FAIR

Podcast

FAIR Issues 27: Mormons not Christian? That’s a fallacy of equivocation

by

Podcast: Download (6.6MB)

Subscribe: RSS

The claim that Mormons are not Christian often rests upon the classic logical fallacy known as “equivocation.” Dr. Daniel C. Peterson explains this fallacy and further explains how, while Mormons do not claim to be traditional Christians, it would be quite misleading to claim that they are not Christians at all.

The full text of this article can be found at Deseret News online.

Daniel C. Peterson is a professor of Islamic studies and Arabic at BYU, where he also serves as editor in chief of the Middle Eastern Texts Initiative and as director of advancement for the Neal A. Maxwell Institute for Religious Scholarship. He is the founder of MormonScholarsTestify.org. Daniel Peterson is the author of many books and articles, including Offenders for a Word, which is available, along with other talks by Brother Peterson, at the FAIR Bookstore.

Tell your friends about the Mormon FAIR-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon FAIR-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

Best of FAIR 12: Everything You Always Wanted to Know About Plural Marriage* (*but were afraid to ask)

by

Podcast: Download (28.7MB)

Subscribe: RSS

 

Greg Smith examines the anti-Mormon charge raised against Joseph Smith that he was lecherous from an early age and that this is somehow the psychological or psychiatric or pathological background to plural marriage.

The text of Dr. Smith’s address can be found at Fairlds.org. The listener should be aware that there are helpful notes in the written version that help provide clarifications and corrections to some comments that appear in the oral presentation. For example, a question from the audience stated that Richard Bushman believes polygamy was a faulty revelation. However, FAIR contacted Dr. Bushman and he clarified that, while he believes that section 132 is complex and difficult to interpret in our time, he has never said that it was a faulty revelation. Similarly, Todd Compton denied that he would have used the word “mistake” to describe the practice of polygamy.

Greg Smith studied physiology and English at the University of Alberta, but escaped into medical school before earning his degree. He then did his medical residency in Montréal, Québec, learning all the medical vocabulary and all the French Canadian slang that he didn’t learn during his LDS mission to Paris, France. He is now an old-style country doctor in rural Alberta with interests in internal medicine and psychiatry. A clinical preceptor for residents and medical students, he has been repeatedly honored for excellence in clinical teaching.

A member of FAIR since 2005, Greg helps manage the FAIR wiki. Due to his research interest in plural marriage, he has spoken to the Miller-Eccles study group and been published in the FARMS Review on this and other topics. With twelve years of classical piano training, he is a life-long audiophile and owns far too many MP3 files. He lives happily with his one indulgent wife, three children, and four cats.

FAIR Issues 26: Seer stone, Nephite interpreters are religion, not magic

by

Podcast: Download (5.7MB)

Subscribe: RSS

In Joseph Smith’s day, the term Urim and Thummim applied to two different translating tools: the Nephite interpreters, as well as what is called a “seer stone.” In order to understand what a seer stone is and why Joseph Smith would use it to translate the Book of Mormon, it is important first to understand the cultural context of Joseph Smith’s time, and practices in which people were engaged that today we may refer to as “magic.”

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FAIR Bookstore.

Tell your friends about the Mormon FAIR-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon FAIR-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

Mormon FAIR-Cast Nominated for a People’s Choice Podcast Award!

by

Podcast: Download (1.7MB)

Subscribe: RSS

The Mormon-FAIR-Cast has been nominated to receive a Podcast Award in the “Religion Inspiration” category. The People’s Choice Podcast Awards, better known as the Podcast Awards, are an annual set of awards given to the best podcasts as voted on by listeners. This year, 1,441,712 listeners nominated 2,698 shows. Ten shows were chosen as nominees in each of 22 different categories.

Nominations were open for 15 days in September. Podcasts that received votes were reviewed by a 22 member committee that took a variety of factors into account. The total number of votes a podcast received accounted for only 40% of the grading, with the quality of the website’s design (15%), quality of sound (15%), quality of deliverance and show format (10%), and relevance of content (20%) also being considered.

Voting for the awards will begin on October 12th and will end on October 27th at 11:59pm HST. While a single person could only cast one nominating vote, during final voting, each person (verified by IP address) may vote once each day during the 15 days that voting is open. In other words, a single person can cast 15 votes.

