Now let us turn to the actual list of the 719 significant textual changes.
Year: 2011
March 2011 FHEs
Previous posts: January and February.
International Bibliography 2010
With the growth of the LDS Church worldwide, I think few academics of Mormonism disagree that the Church’s international progress deserve more attention. Even so, I was surprised when I compiled a list of international publications from last year. The list is substantial.
Are the Arts Selfish?
In a previous ward, a high council speaker told the congregation that pursuing a degree in the arts is a selfish decision, and he counseled the youth and young adults to pursue a useful, financially secure discipline instead. My recollection is that is point was that an artist can’t provide a spouse and children with a decent, stable lifestyle. I’d love to hear from those of you who majored in the arts, and from those who wanted to major in the arts but ultimately decided not to. In retrospect, how do you feel about your choice?
NT Sunday School Lesson 11: Matthew 13
A reminder that I post regularly for those who are new to these notes: These are study notes for the lesson material, not notes for creating lessons. I assume that a person would use these over several days, perhaps a week, of study. Of course someone studying the lessons will also be able to create a lesson, but the purpose of these notes is primarily for the students in Gospel Doctrine class and only secondarily for teachers of the class. This is a chapter of parables. We get the word parable from a Greek word (parabol?) meaning “to set by the side” or “to compare.” It is a translation of a Hebrew word (mashal) that we usually translate “proverb,” but we might better translate that word as “wise saying.” The Hebrew word covers a wide range of things, from what we call proverbs to what we call parables, to what we might call a sermon. Jesus’ hearers probably wouldn’t have made a sharp distinction between those things. During Jesus’ time parables appear to have been used by many teachers. Usually they were given in answer to a question, often a question asked by a follower, and they not only answered the question asked, they did so by showing that there is more to the answer than the follower thought. Used that way, parables are a way of making the questioner think about his question. Do we use parables that way,…
Moral Authority
A friend of mine posted this on Facebook a few days ago: Morality is doing what is right regardless of what you are told. Religion is doing what you are told regardless of what is right. It’s a great bumper-sticker quote — short, emotionally charged, and completely one-sided. Usually I see these, chuckle, and move on, but this is one that my mind keeps coming back to, to chew on some more. What does the church do well? How does the church justify its own existence? (As an aside, if your answer to this question is, “The church doesn’t need to justify itself through helping people be happy here on earth. The blessings of obedience to the church are waiting for us in heaven,” then please feel free to ignore this post entirely. All I can say is that reserve the right to judge my church by its fruits.) No organization is great at everything. That’s why we have governments, schools, markets, churches, and the hundreds of other institutions that form our society. Each provides a distinct service better than any of the others. Governments are not schools, and schools are not churches. So what are churches? And more specifically, what is the Church of Jesus Christ of Latter-day Saints; what distinctive service does it provide to society? Here are my observations on things the church does well: Social and emotional support network The church creates unity. It meets needs…
Faith, Philosophy, Scripture: Secular Mormons
The irony of religious fundamentalism is that it is a profoundly modern and profoundly secular phenomenon. This is perhaps especially true of the scriptural literalism that often accompanies it. The result is that many of the most conservative Mormons are, in point of fact, also the most secular. Few Mormons are more secular than Joseph Fielding Smith and Bruce R. McConkie. Why is fundamentalism so profoundly secular? Because it cedes the field of truth wholly and without contestation to secular models of truth – and then tries to combat, contest, and outdo the secularists at their own game. Is there a better example of this acquiescence to the secular paradigm than Joseph Fielding Smith’s Man, His Origin and Destiny? Jim Faulconer levels a similar (but subtler) charge against the Protestant theologian Langdon Gilkey in the fourth chapter of Faith, Philosophy, Scripture (Maxwell Institute, 2010): Ironically, when people argue for creation science or for what is usually called a literal reading of the Bible, they are agreeing with the secular understanding of things. They use conceptual structures taken from secularism, such as the necessity that explanations have a scientific form, to try to understand the Bible. Some give up or metaphorize the Bible when faced with the project of making the Bible and science answer the same questions, but some keep the Bible and insist that its account can be brought within the secular myth, though of course they would not…
The Original Text of the Book of Mormon II: The Yale Edition of the Book of Mormon
Royal Skousen is editor of the Book of Mormon Critical Text Project and professor of linguistics and English language at Brigham Young University.
