Approaching the Book of Mormon as a historical text helps make sense of aspects of the book that an exclusive focus on the text as a work of fiction or on its nineteenth-century context overlooks. Several of these aspects relate to the opening books, from 1 Nephi to Enos. One aim of these books is to explain how several objects symbolizing political and religious authority came to be the rightful possessions of the Nephite king, while another important goal is to explain how the Nephite people came to exist in their current form. As that form changed, so did the text.
Category: Liberal Arts
Economics – Law – Philosophy – etc.
Missions and memory
People keep asking me for proof that the irritating tics in Mormon writing I’ve mentioned actually exist. In that respect, Taylor Kerby’s post over at BCC is useful in a couple of ways.
The Future of Religion and Partnered Sexual Satisfaction
Midjourney’s interpretation of “Married Mormon couple.” It’s uncanny how well it visually taps into stereotype. Deseret News published another piece of mine, this time about evidence that shows that, contrary to conventional wisdom, religious people report more satisfying sex lives. So now for my post-game, more casual, more speculative blogosphere analysis. First off. Yes, I did check, and no, it doesn’t look like Latter-day Saints have better or worse sex lives on average, but this isn’t surprising since there were so few of them in the sample I was using that the effect would have to have been huge for me to pick it up. I suspect some of the finding that religious people have better sex lives is because religious people have rose-colored glasses about things in general. I’m open to the possibility that highly sex-negative, religious upbringings could affect sexual functioning, especially in women, and I would not be surprised if some future research found that certain types of early-life religiosity are associated with aorgasmia, for example (but would also not be surprised if there was no such effect; a lot of people have sexual hang-ups, not just religious people). However, I still suspect that a conservative Church upbringing is a net positive. For every person who can’t switch into marital sexy mode after a teenagerhood of chastity lessons, there’s another one whose religious upbringing helped them avoid highly negative early life sexual experiences, where the structure and…
Review: Melissa Wei-Tsing Inouye, “Sacred Struggle: Seeking Christ on the Path of Most Resistance”
Melissa Wei-Tsing Inouye’s new book, Sacred Struggle: Seeking Christ on the Path of Most Resistance, confirms her status as reigning queen of great subtitles. It also confirms her status as one of our tradition’s most insightful pastoral-ecclesiological thinkers, worthy heir to the great Chieko Okazaki. Melissa has the professional training, the personal background and experience, and most of all the unwavering faith in Zion to raise the most important questions about this precarious moment in the history of The Church of Jesus Christ of Latter-day Saints. Inouye sees that the global expansion of the Church urgently requires a re-formation of North American Saints’ sense of ingroup identity to take in the full sweep of our tiny-but-worldwide membership. At the same time, the solidarity of the North American Church is being tested as never before by the fracturing effects of politics expanding its salience in all forms of association, including churches. She cogently asks, given global inequality, cultural acrimony, and the aggressive incursion of ideologies, “With such different understandings of how the gospel of Jesus Christ should unfold in everyday life, in a local political and cultural context, what holds us together?” (163). The opportunities and challenges of global Mormonism have taken center stage in Mormon Studies of late. What makes Inouye’s treatment different is its framing in Latter-day Saint theology. Melissa places the struggle for Zion in the context of the plan of salvation–our Heavenly Parents’ ongoing intention to teach…
Book Recommendation: Satan is Real
The Country Music history podcast Cocaine and Rhinestones called this book “everything a Country Artist’s autobiography should be.” Even if you aren’t into this particular genre (I was not and have no plans to read any anytime soon), this is a worthwhile read. And despite the (content warning) constant cussing (including many “f-bombs”), I even felt the Spirit at one point. Let me explain:
Translation theory won’t decide your polemic argument
One of the recurring irritations of reading apologetic, polemic, or scholarly work in Mormon Studies addressing Joseph Smith’s translations of ancient scripture is that the authors nearly always ignore the perspective of practicing translators and the field of translation studies, instead basing their analyses in simple notions of linguistic equivalence that may still prevail in graduate language exams, but that the field of translation studies abandoned as unworkable several decades ago.
