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Mormon FAIR-Cast 112: Dead Sea Scrolls

October 24, 2012 by SteveDensleyJr

https://media.blubrry.com/mormonfaircast/www.fairlatterdaysaints.org/wp-content/uploads/2012/09/2012-0712-Kevin-Barney-DEAD-SEA-SCRO.mp3

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How were the Dead Sea Scrolls discovered? How many scrolls have been found? Has there been an attempt to prevent scholars from translating them? Have some of the scolls been withheld from the public? Who were the authors of the Dead Sea Scrolls? Were they Christians? Did the Dead Sea Scrolls authors believe in a pre-earth life? What value should Latter-day Saints place in the Dead Sea Scrolls? Kevin Barney discusses these questions in this live interview with Mills Crenshaw that appeared on K-Talk radio on July 12, 2012, in Salt Lake City, Utah.

Kevin Barney, a public finance attorney in Chicago, has published dozens of articles about Mormon studies in academic journals. He also serves on the Board of Directors of FAIR and of Dialogue: A Journal of Mormon Thought and writes for By Common Consent.

This recording is posted here by permission of K-Talk Radio. The opinions expressed in this interview do not necessarily represent the views of FAIR or The Church of Jesus Christ of Latter-day Saints.

Filed Under: Dead Sea Scrolls, Podcast

Mormon FAIR-Cast 111: More on DNA Evidence and the Book of Mormon

October 17, 2012 by SteveDensleyJr

https://media.blubrry.com/mormonfaircast/www.fairlatterdaysaints.org/wp-content/uploads/2012/09/2012_08_12_religion_today.mp3

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How much Native American DNA has actually been tested? Has any of the testing revealed a connection to the Middle East? If so, what conclusions can we draw from this? In this episode of Religion Today, which originally aired on KSL Radio on August 12, 2012, Martin Tanner follows up on his interview with Dr. Ugo A. Perego regarding DNA research.

This recording was used by permission of KSL Radio and does not necessarily represent the views of The Church of Jesus Christ of Latter-day Saints or of FAIR.

Filed Under: Book of Mormon, DNA, Podcast

Keeping the Faith During the Mormon Moment

October 17, 2012 by John Lynch

I want to take a brief break from the present focus on critical evidences of the restoration, and turn momentarily to another topic.

I recently attended a conference for religion news writers in Bethesda, Maryland, and it left me with some pointed thoughts. For 3 days at the Religion Newswriters Association annual conference, religion and politics were discussed amongst strangers (sshhh! some of us became friends). Catholics, Protestants, Mormons, Buddists, Islamists and secularists met and discussed a variety of topics in the news – all relating to religion. Except for a single panelist who singled out a solitary religion for criticism (guess which?), all religions were treated with respect and deference.

During the conference, we were told we live in the “Mormon Moment” – a time when there is an extraordinary amount of attention being placed on the Church. Culturally, we are highlighted in popular programs, stage plays, and political arenas. Our sacred beliefs are introduced to others through secular channels, and the world around us is beginning to notice us and, in some ways, to accept us.

Some of this attention is welcome. More people who are familiar with us are recognizing the positive traits developed from faithful living within a gospel context. They highlight these in articles, blogs, commentaries, documentaries and editorials. Some of the attention is less welcome. We are harpooned and satirized on stage, stereotyped on film, and misrepresented on the internet. We are sometimes mocked by comedians, patronized by secularists, and put down by critics. Such less-welcome attention is not new to us, and in fact may have felt like the norm since the days of Joseph Smith when he said:

D&C 127:2 And as for the aperils which I am called to pass through, they seem but a small thing to me, as the benvy and wrath of man have been my common lot all the days of my life; . . . nevertheless, deep water is what I am wont to swim in. It all has become a second nature to me;

Like Joseph, we may feel that dealing with the secular mocking of sacred things, or that polemic preaching against us, is the deep water we are wont to swim in. We accustom ourselves to a constant expectation of clarifying, educating, explaining, correcting, and testifying. For some of us, I am sure there is a hope that the “Mormon Moment” will prove to be a tidal wave of positive pressure within society to accept us on our own terms; to recognize our good, to overlook our shortcomings, and to accept us as one of their own.

