Two Trains and a Dream

Et in Arcadia Ego.
Virgil

("And I (death) am even in Arcadia."
 "Arcadia" is another word for a pastoral paradise.)

The ways of God are unknowable to man.

Saint Augustine

The bow of God's wrath is bent,
 and justice bends the arrow at your heart.

Jonathan Edwards

All the minds and spirits God ever sent into the world
are susceptible
of enlargement and improvement.

Joseph Smith

I. OCTOBER 8, 1908: A TRAIN

Pulled out of Green River, Wyoming, heading
West toward Salt Lake City. The Mormon prophet,
Joseph F. Smith, was going home from a visit
to Boston, with his traveling companion.
He saw the flash of white butts as a herd
Of antelope, coming in from the north, turned
Away from the train and bounced through the sage,
And he thought how sixty years before, aged twelve, he had
Watched such plenitude of beasts on this same route,
Then on a wagon seat next to his mother
As she managed their team on the pioneer trek
After his father, Hyrum, was shot
With Joseph at Carthage. The car was hot,
So he walked to the back, out onto
A polished wood platform with a wrought iron rail—
And heard a voice say, “Go in and sit down.”
He turned back but then stopped, wondering if he had
Imagined the voice, when it came again: “Sit down.”
Just as he reached his seat, the train hit
A broken rail and the engine and most
Of the cars (not his) went off the tracks.
The companion later wrote that the prophet
Would have been badly hurt if he hadn't sat down,
Because all of the cars were “jammed up bad.”

II. MAY 25, 1999: A TRAIN OUT OF BOSTON

Boston, leaving Providence, Rhode Island,

Struck Julia Toledo, from a

Mormon family in Ecuador

And her four sons, walking on the tracks.

All were killed instantly, except Jose, ten,

Who died in two days. They had just left a

Transition shelter where they stuffed their packs

With clothes, coloring books, tiny dolls—all found

Along the tracks, with shoes, torn packs, a bloody

Bible. Julia had led them through a break

In the fence for a shortcut to someplace,

Fleeing, some said, an abusive husband

Who had tried to steal his sons. But he,

Located in Ecuador, heart-broken, said no,

There was trouble with his in-laws because he was

Still Catholic. Others said it was

Julia's sister, tired of baby-sitting,

Had driven them out to homelessness.

They had climbed a short trail up the traprock

Of the railbed, walked two miles before Jose

Got separated, to the north side.

Julia, carrying Pedro, pulling Angel

And Carlos, was just lunging across

To reach him when the train struck them all.

III. IN MY DREAM GOD IS LISTENING, CAREFULLY,

As I tell him these stories and ask him,

“Which of these trains, children, was in your hands?”

We are both seated, quite comfortably,

On a green satin French provincial

Couch, in a room painted by Watteau—

The transition room in Kubrick's 2001.

God asks me if I am proud or rebellious.

I notice that he is luminous under his robe,

And his face is serene beyond all description,

His skin young, downy, but full of pores.

I can see small white scars across his forehead.

Then tears gather in his eyes, and slowly

Tears begin to drop like blood from every pore.

I ask again, “Which train is on your hands?”

And he sets his face toward me like flint: “Both. All.”

EUGENE ENGLAND
JANUARY 2000

© 2010 Eugene England Foundation. All rights reserved.

http://www.eugeneengland.org/selected-writings/poetry 

Douglas Adams, On why the Earth was Created

Ultimate Answer to the Ultimate Question of Life, The Universe, and Everything from the supercomputer, Deep Thought, .... When asked to produce The Ultimate Question, the computer says that it cannot; however, it can help to design an even more powerful computer, the Earth, that can. .....


It takes Deep Thought 7½ million years to compute and check the answer, which turns out to be 42. The Ultimate Question itself is unknown.

• "Six by nine. Forty two."
• "That's it. That's all there is."
• "I always thought something was fundamentally wrong with the universe"

“Narrator: There is a theory which states that if ever anyone discovers exactly what the Universe is for and why it is here, it will instantly disappear and be replaced by something even more bizarre and inexplicable. 

There is another theory which states that this has already happened.”

6*9=54

6₁₃ × 9₁₃ = 42₁₃  (using base 13).

(see, Hitchhiker Guide to the Galaxy)

http://en.wikipedia.org/wiki/Phrases_from_The_Hitchhiker%27s_Guide_to_the_Galaxy

on improper times of complaint, see avoidance of cavil

“Never complain of that of which it is 

• at all times 
• in your power 
• to rid yourself.”

― Adam Smith, The Theory of Moral Sentiments

SMITH, Adam. Holograph letter signed to Thomas Cadell. Dated
[Edinburgh, 15 March 1788] MS Gen 1297

On Liahona's and Iron Rods

What the Church Means to People Like Me
by Richard D. Poll

Liahona; a ball of curious workmanship

A natural reaction to my title--since this is not a testimony meeting in which each speaker is his own subject--might be, "Who cares?" For who in this congregation, with the possible exception of my brother, Carl, are "people like me?" I have a wife and daughter present who find me in some respects unique. And I am sure there are students at Brigham Young University who hope that I am unique. By the time I have finished there may be some among you who will share that hope. 

