in the work of the gospel. Each of us has a work to do that we can better perform as we more fully understand the covenants we have made.

What covenants do we make? Although Elder Renlund’s talk focuses on the Aaronic and Melchezideck priesthood offices, I would suggest that this lesson focus on the baptismal and temple covenants that all women can make. I might also encourage the sisters to read the talk to understand the duties of those priesthood offices and consider the ways that sisters may also perform those duties (read the room on that one!).

To discuss baptismal covenants, read Mosiah 18:8-11. Ask the sisters to consider how the power of godliness has been made manifest in their lives as they “mourn with those that mourn” or “stand as a witness of Jesus Christ.”

To discuss temple covenants, you might start with this lesson from President Rosemary Wixom, who taught, “keeping covenants protects us, prepares us, and empowers us” (April 2014 Conference). You might ask the sisters to consider a time they were prompted to act after visiting the temple. When we recognize the power of godliness in our lives, what promptings have we felt?

Sometimes we make covenants, but struggle to keep them. Elder Renlund teaches, “The atoning blood of Christ can thereby be applied in our lives as we experience the sanctifying influence of the Holy Ghost and receive the blessings God promises.”

The scripture Elder Renlund cited here is Mosiah 4:2. It might be helpful to read this particular scripture out loud and ask the sisters to consider a time in their lives when they needed the Atonement. How can the Atonement of Jesus Christ help us to find the power of godliness again?

End this lesson by asking the sisters to consider the covenants they have made and to find a way this week to invite the power of godliness into their lives. My hope is that the sisters would feel empowered to act on promptings and inspiration, to continue to develop the skills and traits of a disciple of Christ, or to seek the healing influence of the Atonement where needed.

I tried all throughout this lesson overview to figure out how to use that rocket metaphor. I couldn’t do it, but if it worked out for you, I think it would be fascinating and potentially edifying to invite the class to come up with their own metaphors for the purpose and power of the priesthood and how it functions in our lives (perhaps no umbrellas please!).

Bearers of Heavenly Light by Dieter F. Uchtdorf Lesson Plan

Here is the the paragraph of instruction that the Church gives on lds.org, regarding President Uchtdorf’s talk, Bearers of Heavenly Light:

Invite members to search President Uchtdorf’s message and identify how the presence or absence of divine light can affect our lives. You could invite members to study some of the scriptures that President Uchtdorf references and identify truths related to spiritual light. What does the metaphor about the eclipse teach us about the role of agency in seeking spiritual light? What can we do to share Jesus Christ’s divine light with others, especially with our families and with “our youth, who are seeking light”?

[image error]

Photo by Harini Calamur. Used under the CC BY-NC-ND 2.0 license.

The first time light is mentioned in scripture, it is at the very beginning of Genesis.  The first act of creation in Genesis is God’s command, “Let there be light.” God has given us light from the very beginning. Then the world was given more light with Christ, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.”

In this talk, President Uchdorf states,

“In the Doctrine and Covenants we read, “The word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.”5

This profound insight—that light is spirit, which is truth, and that this light shines upon every soul who comes into the world—is as important as it is hopeful. The Light of Christ enlightens and saturates the souls of all who hearken to the voice of the Spirit.

The Light of Christ fills the universe.

It fills the earth.

And it can fill every heart.

“God is no respecter of persons.” His light is available to all—great or small, rich or poor, privileged or disadvantaged.”

Recently I listened to a group of kindergarteners at my children’s school sing “This Little Life of Mine.” It was easy to smile as I watched those small children sing about their light. It’s harder in my day-to-day life to remember that all the adults in my life have the same light.

We have been told many times that every person is born with the Light of Christ? What does that mean? How does it manifest in their lives and the world?

What about yourself? Do you look in the mirror and realize you also have the light of Christ? What might make you feel otherwise? 

President Uchtdorf states,

“Every time you turn your hearts to God in humble prayer, you experience His light. Every time you seek His word and will in the scriptures, the light grows in brightness. Every time you notice someone in need and sacrifice your own comfort to reach out in love, the light expands and swells. Every time you reject temptation and choose purity, every time you seek or extend forgiveness, every time you courageously testify of truth, the light chases away darkness and attracts others who are also seeking light and truth.”

