Satan and Jesus Christ are ‘bros’ when Romney ran for president

 

(I wrote this piece more than 11 years ago. I like it, so I rescued it from Wayback purgatory. The photo above is of Romney in 2012 after he defeated Newt Gingrich in the Florida Republican presidential primary.)

I love this lead from an Idaho newspaper (Rexburg Standard Journal) covering an LDS fireside: “A top LDS religious leader gave a rare unscripted fireside to Brigham Young University-Idaho students Saturday.”

“Unscripted fireside?” With apologies to Orwell, that’s a delightful phrase. Why was it unscripted?

According to the article, it’s because M. Russell Ballard, a member of the church’s 12 Apostles, admitted that the LDS Church believes that Jesus Christ and Satan, Old Scratch himself, were brothers.

The following is from reporter Nate Sunderland’s article: “You remember Mr. (Mike) Huckabee (who was also vying to be the Republican candidate for president), who among other things said that Mormons believe that Jesus and the devil were brothers?” Ballard asked students. “Remember that? It went all over the media. “Well they are!” Ballard exclaimed to a laughing student body. “But they (the media and nonmembers) don’t understand that, because they don’t have the (LDS gospel) restoration. They don’t understand the spiritual relationship that … we are all sons and daughters of God, and that Lucifer was one of those and (that) he chose to use his agency in an unrighteous way.”

Back to this column: One of the ironies about being a Mormon is that a religion that is so progressive, eccentric and so different — and more interesting — than conventional, mainstream Christian religions is staffed by a conservative, button-down public relations-conscious, every-word-approved bureaucracy.

I concede that may be a smart move to manage a church of more than 10 million — discipline does have its advantages — but isn’t it interesting that the deepest journeys into LDS church doctrine are found in high priest group meetings, and not the semiannual general conferences? Trust me, we talk a lot about Christ and Satan being highly favored sons of Heavenly Father in the preexistence. But just so it’s clear, we think Old Scratch has fallen out of favor!

During the 2008 presidential campaign, it was easy to know when candidate Mitt Romney was being asked a question about LDS doctrine, such as where the Garden of Eden was. He had that deer in the headlights look, paired with a nervous, dismissive comment such as, “who told you we believe that!?” Of course Romney was partially derailed by the GOP’s own semi-fundamentalist pharisee, Mike Huckabee, blabbing that Mitt thinks Christ and Satan were brothers.

Since Mitt’s probably going to run again, maybe Elder Ballard is trying to pave the way for a smoother theological trail through Bible Belt Iowa. Are we far off from a brand new media campaign pitching Jesus Christ, the Great I Am, and Satan, the Son of the Morning Star, as onetime comrades in arms who went their separate ways?

Naah, not going to happen. But it’d make a heck of a movie.

-- Doug Gibson

Jimmy Stewart’s other Christmas film -- 40 years of Mr. Krueger's Christmas

    Most of the world associates the actor Jimmy Stewart and Christmas with the marvelous Frank Capra film, “It’s a Wonderful Life.”  And that is a classic tale, with everyman George Bailey learning, at his most depressed hour, how much a town needs him.

     But there is another Jimmy Stewart Christmas movie, “Mr. Krueger’s Christmas,” made by the Mormon Church in 1980. (Watch the film here) It used to be a fixture on TV stations across the nation during the holidays.  It is not an advertisement for the Mormon Church.  Rather, it’s a story of an elderly widower’s optimism and faith that carries him through life, particularly during times such as Christmas, when loneliness can be heightened.

     Stewart, who gives a great performance, plays Willie Krueger, an elderly widower who lives alone with a cat in the basement of an apartment house where he serves as janitor.  We don’t know anything about Mr. Krueger’s past, other than he is a widower and alone this Christmas Eve.  Mr. Krueger is a bit of a Walter Mitty character.  He likes to daydream.  His daydreams are mostly childlike.  He listens to the Mormon Tabernacle Choir on an LP and imagines conducting it.  He peers through a glass shop window at a fancy suit and imagines himself wearing it at a fancy function.  I’m sure most of us have similar daydreams.

    Just as Mr. Krueger is settling in for a lonely Christmas night, he hears carolers outside.  Pleasantly surprised, he shouts from the basement for them to join him for a cup of hot chocolate.  The carolers, who appear well off, are leery of Mr. Krueger, not in a mean way as much as a condescending “this is an odd, old guy” way.  Mr. Krueger excitedly prepares for their visit but they merely stand at his door, sing a song and leave.  All except for a little girl, Clarissa, who wanders into the small home and leaves her mittens.  This paves the way for a second encounter between Mr. Krueger and the carolers.

     I won’t give away the ending except to say that before the reunion there is a deeply moving daydream where Mr. Krueger, looking at a baby Jesus nativity piece, imagines he is at the birth of Christ.  He kneels before the baby Jesus and thanks his Savior for always loving him, no matter if he deserved it or not.  He thanks Jesus for being with him when his wife died and for reminding him to be compassionate to a lonely, cantankerous neighbor.

