Podcast appearances and mentions of lowell bennion

We're excited to share with you this interview with George Handley, a professor of humanities at BYU. George recently published a fascinating and moving intellectual biography of Lowell Bennion. As we've learned more about Bennion, he's begun to loom large for us as a truly inspiring figure who models some of the best of what our faith tradition has to offer. He was an educator, humanitarian, and practical philosopher who had an outsized impact on the Church in the 20th century, even if few might recognize his name today. Lowell Bennion was both committed to intellectual integrity and to prioritizing people over ideas. In the interview, George walked us through how this dual commitment led Lowell to a heart-led vocation that refused to compartmentalize the gospel—to separate it from either intellectual inquiry or from the practical, everyday needs of society. It also allowed Bennion to navigate the tricky, bumpy moments in relationship with other thinkers and educators in the Church with love and integrity.His list of projects is truly extensive, but among the most memorable are his founding of the Institute of Religion next to the University of Utah, and of a boys ranch in Idaho—the Bennion Teton Boys  Ranch—where George spent time as a boy. As an educator, Bennion took an expansive view of the gospel that sought to blend itself with secular learning and embrace all truth. Even on the occasions when those who disagreed with his approach made decisions that cost him professionally, Bennion was committed to seeing these events as part of the adventure of life.The topics that came up in this episode really struck home with us. Lowell Bennion's life invites us to consider not just what the right ideas are, but what ideas are for, and how they can be turned to the service of humanity. We're thankful to George for taking the time to bring this impactful, if understated, thinker to our attention through this book. 

Lowell Bennion was among Mormonism's greatest humanitarians, while also being one of its most prominent thinkers and teachers. Indeed, he was among the few non-general authorities or officers ever to speak in General Conferences of The Church of Jesus Christ of Latter-day Saints. As the first director of the church's Institute of Religion at the University of Utah, Bennion spoke powerfully and courageously against the church's former priesthood/temple ban on Black members — which may have cost and encouraged students to see science and religion as complementary rather than contradictory paths to truth. But he did more than teach or preach. Bennion, who died in 1996, created the Community Services Council in Salt Lake City to aid poor and marginalized populations. Eventually, a center for service was created in his name at the U., integrating outreach to the disadvantaged into the curriculum. Of the service he rendered, he once said, “I used to teach religion; now I practice it.” Yet Bennion's life and work remain largely unknown to today's Latter-day Saints. On this week's show, George Handley, professor of interdisciplinary humanities at Brigham Young University and author of “Lowell L. Bennion: A Mormon Educator,” discusses the life and legacy of the legendary scholar, considered by many to be one of the founders of Mormon studies.

Abbey and Madison are joined by their good friend Rachel Gilman for this episode of Bristlecone Firesides. Rachel is a writer and teacher and has many good things to say about living a simple life. The world we live in has turned us into consumers. Buying and producing seem to be the solution to whatever problem we face. The goodness of simple living can get lost in the buzz of our modern world. In fact, this hyperactive need for productivity can worm its way into our spiritual life in the form of Prosperity Gospel. This way of living the gospel is a plague on American Christianity. What does The Book of Mormon have to say about prosperity? How can we root out our addiction to Prosperity Gospel through grounded and simple living? And what wisdom can we learn from one of the most grounded Mormons, Lowell Bennion? Links: Learning to Like Life by George Handley The Achievement of Lowell Bennion by Eugene England Music by Epidemic Sound (http://www.epidemicsound.com) The post 06: On the Wisdom of Lowell Bennion and Simple Grounded Living, Part 1 appeared first on Bristlecone Firesides.

The post 06: On the Wisdom of Lowell Bennion and Simple Grounded Living, Part 2 appeared first on Bristlecone Firesides.

Madison and Abbey sit down with former professor and current friend, George Handley. George is one of the leading Latter-day Saint environmental voices today. He is the author of many books including Learning to Like Life: A Tribute to Lowell Bennion and The Hope of Nature: Our Care for God's Creation. They discuss the history and development of an Environmental Ethos within the Latter-day Saint community — beginning with Joseph Smith and his transcendentalist contemporaries, tracking through Brigham Young and mid-century Mormonism, to finish on the recent bloom of environmental thought within the Latter-day Saint community. Links: The Hope of Nature by George Handley Learning to Like Life by George Handley Cougar in Slate Cayon Music by Epidemic Sound (http://www.epidemicsound.com The post 03: The History of Mormon Environmental Ethics w/ George Handley appeared first on Bristlecone Firesides.

