Unlike exaltation, however, added upon is today almost exclusively Mormon.

The first Mormon use of added upon is found in Abraham 3:26:

And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever.

This phrase first appeared in the official Church periodical, Times and Seasons, in March 1842, during the first publication of the Book of Abraham (canonized in 1880). In this usage, it means increased or augmented, or perhaps raised to the next level.

But what is unusual here isn’t just the meaning, but the grammatical construction. The second use of added upon in this verse isn’t unusual—glory is added on their heads—its just like other uses I’ve found going back into the 1600s. But the first use is unusual, because the prepositional verb added upon upon lacks a subject—we know that “those who keep their first estate” is the object of added upon, but what exactly will be added upon them?

Earlier, non-Mormon texts use added upon also, but usually in the conventional grammatical construction in the second use in Abraham 3:26 and with a very different meaning. The earliest use I found in Google Books comes from a 1603 document and reads:

This I have added upon occasion of Solenanders last wordes: …

But this use almost sounds like there is a comma between ‘added’ and ‘upon’—what was added happens on a particular occasion or event. Upon introduces a prepositional phrase “upon occasion” (or, more commonly in today’s English, on occasion) and isn’t part of the past participle added. In contrast, in the Abrahamic use added upon is a single concept, a prepositional verb describing what happens to “those who keep their first estate” or to “they who keep their second estate.”

Another, similar, non-Mormon use can be found in volume 9 of The Present State of Europe (1698), which reads (on pg 395) “Much more might be added upon this Subject…” which is different from the 1603 use only because the object of the preposition isn’t an event, but rather “this Subject.” Still, the usage is different both grammatically and in meaning from the first use in Abraham 3:26.

But both these uses are relatively infrequent. While added upon has been used in General Conference 172 times (out of some 24 million words), it only appears 7 times in the 400 million word Corpus of Historical American English and just twice in the 425 million word Corpus of Contemporary American English. Even so, the phrase added upon may resonate with non-Mormons still. I discovered a company in Vancouver, Washington named Added Upon (apparently a portrait photographer), and a “Success University” has apparently trademarked the term “Added Upon Lifestyle.”

Of course, it is possible that the grammatical construction in Abraham is simply meant to imply “glory,” since that is specified later in the verse. But later Mormon use has emphasized the first use in Abraham, perhaps even transforming the grammar and meaning of added upon. For example, Orson F. Whitney, in a 1913 Conference address, said:

Exaltation is salvation added upon; it is an extension of that idea or condition.

A 1921 Conference address by James Gunn McKay said:

if you have not had that, and if your testimony has not been added upon and added upon, I beseech you to…

And even as recently as 1986, Neal A. Maxwell said in Conference:

…but he who completes the journey successfully will be immeasurably added upon.

I can’t say that what role Nephi Anderson’s Added Upon might have played in all this. It would be nice to think that the novel influenced the use of the term among Mormons. But given that the vast majority of times that the phrase has been used in General Conference are either quotations of Abraham 3:26 or close paraphrases of it (just 34 of 172 uses are not quotations or close paraphrases), I suspect that the scripture is the real source of influence.

Off and on for the past few years I’ve worked on a kind of dictionary of Mormon Terms (this link is to website where this project is hosted—free registration and login required), an attempt to define the language that is unique to Mormons and those who discuss Mormonism or that is used more often or in different ways by Mormons than others. This includes individual words and phrases, slang and Church-specific terminology—anything that might not be understood well by those outside of Mormon culture.

I plan to post about specific terms from time to time as I come across things that might be of interest, or as I feel the need to give a boost to my own efforts and interest. And perhaps in doing so, I might also persuade others to give a hand to help this effort along. Today I’m posting about exaltation, a word I chose at random from among those not yet defined.

Mormons give the word exaltation a definition that is, at least, more specific than the definition  used by others. Our use of the word may even be unique to Mormonism. And, Joseph Smith, in one of his most famous addresses, gave the word a definition that even most Mormons today don’t use.

The Oxford English Dictionary gives 4 definitions (and a total of 12 senses) for the word exaltation. Two of these senses come close to the definition we use in Mormonism:

• (2.a.) Elevation in authority, dignity, power, station, wealth, etc.; esp. the elevation of a sovereign to a throne. Also occas. An exalted position; elevated rank
• (2.d.) The raising to a lofty point of excellence; exalted degree; an exalted manifestation.

