This is the fourth in a series of reviews of Grant Hardy’s Understanding the Book of Mormon: A Reader’s Guide (OUP, 2010) that we are posting this week at Times and Seasons. It says something about the book that there is still a lot to talk about.
Criticisms of the Book of Mormon generally fall into one of two categories: objections to its historical claims on the one hand, and on the other critiques of its literary style. The two prongs are often combined in a single attack, for instance in the suggestion that the awkward style of the book reflects the naïve voice of an unlettered youngster. For their part, the book’s defenders also tend to elide the two categories, arguing that passages of inelegant prose are better understood as latent Hebraisms laboring under English syntax. Most of the time, of course, devout readers of the Book of Mormon simply ignore the book’s style altogether. Grant Hardy, in his new book Understanding the Book of Mormon, wants to uncouple the problems of historicity and literary merit. He brackets the first, setting aside the apologetic debates that have dominated Book of Mormon studies over the past four decades. Instead, he turns his attention to the content of…
3rd Brazilian Mormon Studies Conference Annual Conference of the Associação Brasileira de Estudos Mórmons (Brazilian Mormon Studies Association –ABEM) January 28, 2012 São Paulo, Brazil Call for papers “Mormonism and its relationship with other denominations” The Mormon religious tradition is based on the concept of an apostasy by all Christian denominations and their consequent lack of divine authority, hence the claim to be the “only true and living church.” In contrast, this same tradition emphasizes its members’ broader religious freedom, and even their need, to recognize and seek the whole truth from any source, including other religious traditions. This dichotomy between excluding and including beliefs, practices and institutions has, throughout history, created a rich and complex dialogue between Mormons and non-Mormons. In Brazil, the traditional religious syncretism alongside an increasing religious diversity makes understanding this dichotomy extremely important for the study of Mormonism in our situation. As examples of topics to be addressed, we suggest the following: o The doctrinal,…
It always helps to know who wrote what you are reading, and Bible books are no exception. The four gospels, in particular, present interesting questions of how the narratives were composed and who did the composing.
Governments impose taxes in order to raise revenue that, in turn, funds government function and services.[fn1] In designing a tax system, tax theorists generally try to create provisions that will raise revenue without significantly altering taxpayers’ economic choices. That is, ideally, taxpayers will act in approximately the same way as they would have in a world without tax.[fn2] But we can’t hit the ideal. The income tax alters people’s actions, because it alters the price calculus. One way is in our work-leisure decisions. Assume with me that I earn $10 an hour. That said, I enjoy not working, too–my leisure is worth $8/hour to me. In the absence of an income tax, if I have a choice between work and leisure, I’ll choose work. Even with a 10% tax, I’ll choose work, because I’ll bring home $9 after taxes, while my leisure is still worth only $8/hour. However, if the income tax is at a 25% rate, I’ll only bring…
Yesterday in the Sacrament Meeting I attended, we closed singing the Star Spangled Banner (I managed to suppress the urge to yell “Play Ball” at the end). While going through the typical sacrament meeting in the U.S. before the July 4th Independence Day holiday, I couldn’t help thinking about what role patriotism should play in my life.
Last week I began a series of posts that will examine Handbook 2, the policy handbook that the Church put online last Fall. Since so many local leaders are urged to read and study the handbook as part of their callings, I hoped to provide an interesting forum to do that. Chapter 1 of the Handbook is an overview that tries (I believe) to put the Handbook’s policies in procedures in the context of the plan of salvation. I encourage you to read the chapter before commenting, since you may have more topics to discuss:
I enjoyed Alison’s post from a couple of weeks ago, Does Gender Matter?, but I’m a little confused how the pieces fit together. The post appears to accept the nonscriptural, uncanonized Proclamation at face value, stating: “Gender is part of who we are and who we have always been. It is important. It matters.” That makes it difficult to argue for reform of what is identified as a problem: “The church uses gender to delineate authority, callings, and roles.” However, there is a different way to see the issue.
When I was on vacation a few years ago I picked up a local paper and found a number of articles about the problems that area was facing because of illegal immigration. Predictably there was crime committed by the illegal immigrants, and a lot of hate towards them. For an American nothing there was unusual–except that I was in South Africa.
Yesterday in priesthood we discussed President Monson’s October 2010 Conference address on the Three Rs of Choice. One of the three Rs is ‘Responsibility’ — which led, of course, to discussing personal responsibility. In the discussion it occurred to me that personal responsibility is very closely connected to community responsibility.
I recently breezed through a short book by Herman Wouk (author of the Pulitzer Prize-winning novel The Caine Mutiny) titled The Language God Talks: On Science and Religion (Little, Brown and Co., 2010). The book has the virtues of being short, entertaining, and informative as it recounts the author’s quest to relate his deep religious and cultural attachment to Judaism to his equally firm attachment to a scientific worldview. That’s the sort of quest many people in the 21st century are engaged in at one time or another.
