[Cross-posted to In Medias Res]

1) First things first: obviously, there isn’t any real world possibility for the (re-)emergence of Mormon socialism, or communalism, at the present time. [Read more…]

ON TEXTUAL RESTORATIONS IN THE JST

Kevin Barney

I have spent over 25 years of my adult life teaching in Church classrooms. Accordingly, I have heard many hundreds, probably thousands, of student comments in class based on the JST. And in something approaching 100% of those cases, the person making the comment simply assumes that the JST was restoring the original text (albeit in English as opposed to the original language). In most cases that is not even close to an accurate assumption. But I can’t really blame these students; the Church in its official curriculum doesn’t come out and explain to average members what kinds of things the JST usually represents; members are largely on their own in trying to figure out the JST. And while there are some good books on the subject, the average member does not read that kind of material.

The entrance to a nondescript apartment building is tucked between a sports betting lounge and a newspaper shop on a busy but unremarkable street. The sidewalk is crowded with scaffolding and construction materials; a neighbouring building is getting a new facade. Just to the right of the front steps is a brass plaque set into the sidewalk and engraved with four names: Karl Stein, Bruno Kleinrock, Cornelia Kleinrock and Susanne Kleinrock. Also included are their birthdays and a brief summary of their fates:

• deported 1942 to Riga;
• fate unknown;
• deported 1943 from Malines [Belgium] to Auschwitz;
• deported 1943 from Malines to Auschwitz.

Karl, Cornelia and Susanne were murdered in Auschwitz and, although it is not known for sure, it is likely that Bruno was too. They were Jews, and the plaque marks the address of their home in Vienna prior to their forced removal.

An official publication of The Church of Jesus Christ of Latter-day Saints recently printed an editorial entitled “A fence at the top or an ambulance at the bottom?” in which emeritus General Authority Seventy and former Sunday School general president Elder Tad R. Callister expresses the hope that his readers would be “archdefenders of the nuclear family and God’s moral values” and weighs in on the importance we ought to attach to “the essentiality of the family unit to the well-being of society”:

If you were asked, “What is the greatest challenge facing our nation today?” how would you respond? The economy, national security, immigration, gun control, poverty, racism, crime, pandemics, climate change? While each of these is a valid concern and deserves attention, I do not believe that any of them strikes at the heart of our greatest challenge — a return to family and moral values. To put our prime focus on other challenges is to strike at the leaves, not the root, of the problem. It is, as some have noted, to put an ambulance at the bottom of the cliff rather than a fence at the top.

[A guest post from Glen Henshaw, a husband, a father, an engineer, a lover and raiser of animals, and a longtime reader of the blog.]

We found this lamb, named Pearl, hiding under a bank of the creek that runs along the back of our property one morning last week. This is the near bank, which means she could not be seen from our side of the creek – we had to wade the creek or jump the bank to see her. Pearl was not making a sound, and it took some careful counting to realize she was missing, and some careful searching to find her.

I can remember the exact moment that I decided that the Bible was true. It was about ten years ago, while I was reading The Bible Unearthed by Israel Finkelstein and Neil Asher Silberman, encountering for the first tie the wealth of archaeological evidence that neither the Exodus from Egypt nor the conquest of Canaan ever occured. Rather, the evidence suggests, the YHWH cult emerged from within the native Canaanite population, grew to dominate the society, and then created a martial history for itself to give significance to the movement.

I cannot express the relief that I felt when I read these arguments. By that time, I had concluded that the Bible could not be true if the stories of conquest and genocide were historically accurate. I could not accept that the god of Deuteronomy, Joshua, and Judges–a god who favors one race of people over another and does not merely tolerate, but affirmatively commands, genocidal slaughter. I simply could not accept such a being as my loving and merciful father.

Dr. Rebecca Roesler is a Professor of Violin and Music Education at Brigham Young University–Idaho. She received a PhD in Music and Human Learning from the University of Texas at Austin, and Bachelors and Masters degrees from Brigham Young University. Becky has presented at national conferences in music education, and at the Mormon Studies Association, the Book of Mormon Studies Association, and she has published in Dialogue. Her latest publication in Psychology of Music presents her research in collaborative problem-solving within music ensembles.