Yet I have chosen the topic because I believe that in some important respects I represent a type of Latter-day Saint which is found in almost every ward and branch in the Church. By characterizing myself and explaining the nature of my commitment to the Gospel, I hope to contribute a little sont to the Gospel, I hope to contribute a little something of value of each of you, whether it turns out that you are "people like me" or not. 

My thesis is that there are two distinct types of active and dedicated Latter-day Saints. I am not talking about "good Mormons" and "Jack Mormons," or about Saints in white hats and pseudo-Saints in black. No, I am talking about two types of involved Church members who are here tonight, each deeply committed to the Gospel but also prone toward misgivings about the legitimacy, adequacy, or serviceability of the commitment of the other. 

The purpose of my inquiry is not to support either set of misgivings, but to describe each type as dispassionately as I can, to identify myself with one of the types, and then to bear witness concerning some of the blessings which the Church offers to the type I identify with. My prayer is that this effort will help us all to look beyond the things which obviously differentiate us toward that "unity of faith" which Christ set as our common goal. 

For convenience of reference, let me propose symbols for my two types of Mormons. They have necessarily to be affirmative images, because I am talking only about "good" members. I found them in the Book of Mormon, a natural place for a Latter-day Saint to find good symbols as well as good counsel. 

The figure for the first type comes from Lehi's dream--the Iron Rod. The figure for the second comes also from Lehi's experience--the Liahona. So similar they are as manifestations of God's concern for his children, yet just different enough to suit my purposes tonight. 

The Iron Rod, as the hymn reminds us, was the Word of God. To the person with his hand on the rod, each step of the journey to the tree of life was plainly defined; he had only to hold on as he moved forward. In Lehi's dream the way was not easy, but it was clear. 

The Liahona, in contrast, was a compass. It pointed to the destination but did not fully mark the path; indeed, the clarity of its directions varied with the circumstances of the user. For Lehi's family the sacred instrument was a reminder of their temporal and eternal goals, but it was no infallible delineator of their course. 

Even as the Iron Rod and the Liahona were both approaches to the word of God and to the kingdom of God, so our two types of members seek the word and the kingdom. The fundamental difference between them lies in their concept of the relation of man to the "word of God." Put another way, it is a difference in the meaning assigned to the concept "the fullness of the Gospel." Do the revelations of our Heavenly Father give us a handrail to the kingdom, or a compass only? 

The Iron Rod Saint does not look for questions, but for answers, and in the Gospel--as he understands it--he finds or is confident that he can find the answer to every important question. The Liahona Saint, on the other hand, is preoccupied with questions and skeptical of answers; he finds in the Gospel--as he understands it--answers to enough important questions so that he can function purposefully without answers to the rest. This last sentence holds the key to the question posed by my title, but before pursuing its implications let us explore our scheme of classification more fully. 

As I suggested at the outset, I find Iron Rods and Liahonas in almost every L.D.S. congregation, discernible by the kinds of comments they make in Gospel Doctrine classes and the very language in which they phrase their testimonies. What gives them their original bent is difficult to identify. The Iron Rods may be somewhat more common among converts, but many nowadays are attracted to the Church by those reasons more appropriate to Liahonas which I will mention later on. Liahona testimonies may be more prevalent among born members who have not had an emotional conversion experience, but many such have developed Iron Rod commitments in the home, the Sunday School, the mission field, or some other conditioning environment. Social and economic status appear to have nothing to do with type, and the rather widely-held notion that education tends to produce Liahonas has so many exceptions that one may plausibly argue that education only makes Liahonas more articulate. Parenthetically, some of the most prominent Iron Rods in the Church are on the BYU faculty. 

Pre-existence may, I suppose, have something to do with placement in this classification, even as it may account for other life circumstances, but heredity obviously does not. The irritation of the Iron Rod father confronted by an iconoclastic son is about as commonplace as the embarrassment of the Liahona parent who discovers that his teen-age daughter has found comfortable answers in seminary to some of the questions that have perplexed him all his life. 

The picture is complicated by the fact that changes of type do occur, often in response to profoundly unsettling personal experiences. The Liahona member who, in a context of despair or repentance, makes the "leap of faith" to Iron Rod commitment is rather rare, I think, but the investigator of Liahona temperament who becomes an Iron Rod convert is almost typical. The Iron Rod member who responds to personal tragedy or intellectual shock by becoming a Liahona is known to us all: this transition may be but is not necessarily a stage in a migration toward inactivity or even apostasy. 

My present opinion is that one's identification with the Iron Rods or the Liahonas is more a function of basic temperament and of accidents than of pre-mortal accomplishments or mortal choices, but that opinion--like many other views expressed in this sermon--has neither scriptural nor scientific validation. 

A point to underscore in terms of our objective of "unity of the faith" is that Iron Rods and Liahonas have great difficulty understanding each other--not at the level of intellectual acceptance of the right to peaceful co-existence, but at the level of personal communion, of empathy. To the Iron Rod a questioning attitude suggests an imperfect faith; to the Liahona an unquestioning spirit betokens a closed mind. Neither frequent association nor even prior personal involvement with the other group guarantees empathy. Indeed, the person who has crossed the line is likely to be least sympathetic and tolerant toward his erstwhile kindred spirits. 

