Considering The Book of Mormon as Literature

    Having read the Book of Mormon multiple times in my life, I thought that I understood it pretty well. My thoughts have always been that each verse should contain some kind of truth that is relevant to my life, and should exist as its own entity in the midst of the larger chapter. In fact, this is not always the case. When considered for what it purportedly is--essentially a journal being passed down from person to person--it is important to recognize that The Book of Mormon was not written in verses, and its language is awkward because of the method by which it was transcribed to English. The complex literary structures within the text do not always fit within the delineations we have given them modernly.
    In his Reader's Edition of The Book of Mormon, Grant Hardy has attempted to bridge the gap between the literary structure of the language in the Book of Mormon and the strict chapter/verse pattern we have modernly established as the way by which we read scripture. By changing the punctuation to fit a more natural sentence structure, and showing visually the moments in which poetry is being used, the text can be discovered as more literary than before. The narrative is good, the plot makes sense, and the religious values tied to the text are apparent throughout. As a piece of rhetoric, the book is highly effective. As Hardy notes in his introduction, many members of the Church of Jesus Christ believe that, "if the Book of Mormon is the word of God, then Joseph Smith was a modern-day prophet, and joining the Church of Jesus Christ of Latter-day Saints is the next logical step" (Hardy xvii). The book ends with the challenge to test the truth of the book. It thus follows that one who hopes the book is true will believe it is true. By saying this, I do not mean to detract from the meaningfulness of the Book of Mormon. I simply wish to show the means by which the challenge works. This book of scripture is very important to me, and I appreciate Hardy's efforts to show it in a more "literary" way.

The Literary Intricacies in the Book of Mormon

Reading the Grant Hardy edition of the Book of Mormon helped me to see much of the literary significance in the book, even if one isn’t looking at it from a faithful perspective. Just from reading the first couple of chapters, one can catch a glimpse of the Book of Mormon’s intricacy. Nephi laces his narrative with themes that give purpose and direction to the overall story; for instance, he ends the account of Jews trying to kill Lehi with the message that the reader will come to see that “the tender mercies of the Lord are over all those whom he hath chosen . . . to make them mighty even unto the power of deliverance” (p. 7). He starts his narrative with the affirmation that even in spite of suffering, he knows the Lord has highly favored him (5).

In addition, the Book of Mormon is rich with literary devices such as symbolism, foreshadowing, and comparisons. Even in the first chapter Nephi alludes to the Bible when Lehi is compared to the “prophets of old” (7). Reading Lehi’s praise unto God (an apostrophe) and the Lord’s words to Nephi formatted as poetic verse gives more elegance and flow to their words. Lehi shows his wisdom and faith in his view of a valley as a symbol of being firm in keeping the commandments, then his hopes that Lemuel will become like that valley (8). The end of the second chapter even provides some foreshadowing: the Lord tells Nephi that the future Lamanites will never have power over the Nephites unless the Nephites falter in their faith and rebel against Him (9).

Ultimately, these literary features that I have discovered during this reading have given me respect for the Book of Mormon as a coherent narrative (in spite of its complexity) that supplements its story with important themes and testimonies of Christ. It utilizes symbols, themes, foreshadowing, and poetry in order to teach the reader about Christ.

The Book of Mormon as a Literary Text

   I have never pondered on the literary value of the Book of Mormon before, but in reading the introduction of Hardy's edition of the book I realized there are a lot of beautiful literally elements there. One of my favorite examples of this is "The Psalm of Nephi" in chapter 4 of second Nephi. I love it because it captures feelings that we all struggle with in such a beautiful and poetic way. Had that chapter not been written in that way (and written well), I don't think it would have held as much significance for me.
   I think Hardy's version of the text was really beneficial in the way it grouped concepts together. I really loved how the verses about Lehi's vision in chapter 1 are all put into one paragraph. It helps the reader focus on it as its own entity. I also really liked the headers as well. In chapter 2 when it has one called "Laman and Lemuel's Murmurings" and "Nephi's Faithfulness and Blessing" those really help demonstrate the contrast in that chapter that I feel like the writer is trying to convey. One thing I didn't like though is Hardy's formatting the Lord's response to Nephi in a poem at the end of chapter 2. It just doesn't seem to read like a poem to me. Maybe I am just missing something. If anyone has any thoughts on that that might help me to see why he did that, I would appreciate it!

