I’ve been witness to many discussions, in and out of the bloggernacle, questioning the importance of some of the stories in the Book of Mormon.
William Blake wrote two poems that are usually studied together. These two poems, titled “The Lamb” and “The Tyger” explore the idea that as the Lord God created these animals, He isolated his own (seemingly contradictory) characteristics of meekness and ferocity and imbued each of these creatures with one of them. William Blake is inviting us to ponder how the isolated characteristics of a lamb and a tiger can share the same space in the heart of divinity. I only mention these poems in order to recognize that the issues and questions I’m raising and discussing have been pondered since a long time ago by far greater minds. And perhaps by some rather silly ones as well.
Professor Royal Skousen has gone far beyond what we asked of him and provided a full and fascinating response to our twelve questions.
During this election season in the U.S., I have been troubled repeatedly by the tone of political discourse among my friends, in my community, on the internet, and in the mainstream media. I have been astonished by the extent to which the dominant motivation for political action has become hate. Most people I know are voting against a candidate for president, not in favor of ideas that might improve our country or the world. Last night, while reading in Alma 43 with my family, I perceived in the portrayal of Zerahemnah elements of both major candidates for president, and read with sadness the description of the then-wicked Lamanites — symbolic, in my account, of those who allow themselves to be manipulated by purveyors of hate. Consider the following passages (emphasis added): Zerahemnah appointed chief captains over the Lamanites, and they were all Amalekites and Zoramites. Now this he did that he might preserve their hatred towards the Nephites, that he might bring them into subjection to the accomplishment of his designs. For behold, his designs were to stir up the Lamanites to anger against the Nephites; this he did that he might usurp great power over them, and also that he might gain power over the Nephites by bringing them into bondage. And now the design of the Nephites was to support their lands, and their houses, and their wives, and their children, that they might preserve them from the…
The most recent issue of the FARMS Review has arrived, and it finally contains my article, “‘Secret Combinations’: A Legal Analysis”. I actually wrote this article two years ago, so it has been a while in coming. It is fun to finally see it in print. The article is essentially apologetic. I am trying to respond to the claim that the phrase â€œsecret combinationâ€? was exclusively associated with Masonry in Joseph Smithâ€™s time and that as author of the Book of Mormon Joseph was producing, among other things, an anti-Masonic pamphlet. The real question, of course, is why I would bother with such a project in the first place.
About two weeks ago, the Church announced that Doubleday would be publishing a new edition of the Book of Mormon for general readers. How does it differ from the one that you and I use? “The new hardcover edition will reflect design changes introduced by Doubleday to make the volume more easily read and understood by a non-Mormon audience, but will remain faithful to the text itself. For example, the new edition will not include the exhaustive cross-references and index included in the volume used by Church members.” The list price of this new book is $24.95 (though you can pre-order on Amazon for $16.97). Hmm … less for more. Not the usual marketing pitch, but Sheri Dew, who played a crucial role in getting the project off the ground, believes that the new book fills a niche: The purpose of this project is to extend the reach of the Book of Mormon. I have wished a dozen times for a book to give away that is more substantial than the standard blue softback BOM, but less expensive and less intimidating than the leather-bound set. This edition fills that gap. Furthermore, if you’re not a Church member, aside from calling the missionaries where do you get a Book of Mormon? This commercial edition will be on shelves in Barnes & Noble, in airport shops-all over the country. It’s there with the Bible, the Koran, and the Talmud as real religious…
Ambulation in Mosiah 4. Part 1. King Benjamin has infused his sermons with a theology heavily freighted with corporeal rhetoric. I mean by that, he preaches the gospel of Christ, and living the divine life, by using lots of sensory verbs–seeing, hearing, tasting–and lots of mental operations–believing, knowing, understanding, speaking, asking, rejoicing. He also uses lots of ambulatory verbs: such as walking, standing, running, wandering, falling. Rhetorical ambulation proceeds to itinerancy: travelling a path or taking a journey. I want to explore the significance of the ambulatory and itinerant images. (I haven’t a thesis, only a number of heuristic themes.) So, an informal meditation on a theology of ambulation, in two parts.
We are reading the Book of Mormon as a family, and last night we came to the story of Amulek and Zeezrom. Would it surprise you to learn that Zeezrom is my favorite character in the Book of Mormon? Of course, Zeezrom was a lawyer, who is described as “a man who was expert in the devices of the devil.” (Alma 11:21) At one point in the exchange with Amulek, Zeezrom attempts to purchase Amulek’s testimony against God, and Zeezrom fails. (Alma 11:22) But when Amulek describes spiritual death, “Zeezrom began to tremble.” (Alma 11:46) Then Alma jumps in, calls Zeezrom a liar and reads his mind — “Now Zeezrom, seeing that thou hast been taken in thy lying and craftiness, for thou hast not lied unto men only but thou hast lied unto God; for behold, he knows all thy thoughts, and thou seest that thy thoughts are made known unto us by his Spirit.” (Alma 12:3) At this point, Zeezrom changes from adversary to student as he “began to inquire of them diligently.” (Alma 12:8) Eventually, he is totally converted and confesses his sins to the people, who “spit upon him, and cast him out from among them.” (Alma 14:6-7) Zeezrom takes ill with a “burning fever,” and he is healed by Alma. (Alma 15) Ultimately, Zeezrom becomes a missionary. (Alma 31)