Public Square 2

Interrupting the Rhythm of Negativity: Announcing a New Venue

Our public square is hurting. Let’s do something about it.

We believe in the public square. And we believe it’s worth preserving. 

That’s not to say, of course, our faith is untested. After all, the public square these days is sometimes inhospitable territory for those who hold romantic ideas about right and wrong, the pursuit of the good, the polis as a place to cultivate virtue, and the church as a seat of salvation. But rather than sit back aghast as the storm clouds of cultural hostility collide, we feel an urgency to build more robust civic shelters. 

One of the central, most under-recognized messages of the Book of Mormon is the fragility of a society overcome by unbridled animosities. So it’s perhaps fitting for a band of members of The Church of Jesus Christ of Latter-day Saints to try in some small way to counter the accelerating vitriol and caustic rhetoric. 

Today, we announce Public Square Magazine as an effort to amplify thoughtful voices of faith and to lift the contemporary discourse; to cultivate trust amidst disagreement; to extend a call to people of goodwill and sound conscience: bring what you can and bring what’s missing. 

From the Greek Agora to the New England-style commons and “town greens” of colonial times, the public square has functioned as the seat of indispensable, ongoing communication—the core of any community. While some of these exchanges reinforce common commitments and principles, the public square is also a space for navigating disagreements in a productive, civil manner.  

That clearly hasn’t always been the case. Nor does our public discourse always instill great confidence today. More and more, those inclined to speak—religious or not—confront the prospect of capricious kinds of public backlash. We can understand why so many across the political spectrum feel exhausted, checked out, and dejected. Indeed, well-respected Christians have wondered aloud whether now is simply a season for sanctuary or a time for retreat. 

If, in fact, America’s intellectual landscape has grown less friendly to some of its religious sojourners, we say that’s all the more reason to speak with greater cogency in every byway, hill, valley, town hall and, yes, swamp.

It was theologian Stanley Hauerwas who once suggested that Christians lost the 1970’s debate around abortion because they didn’t participate sufficiently in the larger public conversation about sex and related topics, and thus, “by ceding the terms of the debate, the debate got framed in ways that made the failure of conservative Christianity a foregone conclusion.”

Into that kind of a vacuum, it’s been far too easy for terms of public conversation to be established in a manner that occasionally paints faith as incomprehensible, or even threatening, rather than as an essential aspect of life for most of humanity, deserving of studied consideration. 

As Antonio Gramsci once observed, “when one way of thinking becomes dominant enough, it renders other options unthinkable.” After underscoring the need to magnify more positive voices, Elder Quentin L. Cook, a member of The Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, described how adding a new perspective to the conversation “creates a pause in the discourse and allows people to evaluate where they stand on a particular matter.” By contrast, “Silence allows the rhythm of negativity to continue uninterrupted and unchallenged.” 

On a visit to see her missionary son in England near the end of the nineteenth century, Latter-day Saint Elizabeth McCune was alarmed to learn that anti-Mormon agitators were skewing conversation with deceptive injections of fear.  Especially effective was critics’ insistence that if people learned the truth about the Saints living in Utah, they’d understand how oppressed women were within the faith community.

Elizabeth, however, spoke up and provided her own lived experience as a woman in Utah and a member of The Church of Jesus Christ of Latter-day Saints. Her voice opened more productive exchanges and multiplied opportunities to share, helping begin formal sister missionary work in the Church.

You can never have enough tolerant and reasoned voices sharing what they believe to be true and beautiful.

We hope this publication will add many thoughtful, considered voices to the public square. We aim to curate the best thinking of people ready to speak, while simultaneously helping awaken future Elizabeth McCunes. We will publish a wide variety of commentaries, essays, and features, from many different stylistic approaches and perspectives. We will cultivate a stable of Latter-day Saint writers and thinkers alongside thoughtful voices of other religious persuasions. 

Despite evidence of the social benefits of religion to society, it’s not entirely uncommon to hear assertions that faith communities are little more than modern barriers to progress or that religion is already too prevalent an influence in society.  

We reply that you can never have enough tolerant and reasoned voices sharing what they believe to be true and beautiful. You can never have enough souls striving toward the divine.

Typically, not far from the American courthouse, town hall, or city square, a house of worship still stands as a reflection of the central value of faith as a community asset. In this new effort, we hope to remind a troubled nation of the continued relevance of faith in addressing so much of what ails us.  

The body of believers must now more than ever put pen to paper; click conviction into every keystroke; stand athwart history and belt “come, come, ye saints” until, in fact, all is well. 

Restoring faith in the public square requires nothing less.   

