Posted on

“Every wo/man that striveth for mastery”: Thinking About LDS Scripture Mastery (A New Series of Posts)

**I wish I could say that my recent lack of posts at FPR has been due to the fact that I’ve been following the newest reincarnation “Further” (Bobby and Phil, minus Mickey, Billy) around the country in a VW Microbus, but other events have been the culprits. In any case, I am excited to be here with FPR at Patheos and look forward to being more involved again and “not fade away.”**

For quite some time now I have been pondering a long-term series of posts that look at the 100 Scripture Mastery (SM) verses (25 for each year’s course of study: Old Testament [along with the Pearl of Great Price], New Testament, Book of Mormon, and Doctrine & Covenants) that high school age Latter-day Saints are encouraged to memorize during their (ideally) 4-year religious education as part of the LDS Church Educational System’s (CES) Seminary program. In particular, I am interested in examining the re-contextualization of these particular verses in the context of the CES and SM program. Similar hermenuetical issues have interested me in the past as can be seen, for example, in my past post: “Levels of Understanding in Isaiah(?).”

In the first (forthcoming) post in the series, I will provide somewhat of an introduction (I’m not sure if that makes this an “Introduction before the Introduction”) by briefly attempting to trace the beginnings of both the CES organization as a whole, as well as the pedagogical approach of committing scriptural verses to memory that has been (more or less) formalized in the SM program.

In subsequent posts, I will look at individual SM verses and attempt to see not only how CES, for the most part via manuals and teacher development training meetings [1], have re-contextualized these verses, but also how this compares to how various biblical scholars have re-contextualized these verses. While I won’t pretend that my biases always view both (or any) of these re-contextualizations as equally valid, responsible, useful, and/or beneficial, I do want to stress that those that are trained (or are in the process of being trained) as biblical scholars also take part in the practice of re-contextualization or re-construction—when we’re not busy deconstructing 🙂 . Scholars’ hard work and commitment should in no way be overlooked and/or underestimated, and yet it is important to remember as one such scholar has pointed out, that “[h]istorians are text readers and have to deal with the hermeneutic problem that no text (i.e. historical source) can be understood the way it was “originally” meant.” [2] So while I view the process of contextualizing biblical verses as far more complex than providing background, in Ranke’s words, “wie es eigentlich gewesen [ist]” [3], I work from a perspective that realizes scholarship (as well as myself!) also has biases and tendencies.

All that to say that in beginning this series of posts, I do not wish to convey the idea that I am necessarily seeking to systematically “debunk” the SM verses one-by-one (though to be sure, some critique will occur at times)—the hermeneutical issues are more complex than that. Rather, I hope to see what happens when these two (thus far) strange interlocutors are put into dialogue.

Hope you enjoy the posts!

MormonDeadhead

_________________________________

1. I think it important to point out that for a number of reasons, much [most?] of the interpretive force behind how scripture is viewed in SS and CES settings lies not with the instructors (who by all means deserve recognition and praise [especially the early morning Seminary teachers out there….zzzz…] for the volunteered time they freely give), but with the manuals provided to the respective instructors.

2. Hans M. Barstad, “History and the Hebrew Bible,” in Lester L. Grabbe (ed.), Can a History of ‘Ancient Israel’ Be Written? (European Seminar in Historical Methodology 1; JSOTSup 245; Sheffield: Sheffield Academic Press, 1997), 41. Also representative of this view is Davies statement that, “[m]odern ‘biblical historians’ do not merely parrot the biblical framework in their own historiography.” Philip R. Davies, “Biblical Histories, Ancient and Modern,” in Can a History of ‘Ancient Israel’ Be Written?, 116.

3. This oft-quoted phrase from the German historian Leopold von Ranke (1795–1886) can be translated, “as it actually [or essentially] was.” Much debate has ensued about what the particularities of this statement mean/t; however, I use it here as a symbol to represent any idea, hope, and/or perception that historians do indeed have (even if in part) access to the “the past.”

Posted on

Canon and Culture: The Scriptures Made Me Do It!

Fundamentalism is the belief that all that the scriptures and revelation say are to be taken as factually accurate. This view is clearly problematic, but I’d like to address its cousin, foundationalism. Foundationalism admits that the scriptures are not factually accurate in all things (though they may be in some), yet argues that they still give us clear moral, ethical, or doctrinal guidance. The scriptures, when properly interpreted, are the secure foundation for our doctrines about the “important” things, like the nature of God, human beings, gender relations, sin, etc, if not science and history. This modernist notion is deeply problematic.

Continue reading “Canon and Culture: The Scriptures Made Me Do It!”