The United States were grappling with the Civil Rights Movement during the tumultuous 1960s.  In our next conversation with Matt Harris, we will talk about key events in the 1960s that affect the LDS Church's teaching about race and how the Civil Rights Movement impacted the Mormon Church.  We will even learn that Elder Brown predicted to end ban in 1962 General Conference! https://youtu.be/023tWoriAqA Matt: Hugh B. Brown was front and center in church leadership trying to get the brethren to overturn the ban.  He is working behind the scenes.  He is doing the best that he can, but it is very, very challenging for him.  In 1962 he will have a private meeting with Lowell Bennion, whom we have already talked about who didn't support the ban and told President McKay in private. So, it was no secret that President McKay knew where Brother Bennion stood.  Anyway, in March of 1962, Hugh B. Brown tells Lowell Bennion, “We're going to lift the ban here next month.  Make sure you come to [General] Conference.”[1] GT:  '62?! Matt:  This is March of '62. GT:  Wow. Matt: “Come to Conference next month.  We're going to lift the ban.” The prediction of course is in April of '62, we're going to have this big announcement at General Conference.  “We have been studying this issue, and there is nothing more difficult for the church,” Brown tells Bennion, “than this issue, and we're going to fix it.” So, I can only imagine Bennion showing up and nothing happens! We will also talk about the motivation behind the 1949 First Presidency statement, and apostle Hugh B. Brown's attempts to rescind the ban. Matt:  Recognizing that Lowry Nelson had spent time in Cuba as part of his profession, his field research, he decided to reach out to Nelson and ask him about Cuba and the racial population there because Nelson had lived there for a while.  Lowry Nelson wrote back and just said, “I don't think you can determine who has got negroid blood, and you shouldn't even try!  That's just immoral!” Nelson said something that is probably less than candid.  He said, “That was the first time I knew that the church felt this way about this.” Come on Lowry.  You grew up in the church.  So, Lowry Nelson writes the First Presidency after he exchanged correspondence with his good friend Heber Meeks.  He said, “Is it true that you are trying to establish a mission in Cuba, and just focus on the white population there and not the colored, the brown population?  Is that true?” The First Presidency wrote him back a series of letters.  They said, “Yes that is true, and we don't understand why God wants this ban, but this is the way it is.  Who are you to determine what God should do?” Nelson was really upset with the response, thinking that it was just a policy that could be changed.  But the brethren dug their heels in and sort of exacerbated the problem.  When they wrote back to Lowry Nelson, it was the first time where the First Presidency goes on record, and they sign the letter.  It is interesting.  They all sign these letters back and forth, all three of them:  George Albert Smith, J. Reuben Clark, and David O. McKay.  Clearly, they are trying to make a statement about the church's racial teachings, at least by the mid-20th century. What is interesting is he shares these letters on the underground with people.  He sends them to Juanita Brooks.[2]  He sends them to George Boyd who is the Institute person.  He sends them to all of these Institute people that he felt like he had a liberal kinship with, and they write him back.  ”Oh my goodness.  I didn't know the brethren felt this way, that they felt this strongly about it.” We'll also talk about Michigan and Mormon Governor George Romney's run for the U.S. presidency. You might recognize his famous son Mitt Romney did the same just a few years ago.  George Romney's cousin was also an LDS Apostle, and the 1960s had a lot of factions for and against the ban on blacks from temple...

