Category: Features

Sunday School lessons – Book Reviews – Interviews

The Metaphysics of Translation

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Understanding the nature of Joseph Smith’s translation efforts is an important part of understanding his ministry and the religions that have emerged from the early Latter Day Saint movement.  Whether the Book of Mormon, the Joseph Smith Translation of the Bible, the Book of Abraham, or (as some might argue) the temple endowment ceremony, his translations are both very important and very controversial.  Kurt Manwaring has begun a month-long series of 10-questions interviews with people who are researching and writing about those translations, beginning with Sam Brown, who recently published Joseph Smith’s Translation: The Words and Worlds of Early Mormonism with Oxford University Press.  What follows here is a co-post to the 10 questions interview with Sam Brown, summarizing some key points and adding some commentary.  For those who want to read the full interview (and I suggest you do—it’s very interesting), follow the link here.  Note that this is not a review of his book (something that may come later for this blog), but a discussion based on the interview with Kurt Manwaring. Sam Brown should be familiar to much of our readership at the Times and Seasons.  He’s a believing member of the Church who is a physician-scientist by profession and a scholar of Mormonism by avocation.  He has published several books, essays, and journal articles in the Mormon studies field, including In Heaven as It Is on Earth: Joseph Smith and the Early Mormon Conquest of Death…

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A Small and Simple Quote

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As I’ve been studying the “Come, Follow Me” material lately and talking about it with family, I’ve had a quote from Michael Crichton’s book Jurassic Park come to mind a few times.  There are a few statements in this section of Alma that have brought it to mind. The first is found in Amulek’s words to the Zoramites.  He tells them to not delay repentance because: “Behold, this life is the time for men to prepare to meet God’ yea, behold the day of this life is the day for men to perform their labors” (Alma 34:32).  While I’ve discussed before that there are a few ways of viewing our ability to labor and repent in the afterlife, I feel like there is still a sense of urgency to actively shape our destiny and to learn and grow during this mortal life rather than letting too much of our time and energy slip away, thinking that there will always be more time.  As President Lorenzo Snow put it: “Though we may now neglect to improve our time, to brighten up our intellectual faculties, we shall be obliged to improve them sometime. We have got so much ground to walk over, and if we fail to travel to-day, we shall have so much more to travel to-morrow.”[1]  There do seem to be certain things that are best learned and experienced during this mortal life as we work to “brighten up our…

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The Wagon Box Prophecy and the Temples

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History is a fascinating world to explore, with many twists and turns along the way as we come to understand more about the narratives we have received and how they were formed.  Each generation of historians has the opportunity to try and peel back the world we live in and get at the truth of what happened in the past.  A fascinating example of this was discussed in a recent 10 questions interview with Gary Boatright, the operations manager for Church historic sites.  What follows here is a co-post to Kurt Manwaring’s interview—a summary with some commentary and quotes from the original, but I encourage you to go read the full interview here. An important story of Church history for Latter-day Saints living in southern and eastern Idaho is known as the “Wagon Box Prophecy.”  According to the most frequent rendition of the tale, in 1884, Wilford Woodruff and Heber J. Grant visited southern Idaho and comforted newly-relocated Saints that were facing difficult times there.  While visiting one small group, Elder Woodruff preached from a wagon box, and said that: “The spirit of the Lord rests mightily upon me and I feel to bless you in the name of Jesus Christ.” He then went on to bless the land and prophesy of homes, schools, churches, and temples. “Yes,” he proclaimed, “as I look into the future of this great valley I can see temples. …”  Now, my in-laws live in…

