Sunday, July 25, 2021

Temple Doctrine Part 1: Order and Chaos

In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while the spirit of God swept over the face of the waters. (Genesis 1:1-2, NRSV)

The very first act of God as recorded in Genesis was to create order from chaos. The primordial chaos was formless and void. It had no shape nor could any part of it be differentiated from another. There were no opposites, no light nor dark, neither hot nor cold. This primordial chaos was typified by water which anciently was the one thing that had no set form. But in the midst of the chaotic primordial waters God created a space where order, and therefore life, could exist. God took the indistinguishable primordial chaos and differentiated it creating light and dark, day and night, springtime and harvest. The opposite of life was the formless void.

In our current popular culture order is equated with rigidity and invariance. Order is viewed as something that limits free will and is oppressive. But that kind of order is only the order that people impose on the world. The order provided by God in Genesis is the natural order that is the basis of life. Without the natural order, life would know nothing but chaos and corruption. Here is one of the major themes of Genesis. The natural order is created out of chaos, and from that order life is created.

The creation story in Genesis is crafted to show progressive spheres of order. On the outside of creation is where we find the primordial chaos without order. But beneath the dome of the sky there is a space created where life can exist because of the order created by God. Inside of this sphere is where we find world as we know it. And at the center of creation God created a garden as a perfect symbol of an orderly life. It was not wild untended garden, but well kept and full of all useful plants. The garden sustained life and at the center of the garden was the tree of life that gave immortality and eternal life. 

But at some point corruption and it's resulting disorder and chaos enters the garden in the form of a serpent. But why a serpent? Here is where our modern culture fails to understand the symbolism here. Suppose I am telling a story and it is about a young girl who wears a red cape with a hood and she is walking through a forest. Just based on that, who does she meet in the forest? Does she meet a goat? Or a troll? Or a fairy? No, she meets a wolf. Why does she meet a wolf and not a bear, or perhaps a family of bears with papa bear, mama bear, and baby bear?

We know that she will meet a wolf because in our culture we have that story ingrained in our collective understanding. We can do this with many other stories. A story of three little pigs, what do they do and what happens to them? A story starts out with a tortoise and a rabbit, what will happen? A girl with long hair lives in a tower, what will happen? We know the answers to these questions because we have been taught them by our culture.

So in the story of the creation where God brings order to chaos, who will come to corrupt the order created by God? Here our culture fails us because we are not surrounded by the milieu of the ancient world. If we weren't steeped in our culture it would seem strange that three little pigs were building houses and why they used three different building materials. In the same way it seems strange to us that a serpent comes into the well ordered garden to corrupt it. But in the ancient world it was something generally understood and to be expected.

In the mythology of the Middle East the serpent was the symbol of the primordial chaotic waters. In Canaanite and Hebrew stories a serpent is the agent of chaos and evil. The Babylonian goddess Tiamat was the goddess of the sea and from her the world was created, and she is frequently described and depicted as a dragon or a serpent. The symbol of a serpent, especially a sea serpent, as an agent of chaos and evil can be found throughout Indo-European mythologies. From Norse mythology to Persian mythology, and almost everywhere in between, a serpent or a dragon represents evil, destruction, and death and in many cases is associated with water, the sea, or destructive storms. So the symbol of a serpent entering into the garden to tempt our first parents to bring death and corruption would have been readily understood by people anciently.

The effect of the serpent in the Garden of Eden was to bring corruption which would ultimately result in death. In this way the cosmic principle of order and life are contrasted with corruption and death. Without God the cosmos is chaotic and devoid of order and life. God brings order to the chaotic darkness and from that life can exist. But the world is not completely ordered. Corruption and death are fundamental parts of the world. We ourselves are corrupt and because of that we are cut off from the the orderly garden of life and the presence of God. We will die because of the inherent corruption found in the world.

In the temple endowment we symbolically go through the process of seeing order and life created in the world. We are introduced into the garden. We are expelled from the garden out into the corrupt world where we will experience sorrow and death. To return to the presence of God and gain eternal life we must have the order of God restored to us. This is something we cannot do by ourselves. Through ministering angels God reveals to us the Holy Priesthood, after the Order of the Son of God, which order is necessary for us to return to the presence of God. Just as God created life in the world by bringing order to the chaos, it is only through the Order of the Son of God that we can remove corruption and chaos from our lives and gain eternal life.

Sunday, July 11, 2021

Beauty and the Beast as Moral Philosophy

Over the past few years it has become fashionable to provide criticisms about Disney movies and "Disney Princesses". Some of these criticisms are in jest while others definitely are not. While social commentary can be leveled at just about any part of our society, sometimes we do ourselves a disservice by only looking at what is wrong, and never what it right about a story.

Because my children, like many others, like to listen to Disney songs and watch Disney movies I have had plenty of time to hear and ponder on the content of various Disney movies. Something that struck me about Disney's Beauty and the Beast is that almost the entirety of people's assessment of the movie centers around Belle. In discussions about the movie the Beast, though a major character, is interestingly enough treated like a plot device to challenge Belle, and not as an individual to be empathized with despite having the greatest character growth. If we consider the personal growth of the Beast we find the story of a man finding his humanity.  

