Dystopian or Utopian

“The standard of truth has been erected. No unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished and the great Jehovah shall say the work is done.”

— Joseph Smith, 1842

How audacious can one person be? Toward the end of his mortal life, Joseph Smith made the foregoing utterance. This is the boy prophet who humbly knelt in a grove of trees in upper state New York in the year 1820, and was answered by a visitation from the Father and the Son. His inquiry was which of all the churches was right, and which should he join? He was told to join none, and that he would be the instrument of the Restoration of the gospel of Jesus Christ. By 1842, he had traversed through a myriad of extremities, any one of which could have destroyed the work he was chosen to do. But he persisted in faith until he could make such a bold declaration. 

Contrasted to that vision of futurity, there has been a parallel track developing that runs in the opposite direction. While Joseph’s vision was utopian in every way, Satan’s vision is dystopian and gains traction among his adherents. A word of definition from the dictionary might be in order here:

dystopian

adjective

dys·to·pi·an (ˌ)dis-ˈtō-pē-ən 

variants or less commonly dystopic 

(ˌ)dis-ˈtō-pik 

-ˈtä- 

Synonyms of dystopian

: of, relating to, or being an imagined world or society in which people lead dehumanized, fearful lives: relating to or characteristic of a dystopia

A twisted romantic haunted by dystopian visions, Gibson borrows the language of science fiction and crafts doomed love stories with high-tech trappings.

—Maitland McDonagh

Dystopian visions are in a sense mythopoeic: depicting a creation myth in a future world of darkness and silence.

—Sarah Lefanu

Biotechnology is a force for good, but without adherence to the ideal of universal human equality, it opens the door to the soft tyranny of Gattaca and, ultimately the dystopian nightmare of Brave New World.

—Wesley J. Smith

Like many advances in science and technology, the dystopian implications of data mining have been described best by science-fiction writers.

—John Markoff

… Orwellian has become a word itself: an adjective denoting a dystopic world where language is cut adrift from meaning.

—Harvey A. Daniels

Letter by letter, we read of a society that seems to move from one dystopic nightmare to another …

—Simon Winchester

George Orwell wrote the infamous novel “1984,” describing a dystopian existence that gratefully did not materialize in its time. However, Orwell saw political leaders in Germany, Spain and the Soviet Union who had absolute power, and he realized the danger that this presented. He illustrated that danger with the world in his book, where everyone is monitored and must conform to the views of the elite.

The Tehran Conference was a meeting between Franklin Delano Roosevelt, Winston Churchill and Joseph Stalin. Orwell thought the three could plan to divide the world amongst each other. In “1984,” Orwell uses this idea with the three super-states of Oceania, Eurasia and Eastasia. The three sides control the world and are in a never-ending war.

Orwell lived in England with his family during World War II, when acts of violence could occur at any time. This atmosphere is replicated in the book.

In a letter, Orwell mentions that he felt totalitarian regimes were on the rise in many parts of the world. He said the United States and Great Britain were exceptions, but neither nation had known defeat or suffering. He also brought up several ideas that would later be a part of “1984,” including that history could be rewritten by whoever was in charge.

I am among the millions for whom “1984” was mandatory reading in high school. It was chilling and a cautionary tale for freedom-loving people everywhere. It seems there is a steady drumbeat always and forever that runs counter to Joseph Smith’s optimistic vision of the future.

President Russell M. Nelson

President Russell M. Nelson has put the Church in position to fulfill that vision. We are determined to move forward with faith in its realization despite all the dystopian voices out there in the world.

We are in the midst of yet another runup to a presidential election in America. There are those who would have us believe the two major candidates vying for the hearts and minds of Americans will surely produce a meltdown of all we hold sacred. Either one being elected in 2024 will undoubtedly bring our representative republic to ruin. 

And yet, it seems there is no alternative that suggests itself at this writing in February 2024. Time will tell if a new “savior” is yet to appear on our horizon, but don’t hold your breath. My experience as an observer of politics for many years is that politicians can neither save nor destroy the nation. They simply do not have the power because our system of government was designed to divide power to prevent the type of totalitarian regimes Orwell warned about. 

That brings to mind another popular “Mormon myth” about the Constitution someday “hanging by a thread” and the country in its ultimate peril being rescued by the elders of Israel. First impressions of “the White Horse Prophecy” might be alarming. Did Joseph give this “apocalyptic” prophecy? Has it been used to support “American-centric” or militant ideals? Is there some weird secret doctrine that tells Mormons to take over the world?

It turns out, Joseph Smith probably didn’t give the “White Horse Prophecy” or at the very least, not the version which was recorded decades later by Edwin Rushton. That account was recorded in 1898, 54 years after Joseph’s death, and has been condemned by multiple Church leaders.

