Sunday, December 29, 2019

Objectivity, Quantum Mechanics, and Bad Logic

Recently I read a paper where some physicists were testing interesting repercussions of quantum mechanics. Their work made eye-grabbing headlines such as Objective Reality Doesn't Exist, Quantum Experiment Shows. That's quite a bold claim considering the long history in philosophy specifically on the question of subjectivity vs. objectivity. Seeing them confidently dismiss objectivity I knew I had to see why they were so confident of their conclusions. Unfortunately the physicists walked naively into a well known philosophical topic, like a knitting club into a Black Sabbath concert.

So let us take a look at what lead them to their conclusion that objective reality does not exist. This may get a little technical, but stay with me.

They designed an experiment that could specifically test objectivity (O), locality (L), and free will (F). They point out that previous proofs have established L and F, and LF together, so if they test OLF then the experiment can establish or undermine the idea of objectivity (O).

In their paper the physicists defined objectivity as the existence of "observer-independent facts, stating that a record or piece of information obtained from a measurement should be a fact of the world that all observers can agree on—and that such facts take definite values even if not all are “co-measured”." Thus they are testing whether a measurement creates an objective fact for everyone or if the result depends on the observer.

Locality means each measurement must happen in such a way that the result only depends on local factors and not on any other measurement in the experiment. (In technical language the future light cone of one measurement cannot be in the past light cone of another measurement.)

The last assumption is free will. The people in the experiment must be free to make their choice and not have their choice predetermined in any way, either by the first measurement or any outside factors.

In the experiment they have someone (who they call Alice) who is given a choice. In a lab Alice has a friend making measurements of individual photons. The friend can turn on a detector, thus choosing to measure any photons that come through, or turn it off, thus choosing not to make any measurements.

Alice can check what her friend measured, but cannot know before hand if her friend even had photons to measure. So Alice might check on her friend and find they didn't make any measurements because no photons passed through the lab.

Alternatively Alice can check to see if a photon went through the lab and that her friend could have possibly measured it. But Alice cannot check if her friend actually measured it and check if a photon went through the lab (in technical language Alice can measure whether her friend is entangled with a photon or not).

So there are four possibilities. The friend can choose to measure and Alice looks and confirms that her friend made a measurement. The friend can choose not to measure and Alice looks and confirms that no measurement was made. The friend can choose to measure and Alice doesn't look but establishes that her friend is entangled with a photon that could have possibly been measured but doesn't know if her friend measured it. Or the friend chooses not to measure and Alice doesn't look but checks if her friend is entangled with a photon.

In the actual experiment the physicists didn't have someone checking in on their friend. Instead "Alice" was a series of polarization filters and a detector, and the friend was a separate set of filters and a detector.

To make sure they were measuring what they thought they were measuring, the physicists set up their experiment such that there were two sets of detectors, "Alice" and "Bob", each with their own "friend". The photons measured by the friends were entangled which means what one measures will be the compliment of the other. This symmetry allows for easier checking for statistically significant results.

What the physicists found after running their experiment for a few months is that collectively their assumptions were being violated. That is, OLF all together were not consistent with what was being measured. Because both L and F, and LF had been proven through other proofs that meant that O was the weak link.

If OLF all together was true then regardless of whether Alice or Bob checked if their friends made a measurement, or checked if they could have made a measurement, then there should have been confirmation that a measurement was made either way. If Alice and Bob never checked directly on their friends but only measured whether they had an opportunity to make a measurement then they could know just from that whether their friends made a measurement.

But their results showed that neither Alice nor Bob could tell if their friend had made a measurement without actually looking at their friend. They could not infer from the mere possibility of a measurement that a measurement had been made.

This sets up a paradox. The friends can make a measurement and know definitively what state the photon is in, but for Alice and Bob it is as if a measurement had never been made. That is, there is no way for Alice a Bob to know that a measurement had been made without actually measuring their friends.

The "facts" created by their friends (i.e. what they measured) cannot transfer to any other observer without a real transfer of data. If a measurement is made, that measurement does not somehow change the fabric of reality such that we can know that something was measured, even if we don't know what the result was. That information only stays with the first observer and does not transfer in any way to any other observer without the second observer observing the first. It is like there is no master list of all interactions and measurements in the universe that someone could hypothetically look at.