What Difference does Formatting make when Reading the Book of Mormon?

         Strangely, before starting the process of analyzing one of the most reread chapters in the Book of Mormon in Latter-day Saint culture, I didn’t believe that a simple change in format could change the way I read 1 Nephi 1 and 2, but it does. Whether that is due impart to a familiarity of reading many books in a similar format, it’s unclear, but what I do know is that this format dramatically changed how I read certain phrases. This exercise made me reexamine how I subconsciously read the Book of Mormon in scriptural format, so I had to go reevaluate how I read it. For some reason, I tend to read The Book of Mormon in an uninterrupted motion, where I’m almost oblivious to punctuation. It feels like a constant flow of information from a stream, non-permitting of a breath of fresh air until I reach the next stanza.
          
          While reading the “A Reader’s Edition” of the Book of Mormon by Grant Hardy, I found that the commas and punctuation made me take more breaks throughout the sentence. This drastically changed the impact the sentences had on me, though the overall literary meaning of sentence was the same. At one point, I returned to the scriptural version to see if the commas were there. Sure enough, nothing had changed: “And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and tool nothing with him, save it were his family, and provisions and tents, and departed into the wilderness.” (1 Nephi 2:4). From a literary standpoint, this sentence is not one that I would imagine seeing published in a professional piece of literature. The mid-branching format combine with the polysyndeton – and.. and… – makes it feel extremely choppy and long. There isn’t really a need for that many conjunctions, but they are there. However, the commas make each section feel distinguish from one another, inviting the reader to pause, and see just how much Lehi had to give up. It’s fascinating because again, it enhances the meaning, where as if I were reading this in scriptural format, I may have just completely skipped over this sentence. 

Another powerful tool that Hardy uses to format the paragraphs is a poetic like speech. The first example I noticed of this is when Lehi talks about “Great and marvelous are thy works, O Lord Almighty…” and he continues. (Hardy 6) To me, because Lehi’s words are structured in a poetic format the words have a greater impact on the reader as an audience. For example, it made me want to incline my ear and listen to what Lehi was saying. No longer did it feel like he was speaking to the Lord alone, but to an unseen audience, just as one of the actors in Shakespearean drama might speak a soliloquy, but so many unseen ears are listening. Again, this may be occurring due to the fact that I have a past familiarity with poetry written in this way, but then again, not all the block quotes Hardy used impacted me in this way. 

                                                                                                                                       

A short analysis of John Lyon's Family Prayer and Ina Coolbrith's Millennium

The poem “Family Prayer” lends itself to a wide audience. At first, it seems like John Lyon is talking to Latter-day Saint members, but then as the story goes on, it’s clear that he’s addressing anyone that has ever made a rash decision out of anger. I think the purpose of this poem is to show readers that no matter who they are, one mustn’t let anger and raw emotion dictate the kind of actions they will surely regret. The poem is written in iambic pentameter so rhythm is fluid until the end where Lyon breaks the rhythm in the very last stanza to be didactic, suggesting a moral lesson to his readers. 

            Ina Coolbrith’s poem “Millenium,” has quite a different feeling than “Family Prayer.”  Though this looks to also be written in iambic pentameter, the poem feels much more jarring. For one thing, there is a lot of repetition in this poem. She says, “No nation wars with nation, race with race,” and “brother against brother, face to face.” I feel like the repetitive nature of the poem gives it a foreboding feeling to her readers. Her audience is not solely LDS, though I think that a faithful Christian would be more inclined to read and enjoy this poem. To me, this poem almost resembles the genre of a personal essay in that it reflects the feelings of the poet, but takes a twist as Coolbrith seems to have an imaginary experience of time before the Second Coming.

Cameron's questions about LDS Literature

How does the journal writings from faithful Latter-day Saint members add to the potential for writing other great pieces of literature? Can we correlate the successes of journalists such as Dorthy Wordsworth and her Grasmere Journal’s with their intent to help William Wordsworth write great poetry, with that of Latter-day Saint journals in creating art and poetry? Or are the two completely different?