I think both of these definitions leave a lot out of Mormon use, and this is something that becomes clear when we start looking at Mormon texts that include the word exaltation. Surprisingly, of all the LDS scriptures, exaltation only appears in the D&C, and 11 of the 12 times it appears are all in section 132. The King James Version of the bible only includes a single use in the Apocrypha (Judith 16:8). But despite the limited use of exaltation in the scriptures, it has seen regular use in General Conference addresses, a total of 2365 uses stretching all the way back to 1844. Exaltation has usually appeared at least 100 times a decade in conference addresses.

So what does it mean to Mormons?

When I mentioned this project to a friend at Church yesterday, he suggested that exaltation is a synonym for salvation. And looking at Mormon use I agree that they are close enough in meaning to be synonyms. However, the OED definitions of exaltation suggest that the meaning is more than simply salvation, that it includes an elevation to a higher state. For example:

“For these angels did not abide my law; therefore, they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition…” (D&C 132:17)

suggests that those who have received exaltation are also “enlarged” (and that some individuals may be saved but not exalted). And D&C 132:39 says:

“…and because they did none other things than that which they were commanded, they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels but are gods.”

Thus, while exaltation is often used as a synonym for salvation, it is not just salvation, but also “enlargement,” elevation to thrones and godhood.

In addition to these two Mormon definitions of salvation, and of enlargement or elevation to godhood, I discovered a third definition in the word’s use by Joseph Smith. In his famous King Follett Discourse, Joseph said:

“Here, then, is eternal life—to know the only wise and true God; and you have got to learn how to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you—namely, by going from one small degree to another, and from a small capacity to a great one—from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings and to sit in glory, as do those who sit enthroned in everlasting power.…”

Here exaltation is not exactly salvation, but instead steps in the process to obtaining resurrection and eternal life. But I’m not sure what Joseph Smith meant by this doctrinally. And I must point out that we can’t even be sure that this is what Joseph Smith said, since in 1844 talks were transcribed by clerks (before shorthand) while they were being delivered, so a lot of what was said could have been missed. As I understand it, the prophet never reviewed the transcription and was published years later.

This use of exaltation is, as far as I can tell, unique. But since  I haven’t yet done a thorough search, I can’t be sure. I invite others to also look for similar or other uses. For now I think I’ll add this as an obsolete definition, given that it was used by Joseph Smith in one of his most widely-read addresses.

This leaves us with the following entries for a preliminary definition for exaltation:

1. Salvation (i.e., reaching the highest degree of the celestial kingdom)
2. Elevation or enlargement to be like god
3. obs. Each step in reaching a state of being like that of god.

Of course, I may not have worded these definitions that well (I’m learning). Nor have I been as thorough as I should in researching how the word exaltation is used by Mormons—its a big job, and will probably require a lot of help from others. So I welcome comments and criticisms that will lead to a better and more complete definition.

What do you listen for when you listen to Conference?

A couple of years ago I started looking for book references and quotations in Conference talks, and I’ve compiled lists after each General Conference. I also started looking for new terms used, trying to catch the next Standing for Something or Lengthen Your Stride. I try to incorporate the terms I find in the Mormon Terms project.

Of course, there is also a lot to look at in the content of Conference addresses. I know that they are indexed and organized by subject, and General Authorities each have their own styles, but I’d be interested to know if the addresses could also be categorized by some kind of sub-genres. I may try to look for that this time.

So, What things do you listen for when you listen to Conference?

Unfortunately, they may be a tad dramatic for General Conference, at least in our current Mormon culture.

Still, it seems to me that we can do more with the scriptural metaphors at our disposal. In comparison to Martin Luther King, we don’t use enough metaphor in our discourses and speeches. This is especially sad because of the rich resources we have available — we have the Book of Mormon.

Let me give an example of what I mean: Samuel the Lamanite.

Samuel is, of course, an actual person, a prophet in the Book of Mormon. But he is also a character, a metaphor that can be used to describe a lot of our world today. Here’s a few thoughts on what Samuel the Metaphor might mean:

• Samuel represents overcoming tradition. Because he has become righteous out of a tradition that has been evil, Samuel is a metaphor for rising out of evil, for overcoming the influence of the culture that surrounds us from birth.
• Samuel represents ministry in the face of adversity. Our iconic image of Samuel is Arnold Frieberg’s painting of him standing on the walls of a Nephite city, preaching despite the arrows in flight headed towards him.
• Samuel represents overcoming racism. It occurs to me that the story of Samuel the Lamanite could be read as a racial story. The Lamanites had a different skin color, and lived apart from those of white skin color. It is possible that the historical record available to them led the Nephites to look down on the Lamanites as “evil.” When Samuel the Lamanite began to preach, the Nephites ignored him, and even the few righteous Nephites didn’t bother to include his writings among those of the prophets. It took Christ’s intervention to have his words included.

