Members of The Church of Jesus Christ of Latter-day Saints can be found in all walks of life. Some choose military service. And on occasion, one of them is taken home much earlier than expected, to the chagrin of family and loved ones.
Funeral services for 22-year-old Corporal Sean Binnie will be held on Friday May 22nd, 2009 at the Church of Jesus Christ of Latter-day Saints chapel on Annadale Avenue in Belfast, Northern Ireland, after which he will be interred at Roselawn Cemetery with full military honors. Corporal Binnie was killed while on patrol in Helmand Province in Afghanistan.
Photo of Corporal Binnie and his wife Amanda available HERE.
Originally from Dublin in the Irish Republic, Cpl Binnie settled in Belfast after meeting his future wife, Amanda. He joined the Army in 2003. Following basic training, he joined the Black Watch 3rd Battalion in Warminster and moved with them to Belfast at the end of 2005. Cpl Binnie also served in both Iraq and the Falkland Islands and took part in the operation to close down British Army bases in Northern Ireland. Meanwhile, he married Amanda in December 2008.
On May 7th, 2009, Cpl Binnie, who was part of a battle group mentoring the Afghan National Army, was shot by Taliban insurgents while carrying out a routine reassurance patrol near Woqab, close to Musa Qal'eh in Helmand province. Three other British soldiers were killed on the same day. A report into his death following a Ministry of Defence investigation revealed that he was assisting colleagues under enemy fire when he was fatally wounded. Since 2001, 159 UK troops have given their lives on operations in Afghanistan.
As expected, his wife Amanda is heartbroken. “I’m still in shock. I can’t believe it’s him. His mum went to see him in the coffin but I didn’t want to. I want to remember him how he was and seeing him like that would only make me crumble more, I need to do this in my own time,” she said.
Amanda continued to unburden herself to the Belfast Daily Telegraph. “I’m not really sleeping. I take a chair in at night and stay beside the coffin and when I do sleep I have really weird dreams. The other night I dreamt that I woke up and he was there and he told me it was all a big joke,” said Amanda. Among the messages of support Amanda has received since her husband’s death are letters of condolence from Prince Charles and the Duke of Edinburgh.
She concluded by saying, “It has been a really, really long process and half of me is glad to get it all over with so I can start the grieving process, but the other half of me doesn’t want to let his body go. That’s the end, really. My faith in God is getting me through. I don’t go to church as much as I should, but I know that I’m going to see Sean again.”
And the last statement is axiomatic of Latter-day Saint doctrine. Mormons who get married believe they will not only associate with each other in the next world, but if they are married in a temple for eternity as well as time, they believe their marriage will still be in force in the next world. The story does not specify whether or not they were married in a temple. But it's important to note that this knowledge does not reduce the sense of loss upon the departure of a loved one, but simply provides them with the philosophical tools necessary to cope with the loss better.
We believe that the purpose of mortality is to learn and grow. To do this, we must experience the full range of emotions and learn how to master them effectively. Consequently, in our purview, the Lord does not "airlift us over the valley of the shadow" if we get into trouble, but walks with us through the proverbial valley of the shadow. He does not remove us from tribulation, but instead helps us get through it. If He was to remove us from tribulation altogether, we could learn nothing from the experience. But the Lord promises us that we will not be tested beyond our ability to bear it.
Still, it is a rather stern test of faith for a wife have to deal with the sudden departure of a husband after less than six months of marriage.
Friday, May 22, 2009
Thursday, May 21, 2009
Newsflash: Marie Osmond Still Loves Her Lesbian Daughter Because She's A Mormon; Mormonism Does Not Require Hatred
The entertainment media is making a big deal over the fact that Marie Osmond's eldest daughter, Jessica, has been outed as a lesbian. But one of the more frustrating issues is that the entertainment media seems to be implying that Marie must choose between her religion and her daughter.
One report by Digital Spy is entitled, "Osmond not ashamed of gay daughter". Another report by StarPulse is entitled, "Marie Osmond: I Don't Care That My Daughter Is Gay". And yet another report by Monsters and Critics is misleadingly titled "Marie Osmond bucks Mormon Church teachings, proud of Gay daughter"
Bucks Mormon Church teachings? Show me any statement by any General Authority at any time that says "You must hate your children if they become gay". There is none. Marie Osmond is not required to choose between her daughter and her religion. On Entertainment Tonight, one of the few entertainment media outlets that even pretends to respectability, Marie speaks out on the subject:
http://www.youtube.com/watch?v=8JLbJDM-Jnk
According to the Kansas City Star, the controversy began earlier this month when Marie Osmond confirmed to a Los Angeles radio station that her daughter is a lesbian and spoke out supportively on same-sex marriage, classifying it as a civil right. Osmond also said, "When you start mixing religion into that and beliefs, you know, I do believe in the Bible. My daughter understands my beliefs. And, you know, God said to be married and be productive with your children and, you know, replenish the earth or whatever. She understands those things. My daughter is sharp. And we have a great relationship and I think she would tell you that." She reiterated that her Mormon faith did not keep her from loving her daughter, given her sexual orientation.