     This is a powerful scene that establishes Christ’s love – and its power to raise our spirits no matter what – as the main theme of Mr. Krueger’s Christmas.  In fact, it makes the final scene with the carolers seem almost an afterthought.  Mr. Krueger, we learn, can maintain his optimism, his childlike charity and love, no matter what life throws at him.

     Again, there is no proselytizing for the Mormon Church in this film.  That broadens its appeal and certainly helped more people see it.  It’s very popular on the Internet Movie Database, with an 8.0 rating out of a 10 high score.

     The 26-minute film has mostly disappeared from television.  Some people say it is hard to find.  In Utah, a quick trip to Seagulls or Deseret Book will find it easily. (That may not be so easy anymore. Deseret Book does not appear to sell the film today. Ebay has a lot of copies for sale.)  In 2005, it was re-released on DVD with a remastered musical score and sent to Ensign magazine subscribers.  My copy of it comes with three other LDS-filmed shorts, including the moving four-minute short, “The Nativity,” that recounts Christ’s birth.

     If you haven’t seen this film in more than a few years, hunt it down.  It’s worth another viewing.  In a press conference when the film was released, Stewart, succinct and to the point, summed up why he did the film:

     “I liked the script.  I liked the message.  I thought it was time we needed something like this.”

--

This review from long ago (10-plus years) did not even survive in Google Wayback. Glad we had a copy of the Standard Works page to transcribe and bring back Cal Grondahl's wonderful cartoon. (In the early Standard Works days, the cartoons were black and white.) Happy 40th anniversary for this iconic film. I last recall Mr. Krueger's Christmas being promoted at least 15 years ago. We were handed DVDs at church during a Christmas service. But today, I'm sure a healthy number of people watch the film during December.

--- Doug Gibson

--- Originally published at StandardBlogs

Book argues that Book of Mormon a response to Anti-Semitism in New Testament

Review by Doug Gibson

Bradley J. Kramer, who has degrees from both the University of North Carolina at Chapel Hill and Brigham Young University, provides a provocative argument in a new book published by Greg Kofford Books, Salt Lake City. At least it's a provocative argument to readers such as myself, with a more casual relationship to Gospel knowledge and analysis.

The theme is described in the title, "Gathered in One -- How the Book of Mormon Counters Anti-Semitism in the New Testament." The author does not consider the New Testament to be uninspired nor anything less than essential to those who adhere to or seek to learn more about Christianity. In fact, it's mulled in the book that perhaps anti-Judaism is a better term than anti-Semitism.

With analysis augmented by references to religious scholars, Kramer argues that much of the New Testament, particularly in the Gospel of Matthew and John, can perpetuate a hostility and increasing prejudice against Jews. The aforementioned Gospels, including later parts of The New Testament, were written several decades after Christ was crucified. The Romans had utilized extreme force against the Jews, and this influenced sentiments within the still-young Christian faith.

An example of this cited in Matthew Chapter 27, is the Gospel author's assertion that all Jews present urged a hesitant Pontius Pilate to kill Jesus. This includes the so-called blood curse, where the Jews are quoted as saying "his blood be on us, and on our children."

As Kramer writes, "And now, before all its readers, the Gospel of Matthew passes judgment on the Jews ... inviting its readers to scourge and mock and ultimately execute them, just as the ancient Jews allegedly did Jesus."

Kramer's book dismisses the Gospel interpretation of Pilate as urging leniency to Christ, arguing that the Roman official historically was known for brutal leadership and disrespect to the Jews, and was eventually recalled to Rome. Another provocative argument broached in the book is that the Pharisees were not the hyper-judgmental, hyper-letter-of-the-law hypocrites as they are described. Rather, the Sadducees, were the party of the elites. The Pharisees, the book adds, represented the middle- and lower-classes. The book notes that some scholars even believe Christ may have sympathized with the Pharisees, and -- gulp -- might even have been one.

Quoting Fisher, Kramer writes, "(Matthew's Pharisees are) not the Pharisees of Jesus' time, but those of Matthew's own that the Gospel author is arguing against." As mentioned, The Gospel of Matthew was written several decades after Christ's earthly life.

The Gospel of John, it is argued in the book, can be perceived as being worse than Matthew's Gospel, as it casts the Jews as "(abiding) in darkness," "(wicked) masters of Israel," and "blind to all things spiritual," and more. As Kramer notes, the rhetoric makes it seem impossible that the Jews could remain God's covenant people.

The Book of Mormon provides a distinct, more forgiving interpretation that avoids anti-Judaism, asserts Kramer, who is the author of "Beholding the Tree of Life: A Rabbinic Approach to the Book of Mormon." As Kramer notes, 1st Nephi 14:14 assures that Jews will eventually be "armed with righteousness and with the power of God in great glory." Other Book of Mormon scriptures promise that righteous people will look toward the Jews to receive correct teachings and counsel.

Kramer also writes that in the Book of Mormon, when the sins of wicked groups or individuals are revealed, the rhetoric by prophets condemning the sinful behavior "seems not so much to revel in their moral turpitude, as the Gospels appear to do with respect to the Pharisees, as it is to reveal the strength of God's commitment to them."

