Faith Promoting Rumor

Today we mark two important milestones at FPR. First, May 9^th, 2008 is the third anniversary of our creation. Second, this composition is the 500^th post. In light of this, we thought it proper to do something a bit special to mark the occasion.

Our founder, the illustrious John C., has posed a question and invited the rest of us to respond in 150 words or less. His response leads the roll; we follow in no specific order.

You may note that our number is not quite complete. We find ourselves unable to pry certain members out of various odd corners of the remote past in a timely fashion. This is a hazard of the occupation. We will, however, update this entry as their comments become available.

THE QUESTION: How has your decision to pursue academic research in religion or ancient history affected your faith?

THE RESPONSES:

JOHN C.:

My academic experience has taught me the value of having a flexible faith. For me, this means quickly paring down what is important to me in my faith to the bare minimum and then allowing the remainder of my beliefs to ebb and flow with the tide of evidence, experience, and inspiration. The academy encourages one to question everything in an attempt to see what survives. That is well and good, but there are some things that I have determined are going to survive no matter what answers or non-answers critical examination gives me. These are, primarily, my experiences with my God and they are, I believe, untouchable by rational inquiry. Rationality strikes me as a particularly temporal goal and endeavor and the pursuit thereof is best at enlightening human motivation and natural causes. It is very, very useful for learning how best to navigate, explain, and influence the world around you. It establishes good limits on what can and cannot make for proofs and arguments acceptable outside of your self. What it is best at is, I think, showing the limits of what we can legitimately claim to know. In rationality, all information is tentative, which is a very good thing. It just isn’t the basis of my faith. For all that, without the rational, I wouldn’t have the language, the reason, or the rationale to understand my own faith or others in even the imperfect manner I do today. I am as human as anyone else and we all examine ourselves rationally. The academy has given me the means to examine, articulate, experiment on, stretch, flex, and strengthen my own faith. For that, I am forever in its debt.

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One of the most interesting things about the small plates of Nephi is the first person narrative which recounts his own life. The text begins famously “I Nephi,” and gives a personal account of Nephi’s family history, personal reflections, and all this is done in the first person. This is extremely rare in ancient and classical literature. What are we to make of this?
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Doctrine and Covenants 93:6-18 promises that if we are faithful, we shall receive the “fulness of the record of John.” The context of this promise is somewhat strange. Jesus Christ is the first person narrator, who begins to quote John’s testimony of Jesus. So, we have Jesus speaking in the first person quoting John speaking in the first person bearing testimony of Jesus in the third person. Okay, so that is kind of weird. But that is not all that is weird about this passage. It is not at all clear exactly who John is. These verses in the D&C bear close resemblance to the Gospel of John chapter 1. In this chapter, the unnamed narrator presumed to be John the apostle offers a prolouge about the identity of Jesus and speaks about John the baptist’s testimony. In D&C 93, are these two “John’s” are conflated so that the same John gives testimony to both the first part of the prologue, as well as the testimony of John the Baptist? Herein lies a mystery.
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The news has already started to make the rounds. Esteemed New Testament professor and former Dean of Harvard Divinity School has passed away this morning after a long bout with cancer. This post cannot possibly substitute for an official obituary, so I shall not attempt the task. I would just like a note a few highlights on his relationship with Mormons.

Stendahl had been a pioneer on interfaith dialogue and had been a long-time defender of the Mormons. Having established relationships with LDS students at Harvard, he became engaged in LDS scholarship. He wrote an article on “The Sermon on the Mount and Third Nephi in the Book of Mormon,” in Meanings , ed. K. Stendahl (Philadelphia: Fortress, 1984): 99-113 (also in Madsen, Reflections on Mormonism). He is also the author of the article on “Baptisms for the Dead” in the Encyclopedia on Mormonism. Stendahl appears in the LDS film about temples called Between Heaven and Earth. He also became publically involved in defending the LDS temple construction in his native Sweden.

We have lost a great friend today.