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Memory and the First Vision

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How do we account for differences between the various accounts we have on record of the First Vision?  What role does memory play in how it was presented over time?  How have we viewed those accounts since they were first recorded?  These are big questions that are central to our understanding of Joseph Smith’s experience.  Steven C. Harper took a look at these questions and more in his book First Vision: Memory and Mormon Origins (Oxford University Press, 2019) and also sat down recently for a 10 questions interview with Kurt Manwaring to talk about his book and the First Vision more generally.  What follows in this co-post is a summary of his remarks with some commentary, but I recommend taking the time to read the full interview here. Dr. Harper’s book is divided into three parts, the first of which delves into the issue of autobiographical memory.  In his interview, Harper talked about how the field of memory studies needs to be taken into greater account by historians of the First Vision: There are many untested, unproved assumptions about memory that are taken for granted in scholarship about the First Vision. It’s common, for example, to see the assumption that memories decay at predictable rates. It’s a maxim that recent memories are accurate and distant memories are inaccurate. Those are reassuring things we tell ourselves, but they are unfounded. Memories are much more unpredictable than that. They are based…

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Quotes to accompany your Come Follow Me study – Alma 30-31

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This coming week’s Come, Follow Me lesson covers Alma 30-31. Here are a collection of quotes from General Auxiliary Leaders of the Church, that you can use in your family or personal study. Alma 30 The Book of Mormon warns against false teachings.   “As you use your agency to carve out time every day to draw close to God’s voice, especially in the Book of Mormon, over time His voice will become clearer and more familiar to you.” (Michelle Craig, Young Women General Presidency, “Spiritual Capacity,” General Conference, October 2019) Alma 30:6 What is an anti-Christ? “Korihor was an anti-Christ. Anti-Christ is antifamily. Any doctrine or principle our youth hear from the world that is antifamily is also anti-Christ. It’s that clear.” (Julie B. Beck, then Relief Society General President, “Teaching the Doctrine of the Family,” Ensign, March 2011) [This one is in the manual!] Alma 31:5 The word of God is powerful. “Scriptures enlighten our minds, nourish our spirits, answer our questions, increase our trust in the Lord, and help us center our lives on Him.” (Bonnie H. Cordon, Primary General Presidency, “Trust in the Lord and Lean Not,” General Conference, April 2017) “Persistence is the key. With every reading of the scriptures, unfamiliar words will take on meaning. You can read about heroes and great acts of courage. You can learn of the tender mercies of the Lord. And above all, you can feel the love of God…

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I Even Remain Alone: LDS Men sans Families

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I wrote this in over three years ago in response to a call for personal essays on LDS single experiences; alas, it was declined primarily for a lack of anecdotes. It’s not something I would necessarily write today and is longer than a normal blog post. Nevertheless, it’s still a perspective that I rarely see, so I wanted to make it available somewhere. Please don’t take issue with my use of “Mormon.” I wrote this before Pres. Nelson was even Church president and the word “Mormon” is essential to the content of the essay. If it grates against you, please take a moment to ponder what the word “Mormon” meant to me.   My whole life I’ve wanted to marry someone whom I could love and who would reciprocate. For me, this stems from my identity as a Mormon man: marriage is what Mormon men do. My patriarchal blessing, like so many others’, promises me a temple marriage to a “companion” Heavenly Father has “chosen for [me].” But often I fear—for reasons irrelevant to this essay—I may always be single. And I’ve found that the lack of a permanent companion is, of course, a painful part of singlehood, but it isn’t the solitary painful aspect of being single. Indeed, something else oft outweighs it in my heart.  In Ursula K. Le Guin’s story “Imaginary Countries,” a woman admits to an aspiring Catholic priest that “the idea of celibacy terrifies” her.…

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A Lake of Fire and the Problem of Evil

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I remember talking to an atheist on the riverfront walk in Dubuque, Iowa one day while serving my mission.  He told my companion and me that he couldn’t believe in God after some of the things he had seen, and went on to describe (in a fair amount of gruesome detail) visiting a Catholic church in South America in the aftermath of an attack by a militant group of some sort and seeing the mutilated bodies of the Christians laying scattered about.  If God existed, he reasoned, God would have not allowed such horrific act to take place.  I was taken aback and was uncertain how to respond to his expression of disbelief rooted in such deep trauma.  We talked with the man for a little while longer and moved on in with the day.  His comments got at one of the most difficult and complex philosophical issues of Christian religion—the theodicy, the question of why evil exists if God exists, is good, and is all-powerful.  That evening, I remember talking about the incident with my companion and thinking (somewhat naïvely): “I should have just opened up the Book of Mormon to Alma 14, where Alma and Amulek watch their converts burn and discuss why they can’t do anything about it.  That would have shown him how we have all the answers.”  Looking back, however, I’m grateful we didn’t turn to that section of the Book of Mormon during our…

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Is Activity Increasing Among US-based Latter-day Saints?

