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{"id":3341,"date":"2010-10-01T00:57:54","date_gmt":"2010-10-01T04:57:54","guid":{"rendered":"http:\/\/www.faithpromotingrumor.com\/?p=3341"},"modified":"2010-10-01T00:57:54","modified_gmt":"2010-10-01T04:57:54","slug":"the-truth-of-personal-narrative","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/faithpromotingrumor\/2010\/10\/the-truth-of-personal-narrative\/","title":{"rendered":"The Truth of Personal Narrative"},"content":{"rendered":"\n<\/head>

Bart Ehrman<\/a> has pointed out that the popular view of Paul and his conversion makes it difficult for historians to evaluate what actually happened to make him \u201cturn around.\u201d \u00a0In the scriptural record Paul does not present himself as a guilt-ridden legalist whose realization that the law was impossible to keep led him to find forgiveness in Christ and motivated him to bring the good news of release to those burdened with guilt complexes like his own. \u00a0Ehrman calls this view \u201cfiction\u201d and \u201cwidespread misperception\u201d and instead directs us to Paul\u2019s own accounts found in Acts chapters 9<\/a>, 22<\/a>, and 26<\/a>. \u00a0The problem is that these accounts are difficult to harmonize; as they differ in several details. \u00a0Paul\u2019s recounting of the event is suspect because he is remembering the event long afterward and reflecting upon it in light of his later experiences. \u00a0Such a conundrum finds a parallel in our own Mormon foundation narrative of Joseph Smith\u2019s first vision. \u00a0In Joseph\u2019s case, he leaves at least seven narratives<\/a>, each a bit different, each a bit contradictory of the others.<\/p>\n

In grappling with these accounts over the years, I\u2019ve come across some disturbing information. \u00a0Let\u2019s boil it down to say that the human brain does not hold an accurate account of an event in the mind for even a short time. \u00a0 Psychological studies<\/a> have shown that it is impossible to tell the difference between an accurate memory and one that has been altered or distorted by the imagination. This is a frightening prospect, folks! \u00a0We cannot be sure of our own memories. \u00a0Yikes. \u00a0On the other hand, this information makes it not surprising that Joseph\u2019s (and indeed Paul\u2019s) recitals vary in so many details.<\/p>\n

Looking back on my own conversion story, I have been unsettled to recognize this same pattern. \u00a0I wrote an account of my conversion to the LDS Church<\/a> the same month I was baptized at age 19. \u00a0This was tucked away in a diary for many years. At age 25, I wrote the story of my conversion for a Relief Society activity. \u00a0Recently I also reflected upon the event in some of my writings. \u00a0These three narratives were penned over the period of 30 years, and I did not refer to the earlier versions when writing any one of them.<\/p>\n

Shockingly to me, but perhaps not unsurprisingly, I described events and motivations very differently. \u00a0In each, I felt I was relating the same episode, but upon scrutiny I can see that experiences over the intervening years have caused me to reinterpret.<\/p>\n

In analyzing the Pauline accounts, Ehrman points out that we are faced with the quandary of determining which is the most accurate. \u00a0This has been a difficulty for LDS scholars in evaluating what really happened in the Sacred Grove as well. \u00a0Ehrman approaches the dilemma by \u201cconsidering aspects of Paul\u2019s worldview that would have been confirmed by an encounter with a man raised from the dead and aspects that would have been reformulated in light of the experience.\u201d \u00a0It occurs to me that this would likewise be an interesting way to investigate the First Vision accounts.<\/p>\n

So, which is the most \u201ctrue?\u201d \u00a0I can only look at my own conversion chronicles and speculate. \u00a0Those trained in history and primary sources might give greater credence to the earliest statement. \u00a0There are good reasons for so doing. \u00a0But immediate reflections upon an experience, especially a profound, moving, or shattering one, may be colored by emotions which obscure reality. \u00a0Perhaps my later Relief Society account, with the added perspective of several years of Church membership, presents the truth a little more accurately. \u00a0Or, did the paradigm shift I experienced after an intense faith journey render me better able to describe the event more authentically?<\/p>\n

Can the truth of personal narrative ever be determined? \u00a0Is it better to make a shift from historical investigation to literary contemplation? \u00a0If we do this, we might apply the use of symbolism, metaphor and emblem. \u00a0Whether or not these encounters with Deity were factual in detail they hold profound meaning as archetypes \u2014 the human meeting his Creator, the ascension myth fulfilled. Alternately, we could view the stories from the point of view of a social scientist or behaviorist. \u00a0Such a position might hold the potential to explain relationships of power and fraternity among the Prophet Joseph, or the Apostle Paul and their followers and compatriots.<\/p>\n

Finally, is it detrimental to use personal narrative as a determination of what really happened? \u00a0Should a personal story stand as foundation text for our religion? \u00a0Perhaps you will say this is a sandy foundation, or perhaps, with its potential for expansion, allusion, figuration and identification, you will find there is none better.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"