But the major assumption is that once something has been measured, that fact is established and everyone in the universe should, in principle, be able to agree with it. But Alice and Bob cannot establish if a measurement even took place, thus for them that fact does not exist. The interpretation given by the physicists is that two realities exist concurrently. One where a measurement was made, and one where it was not made. This, they conclude, shows that what is "reality" depends on what measurements were made by a subject. Hence everything is subjective and there is no objective reality.

Now the physicists do not make their boldest claims in their paper. They keep it strictly technical and straight forward. I can find nothing to disagree with in their paper. I may not know the technicalities of their set up, but their experiment is not something so unknown that it makes their work suspicious. It is an experiment that would probably be talked about in an undergrad physics class. So their set up is standard and well known. Their methods are standard and well known.

I find nothing wrong with their conclusions in their paper. But like I mentioned at the start, they walked naively into a well known philosophical topic, like a knitting club into a Black Sabbath concert.

In their writings outside their paper they make conclusions that are not logically backed up by their research, nor even backed up by logic at all. Their experiment does show something interesting that there cannot be a "master list" of the states of all particles in the universe. That is, when an observer makes a measurement, that does not change the universe in such a way that anyone else can know that a measurement was made, let along know what the value was.

This shows that all observers are independent subjects. Each of our observations are our own. But this does NOT disprove objective reality.

In setting up the experiment, even just as a thought experiment the physicists had to assume "objective reality". They first had to have "observers" that could be established as observers. They had to have photons and everyone agree, objectively, as to what a photon was, and how to measure it. All of these are objective and are necessary for us to even have the concept of subjective.

David Hackett Fisher, a famous historian, wrote an entire book berating historians for their use of egregious logical fallacies. Even though his book was directed at those of his own profession, its concepts apply to all areas of academic study. It should perhaps be required reading for anyone getting a PhD. In his book he takes a moment to comment on "subjectivity" vs. "objectivity".
"'Subjective'" is a correlative term which cannot be meaningful unless its opposite is also meaningful. To say that all knowledge is subjective is like saying that all things are short. Nothing can be short, unless something is tall. So, also, no knowledge can be subjective unless some knowledge is objective." -- Historians Fallacies by David Hackett Fischer, Footnote 4, page 42-43.
Essentially these physicists, though very gifted, stepped out of their field of study and made a freshman level mistake of logic. In their hyperbole they jumped to an illogical conclusion. As one of my philosophy professors might say, "They abused the fundamental definitions of the words such that the words had no meaning." They showed that subjective knowledge is a thing and then extended that knowledge to encompass all knowledge. They fell victim to my favorite logical fallacy.

Without thinking about it they set up an objective experiment to show that objective reality does not exist.


Normally this is the point where someone would say, "Don't step out of your own field!" but I think that is also a fallacy. Instead I say, "Before jumping to conclusions try to think critically about your conclusions to see if they make sense. If you think you have come to some major conclusion that entirely overthrows everything we know, 99.998% of the time you messed up somewhere."

Saturday, March 9, 2019

Try a Different Translation

If you are anything like me sometimes you are reading the Bible and come across verses that just don't make sense. No matter how many times you read them they seem like an impenetrable mystery. So why is it that the Bible can be so clear in some cases and not in others, even within the same book.

I have learned that when I come across those passages there is something that I am missing, some social understanding, or history, or cultural perspective that is key to understanding the passage. Many times the key to understanding a passage is to read it in the original language. But if you are not feeling up to learning Greek and Hebrew I would suggest using one or more different translations of the Bible.

To give an example recently I was having a hard time understanding John 2:23-25. The King James Version reads like this:
23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit himself unto them, because he knew all men, 25 And needed not that any should testify of man: for he knew what was in man.
The more I thought about this the more it didn't make sense. So I tried the New International Version (NIV).
23 Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was performing and believed in his name. 24 But Jesus would not entrust himself to them, for he knew all people. 25 He did not need any testimony about mankind, for he knew what was in each person.
That was a little better but still not very clear. Next I tried the New Revised Standard Version (NRSV).
23 When he was in Jerusalem during the Passover festival, many believed in his name because they saw the signs that he was doing. 24 But Jesus on his part would not entrust himself to them, because he knew all people 25 and needed no one to testify about anyone; for he himself knew what was in everyone.
It was slightly different but just similar enough that it didn't clarify it. So I tried the New Living Translation (NLT).
23 Because of the miraculous signs Jesus did in Jerusalem at the Passover celebration, many began to trust in him. 24 But Jesus didn’t trust them, because he knew human nature. 25 No one needed to tell him what mankind is really like.
This version really cleared it up and helped me understand this passage. With these different translations I was able to check the original Greek and get a sense of some of the key words to gain a better understanding of what John was talking about.