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The following is a guest post from Stephen Cranny. Stephen Cranney is a Washington DC-based data scientist and Non-Resident Fellow at Baylor’s Institute for the Studies of Religion. He has produced over 20 peer-reviewed articles and five children. I calculated the percent of people who self-identify as Latter-day Saints who are “active” (attend Church about once a week) from the early 70s to today. The estimates are a little unstable because of the small numbers involved, but suggest that “activity” has actually been increasing. The numbers are derived from the General Social Survey, a large, representative survey of the US taken almost every year that has questions on just about every major behavioral, demographic, and social variable, including religious affiliation. Because there are only a handful of Latter-day Saints each year, I combined years to get larger samples for each point so that the trend wasn’t so bumpy. The 1972-1976 bracket at the beginning, for example, pools together all the self-identified Latter-day Saints in the GSS survey from 1972-1976, the next bracket includes all the self-identified Latter-day Saints from 1977-1983, and so forth. I used the supplied “survey weights,” multipliers attached to each respondent to make sure that the survey sample as a whole is representative (so if the survey captured half as many of one demographic as there are in the US, that person’s response would be worth twice as much in terms of averages). The code is on…

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Review: 2nd Nephi: A Brief Theological Introduction

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I think one of the most repeated refrains I see in comment threads in the bloggernacle is that our Church meetings generally lack the vibrancy and ability to deeply engage with the scriptures and ideas in ways that can stimulate interest and growth.  As Terryl L. Givens put it in a recent interview, “one of the main reasons we’re losing people is that we’re boring them to death.”[1]  The Neal A. Maxwell Institute for Religious Scholarship is one organization that is working to provide resources that provide thought-provoking discussions, deep thought, and spiritual growth to members of the Church.  One of their most ambitious projects this year has been the production of a series of short books discussing the Book of Mormon—the Brief Theological Introductions to the Book of Mormon series.  I recently finished Terryl Givens’s 2nd Nephi: A Brief Theological Introduction, and really enjoyed the experience of reading it. I suspect that the purpose of the series is partly two-fold—to excite people about the richness of our scriptural cannon and to introduce the work of some of the great minds at the Institute’s disposal to a broader audience. (Though certainly not all of those great minds—I was disappointed to realize that Philip Barlow would not, in fact, be giving us a 467 page discussion of Amaleki’s 18 verses, for example.)[2]  Terryl Givens is certainly a heavy-weight hitter in that category, having published significant volumes about both the Book of…

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A Prophet for President

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Imagine that when you check the news tomorrow morning you see that Russell M. Nelson has announced that he is running for the office of the President of the United States.  Now imagine that later the same day, you receive a call from your bishop, and he extends a calling to you to serve as a missionary—specifically for the purpose of campaigning for President Nelson across the country.  What would your thoughts be?  How would you react? While the idea might seem a bit farfetched today, there was a time when Joseph Smith did start a campaign to become President of the United States and used missionaries to campaign for him.  Derek Sainsbury spent years working to uncover the details of Joseph Smith’s campaign and the 600-plus political missionaries who answered the call to canvass the nation, resulting in the book Storming the Nation: The Unknown Contributions of Joseph Smith’s Political Missionaries (Provo, UT: Religious Studies Center, 2020). Sainsbury recently sat down with Kurt Manwaring for a 10 questions interview and shared many interesting insights from his research.  What follows here is a brief summary of the interview with quotes and commentary, but I encourage you to go read the full interview here.  It’s a fascinating glimpse into an oft-overlooked part of our history and how it impacted the Church for years to come. In the interview, Sainsbury explained a bit about why Joseph Smith ran for president.  He said:…