What the LDS Church teaches about homosexuality is simple. Homosexuality is a form of sexual misconduct just like fornication (sex by single people), adultery, pedophilia, bestiality, or chronic masturbation. The practice of homosexuality can lead to excommunication, just like the practice of other forms of sexual misconduct. However, a mere homosexual orientation alone will not result in any sanction whatsoever. A celibate homosexual remains a member in good standing, meaning a premium membership replete with temple recommend.
Of course, some critics will claim it's not fair that a homosexual must remain celibate to remain a full member of the Church. However, is it also fair that a single heterosexual must also remain celibate to be a full member? Is it fair that a guy in a wheelchair can't run, jump, and play basketball? Is it fair that a Third Wordl peasant cannot become a First World CEO? Guess what - life wasn't intended to be fair. The "fairness" comes after the fact; namely, after we die. Then all unpaid balances will be reconciled. Of course, to believe that requires faith. We Mormons don't ask that you share that faith. But we Mormons won't let you hold us hostage to your lack of faith and browbeat us into changing our doctrine simply because you don't share our faith.
But the LDS Church does NOT teach that you cannot love other people if they sin. The bottom line - Marie Osmond can love her lesbian daughter and still remain faithful to Mormonism, just as God continues to love us although He frequently grits his teeth at what we do. It's time to get off Marie Osmond's back.
One report by Digital Spy is entitled, "Osmond not ashamed of gay daughter". Another report by StarPulse is entitled, "Marie Osmond: I Don't Care That My Daughter Is Gay". And yet another report by Monsters and Critics is misleadingly titled "Marie Osmond bucks Mormon Church teachings, proud of Gay daughter"
Bucks Mormon Church teachings? Show me any statement by any General Authority at any time that says "You must hate your children if they become gay". There is none. Marie Osmond is not required to choose between her daughter and her religion. On Entertainment Tonight, one of the few entertainment media outlets that even pretends to respectability, Marie speaks out on the subject:
http://www.youtube.com/watch?v=8JLbJDM-Jnk
According to the Kansas City Star, the controversy began earlier this month when Marie Osmond confirmed to a Los Angeles radio station that her daughter is a lesbian and spoke out supportively on same-sex marriage, classifying it as a civil right. Osmond also said, "When you start mixing religion into that and beliefs, you know, I do believe in the Bible. My daughter understands my beliefs. And, you know, God said to be married and be productive with your children and, you know, replenish the earth or whatever. She understands those things. My daughter is sharp. And we have a great relationship and I think she would tell you that." She reiterated that her Mormon faith did not keep her from loving her daughter, given her sexual orientation.
What the LDS Church teaches about homosexuality is simple. Homosexuality is a form of sexual misconduct just like fornication (sex by single people), adultery, pedophilia, bestiality, or chronic masturbation. The practice of homosexuality can lead to excommunication, just like the practice of other forms of sexual misconduct. However, a mere homosexual orientation alone will not result in any sanction whatsoever. A celibate homosexual remains a member in good standing, meaning a premium membership replete with temple recommend.
Of course, some critics will claim it's not fair that a homosexual must remain celibate to remain a full member of the Church. However, is it also fair that a single heterosexual must also remain celibate to be a full member? Is it fair that a guy in a wheelchair can't run, jump, and play basketball? Is it fair that a Third Wordl peasant cannot become a First World CEO? Guess what - life wasn't intended to be fair. The "fairness" comes after the fact; namely, after we die. Then all unpaid balances will be reconciled. Of course, to believe that requires faith. We Mormons don't ask that you share that faith. But we Mormons won't let you hold us hostage to your lack of faith and browbeat us into changing our doctrine simply because you don't share our faith.
But the LDS Church does NOT teach that you cannot love other people if they sin. The bottom line - Marie Osmond can love her lesbian daughter and still remain faithful to Mormonism, just as God continues to love us although He frequently grits his teeth at what we do. It's time to get off Marie Osmond's back.
Wednesday, May 20, 2009
Utah Media Gets Sneak Preview Of Oquirrh Mountain Temple In South Jordan, Utah; Public Tours Available From June 1st Through August 1st
South Jordan, Utah is just three months away from being the only city in the world to have two operational temples of the Church of Jesus Christ of Latter-day Saints. The Oquirrh Mountain Temple is almost ready to hold its two-month long public open house, where organized tours are provided, and LDS officials gave the Utah media an advance tour. The most detailed report, with video and a collection of photos, has been published by KSL Channel 5; additional coverage in the Mormon Times
KSL video embedded below. You can toggle between the news story and an aerial view of the temple:
Video Courtesy of KSL.com
Named after the Oquirrh Mountains bounding the west side of the Salt Lake Valley, the Oquirrh Mountain Temple, which will serve 83,000 Mormons spread out among 12 stakes in the southwestern part of the Salt Lake Valley, is also the fourth temple in the Salt Lake Valley, the 13th in the state of Utah and the 130th in the world. At 60,000 square feet, it's classified as a mid-sized temple, and it was built because of the tremendous growth in the south end of the valley in the last 20 years. A list of all LDS Temples is available HERE.