How does writing literature enhance our faith in Jesus Christ? As a BYU student, how has taking literature classes enhanced the aims of BYU to promote faith building experiences, intellectual learning, character development and service specifically in comparison with other universities? What are we doing at BYU that’s different?

As a believing Latter-day Saint, where are the limits when it comes to writing fictional LDS material as literature. Are there boundaries when it comes to selecting a specific genre? I think about the Screwtape Lettersthat C.S. Lewis writes or Milton’s Paradise Lost. Surely there is potential for LDS writers to expound on scriptural doctrine in similar ways? Why haven’t people done so? Why wouldn’t it be received as well within the LDS community? 

In the 1880’s, according to Eugene England, LDS leaders stated that no novels should be read during the trek, stating that “the reading of novels [w]as a waste of time and worse, the encouragement of "lies," recommending instead sermons and histories, which dealt in truth and that fiction.” England clarifies that since then, some leaders have started an important movement “to solve the problem by encouraging and creating fiction--and drama, poetry, and essays--that explicitly set out to teach Mormon faith and doctrine.” Are these newly found statements that England uses to contradict pioneer church apostles justified because it lends evidence to the argument that England is trying to convey? In what instances do LDS Church Leaders say that reading fictional LDS novels are encouraged and how do we read them without lending too much confusion of what the General Authorities have taught on doctrine? 

"Family Prayer" and "Hosanna Anthem"

“Family Prayer” by John Lyon highlights the dichotomy that often comes when one is trying to practice their faith. By the extreme devotion and graveness that this family treats their family prayer, it is apparent that in an effort to be spiritual, they are missing the point. The rhyme scheme of this poem follows a simple ABABA pattern and the meter is iambic pentameter. Lyon did not experiment with the form, but constructed a poem that was easy to read and follow. This could raise the question of what type of education these early Latter Day Saints had. Clearly capable of following a specific rhyme and meter, yet unwilling to experiment in form. This also, however, emphasizes the dichotomy of religion in the home. The simple poem is reminiscent of the simplicity that a religious life can bring. However, as seen in this poem, it is not always so simple and many have to wrestle with their faith and how they will choose to practice it. The difficulty of cultivating a home centered around such religious beliefs is not always so subtle and simple. 

The “Hosanna Anthem” written by William W. Phelps has such a triumphant ring to it that is has no been adapted for a hymn and is sung in congregations today. The ABAB rhyme scheme makes it easy to read and sing. The verbs that are used in this poem are words of action that have a positive connotation. For example, “returning, extending, expanding, understanding” are all words that inspire in this given context. It is easy to understand why this hymn was chosen to be sung at the dedication of a temple. After the hard work that went into building the Kirtland Temple, it is clear that this is something that was worth celebrating. It makes sense that this hymn is the second in the hymnal today because it is a powerful song with profound lyrics. Furthermore, this hymn is a dedication to God which is why it easily resonates with so many. “[That we may begin to inherit the blessings of God]” is a beautiful promise given here that still stands as a beacon of hope to all who read this poem. 

19th Century Poetry: "Hosanna Anthem" and "Millennium"

William W. Phelps’s “Hosanna Anthem” is a hymn rich with eloquence and vivid imagery. Yet because it’s a hymn, critics would consider its form to be subliterary, according to England’s article. In spite of this, I find the images of the Spirit of God burning “like a fire” and the lamb and the lion lying “down together” to be powerful images that help express the idea of God restoring knowledge, miracles, and eventually peace to the earth in the latter days. As a hymn that was written to be sung for the dedication of the Kirtland Temple, the words and themes in this poem are given all the more meaning, as we can see how important and sacred this hymn was to the Saints during such a special occasion.