I’d love to hear what other concepts Samuel represents in your experience. Probably the strangest one for me came from a Spanish-speaking member I corresponded with who thought that Samuel the Lamanite was a “shameful and reproachful name like that of cursed and marked beings, especially among English-Speaking Mormonism.” (my rough translation from Spanish). I’ve since asked many other Spanish-speaking members and haven’t had that reaction from anyone. I’m having a hard time seeing this view as anything but a reaction to the “Lamanite” surname. Does anyone have an idea that might explain this?

Of course, there are other metaphors and symbols from the Book of Mormon that we do use. We use the Liahona, the Iron Rod, the Golden Plates, the Sword of Laban, the Great and Spacious Building, etc., etc. Book of Mormon stories are preached from the pulpit, and the metaphors there do have power. But I think Samuel is unusual.

As I’ve looked at Samuel the Lamanite, I see potential as a metaphor that seems very significant. I especially like the idea that he representgs overcoming racism. In a sense, Samuel the Lamanite is the Martin Luther King of the Book of Mormon — the figure that brings his people to cultural respect, who brings them into the promised land.

And for today, Martin Luther King Jr.’s birthday, I think its a great metaphor to meditate on.

Image via Wikipedia

When I was a youth, the Church encouraged us as members to engage our friends in conversation about the Church using the Golden Questions: Who am I? Where did I come from? and Where am I going to? My father even had a lapel pin for his suit that was in the shape of a question mark, meant to elicit conversations using these questions.

I sometimes wonder if it wouldn’t be good to have some similar system to elicit conversations about Mormon Culture and literature.

I don’t mean to imply that Mormon Culture and literature have the same import as the gospel. I don’t think we need to fidn ways of discussing LDS literature with our non-member friends. The audience is different and the need for cultural knowledge is probably not as crucial.

But, I don’t think we are using the cultural materials we do have to promote Mormon culture at all. In the past few weeks, as I’ve looked at the books that General Authorities referred to in General Conference, I realized that much of Mormon culture is largely absent from their references. Yes, there are references to doctrinal works, but not to fiction. “A Tale of Two Cities” is retold, but not “Greg & Kellie.”

I’m sure that “A Tale of Two Cities” and a host of other cultural works are widely cited because they are widely knows. But as I’ve observed before, General Conference is our Mass Media — the principal way that Church members find doctrinal and cultural elements. Thus, we have a kind of “chicken and egg” problem – General Authorities don’t know about Mormon literature and don’t cite it and wouldn’t if they did because most members in general don’t know about it. But they won’t know about it, until it gets cited in General Conference or in other major sources of Mormon cultural information.

When the items referred to are important and well known, they do become cultural references — touchpoints for our culture, things we mention in conversations or even in talks from the pulpit. It sometimes takes a long time for this kind of growth to happen.

But I think it has to start with those that do know these stories, quotations and other materials using them. Shouldn’t we (those of us that do have some knowledge of Mormon culture) retell stories from LDS fiction in our talks? Refer to the best of LDS literature in conversations with others? Reinforce the cultural knowledge that we have found valuable?

I kind of wish I had a database of summaries of LDS stories and literature, something that would help me figure out what to use when I have the opportunity. Short of that, I guess I’d better get to know Mormon literature better, or come up with some kind of golden lapel pin to wear at Church.

Book cover via Amazon

After the interest shown in the list of books I prepared last week — the books mentioned or referenced in April 2008 General Conference, I went ahead and prepared a list for the current (October 2008) Conference also.

I found this list even more interesting. There are more books on this list (some 35 — it makes me wonder if I didn’t miss some material from the April Conference), and the variety of the books and the material cited is fascinating. The list wanders from Thoreau to The Little Prince and includes the somewhat obscure as well as the famous.

Looking over a list like this, I have to wonder a lot about what writing process General Authorities use in preparing their discourses.