We're continuing our conversation with Dr. Matt Harris.  In our next episode, we'll talk about the temple and priesthood ban in the 1950s.  Did you know that McKay considered lifting the ban as early as 1955? https://youtu.be/56oINIiTw5s Matt:  It's not surprising that when McKay came back from South Africa and convenes this committee with Elders [Adam] Bennion and Kimball, I'm not sure who else is on the committee, but I know it's those two.  They ask Lowell Bennion to do some research for them, and he produces a position paper, and he says there is no scriptural justification for any of this stuff.  So, Elder Bennion writes his report to President McKay and tells him that there is no scriptural justification for the priesthood ban.  This is 1954 I should say. So, President McKay contemplates lifting the ban, but he recognizes that it will cause hardship among the saints in the South.  Keep in mind this is still segregated America.  So, if he lifts this ban, it is going to create hardships among Latter-day Saints in the South.  Also, there are some folks in the Quorum of Twelve who wouldn't support the lifting of the ban:  Joseph Fielding Smith would be one of them. We will talk about a pretty significant change from a doctrine in 1949 to a policy in 1955. This is interesting because President McKay, as a counselor to George Albert Smith had signed that 1949 First Presidency statement that you referenced a minute ago…. GT:  Right. Matt:  …as a counselor. GT:  Now let's talk about that '49 statement. Matt:  Yes, we can.  So, as the church president, he signed that statement, and we can go into detail in a minute, but that statement makes it pretty clear that this is the doctrine of the church. GT:  And it uses the word “doctrine.” Matt:  It uses the word doctrine. GT:  That is an important word. Matt:  Right.  J. Reuben Clark writes the statement, and President McKay signs off on it. George Albert Smith is feeble by this point, and he is going to die a couple of years later, but anyway, President McKay, even though he signs that '49 statement, now he is the church president and he feels the weight of this policy on his own. President McKay considered lifting the ban in 1955 but was worried about reaction in the South. [paypal-donation]   Check out our conversation…..  Don't forget to check out parts 1 (about Brazil & South Africa) and 2 (the one-drop rule) of this conversation!

This episode is the second part of a co-released (with Gina Colvin and A Thoughtful Faith podcast) podcast discussion with Patrick Mason and Boyd Petersen based upon ideas contained in Patrick’s book, Planted: Belief and Belonging in an Age of Doubt. Whereas Part 1 covered discussion points found primarily in the book’s first five chapters, this episode centers on themes and arguments in Chapters 6 through 10. In this episode, the discussion centers primarily upon God’s call that we "give heed" to the words of his prophet, and by extension all others called to be prophets, seers, and revelators, but to do it "in patience and faith" (D&C 21:5). In other words, God knew ahead of time that he was calling fallible human beings to these important roles, and that our interactions and wrestles with their words and teachings would require our great patience. The panel discusses this instruction, as well as the wider definition and scope of the term "prophet," and whether all prophets have the same calling and function in the same way. They also discuss a choice (perhaps unconscious and certainly understandable) members of the church have made to "defend" prophets against charges of their weaknesses and fallibility rather than admit, as scripture overwhelmingly suggests is the case, these occasional lapses of character or ability to receive clear direction from God. Would we have chosen this second route, how different might this church be--and how helpful to our faith and ability to listen to their counsel and decisions had we not placed them upon such a high pedestal. The discussion also focuses a great deal upon "how" to press forward (and why it is important to press forward) in church community even when it is very difficult. In the book, Patrick holds up the examples of Claudia and Richard Bushman, Lowell Bennion, and Eugene England as examples of those who engage Mormonism faithfully while maintaining their own independence when it comes to discerning God’s will in their lives and where they believe it tells them to focus. England is discussed the most, especially how his entire way of being within the Church was based upon his understanding of the gospel of Jesus Christ, interacting with leaders and others in ways Jesus taught. An excellent section of the discussion also looks closely at two types of interaction styles when it comes to challenging the status quo within Mormonism (and in most every struggle for change): the gradualist approach (seeking to work carefully and in styles mostly understood by the group) vs. more revolutionary-minded efforts (designed to bring about change very quickly). Both ways are given their due, including the moral burdens those who work in these ways must each bear.