Please support the Mormon FAIR-Cast by casting your vote at podcastawards.com each day that voting is open. Spread the word by telling your friends. Post a link with instructions on Facebook, Twitter and Google Plus. Remind your friends to vote each day. And thank you for your continued support of the Mormon FAIR-Cast!

FAIR Issues 25: What exactly were the Nephite interpreters?

by

Podcast: Download (5.6MB)

Subscribe: RSS

When Joseph Smith received the golden plates, he also received interpreters that are sometimes referred to as “the Urim and Thummim.” Where did the interpreters come from? Is this the only Urim and Thummim, or are there others? And what about that curtain we hear about? Was there actually a curtain between Joseph Smith and Martin Harris as the translation took place? In this episode, Michael Ash begins a discussion of the way in which the Book of Mormon translation occurred and the role played by the Urim and Thummim.

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FAIR Bookstore

Tell your friends about the Mormon FAIR-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon FAIR-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

Best of FAIR 11: “Believest thou…?”: Faith, Cognitive Dissonance, and the Psychology of Religious Experience

by

Podcast: Download (24.5MB)

Subscribe: RSS

 

In this episode of Best of FAIR, Wendy Ulrich, Ph.D., observes: “In my experience, neither critics nor apologists for the Church do much to convince me whether or not to believe. Debates, analysis, and scientific evidence may alternately undermine or support my beliefs, but belief itself is a choice I wrestle God for, somewhere in a dark swampland of my inner landscape, where not only God’s credibility but my own are at stake.

….

“I have noticed that many of the people I have known who have left the Church did not do so because they believed too little, but because they believed too much. In their excessive idealism, they have held Church leaders or God to expectations which were inevitably disappointed, and they have felt betrayed. They have not believed God when He told them that ours is a lonely, dreary world where we will surely die, and they have chosen instead to believe another version of reality, one which claims that they can be protected from being molested, disappointed, or made afraid. They have been angry at God or other Church leaders for not keeping promises which God has not, in fact, made. I note with interest that of all the names for the Savior in holy writ, He is never called the Preventer. Agency is the plan, and this means that all of us, including Church leaders, learn by our mistakes and are subject to misinformation, blindness, hubris, and error. The old joke is too often true: In the Catholic church everyone says the pope is infallible but nobody believes it; and in the Mormon church everybody says the prophet is fallible but nobody believes it.

“When Christ asks the question of His remaining disciples, ‘will ye also go away?’ it seems to be in recognition that they may be feeling betrayed or disillusioned by His words and requirements, as others were. Their response is not brimming with irrational enthusiasm. They seem to say, somewhat wistfully, as if recognizing that perhaps leaving would be an easier choice, ‘to whom, Lord, shall we go? Thou hast the words of eternal life.’ We do not leave because we are blind to the challenges or brainwashed into commitment, but because we will have more cognitive dissonance, more to explain to ourselves, if we leave. We have found here things that we hold dear, that support and enrich our lives. We, like the reluctant disciples of old, have found here words of eternal life, which is to say that we have found knowledge of God and Jesus Christ, whom He has sent. These relationships, these pearls of great price, are worth the sacrifices and the disappointments and the askance looks of our friends who wonder what we could be thinking.”

Wendy Ulrich, Ph.D., was a psychologist in Ann Arbor, Michigan for 20 years before moving to Montreal, Quebec for a three-year mission. She has served as president of the Association of Mormon Counselors and Psychotherapists, has authored numerous professional articles in both psychology and business, and has done consulting and training for such corporations as Marriott, Johnson & Johnson, University of Michigan, General Electric, and United Way. Dr. Ulrich is founder of Sixteen Stones Center for Growth in Alpine, Utah, providing seminar-retreats for LDS members seeking personal and spiritual growth and development. She and her husband have three children.

Dr. Ulrich is the author of the book Weakness is Not a Sin. The full text of Dr. Ulrich’s talk can be found at Fairlds.org.