I stare across my living room at the olive wood sculpture I purchased from Omar over two decades ago. I am still captured by its swirling, circling, compressed topographical lines, the tightness of the grain. I believe no wood on earth quite matches olive wood in beauty and complexity. It appears as tortured as its land of origin, home to people and peoples living on top of one another, tightly, in conflict, each claiming the same hill as theirs. Their history, their identity, their religion. Even if this wood is as old as some olive trees can be, it would have seen few lasting periods of human peace in its lifetime. 

I was lucky. When I was there, it appeared peaceful. Jubilant, even.

For as long as I can remember, the sacrament of the Lord’s Supper has largely been framed in the church as a renewal of baptismal covenants. When my family was young I avoided giving my infants the bread and water as they were passed down the pews, but I wasn’t particularly scrupulous, and when they were old enough to want to participate, they did.  My memory is that many people my age and younger have wondered and argued whether having children wait until they are baptized before eating and drinking the sacramental emblems was preferable.  So here is my ask: have you or other family members chosen not to have your unbaptized children participate in the Lord’s Supper? If so, why? And how did it work out for your family?

I’ve had these two books in the queue for a while, Butler’s book by anticipation, Harris’s book by procrastination. They deserve separate posts but I want to get them off my to-do list. Butler’s book is not specifically directed toward Latter-day Saints (she does mention Mormons on a few occasions I believe but it is just in passing) but Harris’s book, if read in tandem with it, will, I think, show that Butler’s work is quite relevant to a Latter-day Saint audience. Both are available as audio books and their format lends itself this medium if you enjoy that.

White Evangelical Racism: The Politics of Morality in America

Anthea Butler (Associate Professor of Religion, University of Pennsylvania)

Copyright 2021, The University of North Carolina Press

Amazon: hardcover $21.60. Kindle: $9.00. Audible audio book $12.24.

First, Butler. This is a short book, and it serves the purpose of the author: come to grips with a very broad issue but without leaving behind the mainstream reader. Scholars can read with profit however. I did. Racism in the evangelical American world has a long history. In some ways it extends back to the Reformation. But Butler begins with the nineteenth-century and the role of religion in the question of slavery, its support of the Peculiar Institution in the South especially in the Age of Jackson and in Reconstruction. The details of that story can be found in other specialized tomes but Butler does an excellent job of showing what happened in brief and how the racism of the antebellum world found its way into the twentieth century. Mormonism partook of much of that racism and it showed in church doctrines/speech/policies about race from the beginning (Blacks as descended from Cain, curse of Canaan, etc., etc.).

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There are few things that people antagonistic to the church can pejoratively say to induce in me a harder eye roll than the church is a corporation—shortened to LDS Inc for the feckless. A little more than a decade ago it became popular in some corners to assert that there was no Church of Jesus Christ of Latter-day Saints, that there was merely a trademark and copyright owned by one of two corporations: The Corporation of the Presiding Bishop, and the Corporation of the President—both “corporations sole,” meaning that they are “owned” (Dun, dun, dun) by single individuals. There is no church, they say, and there hasn’t been since the early twentieth century. Of course this line of reasoning is silly.

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Whether dealing with monkeys, rats, or human beings, it is hardly controversial to state that most organisms seek information concerning what activities are rewarded, and then seek to do (or at least pretend to do) those things, often to the virtual exclusion of activities not rewarded. . . . Nevertheless, numerous examples exist of reward systems that are fouled up in that behaviors which are rewarded are those which the rewarder is trying to discourage, while the behavior he desires is not being rewarded at all. –Steven Kerr

There are not many business management articles that I would consider “classics,” and there is perhaps only one that I would be tempted to call “indispensable”: Steven Kerr’s excellent 1975 article, “On the Folly of Rewarding A, While Hoping for B.” Nearly everything important about the article can be derived from the title: human institutions have a habit of rewarding one thing while expecting another. And this is dumb. Everything else is just examples.

