It may come as a surprise to some that there are texts from ancient Israel, Judah, and its environs that are not found in the Bible. There are also a number of texts from (especially) ancient Egypt, Assyria, and Babylonia that make reference to Biblical persons, places, and events. Such epigraphic texts are important for many reasons. I want to discuss some aspects of why these texts are important in what follows, and to give some basic information with respect to some of the more prominent epigraphic discoveries that date to the period before Judah’s fall in 586/7 B.C.E. This latter task will be spread out over several posts, and I will proceed in roughly chronological order in my presentation of the material. Continue reading “Israel’s Past Without the Bible”
Not long after the Evolution of Faith: How God is Creating a Better Christianity was published, I happened to encounter it on the shelf for new releases in my local library. I had been struggling for some time with feeling alienated from my religion of birth, having come to the realization that there was much in it that I could no longer accept as having a divine basis and aspects of its theology, culture, and spiritual practices that I believed were ultimately unproductive and harmful.
This was a difficult time for me, and in some sense the hurt still lingers. But I feel that my encounter with this book was somewhat providential, for it gave me a resource with which to work through my feelings. In Philip Gulley I found a kindred spirit, someone who saw in traditional Christianity many of the same problems that I had begun to recognize in Mormonism. He spoke with refreshing honesty and compassion, and in ways that resonated with the parts of my Mormon identity and belief system that I still held on to and valued.
For those unfamiliar with Gulley, he is a Quaker pastor living in Danville Ohio who has recently become well known as an advocate for a more progressive Christianity. As a former Catholic and then evangelical Quaker, his own religious beliefs have evolved over time, to the chagrin of some (he even admits to keeping a Book of Mormon on his shelf next to his Bibles and other religious texts). The life experiences that have propelled him on this spiritual journey are described at various points in the Evolution of Faith as exemplifications of the theological points he is trying to make. As a deeply personal and yet theologically vigorous narrative, he weaves his autobiographical storytelling with discussions of the major topics dealt with in traditional Christian theologies (Revelation, God, Jesus, Spirit etc).
Gulley begins in the first chapter by noting that Christianity has changed immensely since its origin two thousand years ago, that it has constantly evolved and is likely to continue to do so. And recently certain social, scientific, and technological developments have expedited the necessity for change. He mentions religious diversity (more people than ever are living with others of different religious or non-religious persuasions), scientific advancement, the expansion of communication possibilities, and the diminished role of the institutional church as the sole religious authority for interpreting spiritual matters. More people than ever are questioning prior orthodoxies, “making the next stage of Christianity not only possible, but inevitable” (5)
The rest of the book is his proposal for how Christianity could evolve to meet the challenges of our time. To summarize, his vision is not that of “a radical and unilateral overhaul of the faith,” but “a possible way forward that not only honors the ethos of Jesus but is conversant with our time and culture” (3).
I think that we as LDS members could learn much from Philp Gulley’s creative and brave exploration of the future of Christianity. It is not difficult to see that the LDS church faces many of the same challenges as other organized Christian religions. The information cocoon that so many of us were raised in has now started to crack, in some cases wide open, and an intellectual and religious ferment is now in full swing. Many are leaving the church because of this, while others are making direct requests for the church to change attitudes or policies. Still others have created alternative online communities to find support and to work out cognitive dissonance, communities which, as far as I can tell, often have a religious and cultural ethos distinctly different from what is regularly encountered in the institutional church and its local wards.
What struck me as I read through Evolution of Faith is how often I felt that I could replace his discussion of Christianity with Mormonism as the subject and that the sense of the passage would retain its relevance and applicability. In my own little world, it felt as though he were speaking prophetic words to the LDS tradition (ironic, I know), words that could help it better embody many of the humanistic principles it already claims to believe in.
Instead of reviewing the rest of the book, I thought that I would simply pull out a few highlight quotes and give readers a taste of his writing. They are some of my favorite from the first quarter of the book. But please, if you feel a temptation to dismiss the ideas contained in them as so much liberal nonsense, go read the Evolution of Faith itself and get the personal context to the quotes.