The Princess Bride (As You Wish)
The Princess Bride’s relationship to the scriptures. Bear with me here. This is not one of those “William Goldman [the author of the book and screenwriter for the movie] was LDS” things (like “Yoda is President Kimball” or whatever from other franchises). When I first read the book (which came before the movie), it shocked me. I did not expect what I found. Almost everything from the movie was in there (although often in different ways – the famous “life is pain” quote comes from Fezzik’s parents in passing during a flashback, for example), but there was so much more. There was a lot on “his” [scare quotes on purpose] dysfunctional family life, his career, his childhood, and a lot more plot in the actual tale of Buttercup.
Fully Divine and Fully Human
After the death of Jesus Christ, early Christians spent centuries grappling with understanding who he was. The early creeds developed largely as an effort to reach an official consensus on understanding Jesus’s divine and human natures. While The Church of Jesus Christ of Latter-day Saints is a restoration of the primitive church, early Christianity and the debates they had are still part of our heritage and history. At a recent interview at the Latter-day Saint history and theology blog, From the Desk, Jason Combs discussed some of these early debates and the resulting Nicene and Chalcedonian creeds. What follows here is a co-post to the full interview (a shorter post with some excerpts and discussion).
An Obscure Heavenly Mother Reference
I was doing some reading recently and came across a surprising moment where early Latter-day Saint John D. Lee casually included a reference to Heavenly Mother. On September 27, 1857, Lee visited a ward in Provo and was invited to speak. He did so, and at the conclusion of his remarks, he said that: “He was trying to live near unto the Lord”, and encouraged the congregation “that we all might have an interest in the Kingdom that we might be permitted too return too our father & mother in peace.” (Provo Utah Central Stake general minutes, 1849-1977; Volume 10, 1855-1860; Church History Library, https://catalog.churchofjesuschrist.org/assets/da814a81-fed5-4040-a87a-2cfc46a96f52/0/960?lang=eng [accessed: February 9, 2023].) It was striking to me how casual and normal it seemed for him to include returning to both Heavenly Father and Heavenly Mother in his remarks, given the reluctance to openly talk about Her in Latter-day Saint congregations today. (Of course, being John D. Lee, the circumstances and individual delivering the message are less than ideal – Lee had just been one of the main instigators of the Mountain Meadows Massacre about two weeks beforehand and was on his way to Salt Lake City to pawn off blame for the whole ordeal on Paiutes while reporting to President Brigham Young. This makes his statement that he was trying to live close to the Lord ring hollow.) That context notwithstanding, I appreciate the encouragement he gave to “have an interest in the…
[Languages of the Spirit] Doubt
My husband frequently says of our team dynamic that he is the historian and I am the theologian, and that before I talk about anything I lay a theological framework for it. This is clearly interesting and endearing of me. The last couple of posts have been me laying the theological framework for this series, and now we get to get into actual examples of spiritual divergence. Just one last thing, though. A few comments in a previous post pointed out that I have not clarified what exactly I mean by spirit. This is a really good point because, frankly, the concept of spirit isn’t always clear. There is the Holy Ghost (which is talked about as a power by which our mind is connected with God[1] but is also described as a person). There is the Light of Christ which sometimes is the conscience with which everyone is born and is secondary to the holy spirit which is the source of greater truth[2], but other times is the source of all light and truth and makes the role of the Holy Ghost a little more ambiguous[3]. There is the spirit that is inside our bodies and the spiritual creation inside everything and the spirit of different powers and principles. So what does “the spirit” mean? Firstly, I think this is a really important question and I am grateful for the comments that brought it to my attention. Secondly, I…
Making Sense of Prophecies (2): How to Read a Prophecy
Earlier scholarship has often understood the function of prophetic texts as providing information about the future.