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Saving Alvin

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How we approach the scriptures affects what we see in them. In other words, our assumptions, our traditions, our cultural baggage that we carry with us as we enter the world of scriptural texts are lenses that give meaning and shape to what we find inside those scriptures.  Two approaches that I would like to examine today are looking at the scriptures and the teachings of the prophets as a unified, static monolith of doctrine vs looking at them as a dynamic collection of texts written by individuals who each had their own limited view.  I intend to look at those views using the doctrine of salvation for the dead as the focal point. In 1823, Alvin Smith (Joseph Smith’s oldest brother) suddenly became ill. He died a short time later in great pain. Alvin seems to have been considered the brightest and best of the Smith brothers, even within his own family.[1] Yet, according to William Smith, at Alvin’s funeral, a local Presbyterian minister “intimated very strongly that [Alvin] had gone to hell, for Alvin was not a church member, but he was a good boy and my father did not like it.”[2] Apparently, this did not sit well with Joseph Smith, Jr. either. Throughout his life, he grappled with the question of what became of people like Alvin—uncatechized and unbaptized individuals who were good people. Grappling with the question resulted in an evolution of theology concerning redemption of…

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Reflections on Meetings in the Church of Christ

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One of my favorite quotes of all time about Mormonism focuses on the concept of Zion.  “Zion-building is not preparation for heaven.  It is heaven, in embryo.  The process of sanctifying disciples of Christ, constituting them into a community of love and harmony, does not qualify individuals for heaven; sanctification and celestial relationality are the essence of heaven.  Zion, in this conception, is both an ideal and a transitional stage into the salvation toward which all Christians strive.”[1]  Fiona and Terryl Givens have captured here what I find to be one of the most essential parts of my religion—the development of a community based on love and discipleship to Christ.  That, to me, is one of the core reasons for the Church—to provide a place where we can begin to learn and practice the things that are necessary for us to live in a heavenly community, even though the lived experience often falls short of that goal. Now, there was something profoundly ironic about studying the founding of the Nephite Christian church during a time that we are unable to attend worship services in the modern Church in last week’s “Come, Follow Me” curriculum.  I was grateful for the chance to do so, however, since there will come a time, sooner or later, that the current situation stabilizes enough to return to regular Church meetings and each of us will need to make the decision about returning to those meetings. …

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Monotheism and Mormonism

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One of the most central and difficult issues of Christian theology is how to fit together a commitment to monotheism with a belief that Jesus is a divine being.  While we, as members of the Church of Jesus Christ of Latter-day Saints have resolved some aspects of this in our own ways, we still have areas that are unclear when it comes to working out this theological knot.  While I’m aware that we are looking at scriptures and doctrines that represent ideas that have evolved over time, my hope today is to muse on what we currently believe as a community based on the scriptures and the teachings of Church leaders and try to work towards a better understanding of the issue (as much for myself as for any readers). We have several competing commitments in our doctrine that complicate the issue of the Godhead and Jesus’s status in our theology, including a commitment to monotheism.  We are part of the Judeo-Christian religious family and Israelite theology committed itself to belief that there only existed one God—their God—known at various times as Yahweh/Jehovah/the Lord, Elohim, El Shaddai, and a few other names as well.  Think, for example, of the proclamation: “Hear, O Israel: The Lord is our God, the Lord alone.”[1] This commitment to believing that there was one God passed on to Christianity, as indicated when Paul wrote that: “Indeed, even though there may be so-called gods in heaven or on earth—as in…