What can we do to increase spiritual light in our lives? Is there a time when you felt light increase in your life? What was that experience like?

Uchtdorf continues,

“Think about your own personal experiences, moments of service to God and fellowmen when divine light has shined in your life—in the holy temple, at the sacrament table, in a quiet moment of prayerful pondering, in your family gatherings, or during an act of priesthood service. Share those moments with family, friends, and especially with our youth, who are seeking light. They need to hear from you that with this light come hope and healing, even in a world full of darkness.”

I love this reassuring and comforting quote from Chieko Okazaki,

“Jesus is the light of the world. We know that this world is a dark place sometimes, but we need not walk in darkness. The people who sit in darkness have seen a great light, and the people who walk in darkness can have a bright companion. We need him, and He is ready to come to us, if we’ll open the door and let him.”

I found this rendition of “This Little Life of Mine with Sylvia McNair and The Mormon Tabernacle Choir. It would be a lovely way to close a lesson. It’s 4 minutes long, so plan accordingly.

 

Another Relief Society lesson plan about light for more ideas: An Ensign to the Nations, a Light to the World

Merry Christmas from Exponent!

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“Nativity” by Brian Kershisnik

Merry Christmas from all of us here at Exponent!

You may have noticed our social media feed participating in the #LightTheWorld campaign by posting old posts on various Christmas themes.  I’ve gathered them all here in one post.  If you’re feeling dark or down this Christmas season, these posts may help you feel light and inspired!

The Christmas nativity story is a parable about how we can #LightTheWorld by giving of ourselves.

As you #LightTheWorld by giving drink to those who are thirsty, enjoy this desert Christmas poem.

“What would you be brave enough to do if the Savior were standing next to you, cheering you on?” #LightTheWorld

How will you #LightTheWorld on the upcoming Sabbath Christmas Eve? Here’s a Sabbath Christmas memory.

#LightTheWorld this Christmas by healing someone’s pain. Love thy neighbor as thyself.

#LightTheWorld this Christmas. Thank your mom. Here’s a mother’s nativity poem.

#LightTheWorld this Christmas by not judging others. The story of Rudolf the red-nosed reindeer teaches this message.

#LightTheWorld this Christmas by suffering the little children to come unto you…especially the little children who are suffering.

#LightTheWorld this Christmas by loving your enemies. Live the gospel of peace.

#LightTheWorld this Christmas by becoming an organ donor.

#LightTheWorld this Christmas by searching the scriptures. Consider these thoughts on the Christmas story by a friend of another faith, Rev. Dorothy Lee.

#LightTheWorld this Christmas by taking in a stranger. Remember that the Christ child was an immigrant.

#LightTheWorld this Christmas by blessing those who are mourning due to recent tragedies.

#LightTheWorld this Christmas by doing unto others as you would have done unto you. Honor their ethnicity as you honor your own.

“For where your treasure is, there will your heart be also.” #LightTheWorld

#LightTheWorld this Christmas with mercy. How do you show compassion?

#LightTheWorld this Christmas. Follow the examples of Mary, Elizabeth and Anna as you care for those in need.

#LightTheWorld this Christmas through worship. Enjoy the traditions of our own faith and others.

#LightTheWorld this Christmas by forgiving someone.

#LightTheWorld and rejoice! It’s almost Christmas! Here’s our Christmas playlist.

She who has the most stuff does not #LightTheWorld more! Let’s avoid Christmas materialism.

#LightTheWorld this Christmas by feeding the hungry. Here’s another way to think of the miracle of the loaves and fishes.

“I want to see myself reflected in Her divinity, to wrap myself in Her smooth blue fabric, to draw on Her endless wisdom and goodness.” #LightTheWorld

#LightTheWorld this Christmas by following the example of Christ. 

#LightTheWorld this Christmas by befriending someone who is going through a difficult time.

 #LightTheWorld this Christmas with prayer.  There are a thousand ways to pray.

