Bring all of the Good, just not Mary, Buddha, the Rebbe, the Koran…

President Hinckley’s message that potential converts from different religions should “bring all of the good” they have learned to Mormonism so that “we may add to it” is an interesting paradox in religious pluralism. It assumes that there is good to be found in other religions (an idea which may have been absurd to some General Authorities in the past), but it also implies that Mormonism contains a fuller collection of truth. Moreover, the challenge to “bring” makes it sound as though the potential converts will continue their religious practices; but is that be possible in a Mormon framework?

Perhaps President Hinckley did not intend for anyone to continue their old religious traditions. In that case, “good” is just a euphemism for “morals” or “ethics” – behavior that we can all agree on. But let’s assume the Prophet actually meant religious practice alongside ethics.

Could we ever envision a Mormon Buddhist? Since there are all kinds of Mormons, I should rephrase the question: could there ever be a Mormon Buddhist Bishop? If converts were to follow President Hinckley’s statement to its logical conclusion, what would motivate them to come to church after adding to their truth? Finally, what would church be like if converts kept all of their good traditions? Unitarian Universalism on crack? A religion salad bar?

The Documentary Hypothesis: Do you Believe?

Mormon scholars tend to be ambivalent towards the Documentary Hypothesis, the model of current biblical scholarship. The basic idea behind the Documentary Hypothesis – that the Bible is a composition of several sources which were developed over many years and then redacted into a single work – has definite implications for the way we view the Bible. Moreover, the Documentary Hypothesis poses a challenge to traditional claims about LDS scripture.

For example, the cosmogony (explanation of how the world was formed) from the Book of Abraham treats two literary sources as though they were originally paired together. That is the opposite of what we would expect if, A) the two sources were first distinct narrations and only later redacted into one work, as the Documentary Hypothesis claims, and B) Joseph Smith restored the ancient and original text of Genesis 1-3.

Anthony Hutchinson deals with these issues by recasting the Book of Abraham as “Mormon Midrash.” The Book of Abraham is Joseph Smith’s interpretation of the Bible; it is not historically true, but is nonetheless valid in some sense. Kevin Barney wisely avoided taking a specific stance, although he admits that the Documentary Hypothesis rules out the possibility that Smith translated from a source dating to the time of Abraham. These are just two examples of the kinds of reactions LDS scholars give to the Documentary Hypothesis.

There are inconsistencies between the Documentary Hypothesis and a literal view of the Book of Abraham just as there are inconsistencies between the Genesis’ cosmogony and science. This post is just scratching the surface. I hope that other bloggers will continue to treat the problems that arise from our knowledge of the Documentary Hypothesis. What I would like to see right now is your opinions of the theory’s overall conclusions. Is it a valid representation of the formation of the Bible? Do you accept the major conclusions of the Documentary Hypothesis? And, if so, how have you had to reformulate your beliefs to keep in line with the DH? Or, put another way, how have you had to reformulate your views of the DH in order to keep them in line with your faith?

(Note: the answer “I see no problem at all” may help you sleep better at night, but it will make for a boring post).

Mormon Studies, Big Money and U.

At the risk of sending our blog off on a tangent, I think we should consider one other aspect of the Mormonism/religious studies/BYU issue: what about the redder, better, and more secular school slightly north of Provo? Why doesn’t the University of Utah have a religious studies department? Harris Lenowitz, professor of Hebrew and Judaism at the U of U, once answered this question. But what do you think?


Regardless of whether or not the Utah legislature is to blame, we can all be fairly sure that it’s not for lack of interest. Most people I know from the U of U would have loved to take more classes in religion (and not just at the institute). The interest is there, the resources could easily be brought in, so what is stopping the U of U from developing a program in religion? It seems to me that Lenowitz may be right. If that’s the case, perhaps we should be concerned about how the new Mormon studies chairs will be funded. I’ve heard arguments on both sides. Some professors I’ve spoken with say that funding is really a non-issue, while others are worried that academic freedomwill be limited on account of the donors.