AmEmbassy - Bucharest APO AE 09213-1315 August 12, 1994 Editor Dialogue Magazine P.O. Box 658 Salt Lake City, UT 84110-0658 Dear Sirs: I read with interest Janice Allred's thoughtful contribution Toward a Mormon Theology of God the Mother, and Linda Johns' My Search for the Mother and Daughter, Dialogue, Vol. 27, No. 2. Both authors are clearly thinkers and quite accomplished scriptorians. All will congratulate them on their innovative thought and encourage them towards more original work. The following comments are certainly not made with the intent to impugn either author's intent or scholarship, but rather with the hope of contributing to their further study and understanding of Mormon doctrine. While I happen to agree with the main thrust of both authors' conclusions, every reader will recognize with me that each has gone through some notable contortions and relied on some dubious and idiosyncratic scriptural readings to support their arguments. I believe that both writers with a deeper background regarding the pronouncements of early LDS authorities could have arrived at their destination, leaving fewer readers behind because of distorted logic. Perhaps because of the nature in which of her argument is couched, Ms. Allred in particular appears oblivious of the doctrine of "name titles", knowledge of which would have permitted her to defend her thesis that Jesus (Jehovah in accepted LDS theology) is indeed the "Father" and "The Almighty God" by simple name title ascription. That is, that by reason of his Creatorship of this generation of the Heavens and the Earth -- however broad or narrow in nature these terms may be -- the solar system, the local galaxy, or the neighborhood "bubble" (in what currently appears to be a "bubble universe"), Jesus/Jehovah has earned an additional name title of "Father of the Heavens and the Earth" (and all that in them dwells), advancing to a stage where he can appropriately share this title of honor with his Father (commonly identified as Elohim -- semantically no more than the Aramaic emphatic plural employed as another name title having the connotation of "God of Gods"). Ms. Allred is, moreover, apparently unfamiliar with Apostle Orson Pratt's great tabernacle address A General Funeral Sermon for All Saints and Sinners; also for the Heavens and the Earth (Journal of Discourses, July 25, 1852) in which Apostle Pratt majestically reconciles the traditional Christian notion of a God of Spirit with the pantheistic notion of an all-present god immanent in all particles of creation, and the revealed LDS doctrine of a plurality of gods (the Council of Gods) presided over by a Presidency of three, also iuncluding the immanence of His Spirit present in the Sun, the Moon, and the Stars (a D&C quotation cited by Ms. Allred without awareness of its applicability in the deeper sense of Elder Pratt's sermon). Both authors imaginatively maintain that the third member of the Godhead may in fact consist of the Mother God -- putting forward contorted, and often poetic arguments in this regard. Ms. Johns for her part laments that the Church teaches that all creation (including presumably the creation of Adam and Eve) was accomplished by "two men". This is just not so (see Brigham Young assertion below that the creation of Adam and Eve took place in the Garden with the collaboration of both the Mother and the Father deity, JD 1:50-51, April 9, 1852). This knowledge, first preached in Nauvoo, and openly pronounced by President Young in Salt Lake City (and thereafter published in the Journal of Discourses in Liverpool, England) was the basis for Eliza Snow's poem O My Father (and Mother?). That this is not more openly presented from today's LDS pulpits is perhaps a fault of current leadership. It is certainly no deep secret. The Young sermon is currently available to anyone who takes the trouble to read the Journal of Discourses , available in both reprint and ROM). I first read this sermon when I was sixteen years old and just referred to it again on ROM in drafting this letter. I enclose a paper arguing (I think with more scriptural and historical teaching authority) that the Holy Ghost is in fact Michael. Indeed, President Brigham Young -- who it is asserted never taught anything he had not heard from the Prophet Joseph -- taught this, maintaining that "Eloheim, Yahovah, and Michael are perfectly represented in the Godhead as the Father, the Son, and the Holy Ghost"(D&C 1:51, April 9, 1952). We know for a fact from the temple ceremony that the earth was indeed created by the co-divinities Jehovah and Michael operating at the instruction of Elohim. Taking into account the law of common consent, I am unaware of any time during which there was a change of command among those we sustained as our leadership before coming to earth. So, while one must agree with Ms. Allred and Ms. Johns that there are indeed mother gods, I don't think we should look to identify any of them in the Godhead, for both authors, as invariably in all other LDS feminist arguments I've so far read, have overlooked the essential function of "keys" in the operation of the priesthood. So that while one might agree (as anyone must who's read extensively in early LDS doctrine and history, or who's paid any attention at all to the Preparatory and Endowment Ceremonies of the Temple) that women share (hold) priesthood, I for one suspect that in the Heavens -- as here -- the keys to function in the high profile positions of bishop, stake president, Apostle, or Presiding Deity are, for whatever reasons, not generally -- if ever -- extended to the female sex. We should, however, notwithstanding this apparent fact of the universe (i.e. that we should not confound priesthood and the keys of the priesthood ), not lose sight of the striking paradox that women nevertheless preside over the three largest organizations of Church members -- the Relief Society, the Young Women's Organization, and the Primary. And the same is likely true on the Other Side (things Earthly being a shadow of things Heavenly). If women have the task of bringing forth spirit children, as women here have the assignment to bring into existence earthly tabernacles for them -- in both cases time consuming tasks both immediately before and after birth, we have perhaps a partial explanation of why women are excused, not from deep commitment to the Lord's work, and sometimes near-full time administrative callings, but from the essentially vacuous "sitting on the stand" function