By Divine Design by Elder Rasband Lesson Plan

By Divine Design by Elder Rasband is a beautiful, feel-good talk. I really think this is a great way for everyone to feel the love of Christ. But please be aware and sensitive to those who are seeking and on paths that feel lonely. Remind the sisters as often as prompted that not all of the things we are seeking will be answered readily, but in the Lord’s time. The purpose is about building each other up, and recognizing the things in our lives that have been directed by God.  The suggested LDS.org prompts is this:

 

To encourage discussion about Elder Rasband’s message, it might be helpful to invite a few members to bring a sewing pattern, a blueprint, or a recipe and talk about why these are helpful. What examples or teachings from Elder Rasband’s message inspire members to recognize God’s design for their lives? Perhaps class members could share experiences in which they saw the Lord was directing their lives. What have they done to show God that they “treasure” His direction? Why is it important to recognize God’s “divine design”?

 

I am not a huge fan of this, but you can use it if it suits you. In addition, I am not a fan of watching or listening to the conference talk in the actual lesson time. Thus, I suggest preparing some portions of the talk that you aim to discuss on slips of paper that can be handed out at the start of class for later discussion.

At least a week or two before the lesson, ask some members in the class to share stories that might be similar to the ones that Elder Rasband shared in his talk—things that happened to them and are “not just a coincidence”. The stories could be something as simple as how wives met their husbands, or more complex like how parents met the child they were to adopt, or running into missionaries when someone was “less active” or similar. I would try to keep these stories to less than five minutes per person, so you can have three to five people share their experiences. If people are too shy to share, then invite them to write their stories, then read them anonymously.

 

First, read or have someone read this quote from the talk:

Elder Neal A. Maxwell once explained: “None of us ever fully utilizes the [image error]people-opportunities allocated to us within our circles of friendship. You and I may call these intersectings ‘coincidence.’ This word is understandable for mortals to use, but coincidence is not an appropriate word to describe the workings of an omniscient God. He does not do things by ‘coincidence’ but … by ‘divine design.’”5

Our lives are like a chessboard, and the Lord moves us from one place to another—if we are responsive to spiritual promptings. Looking back, we can see His hand in our lives.

 

Next, invite the people who you have asked to share some “not just a coincidence” experiences. Allow for this to take up about half of the lesson time.

 

Next, hand these quotes out and discuss:

Significant events unfold in the gospel and in the Church that further the kingdom of God on earth. They are not by accident but by God’s plan. He who fashioned this world can calm the seas with His word and can steer both Alma and Amulek and Nephi and Laban to be at the right place at precisely the right time.

Likewise, events and associations unfold in each of our lives that further God’s work on earth.

[image error] When we speak of things like this, it can be sometimes confusing—it may sound like we have a lack of agency, or as if everything is ultimately foreordained. How is God’s working with us by ‘divine design’ different to fore-ordination?

 

Now, where does our agency fit in a “divine design”? We have a choice to follow or to not follow our Savior and His chosen leaders. The pattern is clear in the Book of Mormon when the Nephites had turned away from the Lord. Mormon lamented:

“And they saw … that the Spirit of the Lord did no more preserve them; yea, it had withdrawn from them because the Spirit of the Lord doth not dwell in unholy temples—

“Therefore the Lord did cease to preserve them by his miraculous and matchless power, for they had fallen into a state of unbelief and awful wickedness.”

How can we tell which choices are the best choices?

(Sometimes, I think especially for women, it can be very difficult to balance following the Saviour in the way we are supposed to. What I mean is that we might find ourselves on a Thursday afternoon with the following choices: a) I can go to the temple, b) I can spend time with an elderly neighbour, and c) I can invite a less active friend out to get to know her better.

All of these choices are good—so which one should we choose? I think prayer is an imperative part in balancing the good choices that compete for our time.)

 

Most often, our good works are known to only a few. They are, however, recorded in heaven. One day, we will stand as a witness of our whole-souled devotion to works of righteousness. No trial or calamity can derail God’s plan of happiness. Indeed, by “divine design,” “joy cometh in the morning.”8 “I came into the world to do the will of [the] Father,”9 Jesus taught. Dear brothers and sisters, so have we.

 

How are good works necessary for us to partake of the blessings of God’s divine design for us?

 

The Lord loves to be with us. It is no coincidence that when you are feeling His Spirit and acting on first promptings that you feel Him as He promised: “I will go before your face. I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you, to bear you up.”