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Seer Stones and Grammar

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Book of Mormon translation is one of those interesting subjects that is central to the ongoing Book of Mormon wars.  As well, to me, one interesting aspect about the Book of Mormon is how self-aware of its own creation it is.  For example, in Mosiah 8 (part of this week’s “Come, Follow Me” discussion), there is a discussion about seership and the use of “interpreters” that allow the owner to “look, and translate all records that are of an ancient date” (Mosiah 8:13).  In the case discussed in the scriptures, the seer is King Mosiah II and the record is the Jaradite plates that Zeniff’s colony discovered.  While it doesn’t explicitly link this to the future translation of the Book of Mormon, it is interesting to be given a glimpse into the same method that Joseph Smith said he used to produce the Book of Mormon being used within the Book of Mormon. Ultimately, we don’t know much about the process by which the Book of Mormon was brought to us or the role of seer stones (interpreters) in that process.  There is a mountain of conflicting evidence to sift through in trying to pin down a viable theory of translation.  As Grant Hardy wrote: “There is still no consensus among LDS scholars as to how the translation process worked.  Some think that Joseph received spiritual impressions through the seer stone that he then put into his own words, while…

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Review: Buried Treasures: Reading the Book of Mormon Again for the First Time

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Michael Austin’s book, Buried Treasures: Reading the Book of Mormon Again for the First Time is a quick, insightful and though-provoking read about the Book of Mormon.  The book began its life as a series of blog posts at By Common Consent, documenting some of Austin’s thoughts as he read the Book of Mormon in-depth for the first time in decades (after spending a significant amount of time during those decades focused on literary criticism and Biblical studies).  The book, published by the By Common Consent Press earlier this year, takes the form of a collection of short essays that, as put by the author, are “not scholarly articles, or even well-thought-out personal essays; rather, they are the record of a deeply personal experiment upon the word.”[1] A bit of background on the author: Michael Austin is a former English professor who currently serves as an academic administrator in Evansville, Indiana.  He has published several books and articles, with the subjects of political discourse in the United States of America and literary criticism of the Bible and Mormon Literature being some of the notable topics.  A few of his published books include Re-reading Job: Understanding the Ancient World’s Greatest Poem (Greg Kofford Books, Inc., 2014), That’s Not What They Meant!: Reclaiming the Founding Fathers from America’s Right Wing (Prometheus, 2012), and Reading the World: Ideas that Matter (W. W. Norton & Company).  He also has written for the By Common…

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Race and Lineage among early Latter-day Saints

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Race is an incredibly sensitive topic, but it is also an incredibly important topic to discuss and understand.  A number of important books have been published about the racial narratives that were adopted by early members of the Church in recent years, including Max Perry Mueller’s Race and the Making of the Mormon People (The University of North Carolina Press, 2017).  Kurt Manwaring recently sat down with Max Mueller to discuss the book in a 10 questions interview.  What follows here is a summary of the interview, but I encourage you to go read the full interview here. Max Perry Mueller is an assistant professor of religious studies at University of Nebraska-Lincoln and a fellow at the Center for Great Plains Studies.  He describes himself as “a theorist and historian of race and religion in American history, with particular interest in indigenous and African-American religious experiences, epistemologies, and cosmologies.”  He turned his interest to the Latter-day Saint experience because of the “insider/outsider paradox” that is a part of our culture and the fact that while “Latter-day Saints have been stand-ins for ‘American,’ … in their exceptional-ness, they remain set apart.”  As he went on to say: Race, of course, factures heavily into these historical and cultural understandings of Latter-day Saints. Non-Mormon Americans have projected their own anxieties about race, religion, and gender onto Latter-day Saints since the Church’s founding. And at the same time, Latter-day Saints have responded by projecting…

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A Tale of Two Statues

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There are several statues that exist at Temple Square in Salt Lake City, but two stand out as the most well-known and prominent.  The first is the Angel Moroni, standing at the highest spire of the Salt Lake Temple.  Created by Cyrus E. Dallin, the statue of the angel represents the Book of Mormon prophet who finished the record and later delivered it to Joseph Smith.  Regarded as a fulfillment of the apocalyptic prophecy of an “angel flying in midheaven, with an eternal gospel to proclaim to those who live on the earth,”[1] replicas or variations of the statue have been placed on most Latter-day Saint temples as a symbol of the Restoration of the gospel.[2]  The second is the Christus statue held in the northwest visitor’s center, overlooking a green area and the historic Tabernacle.  A copy of the original sculpture held at the Evangelical Lutheran Church of Our Lady in Copenhagen, Denmark, created by Danish sculpture Bertel Thorvaldsen, the Christus statue replica has been located at Temple Square since 1966.  Other replicas have since been used by the Church at the World’s Fair and at visitors’ centers near 16 temples as well as two other locations as a symbol of our commitment to Jesus Christ.  Together, these two powerful statues represent different aspects of our history and belief—the one focusing on the legacy of Joseph Smith, the second on the legacy of Jesus of Nazareth. While the two…