About the author

On Key

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Under the Banner of Heaven Episode 5, “The One Mighty and Strong”

Summary – Pyre is interrogating Sam, who shouts scripture at him about the “one mighty and strong.” Pyre uses false details about the murder to trick Sam into revealing that he isn’t the murderer. The police chief is getting ready to release the brothers, so Taba stalls him while Pyre talks to Robin about his brothers’ involvement in the “School of the Prophets” and gets him to reveal two names: Bernard Brady, a Provo businessman, and Prophet Onias. The detectives follow up with Bishop Low and his wife, located at the end of the last episode, asking them about the excommunication of Dan and Ron. The bishop is reluctant to reveal details because of clergy confidentiality but eventually reveals that Dan was excommunicated based on the testimony of his daughters that he attempted to forcibly take them as polygamous wives. We get a flashback to a heartbreaking scene where Matilda has sex with Dan to distract him as her daughters escape out a window in the middle of the night. Dan was excommunicated, and the girls were placed with a family in the ward (as the bishop refused to call CPS) but later ran away, and now they and their brother are missing. At his daughter’s baby blessing, Ron confronts the bishop about his brother’s excommunication, not knowing about Dan’s attempted polygamy and thinking that it’s about his political beliefs. Brenda has a conversation with Sister Low and Diana, indicating that both know that Ron is abusing her but only Brenda is willing to do anything about it. In fact, Sister Low feeds Diana a line about how her only duty is “creating a home and environment to sustain and support our Priesthood holder.” To Detective Pyre, the bishop claims to have followed church procedure but eventually encouraged Diana to leave and gave her money to do so. The detectives follow up on Robin’s lead about Bernard Brady by arriving at his house in the foothills of Provo with a warrant. We find out that the Bradys sheltered Ron when he was having a hard time. In a flashback, Ron receives a summons to a church disciplinary court and blames Diana for it. He punches her in the face and begins throwing the food she’s preparing on the floor, saying he’ll starve her into obedience. Diana grabs a kitchen knife and drives Ron from the house, telling him not to come back. Back in the present, Bernard admits to being in the School of the Prophets study group and driving miles to pick up Prophet Onias and the Laffertys but denies being further into the group than that. But when he sends his wife out of the room to make lemonade, he produces a notarized letter he sent to himself with details of the Laffertys’ hit list, including that Diana is on the list because she wrote a letter that got Ron excommunicated. The detectives rightly chastise him for not taking this information to the police earlier. Brady reveals that he knows the location of “the farm,” a Lafferty compound. With Allen’s help in drawing a map, the detectives plan to stake out the property in the morning. Detective Pyre returns home for FHE and finds that his wife and kids have been invited to the bishop’s house for the evening and are spending the night there. Pyre believes this is an attempt to keep an eye on his family and control the narrative about the case. The next morning on the way to the raid of the farm, Pyre questions Brady about the details of Ron’s excommunication, which we see in flashback. He is indeed excommunicated after lashing out at the church leaders about them not following the “correct” doctrines of the church. When Ron returns home, he finds that his teenage daughter has cut the markings out of his garments, which he puts on anyway with only a sports coat and jeans over the top. He says goodbye to his kids and leaves the home. When the farm is raided, the only people inside are three teenage girls, who we learn are from a polygamous compound in British Columbia and were brought down by Prophet Onias to be Ron’s wives. The girls show the detectives a cupboard they had been forbidden to touch, which the detectives open to reveal a single shirt belonging to Ron with some papers in the pocket, a hit list, and a revelation directed at Diana commanding her to repent and return to him. Allen is in disbelief that Ron could have written these things, but Brady confirms that Ron is a violent man. He explains that Ron fled to his parents’ home after his excommunication, where his mother confirms his calling as “the one mighty and strong” and says he’s only a heartbeat away from his rightful place. His father is lying sick in bed and asks Ron to call a doctor, but Ron recalls his cruelty to them as children and refuses. It’s implied that he indirectly caused his father’s death in order to take over the leadership of the family. Church History—This episode contains the most fabricated piece of church history in the show. When Bernard Brady reveals that Diana’s information led to Ron’s excommunication, he makes an analogy to Joseph Smith’s martyrdom. He claims that while Joseph was in hiding after destroying the press of the Nauvoo Expositor, Emma wrote a letter to Joseph encouraging him. John Taylor intercepts this letter and adds a line meant to make Joseph turn himself in, thus indirectly causing the prophet’s death. Taylor’s motive is to put Brigham Young at the head of the church, instead of Emma’s young son, in order to continue the doctrine of polygamy, which he and Brigham are already heavily involved in. Reputable historians both in and out of the church say there is no evidence to support this interpretation of events, though the succession crisis between Brigham Young and the ten-year-old Joseph Smith III is real and

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