Polygamy, Again
The real reason that polygamy was restored was to decrease the number of children each woman would have, which was necessary in order to
Sky
I’d forgotten about the sky. For how long, I’m not sure. Months? Years? When I remembered, it felt like waking from a cramped dream. A few weeks ago, early in the morning, I was running. The sun climbed bright in the east. The moon, chalk white, lapsed in the west. And I was running beneath them – on the ground, next to water, up a hill, and around a bend. I had been worried, anxious, impatient. But, beneath this sky, I couldn’t remember what about. So I wiped my brow and leaned into the wind. Tolstoy remembered this sky. Here’s Prince Andrei, in War and Peace, just struck on the head by one of Napoleon’s men: “What is it? am I falling? are my legs giving way under me?” he thought, and fell on his back. He opened his eyes, hoping to see how the fight between the French and the artillerists ended, and wishing to know whether or not the red-haired artillerist had been killed, whether the cannon had been taken or saved. But he did not see anything. There was nothing over him now except the sky – the lofty sky, not clear, but still immeasurably lofty, with gray clouds slowly creeping across it. “How quiet, calm, and solemn, not at all like when I was running,” thought Prince Andrei, “not like when we were running, shouting, and fighting; not at all like when the Frenchman and the artillerist,…
Peace
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.
NT Sunday School Lesson 10 (JF) : Matthew 11:28-30; 12:1-13; Luke 7:36-50; 13:10-17
Matthew 11 Verse 28: What does it mean to come to Christ? Has he already told us how we can do that in readings from some of the previous lessons? The word translated “labor” means “wearying labor.” The phrase “heavy laden” translates a Greek word that means “weighed down.” What wearying, taxing work does Christ have in mind here? From what does he offer relief? Why is that described as something that wears us out? As something that burdens us? Can we understand sin as a kind of difficult work? The word translated “rest” literally means “cessation.” It is used to mean “refreshment,” “ease,” or “rest.” How does the Savior offer cessation from taxing labor? Verse 29: The word translated “take” means literally “lift up.” The Greek word translated “yoke” could also have been translated “scales” (the kind of scales one sees in statues representing justice). Do you agree with the King James version’s decision to translate the term as “yoke,” or do you think “scales” would have been more meaningful? Why? In the Old Testament the yoke was often used as a symbol of tyranny. (See, for example, 2 Chronicles 10:4.) Why do you think Jesus uses an image that is usually associated with being subjugated by a tyrant? How do we learn of Christ? In other words, when he commands us, “Learn of me,” what is he commanding? The root of the Greek word translated “learn” means “to…
Challenges of Church History
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.
Missionary Visas and Political Strategy
Mexican-American activist Raul Lopez-Vargas letter asking Mexican President Felipe Calderón to hold up LDS missionary visas to Mexico because of proposed illegal immigration enforcement legislation is being called a blatant blackmail attempt. If true, I have to wonder how he could possibly think it would work.
How I should like to live my life…
I post here something I recently wrote in my journal: I basically think that Aristotle had it right on how to live a good life: find a proper mean between extremes, be balanced, and live virtuously. So here is what I would like my life to look like: I start with work, the labor I must do to live. I should like to be good at my job. I don’t have any particular desire to be at the very top of my profession. Academic stardom looks like rather too brass a ring to devote all of one’s energy on the greasy pole to achieve. I would like, however, to teach my students well. I would like to write things that help people to think better, to say a few somethings that will still be worth saying and reading a generation or two hence. To the extent that I have other intellectual ambitions, I would like to be remembered as one of the people who helped to push along Mormonism intellectually, a person who treated the Restoration with charity and respect and learned something from it, perhaps something that had not been learned before. I would like to be a good husband and father. I want to teach my children how to be good and productive people. I want them to be kind, virtuous, intelligent, and hard working. I want to give them the foundations of a faith that will carry…
The Original Text of the Book of Mormon I: Major Findings of the Critical Text Project
Royal Skousen is editor of the Book of Mormon Critical Text Project and professor of linguistics and English language at Brigham Young University. In this post he discusses the work of the Book of Mormon critical text project and the attempt to restore and publish the original text of the Book of Mormon.