I have suggested that the essential difference between the Liahonas and the Iron Rods is in their approach to the concept "the word of God." Let us investigate that now a little the Iron Rod is confident that, on any question, the mind and will of the Lord may be obtained. His sources are threefold: Scripture, Prophetic Authority, and the Holy Spirit. In the Standard Works of the Church the Iron Rod member finds far more answers than does his Liahona brother, because he accepts them as God's word in a far more literal sense.

In them he finds answers to questions as diverse as the age and origin of the earth, the justification for capital punishment, the proper diet, the proper role of government, the nature and functions of sex, and the nature of man. To the Liahona, he sometimes seems to be reading things into the printed words, but to himself the meaning is clear. 


In the pronouncements of the General Authorities, living and dead, the Iron Rod finds many answers, because he accepts and gives comprehensive application to that language of the Doctrine and Covenants which declares: "And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation" (68:4). This reliance extends to every facet of life. On birth control and family planning, labor relations and race relations, the meaning of the Constitution and prospects for the United Nations, the laws of health and the signs of the times, the counsel of the "living oracles" suffices. Where answers are not found in the published record, they are sought in correspondence and interviews, and once received, they are accepted as definitive. 

Third among the sources for the Iron Rod member is the Holy Spirit. As Joseph Smith found answers in the counsel, "If any of you lack wisdom, let him ask of God . . . ," so any Latter-day Saint may do so. Whether it be the choice of a vocation or the choice of a mate, help on a college examination or in finding "Golden Prospects" in the mission field, healing the sick or averting a divorce--in prayer is the answer. The response may not be what was expected, but it will come, and it will be a manifestation of the Holy Spirit. Implicit in all this is the confidence of the Iron Rod Latter-day Saint that our Heavenly Father is intimately involved in the day-to-day business of His children. As no sparrow falls without the Father, so nothing befalls man without His will. God knows the answers to all questions and has the solutions to all problems, and the only thing which denies man access to this reservoir is his own stubbornness. Truly, then, the person who opens his mind and heart to the channels of revelation, past and present, has the iron rod which leads unerringly to the Kingdom. 


The Liahona Latter-day Saint lacks this certain confidence. Not that he rejects the concepts upon which it rests--that God lives, that He loves His children, that His knowledge and power are efficacious for salvation, and that He does reveal His will as the Ninth Article of Faith affirms. Nor does he reserve the right of selective obedience to the will of God as he understands it. No, the problem for the Liahona involves the adequacy of the sources on which the Iron Rod testimony depends. 


The problem is in perceiving the will of God when it is mediated--as it is for almost all mortals--by "the arm of flesh." The Liahona is convinced by logic and experience that no human instrument, even a prophet, is capable of transmitting the word of God so clearly and comprehensively that it can be universally understood and easily appropriated by man. 

Because the Liahona finds it impossible to accept the literal verbal inspiration of the Standard Words, the sufficience of scriptural answers to questions automatically comes into question. If Eve was not made from Adam's rib, how much of the Bible is historic truth? If geology and anthropology have undermined Bishop Ussher's chronology, which places creation at 4000 B.C., how much of the Bible is scientific truth? And if our latter-day scriptures have been significantly revised since their original publication, can it be assumed that they are now infallibly authoritative? To the Liahona these volumes are sources of inspiration and moral truth, but they leave many specific questions unanswered, or uncertainly answered. 


As for the authority of the Latter-day prophets, the Liahona Saint finds consensus among them on Gospel fundamentals but far-ranging diversity on many important issues. The record shows error, as in Brigham Young's statements about the continuation of slavery, and it shows change of counsel, as in the matter of gathering to Zion. It shows differences of opinion--Heber J. Grant and Reed Smoot on the League of Nations, and David O. McKay and Joseph Fielding Smith on the process of creation. To the Liahonas, the "living oracles" are God's special witnesses of the Gospel of Christ and His agents in directing the affairs of the Church, but like the scriptures, they leave many important questions unanswered, or uncertainly answered. 


The Iron Rod proposition that the Spirit will supply what the prophets have not gives difficulty on both philosophical and experimental grounds. Claims that prayer is an infallible, almost contractual, link between God and man through the Holy Spirit find Liahona Mormons perplexed by the nature of the evidence. As a method of confirming truth, the witness of the Spirit demonstrably has not produced uniformity of Gospel interpretation even among Iron Rod Saints, and it is allegedly by the witness of that same Spirit--by the burning within--that many apostates pronounce the whole Church in error. As a method of influencing the course of events, it seems unpredictable and some of the miracles claimed for it seem almost whimsical. By the prayer of faith one man recovers his lost eyeglasses; in spite of such prayer, another man goes blind.


All of which leaves the Liahona Mormon with a somewhat tenuous connection with the Holy Spirit. He may take comfort in his imperfect knowledge from that portion of the Article of Faith which says that "God will yet reveal many great and important things . . . ." And he may reconcile his conviction of God's love and his observation of the uncertain earthly outcomes of faith by emphasizing the divine commitment to the principle of free agency, as I shall presently do. In any case, it seems to the Liahona Mormon that God's involvement in day-to-day affairs must be less active and intimate than the Iron Rod Mormon believes, because there are so many unsolved problems and unanswered prayers. 