Jan Shipps always has something interesting to say about Mormonism. An essay you might not have run across is “Making Saints: In the Early Days and the Latter Days,” in Contemporary Mormonism: Social Science Perspectives (Univ. of Illinois Press, 1994). It turns out that becoming a Latter-day Saint (or acquiring the characteristics of Mormon ethnicity) involves more than just conversion or joining the Church.
A few weeks ago I judged several rounds of a debating tournament held at the local high school. Teams from all over the state participated. Imagine walking by a high school cafeteria and seeing a couple of hundred students dressed in suits and skirts, chattering like all kids do but also pouring over notes and outlines for the upcoming matches. It was an impressive sight.
I recently read Thinking Through Our Faith: Theology for Twenty-first-Century Christians (Abingdon Press, 1998) by C. David Grant, a professor of religion at TCU. The book might be described as a short prologue to a 21st-century approach to theology, one that takes full account of science, historical criticism, and pluralism — in short, the sort of book you probably would not encounter in a BYU undergraduate religion class.
I recently finished America’s Three Regimes: A New Political History (OUP, 2007) by Morton Keller, a retired history prof at Brandeis. The author suggests there have been three enduring American political regimes: a deferential-republican regime that lasted from the Revolution until the emergence of true party politics (Whigs and Democrats) during the 1830s; a party-democratic regime marked by strong party identification and increasing voter mobilization that lasted until roughly the Great Depression; and a populist-bureaucratic regime that saw the rise of big government, the rise of the independent media, and the decline of party identification and effectiveness. Can LDS history be parsed the same way? Are there successive LDS regimes (using “regime” in the same sense as Keller did, an enduring, stable arrangement of institutions and practices) that display significantly different ways of running the Church or of constituting the Church as an organization?
A couple of years ago my post The Implied Statistical Report, 2008, looked at what can be learned from a detailed examination of the data the Church releases each April Conference. This conferences’ data includes an additional statistic not found in earlier reports, the number of Church Service Missionaries, which led me to look again at the statistics to see if I might find something else.
President Henry B. Eyring conducting. Discourses by President Dieter F. Uchtdorf, Elder Paul B. Johnson, Bishop H. David Burton, Sister Silvia H. Allred, Elder David A. Bednar and President Thomas S. Monson. Perhaps even more so than previous sessions, the theme of this session was the Church Welfare program. President Eyring mentioned the 75th anniversary of Church Welfare in his opening remarks, and the remarks of both Bishop Burton and Sister Allred focused on Welfare.
While we know that gospel principles are eternal, we must also admit that the language used to describe them changes over time. And now we have a tool for discovering and analyzing how Church leaders have changed their descriptions of the gospel over the past 160 years.
My earliest memory of conflict over Church decisions came because of a local stake division and boundary changes.I remember my mother venting about how one high councilor in one stake prevented the boundary change from following local political boundaries, which would have, in my mother’s view, give Church members a more unified voice in local politics.
Christian religions, in general, believe in what is widely known as the golden rule: Do unto others as you would have them do unto you. In fact, as I understand it, most belief systems have some version of this idea. It seems to me that it is usually understood individually. But I have to believe that we should also apply it to groups — other countries, other peoples, other races, other sports teams… and other religions.
I am sure that many of you have been following the stunning events in Japan: earthquake, tsunami, meltdown. Our first personal reaction to such events is always concern and sympathy for those swept up in the ongoing human tragedy. The first LDS institutional response, when resources are available, is to forward relief supplies and helping hands to those in need of assistance. But at some later point comes personal and institutional reflection. Is this just the sort of natural tragedy that happens from time to time, or is it a divine sign of the end times? Or both?
Sometimes unintentional mistakes lead to interesting lines of thought. A few weeks ago I misheard a speaker in an LDS meeting. The speaker was quoting John 14:27, and either because of the speaker’s mispronunciation or my imperfect hearing, I heard the word “live” instead of the word “leave.” This lead me to think about what it means to live in peace.
Just finished A Brief History of History: Great Historians and the Epic Quest to Explain the Past (The Lyons Press, 2008) by Colin Wells. It is a quick review of all those names you have heard a time or two (Thucydides, Tacitus, Guicciardini, Ranke, Burckhardt, Turner, Braudel, etc.) woven together into a narrative. Favorite quote: “History is everywhere; we live in it.” The comments in the book that are worth discussing at an LDS blog concern the challenges of writing Church History.
Marvin Perkins is a Latter-day Saint music producer who is currently the Public Affairs Co-chair for the Genesis Group and who has worked to nurture understanding between African Americans and Latter-day Saints and attack misconceptions (see our 12 Questions series with Brother Perkins from 2009). This morning, Brother Perkins circulated the following email to his “Blacks in the Scriptures” listserve (which is re-posted here with his permission): ______________________________ Friends, Many of you have recognized the new LDS.org website. Some of you have recognized that with the new site also came changes to chapter headings and footnotes in the scriptures. Not nearly as significant in number as the changes that were made in the 1981 edition of the LDS scriptures, but equally confirming on the messages being conveyed. Here are a list of the changes that I’m aware of, along with some thoughts and two very compelling short videos below. I’d love to hear your thoughts as you prayerfully review the…