Fires of the Mind was produced in the Margetts Arena Theatre, BYU, in November, 1974. It was a play I hadn’t even heard of until Eric Samuelsen (BYU’s Playwriting professor) suggested it to me as a possibility for a Mormon Theater Anthology I’m editing for Zarahemla Books.
At first I was skeptical when I heard it was a missionary play– yet another “challenging” missionary play. With Richard Dutcher’s movies (God’s Army and States of Grace), Eric Samuelsen’s play Family and Thom Duncan’s play Matters of the Heart, I thought I may have had my fill of “challenging” missionary stories (albeit very powerful ones). The story was told. There is more in Mormon culture than missionary stories. Why do those two years in a young Mormon’s life seem to dominate nearly every story we tell?
However, to be fair, Fires of the Mind was produced before any of afore mentioned stories were created, so it would have been one of the pioneering pieces that would have produced the genre. I found the play on-line (through Sunstone, it was in their first issue), so I thought I would give the play a chance. And, boy, am I sure glad that I did. It is a philosophically gripping, finely crafted, engaging piece of art. Not only is it a “challenging” piece of work, it is a bona-fide tragedy. It kept me guessing and I was sincerely wrenched by the ending.
    Fires of the Mind tells the story of several elders serving in Taiwan in the seventies. There are also several Chinese members and investigators who help propel the story. However, the main focus of story centers around Elder Johnson, a missionary from Arizona. Elder Johnson has struggled with his testimony of the LDS Church since his sophmore year in high school, when, more or less, he became an agnostic. Since then he has been struggling to keep his grip within the Church relying on “hope” to get him through the motions. When giving his concerns to his Stake President during his pre-mission interview, the Stake President said something to the effect, “You rascal, you’ll be the best missionary out of all of them!” Which turned out to be somewhat true. Elder Johnson, though perhaps not the most hard working missionary, is certainly a very skilled one. He is eloquent, understanding, empathetic, approachable, insightful– he is the sort of missionary who can easily strike up conversations on the bus and make investigators really know that he cares about their welfare. He and his companions have consistently baptized.
However, there is a lurking problem:  Elder Johnson hasn’t any real conviction in his religion. He is constantly barraged with doubts, philosophical concerns, and the “fires of the mind” that rage in the inner world of intellectuals.
At first I couldn’t tell where Robert Elliot was taking me with this play. He kept me guessing. But as the work progressed, it became more and more clear the truly spiritual nature of this play. All the characters were fully fleshed out individuals with no “black hats/white hats.” However, although one sympathized with Elder Johnson’s malady, it became increasingly clear that he is on a dangerous, spiritually deadening road. This is not a play glorifying intellectual dissent (as through the other characters, it does not justify pharisee-like judgementalism and other bad attitudes that have infiltrated Mormon culture). Spirituality, in the end, is the force that trumps intellectualism. But whether Elder Johnson ever realizes that– well, read the play.
There is one scene between Elder Johnson and Elder Lucas, perhaps the most balanced and insightful character in the whole play– the scene, it electrified me. As a taste of the play I will quote it here:

JOHNSON (Pugnaciously, but sitting.) O.K. LUCAS You’re as screwed up as they are.  First of all, Markham does have a testimony.  So does Matthews, and so do I. We’re not very strong in it because we haven’t had it long.  We know a little about the priesthood, but not much.  It takes a lifetime to build faith.  Maybe your little speech will help Markham.  He’s just a starstruck kid who was brought up in the Church and not in the Gospel.  Yeah, I know the distinction too.  Markham wants to be a mission leader and baptize a million people because he thinks that’s what the Gospel’s all about.  Of course, he’d never admit it.  But look, he’s basically doing the right thing.  He wants to serve the Lord, and even if his adolescent egotism gets in the way, he’s on the right track.  And at least he likes these people and really wants to help them.  Don’t be unjust to him.

JOHNSON What about Matthews?