Is the Iron Rod member unaware of these considerations which loom so large in the Liahona member's definition of his relationship to the word of God? In some instances, I believe, the answer is yes. For in our activity-centered Church it is quite possible to be deeply and satisfyingly involved without looking seriously at the philosophical implications of some Gospel propositions which are professed. 


In many instances, however, the Iron Rod saint has found sufficient answers to the Liahona questions. He sees so much basic consistency in the scriptures and the teachings of the latter-day prophets that the apparent errors and incongruities can be handled by interpretation. He finds so much evidence of the immanence of God in human affairs that the apparently pointless evil and injustice in the world can be handled by the valid assertion that God's ways are not man's ways. He is likely to credit his Liahona contemporaries with becoming so preoccupied with certain problems that they cannot see the Gospel forest for the trees, and he may even attribute that preoccupation to an insufficiency of faith.

As a Liahona, I must resist the attribution, though I cannot deny the preoccupation. 

Both kinds of Mormons have problems. Not just the ordinary personal problems to which all flesh is heir, but problems growing out of the nature of their Church commitment. 

The Iron Rod has a natural tendency to develop answers where none may, in fact, have been revealed. He may find arguments against social security in the Book of Mormon; he may discover in esoteric prophetic utterances a timetable for that Second Coming of which "that day and hour knoweth no man . . . ." His dogmatism may become offensive to his peers in the Church and a barrier to communication with his own family; his confidence in his own insights may make him impatient with those whom he publicly sustains. He may also cling to cherished answers in the face of new revelation, or be so shaken by innovation that he forms new "fundamentalist" sects.  The Iron Rod concept holds many firm in the Church, but it leads some out. 

The Liahona, on the other hand, has the temptation to broaden the scope of his questioning until even the most clearly defined Church doctrines and policies are included. His resistance to statistics on principle may deteriorate into a carping criticism of programs and leaders. His ties to the Church may become so nebulous that he cannot communicate them to his children. His testimony may become so selective as to exclude him from some forms of Church activity or to make him a hypocrite in his own eyes as he participates in them. His persistence in doubting may alienate his brethren and eventually destroy the substance of his Gospel commitment. Then he, too, is out--without fireworks, but not without pain. 


Both kinds of Latter-day Saints serve the Church. They talk differently and apparently think and feel differently about the Gospel, but as long as they avoid the extremes just mentioned, they share a love for and commitment to the Church. They cannot therefore be distinguished on the basis of attendance at meetings, or participation on welfare projects, or contributions, or faithfulness in the performance of callings. They may or may not be hundred percenters, but the degree of their activity is not a function of type, insofar as I have been able to observe. (It may be that Iron Rods are a little more faithful in genealogical work, but even this is not certain.) 

Both kinds of members are found at every level of Church responsibility--in bishoprics and Relief Society presidencies, in stake presidencies and high councils, and even among the General Authorities. But whatever their private orientation, the public deportment of the General Authorities seems to me to represent a compromise, which would be natural in the circumstances. They satisfy the Iron Rods by emphasizing the solid core of revealed truth and discouraging speculative inquiry into matters of faith and morals, and they comfort the Liahonas by resisting the pressure to make pronouncements on all subjects and by reminding the Saints that God has not revealed the answer to every question or defined the response to every prayer.

As I have suggested, the Iron Rods and the Liahonas have some difficulty understanding each other. Lacking the patience, wisdom, breadth of experience, or depth of institutional commitment of the General Authorities, we sometimes criticize and judge each other. But usually we live and let live--each finding in the Church what meets his needs and all sharing the Gospel blessings which do not depend on identity of testimony.

Which brings me to the second part of my remarks--the part which gives my talk its title: What the Church Means to People Like Me. Although I have tried to characterize two types of Latter-day Saints with objectivity, I can speak with conviction only about one example from one group. In suggesting--briefly--what the Church offers to a Liahona like me, I hope to provoke all of us to reexamine the nature of our own commitments and to grow in understanding and love for those whose testimonies are defined in different terms. 


By my initial characterization of types, I am the kind of Mormon who is preoccupied with questions and skeptical of answers. I find in the Gospel--as I understand it--answers to enough important questions so that I can function purposefully, and I hope effectively, without present answers to the rest.
The primary question of this generation, it seems to me, is the question of meaning. Does life really add up to anything at all? At least at the popular level, the philosophy of existentialism asks, and tries to answer, the question of how to function significantly in a world which apparently has no meaning. When the philosophy is given a religious context, it becomes an effort to salvage some of the values of traditional religion for support in this meaningless world. 

To the extent that existence is seen as meaningless--even absurd--human experiences have only immediate significance. A psychedelic trip stands on a par will a visit to the Sistine Chapel or a concert of the Tabernacle Choir. What the individual does with himself--or other "freely consenting adults"--is nobody's business, whether it involves pot, perversion, or "making love, not war."
For me, the Gospel answers this question of meaning, and the answer is grandly, challenging. It lies in three revealed propositions: (1) Man is eternal. (2) Man is free. (3) God's work and glory is to exalt this eternal free agent--man. 

