Toward the end of the book, Dickerson took a vacation back to Tucson to visit his Dad. During the trip he wanted to actually deconvert him from his charismatic Christian ways armed with a lot of logical reasons why the Bible was flawed, armed with historical and doctrinal contradictions. He wanted to save his dad from all of the restrictions that he felt were inhibiting his life. He waited for the opportunity:
"I waited all night for Dad to slip, and when we walked into a twenty-four-hour diner on Grant and Swan, we sat at a cold little two-person booth, ordered a pair of omelets, and while we were waiting he took off his cowboy hat, frowned at the sparse tables around us, cleared his throat, and said, 'You know, I've been thinking about doing a little missionary work now that I'm basically retired. There are opportunities in Spain --'The version he read on This American Life was better than this, but the idea is there. The reason religion and faith is so powerful is because it changes our lives, it makes us better. It's a feeling more powerful than logic - of peace and love. It's something we need at a deep level.
And I lunged. 'Dad-why to go Spain? That's such an evangelical thing to do. 'Those poor benighted Catholics need to learn Christianity!' It's not only arrogant, it's unbiblical. Did you know that the sinner's-prayer model of salvation you sectarian Christians are so obsessed with doesn't even emerge in Christian history until --'
'David', said Dad sharply, and when I stopped, he sighed.
'David, I'm really proud of you. I'm really glad that you've got your master's degree and that you're so interested in this topic. But before you say another word, you should know why it's not going to work.'
He paused and looked sad. He was remembering. 'Before I became a Christian, I was miserable. I wanted to kill myself. I hated my life, I hated my marriage, I just wanted to end everything.'
I remembered this. He hadn't talked about it very often, but once when I was in high school he'd told me about how he'd had a nervous breakdown, and how when he was driving on the highway, he'd actually been tempted to steer his car into oncoming traffic. He was so disturbed by this that he pulled over to the side of the road, found a phone book, and checked himself into a mental hospital. For a year after that, he couldn't read a single thing except the Bible, and even that in a sort of skeptical, clinical way. Every other form of reading reminded him of academia, and the department that had driven him mad.
I didn't know what he was about to say, but it was pretty clear that by choosing academia now, I had all but confessed to rejecting not just his religion, but his entire view of the world.
'So when I was looking around for some kind of hope,' Dad continued, 'I found Grace Chapel.' Grace Chapel was the big charismatic church in Tucson, with the raising of hands, the speaking in tongues, the anointing with oil, and occasional miracle healings. 'I remember walking in there and being so overwhelmed by the love I saw there, the way these people cared for one another. Then I found out what they believed and I said, 'Are you serious? Magic and spirits and all this stuff?' But I kept comping back. And finally one night I prayed and I said 'God, if I have to take my own head off to be happy, that's what I'm willing to do.'
'So you can believe what you want,' he said. 'But I also know what I've felt. Jesus turned me into a better man. He have me a life, he gave me a family, and I look forward to every new day. I never did that before, and all your arguments aren't going to convince me to go back.'"
David Brooks touches on this a bit in his book The Social Animal. In this section about Alcoholics Anonymous:
"Harold had grown quite secular over the years, but a vague religiosity pervaded this group. The people there didn't just tell him to stop drinking. It wasn't a discrete and logical attempt to solve this one problem. They called on him to purify his soul, to rewire the deepest recesses of his heart and being. If he changed his whole life, abstinence from alcohol would be a happy byproduct."Ok, I'm throwing some unrelated bits of information out there. The point is that the spiritual journey each of us takes is so hard to understand or quantify. The rationale part of our brain is different and less important than the spiritual part of ourselves.
"Alcoholics Anonymous doesn't work for most people. Researchers have not been able to predict who will benefit from AA and who will not. They can't even agree on whether the program works better than the other programs that are out there, or at all.
That's because the fellowship of each group cannot be reduced to a formula, compared across groups, or captured in a social science experiment, and the quality of fellowship is what really matters."
It's how you can be both religious and academic by being able to understand this relationship and come to terms when the two come in conflict.
This dynamic is what The Book of Mormon teaches here:
2 Nephi 28:28. O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish.This passage does not disparage academia or knowledge or rationale thought. You can even be an academic agnostic or an evolutionist at your day job. All this passage is saying is to put academic knowledge in it's proper place. The fact is that we're all utterly foolish. The smartest person in the world really doesn't know much. The problem comes when we think we know more than God.
29. But to be learned is good if they hearken unto the counsels of God.
That's one problem I have with Mormon Stories. I don't have a big problem with it I guess, some people they interview I think get this dynamic between thought and faith, but most seem to struggle. This is a podcast for feminists, academics, or liberal Mormons who treat the church, at times, like one views a political party. You can be a feminist, an academic, or a liberal Mormon quite easily and many on this podcast explain how they've gotten there, but many struggle and I think they struggle because they don't understand what church is supposed to be about.
Doing what they are doing on this podcast is all well and good. The problem is not that they are using their minds, the problems come when they fail to put what they know in a proper context. I'm going to use a thought I heard that I can no longer source, so just know this is not original with me. This stuff is scaffolding. It's good to think, to grow, to question, to speculate, but at the end of the day you're building scaffolding. It's not anything to build a house on.
What you do build a house on is a foundation of faith, love, peace, fellowship, relationships. It's a foundation of feelings over logic, of faith over academia. It's why Dickerson was helpless in this argument. How can you argue with someone who says their faith changed their life and made them a better person? This is a statement of fact based on the truths discovered in the innermost parts of one's soul. It's not something that is easily communicated without the help of divine. It's personal, poignant, and powerful.