Celestial dating in a telestial world

The red arrows indicate the path that the earth has taken from its terrestrial creation, its fall to a telestial state (our current state), its renewal to a paradisaical terrestrial glory during the millennium, and then its final purification when it is made a celestial sphere, and, according to Elder Mc Conkie, “no one can live on it who does not conform to a celestial law.

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I feel pretty sure that that the threat of sudden death for instead of impregnating one’s brother’s widow might raise some protest about being too biblically literal.

Whatever the case, my sense is that, penises aside, the reluctance to renegotiate the place of women in conservative churched spaces is quite simply about the maintenance of gendered power, and the protection and defense of patriarchal privilege.

Where does our solar system, galaxy, and visible universe fit into this representation?

If we get convincing comments I will update this graphic to reflect the newfound insights.

Does this mean that I am in favour of woman’s ordination.

In the previous lesson, Mormonism, I: Authority, we examined the supposed scriptures of the Mormons.Over the years be-suited Mormon men have called me into a relationship with the sacred Mormon penis.I’ve been told that my primary role was the pursuit of legitimate conjugal relations (involving a Mormon penis); They have instructed me to sexually reproduce (with a Mormon penis) as a measure of my feminine worth; I’ve been asked by Mormon men to account for any illicit sexual activity; Mormon men have told me to cover up so as not to arouse said Mormon male proboscis; I’ve even been primed against the expectation that I will have exclusive claim upon the matrimonial Mormon penis in the afterlife and, my lack of a sacred Mormon penis has caused me to be excluded, silenced, and under-valued purely on the basis that I am not packing tackle.So I’ve called it the sacred Mormon penis because they are institutionally sanctified.The penis sets a man’s spiritual usefulness apart, bestows systemic privileges, entitles its owner to police Mormon sexuality, and endows a rarified power that legitimates a call for my institutional submission.In Mormon discourse my anatomical fate at conception is the very thing that has and will govern my place through time and eternity. I may not call on the powers of heaven and provide spiritual leadership to a ward – because of my vagina, I may not process tithing – because of my vagina; I will never know the liberation of not having to ask for permission, of not being subject to some mechanism of patriarchal approval, simply because I don’t have a dong.