The central conception is freedom. With a belief in the doctrine of free agency I can cope with some of the riddles and tragedies which are cited in support of the philosophy of the absurd. In the nature of human freedom--as I understand it--is to be found the reconciliation of the concept of a loving God and the facts of an unlovely world. 

The restored Gospel teaches that the essential stuff of man is eternal, that man is a child of God, and that it is man's destiny to become like his Father. But this destiny can only be achieved as man voluntarily gains the knowledge, the experience, and the discipline which godhood requires and represents. This was the crucial question resolved in the council in heaven--whether man should come into an environment of genuine risk, where he would walk by faith. 

To me, this prerequisite for exaltation explains the apparent remoteness of God from any aspects of the human predicament--my predicament. My range of freedom is left large, and arbitrary divine interference with that freedom is kept minimal, in order that I may grow. Were God's hand always upon my shoulder, or his Iron Rod always in my grasp, my range of free choice would be constricted, and my growth as well.

This view does not rule out miraculous interventions by our Heavenly Father, but it does not permit their being commonplace. What is seen as miracle by the Iron Rod Saints, my type tends to interpret as coincidence, or psychosomatic manifestation, or inaccurately remembered or reported event. The same attitude is even more likely with regard to the Satanic role in human affairs. The conflict between good and evil--with its happy and unhappy outcomes--is seen more often as a derivative of man's nature and environment than as a contest between titanic powers for the capture of human pawns. If God cannot, in the ultimate sense, coerce the eternal intelligences which are embodied in His children, then how much less is Lucifer able to do. We may yield to the promptings of good or evil, but we are not puppets.
There is another aspect of the matter. If, with or without prayer, man is arbitrarily spared the consequences of his own fallibility and the natural consequences of the kind of hazardous world in which he lives, then freedom becomes meaningless and God capricious. If the law that fire burns, that bullets kill, that age deteriorates, and that the rain falls on the just and the unjust is sporadically suspended upon petition of faith, what happens to that reliable connection between cause and consequence which is a condition of knowledge: and what a peril to faith lies in the idea that God can break the causal chain, that he frequently does break it, but that in my individual case he may not choose to do so. This is the dilemma of theodicy, reconciling God's omnipotence with evil and suffering, which is so dramatically phrased: "If God is good, he is not God; if God is God, he is not good." 

From what has been said, it must be apparent that Liahonas like me do not see prayer as a form of spiritual mechanics, in spite of such scriptural language as "Prove me herewith . . ." and "I, the Lord, am bound . . ." Prayer is rarely for miracles, or even for new answers. It is--or ought to be--an intensely personal exercise in sorting out and weighing the relevant factors in our problems, and looking to God as we consider the alternative solutions. (Many of our problems would solve themselves if we would consider only options on which we could honestly ask God's benediction.) We might pray for a miracle, especially in time of deep personal frustration or tragedy, but we would think it presumptuous to command God and would not suspend the future on the outcome of the petition. 


This is not to say that Liahonas cannot verbalize prayer as proficiently as their Iron Rod contemporaries. One cannot be significantly involved in the Church without mastering the conventional prayer forms and learning to fit the petition to the proportions of the occasion. But even in the public prayers it is possible, I believe, for the attentive ear to detect those differences which I have tried to describe. To oppose evil as we can, to bear adversity as we must, and to do our jobs well--these are the petitions in Liahona prayers. They invoke God's blessings, but they require man's answering. 

To this Liahona Latter-day Saint, God is powerful to save. He is pledged to keep the way of salvation open to man and to do, through the example and sacrifice of His Son and the ordinances and teachings of His Church, what man cannot do for himself. But beyond this, He has left things pretty much up to me--a free agent, a god in embryo who must learn by experience as well as direction how to be like God.
In this circumstance the Church of Jesus Christ performs three special functions for me. Without them, my freedom might well become unbearable: 

In the first place, the Church reminds me--almost incessantly--that what I do makes a difference. It matters to my fellow men because most of what I do or fail to do affects their progress toward salvation. And it matters to me, even if it has no discernible influence upon others. I reject the "hippie" stance, not because there is something intrinsically wrong with beards and sandals, but with estrangement and aimlessness. Even though life is eternal, time is short and I have none to waste. 

In the second place, the Church suggests and sometimes prescribes guidelines for the use of freedom. The deportment standards of the Ten Commandments and the Sermon on the Mount, the rules for mental and physical well being in the Doctrine and Covenants, the reminders and challenges in the temple ceremony--these are examples, and they harmonize with free agency because even those which are prescribed are not coerced. 

There is a difference here, I think, between the way Iron Rods and Liahonas look at the guidelines. Answer-oriented, the Iron Rods tend to spell things out; Sabbath observance becomes no TV or movies, or TV but no movies, or uplifting TV and no other, or no studying, or studying for religion classes but no others. For Liahonas like me, the Sabbath commandment is a reminder of the kinship of free men and a concerned and loving Father. 

What is fitting, not what is conventional, becomes the question. On a lovely autumn evening I may even, with quiet conscience, pass up an M.I.A. fireside for a drive in the canyon. But the thankfulness for guidelines is nonetheless strong. 