The Purpose of the Prayer Roll
Today I was sent a FaceBook request to join a “prayer chain page” to pray for a woman hospitalized in Texas. I don’t know the sick woman and only distantly know the woman making the request. A similar thing happens on some email lists. People post, requesting others to pray for someone they know but those on the list do not. There are two things about this that strike me as being odd Given all the people I actually know who need help — on all different levels — it would seem a strange use of time (and spiritual favors?) to pray for people I don’t know at all. The implication is that the more people who pray for someone, the more likely it is that God will respond. These thoughts led me to the prayer rolls. For those who don’t know, the prayer rolls are lists of names that are written down and placed on the altar during temple endowment sessions. The people named on the rolls are prayed for collectively during the session. In order to place a name on a prayer roll you can: Write the name on a piece of paper at the temple and place it in the box. Call the temple in question and give the name (some have a dedicated line and voice mail where you can leave a name). Call the general Salt Lake number and leave the name (800.453.3860). You do…
NT Sunday School Lesson 9: Matthew 6-7
As is usually the case, there is a lot of material to cover in this lesson, but the material in these chapters is so important that it would be a shame to focus on only part of it. So I will focus on the Lord’s prayer (Matthew 6:5-15), but I will also provide notes for the rest of both chapters. Notice that in 2007 Robert C and Cheryl M provided excellent materials on these chapters, and Karl D will almost certainly provide current notes on the lesson materials. Chapter 6 Jesus continues to teach about true righteousness, a righteousness that goes beyond mere obedience. He first discusses three basic acts of piety in first-century Judaism: almsgiving, prayer, and fasting (verses 1-18). Then he teaches us where we will find our treasure (verses 19-23), and he teaches that we ought to serve God without taking thought for ourselves (verses 24-34). Verses 1-4: In verse 1, the Greek word translated “to be seen” is a word related to the theater. We might loosely translate it “to be a spectacle.” In verse 2, the word translated “hypocrites” could also be translated “actor” in other circumstances. (See Robert C’s already mentioned post on “hypocrite” and the comments that follow for more discussion.) What is Matthew emphasizing by using these words to tell us Jesus’ teaching? What does he mean when he says that those who give in public “have their reward”? It is easy…
Correlation and Computers
Here are two lines of computer code: int myNumber; myNumber = someOtherNumber + 3; If you’re not familiar with programming, the first line says, “Here is an integer (int) called ‘myNumber’.” The second line says, “Set the value of myNumber to someOtherNumber plus 3.” So what if I want to know the value of myNumber? I’ve got two options. Either I can tell the program to display the value, like this: out.print(myNumber); or I can look back through the code to find the value of someOtherNumber and mentally add 3 to it: int someOtherNumber = 8; So now I know that myNumber is 11. —– My point is, how do we interpret unclear statements in scripture? BCC’s Friday Firestorm this week gives a great example of why this matters. Is D&C 82:7 despair inducing, or is it motivating? It depends on what “unto that soul who sinneth shall the former sins return” means. out.print(untoThatSoulWhoSinnethShallTheFormerSinsReturn); That approach isn’t an option, unless the Lord stops by to explain for us. So instead we search through the scriptures, prophetic utterances, and whatever other materials we feel will help us understand how the value of untoThatSoulWhoSinnethShallTheFormerSinsReturn was set. I think this is why books like Mormon Doctrine gain so much traction — they purport to provide universal value definitions for complicated scriptural terms. As a missionary, I loved the Missionary Guide for the same reason. I recall one line in it that stated, “Righteousness…
Faith, Philosophy, Scripture: The Call
It is a commonplace in Zen that three things are necessary for liberation. If you want to wake up from the slumber of self-absorption, if you want to live your life outside the suffocating confines of that mason jar that is your own head, you need (1) great faith, (2) great doubt, and (3) great effort. As Mormons, we’re famous for valorizing the third. We’re also often good at promoting the first. But when was the last time you heard a talk extolling the need to cultivate great doubt? The Zen masters were likely right to see all three as essential. It is not enough to trust and build. Ground must also be cleared. In Faith, Philosophy, Scripture (Maxwell Institute, 2010), Jim Faulconer makes a similar point in relation to reading scripture: We often speak of and use scripture as if it were a set of propositions that are poorly expressed or, at best, “merely” poetic. We then try to discover the propositional content (doctrine) that we assume is lurking behind or implicit in those poorly expressed or poetic expressions and to disentangle the relations of those propositions. (63) In short, we try to cheat and take the scriptures simply as an object of faith or a guide to effort. But that approach misunderstands scripture. Instead of a poetic expression of implicit propositional truths, it is an inspired resource that allows us to question ourselves and our world through reading…
Are Mormons Cessationists?
