In Tents # 83 A Note on Hermeneutics part 3

Ganesh Cherian, from Patheos: KiwiMormon

Black Friday today. How intriguing that we would associate commerce, shopping for Christmas, with blackness, or darkness. We have a lot of negative associations with blackness, which can be problematic, embarrassing and cruel when we attach those associations to people whose skin is is also dark or black. Last month I ended with a quote from Ganesh Cherian of Wellington New Zealand, “A Former Bishop’s Doctrinal Dilemmas

During this particular lesson one of my fellow high-priests informed us that two friends (a former Bishop, and a Stake President) in England had recently left the church over the Race and the Priesthood essay.  As dutiful leaders they had instructed their congregations,  referring to the ‘the seed of Cain’ explanation for withholding the priesthood from Black members of the church until 1978.

And I posed a question about that word dutiful.

If no one with general authority to each doctrine to the Church has been teaching the the seed of Cain explanation for nearly 40 years, who taught those men it was their duty to teach it as doctrine? And who taught whoever taught those men it was his or her duty to teach about the seed of Cain?

Another way to phrase that question would be, “What do we do about teachings we find repellant or troubling?” It’s a very old question. In his Great Courses lectures Lost Christianities Bart Ehrman talks about various controversies in the early church, including docetists who thought it unseemly to imagine that God could suffer as humans do, or would go through the indignity of suffering on a cross, therefore the suffering described in the gospels must be only seeming, docetic, not actual. Continue Reading →

In Tents # 82 A Note on Hermeneutics part 2

October 31, 2017, Happy All Hallows’ Eve and All Saints’ Day.

It’s been  a hectic month. In mid September my wife got quite sick and ended up with the horse spittle spittling her with four units of that elixir forbidden by Deuteronomy 12:23, and my time has been taken up with other things as well so this will be short, with a longer post to follow in November.

I was probably about 14 when I first learned blacks couldn’t hold the priesthood–I must have been about 14 because we were home teaching and my father and Karl Snow started talking about it.  At first I thought they were wrong. We had learned in grade school about the Civil Rights movement, about Abraham Lincoln freeing the slaves and such, and it seemed very odd the church would discriminate like that. A few years later my seminary teacher told us blacks had been denied the priesthood because they had not been valiant in the war in heaven  I found that a hard teaching to accept. The logic behind it went something like this: We know our actions in this life affect our state in the next life so it’s logical to assume that our actions and pre-earth life affected our condition in this life.

But in the next life I will be able to remember what I did here and understand the consequence of my actions, but none of us has a memory of our life before birth so there’s no way for us to double check on our actions and assess the consequences, no way to repent of something we can’t verify through memory.

A few years later, in September or October 1978, our new Mission president, Marvin Curtis, held some get-acquainted conferences and passed out and talk called “All Are Alike Unto God” explaining that it was given by Bruce R McConkie to the church educators at their annual symposium–his instructions on what to teach about the recent revelation on priesthood. Continue Reading →

In Tents #79 The Rhetoric of Baptism Narratives, part 4

What did Stewart Glutmeyer name his boat?
Stewardship.

Bless our Seminary teachers for giving us silly sayings to help remember complicated concepts. The multiple choice answers to a test question like “What is stewardship?” don’t really define the concept as much as they highlight its importance.

The concept of Stewardship has become much more important to me in the last few years, particularly since I read Steven C. Harper’s Making Sense of the Doctrine & Covenants  in 2008. Harper’s discussion of agency in the Doctrine & Covenants, of what it means to act as an agent for the Lord, gave me something to carry in Bro. Glutmeyer’s boat.

(A lot of the value I got from Seminary I got in spite of the political rhetoric it was couched in, rhetoric that might lead one to think the gospel resided in a political party or one wing of the national bird–which Ben Franklin thought would better have been a turkey. One of the valuable lessons I learned was from a comment that Jephthah should not have sacrificed his daughter, but should have fallen down before the Lord and asked forgiveness for making a rash vow. (See #33 for a fuller discussion.) That comment, together with a dramatic monologue of Pontius Pilate in Hell–Spirit Prison?–taught me that I didn’t have to accept what characters in scripture say about themselves or others as the Lord’s viewpoint, that I could question their motives and assumptions. A great gift.)

My historian cousin Joe Soderborg has also talked with me about the concept of being agents or stewards, particularly about the parable of the man traveling into a far country as a parable about leadership as stewardship: Continue Reading →

In Tents #78 The Rhetoric of Baptism Narratives, part 3

June is a month to celebrate–give thanks for–prophetic religion.  And not just because June is the month when Spencer W. Kimball chose to mark the U.S. Bison Ten Eel not with a patriotic panegyric about the joys of living in a free country, but with a stern warning about “The False Gods We Worship“:

We train a man in the art of war and call him a patriot, thus, in the manner of Satan’s counterfeit of true patriotism, perverting the Savior’s teaching:

“Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

“That ye may be the children of your Father which is in heaven.” (Matt. 5:44–45.)

Two years later, the second Friday in June, I spent the morning with some other missionaries out at the Martin Harris Farm, cutting grass and getting it ready for the horde of Pageant visitors next month. When we came back to the Hill Cumorah for lunch, Jennie (foreman Ralph’s 9-year-old daughter) ran out of the quonset hut behind the hill, excited, Continue Reading →

In Tents #77 The Rhetoric of Baptism Narratives, part 2

Last month we talked about the differences between Matthew, Mark, and Luke’s baptism narratives. Matthew and Luke record a brief sermon from John beginning, “O generation of vipers, who hath warned you to flee from the wrath to come?” But they introduce the words differently.