“Ironically, the more the church resists this evolution, the more it will hasten the change, for its efforts to preserve the status quo will only emphasize its more negative strategies of rigidity, control, and fear, thereby alienating the very people it wishes to influence” (5-6)
“The theology in which many of us were raised fit hand in glove with the prevailing understanding of the church. It was exclusive, rarely acknowledging the merits of other religions. It emphasized a God above and beyond us, mirroring the ecclesial structure of the day that elevated leadership and concentrated power in the hands of an exalted few. It was decidedly privileged in nature and view, reflecting the cultural mores of the richest nations. Its God took their side, blessed their priorities, and helped secure their wealth and status” (7)
“My hope is that an evolving Christianity will reflect the egalitarian spirit of Jesus, not the elitism of an entrenched church. It will no longer presume that having male genitalia uniquely equips someone for leadership. Nor will it assume heterosexuals are capable of ministry in a way homosexuals are not. It will listen carefully to its young people, letting their enthusiasm and yearning for authenticity inspire a passionate and relevant faith. It will console the brokenhearted, speak for the voiceless, befriend the weak, challenge the powerful, and call to leadership those who handle power well” (8)
“An evolving Christianity will not insist we believe the absurd, affirm the incredible, or support a theology that degrades humanity. It will be a friend of science, working joyfully alongside the best minds in the world on a common mission to embrace and enhance life. This Christianity will talk less and act more” (8)
“I’ve often thought revelations and insights about God ought to be handled [like a fragile and defenseless bird], loosely and softly so as not to smother or harm them. Unfortunately, this is usually the opposite of how divine truths are held. Our tendency is to grab them tightly, seizing them, squeezing out their vibrancy and vitality until life is gone from them. Indeed, one of the first things we do is codify and sanctify our encounters with the Divine… We freeze the moment, believe it represents the totality of the divine character, insist that our encounter is superior to our neighbor’s, and move quickly to define, and consequently limit, the manner in which God is encountered” (21-22)
“For too long, the pastor’s function has been that of propagandist, perpetuating a party-line view of God that is not always helpful or sound. When the pastor is a mouthpiece for a settled view of God and rewarded for his or her adherence to that view, the incentive to expand our understanding of God is lost, the church becomes spiritually stagnant, and the cause of truth is not well served” (34)
“But what if exploration were the theme of one’s spiritual journey? What if “rightness” were of secondary importance and what was paramount was the freedom to investigate uncharted spiritual ground? What if God were not honored by our commitment to orthodoxy, but by our willingness to traverse the difficult terrain of wisdom and discernment? If that were the case, God would not be owed our fear and submission, but our most probing questions. True blasphemy would be ignoring our responsibility to engage the world and reality at the deepest level of which we are capable. It would be to meet creation with apathy, with no appetite for inquiry, knowledge, or enlightenment” (36)
“But when the chief aim of religion is indoctrination, then humility, enlightenment, and open-mindedness fall by the way. Instead, efforts are made to “cement” our thinking early in life, encouraging us to accept the settled doctrines of the church. Traditionally, this has been done by urging children to either confirm their faith in more mainstream churches or to “accept Jesus” in more evangelical churches. Though the method is different, the goal is the same — to establish early in one’s life a pattern of assent and obedience to religious beliefs the child can’t yet possibly know to be true” (39)
“Though I have rejected the salvific exclusivity of the Roman and evangelical churches, I do not dispute that there is but one way to follow God — the way of compassion, mercy, and love. Wherever those virtues are practiced, God is present, with no respect or regard for the religious boundaries we humans have devised. This is the sole test of godly religion: does this religion increase our capacity and ability to love? Whether God is called Elohim or Allah, whether the worship of God is centered in mosque, temple, shrine, or church, whether Jesus is honored as savior, prophet, or teacher, whether none or all of the religious dogma we value are met, if love is present, God is there” (46)
“If Christianity is to evolve, as it surely must if it is to thrive, we must first unchain ourselves from the weight of dead habit that has dulled our minds and stilled our spirits” (53)
I recently heard somebody refer to faith as a verb. While many verbs are involved in faith, I would say that faith is itself not a verb, but it is a noun.
Faith in Jesus Christ is not believing in Christ. Having faith in Christ is having a relationship with Him. A relationship is a noun. What then does this thing involve? That is a more complex issue.
What does any relationship require? We could probably come up with a long list, but I will note a few that stand out to me.
Trust. We must be able to trust that the people we have relationships will be there for us. Our relationships with colleagues and co-workers is rooted in a trust that we will see them at certain times and places. They will follow through with their duties and responsibilities. Often times my favorite colleagues are not the ones that I work with directly on specific tasks or committees, but the ones that are there to chat about a rough day, a rough class, pop culture, or maybe Foucault.