I once asked a New Testament scholar which translation would be a good one to use if I wanted to use something other than the KJV. Their response basically was, "Well it depends on what you want. I really can't say because they are all so different." I have asked a few other Bible scholars the same question and they all gave me the same answer.

But I'm not a Bible scholar so I can give a straight answer. Use the New Revised Standard Version (NRSV). You can read it online at Biblegateway.com.

Now a more nuanced answer.

If you do not consider yourself to be a scholar and you have only ever used the KJV then start with the New International Version (NIV). You can read it online at Biblehub.com or Biblegateway.com without having to purchase it.

The NIV is a modern translation in the spirit of the KJV. It is done by Evangelical Protestants and has become very popular in Evangelical churches supplanting the KJV as the de facto standard for churches in the US. It is a version that will be a very natural move for most Latter-day Saints in the United States.

The drawback of the NIV is that it doesn't have the poetic feeling of the language of the KJV. There are a few memorable passages ("Though I walk through the valley of the shadow of death") in the KJV and the NIV does a poor job because it skews towards a more literal translation rather than a poetic one ("Even though I walk through the darkest valley").

But in terms of comprehension the NIV greatly enhances our ability to understand what is being said. With updated language it makes it easier to read and to get the concepts. It is a good starter translation for someone who is looking to move beyond the KJV.

But if you are going to buy a physical Bible to use for more intense study then definitely get a NRSV. The NRSV is more widely accepted among English speaking Christians and doesn't appeal to just Evangelicals. It is used by Catholics, Eastern Orthodox, Mainline Protestants, and Evangelicals alike. The translation was done by a broader range of scholars and thus does not have some of the theological peculiarities that are in the NIV.

The NRSV is one that will help expand your understanding of the Bible and your personal scripture study. If you are serious about studying the Bible then you should get the Harper-Collins Study Bible, which is the standard version used in many college classes on the Bible. This is the version that I use.

So if you are reading the Bible like many Latter-day Saints are doing for Sunday School this year then I would suggest getting another translation to help expand your understanding of the Bible.

Saturday, March 2, 2019

How can salt lose it flavor?

Answer: It can't. And that's the point.

In the Sermon on the Mount Jesus tells his disciples,
"You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot." -- Matthew 5:13
Whenever this verse is discussed in Sunday School someone invariable asks the question, "How does salt lose its flavor?" Then the inevitable answer comes, "This happens when it is mixed with or contaminated by other elements." And then a discussion follows where the participants discuss the need to "keep ourselves pure" from outside influences so that we can be the "salt of the earth", uncontaminated by the world.

By thinking in it this way we are unconsciously tying it to the purity doctrine. In this sense the purpose of being the salt of the earth is to keep the salt uncontaminated by anything and everything. We don't want to dilute it, so we can't mix it with anything.

But if you stop and think about the verse and its context, that is the exact opposite of its meaning. This is an example of looking beyond the mark.

By asking the question, "How does salt lose its flavor?" we are unconsciously projecting our modern worldview onto the Bible. We are making an assumption about how to approach and interpret that verse that subtlety leads us in a wrong direction. To understand this we must know that the question "How does salt lose its flavor?" is a modern question, and was not on the minds of Christians throughout the ages.

In an ancient setting salt was salt. To those listening to Jesus they understood salt as a thing they put on and in their food. They did not think of it as a chemical element that can be mixed with other similar chemicals to change its overall composition. This understanding is a result of our modern worldview.

To people in ancient days, if a white crystalline powder tasted salty, then it was salt. If it didn't, it wasn't. That didn't mean it was mixed with impurities. The question of how the chemical salt (NaCl) could no longer taste salty was a mystery that popped up in Biblical commentaries in the 1800's. There are tales of travelers who went to Palestine and literally went around licking rocks to try and figure out how salt could lose it flavor.

Unfortunately they were being mislead by imposing a modern understanding onto the Bible.