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COVID, Conference, and Choir

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The world is facing extraordinary times.  With the COVID-19 pandemic raging worldwide, everyone is (or soon will be) feeling an impact from it in one way or another.  It will likely leave some lasting changes on our society.  Within the Church, it provides us with an extraordinary opportunity to reflect on how we have been doing things and to consider how we can change and possibly improve.  In the age of technology that we live in, there are plenty of opportunities available, such as the has been shown with how the Church is handling general conference. In the past, pandemics and epidemics have changed how the Church has done things.  Towards the end of WWI, a the most severe pandemic in recent history spread across the world, infecting nearly a quarter of the world’s population, shutting down many countries for a time, and killing somewhere between 17 million to 50 million people between January 1918 and December 1920.  During the ongoing battle with this H1N1 influenza virus, the spring 1919 General Conference was delayed from April until June.  Beyond the impact on the timing of general conference, the Spanish flu influenced a few other events and policies in the Church.  It was that pandemic that spurred the Church to change the Sacramental water from being partaken from a shared cup to using separate cups.[1]  It was also in this era of massive death due to the Great War and the…

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The Way and the Ancient Gospel

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The good shepherd

Along with “baby Yoda” memes, Disney’s Mandalorian made two phrases trendy: “This is the way,” and “I have spoken.”  Being a Star Wars fan, the phrases quickly made their way into the lexicon of my household.  So, it was humorous to me to find an entire lesson in “Come, Follow Me” this year entitled “This is the Way,” even though it makes sense in context.  Towards the end of his record, Nephi lays out the Doctrine of Christ in detail and concludes that: “This is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God” (2 Nephi 31:21), which was the focus of the lesson. All Star Wars humor aside, I find it interesting that Nephi concludes his discussion of the Doctrine of Christ with the statement “this is the way.”  The reason why I find that interesting is that early disciples of the Lord in the eastern hemisphere didn’t think of their religion as “Christianity” or call themselves “Christians” at first.  If we believe the Acts of the Apostles in the New Testament, “it was in Antioch that the disciples were first called ‘Christians,’” and the term may have initially been a term of reproach (something like calling a Latter-day Saint a “Mormon” or “Mormonite”).[1]  Before then, their religion seems to have simply been called “the Way,” which is how it is referred to throughout Acts.[2] …

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The Olive Tree Restoration

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There have been some common underlying themes to several Times and Seasons posts these past few months.  The three themes or questions that I have in mind at the moment are: “What is the nature of the Great Apostasy?”, “What is the nature of the Restoration?”, and “What is the relationship of the Church of Jesus Christ of Latter-day Saints with the broader tradition of Abrahamic faiths?”  I’ve posted about the Church’s Interfaith efforts, about B.H. Robert’s understanding of the Church of the Devil and the Church of the Lamb of God, and an attempt on my part to understand the First Vision based on what is presented in the textual accounts of the event.  Steven Smith discussed the comparisons of the kingdom of heaven to a mustard seed and to yeast in the post The humbling of the kingdom?, asked what it means to be the True Church in the form of a conversation, discussed an alternative approach to understanding restoring the church, and also brought up the ideas of the Christian story and the Mormon story as ways to approach our own self-understanding. While the continuing focus on these topics hasn’t been premeditated or coordinated between us, they are apparently weighing on our minds.  And they apparently continue to do so, since I have a few thoughts to share on the subject based on my study of Zenos’s allegory of the olive tree in Jacob 5 this week.…