Our relationships with family are deeper, more intimate, and they usually are longer in duration. The longevity of family relationships often has to do with the fact that such relationships are not as contingent upon geography and situation as relationships with neighbors and co-workers. My relationship with my wife involves both the good times and the bad times. Landing the new job…and getting dismissed are things that I experience with her in ways that I do with nobody else. Part of what makes our relationship such a large part of my life is that what happens to one of us…happens to both of us.
With the tragic recent escalation of conflict in Israel-Palestine, my thoughts have turned to experiences I had while living there, first as a naive undergraduate for a semester abroad at the BYU Jerusalem Center and then later as a visiting graduate student at the Hebrew University. My first experience was eye-opening and really life-changing in terms of providing an impetus to developing a more critical and reflective perspective on religion and my own faith in particular. Through merely a process of cultural osmosis, I had grown up with a traditional Utah Mormon view about the conflict in Israel-Palestine. I believed that the place was at the center of the eschatological drama that would unfold in the end times, that the wars and rumors of wars that had occurred during the last century only presaged more conflict and bloodletting to come, and most importantly, that the establishment of the Jews in Palestine was a fulfillment of prophecy and ordained of God. Before arriving in Jerusalem, I knew next to nothing about Palestinians. They were a dark, amorphous, and indistinct conception in my mind. For the most part I saw Palestinians (often conflating them with terrorists) as the opponents of the state of Israel and therefore in some sense the opponents of prophecy and the divine will.
What I actually found upon experiencing Israel-Palestine in person was disorienting and uncomfortable. Surprisingly, the Israel-Palestine conflict of myth that had been formulated in my mind had almost nothing to do with reality on the ground. I discovered through personal experience that Palestinians were a good and open-hearted people, a people with a rich and vibrant culture, a people who had been at odds with the aims of the state of Israel (some of them violently) but who for the most part wanted to live in peace and justice. On the other hand, I discovered that the conflict between Israelis and Palestinians had discernible political and historical causes. Palestinians were not the stereotyped “bad guys” in a sharply differentiated conflict of cosmic good and evil, but more than anything else victims of a terrible historical tragedy: suffering dispossession from the land of their fathers and mothers at the hands of a Zionist and British project to establish a Jewish homeland in Palestine in the first half of the twentieth century and in recent decades experiencing the violent and deadly by-products of a colonizing military occupation.
The experience had a profound impact on my life. In addition to influencing my immediate choice after returning to BYU to pursue a major focused on the study of Arabic and the modern Middle East, I began to think deeply about why LDS culture had views about the conflict and about the state of Israel and Palestinians that seemed to be so disconnected from reality. Why had I been taught to believe that God was essentially on the side of the nation of Israel, that its establishment and continuing maintenance had been effected through divine providence, when it seemed clear that the construction of a Western-backed and ethnically Jewish nation-state in the modern Middle East has had such disastrous consequences for Palestinians, for other peoples of the region, and for Jews and Israelis themselves? Why do Mormons seem to automatically assume that Palestinians are in the wrong and Israel in the right?
I have since realized that LDS attitudes toward Palestinians and the state of Israel are complex and have been shaped by many factors, including ignorance of what life is actually like for Palestinians living under occupation, cultural and political affinity with the Westernized state of Israel, an American media that until recently tended to present the conflict largely from the perspective of Israel (focusing on dramatic Palestinian terrorist acts rather than the daily injustices and violence meted out against Palestinians), participation in the more general historic American/Christian prejudice against Islam and Arabs, and finally, perhaps the most important, a Mormon theological tradition that itself is an adoption of a long-held American Protestant theological interpretation of the Bible that sees Jewish control of Palestine and the state of Israel as the product of God’s will. As I do not have time to explain this latter tradition here, I will try to do so in future posts.
Fortunately, Mormons and the institutional church have gotten somewhat better in recent years in trying to take a more evenhanded approach to the Palestinian-Israeli conflict. Anecdotal evidence suggests that some Mormons have been more outspoken in standing up for the legitimate rights of Palestinians, while the institutional church and the Jerusalem Center itself have become increasingly sensitive to how ones-sided attitudes have had a detrimental effect on the image of the church and its interests there and elsewhere in the Middle East.