 

How do you feel knowing that Christ will go before you, and is surrounding you as you follow promptings that might otherwise be scary or even uncomfortable to you? Can following the spirit give us confidence?

 

When we are righteous, willing, and able, when we are striving to be worthy and qualified, we progress to places we never imagined and become part of Heavenly Father’s “divine design.” Each of us has divinity within us. When we see God working through us and with us, may we be encouraged, even grateful for that guidance. When our Father in Heaven said, “This is my work and my glory—to bring to pass the immortality and eternal life of man,”20 He was talking about all of His children—you in particular.

 

Consider this sentence alone: Each of us has divinity within us. How does that make you feel about yourself? How does that make you feel about your child, your spouse, your friends and even your enemies? How can we encourage the divinity from within each other to rise up?

 

Elder Rasband: Each of us is precious and loved by the Lord, who cares, who whispers, and who watches over us in ways unique to each of us. He is infinitely wiser and more powerful than mortal men and women. He knows our challenges, our triumphs, and the righteous desires of our hearts.

 

Write this on the board, or even have it prepared on handouts for the class:

{insert your name}, you are precious and loved by the Lord, who cares, who whispers, and who watches over you in ways that are unique to you and your life. He is infinitely wiser and more powerful than mortal men and women. He knows your challenges, your triumphs, and the righteous desires of your hearts.

 

How does this make you feel to know that God knows your challenges, no matter how big or small– right now? 

 

Bear your testimony of how each of us is a divine daughter of Heavenly Parents, and that our Heavenly Parents knows us intimately and individually.

The Trek Continues by Elder M. Russell Ballard Lesson Plan

The Trek Continues by Elder M. Russell Ballard is actually quite a lovely General Conference talk, and could be taken in many different directions. The suggested LDS.org prompts is this:

 

To begin a discussion about Elder Ballard’s message, you could invite someone to share an experience when they had a destination but discovered they were on the wrong route. How do examples like these relate to our personal “trek” back to Heavenly Father? Members could then search for counsel and warnings that Elder Ballard gives that can help us know if we are headed in the right direction in our own lives. Give members time to ponder their own paths and to discuss ways we can help and encourage others in their “trek” back to Heavenly Father.

 

I do not mind this, but I would amend the questions to reflect Heavenly Mother and/or Heavenly Parents rather than just “Heavenly Father.”

 

Now, personally, I am not a fan of watching or listening to the conference talk in the actual lesson time.[image error] Thus, I suggest preparing some portions of the talk that you aim to discuss on slips of paper that can be handed out at the start of class. If possible, I suggest looking up the history of the chapel you meet in, or some local church history in your area and sharing it with the class. The purpose of this is to help everyone feel an integral part of the church’s history, and not just the early Saints who went on trek in the United States. As the title of the talk suggests, “The trek continues…” it also implies that the trek never ended. Thus, no matter where you worship, local pioneers helped build the chapels and establish the congregation where you are meeting. Give them some attention, respect and gratitude! For example:

What year was the chapel you meet in constructed?
If it was constructed before the 1980’s, see if there are any records or see if there are older church members who might recall what people did as fundraisers to help build that chapel.
Who dedicated the chapel where you worship?
See if you can get a copy of the dedicatory prayer, and see what blessings were promised to those who would attend church there.
(you may choose to do the following for your closest temple rather than your ward building)

 

Next, (or if the above is not feasible) hand the papers out and discuss each in whatever order you choose. My examples are listed chronologically in the talk as follows:

 

Despite their many differences in language, culture, and nationality, they shared a testimony of the Father, the Son, and the Holy Ghost, the Restoration of the gospel of Jesus Christ, and a desire to build Zion—a place of peace, happiness, and beauty in preparation for the Second Coming of the Savior.

 

[image error]In 2018, how can church members in a politically, socially and culturally diverse world connect as one? What can we do locally to connect ourselves to church members in our home wards? What can we do to better fellowship those who have differing cultural or political preferences?

 

The early Saints were not perfect, but they established a foundation upon which we are building families and a society that love and keep covenants, which is highlighted in various news stories around the world because of our commitment to Jesus Christ and our volunteer efforts to help those nearby and far away.

 

Is anyone in here perfect? What can we do to build a foundation for Christ in spite of our imperfections?