LUCAS Matthews is schizophrenic.  The world got him by the throat by the time he was twelve.  Athletics, keg parties, fashion fads.  He’s been conditioned to the world.  When he thinks about the Church and its principles, he’s a great guy.  You should’ve seen him at that send-off.  He really feels it.  But get him back to temporal affairs, even temporal mission affairs, and he’s right back in the world — all its thoughts and all its reactions.  I don’t know if he’ll ever get over it.  But listen, Elder Johnson.  I don’t care how bright you are or how clearly you think you see things.  You’re the one with real trouble right now.

JOHNSON Why?

LUCAS Those guys will fight their problems within the Church framework.  They’ll have bishops and wives to help them overcome themselves all through life.  Not to mention that the Lord blesses all of us for doing what we can.  They’ll probably both become bishops and at least one of them will be good.  But you, baby, you’re on your way out right now.  And its not God’s fault, it’s yours.

JOHNSON Why doesn’t He answer my prayers?

LUCAS You won’t let him.  I’m sure He tries.  Look, two things.  How long have you been on this agnostic thing?

JOHNSON Since I was a sophomore in high school.

LUCAS And you’ve nourished and cared for it every since.

JOHNSON No, I….

LUCAS Come on, Johnson.  Nobody lives in uncertainty. you may think you do, and torment yourself with arguments to keep yourself satisfied, but agnosticism has become your creed.  You’re proud of it.  It’s made you an individual.  You’ve found your niche.  The good but dissenting Mormon, who lives the principles but questions the doctrines.  The man above.  Pride, Johnson, and a pattern for life every bit as tight, if not so common, as the bourgeois Mormon lifestyle that bugs you so much.  You’ve told us all what a puppet your father is.  Well, the world pulls your strings too, buddy.  And you jump.

JOHNSON I’ve thought of all this before.  I’ve considered it.  I’ve seen the pattern.  Maybe you think all my efforts to break out are just red herrings to myself.  But I know  they’re not.  I’ve felt the pain.  I’ve scraped my brain on every wall of this stinking box I live in, and there are no answers! Shouldn’t the Lord come to me when I can’t do any more?

LUCAS You think you’ve thought of everything.  How ’bout this Johnson? Quote. “I can’t have the faith to get an answer, until I get an answer.” Unquote….

JOHNSON That’s the vicious cycle that drives me insane.

LUCAS I know it is, for cryin’ out loud.  Will you lemme finish? That cycle, in your case, is hogwash.  You believe in God, through his principles, at least part of the time, and the rest of the time you hope.  True?

JOHNSON Yes.

LUCAS That should be plenty for God to work with.  Alma says desire is enough of a seed to bring a response. JOHNSON Yes, but all of Alma 32 is geared to convincing oneself that the Gospel is true rather than….

LUCAS Oh, Johnson.  What are you, a computer? How many times have you started that line when somebody brings up Alma’s seed? Can you hold off on the stock answers for just a minute? (JOHNSON looks down.) What I’m saying is this.  You don’t lack faith in God.  Your belief is sufficient.  Your doubts center on yourself.  Do you understand me? You doubt yourself.  You doubt your ability to receive what other people have received.  You look at the Markhams and sneer because they’re naive.  And so you accuse them of not really knowing the Gospel is true.  But the Markhams scare you, because they really seem to have had an answer.  And, oh, you could pass off the Markhams.  They’re your age and not so smart.  But what about those brilliant Church leaders you’ve known? And the General Authorities? Are they naive and stupid? Yet they know.  They’ve received answers.  Johnson, you’re afraid.  That’s your problem.  You’re afraid that for all your brains you’re not the real, worthwhile, teachable, feeling person that ohers are.  You’re afraid you wouldn’t receive an answer because you haven’t got what it takes.  Your agnosticism is one big front of fear. (Long silence.)

JOHNSON No, you’re wrong.

LUCAS Sure I am.  Everybody’s wrong but you.  You’re always right.  Look where it’s got you. (Pause.) Pierre, have you got some milk? I talk too much.

This was a powerful play. One of the best that I’ve read of Mormon Drama (and despite some people’s perceptions there are some darn good ones). It is powerful, dramatic, yet never harmful to the ultimate spirituality that I believe should underline the work of the Mormon Artist. It is infused with that kind of Spirit, even when it is not glossy or sugar coated.

The play can be found at: http://www.sunstoneonline.com/magazine/searchable/mag-text.asp?MagID=1

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