In final place comes the contribution of the Church in giving me something to relate to--to belong to--to feel a part of. 

Contemporary psychology has much to say about the awful predicament of alienation. "The Lonely Crowd" is the way one expert describes it. Ex-Mormons often feel it; a good friend who somehow migrated out of the Church put it this way the other day: "I don't belong anywhere." 

For the active Latter-day Saint such alienation is impossible. The Church is an association of kindred spirits, a sub-culture, a "folk"--and this is the tie which binds Iron Rods and Liahonas together as strongly as the shared testimony of Joseph Smith. It is as fundamental to the solidarity of L.D.S. families--almost--as the doctrine of eternal marriage itself. It makes brothers and sisters of the convert and the Daughter of the Utah Pioneers, of the Hong Kong branch president and the missionary from Cedar City. It unites this congregation--the genealogists and the procrastinators, the old-fashioned patriarchs and the family planners, the eggheads and the doubters of "the wisdom of men." 

This sense of belonging is what makes me feel at home in the Palo Alto Ward. Liahonas and Iron Rods together, we are products of a great historic experience, laborers in a great enterprise, and sharers of a commitment to the proposition that life is important because God is real and we are His children--free agents with the opportunity to become heirs of his kingdom. 

This is the witness of the Spirit to this Liahona Latter-day Saint. When the returning missionary warms his homecoming with a narrative of a remarkable conversion, I may note the inconsistency or naivete of some of his analysis, but I am moved nevertheless by the picture of lives transformed--made meaningful--by the Gospel. When the Home Teachers call, I am sometimes self-conscious about the "role playing" in which we all seem to be engaged, yet I ask my wife often--in our times of deepest concern and warmest parental satisfaction--what might our daughters have become without the Church. When a dear friend passes, an accident victim, I may recoil from the well-meant suggestion that God's need for him was greater than his family's, but my lamentation is sweetened by the realization of what the temporal support of the Saints and the eternal promises of the Lord mean to those who mourn.
For this testimony, the Church which inspires and feeds it, and fellowship in the Church with the Iron Rods and Liahonas who share it, I express my thanks to my Heavenly Father in the name of His Son, Jesus Christ, Amen.

---

RICHARD POLL is Professor of History at Western Illinois University. Formerly Vice-President of Administration there and Chairman of History at BYU. Dr. Poll has published extensively and recently co-authored a biography of Hugh B. Brown.

On path ways and road signs

But what, in conclusion of Joy? 

for that, after all,

what the story has mainly been about.  

To tell you the truth,

the subject has lost nearly all interest for me 

since I became a Christian. ...

I cannot, indeed, complain, like Wordsworth, that the visionary gleam has passed away.  ...

But I now know that the experience, considered as a state of my own mind, had never the kind of importance I once gave it. ...

• It was valuable only as a pointer to something other and outer.  ...
• When we are lost in the woods the sight of a signpost is a great matter.  ... 
• He who first sees it cries "Look!"  The whole party gathers round and stares. ..
• But when we have found the road and are passing sign post every few miles, we shall not stop and stare.
• They will encourage us and we shall be grateful to the authority that set them up. ...

But we shall not stop and stare, or not much; not on this road, ...

Not, of course, that I  Don't often catch myself stopping to stare at roadside objects of even less importance.

(Suprised by Joy: The Shape of My Early Life)

Clive Stanley Lewis 

Page 238

Copyright 1956 By C.S. Lewis

Copyright renewed 1984 by Arthur Owen Barfield

Joy = sehnsucht  a difficult to translate Germain concept.  

a longing intense...  

this drive will not rest ...

not feeling at home.
I need to leave peace. 

The circle I seek,

return I may then.  

[my first  poetry]

(see in addition to, G.K. Chesterton,  "Homesick at Home” (1896) from The Coloured Lands (London: Sheed & Ward, 1938))

see http://en.wikipedia.org/wiki/Sehnsucht

Stages of Faith James Fowler

Stages of Faith

Stage I Intuitive-Projective faith is the fantasy-filled, imitative phase in which the child can be powerfully and permanently influenced by examples, moods, actions and stories of the visible faith of primally related adults.

The stage most typical of the child of three to seven, it is marked by a relative fluidity of thought patterns. The child is continually encountering novelties for which no stable operations of knowing have been formed. The imaginative processes underlying fantasy are unrestrained and uninhibited by logical thought. In league with forms of knowing dominated by perception, imagination in this stage is extremely productive of long-lasting images and feelings (positive and negative) that later, more stable and self-reflective valuing and thinking will have to order and sort out. This is the stage of first self-awareness. The "self-aware" child is egocentric as regards the perspectives of others. Here we find first awarenesses of death and sex and of the strong taboos by which cultures and families insulate those powerful areas.

The gift or emergent strength of this stage is the birth of imagination, the ability to unify and grasp the experience-world in powerful images and as presented in stories that register the child's intuitive understandings and feelings toward the ultimate conditions of existence.

The dangers in this stage arise from the possible "possession" of the child's imagination by unrestrained images of terror and destructiveness, or from the witting or unwitting exploitation of her or his imagination in the reinforcement of taboos and moral or doctrinal expectations.