Skip to Main ContentSearch This Site: Main Navigati2014 McMurrin Lecture on Religion and Culture with Kathleen Flake "The LDS Intellectual Tradition: A Study on Three Lives"April 11, 2014 Symposium: "Faith and Reason, Conscience and Conflict: The Paths of Lowell Bennion, Sterling McMurrin, and Obert Tanner"April 12, 2014  McMurrin Lecture: In her lecture, Flake defines an intellectual as one who loves and is committed to the life of the mind, one for whom thought is both a delight and a necessity, a source as well as means for human flourishing. This does not mean a life without conflicts, as illustrated by three intellectuals - Lowell Bennion, Sterling McMurrin, and Obert Tanner. Flake will consider their intellectual lives in relation to the religious culture from which they came. Doing so will tell us something about whether there is a Mormon intellectual tradition and, if so, what are its distinctive features. Kathleen Flake holds the Richard L. Bushman Chair of Mormon Studies at the University of Virginia. She is the author of The Politics of American Religious Identity: The Seating of Senator Reed Smoot, Mormon Apostle (University of North Carolina Press, 2004). Professor Flake has been awarded grants from the Mellon Foundation, Lily Endowment, Pew Charitable Trusts, and American Philosophical Society.  She has held office in the American Academy of Religion, the American Society of Church History, and the Southeastern Commission for the Study of Religion. Frequently invited to comment on Mormonism in the news, she is also a panelist for the Washington Post/Newsweek "On Faith" blog.   Symposium: Mormonism is often seen as a religion of conformity, with a hierarchy in tight control of members’ beliefs and behavior. Yet this perspective misses a rich tradition of intellectual independence and principled dissent. With an eye to the present and future, the Tanner Humanities Center will offer a unique symposium on the lives and legacies of Sterling M. McMurrin, Obert C. Tanner, and Lowell L. Bennion. Their stories reveal the tensions between faith and reason, conformity and dissent. This symposium will mark the 25th anniversary of the founding of the Obert C. and Grace A. Tanner Humanities Center. Panels include “Challenge of Conscience: Sterling M. McMurrin” (9:00-10:30 AM), with Bob Goldberg (Chair), Jack Newell, James Clayton, and Brian Birch; “Challenge of Loyalty: Lowell Bennion” (11:00 AM-12:30 PM), with Irene Fisher (Chair), Greg Prince, Tony Morgan, Sam Allen, and Emma Lou Thayne; and “Challenge of Faith: Obert C. Tanner” (1:30-3:00 PM), with Greg Thompson (Chair), Kent Murdock, Bob Goldberg, and Grethe Peterson. A concluding panel, titled “Public Men and the Challenge of Their Private Worlds” (3:30-5:00 PM), will focus upon the personal, intellectual, and working relationships that existed among these men, with panelists Linda King Newell (Chair), Carolyn Tanner Irish, Ellen Bennion Stone, Charlotte Hansen Terry, and Bill McMurrin.             These three intellectuals who shared a determination to act were rooted in Mormonism, but possessed distinctive visions that penetrated beyond their treasured religious heritage and drove them to embrace—and respond to—the pressing social, cultural, and political issues of their time.  With mutual respect, but using distinctive methods, Tanner, McMurrin and Bennion shared a passion for justice and impatience with racial discrimination in their church and across American society.  At various points in their careers, they served the LDS Church, the University of Utah, their state, and the nation in pursuit of their visions of a more enlightened and humane society. Pursuing justice and adhering to conscience brought its own rewards, but also exacted a cost. As Director of the University of Utah’s LDS Institute of Religion, Lowell Bennion chafed at supporting church authorities in their denial of the priesthood to African American men.  Largely over this issue, he surrendered this post, swallowed his disappointment, and vigorously channeled his religious instincts into serving the needy in Salt Lake City.  Sterling McMurrin chose to proclaim himself a heretic and relished that identity, but lost friendships and some sense of community. Obert Tanner, a closet skeptic, muffled his doubt and kept his silence to play prominent roles in the life of his country, state, and city. Symposium speakers and panelists will not only examine the specific, contemporary impacts of Lowell Bennion, Sterling McMurrin, and O.C. Tanner, but also consider their enduring legacies on the issues facing the Mormon Church today: the inclusion of women more fully in church leadership circles, the need to face painful facets of church history more honestly, the challenge of retaining the engagement or affiliation of socially and culturally liberal members and young adults, the quest to understand the effects of new technologies on Mormon practices and beliefs, and other concerns of our time. A concluding panel will focus upon the personal, intellectual, and working relationships that existed among these men.  The Tanner Center is partnering with the College of Humanities, Smith-Pettit Foundation, and Michael Morris to bring you this event.     