Ina Coolbrith’s poem “Millennium” is also a powerful piece of literature in its own right. The poem continually brings up the theme of the dark storm that awaits the wicked earth--and contrasts that with the “light” and “morn” and “blessed peace” that will follow the destruction. Coolbrith expresses the wickedness of the world through the epithet “battle-giants of the air” and alliterations like “warring waters.” This poem brings balance to the differing world perspectives on whether God is angry and unforgiving with the sins of the world or if He is loving and merciful: because He is loving, sometimes He has to destroy the wicked in order to preserve the righteous. At its core, however, the poem expresses a very individual experience: A Latter-day Saint who has experienced firsthand the persecution and suffering that has come from an increasingly wicked world, and who eagerly awaits the Second Coming and the peace that will result. Looking at both of these poems, I think that the purpose, form, and unique theological perspective behind the poems have to be considered when we evaluate works for literary potential.

Bucket's Questions on LDS Christian Literature

1. From a member of the Church of Jesus Christ of Latter-Day Saints, does orthodox Church literature demand the same spiritual implications as orthodox texts including general conference talks and memoirs? i.e. does it become esoteric doctrine?

2. In what ways do Latter-Day Saint authors have to work around moral responsibilities when writing literature? 

3. How does the Church's fierce focus on doctrinal truth effect their writings? Can a work be meaningless and still be LDS literature?

4. With LDS history often given narrative already, why is it that we push back on rewriting the poetic "embellishments" that surround our early narrative to begin with? 

5. I have some issue with seeing journals, especially journals of prophets, as either doctrinal and/or literary, especially when I think of my own journals. How should faithful members treat personal records of the prophets when their personal writings may contradict with other writings? When does studying these things become historical, doctrinal, and literary?

Dorothy Smith Questions about LDS Literature

Questions about LDS Literature

• How can we assume LDS literature to be a credible source when it has primarily been written by men and excluded the perspective of women? 

• To what extent should LDS literature be read and studied? 

• How should one read and perceive LDS literature when there is also a constant increase in anti-LDS literature?

• By what standard is a text considered “good” or “bad” LDS literature?

• Is it fair to compare LDS literature to other literary works that are comparable during the time it was written? 

• What extent does LDS literature have on a global scale?

On My 14th Birthday, My First View of Eternity

Eliza. R. Snow's wandering prose in "My First View of a Western Prairie" reminds the reader that early Latter-Day Saints had more than just a religion on their mind. Her poem begins with the more human issue with an exodus: missing home. It appears that Snow sees the vast landscape of the prairie and can't help but be reminded of the epic natures of the classics. Her new home becomes parallel to "the Ioninian fields," then just eclipses them with the spirit of "The Western World!"
As good as writing I see this as, I also can't help but think that she is reassuring her choice to go West with the saints. Perhaps Snow got help with her move by romanticizing, not spiritualizing, the event.

In Richards' "On my Fourteenth Birthday" she outlines a subtle difference between her innocence being taken not only by aging, but also by her religious belief in eternity. As if her birthday didn't buzzkill her youthful feelings, she exclaims that "she is just on the brink" of "earth-life passing away." That doesn't sound like a great title to a birthday party to me.
I had two responses to what she says is her "wiser reflections." This congruence between coming of age and professing religious knowledge reminds me of a bat-mitzvah, or any coming-of-age ceremony. On the other hand, Richards not only mentions her youth being robbed, but her adulthood too, as she caps in her Donne-esque closer "life, death, ye are passing away." By trading a mortal lens for an eternal view, it sounds like her life has lost its salt, ironically. then again, maybe that understanding just comes with age.

Julie's Questions about LDS Literature

• In order to qualify as LDS literature, to what extent does a work have to be inspired by the writer’s religious beliefs? Can a work that merely expresses “love of the world God has given us” (paragraph 8) be considered religious enough?
• How do we see Latter-day Saint literature progressing today? Are authors trying too hard to be orthodox and to conform to the world’s standards?
• Elder Packer said that too many Latter-day Saint authors want to “be in style” and that our “devotion will remain as unique from the world as the Church is different from the world.” Should we be more focused on expressing our devotion in writing (even if that means the work may be unpopular or “preachy”) or on the literary value in writing?
• How can we apply our theological principles to fiction? Are famous Latter-day Saint authors like Brandon Sanderson and Orson Scott Card succeeding in this?
• There are so many things in the LDS religion that are sacred and should be kept that way. How do we maintain a balance between keeping things sacred and sharing our unique views with the world? At what point is exploring Latter-day Saint theology and our religious views in writing going too far? 
• How can literature that is supposed to be faithful fit into what critics see as literary trends when we have movements characterized by pessimism and disillusionment (like postmodernism)?

