Thursday, October 9
7:00 PM – Welcome & Opening Prayer
7:15 PM
Kerry Muhlestein
Focal Lenses for In-Depth Understanding of the Old Testament
Abstract
In our day we often struggle with understanding the Old Testament because of cultural, temporal, historical and geographical chasms which loom between us and the Biblical writers. These contribute to our applying modern lenses to an ancient text, which sometimes yields a distorted view.
Instead, if we try to discard some modern lenses and use lenses of the ancient world, we will gain more from the Biblical text. Allowing the text to inform us who Jehovah is, rather than reading what we expect to see in the text, will help us gain more from this.
The Restoration lens is crucial in this effort. Further, using an ancient perspective on symbols, family, and history help. Making sure we see the whole picture rather than cutting the story short is also crucial.
Finally, using a covenant lens, and learning to recognize covenant phrases in the scriptures helps us make much more sense of the Old Testament and allows us to draw power from it.
Bio
Kerry Muhlestein received his BS from BYU in psychology with a Hebrew minor. He received an MA in ancient Near Eastern studies from BYU and his PhD from UCLA in Egyptology. He taught courses in Hebrew and Religion part time at BYU and the UVSC extension center, as well as in history at Cal Poly Pomona and UCLA. He also taught early-morning seminary and at the Westwood (UCLA) institute of religion. His first full-time appointment was a joint position in religion and history at BYU–Hawaii. He is the director of the BYU Egypt Excavation Project. He was selected by the Princeton Review in 2012 as one of the best 300 professors in the nation (the top .02% of those considered). He was also a visiting fellow at the University of Oxford for the 2016–17 academic year. He has published six books and over fifty-five peer-reviewed articles and has done over eighty academic presentations. He and his wife, Julianne, are the parents of six children, and together they have lived in Jerusalem while Kerry has taught there on multiple occasions. He has served as the chairman of a national committee for the American Research Center in Egypt and serves on their Research Supporting Member Council. He has also served on a committee for the Society for the Study of Egyptian Antiquities and currently serves on their board of trustees and as a vice president of the organization. He is the co-chair for the Egyptian Archaeology Session of the American Schools of Oriental Research. He is also a senior fellow of the William F. Albright Institute for Archaeological Research. He is involved with the International Association of Egyptologists, and has worked with Educational Testing Services on their AP world history exam.
Friday, October 10
Context, Covenants, and Cosmology
5:00 PM
Daniel T. Ellsworth
Defending the Old Testament: Ancient Israel’s Offering to the World
Abstract
In this paper, Daniel Ellsworth explores what it means to “defend” the Old Testament within the context of Latter-day Saint doctrine. Rather than expending energy on peripheral controversies—such as literalist interpretations of creation or debates over translation errors—Ellsworth argues that the most fruitful defense centers on the core doctrines of the restored gospel as revealed consistently by prophets ancient and modern. He distinguishes between questions that do not require defense (rigid mental models, extreme views of inerrancy) and those that do (teachings that rise to the level of confirmed restoration doctrine).
Ellsworth also identifies two fronts of opposition. First, external attacks from biblical studies often rest on “methodological naturalism,” which dismisses divine action or miracles as possible historical explanations. He critiques these paradigms as limited and philosophically shallow, urging believers to recognize how worldview and epistemology shape conclusions. Second, internal misinterpretations by members—such as forcing all prophecy into literal fulfillment or misapplying Jeremiah and Isaiah to modern leaders—can undermine faith. In response, Ellsworth calls for careful, humble, and discerning interpretation that respects genre, symbolism, and context.
Ultimately, Ellsworth frames the Old Testament as a sacred offering from ancient Israel to the world. To defend it wisely is to defend revelation itself, the prophetic mantle, and the restored gospel of Jesus Christ.
Bio
Daniel T. Ellsworth is a member of The Church of Jesus Christ of Latter-day Saints. Born near Los Angeles in Southern California, Dan served a mission to Brazil, then graduated with a BA in international studies from BYU. He currently works as a technology consultant in the Charlottesville, Virginia, area and has a strong interest in biblical studies and gospel teaching.
Dan is a contributor to Public Square Magazine and hosts the YouTube channel Latter-day Presentations, where he explores scripture, theology, and faith-related topics for Latter-day Saint audiences. He and his wife, Julee, are the parents of two children.