During the media tour, Elder Quentin L. Cook of The Quorum of the Twelve Apostles said, "The Salt Lake Temple being dedicated in 1893, when there were only 215,000 people that were members of the Church all across the, from Canada to Mexico. To see this valley, now have a fourth temple and to see the growth and the commitment of the saints, is a cause to rejoice."
In addition, Elder William R. Walker, a member of The First Quorum of the Seventy and executive director of the temple department, showed them the new temple's architectural features, such as the pristine granite exterior. "The granite on this temple is the same as you see on the new church history library," he said. Imported from China, Elder Walker says it's known as Uinta gold. Inside, the new temple is decorated with limestone tile flooring from Egypt and Morocco as well as plush carpeting, gold leaf inlay, oak millwork and dozens of murals and religious paintings.
The Oquirrh Mountain Temple will open for public tours on June 1st and will run through August 1st, except on Sundays as well as on July 4th and July 24th. Reservations can be made online or by phone. Tours are free, but visitors must have reservations to participate in the open house. Reservation and other information available HERE.
The temple will be dedicated on Friday, Saturday and Sunday, August 21-23, in a total of nine dedicatory sessions. Afterward, it will be open only to those who have valid temple recommends.
Tuesday, May 19, 2009
Why LDS Church Leaders Imply That Cola Drinks Violate The Spirit Of The Word Of Wisdom: New Study Shows Cola Drinks Contribute To Hypokalaemia
Although the text of the Church of Jesus Christ of Latter-day Saints' Word of Wisdom, as set forth in Section 89 of the Doctrine & Covenants, does not specifically include cola drinks, modern LDS prophets have implied that the consumption of cola drinks violates the Word of Wisdom in spirit, if not necessarily the letter of the law. Consequently, to truthfully answer "Yes" when the bishop asks you during a worthiness interview if you are obeying the Word of Wisdom, you must refrain not only from caffeinated hot beverages like coffee and tea, but should also from caffeinated soft drinks, because an occasional overzealous bishop may deny you a temple recommend simply for consuming cola drinks.
But as is pointed out HERE in statements by several Church authorities, the Word of Wisdom is not officially interpreted by the Church to formally proscribe cola drinks. Nonetheless, the late President Spencer W. Kimball had this to say on the subject:
And now, more scientific validation of the wisdom of the Prophet Joseph Smith and his legitimate successors emerges. On May 19th, 2009, the Telegraph has published a story about a study by researchers at the University of Ioannina in Greece which reveals that chronic consumption of large quantities of cola drinks can cause a condition called hypokalaemia, in which levels of potassium in the blood fall, in some patients. Symptoms can range from mild muscle weakness and constipation to paralysis. The symptoms were found in people who drank between two and 10 liters of cola drinks per day.
Writing in the International Journal of Clinical Practice, researchers from the University of Ioannina in Greece detail cases of the condition, including a pregnant women who was drinking between three and seven liters of the soft drink a day. "We are consuming more soft drinks than ever before and a number of health issues have already been identified including tooth problems, bone demineralisation and the development of metabolic syndrome and diabetes. Evidence is increasing to suggest that excessive cola consumption can also lead to hypokalaemia." said Dr Moses Elisaf, who led the review of research. The research team also suggests that both the sugar and caffeine in cola can help to trigger the condition. This implies that drinking diet cola may lessen the risk, although not eliminate it. The study does not address non-caffeinated soda, but the nature of effervescent soft drinks implies that at least some tooth problems, bone demineralisation, and diabetes can result. Here are the categories, in order of descending risk:
-- Caffeinated soda (cola drinks): Maximum risk
-- Caffeinated diet soda
-- Non-caffeinated soda
-- Non-caffeinated diet soda
Consequently, I suggest that if you must drink soda and want to be both Word of Wisdom-oriented and minimize your risk of hypokalaemia, then your best bet is to drink only non-caffeinated diet soda. Most of it tastes like medicine, but based upon personal experience, diet Seven-up is the most drinkable. The full report is accessible HERE, but requires payment to view; a free abstract is available HERE.
The condition is not irreversible. All patients made a full and speedy recovery after they stopped drinking cola and took supplements of potassium.
Now you understand why, although cola drinks are not officially banned by the LDS Church, the Church leadership has counseled members not to partake of them.
But as is pointed out HERE in statements by several Church authorities, the Word of Wisdom is not officially interpreted by the Church to formally proscribe cola drinks. Nonetheless, the late President Spencer W. Kimball had this to say on the subject:
Generally when we speak of the Word of Wisdom, we are talking about tea, coffee, tobacco, and liquor, and all of the fringe things even though they might be detrimental are not included in the technical interpretation of the Word of Wisdom. I never drink any of the cola drinks and my personal hope would be that no one would. However, they are not included in the Word of Wisdom in its technical application. I quote from a letter from the secretary to the First Presidency, "But the spirit of the Word of Wisdom would be violated by the drinking or eating of anything that contained a habit-forming drug." With reference to the cola drinks, the Church has never officially taken any attitude on this at but I personally do not put them in the class as with the tea and coffee because the Lord specifically mentioned them [the hot drinks]…. I might say also that strychnine and sleeping pills and opium and heroin are not mentioned in the Word of Wisdom and yet I would discourage them with all my power. (The Teachings of Spencer W. Kimball, p.202)
And now, more scientific validation of the wisdom of the Prophet Joseph Smith and his legitimate successors emerges. On May 19th, 2009, the Telegraph has published a story about a study by researchers at the University of Ioannina in Greece which reveals that chronic consumption of large quantities of cola drinks can cause a condition called hypokalaemia, in which levels of potassium in the blood fall, in some patients. Symptoms can range from mild muscle weakness and constipation to paralysis. The symptoms were found in people who drank between two and 10 liters of cola drinks per day.