Eugene England (1933–2001) was one of the founders and great leaders in Mormon Studies and independent Mormon discussions. He and four others founded Dialogue: A Journal of Mormon Thought, for which he served as its first editor. He was instrumental in the creation of the Association for Mormon Letters, and he is considered the champion of the “personal essay” as a powerful form for Mormon expression. England was a peace activist, whose reflections on having been present in the Vatican during the 1981 assassination attempt on Pope John Paul II (one of the bullets nicked his hand and left a small burn on his temple as it whizzed past) led him to found “Food for Poland,” a large-scale effort involving students from many college campuses to provide support for the Solidarity movement when it struggling under Polish government crack downs. He was an innovative and highly influential teacher. He revamped “study abroad” programs at both BYU and Utah Valley State College, leading to unparalleled learning experiences for students who traveled with his groups to London. He supported and was an active voice for academic freedom at BYU, championed the rise of Mormon Studies at UVSC, and was an articulate voice and active supporter for nearly every good cause in independent Mormon circles for nearly four decades. More than any of these or many other accomplishments we didn’t name, however, Eugene England was a person of faith and incredible spiritual depth who, along with Leonard Arrington and Lowell Bennion, stands as an example of a committed, faithful life of intellectual and spiritual integrity, maturity, and grace even as he was often misunderstood and under-appreciated. He is important to get to know, and that is the process that this podcast hopes to help start.

Eugene England (1933–2001) was one of the founders and great leaders in Mormon Studies and independent Mormon discussions. He and four others founded Dialogue: A Journal of Mormon Thought, for which he served as its first editor. He was instrumental in the creation of the Association for Mormon Letters, and he is considered the champion of the “personal essay” as a powerful form for Mormon expression. England was a peace activist, whose reflections on having been present in the Vatican during the 1981 assassination attempt on Pope John Paul II (one of the bullets nicked his hand and left a small burn on his temple as it whizzed past) led him to found “Food for Poland,” a large-scale effort involving students from many college campuses to provide support for the Solidarity movement when it struggling under Polish government crack downs. He was an innovative and highly influential teacher. He revamped “study abroad” programs at both BYU and Utah Valley State College, leading to unparalleled learning experiences for students who traveled with his groups to London. He supported and was an active voice for academic freedom at BYU, championed the rise of Mormon Studies at UVSC, and was an articulate voice and active supporter for nearly every good cause in independent Mormon circles for nearly four decades. More than any of these or many other accomplishments we didn’t name, however, Eugene England was a person of faith and incredible spiritual depth who, along with Leonard Arrington and Lowell Bennion, stands as an example of a committed, faithful life of intellectual and spiritual integrity, maturity, and grace even as he was often misunderstood and under-appreciated. He is important to get to know, and that is the process that this podcast hopes to help start.

Eugene England (1933–2001) was one of the founders and great leaders in Mormon Studies and independent Mormon discussions. He and four others founded Dialogue: A Journal of Mormon Thought, for which he served as its first editor. He was instrumental in the creation of the Association for Mormon Letters, and he is considered the champion of the “personal essay” as a powerful form for Mormon expression. England was a peace activist, whose reflections on having been present in the Vatican during the 1981 assassination attempt on Pope John Paul II (one of the bullets nicked his hand and left a small burn on his temple as it whizzed past) led him to found “Food for Poland,” a large-scale effort involving students from many college campuses to provide support for the Solidarity movement when it struggling under Polish government crack downs. He was an innovative and highly influential teacher. He revamped “study abroad” programs at both BYU and Utah Valley State College, leading to unparalleled learning experiences for students who traveled with his groups to London. He supported and was an active voice for academic freedom at BYU, championed the rise of Mormon Studies at UVSC, and was an articulate voice and active supporter for nearly every good cause in independent Mormon circles for nearly four decades. More than any of these or many other accomplishments we didn’t name, however, Eugene England was a person of faith and incredible spiritual depth who, along with Leonard Arrington and Lowell Bennion, stands as an example of a committed, faithful life of intellectual and spiritual integrity, maturity, and grace even as he was often misunderstood and under-appreciated. He is important to get to know, and that is the process that this podcast hopes to help start.