5:40 PM
Jennifer Roach Lees
From Sinai to Salt Lake: Sacred Promises, Reimagined for a New Dispensation
Abstract
Jennifer Roach Lees explores the covenant framework of the Old Testament and its relationship to modern Latter-day Saint covenant theology. She observes that many Saints expect Old Testament covenants to directly mirror today’s temple and gospel covenants—and when they do not, the result can be confusion or dismissal of the Old Testament as irrelevant, mistranslated, or inconsistent with the character of God.
This paper presents a model for understanding biblical covenants as dynamic, layered, and continually reinterpreted by later scripture and prophetic insight. The Noahic, Abrahamic, and Mosaic covenants are examined as examples of how meaning is expanded over time: from the rainbow as a sign of God’s mercy, to Isaiah’s reinterpretation of Noah’s promise, to New Testament writers applying it to baptism and discipleship. In the Restoration, Joseph Smith likewise “adds new verses to an old song”—not merely recovering ancient forms, but expanding their scope through restored priesthood keys, sealing ordinances, and temple covenants.
Roach Lees contrasts Joseph Smith’s expansive, revelatory vision of restoration with Alexander Campbell’s minimalist “primitive church” model, showing how Joseph’s approach uniquely allows God to reveal additional layers of meaning to covenants across dispensations. For modern Saints, the Old Testament covenants serve as theological templates—patterns of obedience, holiness, and divine relationship—rather than exact parallels to present ordinances.
Ultimately, the study reframes covenant theology as an evolving divine dialogue: God’s promises are renewed, expanded, and recontextualized to meet His people where they are. This perspective invites Latter-day Saints to see their own covenant path as a continuation of the same sacred narrative that began with Noah, Abraham, and Moses, and that continues in Christ’s restored Church today.
Bio
Jennifer Roach Lees holds a Master in Divinity as well as a Masters in Counseling Psychology. She is best known for her research into how the Church of Jesus Christ of Latter-day Saints handles cases of sexual abuse.
She has spoken at the annual FAIR conference on this topic, as well as on the dynamics involved in Bishops interviewing teenagers alone. Jennifer is a licensed mental health therapist and lives in Utah.
6:20-6:30 PM – Break
6:30 PM
Stephen O. Smoot
In the Beginning: Grounding Joseph Smith’s Cosmology in Genesis 1
Abstract
This paper explores how Genesis 1 can be read as a theological foundation for key elements of Latter-day Saint cosmology. Challenging the traditional Christian doctrine of creatio ex nihilo, Genesis 1 is shown to support a creation from pre-existing matter, consistent with early Israelite cosmologies and affirmed in Latter-day Saint teachings.
The imago Dei concept of Genesis 1:26 is interpreted to include not only moral or spiritual likeness but also a physical or anthropomorphic dimension, aligning with Latter-day Saint understandings of embodied divinity.
Finally, the plural language of Genesis 1:26 is examined in light of ancient parallels and modern revelation, offering a basis for a divine plurality rather than strict ontological monotheism.
Together, these readings situate Genesis 1 as a scriptural and theological anchor for distinctively Latter-day Saint views on creation, divine embodiment, and the nature of God.
Bio
Stephen O. Smoot is a doctoral candidate in Semitic and Egyptian languages and literature at the Catholic University of America. He previously earned a master’s degree from the University of Toronto in Near and Middle Eastern civilizations, with a concentration in Egyptology, and bachelor’s degrees from Brigham Young University in ancient Near Eastern studies, with a concentration in Hebrew Bible, and German studies. He is currently an adjunct instructor of religious education at Brigham Young University.
7:10 PM
Spencer Kraus
“To Seal the Children to the Fathers”: Ancient and Modern Traditions of Elijah’s Return
Abstract
Spencer Kraus examines Malachi’s prophecy of Elijah’s return (Malachi 4:5–6) through the lenses of scripture, Restoration commentary, and ancient Jewish and Christian traditions. He argues that Moroni’s and Joseph Smith’s recitations of Malachi are best understood not as textual restorations but as prophetic commentary—midrashic expansions that highlight how Elijah’s mission would be fulfilled in the latter days.
The study situates Moroni’s version of Malachi alongside Gabriel’s announcement to Zacharias and Joseph Smith’s later teachings, showing how each reframes the prophecy to emphasize priesthood authority, temple ordinances, and the welding of generations.