Writing in the International Journal of Clinical Practice, researchers from the University of Ioannina in Greece detail cases of the condition, including a pregnant women who was drinking between three and seven liters of the soft drink a day. "We are consuming more soft drinks than ever before and a number of health issues have already been identified including tooth problems, bone demineralisation and the development of metabolic syndrome and diabetes. Evidence is increasing to suggest that excessive cola consumption can also lead to hypokalaemia." said Dr Moses Elisaf, who led the review of research. The research team also suggests that both the sugar and caffeine in cola can help to trigger the condition. This implies that drinking diet cola may lessen the risk, although not eliminate it. The study does not address non-caffeinated soda, but the nature of effervescent soft drinks implies that at least some tooth problems, bone demineralisation, and diabetes can result. Here are the categories, in order of descending risk:
-- Caffeinated soda (cola drinks): Maximum risk
-- Caffeinated diet soda
-- Non-caffeinated soda
-- Non-caffeinated diet soda
Consequently, I suggest that if you must drink soda and want to be both Word of Wisdom-oriented and minimize your risk of hypokalaemia, then your best bet is to drink only non-caffeinated diet soda. Most of it tastes like medicine, but based upon personal experience, diet Seven-up is the most drinkable. The full report is accessible HERE, but requires payment to view; a free abstract is available HERE.
The condition is not irreversible. All patients made a full and speedy recovery after they stopped drinking cola and took supplements of potassium.
Now you understand why, although cola drinks are not officially banned by the LDS Church, the Church leadership has counseled members not to partake of them.
Monday, May 18, 2009
Fire Investigators Rule Longfellow Park LDS Church Fire In Cambridge, Massachusetts Accidental, But Have Not Isolated The Cause; Mitt Romney Stops By
Update June 19th 2011: Chapel re-dedicated, President Boyd K. Packer suffers fainting spell but is recovering. Updated post HERE.
Update February 18th 2011: Steeple re-attached to chapel, reconstruction proceeding apace. See updated post HERE.
Today was the Cambridge Chronicle's turn to cover the LDS Church fire in Cambridge, Massachusetts. After inspecting Sunday’s four-alarm fire at the Church of Jesus Christ of Latter-Day Saints chapel at 2 Longfellow Park in Cambridge, fire investigators have ruled it accidental. What actually sparked the fire is still under investigation, according to Cambridge Deputy Fire Chief John Gelinas. Gelinas said all that's left to preserve is the church's exterior walls and the steeple, which miraculously did not fall. Meanwhile, Cambridge Fire Chief Gerald Reardon met with city inspectors to estimate the damages done to the building, and determined that $1.9 million in damage was done. Church spokesman Grant Bennett said they plan to rebuild. Mitt Romney and his wife briefly stopped by, although they are members of a different ward nearby.
May 18th stories from the Boston Herald, which claims that the number of congregants was as many as 500, and the Boston Globe are also available. See my previous post for a detailed account of the fire and for links to several photo collections. From this May 17th Chronicle story, which contains its own pictures of the fire, we get a YouTube video of news coverage not previously posted, which is embedded below:
http://www.youtube.com/watch?v=D5fZcRwi-3Q
Another Chronicle article provides some informative background on the LDS Church, and is written accurately and thoughtfully. They disclose that there are five distinct congregations, or wards, in the city of Cambridge and two in Somerville. Three of them met at the Longfellow Park church, which burned down on Sunday morning. The other two congregations lease a meetinghouse in Kendall Square.
A third space, under construction on Binney Street in East Cambridge, will be completed in the next year and a half and cost $20 million, according to Church spokesman Grant Bennett. The new meetinghouse will house four congregations: the two currently leasing space in Kendall Square and two in Somerville. Bennett also disclosed that the Church in the local area is growing by an average of 75 to 100 new members annually.
The now-burned Longfellow Park church, the first LDS chapel in the greater Boston area, was dedicated in 1951. The average congregation in Cambridge is approximately 175 members. When the church grows, it forms new congregations, creating five in the area today holding approximately 875 members. The Cambridge LDS Stake is the umbrella over 14 congregations north of the Charles River. The stake’s administrative offices will be housed in the new Binney Street structure. The stake center is temporarily located in Belmont.