The origin story of the Beast is what sets up the moral of the tale. He is someone who has all the material things he would ever need. The Beast has control over his domain and no one will challenge him in his desires. Because of this he did not treat those around him with humanity. To him they were nothing more than objects that can be treated or mistreated according to his whims. This is shown symbolically when the enchantress shows up and he refuses to help her even though it would not inconvenience him in any way to help her. Because of his objectification of everyone everyone around him literally become objects in his house, and he loses his humanity and is transformed into an inhuman beast. This forms the main tension between the Beast and Belle and her father, Maurice.

When Maurice arrives at the Beast's castle he is the first and only human to enter into the life of the Beast that resists objectification. Normally the Beast would have treated Maurice like everyone else, as an object, but Maurice resists being objectified because of the very human traits of self-sacrifice and love for his daughter. Because Maurice cannot be objectified this enrages the Beast who casts him into prison and treats him inhumanely.

When Belle arrives at the castle she, like her father, resists objectification and offers to take the place of her father. This self-sacrifice demonstrates a defining characteristic of what it means to be human. The Beast did not demonstrate the bare minimum of self-sacrifice and for that he was cursed to lose his humanity. But both Belle and Maurice resist objectification because of their self-sacrifice and love.

Confronted with the reality of Belle staying in the castle, the Beast invites her to better quarters and thus begins his journey back to humanity. As their relationship develops there is constant tension between his beastly nature and her very real humanity. She resists his anger, violence, and all attempts to force her to bend to his will, all of which are beastly and not human characteristics. She is surprised to discover that the objects in the castle are all people, but they, like the Beast, have lost their humanity. Even though they personally exhibit characteristics of self-sacrifice and love, because they did not resist the objectification by the Beast they too fell under the curse. Their personal human characteristics were not enough to save them because they allowed the Beast to treat them as objects and not as humans.

Even though Belle can resist objectification, it is not possible for her human nature and his beastly nature to coexist. This comes to a head when he reacts violently to her entering the most personal and private part of his life. She finds that at the center of his private chambers a place containing his human insecurity which is symbolized by a fragile and dying flower. But his violent and inhuman reaction to his own weakness causes her to flee. 

The only thing that prevents her from leaving for good is because he follows her and demonstrates his first real human action of self-sacrifice. In protecting her from the wolves he is injured. In response to this very human action Belle responds with humanity and takes him back to the castle and stays with him. The Beast's transformation back to humanity began when Belle showed self-sacrifice and took the place of her father. The first part of the Beast's transformation finished when he finally reciprocated with his own self-sacrifice.

Here we have a contrast between his beastly nature and her human nature. But just as his beastly nature will ultimately prompt a beastly and violent response by the towns people, Belle's human nature prompts a human response from the Beast demonstrating that no one is beyond salvation as long as they are treated with humanity. Human actions beget more human actions, and beastly actions beget more beastly actions, but humans can always choose their humanity over being a beast.

After this event Belle exhibits the other part of human nature which is love. Just as she first showed her humanity through self-sacrifice she is the first to show her humanity through her love for the Beast. Because the Beast has regained a portion of his humanity he can he can now share his library with Belle, which symbolizes human learning and wisdom, demonstrating a reawakening of his humanity. During his process from beast to human he has to relearn all the things that can make him human, such as cleanliness, manners, dressing, dancing, music, and all artistic endeavors.

When his transformation back into being human is almost complete he again lets Belle into his most private place. The place where he originally transformed into a beast and lost his human identity. The physical location in the castle where this took place symbolizes his innermost and private thoughts and desires. There he is lonely, violent, and without control countering the complete control he exhibits in the rest of the castle. But with Belle entering she brings humanity literally into his private quarters and figuratively into his private thoughts. It is there that he realizes that if he is to ever be human then he has to release her from his control. Human nature is something that an individual can choose to show, but it is not something that can be controlled. The very act of trying to control human nature destroys the humanity of those who are controlled.

In the way Gaston attempts to control Belle's love we find the contrast between the Beast and Gaston. The Beast had lost his humanity, but found it again and thus knows he cannot control Belle without destroying her humanity. Gaston on the other hand is extolled as being the paragon of manliness, but that belies his true beastly nature. In order to have the love of Belle, Gaston tries to control her, but that very act denies her humanity and prevents there being any love between him and her.

In the end the Beast can only complete his transformation back into being a human when Belle freely returns his love. It cannot be forced or controlled because that freedom is fundamental to human nature. Before that can happen the Beast must wrestle figuratively with his inner demons and literally with Gaston. In a symbolic final fight where Gaston displays his true beastly nature, and the Beast demonstrates his new human nature, Gaston is cast down and dies, but first mortally wounds the Beast.

Here the Beast displays the human traits of self-sacrifice and love, and in response Belle freely gives him her love allowing the curse to be broken and completing his human transformation.

From this perspective the story of Beauty and Beast is a very human story about a man rediscovering his humanity. Belle, the heroine of the story, demonstrates her moral character by maintaining her humanity even when everyone around her has lost theirs. The story teaches that the part of us that makes us human are things that cannot be controlled or forced, they must be freely given. Only when we freely demonstrate self-sacrifice and love can we find our humanity and separate ourselves from the beastly nature found inside each of us. And that is the story of Beauty and the Beast.