Kraus traces parallel traditions in Judaism, where Elijah is seen as the restorer of tribes and genealogies, and in early Christianity, where Elijah’s future return was expected to precede the Second Coming. These traditions reinforce the themes of covenant renewal, priestly authorization, and the gathering of Israel.
Kraus then connects these ancient expectations with the events of April 3, 1836, in the Kirtland Temple, when Elijah restored the sealing keys to Joseph Smith and Oliver Cowdery. These keys, closely associated with the Abrahamic covenant, the gathering of Israel, and temple ordinances, fulfill both ancient prophecy and Restoration expectation.
Ultimately, this paper demonstrates that Latter-day Saint understandings of Elijah’s mission resonate with a deep, cross-dispensational tradition: Elijah as herald of covenant restoration, gatherer of Israel, and divine genealogist. His return ensures that families across generations are bound together through priesthood authority, preventing the earth from being “utterly wasted” at the Lord’s coming.
Bio
Spencer Kraus graduated from Brigham Young University with a Bachelor’s degree in Computer Science, Modern Hebrew, and Ancient Near Eastern Studies. He is a researcher for the Ancient America Foundation and works with Lincoln Blumell on topics relating to early Christianity and the Greek New Testament.
Saturday, October 11
Morning Session: Narratives and Characters of the Old Testament
9:00 AM
Allen Hansen
Defending Josiah
Abstract
This paper investigates the Latter-day Saint interpretation of King Josiah’s reforms and their apologetic implications. The Deuteronomistic history presents Josiah as a paradigmatic monarch who centralized worship and sought to eradicate idolatry, yet modern scholarship frequently critiques these reforms as politically motivated, textually manipulative, or even destructive to older Israelite traditions. Such readings raise questions for Latter-day Saints, who accept Josiah as a divinely guided figure but also sustain a broader view of scripture that transcends Deuteronomistic editorial agendas.
Hansen analyzes competing scholarly perspectives on Josiah, including minimalist critiques of the biblical record, literary theories regarding the “book of the law,” and historical debates about Josiah’s role in shaping monotheism. He argues that Restoration scripture offers a corrective lens: the Book of Mormon acknowledges “many plain and precious things” lost from the biblical record and provides evidence of Israelite religion beyond Josiah’s reforms. Furthermore, Nephi’s reliance on Isaiah and the brass plates demonstrates continuity with older covenantal traditions marginalized or suppressed by Josiah’s program.
By situating Josiah within this dual framework—ancient historiography and modern revelation—Hansen contends that defending Josiah requires neither wholesale acceptance of Deuteronomistic theology nor dismissal of critical scholarship. Instead, it involves recognizing the limited perspective of the biblical record while affirming Josiah’s role as a sincere reformer whose efforts fit within a larger divine plan. For Latter-day Saints, Josiah’s story exemplifies how prophetic reform interacts with human limitation, and how the Restoration restores lost voices and texts that clarify Israel’s religious history .
Bio
Allen Hansen is an independent researcher. He was born and raised in northern Israel. He served a mission in Russia, and married Kateryna from Ukraine. They are parents to a daughter. His research interests include the Bible, ancient, medieval and early modern Jewish literature, Book of Mormon translation, and the meeting points between the church, Judaism, and the history of Israel.
9:40 AM
Christopher James Blythe
Master Mahan: Cain in the Latter-day Saint Tradition
Abstract
In Genesis, Cain is the first murderer. He was cursed, exiled, and marked as a warning so that others would not harm him. This was the end of his story in the Bible but many additional readings of Cain, his crime, and his punishment developed over the centuries.
During the medieval era, he became the father of monsters. In the words of the Jewish text, the Zohar, “from [Cain] originate all the evil habitations and demons and goblins and evil spirits in the world.” He was memorably the forbearer of Beowulf’s foe, Grendel.
The same era produced a tradition that Cain himself was not a son of Adam at all but was the child of Eve and the serpent. Retellings of Genesis are not uncommon in the ancient or modern world.
In this paper, I consider how Joseph Smith’s expansion of Genesis, the Book of Moses, introduced its own unique interpretation history. There, Cain murders his brother not out of jealously alone but at the behest of Satan.
In turn, Satan grants him the title of “Master Mahan” placing him at the head of his mortal followers.
While Moses was the last of Joseph Smith’s scriptures to discuss Cain in any depth, Latter-day Saints quickly began exploring the significance of the first murderer by developing legends recounting his experience post-exile.