 

I have a deep conviction that if we lose our ties to those who have gone before us, including our pioneer forefathers and mothers, we will lose a very precious treasure. I have spoken about “Faith in Every Footstep” in the past and will continue in the future because I know that rising generations must have the same kind of faith that the early Saints had in the Lord Jesus Christ and His restored gospel.

 

How does connecting to pioneers—be it the Pioneers following Brigham Young in America, to the young missionaries who first established church branches outside of North America—help us to develop our testimonies? Why is it important for us to be in tune with our history?

 

Although it is appropriate and important to remember the historic 19th-century Mormon pioneer trek, we need to remember that “the trek through life continues!” for each of us as we prove our own “faith in every footstep. New converts no longer gather to pioneer settlements in the western United States. Instead, converts gather to their local congregations, where the Saints worship our Heavenly Father in the name of Jesus Christ. With more than 30,000 congregations established around the world, all are gathered to their own Zion. As the scriptures note, “For this is Zion—the pure in heart.”

 

What can you do to help your local ward to feel like Zion? Are there some friendships [image error]that could be mended? Are there personality clashes that could and should be softened and amended?

Close by bearing your testimony that life is a journey and that we are all progressing at different rates and in different ways.

 

If possible: Have this following quote as a final handout for people to take home and ponder. Feel free to bear your testimony about any hard-won “multiplicity of blessings” you may have experienced in your life.

 

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Many of us are on amazing journeys of discovery—leading to personal fulfillment and spiritual enlightenment. Some of us, however, are on a trek that leads to sorrow, sin, anguish, and despair.

In this context, please ask yourself: What is your final destination? Where are your footsteps taking you? And is your journey leading you to that “multiplicity of blessings” the Savior has promised?

Bound Feet

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In third grade, my teacher taught us a little about China. The only thing I remember was that I heard of China’s ancient custom of footbinding for the first time. I learned that very young girls would have their feet bound so tightly that toes and bones of the feet were broken to adhere to a cultural beauty standard. The forefoot and heel were brought toward each other in an unnatural arch that made walking difficult. Even as a child I was appalled to hear of this tortuous practice that girls younger than me had been subjected to for a thousand years, trying to get their feet as small as 4 inches. That was considered the gold beauty standard. At the time I didn’t realize that women in my own culture also suffered for beauty.

 

As I grew up I learned about corsets, plucking, shaving, high heels, and cosmetic surgery. I burned myself trying to fix my hair with a curling iron. Foot binding still seemed barbaric, but gradually my view of my own culture also admitted barbarity in what was expected of or tried by women to adhere to a beauty standard. I learned of anorexia and bulimia, ‘nose jobs’, and ‘tummy tucks’. I am inclined to look at extreme beauty customs as a perversity. Gradually among my own adult female friends I have heard things about wanting a ‘mommy makeover’. Apparently, the sacrifice our bodies go through to bring children into this world is acceptable only as long as it doesn’t permanently change our bodies. We must ‘fix’ them by liposuction of the belly, removing saggy skin to make it taut, and surgically ‘lift’ the breasts that have grown heavy and then empty again after nourishing new life.

 

Lately, I have been thinking about this footbinding practice. As in many patriarchal practices, it was most often chosen by the mother to make her daughter more attractive to a future potential mate. Apparently it was considered a luxury to afford an ornamental wife with ‘lotus feet’, and it was difficult to marry off a daughter who had regular functional feet. The small crippled feet and awkward gait became aligned with sexual attractiveness. As a mother, I like to think that I would never subject my daughter to such a practice, that I would never restrict her natural growth to make her more attractive to society. But the truth is, we all do it. In what ways do we restrict our daughters as they grow into women? Every time we accept a worldview that marginalizes women or restricts their opportunities and life expectations solely due to their sex.

 

In many areas of the world, educational opportunities for girls and women are restricted. Women and girls in many areas cannot own property or land. Many areas of the world do not guarantee equal rights for women and girls by law. In certain areas girls are still subjected to “honour” killings, female genital mutilation, trafficking, restricted mobility, and early marriage. Some areas restrict healthcare for women and girls. If we want to unbind our sisters, I feel we should challenge systems that continue to bind women’s figurative feet. Women will only be able to walk on their own feet when society allows girls and women equal access to health services, education and information, employment, ownership, and political voice.