I’m not sure what exactly this collection says about Mormonism, our culture or General Conference. I do think its safe to say that many General Authorities are familiar with a wide variety of material. Of course, the list does rely heavily on LDS Church History and compilations of quotations. And given the personality that Pres. Monson shows us over the pulpit, The Music Man (I know its not really a book, but I included it anyway) is no surprise. But still some items are simply surprising. I’d never heard of J. M. Barrie’s A Window in Thrums. Perhaps I should read it!

Anyway, here are the books mentioned or citied in the most recent General Conference:

• Ballard, Melvin R., Melvin J. Ballard: Crusader for Righteousness, 1966.
  • M. Russell Ballard, The Truth of God Shall Go Forth, Sunday Morning Session
• Barrie, J. M., A Window In Thrums, 1917.
  • Dieter F. Uchtdorf, Happiness, Your Heritage, General Relief Society Meeting
• Bartlett, John, Familiar Quotations, 17th ed. 2002.
  • Dieter F. Uchtdorf, The Infinite Power of Hope, Saturday Morning Session – citing Albert Camus
• Benson, Ezra Taft, The Teachings of Ezra Taft Benson, 1988.
  • Dieter F. Uchtdorf, Lift Where You Stand, Priesthood Session – citing Albert Camus
• Dahl, Borghild, I Wanted to See, 1944.
  • Thomas S. Monson, Finding Joy in the Journey, Sunday Morning Session
• Carruth, Gorton and Eugene Erlich, comp., Harper Book of American Quotations, 1988.
  • Thomas S. Monson, Finding Joy in the Journey, Sunday Morning Session – quoting Harriet Beecher Stowe
• Cannon, Janeth Russell, Women of Covenant: The Story of Relief Society, 2002.
  • Barbara Thompson, Now Let Us Rejoice, General Relief Society Meeting
• Cook, John, comp., The Book of Positive Quotations, 2nd ed. 2007.
  • Thomas S. Monson, Finding Joy in the Journey, Sunday Morning Session – quoting Sarah Ban Breathnach
• Dickens, Charles, A Tale of Two Cities,.
  • Quentin L. Cook, “Hope Ya Know, We Had a Hard Time, Sunday Afternoon Session
• Eliot, Charles W., ed., The Harvard Classics, 50 vols. 1909–10.
  • L. Tom Perry, Let Him Do It with Simplicity, Saturday Morning Session
• Gordon, Arthur, A Touch of Wonder, 1974.
  • Thomas S. Monson, Finding Joy in the Journey, Sunday Morning Session
• Grothe, Mardy, Viva la Repartee, 2005.
  • L. Tom Perry, Let Him Do It with Simplicity, Saturday Morning Session
• Kimball, Spencer W., The Teachings of Spencer W. Kimball, ed. Edward L. Kimball 1982.
  • Dieter F. Uchtdorf, Happiness, Your Heritage, General Relief Society Meeting
• Lee, Harold B., Stand ye in holy places, 1974.
  • Thomas S. Monson, To Learn, to Do, to Be, Priesthood Session
• Lee, Harold B., Ye are the light of the world, 1974.
  • David A. Bednar, Pray Always, Saturday Afternoon Session
• Marlowe, Christopher, The Tragical History of Dr. Faustus,
  • Thomas S. Monson, Until We Meet Again, Saturday Afternoon Session
• Maxwell, Neal A., A Wonderful Flood of Light, 1990.
  • D. Todd Christofferson, Come to Zion, Saturday Afternoon Session
• McConkie, Bruce R., Mormon Doctrine, 2nd ed. 1966.