The Challenges of a Public Church

It may be true that we are turning a corner of sorts. We may be finding that, at least in certain circles, we are finding less resistance and more acceptance. Some of it may be because we are feeling more comfortable in our own societal skin, as is evidenced by the very deft treatment by the Church of the popularity of the Broadway play “The Book of Mormon.” Rather than criticize or complain about the crass content of the musical, the Church took advantage of the attention the Tony award-winning presentation placed on the Church. They put up posters in New York and in the playbills in Denver, inviting those who have seen the play to now “read the book.” In fact, the Church’s only comment regarding the play was a single sentence reply that read:

“The production may attempt to entertain audiences for an evening, but the Book of Mormon as a volume of scripture will change people’s lives forever by bringing them closer to Christ.”

Of course, if acceptance comes about because the world is indeed receiving us on our terms, then we should feel grateful for the change in sentiment. If it is because we are turning more to be like the world, then a caution is perhaps in order.

There are efforts afoot in some circles to reshape the Church more into an identity than a faith. Individuals who welcome what they feel are the positive aspects of participation and identity want to separate these elements from what they perceive as negative aspects. Many of these individuals want freedom to criticize and even decry the Church while maintaining their cultural identities as Mormons. They want to be able to maintain their friendly associations even while disassociating themselves from that which makes us unique. Indeed, rather than be “in the world, but not of the world” they want to be “of the Church but not in the Church”. Perhaps they desire to simultaneously be accepted by the world and their LDS friends and family while they side with the world against much of what the Church holds sacred.

This is a dichotomy that is not easy to maintain. It places tremendous pressure on the individual and their associations. Too often they are unable to restrain their critical views, and they find that Church members whom they associate with become uncomfortable having one close to them trying to draw them away from the Church. The result, not surprisingly, is that once close associations sometimes become weak or even broken.

For the believing member, this is a great challenge! On one level, they love the person who is critical, and want desperately to help them maintain whatever association they can with the Church. They are their friend, and want to continue to associate with them, and enjoy their company.

Keeping the Faith

On another level, they are appropriately cautious of the need to safeguard the witness they have personally obtained of the truthfulness of the gospel. They are mindful that constant criticism and negative influences can debilitate their own efforts to maintain the spirit and to live a gospel centered life.

Some of these people often reach out to FAIR, desperately seeking help and assistance as they struggle through their crisis. They ask for information, help, and perspectives to enable them to manage such situations. It is deeply unsettling for me to witness their hearts torn by the inability of someone they love to “keep the faith.” I recognize in their written “voices” a hopeful longing that the Lord would give their loved one a “light and voice” on their personal road to Damascus, which would turn them in a single experience away from their meandered path to the straight and narrow one we all try to maintain.

In my own efforts to counsel such individuals, I have sought to emphasize three critical points. First, our primary concern must be towards building upon the things we know to be true as we work through the questions that we have not answered, such as might be raised by our close acquaintance critics. Second, if we are to ever help our loved ones return to faith, we simply must maintain our relationship, which might mean an armistice on religion where we both agree to leave the subject alone. Third, we must be faithful in our own lives!

I could write a lengthy treatise on the first two points, but what do I mean by this last one? What does it mean to be faithful? Is it possible that we might prove ourselves worthy to convey a single spiritual experience that would turn back the progressive hands of degenerated faith and restore in an instant that which has likely been lost over a lengthy period of time? Perhaps, but in my experience, it is seldom that easy.

I would argue that the faith we need to develop or maintain is not some singular powerful influence with an undeniable force to change others, but a quiet constancy of behavior that exemplifies the inner assurance that we have that our path and purpose is correct.