 

I live in America, where privilege sometimes blinds us to the conditions under which others live. I grew up in the LDS church in a deeply orthodox family. I heard lip service given to the idea that men and women in the church are ‘equal’, while at the same time I was observing practices that seemed to indicate otherwise. I feel that girls in the church are conditioned to expect less. As in many areas of the world, Mormon women are expected to carry out the lion’s share of manual, emotional, and mental labor in the family, with a primary responsibility for household production, meals, and childrearing. Girls and boys in the church grow up seeing men in most positions of leadership and authority. The general authorities who I looked to for the words of God taught me that a woman’s place is primarily in the home, that the ideal woman walked quietly by her husband’s side and sustained him by supporting his him in church responsibilities. To me it seemed that basically a woman takes care of all the day-to-day stuff so a man can be freed up to do the ‘important’ things. In patriarchal systems men take on more prestigious tasks, and any task performed routinely by men will become more prestigious than tasks routinely performed by women; while tasks taken on by women will become less prestigious just because women do them.

 

Sex has definitely defined and circumscribed roles and aspirations of girls in the church. Girls who thought they’d like to pass the sacrament when they got older were quickly told that although it was a righteous ambition for their male classmates, it was unrighteous for her. Girls would see their brothers ordained to the priesthood, given God’s power and authority to act in God’s name, while even their righteous mothers can not. In fact, they are not allowed to want it, and will be quickly criticized and corrected. Women are encouraged to perform invisible supportive roles, and are excluded from visible roles, even those that don’t require priesthood.

 

I wonder if we are binding our daughters’ ambitions. Are we ‘binding’ them by teaching them to unilaterally submit to external authority figures without teaching them of their own internal spiritual authority? Are we binding our girls by teaching them that however ‘things are’ is because that is ‘the way God wants it’? Are we teaching our daughters to be meek and submissive so they will be more likely to get a mate and ‘fit in’? Does something break inside them when they are raised in this system? Is their growth restricted by being bound?

 

My view of the gospel is that the only binding we should be doing is binding up wounds and broken hearts.  Sexist attitudes that become entrenched subliminally from a young age by observing policies in the church are not necessarily God’s way, and we should be careful to not pass on harmful imbalanced policies as if they were doctrine.

Finding Heavenly Mother in the Nativity

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Growing up, the most coveted costume in our nativity box was Mary. Unlike the other ramshackle pieces—a few foil-covered cardboard crowns, some tinsel halos, a couple of old bathrobes, and half a dozen shepherd’s headdresses made of hand towels—Mary’s costume was an unblemished band of smooth, blue fabric. When it was double-looped, it made both a hair covering and a maternity robe, easily concealing the smudgy plastic baby doll that would miraculously appear as the Christ child just seconds after Mary settled in at her makeshift stable.

We had only one Mary costume, which seems appropriate as there’s only one Mary in the scene. But we were family of six girls, and we each wanted to be Mary every year.

We didn’t say so, of course. Saying you wanted to be Mary was the least Mary-like thing you could do, which meant you were less likely to be given the role. Instead, we pawed through the costumes, each of us running a hand over the blue fabric, pretending not to care who would be wrapped in Mary’s robes that year.

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Plenty of male parts in the Nativity.

There was no rotation, no method to ensure that all was fair and equal in the casting of Mary each year. I seem to remember my older sister playing Mary more often than not, though we each had our turn eventually. The sisters who were not in the Holy Family had to double up on parts, so I came to identify myself as both a shepherd and a wise man in order to steel myself against the disappointment of not being Mary. Again.

We tried to feminize the other parts as much as possible. We dressed the angel Gabriel in a shimmery white skirt, pretending that he, too, was a female lead. We had a female innkeeper, wise women from the east, and shepherdesses watching their flocks. The only one explicitly male character was Joseph, and his part was often performed by my dad, decked in his own brown bathrobe and head towel.

Our Nativity was not what you might call accurate, but it was performed with love and reverence, despite our lack of men and boys. It remains one of the most spiritually potent rituals of my youth.

And yet, as an adult, I can’t help but quarrel with the casting.