But prejudice and misunderstanding are obviously still a real problem, as reflected in Mitt Romney’s quasi-theological rhetoric about supporting the state of Israel during his recent presidential campaign. When I was living in Israel as a graduate student at Hebrew University during 2006-2007, I would attend church with my family at the Jerusalem Center. On a regular basis I would hear statements from LDS tourists at sacrament meeting I felt very uncomfortable with, statements that were totally oblivious to the lives of real Palestinians in the neighborhoods surrounding the center, statements that referred to Palestinian violence in abstract, decontextualized terms, statements that took comfort in the fulfillment of prophecy in Israel’s blossoming as a rose, statements whose glowing descriptions of the “Holy Land” seemed so self-absorbed.
In the interest of helping to build bridges between Mormons and Palestinians, I thought I might share a particular experience I had shortly after arriving to live in Jerusalem for the second time. This is taken from an email (mildly edited) sent on November 6, 2006:
This weekend I had a special experience I would like to share with you all. Since Friday was my day-off from school (like our Saturday in the US) and the Hebrew U. library was closed, I decided to take the opportunity to go exploring near the old city of David. I had learned in my archaeology class that week that the modern old city, the well-known part of Jerusalem surrounded by archaic-looking walls, actually had nothing at all to do with the Biblical city of David. The Jerusalem where ancient Israelites lived from the time of David until well after Ezra (500 years) was in reality located on a hilly spur which climbed 120 meters from the bottom of the Kidron valley to the Ophel south of the temple mount. The area is now inhabited by Palestinian Arabs and is known as the village of Silwan, a densely populated and poverty-stricken neighborhood somewhat isolated from the wealthier west Jerusalem.
My goal was to explore without any specific agenda, to let my feet and heart guide me to what I needed to see and experience. As I climbed down into the Kidron east of the Temple mount and began walking down the wadi, I was, admittedly, somewhat cautious. My Arabic was limited (the colloquial Palestinian dialect is very difficult for me to understand) and tourists had generally avoided this section of Jerusalem since 9-11. But something inside me told me that this was where I needed to go. As I passed through a neighborhood where some people were out harvesting their olive trees, a little boy came up with a big smile and introduced himself in broken English. We conversed and I asked where the spring was. He responded in Arabic with “maim,” or water, and beckoned for me to follow. We walked a short distance to a building, unfortunately locked up, which housed what I knew to be the Gihon spring, the main water source for Bibical Jerusalem and ancient site of the coronations of Israelite kings. I could hear the lapping of the water and feel its coolness behind the metal gates at the bottom of the stairway. When I was about to turn away, my little friend called to a girl peering out of a window three stories above us, who produced a small booklet which fluttered to the pavement below. For 10 shekels, which I gladly paid, I got a helpful guide to the archaeological sites in the area.
I continued on my journey down the Kidron noting various archaeological sites and giving friendly greetings to the people I met. Eventually I came to the intersection of the Kidron and Hinnom valleys and decided to walk up the latter, as I had never explored it before. In the Hinnom, I immediately came upon what seemed to be a large and relatively well-groomed orchard of olive and fig trees, with several people harvesting the olives. I was fascinated with the process and wanted to learn more. One nice old man tried to explain to me what he did with his olives, how much money he made by kilo and its use for making oil for food, but I could hardly understand anything he said. His Arabic was so different from the classical Arabic I had studied at BYU! Discouraged, I left the orchard and began to climb out of the valley with the intention of returning to the old city, but then something told me that I should turn back and try to find someone else to talk to. I felt that I needed to move further out of my comfort zone. When I passed back through the orchard I happened to notice a small family made up of a young boy, girl, and mother on the other side of the road harvesting olives. As I approached, I could immediately sense a mixture of curiosity and slight discomfort. Why was this American interested in them? The woman, presumably their mother, moved behind the tree as if to avoid my presence and the boy and girl stared at me as if I was an alien. Fortunately, just at that moment the father appeared on the hillside above us and welcomed me with a gracious Ahlan wSahlan! (welcome, welcome!). He invited me into the shade and offered me tea, coffee, water, pickled olives, and a delicious fruit I had never seen before. His limited knowledge of English and my Arabic allowed us to converse to a considerable extent. I found out that his name was Omar, that he was a Muslim, had six young children, was poor but better off than many other Palestinians because his family owned the orchard, planted by an ancestor over two hundred years ago. He told me that he had been working in the orchard since four o’clock that morning! When I asked him if life was hard, he said that he was mabsoot (happy), which impressed me greatly. Shortly thereafter, his father came over and joined us. He could speak no English whatsoever and was partially blind, but I found him to be very gracious and hospitable. He called me habibi (a term of endearment) and made me feel like one of the family. Omar told me that his father had worked for years at the local Orthodox Christian church just down the road, which was interesting considering that he was a Muslim.