A better way of understanding this verse is like this:
Jesus, "My followers, I want you to be like salt, but for everyone on earth. As you know salt is very important. We use it in our food all the time. What does bread taste like if you don't put salt in it? It tastes terrible and is not good to eat! What does soup or stew or meat taste like without salt? It's very bland! Do you want to eat it? No? I didn't think so!"
"So I want you to be like that! Necessary for everything, and the thing that gives flavor to the people of the earth. I want you to give everyone a reason to enjoy life and not be so bland! Just remember, that is what salt is good for!"
"If salt didn't taste salty what would we use it for? Would we use it for food? No! Would we use it for building? No! Would we use it for jewelry? No! Would we use it for anything? No! We would just throw it out like dirt!"
"I want you to be the salt of the earth. And if salt wasn't salty, there nothing else that can be used to give the earth back the flavor of salt! Without you life would be bland! Give life flavor!"
Unfortunately all that understanding just doesn't fit into a pithy little saying. But with this we get a better sense of what Jesus meant. He didn't want his followers to be untouched by the world. He didn't want them to separate themselves from everything, completely unmixed with the world. He wanted his followers to bring their goodness into the world and make life flavorful!

Hiding the pure salt in a jar so that it never is contaminated makes the salt useless! It is like a lighting a lamp and putting it under a basket! Connecting this verse to the purity doctrine is the exact opposite of its intended purpose.

Saturday, December 15, 2018

Zeus and Aristotle: Explanations of Lightning

A while back I was reading some comments on a blog and someone threw out a statement that made me stop and think for a moment, but definitely not in the way the commenter intended. I wasn't particularly interested in the conversation due to the contentious nature and general lack of epistemic humility, but for some reason his comment interrupted my skimming and made me ask, "Wait, how do you know that?" The statement in question was taken as plainly obvious by everyone involved that even in a contentious online debate no one called him on it and questioned his characterization of historical thought.

It was something so taken for granted that if I tried to question his assertion I would instantly be denounced as ignorant, petty, and "changing the subject" even though his underlying assumption was central to his whole argument, so I chose not to say anything.

As this particular commenter was launching into an elaborate explanation of why his views were right and everyone else's were wrong he stated, "When ancient Greeks 'explained' lightning as coming from Zeus, they were wrong." It was this comment that made me stop and think, "Yeah, but how do you know that is how Greeks explained lightning?"

In context he was using that statement to establish a line of reasoning that went something like this:
  • People in the past were ignorant and believed in mystical, religious explanations of natural phenomena.
  • As science advanced we had less ignorant explanations of natural phenomena.
  • We are enlightened now with our scientific explanations of natural phenomena so we can ignore all the mystical mumbo jumbo of religion.
For him there was an obvious progression from ignorance to enlightenment and the beliefs of the Greeks formed the first data point. But the problem was, how did he know that his first data point was correct?

To put it another way, his argument rests on the idea that people in the past were incapable of making rational, well thought out, scientific arguments, and that now through the redemptive, mystical power of science mankind has been transformed into a blessed state of rationalism.

But all that depends on his first data point being correct.

So how does he know that the Greeks relied on mystical explanations of natural phenomena? On a similar note, how do we know that people today don't rely on mystical explanations for lightning? If you ask the average person on the street today what causes lightning would their answer typically be any more or less educated than the average person's understanding in ancient Greece? What about the average college educated, or the ancient Greek equivalent, person's answer?

So how would an educated Greek respond to the question of what causes lightning? Fortunately we can actually have an answer to that because we have some of the standard science texts from ancient Greece! In a 1965 article by H. Howard Frisinger in the Bulletin of the American Meteorological Society entitled “Early Theories on the Cause of Thunder and Lightning” Dr. Frisinger briefly the different theories of how lightning worked that were taught by various Greek philosophers.

All of the views of how lightning worked were based on the standard Greek physics of the four elements, earth, water, air, and fire. The theories taught by the Greeks, and the answer that your average educated Greek would give, generally attributed movements of air to be the cause of thunder (just like we teach today), and the motion or effects of fire (sometimes aether) as it interacted with the water and air in the clouds. There was debate about what came first the thunder or the lightning, and there was debate about whether or not one caused the other or if they were entirely separate phenomena.

The most widely accepted theory came from Aristotle who wrote that both thunder and lightning are a result of motions of air colliding with objects, such as clouds or other masses of air. If there was sufficient fire in the clouds then a lightning bolt would be formed, and depending on the purity of the fire you either get a defined bolt or a diffuse flash of light in the cloud. He made his arguments by looking at the evidence, such as when a local temple was struck by lightning, or how lightning was know to burn some kinds of materials but leave others unblackened.

These theories were put into the standard science textbooks of the day and would have been expected reading for an educated Greek. Just like today there would have been people who had no idea what the standard "scientific" explanation of lightning was. Then there would be people who were exposed to people who were educated and they might hear the explanation or ask for it. Then there would be educated people who had read extensively, but maybe not books on the weather. Then there would be people who had studied those things specifically and would be considered very knowledgeable on the subject, with a very select few who would be called experts and authorities. Just like it is today.