Many years ago, I was thinking about the term “faithful,” as in the dog that proverbially retrieves slippers or newspapers, or the geyser that spouts an impressive display on a regular interval. As I thought about the constant, unwavering nature of the behavior associated with the term, I realized that such constancy of the “faithful” is what makes the same reflective of one who is “full of faith.” I realized that great faith is not so much manifest in singular events that move mountains, but in the constant, unwavering loyalty to a pattern of behavior borne of deeply held beliefs. I was so impressed with such a realization that I wrote the following.

Faith as a Seed

Two on a journey were stopped at a hill.

The Lord said “remove it”. They each said “I will!”.

Then one set to praying, whose faith he thought strong –

Who said in himself “This shouldn’t take long!

I know in my heart, if I merely have faith

That I can move mountains like this from their place.”

Thus all the day long and into the night

This man knelt in prayer, and prayed with all might.

But begging with fervor the mound remained still,

‘Till slowly it weakened, then broke the man’s will.

So, soon discontented and fearing the task

This man left the mountain – returned on his path.

 

The other man humble, with faith no less strong –

Who heard the Lord’s will but thought the task long –

Delayed not a moment but did as God asked.

Thus grabbing a handful he set to the task.

So, trusting in God, though hard it might be,

He carried by handfuls the earth to the sea.

Yes, daily he labored, though weak in his skill

To move the great mountain and do the Lord’s will.

‘Till days turned to weeks, and weeks became years.

But still the man labored despite all his fears.

So slowly the mountain by handfuls did flee

From one of great faith ‘till it entered the sea.

And thus came the saying, of faith and the seed –

That man can move mountains, if he but believes!

John Lynch, 1995

 

This is perhaps a bit too lyrical for some, but for me at least it illustrates what I believe a profound truth. Greatness lies not so much in the singular events that rise above all others, such as a mountain moving en masse to the open ocean, but in the constant, often unnoticed daily decisions that form our character and reinforces our personal faithfulness to gospel truths.

In this poem the daily simple efforts of small progress, persisting over a lifetime, resulted in the remarkable accomplishment of a mighty mountain being subdued by a humble, obedient servant. In the monumental efforts some of us might face in helping those we love struggle through the seemingly insurmountable task of helping them regain a lost testimony, we would do well to take such an example to heart. We should not expect that some singular event will turn the tide of disbelief and convert the Sauls in our lives into Pauls, although this might happen. Rather, we should expect that our own constancy in behavior and dedication to gospel teachings and our own fidelity in seeking and obeying prophetic counsel, will serve as a template of example that will work by “handfuls” to remove the mountain of disbelief from the hearts of those we love.

We should remember that the “Mormon Moment” that seems to be upon us in an instant has been over 182 years in the making! The prejudice and criticism we have experienced in the past is not likely to disappear any time soon despite improvements we see in some quarters. Progress we make in one arena is likely to be offset by a rise in opposition in another. Like the man moving the mountain, we need to constantly and consistently deliver handfuls of positive examples from the mountain of opposition and place it into the sea of understanding and acceptance.

In our personal relationships, and in our Church-wide relationship with society, we need to maintain our own fidelity to gospel principles. Constant in our conduct, bold in our beliefs and humble in our service, we can move mountains! Those we love personally, but who struggle, may yet be moved by a handful of doubt we cast into the ocean some many days hence by some small faithful act we perform. Some group in society who looks critically upon us today may yet convert criticism to acceptance if we but remain unwavering in our collective personal lives and public comportment.

In the end, however, how much faith we personally have is not reflected in how big of a mountain we can move in a single prayer, but in the daily devotion we give in simple tasks given us by God. Indeed, through simple and small means, great things can be brought to pass by the “faith-full”!

 

This article also appeared in Meridian Magazine.