When they went back to picking olives, I joined them to get firsthand experience. The way it worked was someone (generally the father) would pull the olives off the limbs from above while someone below (generally the women and children) would gather the olives from a tarp spread out to catch them. Most significant to me was the respect that Omar had for his trees. Some people, he said, would beat their trees with a stick to get the olives off, but to him olive and fig trees were sacred, as both were mentioned in the Quran. He showed me how to gently and deftly pull the olives off without harming the tree. Around Omar I couldn’t help but feel that the olive trees were sacred. We moved to several different locations in the orchard, spending probably about an hour at each tree. At lunch break they gave me yogurt, pita bread, tomatoes and cucumbers, food which I knew they had brought for themselves to eat while working in the orchard. I stayed with them picking olives into the late afternoon until Omar invited me to his home to eat dinner. We began to walk up the hill, with him carrying a large bag of olives, when suddenly he tripped and fell down. It gave me the opportunity to carry the heavy bag (almost too heavy for me!) to the top of the hill until he could take over.
His house was tucked back in a neighborhood that was reached by stairs that Dr. Seuss would be proud of. We sat down on his porch and soon children from neighboring houses began to gather to see the strange visitor. Everyone was so friendly and interested that even I was surprised. I played soccer with the boys who thought I was quite the soccer star. Dinner was served, a rice dish wrapped in grape leaves and chicken, spicy but very good. After dinner I leafed through a Quran and one of the boys recited some of its suras (chapters). I can’t begin tell you how welcome I felt, how simple but happy a family they were, how beautiful their children were, how their values and way of life so closely matched what I feel to be our family-centered Mormon way of life. When I left, Omar invited me to come back again and made me feel like I had known him longer than one short day. As I walked back to the old city I felt inwardly gratified that my little attempt to show interest in a Palestinian family had been rewarded tenfold. I had gone hoping to share something of myself, to build bridges between different cultures, but it was I who had been inspired, humbled, and had received.
For the series announcement and the question to which I am replying, see here.
I believe that the dichotomy between the “intellectual” and the “spiritual” in religious education is a false one. Instead, I would prefer to appropriate for my approach to this important issue the German adjective geistlich (or Hebrew ruchi): a word that sees the spiritual and the intellectual as part of a synthetic whole that also includes an appreciation for the aesthetic. I believe that by adopting this perspective one may more fully comprehend, and so more successfully fulfill, the scriptural injunction to seek God with all one’s heart, soul, and mind (Mark 12:30). Moreover, this approach attempts to eliminate the dualistic impulse that tries to separate the spirit from the material, an impulse which I believe Mormonism confronts and rejects (D&C 88:15; 131:7).
Of course, one could easily recall numerous Mormon axioms for the importance of the life of the mind, including, “The glory of is intelligence” (D&C 93:36), and the divine command to obtain out of the “best books words of wisdom” and to “seek learning, even by study and also by faith” (D&C 88:118; cf. D&C 90:15; 109:7, 14). But I believe that perhaps the best argument from a Mormon perspective for the organic integration of what is sometimes artificially conceptualized as a division between the “mind/intellect” and the “spirit/soul” is the Prophet Joseph Smith himself. Here Mormons have an authoritative religious example who valued and who aspired to combine truths of personal experience, divine revelation, and academic study. He was brave enough to question and to study things out in his mind (cf. D&C 9:8), while also being humble enough to seek out answers from both God and the collective wisdom and learning of other peoples, faiths, and traditions. He truly was an example of learning “by study and also by faith,” someone who fully believed that Mormonism could bravely accept all truth, whatever its source.
Although requiring methodological rigor and pedagogical sensitivity, I genuinely believe that Mormonism has nothing to fear in studying or honestly teaching the methods and results of modern academic disciplines. Indeed, I maintain that such geistliche Studien in fact are a divine obligation that will only enrich an already wealthy tradition that I deeply love and cherish. And, finally, I believe that such engagement is crucial if Mormonism wishes to retain and nourish its rising generations in this ever-increasingly globalized world, and also if it wishes to make an even greater contribution in the next century to that broader world it is called to serve.
Several weeks ago we had a sacrament meeting talk that remains on my mind. The gentleman who concluded the meeting used most of his time to read a story that he frankly admitted came from his mother, who “got it from Google.” If you are thinking that the word “Google” is a bad sign in this context, your spidey sense is doing well.