FAIR Issues 24: The cure for an intellectual apostasy

by

Podcast: Download (5.4MB)

Subscribe: RSS

“The cure for an intellectual apostasy is enlarging both one’s spiritual and intellectual knowledge.” One important thing to know is the way in which God works through prophets. “[T]he Lord doesn’t typically drop revelation into the minds of prophets. More often than not, the Lord grants revelation according to petitions for help or understanding.” Some examples of this are given in this article.

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FAIR Bookstore.

Tell your friends about the Mormon FAIR-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon FAIR-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

FAIR Issues 23: “Reformed Egyptian” an evidence for Book of Mormon

by

Podcast: Download (5.9MB)

Subscribe: RSS

Did Joseph Smith make up the idea of “reformed Egyptian?” Would devout Israelites have written in the language of pagans such as the Egyptians? Do modern archeological discoveries provide parallels for such a concept? If the Nephites spoke Hebrew, why is there no evidence for the Hebrew Language in Ancient America?

The full text of this article can be found at Deseret News online.

Brother Ash is author of the book Shaken Faith Syndrome: Strengthening One’s Testimony in the Face of Criticism and Doubt, as well as the book, of Faith and Reason: 80 Evidences Supporting the Prophet Joseph Smith. Both books are available for purchase online through the FAIR Bookstore.

Tell your friends about the Mormon FAIR-Cast. Share a link on your Facebook page and help increase the popularity of the Mormon FAIR-Cast by subscribing to this podcast in iTunes, and by rating it and writing a review.

Best of FAIR 10: On Being An Apologist: Imperatives, Predicaments, Perils, and Blessings.

by

Podcast: Download (28.2MB)

Subscribe: RSS

Robert White discusses his experience as a church leader and as an apologist. He explains why apologetics is important and cautions against some pitfalls of apologetics. As C.S. Lewis said, “nothing is more dangerous to one’s own faith than the work of an apologist. Because no doctrine of that Faith seems to me so spectral, so unreal as one that I have just successfully defended. . . . That is why we apologists take our lives in our hands and can be saved only by falling back continually from the web of our own arguments … from Christian apologetics [in]to Christ himself.  That is also why we need one another’s continual help — oremus pro invincem (let us pray for one another).”

He shares his thoughts on the idea of inoculating the saints against anti-Mormon arguments. In providing an inoculation, can we be sure we know what disease, or argument, each individual will be exposed to? Is it possible that we may do more harm than good in administering the wrong inoculation? He contrasted inoculations with transfusions. The Gospel Principles manual is designed “not [to] inoculate but transfuse into the lives of the Latter-day Saints the fundamental faith in the fundamental gospel restored through the Prophet.” If people know the Church is true, then they will be strengthened against the attacks of anti-Mormon arguments when encountered.

The full text of this address can be found here.

Robert B. White, Q.C., served a mission in Eastern Canada after which he returned to Edmonton and received degrees in finance (with distinction) and law (with distinction and the Silver Medal) at the University of Alberta. He is a senior partner and litigation practice group leader in a large, multi-national law firm with offices across Canada and in Japan. Robert works exclusively in trials and appeals and loves the law. He is listed in each of the three published, peer reviewed “Best Lawyers in Canada” lists. He was hired as an adjunct professor in law while in my third year of law school, and while practicing he taught for 18 years. He has written four law books, all published by Canada Law Book, with a second edition of one under way. Robert has served in many Church positions, including bishop, stake president, and area seventy. He is married to Lonni. They have six children and twenty grandchildren.

FAIR Questions 2: Recognizing the Voice of the Spirit

by

Podcast: Download (10.0MB)

Subscribe: RSS

FAIR Questions features a question that was submitted to FAIR volunteers through the FAIR website at fairlds.org. The answer in each episode is compiled from the various responses provided by the volunteers.

And now for the question:

How do I find a way to not only discern the Spirit from emotion, but how can I become convinced that the Spirit is actually real? How can I come to know that spiritual experience is not just a product of chemical processes in the brain? I mean, I’ve prayed about the truth of the Book of Mormon and the gospel and I have gotten answers to my prayers, but how can I come to know whether or not this is from God, and not just either a part of my subconscious or a delusion.

