Showing posts with label apologetic. Show all posts
Showing posts with label apologetic. Show all posts

05 October 2008

From the WMoL Archives- The Vatican vs. Temple Square

http://upload.wikimedia.org/wikipedia/commons/1/15/Petersdom_von_Engelsburg_gesehen.jpghttp://upload.wikimedia.org/wikipedia/en/d/df/DSC01981.JPG



Given this morning's announcement of a new temple in Rome, Italy, I thought it might be appropriate to republish one of my first posts, now updated.

My wife and I took a week-long trip to Rome this past October.  My wife had spent a couple of months in Rome several years ago as a student, and had been dying to go back (with me) ever since.  It was also one of our last chances to take a big European vacation before the birth of our first child.  Like any tourist in Rome, we had to make a stop at the Vatican.

If I had to guess, I would think that many Mormons feel a certain kind of secret and shameful envy of the Catholic Church (which they would never admit to, of course) due to its size, wealth, and power.  Not too mention competition, especially for any missionary who served in heavily Catholic countries.  I don't think that is necessarily an admirable character trait, but just putting that out there.  Being a Mormon visiting the Vatican, you cannot help but reflect on Temple Square in Salt Lake City. Both are the physical and hierarchical centers of their respective faiths, and high-volume tourist spots to boot.  Plus, with this new development of a temple in Rome, you cannot ignore the tension and metaphor of plopping the perfect symbol of Mormonism right down into the heart of Roman Catholicism.

Here are some of my impressions about how they compare.

Temple Square is best described as an experience rather than simply a sight.  Everything about it is clearly aimed at impressing the visitor. From the sister missionaries in every conceivable language, to the visitor's centers, the carefully manicured landscaping, and everything around it, it is also a highly-managed experience (or at least we want it to be so).  Temple Square is beautiful, magically so, at almost any time of year (I am sure they have quite the budget for gardening).  For many of us, it is chiefly significant because of memories we have of it (first visits, weddings, etc.) and images that we see during General Conference. While one is aware that President Monson and other General Authorities occupy the huge office tower on Temple Square, your chances of bumping into them, or making an appointment to see them, are slim to none. If Temple Square is meant to send a message, the message is: this must be true because this is pretty and it makes you feel good.

The Vatican is also impressive, but more than this, it is overwhelming. This is the rhetoric and symbology of power, writ large. Everything is on a huge scale at the Vatican- the churches, the columns, the statues, etc. The sheer amount of art housed in St. Peter's and in the Vatican Museums is almost absurd. The art is beautiful, and the result of centuries of men's attempts to put God's (and the Church's) glory into some kind of visual representation. It is enough to make one feel small beside it (most likely an intentional effect). Famous pieces of art, like Rodin's Thinker (the original), are shoved off into some obscure corner where you would never notice unless you proceeded through very deliberately. Without the aid of sister missionaries (I don't think the Swiss Guard counts), most people will see the Vatican without the aid of a tour guide. Instead, you are left to yourself in awe of the riches and influence of the Roman Catholic Church. The experience is almost tiring. If the Vatican is meant to send a message, the message is: this must be true because how else would we get all this stuff?

Temple Square, while beautiful, is anything but overwhelming. I remember on my first visit there, how disappointed I was in the size of the SLC Temple. I guess it always just looked bigger on TV. The Conference Center, while much larger, is far too functional to be great art. Even the Church Office Building, while large, is only comparatively large with other huge skyscrapers in downtown SLC (like the Wells Fargo Building). And it is hardly an architectural masterpiece. On the other hand, St. Peter's is, by law, the largest and tallest building in all of Rome. The visitor's centers and Church Museum house no art by anyone instantly recognizable as being from one of the great masters, like the Vatican's Rafael and Michelangelo.

For my part, I choose the beauty and simplicity of Temple Square. It avoids the oppressive and overbearing nature of the Vatican, as well as the unfortunate times when Catholic art and architecture slips into the realm of the gaudy and morbid (there aren't any bones or relics on Temple Square that I am aware of).  While the Vatican is all stone and cold, Temple Square exudes a much more human warmth.

As the Church sets about to build a temple in the Eternal City, tons of questions come to mind.  The ones that intrigue me here are questions of its design.  Will this be a small temple or a large temple?  Will the Church attempt to imitate an older style of architecture or will it look more or less the same as all of the other temples we currently build?  I think to build another cookie cutter temple in Rome would be to miss out on a great opportunity.  Plus, I cannot think of another city where we currently have a temple where such a high value is placed on art and the aesthetic, not to mention really really old things.  A gleaming white brand new temple would just look out of place.  And finally, will the Church put the same old 10 or 20 pictures in the Rome Temple that we use in every temple?  I mean, the temple is never intended to serve as a museum for the patrons, and we only let visitors in once, but our art compares so poorly with the masters of Europe that I think it would be another missed opportunity to stick with the traditional and safe.