Posted on

On Biblical Scripture

The Problem

What makes Biblical Scripture, Scripture for LDS Christians?*

Historically one prominent model for the authority of Biblical Scripture in Christian history (including for some Latter-day Saint thinkers) is the Prophetic-Inspiration Model: the person who writes the text is divinely inspired by God to write the very words that are recorded.  This model entails that the human being is a puppet of sorts for the divine will, a tool that can be used for the divine purpose, namely composing Sacred Scripture.  In this view, any text so authored is worthy of the category Scripture because, in the end, its wording is really determined by God (even while still partaking in human language).  This model therefore equates the words of the prophet figure with Revelation. However, although the prophet figure ultimately cannot be held responsible for the final text, the fact that it is composed, even if only instrumentally, by a prominent religious leader otherwise considered to have been commissioned of God, gives credence to the view that the text’s authority rests in the divine. Continue reading “On Biblical Scripture”

Posted on

The Value of Mormon Liturgical Theology

Liturgy is prescribed or ritualized forms of public worship.  For instance, the LDS Sacrament (= the Eucharist) is a Mormon liturgical practice.  The question I pose is as follows: to what extent is Mormon liturgical practice appreciated in the development of Mormon theology?  That is, how does the Sacrament ritual, hymn singing, the standardized Sacrament Meeting routine, traditional baptismal services, normative forms of public prayer, etc., reflect and inform the creative efforts of (modern) Mormon theologians?  Since public worship of deity is of central religious importance to Mormonism, it would seem that such living communal practices among the body of believers could be as useful for theological creativity (as well as spiritual formation) as are, for instance, the Scriptures, the sermons or writings of modern General Authorities, or statements from Joseph Smith or Brigham Young. But what are the limitations of Mormon liturgical practice for informing its theology, since, for example, Mormon liturgical practice has been, and still is, subject to modification, and much of it has not been “canonized” (if I may be allowed to borrow the term) like the Standard Works have been?  Further, the non-public rituals of the Temple cannot be fully incorporated. Nevertheless, it still seems strange to ignore this body of public religious practice in Mormon theologizing since it is so pervasive and seems so essential for individual spiritual formation, as well as for both individual and collective religious identity.  Moreover, an emphasis on Mormon liturgical practice in the creation of theology could be beneficial for clarifying LDS beliefs and attitudes on certain subjects vis-a-vis the teachings or doctrines of other social or religious groups when traditional methods of engagement (Scripture, philosophy, etc.) have proved inconclusive or fruitless. How, then, do you understand the value of liturgical practice in Mormon theologizing, and how do you think it could be incorporated more effectively into that project?

Posted on

I’m pitching the Whipple biography with all my might

Title: “Swell Suffering”: A Biography of Maureen Whipple
Author: Veda Tebbs Hale
Publisher: Greg Kofford Books
Genre: Biography
Year: 2011
Pages: 456
ISBN13: 9781589581241
Binding: Paperback
Price: $31.95

Yes, I’m cross-posting this book review from lifeongoldplates.com, my old haunt, my book review depository. I’d like to add one comment in this version of the review. I failed to mention that this book has one pretty serious, in my view glaring, error. Basically it’s this: Whipple deserves a hardcover!!! Look, I understand some of the financial considerations, yes, and I love that Kofford Books is putting this puppy out there in any form. But it’s too good for a floppy paperback! Maybe they could work out a deal with Curt Bench and do another run, this time in hardcover, and package it with Whipple’s novel, The Giant Joshua. Get it done! And with that, my review.

One of the most significant conversations in the life of Mormon author Maurine Whipple took place between herself and a Bishop. It wasn’t a Mormon bishop, though, it was John Peale Bishop, a nationally-recognized poet and talent scout. During the 1937 Rocky Mountain Writers’ Conference the two found themselves talking about life and literature on the steps of a Boulder, Colorado frat house. Maurine poured her heart out. “She had lost at least two jobs, created and lost two more, been married, divorced, suffered rape and an abortion, and plunged into six romantic relationships” (97, I wish Tebbs had explored the legal and medical ramifications of an abortion in this time period). This, in addition to other difficulties including resentment towards her father borne of a difficult childhood in St. George, Utah, led Bishop to exclaim: “My God! What swell suffering! Great literature is born from suffering like that!” (1).
Continue reading “I’m pitching the Whipple biography with all my might”

Posted on

Would Jesus “Stick to the Manual”?

Recently I was asked to fill in as Gospel Doctrine teacher. I thoroughly enjoy the opportunity/challenge of helping people gain another lens through which to view the scriptures (ancient and/or modern) since everytime I see people have that moment of enlightenment when they gain new insight into the scriptures, gospel, etc. (something that I would argue is an observable phenomenon), I feel that I get to re-live the moments of enlightenment in my own life. This process of learning, teaching, learning, teaching, etc. is by far and away the place where I feel my strongest personal connection to the gospel, the church, and God and thus rarely pass on such an opportunity. My lesson went very well and a great majority of the class were thrilled to gain some insight into the context of verses that are so often repeated that they have nearly become proverbial:

“Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matt 11:28-30).
Continue reading “Would Jesus “Stick to the Manual”?”