Unfortunately, the quality of the Chronicle's coverage is offset somewhat by their publication of a guest commentary column written by Ronald Lee Fleming, an architectural critic whose most recent book is entitled “The Art of Placemaking: Interpreting Community Through Public Art and Urban Design.”. Fleming is an ardent proponent of traditional colonial architectural styles, and he expressed his hope that the replacement chapel would better fit that motif. Except that he expressed himself in a manner highly insensitive and disrespectful of the tragedy overtaking the LDS congregation. Here's the pertinent excerpt:
And to add insult to injury, Fleming stated toward the end of his commentary that "as the flames rose, it was hard to repress a grin, for out of this disaster is visual release, and out of calamity is visual opportunity".
A grin? Excuse me, but Fleming thinks somebody else's tragedy is funny? No wonder a number of people left some very hostile comments in response to his screed. His attitude undoubtedly is also motivated by his ideological bias against LDS doctrine. The fact is, the LDS Church is quite aware of the existence of the Historic District Commission in Cambridge and has a successful track record in working with such groups to ensure church buildings meet community standards.
However, media coverage of this tragedy indicates that Fleming's attitude is clearly the exception. On the contrary, a Quaker congregation just across the street from the burned chapel offered to allow the Mormons to temporarily store the church records rescued from the fire until they found another location. In addition, the Friends Meeting house, First Church and the Episcopal Divinity School have all offered to host services in the interim. So the greater community has responded sympathetically and offered assistance.
Update February 18th 2011: Steeple re-attached to chapel, reconstruction proceeding apace. See updated post HERE.
Today was the Cambridge Chronicle's turn to cover the LDS Church fire in Cambridge, Massachusetts. After inspecting Sunday’s four-alarm fire at the Church of Jesus Christ of Latter-Day Saints chapel at 2 Longfellow Park in Cambridge, fire investigators have ruled it accidental. What actually sparked the fire is still under investigation, according to Cambridge Deputy Fire Chief John Gelinas. Gelinas said all that's left to preserve is the church's exterior walls and the steeple, which miraculously did not fall. Meanwhile, Cambridge Fire Chief Gerald Reardon met with city inspectors to estimate the damages done to the building, and determined that $1.9 million in damage was done. Church spokesman Grant Bennett said they plan to rebuild. Mitt Romney and his wife briefly stopped by, although they are members of a different ward nearby.
May 18th stories from the Boston Herald, which claims that the number of congregants was as many as 500, and the Boston Globe are also available. See my previous post for a detailed account of the fire and for links to several photo collections. From this May 17th Chronicle story, which contains its own pictures of the fire, we get a YouTube video of news coverage not previously posted, which is embedded below:
http://www.youtube.com/watch?v=D5fZcRwi-3Q
Another Chronicle article provides some informative background on the LDS Church, and is written accurately and thoughtfully. They disclose that there are five distinct congregations, or wards, in the city of Cambridge and two in Somerville. Three of them met at the Longfellow Park church, which burned down on Sunday morning. The other two congregations lease a meetinghouse in Kendall Square.
A third space, under construction on Binney Street in East Cambridge, will be completed in the next year and a half and cost $20 million, according to Church spokesman Grant Bennett. The new meetinghouse will house four congregations: the two currently leasing space in Kendall Square and two in Somerville. Bennett also disclosed that the Church in the local area is growing by an average of 75 to 100 new members annually.
The now-burned Longfellow Park church, the first LDS chapel in the greater Boston area, was dedicated in 1951. The average congregation in Cambridge is approximately 175 members. When the church grows, it forms new congregations, creating five in the area today holding approximately 875 members. The Cambridge LDS Stake is the umbrella over 14 congregations north of the Charles River. The stake’s administrative offices will be housed in the new Binney Street structure. The stake center is temporarily located in Belmont.
Unfortunately, the quality of the Chronicle's coverage is offset somewhat by their publication of a guest commentary column written by Ronald Lee Fleming, an architectural critic whose most recent book is entitled “The Art of Placemaking: Interpreting Community Through Public Art and Urban Design.”. Fleming is an ardent proponent of traditional colonial architectural styles, and he expressed his hope that the replacement chapel would better fit that motif. Except that he expressed himself in a manner highly insensitive and disrespectful of the tragedy overtaking the LDS congregation. Here's the pertinent excerpt:
It was quite a fire this Sunday morning. Big red engines blocked traffic on several streets. And when it was over, the brick and white clapboard Mormon church on historic Brattle Street just west of Harvard Square was gutted. Only the steeple, so slim it could have been a minaret, remaining, awash in the spray of a half dozen hoses. Well, too bad, of course, we all regret the loss of private property, but what an opportunity those flames present. Here was a church that was not so much neo colonial in design, as it was just an out of scale concoction with laughable proportions, its barn-like nave, and slender steeple seemed a parody of colonial revival.
Here was a faux style, alas repeated around the country by Mormon temples that look like simplistic illustrations in cardboard, that instantly communicate banality and proclaim a know nothing policy. Perhaps unconsciously they reflect the dubious mythology of Joseph Smith’s golden tablets...
And to add insult to injury, Fleming stated toward the end of his commentary that "as the flames rose, it was hard to repress a grin, for out of this disaster is visual release, and out of calamity is visual opportunity".