Over at FPR, BiV asks, Are Mormons cessationists? The short answer is no.
NT Sunday School Lesson 8: Matthew 5
The lesson this week picks out the first part of a longer sermon. Matthew 5-7 give us Jesus’ Sermon on the Mount. Even if preparing for only the Sunday School lesson, it is probably best to read the entire sermon to see the context of this part. At the time of Jesus there seems to have been considerable controversy over who was “in” and who was “out” when it came to being the children of God. This controversy had been on-going for some time, at least since the time of the return from exile. The Samaritan community was one of the earliest to be excluded, but they were not the only ones. We know of other groups, such as the Essenes who lived in Qumran and who left us the Dead Sea Scrolls. They thought of themselves as “in,” in other words as true to Israel’s covenant, and of everyone else as “out.” The controversy centered on a number of things, but perhaps most prominent among them were who had the right to be the temple high priest, whether the temple ritual had been corrupted, and what lineage had to do with being one of God’s people. Besides the Essenes, this controversy had resulted in a several overlapping, more dominant groups (those supporting the temple priests, the Sadducees; the scribes, those who taught the Law; and the Pharisees, those who sought to reform Judaism by strict obedience to the Law…
NT Sunday School Lesson 7: Mark 1-2; 4:35-41; 5; Luke 7:1-17
For purposes of this lesson, I take Luke 7:1-17 to be a supplement to the miracle stories we read in the material from Mark. So I will make my notes and questions on Mark, assuming that reading and thinking about Luke will be appropriate to them. As usual, I offer the reminder that these are study notes for the reading, not notes for preparing a lesson. Presumably study notes could help a person prepare a lesson, but these go beyond what one might expect in notes for a lesson. Mark’s Gospel This is the first lesson this year to use the book of Mark, so some review may be in order. Most non-LDS scholars believe that Mark was the gospel written first and that the other two synoptic writers used his gospel as a kind of first draft. In contrast, most LDS scholars believe that Matthew was written first because Matthew’s version of things is what we find in Christ’s teaching to the Nephites. Because the early Church saw the gospel of Mark as a kind of “‘reader’s digest’ version” (Bob Utley, The Gospel According to Peter: Mark and I & II Peter [Marshall, TX: Bible Lessons International, 2000] 3), the book was not quoted much in the early Church. Indeed, it wasn’t until the nineteenth century that Mark began to be important to biblical study (Robert A Guelich, Word Biblical Commentary, volume 34A: Mark 1–8:26 [Dallas, TX: Word Books,…
MR: Death Is Lighter than a Feather: A Review of C.S. Lewis’ The Great Divorce
A new issue of The Mormon Review is available, with Adam Greenwood’s review of The Great Divorce, by C.S. Lewis. The article is available at: Adam Greenwood, “Death Is Lighter than a Feather: A Review of C. S. Lewis’ The Great Divorce,” The Mormon Review, vol.3 no. 1 [HTML] [PDF] In this essay, Greenwood reads The Great Divorce as an instance of theological fiction, and theorizes the genre in relation to its sisters, science fiction and fantasy. For more information about MR, please take a look at the prospectus by our editor-in-chief Richard Bushman (“Out of the Best Books: Introducing The Mormon Review,” The Mormon Review, vol.1 no.1 [HTML][PDF]). In addition to our website, you can have The Mormon Review delivered to your inbox. Finally, we’d like to issue a renewed request for submissions. In particular, if you have submitted a piece to the Review in the past but received no response, please consider yourself cordially invited to re-submit.
