In modern, Western society "myth" and "mythology" share a similar degree of respectability to "legend". We generally consider "myth" as something which is factually incorrect, as in "10 myths about …". Mythology we egotistically view as the quaint, unlearned religions of ancient cultures.
In the 1900's, Joseph Campbell brought forth some new ideas that serve to rehabilitate the reputation of myth and mythology. Much like Brunvand did with legends, Campbell explained that myths and mythologies did not die with our forefathers but continue in our own lives. Myths, in the Campbell sense, are the stories that we tell each other and which appeal to us because of the truths they carry. In the prelude, we could've named the dashing visitor "Myth" instead of "Story". Then we would capture Campbell's sense of myth. In this fashion, mythology is simply the myths and mythic elements by which we individually or as a people order our lives.
Myths are the foundation for our sense of who we are as a people. We tell the story of George Washington chopping down the cherry tree even though the event was fabricated from whole cloth. We share this to confirm our awe and reverence for those that founded our country. The doctrine of Manifest Destiny, which fueled the westward expansion of America, is mythic. We enjoy tales of Americans against the Nazis, the Soviets, or the terrorists because of the mythic response it stirs in us.
Myths underlie the stories to which our soul responds. Whether the story comes from Hollywood, in the pages of a book, or shared by someone, its mythic elements catch our attention. J.R.R. Tolkien took some old myths, combined them in a new way, added some new things, and produced The Lord of the Rings, a mythic adventure of simple, unpretentious, good folk overcoming powerful evil. Campbell spoke of the mythic force of Star Wars. It tells a story of man, or humanity, against machine or machine-like efficiency. A myth is powerful because it speaks to concerns of the day. The man against machine motif brings power to The Matrix, many of Isaac Asimov's stories, and numerous other science fiction.
The authorized stories of the LDS church are very mythic. The story of Joseph Smith's First Vision is myth writ large. Here we have a human, who, when faced with a dilemma, inquires of God and receives a personal affirmation that God is interested in him. Personally, I find this more compelling with the real Joseph, imperfect as he was, than with the superman depicted by the church. The former assures me that I, imperfect as I am, can also touch the Divine.
The Book of Mormon is mythic from beginning to end. The story of "The Coming Forth of the Book of Mormon" is very mythic. The depictions of the people in the book are archetypal, from the never faltering Nephi and always troublesome Laman and Lemuel through the resolute Captain Moroni, to the weariless Moroni. The clash of civilizations, their rise and ultimate destruction, contain many mythic elements.
Campbell points out that labeling something as mythic says nothing about its factualness. As with legends, myths may have a factual basis. Generally, though, the facts are overwhelmed by the myth. This is not to say that myths are false by any means. Myths may more readily carry deeper truth than facts ever could.
The Western world has become obsessive about facts and literalness. In some ways this has served us well. We have benefited from scientific advances. We have discarded outmoded, restrictive practices. However, in some ways we have tried too hard to discard myths. Some of the Eastern peoples and philosophies are more accepting of myths. They are more likely to accept them as they are without insisting on their literal factualness.
The LDS church lives in the Western world trying to insist upon a literal interpretation of its myths. Members and leaders alike recoil at any mythic interpretation. They allow only the official view of its history and doctrine. They demand that stories have a particular meaning, refusing to allow any alternatives.
The mythic nature of LDS doctrine is amply reflected in the concept of eternal families. Death is the great mystery that has faced humankind throughout the ages. People have long sought to make sense of this sleep from which none awakens. Never do we confront this spectre more forcefully that when faced with the death of a loved one. Common within many (Western) religions is the idea that we continue to exist after death. Often people expect to share this existence with their family or other loved ones they've known in this mortal sphere. This belief has given solace to millions around the world.
The doctrine of eternal families is a key feature of the LDS church. This teaches that families can be together in the next world. If all of them are baptized members of the LDS church and follow the commandments, then it is really quite simple; they can be an eternal family. Except, they also must receive their temple ordinances and be married in the temple. And they must keep all of the commandments unwaveringly, enduring to the end. They must attend church loyally and do whatever is asked of them. What if someone dies without the necessary saving ordinances? Church members will perform the ordinances for them in their behalf. In seeking after order and certainty, the LDS church has codified the concept of eternal families.
This doctrine has comforted many church members. When a family member dies, they take great solace in knowing that they may be with them again someday. This helps them through the grief of their loss.
However, this doctrine has also been a source of great grief. When a family member doesn't do all the things that they feel are necessary for salvation, then the person feels grief that they will not share eternity with their family member. All too often, this results in the believing person pressuring the "wayward" one to do what they want them to. This may result in rude behavior, driving the disbeliever away. Additionally, there are many in the church who, in the quest for eternal families, will ignore or mistreat their family members during this life.
Looked at from a mythic perspective, we can consider that perhaps there is a great truth cloaked within the codified LDS story. What if the LDS ordinances and observances are not prescriptive but instead are descriptive? That is to say, perhaps the LDS rituals serve not to prescribe (or cause) what shalt be, but to describe what is. I firmly believe that if we do exist beyond the grave, that we will be able to share that existence with our loved ones. This does not occur because LDS ordinances have been performed. It occurs because it is. The ordinances serve to point us towards what is. When we consider the ordinances otherwise, then we miss the mark.
Copyright 2005-2006 by Jeff Thompson.