5 Then went out to him Jerusalem, and all Judæa, and all the region round about Jordan,

6 And were baptized of him in Jordan, confessing their sins.

7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

Matthew 3:5-7

What do we make of the conjunction in verse 7? But typically denotes an exception in English, an exception to what has just been said, but every time I listen to the King James Bible I notice a lot of passages where speakers 400 years after 1611 would use and instead of but. So I wanted to find out what the Greek conjunction connotes. My search for an online version of Strong’s Concordance and a lexicon led me to Bible Study Tools, which has lexicons, translations and commentaries.  (It’s a useful site, but I had to play around with it for about an hour before I could figure out how to find what I wanted. See my comment on last month’s post  for an account of my visit–though an easier way to get to the interlinear Bible is through the Read menu.)

Continue Reading →

In Tents #76 The Rhetoric of Baptism Narratives

The Friday before I post I usually get a note from Jonathan Langford: “You’re up for Tuesday.” Instead, Friday after work I opened up my email and saw a whole bunch of letters with the ominous subject line “Jonathan Langford.” My phone shows the first few words of each letter below the subject line, so I saw the word heartbroken in Margaret Young’s letter, which confirmed the omen. (I wondered if anyone had told my brother Dennis, then found out from my sister that Dennis was in the hospital after back surgery.) So I’ve been thinking about Jonathan off and on all weekend. On the bus Monday morning I realized I’ve probably also been waiting for someone to say, “April Fools.”

This column was a gift from Jonathan. Continue Reading →

In Tents #75 How Infancy Narratives Behave Rhetorically, Part 4

Birth is a universal experience. All living things have received or given birth, or planted seed, or witnessed birth, or helped. So if you want to write about a birth what details will you include, besides things like name, height, weight, date and time? What details will make this birth worth reading about?

To My Blossom‑Headed Boy

Andrew Jeremy née Clark
Born December 22, 1984, 9:16 a.m.
7 lbs 9 1/2 oz  20 1/4″

“One deft stroke and the head appeared,” I’d written of your birth.
“How’s that?”  I asked her.
“It’s three a.m.,” she said,
“And it’s not true; I had to push like hell
before it came.”
Continue Reading →

In Tents #74 How Infancy Narratives Behave Rhetorically, Part 3

Sometimes it can be useful to read things in a new form, format, or translation. For some reason my MP3 player treats anything after the first digit as a decimal, following the order 1, 10, 100, 101, 102, . . . 11, 110, 111, 112 . . . 2, 20, 21, und so weiter. So last year year I decided to listen to the Doctrine & Covenants in that order, and it was interesting to hear the early and late sections juxtaposed.

Later, when I got to the Tanakh I decided to listen in the Jewish order rather than the Christian. Tanakh is an acronym for Torah, Nevi’im, Ketuvim:

  • Torah (Instruction): Genesis, Exodus, Leviticus, Numbers, Deuteronomy.
  • Nevi’im (Prophets):
    • (Former) Joshua, Judges Samuel, Kings
    • (Latter) Isaiah, Jeremiah, Ezekiel
    • (The Twelve) Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi
  • Ketuvim (Writings):
    • (Poetical Books) Psalms, Proverbs, Job
    • (Five Rolls–Hamesh Megillot) Song of Songs, Ruth, Lamentations, Esther, Ecclesiastes
    • (Historical Books) Daniel, Ezra-Nehemiah, Chronicles

According to Wikipedia the order of the Ketuvim has never been quite set, but this is the most common. Harold Bloom says in Jesus and Yahweh: The Names Divine  that the Ketuvim ends with Chronicles because Chronicles ends with the rebuilding of the temple and the invitation to return to the temple. Christians changed the order, elevating Daniel to a major prophet and giving Malachi the last word, because Daniel was so important to Christian eschatology and Malachi prophesied about their Lord’s forerunner. Continue Reading →

In Tents 70 How Prophets Behave Rhetorically, or Don’t Part X

41htbpmoillThe Title caught my eye, “Poetic Diction and Parallel Word Pairs in The Book of Mormon.” Not unusual, my eye was scanning the table of contents to catch something of interest, and I’m open to any poetic diction that would make my poetry less paltry. (Praise be to the Orem library for stocking its sales shelves with interesting titles like Journal of Book of Mormon Studies 4:2 (1995)) I read enough of the article to get the general concept and learn that word pairs are a common feature in Hebrew poetry. A few weeks later we were visiting my wife’s sister in northern Idaho and I noticed a framed psalm on the wall in her son’s furniture store. There’s a word pair, there’s one, there’s one.

I’d seen and heard word pairs before, particularly in the Psalms and Isaiah, but didn’t have a name for them, as I did for situations where the first and fourth lines rhyme and so do the second and third. It’s so common that we’ve schematized it as ABBA. Once I had a schema for parallel word pairs I could see how common they are and notice how they often appear in sets of two or three.

Consider the beginning of Psalm 106 Continue Reading →

In Tents 66 How Prophets Behave Rhetorically, or Don’t, Part VI

Isaiah Reads The Book of Mormon, continued

Reading through posts in this series I’m struck by the reticence in some passages. Consider this from last month’s post:

Let me close by giving three brief examples from the Book of Mormon that may have involved the last steward of the record making changes as he transmitted the text from their language into his.

Why not just state it boldly? Partly because we don’t know a lot about how Joseph Smith translated The Book of Mormon. He didn’t say much about it besides affirming that he translated “by the gift and power of God.”

Brant Gardner’s The Gift and the Power: Translating the Book of Mormon starts with a survey of what people who witnessed the translation said about it. He builds a fine synthesis around their statements, drawing on fields as diverse as anthropology and optics–the science of how a seer sees–though Gardner doesn’t say much about the presence of Deutero-Isaiah.

I’ve suggested some explanations, but there’s something I haven’t said and probably ought to. Continue Reading →

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