I, for one, will be following the developments surrounding the building of the Rome Italy temple with great interest and cannot wait to take my family back to Rome at a time when we can fit in a trip to a new "Temple Square" along with the standard sightseeing.
 Image:St Peter's Square, Vatican City - April 2007.jpghttp://www.mrm.org/files/images/photo-album/temple-square.jpg

19 July 2008

Faith and Knowledge Conference 2009 - Call for Papers

CALL FOR PAPERS

"Reconciliations and Reformulations":
A Conference for LDS Graduate Students in Religious Studies
Harvard University, February 20-21, 2009

Many Latter-day Saints experience their scholarship and their religion as clashing cultures, each with its competing values and contradictory conclusions. Religious studies students especially struggle to reconcile their faith and the knowledge they acquire in graduate school. The forms this reconciliation takes (including the failure to achieve reconciliation) become crucial episodes in a student's life history. The purpose of the Faith and Knowledge Conference for 2009 is to provide a forum for exploring these attempts at reconciliation.

We invite paper proposals from graduate students in religious studies and other related fields in the following four categories:

I. Gender and Sexuality
The academic discipline of religion is interacting more and more with methodologies and theories borrowed from gender and sexuality studies. As LDS scholars, to what extent do we engage in or disregard these methodologies? Can we take more expansive views of homosexuality, feminism, and other related issues than Mormon theology traditionally does without compromising our faith? Can feminist theology, queer theory, and similar approaches be useful to LDS scholars or must they be rejected altogether? How do more traditional viewpoints inform our academic scholarship, and how may the more expansive contemporary views of such issues inform both our academic scholarship and our understanding of the Gospel? Is reconciliation possible (or even needed) between these academic paradigms and the faith of the LDS scholar?

II. Scripture
LDS scholars commonly perceive a tension between "academic" and "devotional" approaches to scripture. Can scholarly methodologies (the historical-critical method, literary criticism, etc.) be usefully incorporated into the study or interpretation of LDS scripture, both ancient and modern, or must they be abandoned or subordinated to faith-based understandings? What investments do LDS scholars of scripture bring to the academic table and in what ways do they manifest themselves in productive or unproductive ways in LDS scholarship? Can academic approaches to the Bible be helpful in the study of revealed scripture, and if so, do they require some kinds of reconciliations or transformations? Is there and/or should there be a unique LDS scriptural hermeneutic, and what would it look like?

III. Pluralism
The approaches of religions to their own truth-claims may be divided into three categories: exclusivist religions, which assert that theirs is the sole bearer of truth and salvation; inclusivist religions, which recognize that other traditions possess enough truth to qualify them for salvation; and finally, pluralist religions, which hold that all traditions are equal paths to God. In a time of globalization, Latter-day Saint interactions with other religions, both Christian and non-Christian, raise questions about our view of ourselves. As we learn to appreciate the depth of other religious traditions, we wonder if our exclusivist view on truth is sustainable and defensible. How do we react to the theological and political dilemmas that exclusive claims to salvation through Jesus Christ or through Mormon rituals entail? Can a Mormon pluralism exist, or must we take on the burden of exclusivism?

IV. The Place of Religious Scholarship in the Church
Religious scholars and scholarship occupy an ambiguous role in the Church. Religious scholarship is cited when it supports Church teachings but rejected when it suggests that Church positions may be problematic. Moreover, the scholar who raises questions of this find falls under suspicion. Given current Church culture, what can an LDS scholar of religion bring to the table? Can a scholar utilize his/her tools and scholarship in a pastoral role? Can LDS religious scholars work to remove the stigma in the Church associated with the academic study of religion, and especially the academic study of Mormonism? Specifically, in what ways can areas of religious scholarship contribute positively to the spiritual and cultural life of the Church?

Panelist papers or presentations should last approximately 10 to 15 minutes. Short proposals (no more than 250 words) should be submitted via the conference website (http://www.faithandknowledge.org/submissions.php) by OCTOBER 1, 2008.
Presenters will be notified by December 1, 2008. Conference participants will be eligible to apply for financial assistance with travel and lodging expenses.
Please send further inquiries about to the conference to
org@faithandknowledge.org.