But all these ancient theories relied on the idea of the four elements! Where our ideas today do not! Surely that proves the point that we have progressed from ignorance to enlightenment!

On the contrary, it shows that ancient Greeks did not rely on mystical, religious explanations of natural phenomena to the extent that people like the commenter think they did. The educated Greek would not likely appeal to Zeus as an explanation for the cause of lightning. They gave natural explanations. These theories, books, and explanations were considered standard and authoritative up until the 1700's when new technologies made it possible to explore electricity and lightning through direct measurements.

Before that people did what they have always done, they gave rational explanations based on their understanding of the universe. In many conversations, and from students that I teach, and even from some of my professors I have seen expressed the idea that as a whole we have progressed from non-rational thought to more modern, enlightened, and rational way of thinking. Certainly our understanding of the universe has drastically changed, but when I read historical materials I find no evidence that that has happened.

There has not been the assumed progression from less rational to more rational thought as is commonly asserted by those who promote science and eschew religion. The evidence does not support that theory.

Sunday, October 21, 2018

"The meek are makarioi for they shall inherit the earth."

When I entered into the MTC to learn Spanish for my mission I needed a Spanish to English dictionary to help me along. They gave every missionary a standard English-Spanish dictionary with tens of thousands of words in it but what I really needed was a simple picture dictionary so that I could learn the words for simple things like shoes, toilet, fork, restaurant, waiter, faucet, and kitchen sink. Fortunately they had one that I could buy from the bookstore. It proved very helpful for learning a variety of common words that made conversations easier.

When I got it and showed it to the other missionaries I proudly proclaimed, "It has everything! Including the kitchen sink!" As soon as I said this I turned to the page that showed a kitchen with everything labeled with both the Spanish and English words. Sure enough everything was labeled; the toaster, the oven, the oven mitt, the refrigerator, the pots and pans, everything.

Everything that is, except the kitchen sink. There were words for everything else, just not the kitchen sink. We all thought this was exceptionally weird and a tad ironic that my new dictionary had everything except the kitchen sink.

Over the course of my mission I spoke with many native Spanish speakers to try and learn the word for "kitchen sink". Their responses ranged from awkward realization that they had no idea what that thing they had seen their entire life was called, to indignation that I would ask such a silly question.

The best I ever got was from one companion who said he would call it a pila or pileta, which is a general word for a container that holds water, like a baptismal font (also called a pila, a battery is also a pila). But most people just didn't talk about it. They talked about washing the dishes, and washing their hands. They just never thought to mention the thing they did all that in.

To English speakers it may seem odd to not have a common word for something like that, but almost everyone I met had no idea that there was even supposed to be a name for that thing in the kitchen. You did things with it and it had a function all things that they had words for, but requiring that it have a specific name was an idea that was rather foreign to them.

To those who have learned another language being able to understand that these linguistic differences exist is key to understanding how language works. It is common for languages to have words that exist only in that language for objects and concepts that are not shared with other languages. One of the subtleties of learning a different language is not just learning the corresponding word in another language but understanding the words themselves in the context of that language.

When we read the Bible we have to remember that it was not written in English, and sometimes the words used in the original language don't have a direct analog in English. Just like people in Argentina when I asked them what the Spanish word for kitchen sink was and it was in that moment that they realized they had never even thought of having a word for that thing, there are concepts that do not exist in English that exist in Greek or Hebrew or Aramaic.

One such word is μακάριοι (makarioi). In Greek there is a a single word that conveys an idea. In English we have many ways of describing the same idea, and even a few words that are used in a similar way, but every attempt at translation fails in someway. It's not that English speakers have never experienced makarioi, but they may never have thought about it because we don't have a word specifically for that.

In ancient Greek the word makarios (or makar) was used to refer to people who were living a rich life. They were people with a full and satisfying life. In the writings of Plato and Aristotle the term is sometimes translated as "good Sir" or "gentleman" implying someone of nobility with wealth enough that they do not need to labor with their hands. But more than being someone who does not have to constantly worry about their daily bread it is someone who can life a life content with what they are doing.

A philosopher, or statesman, or other rich, noble person may be makarios. But wealth itself was not what made someone makarios. In Greek it also refers to someone who has been favored by the gods. To be someone who was makarios you needed to be living a prosperous life. Someone who could look at their life and be content was makarios.