Notable Race-Related Changes to Footnotes and Chapter Headings in the Standard Works
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 changes asking “what would the Lord have me understand about these recent changes?” 1. 1 Nephi 12:23– The footnotes for “dark” have been removed (Jacob 3:3 and Alma 3:7 (6-19)) and replaced with 2 Nephi 26:33 2. 2 Nephi 5– the words in the chapter heading “the Lamanites are cursed, receive a skin of blackness” were changed to “the Lamanites are cut off from the presence of the Lord, are cursed…” 3. 2 Nephi 5:21– The footnotes for “curse” (2…
New Mormon Studies Journal starts in April
The Claremont Graduate School’s Mormon Studies program has produced another contribution to the study of Mormonism: a student-run on-line journal. Which makes me wonder, how many Mormon Studies journals can be supported?
Faith, Philosophy, Scripture: Pagan Faith
Mormons are metaphysical heretics, backward pagans, country bumpkins, who claim that the world, rather than being one, is fundamentally many. We’re metaphysical pluralists and so break with the creeds. Unity is a product, not a starting point. God the Son is not God the Father and (moreover!) all intelligences are uncreated and co-eternal with God. As a result, rather than being reassuringly antedated by the simplicity of a Divine Will or the uniformity of a Providential Reason, we’re preceded by the mystery of a material plurality that is always already given. In this scenario, faith is a different kind of thing. Unlike many versions of creedal faith, pagan faith is no temporary, stop-gap measure. Pagan faith is eternal and, in a pagan universe, even the Gods must have and keep faith. Faith is not the foil of a (lost or future) knowledge, but the ageless bedrock of any trusting, active, and moral engagement with an uncreated world. Pagan faith originates in response to the plurality of calls that precede it. The world calls out and faith responds. It trusts and answers the world’s calls to be responsible for itself. Pagan faith attempts to faith-fully respond to the people, worlds, and Gods that call it to account for its existence and actions. Out of this attempt to give a faithful account, reason is itself born. Responding to these calls, offering an intelligible account of its reasons before the bar of a shared and plural…
Huntsman, Mormonism, and the Presidency
For those who may be interested, I am going to be on KUER’s (the NPR affiliate in Salt Lake) Radio West program this afternoon discussing Mormonism and a possible presidential run by former Utah governor Jon Huntsman.
February 2011 FHEs
See this for the introduction to this series.
NT Sunday School Lesson 6: Luke 4:14-32; 5; 6:12-16; Matthew 10
Before we look at some individual verses from this lesson, consider the overall structure of Luke’s narrative and think about how Luke’s story of the calling of the Twelve compares to Matthew’s. I have put in bold the parts that the lesson focuses on, but I have outlined all four chapters so that you can think about how Luke tells the story as a whole. Because of the length of the materials, I have created study questions only for the first part of the lesson, Luke 4:14-32. Luke’s story: • John’s preaching and message (Luke 3:1-20) • Jesus’s baptism (Luke 3:21-22) • His genealogy (Luke 3:23-38) • The forty-day sojourn in the desert and the temptation of Christ (Luke 4:1-13) • Jesus’s first recorded sermon, on Isaiah 61:1-2, and its reception in Nazareth (Luke 4:14-32) • Jesus casts a devil out of a man in the synagogue (Luke 4:33-37) • He cures Peter’s mother-in-law of a fever (Luke 4:38-39) • He cures many others of various diseases, and the evil spirits witness that he is the Christ (Luke 4:40-41) • The people beg him to stay with them, but he says he must preach in other places as well (Luke 4:42-44) • Jesus calls Peter, James, and John (Luke 5:1-11) • He heals a leper (Luke 5:12-15) • He heals a man of palsy by saying “Thy sins are forgiven thee” (Luke 5:16-26) • He calls Levi (usually assumed to be…