Like so many of our roles in Mormondom, most of the important parts are played by men. In our art, our hymns, our primary songs, women don’t wear crowns, halos, or shepherd headdresses. Women are the background extras, the characters most easily cut from the mise-en-scène.

This is why Mary’s existence is something of a miracle in the Christmas story. In a religion that revolves largely around male characters—male Savior, male God, male priests, male prophets, male apostles, male writers and translators of scripture—Mary is one of a handful of women we actually celebrate at church.

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And yet, our depictions of Mary are still largely patriarchal. The Mary of Mormonism is largely a glorified vessel for the divine. Sure, she displays a few admirable qualities: willingness to serve, tenderness, and at the very least a parent’s instinct to wrap a baby in something and to set it down somewhere safe and not-on-the-ground. Other than that, we don’t know much about her. She’s mostly absent from the Biblical narrative. We might read descriptions of her whereabouts, but we don’t hear her voice or see her actions.

Then, of course, is the issue of her virginal status. Like many women, Mary has been used to police sexual purity among Christian women for centuries. She sets a literally impossible standard for women to achieve: become mothers, she says, but not through sex. I sometimes worry that by venerating Mary, I’m not celebrating the many other meaningful identities available to women outside of maidenhood and motherhood. Instead I worry that I’m simply propping up the machines that have kept women underfoot for most of human history.

And yet, I can’t dismiss Mary. She remains one of the most mysterious and revered women in religious history.

She gave birth to and raised God, which sets her in a world apart from other scriptural heroes—above priests, apostles, and even prophets. In other denominations of Christianity, she’s often celebrated as a universal mother figure. She’s wise, kind, and forgiving—a compassionate intercessor on behalf of all humanity in the face of sin and evil.

But Mormons don’t worship Mary—not in the way many other Christians do. To us, she’s a revered woman, though no more perhaps than Eve or Sarah, Esther or Ruth. And though we might think of them fondly, we do not approach them in prayer or worship them. And yet, to me there’s always been something different about Mary.

On the one hand, we have the historic Mary, the one patched together by Biblical scholars. Except for the bare fact of her existence, scholars tell us that Mary is almost completely invisible from actual historic records. We can speculate about her life and origins, but we don’t know her.

On the other hand, we have Mary from Mormondom and Christianity. This Mary is a sweet and tender young woman who loved God and loved motherhood, both admirable qualities. She was a “precious and chosen vessel,” a singer of lullabies, a woman who “kept all these things and pondered them in her heart.”

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But there’s a third representation of Mary that rides the undercurrent of feminist Mormon spirituality. That’s the role of Mary, Holy Mother, a woman Tresa Edmunds calls the “closest avatar we have to our heavenly mother.”

To me, this representation is at once the most satisfying and the most heartbreaking—an apt duality in her nature. This is the representation of Mary that sees her as a version of Heavenly Mother herself. This depiction is satisfying in the sense that I finally see deity wearing the robes of womanhood. It’s an acknowledgement that I’m the daughter of Heavenly Parents, not simply a motherless child in the scheme of divine existence.

And yet, it’s heartbreaking, too. I see so little of Heavenly Mother represented in my religious tradition that I grasp at even the smallest resemblance. This cracks open my heart in a different way. I should be able to see representations of my actual Heavenly Mother at church, to speak freely about my spiritual experiences with Her, to pray to and worship and revere Her in the same way I do my Heavenly Father. Mormons should speak of Her, we should know more of Her nature and Her works. When I see Her in Mary, I cling to Her image. I tease it out. I even play-act.

In this way, I feel I almost know Her, though I want to know Her better. Always. I want to see myself reflected in Her divinity, to wrap myself in Her smooth blue fabric, to draw on Her endless wisdom and goodness. I long to be mothered by Her, to drink deeply of her love, to stand rooted in Her wild power. And though She’s still nothing more than shadows on a cave wall, I’m learning to be like Her, to follow her dance, to find myself sung in her deep and sacred song.

Q&A: Why aren’t Mormon feminists thrilled with the new LDS temple baptistry policy?

[image error]I have heard from many men and a few women who are confused about the underwhelming response of feminists, including myself, to the LDS Church’s announcement that youth roles, particularly male youth roles, will be expanded in Mormon temple baptistries.  I cannot speak for all feminists, but on behalf of myself, let me explain.