Thus another translation of makarios is happy. But in English happiness is usually understood to be a momentary emotion. Makarios implies a much more enduring contentedness with your life in general. Generally those who are enduing long term sickness, or hard labor, who must toil cannot have or be makarios. Anciently this was something that only the rich, educated, noble, and powerful could achieve.

In the New Testament the authors turn this around in the Greek version of the Sermon on the Mount when Jesus proclaims:
The poor in spirit are makarioi, for theirs is the kingdom of heaven.
Those who mourn are makarioi, for they will be comforted.
The meek are makarioi, for they will inherit the earth.
Those who hunger and thirst for righteousness are makarioi, for they will be filled.
The merciful are makarioi, for they will be shown mercy.
The pure in heart are makarioi, for they will see God.
The peacemakers are makarioi, for they will be called children of God.
Those who are persecuted because of righteousness are makarioi, for theirs is the kingdom of heaven.
Here those who are makarioi are not the rich, educated, nobles who have achieved a contented state in life, it is the poor, the meek, the pure in heart, the peacemakers.

In English this is almost always translated as blessed. And while that does convey part of the concept there is some confusion since we try to treat blessed as a verb while makarioi is an adjective, meaning we look for a subject and a predicate when there is none. When we read these passages in English we tend to unconsciously think "The poor are blessed. Who blesses them? God of course." But the original concept was not that those who are poor and meek will be blessed by God, but rather the poor and the meek are makarios. That is, the poor, the meek, the merciful, the peacemakers are living a full and contented life, not just the rich and powerful.

In the end it is the humble and pure in heart who will prosper and will see God.

Sometimes when we read the scriptures in English we unknowingly miss the original meaning. Sometimes the concepts are missed, not because we are incapable are understanding it or have never experienced it, but because our language just doesn't place emphasis on that. Or our language and grammar demand a particular form. When this happens we may unknowingly give undue emphasis to ideas that where never intended.

Saturday, October 6, 2018

Seasons of the Church

To every thing there is a season, and a time to every purpose under the heaven.
                          -- Ecclesiastes 3:1
In the April 2018 General Conference of the Church of Jesus Christ there were some changes announced to programs that had been in place for many years. These changes were warmly welcomed by many members, with a few expressing anxiety about practical implementations. In all of the changes a few scattered voices opined, "Finally we can do away with that burdensome old program!"

I have seen a few changes to Church policy over the years. During my mission we made the shift away from memorized discussions to using prepared lessons. As soon as the change was announced the American missionaries universally tossed aside the discussion booklets and said, "Hallelujah!" But some Latino missionaries took longer to change. They were accustomed to the previous method, some of them had joined the Church because of those discussions, so they were reluctant to give them up.

When the change was made in both cases it was immediately apparent that the new method worked better. We had better talks with people about the Church, and being able to really care for members instead of checking to make sure home teaching is done by the end of the month really makes a difference.

So what about the old ways? Were they for nothing? Were they the wrong thing to do?

Obviously not. At the time they were the new method. They made things easier. They improved on the old way of doing things. At one point members looked at the new method and said, "Finally we can do away with that burdensome old program!"

There is a temptation to say that if they are the wrong thing to do now, they were the wrong thing to do in the first place. I think that is a mistaken way of seeing it. The Church, the world, and society has changed in small and subtle ways, and will continue to change.

As we go into a new season of the Church there will be changes to how we do things. Policies may change. Even some things that may seem more than policy will be implemented differently in the Church. Eventually changes will be made to priesthood quorums. Right now Aaronic Priesthood quorums are tied to age. At some point they may not. The missionary program may change. How we conduct church services may change. They hymnbook is changing already.

Those changes will come and when they do, it does not mean what we did before, or what we are doing now is wrong, or counterproductive. It is just a different season of the Church. To everything, live in the season of the Church and neither condemn nor wish for what was before.

Saturday, March 31, 2018

A Fundamental Disconnect in What is Important

I spend a lot of time reading a variety of views on the Church and Mormonism in general. Every so often some online community of saints or former saints who are critical of the Church whip themselves into a moral panic. They talk about all the problems with the Church and bring out a laundry list of things that must be talked about or things that every Church member should know. Whenever I spend too much time listening to the tinkling cymbals and sounding brass I listen to what the Church leaders are actually concerned about and what they are talking about I notice a fundamental disconnect between what the Church critics think is important and what Church leaders think is important.
I was reminded of this when a visiting General Authority spoke in my ward a few months ago, and again last General Conference, and again today.