A grin? Excuse me, but Fleming thinks somebody else's tragedy is funny? No wonder a number of people left some very hostile comments in response to his screed. His attitude undoubtedly is also motivated by his ideological bias against LDS doctrine. The fact is, the LDS Church is quite aware of the existence of the Historic District Commission in Cambridge and has a successful track record in working with such groups to ensure church buildings meet community standards.
However, media coverage of this tragedy indicates that Fleming's attitude is clearly the exception. On the contrary, a Quaker congregation just across the street from the burned chapel offered to allow the Mormons to temporarily store the church records rescued from the fire until they found another location. In addition, the Friends Meeting house, First Church and the Episcopal Divinity School have all offered to host services in the interim. So the greater community has responded sympathetically and offered assistance.
Sunday, May 17, 2009
Fire Guts Longfellow Park LDS Chapel In Cambridge, Massachusetts; 500 Worshippers Escape Unharmed, Fire May Have Originated In The Attic
Update June 19th 2011: Chapel re-dedicated, President Boyd K. Packer suffers fainting spell but is recovering. Updated post HERE.
Update February 18th 2011: Steeple re-attached to chapel, reconstruction proceeding apace. See updated post HERE.
Update May 18th: Fire investigators rule the fire accidental, but have not isolated the cause. Damage estimated at $1.9 million. Updated post HERE.
On May 17th, 2009, a fire began during morning services at an LDS chapel in Cambridge, Massachusetts, and quickly spread through the decades-old building. About 300 people were inside The Church of Jesus Christ of Latter-day Saints' Longfellow Park meeting house at the time for a regional stake conference, but officials say it appears everyone was able to make it outside safely. Primary media story from the Boston Globe; other media stories from WBZ Channel 38 with non-embeddable video, and from WCVB Channel 5 with non-embeddable extended raw video. Here's an embeddable video from NECN.com:
Here's a YouTube video which shows more dramatic (and depressing) footage:
http://www.youtube.com/watch?v=eFWulNyMHPA
Fire officials say the blaze, which began around 10:37 A.M. EDT on Sunday, started in the building's attic and quickly reached three alarms. Witnesses say attendance at the church was larger than usual because the parish was part of a national teleconference with LDS church leaders in Utah. The roof collapsed and the 60-year-old building was gutted, but the steeple still remains standing as of this post. According to Cambridge Fire Chief Gerald Reardon, the fire, which was fought with 22 engines, seven ladder companies, and about 80 firefighters from a wide variety of surrounding communities including Belmont, Somerville, Waltham, and Watertown, was brought under control sometime after noon. Reardon said the fire started in the attic, but he did not know the cause, although speculation is growing that an electrical short in the attic may have sparked a fire which smouldered unnoticed long before the alarms sounded. According to one story, it was only 20 minutes from the time the alarms first sounded until the roof collapsed.
Three congregations, or wards, have been displaced by the fire. The first ward consists of single undergraduates from area colleges, and the other two wards are made up of young adult singles, ages 25 to 30. LDS officials in the area have expressed the desire and intent to rebuild. Many of those commenting to the two blog sources cited below express the hope that the chapel will be rebuilt exactly the way it was; one commenter in particular expressed the hope that it would not be replaced by a typical "McChapel" (in reference to the standard design model generally used for all new LDS chapels).
Photos of the fire posted on the following sources:
-- A series of photos on Tabblo.com
-- A series of nine photos by the Boston Globe
-- A series of 36 photos on an individual Picasaweb account.
-- A series of 200 photos in another Picasaweb account.
The Faith Promoting Rumor blog, which has also posted several pictures of the chapel, tells us that the chapel was constructed in the 1950s just outside of Harvard Square in one of the most beautiful parts of Cambridge, just across the street from the Longfellow House. Other unofficial LDS reaction has also been posted on By Common Consent and My Imaginary Blog.
There have been a disturbing number of church fires starting in attics, including the Brayton Drive LDS chapel fire in Anchorage, Alaska in March 2007 (it took nearly a year and a half to rebuild). This trend warrants increased recurring inspection of attics by local church officials.
Update February 18th 2011: Steeple re-attached to chapel, reconstruction proceeding apace. See updated post HERE.
Update May 18th: Fire investigators rule the fire accidental, but have not isolated the cause. Damage estimated at $1.9 million. Updated post HERE.