Jenny Reeder is an historian with the Church History Department of Church of Jesus Christ of Latter-day Saints. She has a PhD in American history from George Mason University, and is the co-editor, co-author, and contributor to several important volumes, including, The Witness of Women, At the Pulpit, The First Fifty Years, and Women and Mormonism: Historical and Contemporary Perspectives. Deseret Book recently released her biography, First: The Life and Faith of Emma Smith. She has graciously answered a few questions for us.

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“In the last days it will be that I will pour out my Spirit upon all flesh,
    and your sons and your daughters shall prophesy,
and your young men shall see visions,
    and your old men shall dream dreams.” (NRSV: Acts 2:17, quoting Joel 2:28)

Visions are exciting. As a college student, my favorite aspect of the Church of Jesus Christ of Latter-day Saints was our fulfillment of Joel’s prophesy. The heavens had opened! The Book of Mormon had been unearthed as scripture! The gospel was Restored! Prophets again walked the Earth! What a time to be alive — when Jesus Christ’s Second Coming was imminent!

I loved religious fervor. I particularly loved to read primary sources from the Second Great Awakening. To me, Joseph Smith‘s visions were part of God’s wave of religious revivals. Contemporary visionaries like Peter Cartwright and Antoinette Brown Blackwell couldn’t help but also be awash in spiritual power.

ON SECONDARY SOURCE INFLUENCE IN THE JST

Kevin Barney

    Now that I have completed my informal blog commentary on the JST of Acts through Revelation, I feel as though I need to go back and say a few words on the topic of possible secondary source influence on the JST. I dealt with that issue to some extent in my formal article on 1 Corinthians in Dialogue. There I identified what struck me as four plausible secondary sources (the Clarke Commentary, Wesley’s Explanatory Notes, and the Campbell and Coverdale translations). When I did my first blog commentary (on 2 Corinthians) I didn’t bother with the two translations, as I saw no indication in 1 Corinthians that either of those was an influence on Joseph. Rather I just checked Clarke and Wesley and didn’t see any obvious influences from those sources there. Then when I did Galatians at the last minute I think I did a quick scan of Clarke only (not Wesley) and didn’t see anything. After that I decided to just put the issue up on Camilla Kimball’s proverbial shelf for another day; secondary source influence was rather tangential to what I was doing. But now that I have finished the commentary I feel the need to revisit this topic in general terms.

A few months ago I made a decision. I will not be accepting any more church callings. I am currently Executive Secretary, and my plan was to continue until the Bishop was released, and then not accept any new callings. His five-year anniversary is coming up this fall, so I assumed it would happen then. But our stake was reorganized on Sunday, and he was called into the new stake presidency as a counselor, so that accelerated things a bit. Below is the text I sent him after the conference on Sunday:

 COMMENTARY ON JOSEPH SMITH’S REVISION OF THE PERICOPE “PETER’S CONFESSION” IN THE FOUR GOSPELS

Kevin Barney

Introduction

    Having completed my informal commentary on the JST of Acts through Revelation, I knew I wasn’t going to take on the Gospels, which would be a massive task. They are long books, and almost every verse is modified in some way, and that was just way more than I was willing to bite off and chew. But I have to admit that I was curious about what I might find there. So I decided to do just a small demonstration project; I would pick a single pericope and then compare that pericope in each of the Gospels. I chose Peter’s confession of Christ almost at random; the only non-random thing about it is I wanted one that had parallel text in all four Gospels. Immediately below I give the parallel texts of this pericope in all four Gospels followed by my commentary.

“Sincerely asking for and listening to the thoughts and concerns voiced by women is vital in life, in marriage, and in building the kingdom of God.”*

This quote was given by Elder Neil L. Andersen during the Saturday Afternoon Session**, which, ironically, had no women’s voices included. No prayers, no speakers. Nothing.

In total for the April General Conference, two women gave talks: outgoing Primary President Joy Jones and Relief Society Counselor Reyna Aburto. And one woman, Relief Society Counselor Sharon Eubank, gave the closing prayer to the final session of conference, surprising me, because I wondered if we were going back to the 1970s where women were not allowed to give prayers in mixed-sex meetings.