“But this will be such a good experience for the Young Men!”

I don’t doubt that. I  want our young men to have good experiences. Church leaders have taught that members must be given meaningful assignments in order to feel needed and engaged in the Church, and I believe them. However, passing the sacrament, scouting, and exercising the priesthood are already opportunities for Young Men that exclude Young Women, and extending additional new opportunities to Young Men that exclude Young Women (in this case, the opportunities to baptize and serve as official witnesses in the temple) increases the gender inequity in the church that already alienates so many of our Young Women.

“But the girls got a new assignment too!”

I said, “meaningful assignments.” Busywork is not equality. Female temple workers do not need Young Women to serve as their “assistants” because women do not have a lot to do in the temple baptistry; they are banned from most of the work. Women are not allowed to baptize, to serve as witnesses, to confirm, to stand in the confirmation circle, to welcome patrons to the temple, to check temple recommends, to keep records, or even to feed names into the projector.  With so many bans in place, women often sit to the side watching or receive the kind of assignment that could easily be performed by inanimate objects like towel hooks and laundry baskets. Young Women will not feel needed if their work is literally not needed.

“But this policy change is necessary! There aren’t enough adult men to staff the baptistry!”

Yes, banning women from so many assignments yields staffing shortages. But Mormon women are ready and willing to fill these roles and do the work. In fact, not too long ago, Ordain Women asked church leaders to consider just allowing women to officially witness ordinances—even if they maintain bans on women officiating. Instead, the LDS church is dealing with the shortage by opening temple baptistry witnessing and officiation to male children, creating one more venue where Mormon women are subordinate to their adolescent sons.

“But I mopped water in the baptistry once and it was a good experience for me. Why are women complaining?”

I hope we all have a good attitude when it is our turn to rotate through some of the more menial tasks associated with the work of the church. However, please keep in mind that men have the privilege of rotating while women are barred from many other opportunities men enjoy. Being permanently assigned to menial labor is different from occasionally rotating through it.

“But I asked my daughter/wife/female friend, and she doesn’t want to baptize/witness/welcome patrons/feed names into the projector.”

Then no one should make her do those things. However, that is not a good reason to bar other women who would welcome the opportunity.

The Spiritual Practice of Writing Poetry

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One of the most engaging spiritual practices that I have tried this year is writing poetry.  I’m not a successful maker of things and my attempts at crafts and baking usually look like bona fide Pinterest fails. Words are my jam. For the last several months I’ve walked around with a small notebook in my bag and whenever an idea strikes, I take a few minutes to scribble out a poem. If I have a little extra time on the weekend, I sit down with intention and think of something to write about. At a later time, I transfer my poems into my computer, making edits in the process. I used to be an intense journaler, but I no longer have the time or energy to spend an hour writing each day. I never spent much time re-reading journal entries, but I do like to re-read and revise my poems. They have more ongoing value to me.

Typically, these poems are about things I’ve been feeling or experiencing. Writing them is a process of reflection and completing these mini reflections has brought me new understanding and peace, but also joy. I haven’t had a creative outlet in a long time and this new-to-me spiritual practice feels deeply fulfilling. I worked in a university art department for 10 years as an art historian and all around me people were making things and creating at many different levels. During that time, I produced thousands of words of academic articles, book chapters, presentations, and blog posts, but nothing of beauty in and of itself, though I am proud of all of that work. For me, writing poetry fills that desire to create, to craft, to make something else. Writing poems connects me to a tradition of spiritual communication that women, including Mormon women, have practiced for a long time.

Nearly all of my poems, especially in a first draft state, are poor to mediocre in quality. I have come to realize that the benefit I receive from this spiritual practice is not tied to the quality of the poems. But I’ve also learned that I can improve my poetry, if I want, with a lot of revision. To end, I will leave you with a poem about poems…

Lists

My life runs on lists

Shopping lists

To-do lists

Criteria for assignments

Students

Calendars

Without lists

There is nothing

Poems are lists

Lists of words

Phrases

Images

Ideas

They are my creative lists

My memory lists

My feelings lists

A different way

To sort

Keep track of

Myself