The narrative he read was the highly embellished story of Gertrude Specht. You can read the Google version here and Jonathan Green’s research here. The bottom line is that the reality and the internet myth share only three points of contact: both talk about a German, both talk about a woman, and both indicate that the woman had at least one doctorate. Otherwise, the story appears to be what we will charitably call a fabrication in order to avoid offending any tender sensibilities with scatological references.
I must admit that I find it disturbing to hear this sort of thing in church – you want to think that what you hear in church can genuinely be called “worship.” But I must report that the irony runs even deeper. For the major emphasis behind the fabrication was an effort to make poor Dr. Specht, a housewife with a dissy in economics, into an expert who could affirm in detail the historicity of the complex of ideas we group under the term “Great Apostasy.” Yes indeedy, it was an unhistorical narrative contrived to lend the highest scholarly authority to the historicity of the LDS version of early Christianity.
1. Although commonly referred to as the “Ten Commandments,” in the Hebrew Bible itself they are not so called; rather, they are referred to as the “ten words/sayings” (Exod 34:28; Deut 4:13; 10:4). Thus a better designation perhaps is that derived from the ancient Greek translation of the Bible, known as the Septuagint (LXX), from the 3rd or 2ndcentury B.C.E: the “Decalogue.” The word “Decalogue” comes into English via French and Old Latin from the Greek, deka meaning “ten,” and logos (pl. logoi), meaning “word, saying.” There are at least two versions of the Decalogue in the Hebrew Bible: Exod 20:2–17 and Deut 5:6–21. Continue reading “Ten Tidbits About the Ten Commandments”
I still have a “church” itch as the idea is found in the BoM. So below, in no particular order, are some observations and thoughts as they stand now:
Gendered imagery in the Bible illustrating the relationship between God (or Christ) and his people, represented by Israel, Jerusalem or the Church, is pretty common. In Revelation alone, there are multiple striking images such as the Cosmic Woman of Revelation 12, the Whore of Babylon (Revelation 17) or the “Bride, the wife of the Lamb” in Revelation 21.
The BoM is different. The GA Church is female, but of the naughty type and highly disfavored for it. Instead, the church/people of God is/are defined by what they think, that is, they share a set of beliefs with God. It’s a rational rather than an emotional relationship; right now it seems like two guys who’ve decided to hang out together. God is the dominant partner.
Heh. Back to work, are you? And not really in the mood, perhaps? Yeah. It coulda been Normandy outside last night until quite late. Anyway, here’s a little something to muse on as you ease yourself back into productive behaviors.
I think that perhaps the great and abominable church of 1 Nephi 13-14 is the whore of Babylon (Revelation 17), mostly stripped of sexuality and gender. If this is a reasonable reading, it means that the BoM re-visions the great struggle of the end times as a church-church fight rather than the church-state conflict that plays out in Revelation.
This comment by tom (#23) at Dave Banack’s challenging post over at T&S sums up why I think the Nibley approach to apologetics and its reception have, in part, had long term and still expanding negative effects on church members:
“Might not hurt to read a little Nibley along the way.. not exactly light reading, but take some time to examine the connections he makes with Enoch, Abraham, and ancient temple worship – through all the various non-biblical records that have come to light since the days of Joseph Smith. There really is a lot of evidence that Joseph was a prophet and that these restoration scriptures are really what they say they are.”
Here are some of the problems I see in these two sentences:
1. Nibley and his corpus of writings are assumed to be authoritative and can be wielded like a deceased General Authority and his conference talks.
2. Nibley’s work is dense and often impenetrable, and, therefore, just like Tallmadge’s Jesus the Christ, authoritative, irrefutable, irreplaceable, or un-updatable.
3. Obsession with finding ancient parallels and sources for modern LDS temple ritual revealing a basic assumption that ancient=genuine/divine
4. Strip-mining “non-biblical records that have come to light since the days of Joseph Smith” for the rare, usable nugget while disregarding everything else these texts offer or refuse to offer
5. Engaging in this strip-mining effort so that we can assertively and triumphantly ask: “How could Joseph have possibly known this?!”
6. Licensing every day members to make absolutist claims about the Book of Abraham, draw lines in the sand about its translation and provenance, make these criteria for heresy/orthodoxy and, to complete the circle, cite Nibley to prove one’s point about it.
7. Then drive by blog it to bash someone over the head
I value much of what Nibley wrote. His writings inspired a younger version of me and altered my life trajectory. But this continuing abuse of his work in the pursuit of faux-apologetics or chastisement is just plain bad. And all too common.