The main factor precipitating transition to the next stage is the emergence of concrete operational thinking. Affectively, the resolution of Oedipal issues or their submersion in latency are important accompanying factors. At the heart of the transition is the child's growing concern to know how things are and to clarify for him- or herself the bases of distinctions between what is real and what only seems to be.

Stage 2 Mythic-Literal faith is the stage in which the person begins to take on for him- or herself the stories, beliefs and observances that symbolize belonging to his or her community. Beliefs are appropriated with literal interpretations, as are moral rules and attitudes. Symbols are taken as one-dimensional and literal in meaning. In this stage the rise of concrete operations leads to the curbing and ordering of the previous stage's imaginative composing of the world. The episodic quality of Intuitive-Projective faith gives way to a more linear, narrative construction of coherence and meaning. Story becomes the major way of giving unity and value to experience. This is the faith stage of the school child (though we sometimes find the structures dominant in adolescents and in adults). Marked by increased accuracy in taking the perspective of other persons, those in Stage 2 compose a world based on reciprocal fairness and an immanent justice based on reciprocity. The actors in their cosmic stories are anthropomorphic. They can be affected deeply and powerfully by symbolic and dramatic materials and can describe in endlessly detailed narrative what has occurred. They do not, however, step back from the flow of stories to formulate reflective, conceptual meanings. For this stage the meaning is both carried and "trapped" in the narrative.

The new capacity or strength in this stage is the rise of narrative and the emergence of story, drama and myth as ways of finding and giving coherence to experience.

The limitations of literalness and an excessive reliance upon reciprocity as a principle for constructing an ultimate environment can result either in an overcontrolling, stilted perfectionism or "works righteousness" or in their opposite, an abasing sense of badness embraced because of mistreatment, neglect or the apparent disfavor of significant others.

A factor initiating transition to Stage 3 is the implicit clash or contradictions in stories that leads to reflection on meanings. The transition to formal operational thought makes such reflection possible and necessary. Previous literalism breaks down; new "cognitive conceit" (Elkind) leads to disillusionment with previous teachers and teachings. Conflicts between authoritative stories (Genesis on creation versus evolutionary theory) must be faced. The emergence of mutual interpersonal perspective taking ("I see you seeing me; I see me as you see me; I see you seeing me seeing you.") creates the need for a more personal relationship with the unifying power of the ultimate environment.

In Stage 3 Synthetic-Conventional faith, a person's experience of the world now extends beyond the family. A number of spheres demand attention: family, school or work, peers, street society and media, and perhaps religion. Faith must provide a coherent orientation in the midst of that more complex and diverse range of involvements. Faith must synthesize values and information; it must provide a basis for identity and outlook.

Stage 3 typically has its rise and ascendancy in adolescence, but for many adults it becomes a permanent place of equilibrium. It structures the ultimate environment in interpersonal terms. Its images of unifying value and power derive from the extension of qualities experienced in personal relationships. It is a "conformist" stage in the sense that it is acutely tuned to the expectations and judgments of significant others and as yet does not have a sure enough grasp on its own identity and autonomous judgment to construct and maintain an independent perspective. While beliefs and values are deeply felt, they typically are tacitly held-the person "dwells" in them and in the meaning world they mediate. But there has not been occasion to step outside them to reflect on or examine them explicitly or systematically. At Stage 3 a person has an "ideology," a more or less consistent clustering of values and beliefs, but he or she has not objectified it for examination and in a sense is unaware of having it. Differences of outlook with others are experienced as differences in "kind" of person. Authority is located in the incumbents of traditional authority roles (if perceived as personally worthy) or in the consensus of a valued, face-to-face group.

The emergent capacity of this stage is the forming of a personal myth-the myth of one's own becoming in identity and faith, incorporating one's past and anticipated future in an image of the ultimate environment unified by characteristics of personality.

The dangers or deficiencies in this stage are twofold. The expectations and evaluations of others can be so compellingly internalized (and sacralized) that later autonomy of judgment and action can be jeopardized; or interpersonal betrayals can give rise either to nihilistic despair about a personal principle of ultimate being or to a compensatory intimacy with God unrelated to mundane relations
Factors contributing to the breakdown of Stage 3 and to readiness for transition may include: serious clashes or contradictions between valued authority sources; marked changes, by officially sanctioned leaders, or policies or practices previously deemed sacred and unbreachable (for example, in the Catholic church changing the mass from Latin to the vernacular, or no longer requiring abstinence from meat on Friday); the encounter with experiences or perspectives that lead to critical reflection on how one's beliefs and values have formed and changed, and on how "relative" they are to one's particular group or background. Frequently the experience of "leaving home"--emotionally or physically, or both--precipitates the kind of examination of self, background, and lifeguiding values that gives rise to stage transition at this point.

The movement from Stage 3 to Stage 4 Individuative-Reflective faith is particularly critical for it is in this transition that the late adolescent or adult must begin to take seriously the burden of responsibility for his or her own commitments, lifestyle, beliefs and attitudes. Where genuine movement toward stage 4 is underway the person must face certain unavoidable tensions: individuality versus being defined by a group or group membership; subjectivity and the power of one's strongly felt but unexamined feelings versus objectivity and the requirement of critical reflection; self-fulfillment or self-actualization as a primary concern versus service to and being for others; the question of being committed to the relative versus struggle with the possibility of an absolute.

