Thomas Keating, C. S. Lewis, Russell M. Nelson on Christian Healing

This post is not about the practice of healing people from illness; it’s about the personal healing experienced in Christian life. In Isaiah’s theophany in chapter 6, the Lord makes an extraordinary statement that has puzzled scholars and scripturists for ages:

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Isaiah 6:9-10, KJV

President Russell M. Nelson and Identity

Do you see a common theme in the ministry of President Nelson?

January 2017:

Commence tonight to consecrate a portion of your time each week to studying everything Jesus said and did as recorded in the Old Testament, for He is the Jehovah of the Old Testament. Study His laws as recorded in the New Testament, for He is its Christ. Study His doctrine as recorded in the Book of Mormon, for there is no book of scripture in which His mission and His ministry are more clearly revealed. And study His words as recorded in the Doctrine and Covenants, for He continues to teach His people in this dispensation.

Seeking Revelation

Hosea 10:12:

Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you.

Fallow ground is soil that is hardened, set in its ways, unable to receive water and nutrients. What does it mean to “break up our fallow ground” to receive more of what God desires to give us?

When I am really, really serious about seeking personal revelation, these are the kinds of things I pray:

Does Revelation Need To Be Original?

Some of the most vexing questions for students of scripture have to do with 1) the nature of relationships between texts, and 2) the relationships between texts and the environment and worldview of the people who produce them. As an example of the first problem, it is common for Latter-Day Saints to approach the Book of Mormon text with the assumption that the word translation connotes an exact rendering of a set of words and phrases in one language into a corresponding set of words and phrases in another language. Operating with that assumption, we might be dismayed to see commonalities between the King James biblical language and passages in the Book of Mormon, or confused by Royal Skousen’s characterization of the Book of Mormon text as a “creative and cultural translation of the Nephite record.” Skousen’s characterization finds support in Doctrine and Covenants 9:8, where the Lord specifies that the translation of the Book of Mormon required one to “study it out in your mind,” an imprecise process in which the mental building blocks of the translator (including cultural forms of expression) would be formed into an approximation of the intentions of the original authors.

Marvin J Ashton and Spencer W. Kimball

In the 1985 Priesthood Session of General Conference, Elder Marvin J. Ashton gave a talk called “Spencer W. Kimball: A True Disciple of Christ.”

We Latter-Day Saints are often criticized for hero worship; we revere leaders of the past and we even sing hymns and primary songs about prophets in the present. In recent years, we have rightfully engaged in introspection regarding these tendencies and their unhealthy extremes. As more mature historiography has brought to light a litany of personal failings and shortcomings among church leaders and other prophetic figures of the past, many have found the gap between their previous cherished perceptions and their new uncomfortable awareness to be an insurmountable challenge to faith.

Revelation as Remembering

In April 2020 Conference, President Oaks said the following:

In the Council in Heaven, all the spirit children of God were introduced to the Father’s plan, including its mortal consequences and trials, its heavenly helps, and its glorious destiny. We saw the end from the beginning. All of the myriads of mortals who have been born on this earth chose the Father’s plan and fought for it in the heavenly contest that followed. Many also made covenants with the Father concerning what they would do in mortality. In ways that have not been revealed, our actions in the spirit world have influenced our circumstances in mortality.

That last sentence struck a nerve with a lot of people, because the doctrine of the preexistence has in the past been misused to promote racist and ethnocentrist religious ideas. But I’d like to propose a better way of seeing that statement, informed by our personal experiences.

What Do We Know, And How? A Look At Orthodox Latter-Day Saint Epistemology

Introduction: Expanding our Categories

Epistemology is the study of knowledge. In discussions of epistemology, it is common practice to make distinctions between belief, justified belief, and knowledge. Generally unaware of these distinctions, Latter-Day Saints have sometimes employed binary categories of knowing/not knowing in expressions of personal conviction, and doctrine/not doctrine when discussing boundaries of belief. We embrace more and better distinctions among these concepts. Professions of knowledge are appropriate when one possesses experiential or revelatory confirmation of a principle; when one possesses none of those things, professing knowledge out of cultural or other forms of pressure can have the effect of thwarting our spiritual progress, giving us the sense that we have arrived at an important destination when in fact we have barely begun the journey. Personal knowledge of gospel truths is a lifetime pursuit, and until knowledge is obtained, the decision to exercise hope, belief, trust, or confidence is a perfectly valid form of faith.