Eugene England (1933–2001) was one of the founders and great leaders in Mormon Studies and independent Mormon discussions. He and four others founded Dialogue: A Journal of Mormon Thought, for which he served as its first editor. He was instrumental in the creation of the Association for Mormon Letters, and he is considered the champion of the “personal essay” as a powerful form for Mormon expression. England was a peace activist, whose reflections on having been present in the Vatican during the 1981 assassination attempt on Pope John Paul II (one of the bullets nicked his hand and left a small burn on his temple as it whizzed past) led him to found “Food for Poland,” a large-scale effort involving students from many college campuses to provide support for the Solidarity movement when it struggling under Polish government crack downs. He was an innovative and highly influential teacher. He revamped “study abroad” programs at both BYU and Utah Valley State College, leading to unparalleled learning experiences for students who traveled with his groups to London. He supported and was an active voice for academic freedom at BYU, championed the rise of Mormon Studies at UVSC, and was an articulate voice and active supporter for nearly every good cause in independent Mormon circles for nearly four decades. More than any of these or many other accomplishments we didn’t name, however, Eugene England was a person of faith and incredible spiritual depth who, along with Leonard Arrington and Lowell Bennion, stands as an example of a committed, faithful life of intellectual and spiritual integrity, maturity, and grace even as he was often misunderstood and under-appreciated. He is important to get to know, and that is the process that this podcast hopes to help start.

In this screencast, we learn about the lives of 6 non-traditional Mormon heroes: Emma Smith, B.H. Roberts, Fawn Brodie, Juanita Brooks, Lowell Bennion and Leonard Arrington.

Lowell Bennion is without a doubt one of the most important Mormon figures in the 20th century. Along with T. Edgar Lyon, Lowell Bennion founded the University of Utah LDS Institute, and taught and inspired many of the great Mormon minds of the 20th century, including Eugene England, and many of the founders of Dialogue and Sunstone. Lowell Bennion was also commissioned to author several sunday school and priesthood manuals for the church in the 1950s. His ability to combine spirituality with intellect has been, in many ways, unsurpassed to this day. This interview was produced by Stirling Adams of Provo, UT--and centers around Mary Lythgoe Bradford--a close friend of Brother Bennion, as well as his biographer.

At least once each week a listener will ask me (John Dehlin) about my testimony in the LDS Church. Liberals or ex-Mormons call me an apologist. Conservatives accuse me of being a "wolf in sheep's clothing." So, to dispel the speculation--and in response to lots and lots of requests, I reluctantly share my story within the Mormon context. In this episode, I discuss my marriage, the importance of the church to my family, and the experiences I had as a seminary teacher in Seattle that led to the dissolution of my testimony in the LDS Church (as I knew it). I also discuss how the writings of Eugene England, Lowell Bennion, T. Edgar Lyon, Leonard Arrington, and others (in Sunstone and Dialogue) helped me to reconstruct my faith.

At least once each week a listener will ask me (John Dehlin) about my testimony in the LDS Church. Liberals or ex-Mormons call me an apologist. Conservatives accuse me of being a"wolf in sheep's clothing." So, to dispel the speculation--and in response to lots and lots of requests, I reluctantly share my story within the Mormon context. In this episode, I discuss my marriage, the importance of the church to my family, and the experiences I had as a seminary teacher in Seattle that led to the dissolution of my testimony in the LDS Church (as I knew it). I also discuss how the writings of Eugene England, Lowell Bennion, T. Edgar Lyon, Leonard Arrington, and others (in Sunstone and Dialogue) helped me to reconstruct my faith.

Lowell Bennion is without a doubt one of the most important Mormon figures in the 20th century. Along with T. Edgar Lyon, Lowell Bennion founded the University of Utah LDS Institute, and taught and inspired many of the great Mormon minds of the 20th century, including Eugene England, and many of the founders of Dialogue and Sunstone. Lowell Bennion was also commissioned to author several sunday school and priesthood manuals for the church in the 1950s. His ability to combine spirituality with intellect has been, in many ways, unsurpassed to this day. This interview was produced by Stirling Adams of Provo, UT--and centers around Mary Lythgoe Bradford--a close friend of Brother Bennion, as well as his biographer.

In this screencast, we learn about the lives of 6 non-traditional Mormon heroes: Emma Smith, B.H. Roberts, Fawn Brodie, Juanita Brooks, Lowell Bennion and Leonard Arrington.