[This was posted earlier today before the information was officially made public. Email sometimes moves faster than official news. I apologize for any inconvenience.]

I recently reintroduced myself to the study of feral children, children who have been abandoned for whatever reason at a very young age without any human contact, sometimes being raised by animals, for a number of years. I stumbled across the study of these children in some footnotes and was fascinated as I read around online about them. These children are critically important because their existence and behaviors challenge some of the most fundamental concepts of what it means to be human, showing that the line between human and animal is dangerously thin. Here, I am interested in how the case of feral children impacts LDS notions of divinization.
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At the risk of stirring controversy against my absolute favorite Apostle, I want to ask a few questions stemming from his engaging discussion of Scripture and modern prophecy and his dialogue with biblical studies.

Elder Holland’s talk in General Conference was part II of his discourse on Mormonism’s place with respect to “Christianity”. He begins by giving justifications for an open canon, namely, why the various statements about not adding to or taking away from a given book (Revelation) don’t apply to the whole Bible. These arguments are, for the most part, old, but what is new is his recourse to mainstream biblical scholarship in making the arguments. Most biblical-studies types were ecstatic, I’d venture, to hear eminent New Testament scholar N.T. Wright quoted by Elder Holland. Read more »

I don’t venture into other blogs as much as I used to, mostly because of time. Lately, however, either I have been procrastinating a bit more than usual, or there is a uptick in the kinds of posts that I am interested in, so I have been following a few more blogs. One of the things that I have noticed is that there seem to be new bullies that weren’t there before. Of course, there have always been bloggernacle bullies, but some come and go. What I am interested in is some sense of how these bullies are treated by the bloggernacle.
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What if someone ordained their wife to the priesthood? Let’s say that this husband wanted to have his wife assist in priesthood blessings in the home, or be able to perform blessings in his absence. She would not be ordained to any particular office, but given the priesthood power for specific ordinances. Let us also say that this woman received it, but never in fact used it. Let us also say that this husband is a bishop, and interviewed the candidate and determined her worthiness. If he did so without claiming that such a practice is or should be church doctrine, how would we understand this practice? A few things to consider:
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A few more useful things for Bible and ANE study have appeared up recently, and are worthy of notice. Read more »

In a nod to our friends at A Motley Vision, and in advance of this weekend’s Conference, I offer the following, as is, with no commentary, except to say it’s often refreshing to see the familiar through strange eyes.

Salt Lake City

Pompous Mormon symmetry. Everywhere marble: flawless, funereal (the Capitol, the organ in the Visitor Centre). Yet a Los-Angelic modernity, too — all the requisite gadgetry for a minimalist, extraterrestrial comfort. The Christ-topped dome (all the Christs here are copied from Thorwaldsen’s and look like Bjorn Borg) straight out of Close Encounters: religion as special effects. In fact the whole city has the transparency and supernatural, otherworldly cleanness of a thing from outer space. A symmetrical, luminous, overpowering abstraction. At every intersection in the Tabernacle area — all marble and roses, and evangelical marketing — an electronic cuckoo-clock sings out: such Puritan obsessiveness is astonishing in this heat, in the heart of the desert, alongside this leaden lake, its waters also hyperreal from sheer density of salt. And, beyond the lake, the Great Salt Lake Desert, where they had to invent the speed of prototype cars to cope with the absolute horizontality. . . . But the city itself is like a jewel, with its purity of air and its plunging urban vistas more breathtaking than even those of Los Angeles. What stunning brilliance, what modern veracity these Mormons show, these rich bankers, musicians, international genealogists, polygamists (the Empire State in New York has something of this same funereal Puritanism raised to the nth power). It is the capitalist, transsexual pride of a people of mutants that gives the city its magic, equal and opposite to that of Las Vegas, that great whore on the other side of the desert. [French sociologist Jean Baudrillard, from America (trans. Chris Turner; New York: Verso, 1988), orig. pub. Amérique (Paris: B. Grasset, 1986)]