A Convergence of Inauthentic Authenticity

As I shared my story with my wife, Amy, I realized the amount of artistic license that I had taken with the story. She had been with me in the car with my grandparents while most of the events transpired, so she new the story as well as I did.  I had intentionally shifted the timeline on some things, but others I hadn't even realized that I had changed, so it was interesting to talk to her about the changes that I had made and their effect on the story. Overall the feedback I got was that even though she new the timeline and events were not strictly true, it still came across as authentic. That lead us to an interesting discussion of what it actually means to be 'authentic'. Perhaps we want a sort of achieved authenticity in writing, but if writing were strictly about what actually happened it would likely feel somewhat hollow and scattered.

There were also some ideas that Amy had that could refine the topic and help focus it. She was drawn (and repulsed, she wanted to add) by the imagery of my grandma drinking Vanilla Ensure, and said that I could make it more vivid by being more specific about its color (perhaps describing it as off-white or yellowish-white). I found it interesting that she commented on this, because this had been a point that others had focused on when I had read it to them in class as well. 

She also indicated that the end of the story brought up a new character-my sister-that could probably be addressed less specifically. Finally, my wife felt that the most important part of the story was my Grandpa, and that I could introduce him sooner and more specifically. At the same time, she liked the light-hearted intro and conclusion, using my Step-Grandma to lighten the mood. Overall, it was very interesting to have a perspective from someone outside of the class, and it was good to see that it resonated with someone, biased though she may be. 

Our Intrusive World in Steven L. Peck's "The Slaying of the Trickster God"

The primal sound of coyotes in the desert hearkens back to a primeval time long ago. Feelings of respect and awe for an ancient time, combined with a suspicion of modernity, are drawn out by Steven L. Peck in his poem, The Slaying of the Trickster God. He accomplishes this by using form (the poem is divided into 3 segments-), contrast, and imagery to draw out feelings of respect for these primal creatures.

In the prologue of the poem, vivid descriptions of celestial bodies-such as the sun, moon, stars, and universe-are used to introduce a feeling of eternity and scope. This is a common theme in LDS theology, and is an underlying current in this work. The ancient world of the “Trickster Gods”, or coyotes, is portrayed as being encroached upon in the first section of the poem:

“The other (universe) however folds in on itself, slowly, a topological twisting, until it engulfs itself and is gone…the intrusion. The invasion. But who’s to blame?”

Peck’s use of alliteration helps illustrate the imposition of the reader, and all of humanity, on this ancient world.

The following sections contrast two separate encounters of coyotes with vehicles, with the end result the same in each-a predictably mangled coyote. In both situations it is clear that the people involved would clearly willingly have killed the coyote. However, the tone of the poem conveys that the people in the first incident had a respect for the coyote, while those in the second didn’t.

The first incident includes vivid imagery of the landscape that is home to the coyote, and the final killing of the coyote is merciful, as it had merely been injured by the car. This is in clear contrast to the second, irreverent killing, in which a large truck intentionally squelches the creature’s life. After crushing the coyote, the occupants, John and Mark, celebrated rambunctiously. Lest the allusion to the New Testament go unnoticed, Peck quips that the John and Mark in the story were “authors of no gospel.”

Reading this poem brought me in my minds eye to the desert on a clear summer night, cool with the warm sand, and the Milky Way glistening in the dark sky. It created a solemn, reverent mood for me, and a frustration with our society’s focus on lights and the big city.  

(388 Words)

The Three Nephites; Still Here Today!

Section: 3 Nephi 26 – 4 Nephi

3 Nephi 26:1-2 – (sermon) Jesus speaks to the Nephites, teaching and giving new scripture

3 Nephi 27:2-9 – (dialogue) Christ speaks with the Apostles about the name of the church

3 Nephi 27:13-27 – (sermon) Christ speaks to the multitude, teaching the gospel and giving commandments to write down what they see and hear

3 Nephi 28:1-12 – (dialogue) Christ speaks to the Apostles and grants them what they desire

Jesus speaks with "the Three Nephites" (Photo from: mormonthink.com)