On May 17th, 2009, a fire began during morning services at an LDS chapel in Cambridge, Massachusetts, and quickly spread through the decades-old building. About 300 people were inside The Church of Jesus Christ of Latter-day Saints' Longfellow Park meeting house at the time for a regional stake conference, but officials say it appears everyone was able to make it outside safely. Primary media story from the Boston Globe; other media stories from WBZ Channel 38 with non-embeddable video, and from WCVB Channel 5 with non-embeddable extended raw video. Here's an embeddable video from NECN.com:
Here's a YouTube video which shows more dramatic (and depressing) footage:
http://www.youtube.com/watch?v=eFWulNyMHPA
Fire officials say the blaze, which began around 10:37 A.M. EDT on Sunday, started in the building's attic and quickly reached three alarms. Witnesses say attendance at the church was larger than usual because the parish was part of a national teleconference with LDS church leaders in Utah. The roof collapsed and the 60-year-old building was gutted, but the steeple still remains standing as of this post. According to Cambridge Fire Chief Gerald Reardon, the fire, which was fought with 22 engines, seven ladder companies, and about 80 firefighters from a wide variety of surrounding communities including Belmont, Somerville, Waltham, and Watertown, was brought under control sometime after noon. Reardon said the fire started in the attic, but he did not know the cause, although speculation is growing that an electrical short in the attic may have sparked a fire which smouldered unnoticed long before the alarms sounded. According to one story, it was only 20 minutes from the time the alarms first sounded until the roof collapsed.
Three congregations, or wards, have been displaced by the fire. The first ward consists of single undergraduates from area colleges, and the other two wards are made up of young adult singles, ages 25 to 30. LDS officials in the area have expressed the desire and intent to rebuild. Many of those commenting to the two blog sources cited below express the hope that the chapel will be rebuilt exactly the way it was; one commenter in particular expressed the hope that it would not be replaced by a typical "McChapel" (in reference to the standard design model generally used for all new LDS chapels).
Photos of the fire posted on the following sources:
-- A series of photos on Tabblo.com
-- A series of nine photos by the Boston Globe
-- A series of 36 photos on an individual Picasaweb account.
-- A series of 200 photos in another Picasaweb account.
The Faith Promoting Rumor blog, which has also posted several pictures of the chapel, tells us that the chapel was constructed in the 1950s just outside of Harvard Square in one of the most beautiful parts of Cambridge, just across the street from the Longfellow House. Other unofficial LDS reaction has also been posted on By Common Consent and My Imaginary Blog.
There have been a disturbing number of church fires starting in attics, including the Brayton Drive LDS chapel fire in Anchorage, Alaska in March 2007 (it took nearly a year and a half to rebuild). This trend warrants increased recurring inspection of attics by local church officials.
Should LDS Church Callings Promote Maximum Efficiency Or Maximum Opportunity? Mormon Times Writer Kristine Frederickson Thinks The Latter
During a visit to the Bloggernacle, I discovered a post by Kim Siever on Our Thoughts which had an intriguing title, "Callings in the church". Imagine my disappointment when I found that Siever had merely posted a link to a Mormon Times article, without any introductory or motivational commentary whatsoever. Fortunately, I set aside my prejudice against such posts, clicked on the link, and found one of the better essays on LDS Church callings I've ever read. The essay explores the two distinctive schools of thought within the LDS community on Church callings; elitism vs. populism.
The elitist view is that Church callings should promote maximum efficiency within a program by calling only those with specific talents to function in a program requiring those specific talents. The populist view is that Church callings should be extended to provide maximum opportunity to the greatest number of worthy members, and trust in other members and in the Holy Ghost to help maximize the efficiency of the calling. A few callings, such as ward organist, may require specialized talent, but most don't.
Since this post, I have found some other information that those who are unfamiliar with the LDS Church might find useful. From the He Said/She Said blog, here's a description of the functional areas of a typical ward in which one will receive a calling: Bishopric (administration/leadership), Priesthood, Relief Society, Young Men, Young Women, Primary, Ward Mission, Family History, and Sunday School. A member may also receive a calling at the stake level, in one of the following functional areas: Stake Presidency, High Council, Stake Relief Society Presidency, Stake Young Men's Presidency, Stake Young Women's Presidency, Stake Primary Presidency, Stake Family History Coordinator, and Stake Sunday School Presidency. Rachel Wood's Organization of the LDS Church provides even more background on this subject.
In the aforementioned Mormon Times article, entitled "Callings in the church", Kristine Frederickson promotes the populist view. She believes that Church callings should provide maximum opportunity rather than maximum efficiency. Her premise is that Church callings should be geared primarily to help people grow spiritually, increase their talents, and develop gifts of the spirit as they pursue their callings.
In addition, Frederickson suggests that when one person receives a calling, others in the ward may have a part in that call. Since callings involve ministration to and interaction with others, others can affect the viability of the calling. Consider a Sunday School teacher who is slow of speech and a poor organizer. The class members can choose to either kick against the pricks and complain, or they can participate constructively in the class to help the teacher overcome the deficiencies. In turn, they grow spiritually by learning greater tolerance, and may even uncover hidden talents of their own.
Callings can indeed help uncover and activate hidden talents. For example, an elder may dread being called to be a youth leader. Instead, he tentatively exercises faith, accepts the call, and six months later, those kids become his best friends. A hidden talent was uncovered, and one or two teens who may have otherwise drifted off into inactivity or even delinquency instead may have acquired the one mentor necessary to keep them active in the Church.
Finally, callings increase the overall group expertise within the greater LDS community. The more priesthood leaders with bishopric experience, the better the Church can respond during times of crisis. As each individual member of a Mormon ward or stake pursues callings, the quality of the entire community is improved.