Cain became a wandering immortal, the progenitor of a cursed race, and part of a Satanic hierarchy in which he outranked Satan himself.
In this paper, I look at a variety of ways Latter-day Saint interpreters have understood these passages.
As an apologetic project, my goal is to discretely champion Hugh Nibley’s far superior reading of the text and demonstrate how Joseph Smith’s ingenious interactions with Genesis places the devil in the text, making sense of otherwise veiled passages.
Bio
Christopher James Blythe is a Research Associate at the Maxwell Institute’s Laura F. Willes Center for Book of Mormon Studies from 2018-2021. In 2019 he was named co-editor of the Journal of Mormon History. He also is co-president of the Folklore Society of Utah. His book, Terrible Revolution: Latter Day Saints and the American Apocalypse will be published by Oxford University Press in the summer of 2020. He has coedited two volumes of the Joseph Smith Papers Documents series. Blythe earned a Ph.D. in American Religious History from Florida State University. He received a master’s degree in History from Utah State University in 2011. His master’s thesis was awarded best thesis from the Mormon History Association. Dr. Blythe also holds bachelor’s degrees from Utah State University and Texas A&M University in Religious Studies and Anthropology, respectively. Prior to Dr. Blythe’s employment at the Maxwell Institute, he was a historian and documentary editor for the Joseph Smith Papers, a predoctoral teaching fellow in Mormon Studies at Utah State University, as well as an instructor at Salt Lake Community College, Tallahassee Community College, Brigham Young University, and Florida State University. Blythe’s work blends the methodologies of history, folklore, and religious studies. His work has appeared in a number of academic journals including the Journal of Book of Mormon Studies, BYU Studies, the Journal of Religion, Journal of the Bible and Its Reception, Material Religion, and Nova Religio. His article. “Would to God I Could Tell You Who I Am”: Nineteenth Century Mormonisms and the Apotheosis of Joseph Smith,” Nova Religio: The Journal of Alternative and Emergent Religion 18, no. 2 (2014): 5-27, was the recipient of the Article of Excellence Award by Mormon History Association and the Thomas Robbins Award for Excellence in the Study of New Religious Movements. At the Institute he is currently working on a cultural history of Book of Mormon geography.
10:40 AM
John Gee
The Historical Jonah
Abstract
John Gee reevaluates the book of Jonah within its historical and linguistic contexts, arguing that the prophet Jonah should be considered a historical figure rather than a literary invention. While modern scholarship frequently regards Jonah as allegory or post-exilic fiction, Gee contends that both Assyrian history and Hebrew linguistics provide a strong case for the book’s authenticity.
The study situates Jonah in the reign of Jeroboam II (ca. 791–750 BC), where Assyrian records reveal an unusual period of decline, peace, and even policy reversals that align with the biblical account of Nineveh’s repentance. Far from being implausible, the narrative of a prophet influencing Assyria offers a coherent explanation for this “imperial hiatus.” Gee further addresses charges of anachronism—such as Nineveh being named the capital—by showing that contemporary inscriptions place royal authority there during Jonah’s time.
Turning to language, Gee demonstrates that supposed Aramaisms in Jonah instead reflect archaic or northern Israelite usage, undermining arguments for a late, Hellenistic date. The cumulative evidence suggests that Jonah’s message of repentance was not only one of the Old Testament’s most successful prophetic episodes but also historically grounded.
Ultimately, the paper challenges default assumptions of fiction and underscores Jonah as both a historical prophet and a witness of God’s mercy to Israel’s enemies.
Bio
John Gee is the William (Bill) Gay Research Professor at Brigham Young University, where he integrates history, archaeology, and ancient languages into his teaching and research on scripture. His work emphasizes connecting the gospel of Jesus Christ and the scriptures with students’ existing knowledge and experiences.
As holder of the William (Bill) Gay Research Chair, Dr. Gee advances scholarship in fields directly related to ancient scripture, including Egyptology and other ancient languages, with the goal of deepening understanding and appreciation of the scriptural heritage of The Church of Jesus Christ of Latter-day Saints. His research bridges the study of the ancient world with the study of scripture, bringing together disciplinary insights to illuminate the sacred texts of the Restoration.