"Millennium" and "Elect of Elohim"

Ina Coolbrith’s “Millennium,” is an overall sense of darkness because of the word choice she tends to use, then, near the end of the poem, she uses a turn with “Be still.” The poem is an opportunity to express Ina’s views of the Millennium. The audience would need to be one who is familiar with the idea of the Millennium, so they are able to recognize the idea, and can compare and contrast their ideas with Ina’s.

The title of the poem, “Elect of Elohim” by Orson F. Whitney is interesting, as someone might not understand what it means until they start reading the poem. The structure of the poem has dialogue, which invites the reader to take part in the poem more. At first, “the voice” has no name attached to it, which allows a sense of mystery, but then, later, the reader discovers Michael, Christ, and Lucifer are involved in the conversation. At the beginning, silence is mentioned several times within the same stanza, which adds to how the atmosphere surrounding the poem may be seen. The poem is written for an audience more familiar with the story—some key instances is how Whitney uses his word choice; for example, Kolob. Not very many people can recognize that word. He also subtly hits at other references from the Bible, such as “A prince in shepherd guise.” He continues to do so, throughout the poem—hinting towards both Old and New Testament references.   

Elect Of Elohim and The Kiss- 19th Century Poetry

Elect of Elohim-Orson F. Whitney.

I choose to analyze this one, because I really enjoyed reading it. It is written in the form of an epic poem. I didn’t detect a specific rhythmic form, but there is a rhyme pattern of abcbdefe. The audience is obviously members of the Church of Jesus Christ of Latter-day Saints. The content is doctrine unique to the Church and words like Kolob, Elohim, and Lucifer as also words only commonly used by members of the Church. I think the purpose of the poem is to help members visualize and better understand the council in heaven.

The Kiss-Carol Clark Ottesen

I chose this one because it is so different from all the other ones we read for this section. Most are narrative or instructive type poems. This one though is more describing emotions or an experience in a figurative way. It also has a different purpose then most. It is really more to entertain then to provide some big insight or teach us anything. It doesn’t have a specific rhyme pattern or rhythm, but it uses a lot of similes and metaphors. I also like the way it reads. With the short lines and then the longer ones. I can’t quite describe it, but it adds a dimension to the poem.

"Of the Beginning and the Elect", 19th Century Poetry

"Elect of Elohim," by Orson F. Whitney follows the pre-Earth and mortal life of Jesus Christ. It seems to be written in the Miltonian tradition, very obviously paying homage to Paradise Lost. Beginning with references to the council in heaven on the creation of the world, Orson F. Whitney addresses a thoroughly well-rooted LDS audience. This poem is not for the recent convert to Mormonism. He uses allusions to verses in an obscure book of LDS scripture at the beginning of the poem, as well as traditional Christian imagery (e.g. the lamb, gold-bought kiss) to create a concept of Christ that is very orthodox LDS. His purpose seems to be to evoke a highly emotional response in his readers. 

I think my parents actually read this poem to me once during a family night. I remember not understanding the reference to "Elohim" as God, and misunderstanding the concept of Kolob (in LDS Christian thought, this is the star closest to the throne of God). I thought Kolob was essentially God's planet. By throwing in references like these, Whitney ensures that his audience will be one fully immersed in LDS doctrine and ways of thought.


Susan Elizabeth Howe's "Of the Beginning" is similar in nature and premise to Whitney's poem, but more personal. Rather than a celebration of Christ's eternal purpose, its focus lies in our personal pre-Earth lives and experiences, as we witness the creation of the world. Howe's focus on the individual seems to be pointing out the eternal nature of each and every soul. Her language is predominantly directed at women and seems to be trying to create a place for them within God's plan.

Ana's Questions about LDS Literature

• ·         Why has there just recently been more of an emphasis of the portrayal of the various Church history stories via media?
  ·         How could’ve past religious views influenced the early members of the Church and their writing specifically?
  ·         Would it be noticeable, due to the differences in the beliefs what the early saint’s background was?
  ·         England mentioned that the early saints might have read novels, and that they were considered a waste of time. Why would that possibly be the cause?
  ·          Because Flannery O’Connor was Catholic, she said couldn’t be anything less than a good artist—so how does this same principal apply to writers in Latter-day Saint culture?
  ·         How have you see the principal suggested play out of: the more removed a work of Mormon fiction is from orthodoxy, the better its art, and vis versa.