Posted on

Edward Tullidge’s Miltonian “Gathering of the Grand Council of Hell”

In 1858 Edward Tullidge wrote to Brigham Young to volunteer himself as the epic chronicler of the Restoration. The off-and-on again British convert to Mormonism enthusiasticaly described his fifteen-thousand-line epic style biography of Joseph Smith, “The Prophet of the Nineteenth Century.” He compared his work to Homer and John Milton and promised more to come.1 Evidently, Tullidge never completed the project.2 Fortunately, however, one chapter was published in The Latter-day Saints’ Millennial Star in January 1858. I located a scanned image via Google Books,3 but since I couldn’t find a reliable transcription online I decided to furnish one for your reading, copying, and pasting enjoyment. I numbered the lines for easier reference. For this post I put together a quick comparison between Tullidge’s chapter and Milton’s Paradise Lost. Continue reading “Edward Tullidge’s Miltonian “Gathering of the Grand Council of Hell””

Posted on

Faith Promoting “Problems”

A few weeks ago my Bishop asked me to be the speaker at the monthly Bishop’s Youth Discussion. I’ve spoken at several of these events and enjoy teaching the youth so I quickly agreed. When I asked what subject I should speak on he thought for about 5 seconds and asked that I speak on the prophet Joseph Smith. This is an interesting occurrence since 9 times out of 10 church leaders ask me to speak on topics that have to with the scriptures, but in this case:  Joseph Smith. Preparing and delivering my remarks has drawn my mind to reflect on Joseph Smith, Church History, etc. over the past few days so I share a few autobiographical thoughts akin to some fairly recent posts found here by Enoch and here by TT.

In the last 18 months I have come to realize just how complex the prophet (and human being) Joseph Smith is. Never again will I look at him the same. Whether this is a good thing or a bad thing only time can tell; however, I feel blessed to have somewhat of a better understanding about the history of our founder. Magic, seer stones, masons, plates and all, I feel that I am a more informed person having learned what I have learned. Many have asked me how I can know the things that I know and still have a desire to be a Mormon (just last night in fact). The answer, like Joseph, is complex but certainly entails these points: (1) I feel that the gospel as taught by the LDS Church (despite many concerns) helps me and my family to be better people, (2) I find it comforting to belong to a group of people that know how to serve and push me to serve more, (3) I love belonging to a group with such a rich history and tradition. I would be dishonest if I didn’t feel a need/want to carry on this tradition (at least the parts I like :)) (4) It’s fun! I’ve met a number of amazing people in the church that make life better and certainly a whole lot more interesting. Strangely enough though, I must say that many of the more “human” episodes in Joseph’s life (and in Church History) have helped me to feel closer to Joseph than before. Why? Because he is not just an infallible fairy tale that my parents tell me about anymore. He is a real man that makes real mistakes and is yet (according to my faith) a prophet of God. How prophets are nothing more than human and yet represent the divine is quite a paradox and yet, paradox describes my faith so adequately. I believe it was Richard Bushman in a podcast who said something to the effect of, “if you don’t have paradox in your life, then you are not living.” This is certainly not to say that I have found ways to view all the less-than-stellar moments in our church’s history (not to mention present situations/happenings) that are helpful and make sense, but I have found enough to continue. And so it is that many of the events in our Church’s history that have been seen as “problems” have, in an odd sort of way, become faith promoting problems.

Posted on

The Dumbing Down of Mormon Books, Made Easy!

A recent book review of Eric Shuster and Charles Sale’s The Biblical Roots of Mormonism describes the book as “a 258-page overview of about 350 Latter-day Saint beliefs referenced in the Old and New Testament.” On the face of it, the book sounds like an extended exercise in proof-texting. I’ve talked about a few potential problems with such easy “likening” elsewhere but I haven’t read this particular book myself, so I can’t comment on its quality. Instead, I want to focus on the rhetorical approach of the book as described in the review. The book is an example of a larger trend in the marketing of recent LDS books generally: the marketing of stuff “made easier.”

Continue reading “The Dumbing Down of Mormon Books, Made Easy!”

Posted on

Scriptural Authority, Normativity, and Hermeneutics: Women and the Priesthood

Introduction [1]

The Bible often privileges men as normative for what it means to be human, frequently considers women as inferior to men, and presents God in overwhelmingly male terms. For the contemporary believer who is committed to the full equality of men and women the problem is not simply one of reconciling isolated patriarchal, sexist, or misogynistic biblical passages with an egalitarian or feminist perspective, but the revelatory nature of the biblical text itself.  “How can a text that contains so much that is damaging to women function authoritatively in the Christian community as normative of faith and life?” (36). A theology of Scripture that takes this problem seriously must reject the traditional understanding of Scripture as divinely revealed in verbal form to its ancient authors lest the pervasive androcentrism, patriarchalism, and sexism of the biblical text be understood as divinely revealed.  1) What then does it mean for Scripture to be the “Word of God”? 2) How can the Bible function authoritatively for the Church? 3) And is the Bible materially normative for modern faith and practice? Continue reading “Scriptural Authority, Normativity, and Hermeneutics: Women and the Priesthood”