One issue that Kristine Frederickson doesn't explore is one of the "third rails" of Mormonism: Is a calling from the bishop a calling from the Lord? Latter-day Saints are taught to believe that this is so. We're taught that bishops are entitled to the power of discernment. In reality, a small number of callings extended by bishops are probably not inspired. Yet it is not our place to assume the burden of trying to independently "verify" through our limited human perspective whether or not a bishop is "inspired". Instead, the smart Mormon simply assumes the bishop to be inspired and proceeds to more important and pertinent tasks.
That's because we retain free agency. We can choose not to accept a calling from the bishop, without in any way jeopardizing our membership. Of course, there are consequences to such a refusal. First, we deny ourselves the blessings and experiences we could derive from such a calling. And second, we may cut ourselves off from other such opportunities in the future as the bishop may be reluctant to extend other opportunities to one who has turned him down once. This does not mean we must immediately accept a calling; we can ask for time to pray about it personally, and if we are married, we absolutely, positively must bring our spouses on board before accepting a calling, because the spouses will be affected. Case in point: A man who accepts a calling to be a bishop will spend at least 20 hours per week on his duties, not to mention his phone ringing off the hook. His wife will be impacted. If he wants to keep his wife "sweet", he will get her support before accepting the call.
In any event, Kristine Frederickson has rendered a valuable service by reminding us of some of the less tangible but longer-term benefits of Church callings.
The elitist view is that Church callings should promote maximum efficiency within a program by calling only those with specific talents to function in a program requiring those specific talents. The populist view is that Church callings should be extended to provide maximum opportunity to the greatest number of worthy members, and trust in other members and in the Holy Ghost to help maximize the efficiency of the calling. A few callings, such as ward organist, may require specialized talent, but most don't.
Since this post, I have found some other information that those who are unfamiliar with the LDS Church might find useful. From the He Said/She Said blog, here's a description of the functional areas of a typical ward in which one will receive a calling: Bishopric (administration/leadership), Priesthood, Relief Society, Young Men, Young Women, Primary, Ward Mission, Family History, and Sunday School. A member may also receive a calling at the stake level, in one of the following functional areas: Stake Presidency, High Council, Stake Relief Society Presidency, Stake Young Men's Presidency, Stake Young Women's Presidency, Stake Primary Presidency, Stake Family History Coordinator, and Stake Sunday School Presidency. Rachel Wood's Organization of the LDS Church provides even more background on this subject.
In the aforementioned Mormon Times article, entitled "Callings in the church", Kristine Frederickson promotes the populist view. She believes that Church callings should provide maximum opportunity rather than maximum efficiency. Her premise is that Church callings should be geared primarily to help people grow spiritually, increase their talents, and develop gifts of the spirit as they pursue their callings.
In addition, Frederickson suggests that when one person receives a calling, others in the ward may have a part in that call. Since callings involve ministration to and interaction with others, others can affect the viability of the calling. Consider a Sunday School teacher who is slow of speech and a poor organizer. The class members can choose to either kick against the pricks and complain, or they can participate constructively in the class to help the teacher overcome the deficiencies. In turn, they grow spiritually by learning greater tolerance, and may even uncover hidden talents of their own.
Callings can indeed help uncover and activate hidden talents. For example, an elder may dread being called to be a youth leader. Instead, he tentatively exercises faith, accepts the call, and six months later, those kids become his best friends. A hidden talent was uncovered, and one or two teens who may have otherwise drifted off into inactivity or even delinquency instead may have acquired the one mentor necessary to keep them active in the Church.
Finally, callings increase the overall group expertise within the greater LDS community. The more priesthood leaders with bishopric experience, the better the Church can respond during times of crisis. As each individual member of a Mormon ward or stake pursues callings, the quality of the entire community is improved.
One issue that Kristine Frederickson doesn't explore is one of the "third rails" of Mormonism: Is a calling from the bishop a calling from the Lord? Latter-day Saints are taught to believe that this is so. We're taught that bishops are entitled to the power of discernment. In reality, a small number of callings extended by bishops are probably not inspired. Yet it is not our place to assume the burden of trying to independently "verify" through our limited human perspective whether or not a bishop is "inspired". Instead, the smart Mormon simply assumes the bishop to be inspired and proceeds to more important and pertinent tasks.
That's because we retain free agency. We can choose not to accept a calling from the bishop, without in any way jeopardizing our membership. Of course, there are consequences to such a refusal. First, we deny ourselves the blessings and experiences we could derive from such a calling. And second, we may cut ourselves off from other such opportunities in the future as the bishop may be reluctant to extend other opportunities to one who has turned him down once. This does not mean we must immediately accept a calling; we can ask for time to pray about it personally, and if we are married, we absolutely, positively must bring our spouses on board before accepting a calling, because the spouses will be affected. Case in point: A man who accepts a calling to be a bishop will spend at least 20 hours per week on his duties, not to mention his phone ringing off the hook. His wife will be impacted. If he wants to keep his wife "sweet", he will get her support before accepting the call.
In any event, Kristine Frederickson has rendered a valuable service by reminding us of some of the less tangible but longer-term benefits of Church callings.
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