Machine Translation
Two attitudes about translation are on my mind. One is about Joseph Smith: “Seeing words appear in a seer stone is magic, not translation. Translation is when you have the equivalent text in a foreign language, like Google Translate.” The other attitude is not uncommon among translators and translation clients: “Google Translate isn’t translation. It’s just inputting one text and getting the mechanical equivalent in another language.”
Notes on Book of Mormon Philology. Vb4. The utility of philology: Jacob and Sherem
Imagining the Book of Mormon as a complex work reflecting numerous steps of compilation and abridgment helps explain some curious features of the encounter with Sherem in Jacob 7.
Notes on Book of Mormon Philology. Vb2-3. The utility of philology: Nephite origins
Thinking of the Book of Mormon as the result of a series of textual accretions and combinations might help make sense of how curiously overdetermined the account of Nephite origins is.
Notes on Book of Mormon Philology. V.The permissibility and utility of philology for studying the Book of Mormon
Is philological deliberation useful for studying the Book of Mormon? Is it even permitted?
Notes on Book of Mormon Philology. IV. The Puzzle of 3 Nephi
Why is 3 Nephi, which records the central event in the history of Nephite salvation and destruction, located between Helaman and 4 Nephi?
Notes on Book of Mormon Philology. IIIc. The source structure of the Book of Mormon
If you trace the history of a text from earlier manuscripts to later ones, it’s not unusual for the text to be extended in various ways.
A Lake of Fire and the Problem of Evil
I remember talking to an atheist on the riverfront walk in Dubuque, Iowa one day while serving my mission. He told my companion and me that he couldn’t believe in God after some of the things he had seen, and went on to describe (in a fair amount of gruesome detail) visiting a Catholic church in South America in the aftermath of an attack by a militant group of some sort and seeing the mutilated bodies of the Christians laying scattered about. If God existed, he reasoned, God would have not allowed such horrific act to take place. I was taken aback and was uncertain how to respond to his expression of disbelief rooted in such deep trauma. We talked with the man for a little while longer and moved on in with the day. His comments got at one of the most difficult and complex philosophical issues of Christian religion—the theodicy, the question of why evil exists if God exists, is good, and is all-powerful. That evening, I remember talking about the incident with my companion and thinking (somewhat naïvely): “I should have just opened up the Book of Mormon to Alma 14, where Alma and Amulek watch their converts burn and discuss why they can’t do anything about it. That would have shown him how we have all the answers.” Looking back, however, I’m grateful we didn’t turn to that section of the Book of Mormon during our…
Notes on Book of Mormon Philology. IIIb note 1. A note on the uniformity of the Golden Plates
Mark Ashurst-McGee asks about the uniformity of the Golden Plates in eyewitness accounts, even though they contain both Mormon’s abridgement and Nephi’s small plates, and this is in fact genuinely weird.
Notes on Book of Mormon Philology. IIIa. Nephite literacy
Unless someone gets lucky with a spade or a metal detector, the full extent of Mormon’s sources will remain unknown. To keep even tentative answers on the side of plausibility rather than fantasy, how we think about Mormon’s sources should be informed by any information we have about Nephite literacy and textual culture.
Notes on Book of Mormon philology. II. What did Mormon know?
The logical place for a philological approach to the Book of Mormon to begin is with Mormon, its eponymous editor, and his sources. How much did Mormon know about the Nephites, and what kind of records did he have to work with?
Notes on Book of Mormon philology. The philological instinct
When I look at recent studies of the Book of Mormon, the biggest deficit I see is the lack of instinct for philology.