Filed Under: Apologetics

Notes on Apologetics

October 17, 2012 by Kevin Barney

Over the last couple of days I’ve seen a number of comments around the Bloggernacle and on Facebook that reflect some fundamental misunderstandings of Mormon apologetics in general and FAIR in particular. (Such as a confusion of material on the Mormon Dialogue Board with FAIR, and such as attributing material from the FARMS Review to FAIR.) I thought it might be worthwhile in light of this kind of persistent misunderstanding to share my comments on apologetics from this past summer’s Sunstone Symposium. Kaimi organized a session on the topic, featuring him, me, Bridget Jack Jeffries and John Charles-Duffy. Below I have attempted to produce a rough transcript of my comments. At the end I have reproduced the questions, followed only by my own comments (not those of the other panelists). (To hear the entire session, you may order a download from Sunstone for under $3.00.)

Hi. This is my vacation so I didn’t really prepare anything to say. I plan to just talk off the cuff a little bit. First of all, let me tell you a little bit about what apologetics is. As Kaimi said I’m involved with FAIR, which stands for the Foundation for Apologetic Information and Research. I was not involved in the formation of the organization or the choice of the name, which name is somewhat unfortunate. For years we have gotten e-mails asking us “Why are you apologizing?” Because apologetics is a word that is not really native to the Mormon tradition. It is well known in other traditions, but not in ours. It comes from the Greek word apologia, which means “defense,” and refers to that branch of theology that has to do with defending religious faith by rational means. There are Mormon apologists, Evangelical apologists, Catholic apologists, Jewish apologists, and Muslim apologists. If you’re a religious group that seeks to interact with the wider world, you need apologists. So that’s the first thing.

Second, in Mormon discourse a lot of times the word apologist is thrown around as a slur. I personally don’t perceive it that way. Jack and I both have a background in classics at BYU, and I remember reading Plato’s Apology, in the original sense, not the modern English sense. So to me being an apologist is a perfectly honorable thing, not something one has to ashamed of.

Also, I think apologists often wear different hats at different times. I know I certainly do. I sometimes act in the role of an apologist and wear that hat. Sometimes I wear the hat of a scholar. (I’ve published some 30-odd articles in Mormon studies, some with an apologetic slant and some without.) I wear the hat of a regular member as well; I teach Sunday School in my home ward. I sometimes wear the hat of a social critic. Some of you are aware that I blog at By Common Consent, and in that forum I often have occasion to critique the Church and its policies. Among apologists there is a spectrum, and I think it’s fair to say that I’m very liberal in the world of apologetics; probably about as liberal as one can be and still wear that particular hat. Kaimi mentioned LGBT rights. I’m there with Joanna; Ralph Hancock is not, if you read his post on Times and Seasons. So there is a wide spectrum of belief and practice within the apologetic universe.

What I’d like to do now, in the wake of what happened at the Maxwell Institute, my friend Russell Arben Fox sent around an e-mail to about 15 of us, asking for our thoughts on apologetics. And I want to use my response to him as a framework for this address.

I think of apologetics as operating within three different spheres. First is what I call (these labels are just my own) “engagement apologetics.” What I mean by that is when you engage directly with the critic. That’s like debate, the aggressive style people think of. Rhetorical combat in the octagon; two people enter, one leaves, that kind of mentality. Today a lot of that takes place on message boards; that is the venue for this style of apologetics. Personally that’s not my style and I don’t do it. That is partly because I know myself well enough to know I wouldn’t be any good at it. A lot of that is just a personality issue; I’m a very empathetic person. Kaimi mentioned Dan Peterson and Lou Midgley; I know those guys, I’m friends with those guys, and I don’t view them as the Anti-Christ. But I know and am friends with everyone else, too. I really don’t want to roll around wrestling in the mud with someone; it’s just not my style. I don’t care much for message boards; I’m much more of a blog person. I’m a live and let live kind of guy.