Katy's Questions about LDS Literature

• Are the purposes for literature and Christian theology different, or are they essentially the same? How so?
• How has LDS Christian literature evolved to incorporate more "literary" forms of writing, and why?
• Is it possible to know simply from someone's written testimony or poem (or whatever else) whether or not they truly believe what they are writing?
• How does LDS Christian literature really differ from mainstream Christian literature?
• In what ways has LDS Christian literature helped build religious mythology up around the Restoration movement?
• Why has LDS Christian literature, especially the Book of Mormon, been largely ignored by the general population?

My First View of a Western Prairie and Elect of Elohim

I thoroughly enjoyed that first poem because of its connection with nature and childhood. I see it as a pastoral poem being told in a light tone that builds into an excitement. The connection with that and reaching the Western World holds different, but similar distinctions. The giddy feeling of seeing and being in nature is juxtaposed with the feeling of reaching the destination. The purpose of writing the poem is both to express those emotions and bring them to life, but also revealing and telling part of Eliza R. Snow's personal history. The audience is other members of the Church. 

I see the second poem as more of a narrative poem. The audience is anyone who has knowledge of the Plan of Salvation. That is what essentially the poem is, but in a creative way in which adds more insight and maybe some unique feelings there about it by the author. The purpose of the poem is to allow the reader to reflect about what happened to Christ through the history that we learn of in the Plan and have their own personal experience with it in a unique and creative way.

The Hosanna Anthem and The Family Prayer

The Hosanna Anthem, even read as a poem with no accompaniment, is full of energy and emotion. It is a call to action with the anticipation of a new day coming. This text, to me, is not just directed toward the saints of the church. It is instead meant to stir up those who are not yet members to think about what they are missing out on and the direction the church is headed. This text paints the picture that the saints are not afraid to meet their maker and are readily awaiting the day they can prove their faithfulness. It keeps coming back to the chorus of “singing” and “shouting” in praise and excitement.

The Family Prayer, although could easily be applied to a much broader audience, is intended for members of the church and to emphasize the importance of gathering as a family in prayer. With a young family, which many members of the church have, it can seem hard or irreverent to get everyone together and try and have a peaceful time. The point of this poem is to use words that incite excitement, all under the umbrella of prayer. This poem is a reminder and a lesson of the importance of prayer as a family.

Hosanna and the Millennium

I find Hosanna to be a very interesting poem (hymn) that was composed for the dedication of the Kirtland Temple. When we think about the restoration of the gospel, we need to expand that understanding to the purpose of the temples and not just the gospel itself. The first stanza is a clear declaration that the blessings of the temple are here again, restored by Elijah, given to saints to receive eternal glory.

Second, is the poem Millennium, which is more difficult to interpret without a clear understanding of scriptural references of the Second Coming. Even so, I did not understand all the references, which makes me question who the audience is. One would have to be well verse in the understanding of the Millennium to figure out what this poem actually means. It’s almost taking versus from Isaiah and making them even more difficult to dissect.

Marcus's Questions about LDS Literature

• What did Packer and Kimball expect to read as the greatest poems, hymns and literature of the Restoration?
• I feel that the Book of Mormon and other works done through God are what not regarded as outstanding literature - why is that?
• I feel that there are works done by religions that are very popular like "Amazing Grace". Are there any works that the LDS church has created that could be held up to that standard?
• Can testimonials and singular diary entries be considered literature (like a poem), or would they have to be group together in a journal?
• I think that it is important to understand that Mormon fiction aren't Mormon "lies". Where did the thought that fiction was evil come from?

Kendal's Questions about LDS Literature

1. What is considered to be LDS literature?
2. Are the scriptures?
3. Is there a format at which it should be written or is it just faith based?
4. How long has it been around? When does it start? Who started it?
5. Are non members excluded?
6. How do we include them?

