In TYD’s post below, “A Prophet is Only a Prophet When…,” one of the commenters, identified as Jeremiah Rush, left the following thoughts:
If the Jesus as described in the new testament existed today, he would assert the mormons (and most of christianity) are like unto the ‘pharisees, scribes, and hypocrits.’ Monson as a “prophet?” A penthouse on temple square, wool suits (a wolf in sheep’s clothing), driving around in limos, having his picture in millions of people’s homes, etc–certainly not like Jesus. It all reminds me of this: ‘Those who love the uppermost rooms at feasts, and the chief seats in the synagogues (or chapel, or conference center)’ and further, ‘ they love to be greeted in the marketplaces and to have men call them ‘Rabbi.’ The mormon leadership are a bunch of geriatric, brainwashed and brainwashing men. If he is a prophet, then I’m a f@#$%*&% saint 😉 But of course you will now say, ‘he is fallen, and hath a devil.’
This interests me because it has some elements of what is an enduring appraisal of Christian leadership: that the leaders in whatever is the current age do not conduct themselves as did Jesus or the original disciples. And in fact, many books and articles have been written exploring precisely this point, and suggesting precisely what Mr. Rush suggests: Christ would disown or be disowned by Christianity.
What I wonder is this: Under what circumstances is this a legitimate evaluation?
Continue reading “Pharisees, Scribes, and Modern Disciples”
From the recent Newsweek coverage of us Mormons:
Congressman Jeff Flake (R-Ariz.) sees an even deeper connection between his faith and his economic and political views. According to Mormon tradition, God and Satan fought a “war in heaven” over the question of moral agency, with God on the side of personal liberty and Satan seeking to enslave mankind. Flake acknowledges that the theme of freedom—and the threat of losing it—runs through much of Mormonism, and “that kind of fits my philosophy.” (Although Senate Majority Leader Harry Reid has declared, “I am a Democrat because I’m a Mormon, not in spite of it,” his is a minority view among members of the faith.)
Continue reading ““Sounds like Satan’s plan!””
David L., who recently joined M*, and I have been having a really wonderful conversation about methodologies of interpretation and comparison. My response got too long, and so I thought it would be better to put up as a full post of its own. At issue, I believe, is how LDS should understand themselves and their relationship to the ancient world, David and I representing two different approaches that are currently wrestling for primacy in LDS scholarship more generally. Let me summarize the main outline of the methodogical issues at stake.
Continue reading “Guarding the Temple: Our Procession to a Better Understanding; a Response to David L.”
Jude 1:5-7 (NRSV): Now I desire to remind you, though you are fully informed, that the Lord, who once for all saved a people out of the land of Egypt, afterwards destroyed those who did not believe. And the angels who did not keep their own position, but left their proper dwelling, he has kept in eternal chains in deepest darkness for the judgement of the great day. Likewise, Sodom and Gomorrah and the surrounding cities, which, in the same manner as they, indulged in sexual immorality and pursued unnatural lust, serve as an example by undergoing a punishment of eternal fire.
In the passage quoted above the author of Jude draws on past examples to show that God punishes sinners in order to demonstrate that God will eventually condemn his own contemporary opponents too: v.5 relies on Exodus and Numbers concerning Israelite rebellion and punishment in the wilderness; v.6 draws on 1 Enoch 6-16 about the “angels” who left their appointed sphere and who were thus condemned (cf. Gen. 6:1-4); and v.7 speaks of the destruction of Sodom and Gomorrah found in Genesis. Continue reading “1 Enoch in Jude’s “Bible”: Issues of Canonicity and Scriptural Inspiration”
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isa 7:14, KJV)
Isaiah 7.14 is one of three prophetic sign-acts in Isaiah chapters 7-8 in which Isaiah of Jerusalem associates or gives an ambiguous or multivalent ominous name to a child as a means of sharing the divine message to his contemporaries. The historical context of these chapters is the Syrio-Ephraimite War. At this time Israel (the northern kingdom), Aram, and others, joined in an alliance to combat the rising Assyrian threat headed by king Tiglath-pileser III (r. 745-727 BCE). The kingdom of Judah (the southern kingdom) would not join the alliance and so Israel and Aram sought to remove the new Judean king, Ahaz (r. ca. 734-715), from power in order to install a more politically favorable king (referred to by Isaiah as the son of Tabeel; Isa. 7.6) who would join the alliance to stop Assyria. Ahaz, however, appealed to Tiglath-pileser III for help against Israel and Aram and submitted to Assyria as vassal to suzerain, stripping the temple in the process in order to pay the necessary tribute (2 Kgs. 16:17-18). Assyria would go on to conquer Aram and reduce Israel to vassal status before Israel’s ﬁnal destruction in 722/721 BCE by Sargon II. Continue reading “Isaiah 7:14 and Scriptural Hermeneutics”
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!”
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”
Although YHWH clearly was perceived by biblical authors in anthropomorphic terms, YHWH’s body was still different from regular human bodies. For YHWH, like many other deities of the ancient Near East, possessed massive size. Continue reading “My God Is Bigger Than Your God–Literally. Part VI”
Of course, much of this [i.e., that Israel worshiped El and Asherah alongside YHWH] is really to be expected given that recent syntheses of the archaeological, cultural, and literary data pertaining to the emergence of the nation of Israel in the Levant show that most of the people who would eventually compose this group were originally Canaanite. Continue reading “Polytheism and Ancient Israel’s Canaanite Heritage. Part V”
For I am not ashamed of the gospel: for it is God’s power for salvation for everyone who believes, for the Jew first, as well as the Greek. For in it the righteousness of God is revealed from faith(fullness) for faith(fullness), as it has been written, ‘(and) the Righteous One/righteous will live through faith(fullness).’ -Romans 1.16-17 
Few passages in the New Testament have elicited more debate throughout the centuries than Romans 1.16-17 and its explanatory corollary passages in Romans 3 and 5. Continue reading “Discussion and Implications of the New Perspective(s) on Paul (NPP)”