11:20 AM
John S. Thompson
Hold to the Rod Serpent Wand
Abstract
John S. Thompson explores the deep symbolic relationship between rods, serpents, and divine authority across ancient Near Eastern and biblical traditions. In Egyptian texts, the term mdw nṯr (“the words of god”) was represented by the hieroglyph of a rod or staff, linking speech and writing with instruments of royal and priestly power. Thompson shows how serpent-shaped wands and depictions of deities wielding serpents functioned as apotropaic symbols—expressing mastery over chaos and evil while simultaneously embodying divine authority.
Drawing on examples from Egyptian artifacts, stelae, and magical texts, as well as biblical and Restoration scripture, the paper situates serpent-wand imagery within a larger contest between true and false words of power. Moses’ rod-serpent that swallowed the serpents of Pharaoh’s priests, the brazen serpent raised for Israel’s healing, and Nephi’s “rod of iron” all serve as symbols of God’s word prevailing over counterfeit authority. These themes extend to apocalyptic texts, where serpent and dragon imagery represents false words and powers opposed by the divine rod of truth.
Thompson argues that recognizing the continuity of rod-serpent symbolism clarifies scriptural narratives from Eden to Revelation, highlighting how God’s word functions as both protective and corrective power against chaos. For Latter-day Saints, this perspective enriches the meaning of the “rod of iron” and situates Restoration scripture within a much older symbolic and theological framework.
Bio
John S. Thompson obtained his BA and MA in Ancient Near Eastern Studies (Hebrew Bible) from BYU and UC Berkeley respectively and completed a PhD in Egyptology at the University of Pennsylvania. He was an employee of the Seminaries and Institutes of Religion for 28 years, most recently as a Coordinator and Institute Director in the Cambridge, Massachusetts, area. Now a full-time researcher and writer for Scripture Central, John’s research interests and publications focus primarily on early Egyptian religion, the Book of Abraham, as well as ancient & modern priesthood, temple ritual, and covenant theology. He and his wife Stacey make their home in Orem, Utah, where they welcome their nine children and four grandchildren.
12:00-1:00 PM – Lunch Break
Afternoon Session: Prophecy, Polygamy, and Theodicy
1:00 PM
Jeffrey M. Bradshaw
Does Isaiah’s Description of the Righteous Servant Refer to Jesus Christ?
Abstract
The description of the Righteous Servant in Isaiah 53 is by far the most important and widely cited chapter in the New Testament and in modern scripture testifying of the life and atonement of Jesus Christ. In addition to the witness of the Book of Mormon, “modern apostles of the restored Church of Jesus Christ, such as James E. Talmage, Joseph Fielding Smith, and Bruce R. McConkie, have also stated that Jesus is the subject of Isaiah 53.” And, more recently, President Russell M. Nelson has taught the same truth.
That said, it may be surprising to many Bible readers to know that the New Testament attests a climate of uncertainty and speculation at the time of Jesus regarding several prophetic figures whose comings were anticipated by His people.
For example, the gospel of John reported that “priests and Levites from Jerusalem” were sent to ask John the Baptist which one of three such figures he was:[iii] the Messiah,[iv] Elijah,[v] or “that prophet”—the latter usually either associated with the “Prophet … like unto [Moses]” mentioned in Deuteronomy 18:15[vi] or else with Moses himself.
The cumulative effect of such well-known biblical uncertainties—combined with a modern tendency to doubt the possibility of prophetic foresight in general—threatens to erode confidence that Isaiah—or any other Old Testament prophet—could have known so much about Jesus Christ long before His birth.
This presentation will help Latter-day Saints understand why their belief that Isaiah’s poignant prophecy as an authentic witness of Jesus Christ is well-founded in light of both ancient Jewish and Christian traditions of biblical interpretation and the best of modern scholarship.
Bio
Jeffrey M. Bradshaw (PhD, Cognitive Science, University of Washington) is a Senior Research Scientist at the Florida Institute for Human and Machine Cognition (IHMC) in Pensacola, Florida (www.ihmc.us/groups/jbradshaw. His professional writings have explored a wide range of topics in human and machine intelligence (www.jeffreymbradshaw.net). Jeff has been the recipient of several awards and patents and has been an adviser for initiatives in science, defense, space, industry, and academia worldwide. Jeff has written detailed commentaries on the Book of Moses, Genesis, and on temple themes in the scriptures. For Church-related publications, see www.TempleThemes.net. Jeff was a missionary in France and Belgium from 1975 to 1977, and his family has returned twice to live in France. He and his wife, Kathleen, are the parents of four children and sixteen grandchildren. From July 2016-September 2019, Jeff and Kathleen served missions in the Democratic Republic of Congo Kinshasa Mission office and the DR Congo Kinshasa Temple. They currently live in Nampa, Idaho. As a church service missionary for the Church History Department, Jeff is writing histories of temples in in the DR Congo and the Republic of the Congo. For The Interpreter Foundation he is is working to document the history of the Church in Africa on film (www.NotByBreadAloneFilm.com).