And now for the answer:

John taught us that there are a variety of influences, or “spirits,” that can be mistaken for revelation. He taught us that we should put these various influences to the test to see if they are of God. (1 John 4:1.) Similarly, Paul taught us to “Prove all things.” (1 Thess. 5:21.) Christ Himself warned, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.” (Matt. 7:15.)

In order to put the various voices we hear to the test, it is first important to learn how the Spirit communicates with us. The Spirit can manifest itself in a number of ways. In the account of the two disciples who met the resurrected Savior on the way to Emmaus, one of the believers said, “Did not our heart burn within us?” (Luke 24:32.) We are all familiar with the counsel given to Oliver Cowdery as he attempted to translate the Book of Mormon. He was told that, after he studied it out in his mind, and prayed about it, he would experience a “burning in the bosom” if he was right, but a stupor of thought if not. (D&C 9:7–9.)

On another occasion, Oliver was told that, if he needed further confirmation regarding the truth of the work in which he was engaged, he needed to simply remember the peace he experienced in his mind that came to him when he had earlier prayed about it. (D&C 6:23.)

Christ called the Holy Ghost “the Comforter.” (John 14:26.) Paul also taught that the Spirit brings peace. It can also fill one with love, joy, patience, gentleness, goodness, faith, meekness and temperance. (Gal. 5:22-23.) The Spirit may sometimes give us a sense of constraint so that we will feel that we should do something, or not do something that is contrary to our natural inclinations. (See, e.g., 1 Ne. 4:10; Alma 14:11.)

The spiritual experience of the Nephites following King Benjamin’s famous speech teaches us how the spirit actually softens our heart, makes us willing to covenant with God, and diminishes our disposition to do evil. (See Mosiah 5:1-5.) This is a wonderful yardstick to use. If you feel no desire to do evil, but to do good continually, and your heart is softened so that you are willing to make covenants with God, then you can rest assured that it is the Spirit that is working upon you.

While the Spirit often communicates in the language of emotion, people have reported hearing an audible voice, or at least words that pop into their minds. Enos reported that while he was “struggling in the spirit, . . . the voice of the Lord came into [his] mind.” (Enos 1:10.) The Spirit has been described as a “still small voice.” (1 Kings 19:11-12.) As it speaks to our minds, as well as our hearts, it may bring things to our remembrance. (John 14:26.) Joseph Smith, before receiving revelation on baptism for the dead, reported that the subject seemed “to occupy [his] mind, and press itself upon [his] feelings the strongest.” (D&C 128:1.) The Lord told Oliver Cowdery, “I will tell you in your mind and in your heart, by the Holy Ghost, which shall come upon you and which shall dwell in your heart.” (D&C 8:2.) Alma taught that as the Spirit helps a person to recognize the truth of God’s word, that person will notice that God’s word “beginneth to enlarge [his] soul; yea, it beginneth to enlighten [his] understanding, yea, it beginneth to be delicious to [him].” (Alma 32:28.) Joseph Smith explained that “A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon.” (TPJS, p. 151.) As the Lord promised, “I will impart unto you of my Spirit, which shall enlighten your mind, which shall fill your soul with joy.” (D&C 11:13. See also D&C 6:15.)

So, how are we to know if those feelings, thoughts or words are from God? John taught us that “Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God.” (1 John 4:2-3.) After warning us of false prophets, Christ gave us the way in which they may be tested: “Ye shall know them by their fruits.” (Matt. 7:16. Compare Alma 32:27-43.)

In answer to the question, “How do we recognize the promptings of the Spirit?” President Hinckley read in Moroni chapter 7, and then said: “That’s the test, when all is said and done. Does it persuade one to do good, to rise, to stand tall, to do the right thing, to be kind, to be generous? Then it is of the Spirit of God. . . .

“If it invites to do good, it is of God. If it inviteth to do evil, it is of the devil. . . . And if you are doing the right thing and if you are living the right way, you will know in your heart what the Spirit is saying to you.

“You recognize the promptings of the Spirit by the fruits of the Spirit—that which enlighteneth, that which buildeth up, that which is positive and affirmative and uplifting and leads us to better thoughts and better words and better deeds is of the Spirit of God” (Teachings of Gordon B. Hinckley, 260–61, referencing Moroni 7:13, 16-17.) Similarly, Hyrum Smith was taught that the Spirit leads us to “do good—yea, to do justly, to walk humbly, to judge righteously.” (D&C 11:12.)