  • Russell M. Nelson, Celestial Marriage, Sunday Afternoon Session
• Monson, Thomas S., Inspiring Experiences That Build Faith, 1994.
  • L. Tom Perry, Let Him Do It with Simplicity, Saturday Morning Session
• Pope, Alexander, Essay on Man and Other Poems,.
  • Elaine S. Dalton, A Return to Virtue, Sunday Morning Session
• Rudd, Glen L., Treasured Experiences of Glen L. Rudd, self-published manuscript, 1995.
  • Keith B. McMullin, God Loves and Helps All of His Children, Sunday Morning Session
• Saint-Exupéry, Antoine de, The Little Prince, 1943.
  • Gérald Caussé, Even a Child Can Understand, Saturday Afternoon Session
• Sandrock, Michael, Running With the Legends: Training and Racing Insights from 21 Great Runners, 1966.
  • Elaine S. Dalton, A Return to Virtue, Sunday Morning Session – quoting Juma Ikangaa
• Sessions, Gene A., ed., Biographies And Reminiscences From The James Henry Moyle Collection, typescript, Church Archives.
  • Dieter F. Uchtdorf, Lift Where You Stand, Priesthood Session – citing Albert Camus
• Shakespeare, William, The Two Gentlemen of Verona,.
  • Thomas S. Monson, Finding Joy in the Journey, Sunday Morning Session
• Smith, Barbara B. and Blythe Darlyn Thatcher, eds., Heroines of the Restoration, 1997.
  • Quentin L. Cook, “Hope Ya Know, We Had a Hard Time”, Sunday Afternoon Session – citing Heidi Swinton, “I Gently Closed the Door.”
• Smith, Bathsheba W., Autobiography, ed. Alice Merrill Horne.
  • Quentin L. Cook, “Hope Ya Know, We Had a Hard Time”, Sunday Afternoon Session
• Smith, Eliza R. Snow, Biography And Family Record Of Lorenzo Snow, 1884.
  • Boyd K. Packer, The Test, Sunday Afternoon Session
• Smith, Joseph, History of the Church, ed. B. H. Roberts, 7 vols. 1902-1932.
  • Gérald Caussé, Even a Child Can Understand, Saturday Afternoon Session
  • Keith B. McMullin, God Loves and Helps All of His Children, Sunday Morning Session
  • M. Russell Ballard, The Truth of God Shall Go Forth, Sunday Morning Session
  • Boyd K. Packer, The Test, Sunday Afternoon Session
  • Barbara Thompson, Now Let Us Rejoice, General Relief Society Meeting
• Smith, Joseph Fielding, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. 1954–56.
  • Dallin H. Oaks, Sacrament Meeting and the Sacrament, Saturday Morning Session
  • Russell M. Nelson, Celestial Marriage, Sunday Afternoon Session
• Thoreau, Henry David, Walden, 1854.
  • L. Tom Perry, Let Him Do It with Simplicity, Saturday Morning Session
• Webster’s Third New International Dictionary, 1986.
  • Robert D. Hales, Christian Courage: The Price of Discipleship, Sunday Morning Session
• Whitney, Helen Mar, A Woman’s View: Helen Mar Whitney’s Reminiscences of Early Church History, ed. Jeni Broberg Holzapfel and Richard Neitzel Holzapfel, 1997.
  • Quentin L. Cook, “Hope Ya Know, We Had a Hard Time, Saturday Afternoon Session
• Wilson, Meredith and Franklin Lacey, The Music Man, 1957.
  • Thomas S. Monson, Finding Joy in the Journey, Sunday Morning Session
• Young, Brigham, Discourses of Brigham Young, sel. John A. Widstoe, 1971.
  • Silvia H. Allred, Holy Temples, Sacred Covenants, General Relief Society Meeting