The Author and the Congressman
The Author In my childhood, I watched my evangelical classmates devour the Left Behind series, curious what a Mormon analogue would look like. Lo and behold, in 2003 Deseret Book published a novel titled The Brothers. Befitting his history as a military pilot, the author had previously focused on military techno-thrillers, and the book series to which The Brothers was a prologue — The Great and Terrible — was mostly of that genre. While it turned out that The Great and Terrible was not exactly comparable to Left Behind — it wasn’t about the end of days — The Brothers did not disappoint. I unironically love the book as a ingenuous crystallization of a certain moment in Mormon political theology, projected back into a narrative set in the premortal, pre-Earth life. The author prefaces the book with an Author’s Note, in which he admits that he “was forced to take author’s license in many of the details presented in this book. The simple fact is that we know very little of what life was like for us in the premortal world, and the war in heaven is a mystery we know even less about. Yet any literary work, especially fiction, requires some sense of time, location, conflict, and description in order for readers to allow themselves to be pulled into the story.” Without these, he says, “the story turns out to be little more than a series of conversations.” He…
Quodlibet: Vaccination
Whereas disease, as now with COVID-19, causes death to many and harm to many more, and worsens poverty and hunger even among those it does not strike directly, and causes fear in those who await infection and its consequences, and inflicts sorrow and grief on those who lose family and beloved friends; while Jesus, in His atoning mercy
How Should LDS Christians Give to Charity?
It’s a heart wrenching decision. A beggar asks you for money. You remember the words of King Benjamin: “Ye will not suffer that the beggar putteth up his petition to you in vain.”[1] You also remember Christ’s commandment to feed the hungry, take in the stranger, and clothe the naked.[2] At the same time, you have practical concerns about how the money would be used. A 2002 questionnaire of 54 panhandlers in Toronto found that the median monthly budget of panhandlers was $200 for food, $112 for tobacco, $80 for alcohol and other illicit drugs and $120 for all other items.[3] In the last twelve months, 93% reported tobacco use, 37% reporting cocaine use, 9% reporting heroin use, and 80% reporting alcohol use.[4] Of those that reported alcohol use, 26% reporting daily alcohol consumption, 28% reporting alcohol consumption 1-6 times per week.[5] When you see these statistics, you may feel justified if you refuse a beggar. You might say, “there are better ways to help the less fortunate.” That may be true, but that excuse only works if you find and a better alternative. If not, you are simply justifying yourself in sin (unless you do not have the means).[6] So what are the alternatives? Should you ever give to panhandlers? How well are LDS Christians fulfilling their obligations to the poor? Fast Offerings and Humanitarian Aid For LDS Christians, the obvious place to start is by donating a generous…
Is it a Sin to Binge Watch Netflix?
We all know that the defining sin of the Nephites was pride. But what about the defining sin of the Lamanites? From the very beginning of the Book of Mormon, Nephi focuses on one particular vice. “[A]fter they had dwindled in unbelief” the Lamanites became “full of idleness and all manner of abominations.”[1] He later calls them an “idle people.”[2] When the Anti-Nephi-Lehies famously buried their weapons of war, they also made a covenant that “rather than their days in idleness they would labor abundantly with their hands.”[3] The Lamanites’ sin of idleness is, in fact, the mirror image of the Nephites’ sin of pride. The Nephites successfully overcame the sin of idleness, but then used their surplus “despising others, turning their backs upon the needy, and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted.”[4] What is worse: spending the days of your probation pursuing “treasures on earth”[5] or idling it away?[6] It doesn’t really make a difference to the people you could have helped. The sheep don’t care if you forgot to feed them because you were too selfish or because you were too lazy; either way they don’t get fed. It’s the spiritual equivalent of choosing your Mammon in the form of extra vacation days or a cash payment. What’s the 21st century equivalent to spending our days in idleness? It’s allowing the “next episode” timer to…
Pagans and Christians in the City (2/2)
Don’t bring immanent evidence to a transcendent argument.
Voir dire
Voir dire, from Norman French, is pronounced “jury selection” by normal people, but I had always stayed one step ahead of the law and never seen it first hand.
Remembering Clark Goble
This hit my inbox this afternoon: In case you hadn’t heard, Clark Goble just passed away from a stroke.
Muslim-Mormon Dialogue at Georgetown: The Perks of Being Peculiar
I know that I am a better Mormon on account of Muslim friends and hope that they will be able to say the same of me.