It is important to note that it will be difficult to recognize the voice of the spirit if our actions are not conducive to spirituality. The Savior taught, “If any man will do his will, he will know of the doctrine, whether it be of God, or whether I speak of myself.” (John 7:17.) The Spirit often accompanies activities such as prayer, scripture study, fasting, the performing of ordinances, worship through song, instruction, meditation, and temple attendance, expressions of love and service. It is more difficult for the Spirit to communicate with one who is engaged in activities of lust, anger, or greed, or even simple noise and confusion.

Furthermore, God’s house is a house of order. (D&C 132:8.) God will not inspire His leaders to give certain instructions, and then inspire His children to disobey those instructions. Therefore, one of the ways to verify the voice of the Lord is to test the inspiration one received for consistency with the words God has already spoken through his leaders in the scriptures, at General Conference, or in a private meeting with a bishop.

We can also know that a prompting is not of God when we feel to direct the affairs of another person over whom we have no authority. As Elder Dallin H. Oaks has taught, “only the President of the Church receives revelation to guide the entire Church. Only the stake president receives revelation for the special guidance of the stake. The person who receives revelation for the ward is the bishop. … When one person purports to receive revelation for another person outside his or her own area of responsibility … you can be sure that such revelations are not from the Lord” (“Revelation,” New Era, Sept. 1982, 46).

Of course, God has His own timeline, and His ways are not our ways. (Isaiah 55:8.) We cannot force the hand of God either in immediately providing revelation or in sending us revelation that simply conforms to our own preconceived notions or desires. We should be careful in following feelings that simply confirm our own biases. In contrast, if we are feeling prompted to do something that challenges us to grow, and something we may not have otherwise chosen for ourselves, this may be an indication of authenticity. In short, a humble and submissive soul is more susceptible to the whisperings of the Spirit. We should follow the example of Christ who asked that he might be spared from drinking from the cup of the atonement, but afterward said “Nevertheless not as I will, but as thou wilt” (Matt. 26:39)

Could it all just be brain chemicals? We should be careful not to confuse the effects of the Spirit with the Spirit itself. As the Spirit brings peace, joy, motivation to do good, etc., these will be experienced in the brain like any other thought or emotion. However, just as an event that brings us joy is not joy itself, the fact that the Spirit can bring us joy does not mean that the Spirit is a mere emotional effect or process of the brain. It takes more effort to believe in the Spirit than in something we can sense with touch or sight, but that does not make the Spirit less real. While we cannot see gravity, we can observe its effects. Similarly, we can seek true revelations and observe their effects.

Like any other talent, discerning the voice of the Spirit takes practice. It also involves a process of trial and error. One member of FAIR reported that he went through a couple months in his teenage years where he thought he was receiving all kinds of revelations on all kinds of topics. As time went on, and many of the impressions turned out to be false, he learned valuable lessons on how to tell the difference between the Spirit, and other influences. As he has gained experience, he says that he has more confidence in sorting out his feelings.

Learning what the Spirit is and how to respond is one of life’s most important lessons. As you follow the impressions you have, don’t be discouraged when you find that they are not from God. Just learn from your experience. As you act on true revelation from God, you will come to better recognize the voice of the Spirit. As you follow the Spirit, its voice will become clearer and revelation will become more frequent.

If there is an issue that you have been wondering about, you can often find the latest answers at the FAIR wiki, found at fairmormon.org. If you can’t find your answer there, feel free to pose your question to the FAIR apologists by visiting the FAIR contact page. Occasionally, such a question will be featured on FAIR Questions. Before questions are used for this podcast, permission is obtained from the questioner.

Questions or comments about this episode can be sent to [email protected], or join the conversation at fairblog.org.

Tell your friends about us and help increase the popularity of this podcast by subscribing in iTunes and by writing a review.

Music for this episode was provided courtesy of Lawrence Green.

The opinions expressed in this podcast are not necessarily the views of the Church of Jesus Christ of Latter-day Saints, or of FAIR.