Image by Getty Images via Daylife

Since last General Conference I’ve been meaning to look at the books mentioned in each Conference, just to see what items General Authorities think fit to mention. I’ve finally managed to complete my look at last conference, and I’m starting to look at this conference. The list is, I think, interesting.

Looking at what books are mentioned in Conference is much easier these days than it used to be. The talks as published on the web and in the Ensign include notes, and almost always the notes include a reference to the book, including date published. Years ago there were no notes, which makes looking at what books were referenced much more difficult.

Here’s the list of books (doesn’t include periodical articles, the Scriptures, Hymnals and Church manuals, pamphlets and handbooks) mentioned in April Conference (I think I got everything — let me know if something is missing):

• Dew, Sheri, Go Forward With Faith: The Biography of Gordon B. Hinckley. Salt Lake City, UT: Deseret Book, 1996.
• Emerson, Ralph Waldo. The Complete Essays and Other Writings of Ralph Waldo Emerson. New York: W. H. Wise & Co., 1929.
• Kimball, Edward L., The Teachings of Spencer W. Kimball. Salt Lake City, UT: Deseret Book, 1982. (cited in two separate talks).
• Kimball, Spencer W., The Miracle of Forgiveness. Salt Lake City, UT: Deseret Book, 1969.
• McCulloch, James E., Home: the Savior of Civilization,. Washington, D.C., Southern co-operative league, 1924.
• McDonald, Lee Martin, The Formation of Christian Biblical Canon: Revised and Expanded Edition. Nashville, TN: Abingdon Press, 1988.
• Metzger, Bruce Manning, Manuscripts of the Greek Bible: An Introduction to Palaeography. New York: Oxford University Press, 1981.
• Monson, Thomas S., Pathways to Perfection: Discourses of Thomas S. Monson. Salt Lake City, UT: Deseret Book, 1973.
• Pedersen, Marva Jeanne Kimball, Crozier Kimball, His Life and Work.  Carr Printing, 1995.
• Pratt, Parley P., The Autobiography of Parley P. Pratt. Salt Lake City, UT: Deseret Book, 1938.
• Rice, Helen Steiner, Expressions of Comfort. Ulrichsville, OH: Barbour Publishing, 2007.
• Robinson, Stephen Edward, Are Mormons Christians? Salt Lake City, UT: Bookcraft, 1991.
• Schweitzer, Albert, The Quest of the Historical Jesus. [1948].
• Smith, Joseph, The History of the Church. Salt Lake City, UT: Deseret News, 1902-1932.
• Smith, Joseph Fielding. Doctrines of Salvation. Salt Lake City, UT: Bookcraft, 1954-56.
• Whitney, Orson F., The Life of Heber C. Kimball. 2nd ed. Salt Lake City, UT: Stevens & Wallis, 1945.
• Wright, N. T., The Last Word: Beyond the Bible Wars to a New Understanding of the Authority of Scripture. San Francisco: HarperSanFrancisco, 2005.

I guess its not too surprising a list, but I do find several items very interesting. The books on the biblical canon are all from Elder Holland’s talk My Words… Never Cease, which refutes the idea that the canon is closed. I found the citation to the book by Helen Steiner Rice interesting, because its unusual to see poetry or fiction cited in Conference. [From what I can tell, she is poetry's answer to Thomas Kincade - not exactly the kind of poetry that I enjoy.]

For what its worth, today’s sessions brought another unusual reference, this time to fiction: Antoine de Saint-Exupéry’s The Little Prince. With that reference, I’m very interested to see what else might be mentioned.

Image via Wikipedia

You know the commercial. One person is walking down the street eating a chocolate bar. Another approaches from the opposite direction eating peatnut butter. They collide. “Hey, you got chocolate in my peanut butter…”

I was just a child when that commercial came out. My understanding is that before these Reeses Peanut Butter Cups commercials came along, the idea of mixing peanut butter and chocolate together seemed odd, if not kind of gross, to most people. It is true that many chocolate bars had nuts in them at the time, and you could certainly buy chocolate covered peanuts. But somehow it took these commercials to change the cultural perception of the mix.

Unfortunately (or perhaps fortunately, depending on your viewpoint), this kind of cultural change isn’t that easy to accomplish. It turns out that Reese’s Peanut Butter Cups were invented in 1928, and it took until the 1970s and this commercial for them to gain widespread acceptance.

Image via Wikipedia

While Mormon culture has had some similar things come along (think CTR rings, for example), the way these changes seem to happen isn’t as straightforward or under the control of promoters. We don’t have mass media to speak of, so there isn’t a way to get a new cultural idea out for even most English-speaking members in the U.S.

Normally, from what I’ve observed, cultures seem to change slowly, drifting along as pushed by the eddies of a multitude of small influences. Occasionally, larger tides come along to influence the direction of culture. These larger influences come from things like technology, other cultures, and, very occasionally, promotion.

The Mormon subculture in the U.S. also drifts along this way, with the influence of the broader U.S. culture perhaps the most influential force. But as for large influences, I think we basically have one: General Conference. A large part of new cultural ideas accepted by Mormons originated in General Conference. We’ve been told “Lengthen your Stride,” and have been taught the six b’s, along with a host of other ideas that became popular in Mormon culture, all from what was said in General Conference.

For those of us who would like to see some improvements in Mormon culture, the lack of another venue, one more suited to commercial and non-doctrinal messages is a significant stumbling bock. Change seems almost impossible without such a venue or venues.

I suppose I could always hope for some new General Authority to suggest in Conference that just because members should avoid sex, violence, and drugs in their entertainment doesn’t mean they must put up with insipid story lines and an unrealistic portrayal of evil. But I don’t think I’ll keep my hope in such an unlikely occurance up too much.

Instead, what should we do? What steps can we take to improve Mormon culture?

“In the Church we call it the “Bloggernacle.”

To my surprise, “Bloggernacle” drew gaffaws from the entire room, as if I had invented the term there and then as a joke of some kind.