1:40 PM
Paul Bryner
Justifying Joshua: A Restoration Theodicy for the Conquest of Canaan
Abstract
Paul Bryner addresses one of the most difficult ethical questions in scripture: how can believers reconcile the goodness of God with the divinely commanded violence in the book of Joshua? The conquest of Canaan, with its herem (ban of total destruction), has long troubled readers as a problem of evil—appearing to place God at odds with His own attributes of justice and mercy.
Drawing on Restoration doctrine, Bryner outlines a multi-faceted theodicy. He explores the fallibility of biblical transmission, noting textual contradictions and editorial layers that complicate the conquest accounts. He examines Israelite and Canaanite wickedness, arguing that divine judgments upon nations are consistently portrayed in scripture as conditional on covenant infidelity and moral depravity. He highlights the principle of accommodation—God meeting Israel at its limited moral and spiritual capacity—as a framework for understanding why such violent instructions could be recorded or carried out. Bryner also considers skeptical theism, the acknowledgment that some divine purposes lie beyond human comprehension, while affirming trust in God’s justice.
The paper engages both scriptural texts and archaeological evidence, weighing accounts of destruction against historical indications of gradual Israelite settlement. Ultimately, Bryner proposes that Restoration teachings—such as promised lands contingent on righteousness, the role of corporate identity in national judgment, and the supremacy of Christ’s law of love—provide the resources to faithfully confront and contextualize Joshua’s narratives. Rather than excusing violence, the Restoration reframes the conquest within a broader covenantal theology that points to peace and discipleship under Christ.
Bio
2:20 – 2:30 PM – Break
2:30 PM
Matthew Roper
Jacob 1–3 in the Context of Israelite Polygamy
Abstract
Matthew Roper situates Jacob’s temple sermon (Jacob 2–3) within the broader world of ancient Near Eastern and Israelite marriage practices. While most marriages in antiquity were monogamous, polygamy and concubinage were socially acceptable, legally regulated, and often motivated by the need to secure heirs, inheritance, and the protection of vulnerable women. Patriarchs such as Abraham and Jacob entered plural marriages without divine condemnation, and the Law of Moses established guidelines that treated polygamy as a legitimate, though carefully regulated, practice.
Against this backdrop, Jacob’s condemnation of early Nephite plural marriage cannot be read as a blanket rejection of Old Testament polygamy. Rather, Roper argues that Jacob’s people were guilty of violating the “Law of Lehi,” which commanded monogamy unless the Lord revealed otherwise. Their appeal to the examples of David and Solomon betrayed both scriptural misunderstanding and moral decline: those kings were specifically condemned for taking “many wives” in violation of Deuteronomy 17 and, in Solomon’s case, for tolerating idolatry. Jacob’s sermon thus functioned both as a corrective to misapplied scripture and as a reaffirmation of covenant chastity.
Roper concludes that the Book of Mormon’s treatment of polygamy reflects continuity with Israelite tradition, while also underscoring a key Restoration principle: God may command plural marriage in specific circumstances to “raise up seed,” but absent such divine direction, monogamy is the binding law. This perspective clarifies how Latter-day Saints can reconcile the patriarchal and Mosaic precedents for polygamy with Jacob’s strong defense of chastity and the prophetic commandment for his people
Bio
Matthew Roper was a research associate for the Laura F. Willes Center for Book of Mormon Studies, a part of the Maxwell Institute when this was written.
He received a BA in history and an MA in sociology from Brigham Young University.
Matt has had a long and abiding interest in the Book of Mormon and has published on issues such as warfare, Lehite social structure, interpretations of Book of Mormon geography, and other topics relating to the ancient pre-Columbian setting for the book. He also compiled and is responsible for the Harold B. Lee Library’s electronic collection of nineteenth-century publications about the Book of Mormon (1829–1844). His current research and publication efforts focus on questions of Book of Mormon authorship, historical and contemporary interpretations, and the intellectual history of Latter-day Saint scripture.