Section Analyzed: 3 Nephi 28:1-12

"1 And it came to pass when Jesus had said these words, he spake unto his disciples, one by one, saying unto them: What is it that ye desire of me, after that I am gone to the Father?
2 And they all spake, save it were three, saying: We desire that after we have lived unto the age of man, that our ministry, wherein thou hast called us, may have an end, that we may speedily come unto thee in thy kingdom.
3 And he said unto them: Blessed are ye because ye desired this thing of me; therefore, after that ye are seventy and two years old ye shall come unto me in my kingdom; and with me ye shall find rest.
4 And when he had spoken unto them, he turned himself unto the three, and said unto them: What will ye that I should do unto you, when I am gone unto the Father?
5 And they sorrowed in their hearts, for they durst not speak unto him the thing which they desired.
6 And he said unto them: Behold, I know your thoughts, and ye have desired the thing which John, my beloved, who was with me in my ministry, before that I was lifted up by the Jews, desired of me.
7 Therefore, more blessed are ye, for ye shall never taste of death; but ye shall live to behold all the doings of the Father unto the children of men, even until all things shall be fulfilled according to the will of the Father, when I shall come in my glory with the powers of heaven.
8 And ye shall never endure the pains of death; but when I shall come in my glory ye shall be changed in the twinkling of an eye from mortality to immortality; and then shall ye be blessed in the kingdom of my Father.
9 And again, ye shall not have pain while ye shall dwell in the flesh, neither sorrow save it be for the sins of the world; and all this will I do because of the thing which ye have desired of me, for ye have desired that ye might bring the souls of men unto me, while the world shall stand.
10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one;
11 And the Holy Ghost beareth record of the Father and me; and the Father giveth the Holy Ghost unto the children of men, because of me.”

This section can be considered DIALOGUE between the new Apostles and Jesus Christ. When the three Apostles desired to live forever in verse 6, Christ speaks of John and how this is the same thing that John the Beloved had asked of him. This is an example of allusion; Christ referring to John, an apostle in the Old World could be considered an allusion to the New Testament. It is interesting to note that the Nephites, of course, did not have the Bible and therefore Christ briefly explains that John was with him in his early ministry.

There is also a rhetorical appeal of pathos throughout this passage. For example, in verse 5, you sympathize with the Apostles as they are afraid to ask Jesus what they wish for. The word choice, “sorrow in their hearts” is especially poignant in depicting the deep fear and humility the Apostles had in their desire to ask Christ for what they truly wanted.

Imagery is also employed by Christ in this section, particularly in verse 10. Here Christ depicts what the reward will be for the Apostles desiring to preach the gospel until the end of mortality on earth. He describes FULNESS of joy and of SITTING down in the kingdom with the Father. Fulness gives the impression of happiness unmeasured; a full cup with no more room for more. The imagery of sitting with the Father may represent to the reader eternal rest from the cares and stresses that are experienced in mortal life.

These rhetorical elements combine to give a brief but deep insight into the events and dialogue between Christ and the new Nephite Apostles.

Google "three nephite sightings"...you won't regret it. (image from: salamandersociety.com)

Grasp it Firmly

Joseph Smith taught George A. Smith to keep sermons and prayers short, and to “deliver (your) sermons with a prayerful heart”. Many times in Jeffery R. Holland’s sermon “Of Souls, Symbols, and Sacraments”, did he talk about having a prayer in his heart, and wishing for the audience to do the same. He addressed the sensitivity of the subject, and the faith and maturity needed to do justice to the topic as well as to keep it sacred.

Elder Holland used much imagery as he used various poems, or described situations that fully contrasted the point he was trying to make. A few examples are when he said “…and if we do not grasp it firmly, then other hands, more determined and bloody than our own, will wrench it from us…” as well as when he described the following scene, “rush into the middle of a sacramental service, grab the linen from the tables, throw the bread the full length of the room, tip the water trays onto the floor…” Both of these descriptions are worded and packed with such imagery and with a sense of disruption that it articulates his point of the power of the sacred, and how we truly should have an opposite course of action in dealing with the symbolic and sacred unity of sexual intimacy within the bounds set by the Lord.

A big metaphor that circles throughout Holland’s sermon is that of fire, and the self destruction and burning that occurs to those who misuse the sacred power given to us by the Lord. Along with this metaphor, his articulations to describe both sides (being married or unmarried) apply the words and help them to stick out in our minds. He describes the unmarried (and murderers) as acting “illegally, illicitly, unfaithfully, (and) without sanction.” Whereas, the married and faithful members are described as “united, bound, linked, tied, welded, sealed, married.” The contrast and list formation of these two sections help us to clearly see and be impacted by what he is saying.

Elder Holland connects to the audience by first being converted by his words himself—which then gives a greater ability to impact all else who hears his words. His knowledge of the world and also of the doctrine, allows his message to be powerful and direct. His use of metaphors, alliteration, and imagery give amplitude and power to the message being shared.

-Lizzy S.