But the Constitution “hanging by a thread” idea can still feel uncomfortable, especially when coupled with it being saved by the “Elders of Israel” — and the historical record indicates that Joseph Smith taught those ideas. At the time, the Saints had been driven from their homes and experienced government-sponsored persecution, which may have impacted their views on religious freedoms as protected by the Constitution.

Today, the Church encourages civic engagement from its members, supports democracy and the peaceful transfer of power, and denounces riots and usurpations. While making sense of the political history of our religion, we can remember the gospel teaches a message of peace.

Think about the trajectory the Church is on today. We are building temples around the world at an accelerated pace. Each time a temple is dedicated the kingdom of God on the earth reclaims territory that might otherwise have been the domain of wickedness. We consecrate and make holy those environs. We do it “boldly, nobly and independently,” above all the competition that would claim it otherwise. 

Each of us individually has a stake in the work of salvation. A little twelve-year-old girl who goes to the temple to do baptisms for the dead, an elderly widow who serves as an ordinance worker, an unpaid harried and overwhelmed young bishop with a family and a career, a mother who nurtures and cares for her small brood of children, a missionary who goes into the world wherever he or she is called to serve, and an old man who sits at his computer early in the morning to encourage his posterity in the course of their marvelous destiny as I do this morning - all these in their path of discipleship are advancing the work toward the ultimate fulfillment Joseph described in 1842. 

I want you all to know these words were given to me sometime around 4:30 a.m. this morning as I lay awake after a completely restful and heavy night of sleep (a blessed outcome for me these days). I hope none of you is dissuaded in the least by the dystopian voices that bombard your consciousness, either from the written word, news reports, movies or whatever worldly source you encounter. 

Mortality has always been about your choices, your moral agency, and your Heavenly Father providing living prophets coupled with the words of the dead prophets to point the way unerringly back to Him. 

I would encourage all of you to read 2 Nephi 31, as I did this morning. It lays out “the doctrine of Christ” and is a sure and certain witness of the path we are to follow as disciples. As you all know, I am a great admirer of Elder Bruce R. McConkie. I will conclude with his words that describe a utopian plan for each of us:

“…everyone in the Church who is on the straight and narrow path, who is striving and struggling and desiring to do what is right, though is far from perfect in this life; if he passes out of this life while he’s on the straight and narrow, he’s going to go on to eternal reward in his Father’s kingdom.

“We don’t need to get a complex or get a feeling that you have to be perfect to be saved. You don’t. There’s only been one perfect person, and that’s the Lord Jesus, but in order to be saved in the Kingdom of God and in order to pass the test of mortality, what you have to do is get on the straight and narrow path — thus charting a course leading to eternal life — and then, being on that path, pass out of this life in full fellowship. I’m not saying that you don’t have to keep the commandments. I’m saying you don’t have to be perfect to be saved. If you did, no one would be saved. The way it operates is this: you get on the path that’s named the ‘straight and narrow.’ You do it by entering the gate of repentance and baptism. The straight and narrow path leads from the gate of repentance and baptism, a very great distance, to a reward that’s called eternal life. If you’re on that path and pressing forward, and you die, you’ll never get off the path. There is no such thing as falling off the straight and narrow path in the life to come, and the reason is that this life is the time that is given to men to prepare for eternity. Now is the time and the day of your salvation, so if you’re working zealously in this life — though you haven’t fully overcome the world and you haven’t done all you hoped you might do — you’re still going to be saved. You don’t have to do what Jacob said, ‘Go beyond the mark.’ You don’t have to live a life that’s truer than true. You don’t have to have an excessive zeal that becomes fanatical and becomes unbalancing. What you have to do is stay in the mainstream of the Church and live as upright and decent people live in the Church — keeping the commandments, paying your tithing, serving in the organizations of the Church, loving the Lord, staying on the straight and narrow path. If you’re on that path when death comes — because this is the time and the day appointed, this the probationary estate — you’ll never fall off from it, and, for all practical purposes, your calling and election is made sure. Now, that isn’t the definition of that term, but the end result will be the same.

“There’s great hope for Latter-day Saints. There’s great hope for anyone who will repent, believe, obey, strive, struggle and seek to work out his salvation. There isn’t hope for anyone who will not. Our revelation says, ‘Surely every man must repent or suffer; for I, God, am Endless.’ Well, either we suffer for our sins, according to the law of justice, or we repent, and through the atoning sacrifice, the Lord Jesus bears our sins and we become inheritors of mercy. Now we can go forward. We can have every reward that the scriptures speak of. We’re not an austere people. We don’t remove ourselves from the world. We’re deliberately in the world so that we’ll have opportunity to overcome the world. We can have in the Church every association and felicity and good feeling that anyone can have. Anything that’s wholesome and good is available to us. We’re denied nothing, and that’s good. In addition to that, we can have the hope of glorious immortality — meaning eternal life — in the realms and the worlds that are ahead.” (Elder Bruce R. McConkie, “The Probationary Test of Mortality,” address given at the University of Utah Institute of Religion January 10, 1982).