Healed by Writing and The Lord

I have always written, but it wasn't till I dug a little deeper to find my true inner emotions to express that I could understand who I am. With that and the knowledge of my divine nature as a daughter of God that I found myself.

When I served my mission for the Church of Jesus Christ, I literally gave my whole self to the work to the point that I lost myself, but not in a good way. I lost myself in the sense that I suffered in order to help others. Not only did I help others at my expense, but I experienced many traumatic experiences. The experiences left me with emotions that I could not understand and because I could not understand them, I could not explain them to others. Trying to understand, but failing, I eventually gave up on trying to either explain myself to others or explain the emotions I felt to myself in my mind and in my journal. I repressed many intense and destructive emotions along the concourse of the 18 months I was serving. 

Coming home from my mission did not change the way I felt. Because I repressed so many emotions I was constantly and unknowingly anxious and depressed. It took some opening up to be able to understand what exactly I was feeling. After opening up more and more frequently in conversations with close friends, I realized that writing a book about my mission experience was what I needed to do to be healed from all the repressed emotions. I did that. I completed a full book. In the time span of 2 years, I spent countless hours trying to sort out experiences, feelings and emotions in my own mind through writing and communicating with my God. He healed me.

Siera's Questions about LDS Literature

Do we consider literature written by members of the Church as literature, even if it's geared to an LDS audience?

How do we encourage creativity and originality in Church member literature without moving away from the doctrine?

What is the cultural response to having our own literature? Is frowned upon? encouraged?

Can a cultural of literary criticism exist within the realm of LDS literature?

How can we use LDS literature to change outsiders view of the Church and its members?

Is it religiously significant to understand our literature and how it affects us?

Learning to Rely on the Gospel through Journaling

Two weeks before I was going to take my driving test, I got into a car accident that resulted in an intense fear of driving. As I worked to overcome this fear the following summer, I documented in my journal the frustration that I was feeling because I didn’t seem to make any progress. Part of me expected that if I just kept on praying, I would eventually get in the car and my fear would magically dissolve. That did not happen. 

What did happen, however, was that as I gave what effort I could, Heavenly Father took care of the rest. Slowly the driving became easier. And when I was ready, I took and passed my driving test.

As I now look back at my account of my frustration—and my ultimate success when I was finally able to take my driving test—I realize what a significant role the Atonement played in my life as I struggled to emotionally heal from the accident and fight my weakness. Without frequent prayer and scripture study, I would not have had the courage to get back behind the wheel every day. 

My reflections have also matured my understanding of the gospel. Instead of expecting Heavenly Father to take away my fears or disappointments, I ask for His help in strengthening me enough to face those feelings. Because of my journal, I can vividly remember the journey I had. Looking back on this experience helps me realize that I can have the strength and comfort that comes from the gospel as I face later fears and challenges. Writing this experience strengthened my faith in God and the hand that He has in our personal lives.

The Power of the Written Word

Baptized January 4, 2014

Unlike some of members of the Church of Jesus Christ of Latter-day Saints that I know, I have distinct memories of specific life changing events that converted me to the Gospel of Jesus Christ. In a letter written 5 months after I had been baptized, I detail the experience of my conversion to the mission president of the California Roseville Mission. It is some 4,000 words, full of grammatical errors and mistakes of a very inexperienced writer. But as I reread the story of who I was at that point in my life, the story starts to replay itself in my mind: details I’d forgotten, gaps are being filled, and the perspective from the experiences I’ve had subsequently now fade as I am reminded that I didn’t have that understanding back then. I’m intrigued that even in my own life, writing the events soon after they happen can have quite a different effect on reminding the autobiographical writer that memory is subject to change over the course of time. 

Though this may be true for the minor details of the experience, the overall message is the same. I was still the only member of my family to join the Church, and the fire of my conversion had been lit – a flame in my bosom – and I felt at that time, as I do now, that no matter what, nothing could deter my conversion. Since that time, I’ve learned that journaling and writing my experiences, discoursing in Sacrament, and reaffirming the things that I once knew to be true through writing have been an integral part of my conversion and lasting activity in the church despite the opposition I currently face from family members and in-laws. From that, writing has solidified those memories of life changing events.