An example of this, Kramer adds, is Laman and Lemuel, never cast out or left behind by their father or brothers. And that offer of forgiveness and inclusiveness is extended to their descendants, no matter how opposed their theologies are.

Also, as Kramer writes, The Book of Mormon urges Christians to listen respectfully to Jews who disagree with the prophets, and to consider them as friends. Nephi maintained that the Jews had much to teach us. (The book includes this reference from  2nd Nephi 25:5 -- "... I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews."

There's much more to this fascinating read. It addresses a harsh truth, which is that anti-Semitism clings to Christianity. However, without tarnishing the spiritual gifts of the New Testament, this problem can be addressed. The Book of Mormon serves as a guide to resolving this uncomfortable issue.

'The Mormon Jesus' -- a history of Christ within the LDS faith

Several years ago, John Turner, who holds a Ph.D. in American History and Masters of Divinity, wrote “Brigham Young: Pioneer Prophet,” a candid, warts-and-all biography of Joseph Smith’s successor, who moved the Latter-day Saints across America and oversaw its growth in the western United States.

His interest in Mormonism has not waned, and this month Turner published “The Mormon Jesus: A Biography,” (Belknap Press of Harvard University Press). It provides an overview of Christ’s role in The Church of Jesus Christ of Latter-day Saints. Besides that, it also compares how Christ has been perceived since Joseph Smith and what influence that has had on the LDS faith. Most who walk into a Mormon chapel view Christ as a handsome, clean, bearded man, one with compassion but strength. How that scenario evolved is an interesting read.

Turner provides the cultural history of these portrayals of Christ and even mentions the era of Arnold Friberg, whose art still influences how Mormons view Book of Mormon personalities. Apparently, Friberg’s depiction of macho Christ (The Risen Lord) was a bit to much for LDS Church leaders, who sought a less-muscled savior. 

The move for a muscular Christ was an era of Christianity in which Protestant pews were not filled with many males. There were outside influences to Mormonism, despite its Christ who is considered our literal elder brother, distinct from Heavenly Father, and composed of a body of flesh and bone.

While the Mormon Christ has remained white and tall, there have been some inroads toward a more delicate Christ. Minerva Teichert, and her Christ in a Red Robe, is an example. 

Turner begins the book by guiding readers through the church’s annual Hill Cumorah Pageant, and its portrayal of Christ. He rejects claims from some evangelicals that Mormons are not Christians with many examples, the easiest is The Book of Mormon’s central message, which is a belief in Christ. Turner is not a Mormon, a trait which provided necessary objectivity in his Young biography.

The same applies with “The Mormon Jesus.” Turner guides readers through Young’s attempt to instill the Adam-God doctrine to 19th century members, an idea that never really caught on and was eventually downplayed, if never repudiated, by a frustrated prophet.

Also, the racist belief that blacks and native Americans were inferior to whites is discussed. Turner recounts influential church teaching, not scriptural, which advanced these ideas, such as blacks being less valiant in the pre-existence. This racist theory expounded from interpretations of Noah’s son, Ham, in many non-Mormon interpretations.

Turner also includes the much-believed idea of generations past that Native Americans would see their skin color change if they embraced the Gospel. It’s jarring to learn that many Latter-day Saints assumed this to the point of church leaders pointing to Native Americans, claiming their skin had whitened.

This is our history, for better or worse, and it plays a role in how beliefs evolve. But there is much to favor, as well. Turner clearly is impressed by Mormonism’s belief that man can aspire to be like God, that Christ’s perfection is a goal for mankind. The Mormon conception of Jesus is personal, with a deity that stands for us not only as the means to our atonement, but as a source of strength. 

Interestingly, even this perception of Christ has been shaped through decades of competing ideas. Near the end of the book, Turner contrasts the beliefs of the late LDS apostle Bruce R. McConkie, who viewed Christ as a more formal deity, one who provided a path toward exaltation so long as obedience and formal rites were followed.

This is contrasted with the more-recent popularity of Stephen Robinson’s “Believing Christ,” which describes the atonement with a parable of a young child having less than a dollar to buy a sought-after bicycle. Her father gives her the rest of the money because she already gave all that she had. As Turner notes, Robinson’s ideas that mortals, despite their liabilities, can enter exaltation with Christ’s unlimited power is closer in spirit to the idea of salvation by grace.

While McConkie’s grasp of exaltation remains doctrine — and anyone who watches his last conference talk, delivered shortly before his death, wouldn’t doubt his belief in Christ — in recent years the rhetoric of Robinson has gained traction. An example is this month’s LDS general conference, where LDS apostle Dieter F. Uchtdorf told listeners, “If you cannot muster faith right now, begin with hope.”

“The Mormon Jesus” is an example of excellent Mormon scholarship that can be found from authors outside the faith. Turner’s devotion to his subject and his passion for LDS people and history are strong. It stands with members Terryl and Fiona Givens’ “The God Who Weeps: How Mormonism Makes Sense of Life” as a worthy look at the LDS faith.

-- Doug Gibson

This review was first published at StandardNET.