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Embracing Jacob’s Sermon

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One of the more awkward moments of my time in graduate school came when I was reading a book about Mormon polygamy while taking a break in the lab.  A visiting scientist from Pakistan who was doing research in the same lab saw me reading the book and asked me: “That looks like an interesting book.  Are you preparing to take a second wife?”, then joked about taking a second wife himself.  A bit flustered, I explained that my wife and I weren’t interested in expanding our family that way, that my church had stopped practicing plural marriage over a century ago, and that I was reading the book to better understand my ancestor’s decisions.  It was an interesting conversation, needless to say. The previous week’s reading in the “Come, Follow Me” curriculum includes Jacob 2, the epicenter for discussing polygamy in the Book of Mormon.  Recently, a good friend who has chosen to leave the Church asked me: “Do you think the church will eventually disavow the polygamous teachings in the Book of Mormon?”  I was somewhat surprised at the question, since the section in the Book of Mormon in question already disavows polygamy, calling the practice “an abomination” that causes “sorrow … [and] mourning” for the women involved.  It also forcefully states that the word of the Lord is that “there shall not any man among you have save it be one wife; and concubines he shall have…

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Sacrament Prayers and the Doctrine of Christ

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I am always interested in seeing how ideas grow, develop, and take shape of the years.  I suppose that is part of why I find the study of theology so interesting.  As I was studying the “Come, Follow Me” curriculum this last week, it struck me how the sacrament prayers seem to have developed and formulated alongside the Doctrine of Christ in the Book of Mormon. Early in the Book of Mormon, the prophetic triumvirate of Lehi, Nephi, and Jacob propose a controversial change to the traditional Hebrew religion, a change based on their revelations and their understanding of Isaiah that they called the Doctrine of Christ.  Towards the end of his record, Nephi summarizes this doctrine as follows: Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father? … Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.[1] There is the nucleus of the future sacrament…

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Welcome to Guest Blogger Michael Haycock

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Times & Seasons is pleased to welcome Michael Haycock as our latest guest blogger. Michael was primarily raised in Northwest Ohio and served his mission in Argentina. After graduating with a B.A. in political science from Yale University, he received an M.A. in religion (American religious history) from Claremont Graduate University, where he wrote his thesis on 19th century Mormon masculinity. Having seen the academic job market, he spent several years working for small lobbying firms in Washington, D.C., before accepting a position earlier this year with Georgetown University’s Campus Ministry. He lives in Northern Virginia, where he continues to engage on the periphery of LDS academia.

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What Has Isaiah To Do With Nephi?

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In the neighborhood where I grew up, there was a yard that had landscaping that baffled me.  It was a grassy plain with a few small trees, and then about a half-dozen boulders scattered among the grass.  The boulders were what baffled me—they didn’t seem to fit in with the landscaping around them and they certainly made mowing the lawn more complicated than it otherwise would have been.  I’m sure they made sense to the person who put them there, but as far as I could see, it seemed like the homeowners had survived a meteor shower and then decided to live around the scattered meteorites rather than remove them from their yard. Up until recently, I felt much the same way about the Isaiah chapters in 1 Nephi and 2 Nephi.  They seemed like meteorites dropped into the middle of the text, or perhaps strange filler episodes that didn’t help move the plot forward.  When I came across them, I generally acknowledged that they were Isaiah, skimmed over them and moved on without trying to understand how they fit into the rest of what Nephi was saying.  Watching me read Isaiah in the Book of Mormon would have resembled watching my neighbors mow around the boulders in their yard.  That may be a show of my own failings in approaching the scriptures, but I suspect that I’m not alone in taking that approach. Lately, however, I’ve been trying to…