Stage 4 most appropriately takes form in young adulthood (but let us remember that many adults do not construct it and that for a significant group it emerges only in the mid-thirties or forties). This stage is marked by a double development. The self, previously sustained in its identity and faith compositions by an interpersonal circle of significant others, now claims an identity no longer defined by the composite of one's roles or meanings to others. To sustain that new identity it composes a meaning frame conscious of its own boundaries and inner connections and aware of itself as a "world view." Self (identity) and outlook (world view) are differentiated from those of others and become acknowledged factors in the reactions, interpretations and judgments one makes on the actions of the self and others. It expresses its intuitions of coherence in an ultimate environment in terms of an explicit system of meanings. Stage 4 typically translates symbols into conceptual meanings. This is a "demythologizing" stage. It is likely to attend minimally to unconscious factors influencing its judgments and behavior.

Stage 4's ascendant strength has to do with its capacity for critical reflection on identity (self) and outlook (ideology). Its dangers inhere in its strengths: an excessive confidence in the conscious mind and in critical thought and a kind of second narcissism in which the now clearly bounded, reflective self overassimilates "reality" and the perspectives of others into its own world view.
Restless with the self-images and outlook maintained by Stage 4, the person ready for transition finds him- or herself attending to what may feel like anarchic and disturbing inner voices. Elements from a childish past, images and energies from a deeper self, a gnawing sense of the sterility and flatness of the meanings one serves any or all of these may signal readiness for something new. Stories, symbols, myths and paradoxes from one's own or other traditions may insist on breaking in upon the neatness of the previous faith. Disillusionment with one's compromises and recognition that life is more complex than Stage 4's logic of clear distinctions and abstract concepts can comprehend, press one toward a more dialectical and multileveled approach to life truth.

Stage 5 Conjunctive faith involves the integration into self and outlook of much that was suppressed or unrecognized in the interest of Stage 4's self-certainty and conscious cognitive and affective adaptation to reality. This stage develops a "second naivete'' (Ricoeur) in which symbolic power is reunited with conceptual meanings. Here there must also be a new reclaiming and reworking of one's past. There must be an opening to the voices of one's "deeper self." Importantly, this involves a critical recognition of one's social unconscious-the myths, ideal images and prejudices built deeply into the self-system by virtue of one's nurture within a particular social class, religious tradition, ethnic group or the like.

Unusual before mid-life, Stage 5 knows the sacrament of defeat and the reality of irrevocable commitments and acts. What the previous stage struggled to clarify, in terms of the boundaries of self and outlook, this stage now makes porous and permeable. Alive to paradox and the truth in apparent contradictions, this stage strives to unify opposites in mind and experience. It generates and maintains vulnerability to the strange truths of those who are "other." Ready for closeness to that which is different and threatening to self and outlook (including new depths of experience in spirituality and religious revelation), this stage's commitment to justice is freed from the confines of tribe, class, religious community or nation. And with the seriousness that can arise when life is more than half over, this stage is ready to spend and be spent for the cause of conserving and cultivating the possibility of others' generating identity and meaning.

The new strength of this stage comes in the rise of the ironic imagination-a capacity to see and be in one's or one's group's most powerful meanings, while simultaneously recognizing that they are relative, partial and inevitably distorting apprehensions of transcendent reality. Its danger lies in the direction of a paralyzing passivity or inaction, giving rise to complacency or cynical withdrawal, due to its paradoxical understanding of truth.
Stage 5 can appreciate symbols, myths and rituals (its own and others') because it has been grasped, in some measure, by the depth of reality to which they refer. It also sees the divisions of the human family vividly because it has been apprehended by the possibility (and imperative) of an inclusive community of being. But this stage remains divided. It lives and acts between an untransformed world and a transforming vision and loyalties. In some few cases this division yields to the call of the radical actualization that we call Stage 6.

Stage 6 is exceedingly rare. The persons best described by it have generated faith compositions in which their felt sense of an ultimate environment is inclusive of all being. They have become incarnators and actualizers of the spirit of an inclusive and fulfilled human community.
 
They are "contagious" in the sense that they create zones of liberation from the social, political, economic and ideological shackles we place and endure on human futurity. Living with felt participation in a power that unifies and transforms the world, Universalizers are often experienced as subversive of the structures (including religious structures) by which we sustain our individual and corporate survival, security and significance. Many persons in this stage die at the hands of those whom they hope to change. Universalizers are often more honored and revered after death than during their lives. The rare persons who may be described by this stage have a special grace that makes them seem more lucid, more simple, and yet somehow more fully human than the rest of us. Their community is universal in extent. Particularities are cherished because they are vessels of the universal, and thereby valuable apart from any utilitarian considerations. Life is both loved and held to loosely. Such persons are ready for fellowship with persons at any of the other stages and from any other faith tradition.

James Fowler

From Joann Wolski Conn (ed.), Women’s Spirituality: Resources for Christian Development. (Paulist, 1986), pp. 226-232.

http://faculty.plts.edu/gpence/html/fowler.htm, 09-16-2011