which occupies so much male time in the church. One can also agree with Ms. Allred that the mother god has visited the earth without accepting her imaginative spin on this thesis. Again we should turn to President Brigham Young who taught that once the Earth was created and prepared, God (the Father) "brought one of his wives to the Garden of Eden with him where they begot Adam and Eve" (JD 1:50-51 ). So there you have it from no less than Joseph Smith via the mouth of his successor: Women (as goddesses) have indeed visited the earth and ministered to their children here -- though not as in Ms. Allred's imagination. I was touched, as all readers must have been, with Ms. Allred's account of the epiphany which she and her husband experienced between Denver and Salt Lake. And while one might fully agree with her that the role of the Mater Dolorosa (Mary) has been excessively downplayed in the teachings and practices of the Restored Church (undoubtedly because of the exaggerated and doctrinally unsound role given her in Catholic theology -- see enclosed paper on Eve, Isis, and the Mother of God ), one can offer a far more likely explanation for the spiritual presence sensed in the Allred automobile on that occasion. It has been consistently taught as LDS doctrine that Guardian Angels, most likely near kin, visit worthy Church members at times of danger, need for special guidance, or upon occasion to impart knowledge or strength. In my own "provisional understanding" (where I need a little speculative theology to bridge a gap in my understanding), I have come to see such Guardian Angel visitors as Assistants to the Holy Ghost -- carrying out special assignments under His direction (see enclosed paper Reflections on Guardian Angels and the Role of the Holy Ghost) . Were I the Allreds, I would be no less thrilled to have had the experience of feeling that the presence of a near and precious kinsman/woman, rather than the (Mother) Holy Ghost had been sent to instruct (or confirm) an understanding reached during that joint reading/discussion on my trip back home from Denver. Lastly, as to worshipping the Mother God, I think Ms. Allred has it about right when she quotes 2 Nephi 32:9 that we should "pray to the Father in the Name of Jesus Christ" -- though her reasoning is again unecessarily imaginative. As Orson Pratt so authoritatively taught, we are in fact praying to the unity of exalted beings who, having become partakers of the divine nature, constitute a unified godhood, and who, whether part of the Grand Council, member of the Presidency, or merely an Individual acting under explicit instruction of the whole, are one in purpose. Thus while one is undoubtedly justified in supposing that God, so defined, includes all female goddesses (women partakers of the divine nature), we are explicitly instructed not to address prayers to any subordinate or constituent elements of Ahman , be it Mary; the unnamed but majestic consort who accompanied Elohim to the Garden (in the enclosed paper I accord both the Father and his mate the name titles of First Adam and First Eve, as did President Young); or a beloved but departed grandmother. Rather we are to pray directly to the Supreme Being (God the Father, President of the Council, and President of the Presidency of Three -- doing so in the name of the Principle Creator and Savior of this round of Eternity -- Jesus Christ). Q.E.D. Traditional Mormon Theology carefully read, thoroughly understood and assimilated, and soundly presented, covers all of the arguments put forward by Ms. Allred, without scriptural contortion or creative interpellation. Sincerely, D. B. Timmins N.B. I enclose three papers touching on various elements of the Allred and Johns papers, and the above letter: The Adam God Doctrine Revisited; Eve, Isis, and the Mother of God -- Mormon Women and the Priesthood,; and Reflections on Guardian Angels and the Role of the Holy Ghost for such use as you may choose to make of them. AmEmbassy - Bucharest APO AE 09213-1315 August 15, 1994 Mr. Gary Bergera Associate Editor 564 West 400 North Salt Lake City, UT 84116 Dear Mr. Bergera: I have just received a letter from Martha Bradley and Allen Roberts informing me that my paper The Doctrine of Free Agency, Determinism, and Chaos Theory has been accepted for publication and instructing me to send you a Word Perfect diskette to facilitate editing. I enclose such diskette. As matters transpired, I had just mailed a Letter to the Editor with comments on the recent papers of Janice Allred's and Linda John's papers on the Mother God, together with three other papers of mine The Adam God Doctrine Revisited; Eve, Isis, and the Mother of God: LDS Women and the Priesthood; and Reflections on Guardian Angels and the Role of the Holy Ghost, all of which contain material bearing on the Allred/Johns papers and the comments in my letter. I would hope these might also come into your hands at one point or another since I've read several of your own papers with attention and interest. In case you may wish some background information for the Notes on Contributors which customarily accompany articles, Dr. Timmins is a graduate of the University of Utah with two Masters degrees and PhD from Harvard. He served for 30rs as a U.S. Foreign Service Officer including postings as Deputy Economic Advisor to the US Mission to the OECD in Paris, Exec to the US Ambassador to NATO, Deputy Director of the State Department Office of European Political/Economic Affairs, Counselor of Embassy in Morocco and Guatemala, and Charge d'Affaires a.i . at his last two posts. Following retirement he taught International Finance and Economics at Francisco Marroquin University and subsequently at the Instituto Tecnologico de Estudios Superiores de Monterrey (the two largest and most prestigious private universities in Guatemala and Mexico respectively). Later still he taught at the American College of Paris -- where he also served as Consultant to the OECD and as a member of the doctoral examination panel of the Sorbonne. His Church service includes the Presidencies of an Elders Quorum and two Sunday Schools, Branch President, two District Presidencies plus a term as President of a third District, four High Councils, two Bishoprics, and two Stake Presidencies. and Counselor in the Romania Mission Presidency. He has been published in The Foreign Service Journal, The Brown Journal of Internatinal Affairs, Snstone, Dialogue, and The Millenial Star. , Sincerely, D. B. Timmins