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Saints, Volume 2: A Review

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The second volume of the Church’s official history, Saints: No Unhallowed Hand, 1846-1893 was released this Wednesday.  I just finished blitzing through the book and wanted to share my thoughts on the volume.  These official histories walk a tightrope, balancing a lot of goals at one time.  This volume, for example, covers approximately 50 years of well-documented history in less than 700 pages in ways that are open, accurate, and truthful while remaining faith promoting and doing so in an engaging and readable manner.  That’s a tall order to achieve all those requirements at one time.  Having finished reading it, however, I can say that I am pleased overall with the end results and enjoyed reading the book. Volume 2 of the series covers the years 1846-1893.  This is the time period when Latter-day Saints left the Midwestern United States en masse and settled the arid region of the Great Basin.  Missionaries went abroad throughout the world and converts worked to immigrate to Utah to join their fellow Saints, make the desert blossom as a rose, and build temples.  Along the way, the difficult issue of plural marriage challenged the faithful, both because it was difficult to embrace the principle and because of stringent opposition from the federal government of the United States of America.  The book explores these narratives through the eyes of individuals who lived at those times, with individuals like Louisa Barnes Pratt, George Q. Cannon, Jane…

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Reconsidering the Lamanites

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One of the major points of discussion in recent weeks is over an error in the printed “Come, Follow Me” manual.  A Joseph Fielding Smith quote with racist content was included in the discussion of 2 Nephi 5 and it was only noted that it does not accurately reflect Church doctrine after the manuals were printed.  The decision was made to change the digital version of the material but to send out the manuals as printed, with the belief that most members would be using the digital version.  Church statements to the press have focused on re-affirming that Church rejects racism in any form and disavows racist teachings.  At a meeting of the NAACP in Utah, Elder Gary E. Stevenson expressed that the quote was a mistake and that he wants members to disregard the printed version.  He also stated that: “I’m deeply saddened and hurt by this error and for any pain that it may have caused our members and for others.”[1]  It’s been an issue that has fed into the ongoing discussion of the Church’s efforts to deal with racism. Now, there are many unresolved questions with this error.  For example, what exactly is the review process for the “Come, Follow Me” manuals and how did the quote pass inspection?  Will the official institute manual for the Book of Mormon also be updated to remove the quote?[2]  Will the Church tell members to disregard the printed version via…

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The Impact of a Scholar – Truman G. Madsen

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Throughout the twentieth century, the Church of Jesus Christ of Latter-day Saints has seen several academic figures who had an impact on the collective thought of church members.  Hugh Nibley and Eugene England are a couple examples of this group, but one other well-known academic figure in 20th century Mormonism that stands out is Truman G. Madsen.  A philosopher and an educator, Truman G. Madsen is best known for his lectures on the Prophet Joseph Smith and some of his other works on Latter-day Saint theology, philosophy, and history, such as Eternal Man, Defender of the Faith: The B. H. Roberts Story, and Presidents of the Church: Insights Into Their Lives and Teachings.[1]  After passing away in 2009, his son, Barnard Madsen, was tasked with writing Truman G. Madsen’s biography, which was published in 2016.  Barnard recently sat down with Kurt Manwaring for a 10 questions interview about the life and impact of his father, which can be read in full here.  What follows is a summary of his remarks with some commentary. When asked “what is Truman Madsen’s greatest legacy?”, Barnard responded that it was “the character of Joseph Smith, and that he [Joseph Smith] was the clearest window to the Living Christ.  For over sixty years, Dad studied his life and teachings, every original and second-hand source he could find of those who knew Joseph best.”  Studying the life and teachings of Joseph Smith was something that Truman…

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The Church of the Devil and the Church of the Lamb of God

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One of the more controversial aspects of Nephi’s vision of the tree of life is the great and abominable church or church of the devil.  In his record, Nephi states that “there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil” (1 Nephi 14:10).  At times, Church leaders and members have associated “the church of the devil” with specific organizations, such as the Roman Catholic Church, while at others, they have tried to use it as a metaphor for any organization that promotes evil.  In recent history, the leaders of the Church of Jesus Christ of Latter-day Saints have stressed the latter.  Yet, there is also a Church of the Lamb of God that is spoken of by Nephi that is also worth discussing as an opposite counterpart of the church of the devil. In his vision, Nephi reports seeing “the formation of a church which is most abominable above all other churches” that was founded by the devil and that “they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away” (1 Nephi 13:5, 26).  What this church of the devil was and how it participated in the Great Apostasy has been a matter of discussion over the years. Most famously, Elder Bruce R. McConkie taught…

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