He and his wife, Julie, live in Provo, Utah, and have five children.
3:30 PM
Tyler Golightly
Who Shall Ascend Into the Hill of the Lord?: An Old Testament Framework for Understanding the Exclusive Nature of the Temple
Abstract
Tyler Golightly addresses one of the most common modern challenges for Latter-day Saints: explaining the temple’s closed, recommend-only access in a world that prizes openness and transparency. To many outsiders—and even to some members—the temple’s exclusivity can appear secretive, isolating, or cult-like. Drawing on the Old Testament, Golightly argues that such concerns arise from a lack of framework for understanding sacred space, a framework the Bible itself provides.
Surveying Exodus, Leviticus, Psalms, and Ezekiel, Golightly outlines how ancient Israel viewed the tabernacle and temple as the literal dwelling places of God, where holiness demanded clear boundaries between sacred and profane. Entering God’s presence required preparation—ritual, ethical, and priestly—with improper access leading to catastrophic consequences, both individually and communally. This graded holiness system helps explain why sacred spaces were restricted and why worthiness was so closely linked with access.
Golightly then connects these Israelite concepts to Latter-day Saint temples. Like the tabernacle of old, temples today are set apart as holy dwelling places of the Lord. While initiation into a “priestly class” was once limited to lineage, modern temples extend access to all covenant members who meet worthiness requirements, signified through the temple recommend. Rather than ritual purity laws, Latter-day Saints emphasize moral and spiritual readiness, demonstrating that exclusivity is not about exclusion, but about preparation to encounter God.
By situating Latter-day Saint temples within the ancient scriptural framework of sacred space, this paper reframes exclusivity as a safeguard of holiness and an invitation to all God’s children to become prepared to enter His presence.
Bio
Tyler Golightly hails from American Fork, UT. He served his mission in Austin, Texas; and is studying Mechanical Engineering with an Aerospace emphasis at Brigham Young University. He and his wife Elizabeth live in Provo, Utah, and have been married for two years. He loves reading, studying Latter-day Saint history and theology, and airplanes.
3:50-4:00 PM – Break
Closing Session: Bringing It into Modern Faith
4:00 PM
Ben Spackman
The Old Testament within the Expanded LDS Canon: Interpretive Straitjacket or Parachute?
Abstract
Many non-LDS and ex-LDS hold to the view that to accept the Book of Mormon, D&C, and the Pearl of Great Price, as well as modern prophets, compels one to various impossible positions: Mosaic authorship of Genesis, a young earth, a world-wide flood, a ‘literal’ Adam and Eve story, etc. I argue that LDS theology and teaching gives us much more “wiggle-room” to make sense of the old testament.
I anticipate exploring several different LDS principles and teachings which undercut such claims. In other words, I’m not using this talk to establish particular interpretations as much as I’m trying to use these principles and teachings to give people wiggle-room to believe, a different framework.
I do not believe that faithfulness to scripture requires assent to a naive face-value understanding that everything is ancient, and everything is documentary history… even if certain Apostles have pushed that view.
Bio
Ben Spackman is a historian and scholar whose work spans Semitic languages, biblical studies, the history of science, and the history of Christianity—particularly the Reformation and modern American religion. He completed doctoral coursework in Comparative Semitics at the University of Chicago before earning his Ph.D. in American Religious History from Claremont Graduate University.
Dr. Spackman was the Tanner Fellow for Mormon Studies at the University of Utah (2022–23) and defended his dissertation in 2024. His dissertation, “The Scientist is Wrong”: Joseph Fielding Smith, George McCready Price, and the Ascent of Creationist Thought among Latter-day Saints in the Twentieth Century (ProQuest), examines how the Church of Jesus Christ of Latter-day Saints wrestled with the creation/evolution conflict in the broader context of American religious culture. His research highlights the role of hermeneutics, differing paradigms of science and expertise, and the surprising influence of Seventh-day Adventist thinker George McCready Price and Christian fundamentalism on LDS thought.
Spackman’s work has been praised as “a masterpiece” (Steven L. Peck), “a tour-de-force” (David H. Bailey), and “thoroughly researched” (dissertation committee). In his writing and teaching, he aims to bridge boundaries by translating academic, technical, and secular scholarship for both specialist and faith-based audiences.