There is also what I call scholarly apologetics. John Charles-Duffy in his lengthy Sunstone article was not only insightful but perhaps prescient in a way we wouldn’t have known in 2004. He talks about a number of tensions. There is an anti-contention tradition in the Church, and that style butts heads with that. There is also an anti-intellectual tradition in the Church, and apologetics by its nature uses scholarship, in a way that traditional Mormonism hasn’t, so in many ways apologetics has been a progressive influence in the Church. I agree with his conclusion there. I mention this article because he talks about “orthodox scholarship,” which is a good label, but I’m going to include this under the rubric of apologetics.

What I mean by scholarly apologetics is sort of classic FARMS. FARMS stands for the Foundation for Ancient Research and Mormon Studies, a foundation established by John Welch in 1979. It was eventually absorbed into BYU in the 90s at the request of GBH (hard to say no to him!). I’m not part of FARMS but I know those people, and I know there was a lot of concern at the time with going into BYU, and there was concern that what has happened would happen. Scholarly apologetics is applying the tools of scholarship assuming Mormon faith claims. It involves things like peer review and cite checking and footnotes and linguistic tools and dead tree publication. So FARMS would put on a conference on the Allegory of the Olive Tree, a two-day conference, and they would invite scholars and then publish a book with the proceedings. That was not directly engaging anyone but providing a scholarly apparatus around Mormon faith claims.

The third kind of apologetics is what I call educative apologetics. And that is what I see as the role of FAIR today. Now FAIR originated almost exclusively as an engagement apologetics organization. FAIR originated as an internet-based group in the late 90s (I wasn’t around then). What happened was that there were religious discussions on the old AOL message boards, and the Mormons were getting pushed around. They were the 98 pound weaklings because they didn’t control the venue. The people that did limited their access and things like that. So FAIR originated as a group of people banding together electronically for self defense. And so FAIR created its own message board. And in those early days it was very much this engagement style, let’s arm wrestle over this stuff. Then after a few years it changed its focus and gave up its message board. Some people still refer to that board as the “FAIR boards,” but FAIR has had no control over those boards for about a decade now. FAIR’s mission became one of educative apologetics. Its focus is inward, on members of the Church.

So a Primary teacher goes to prepare a talk, opens up google and enters some innocuous search term. Somehow she goes down a rabbit hole and she finds out some weird thing about the church she’s never heard before and is freaked out. So what does she do? Well in the Mormon tradition you go talk to the bishop. But the bishop has a degree in engineering from BYU; he’s never heard of this thing and is of no help. Probably no one in her ward knows anything about it. So where does she turn? That’s where FAIR tries to help. FAIR has a wiki it has developed over time, using wiki software and collaborative editing, crowd sourcing, that sort of thing. It has become a repository of every anti-Mormon argument there is. Some people think that’s a bad thing, because we’ve cataloged all of these arguments against the Church, and it is in effect a smorgasbord of anti-Mormonism. But you gotta do it, because people are going to find this stuff. We live in the internet age. When I was a missionary you would only encounter these things if you specifically went looking for them or if your crazy Aunt Sally sent you a tract in the mail. That’s not the case anymore; you’ve got the internet, baby. You’re one search away from finding this stuff. And we’ve got a lot of skeletons in the closet, a lot of bodies buried in the backyard. And we haven’t been very forthcoming as a Church about all that stuff. The Church kind of hopes people won’t find it and we won’t have to talk about it. That doesn’t work anymore; someone has to be able to talk about it

FAIR also has a feature called Ask the Apologist. If you can’t find what you want on the wiki, you can write in and it will go to a private e-mail list with over 100 volunteers, and someone on that list will respond to your question. I’ve probably answered over a thousand of those questions over the years. I love doing that, helping someone who is troubled by something. A lot of times it’s just a matter of putting something in context. People come to these things with fundamentalist, black and white thinking, very presentist, so sometimes you just need to inculcate a little historical consciousness in them. And when you practice that kind of apologetics it’s a virtue to be conversant with the literature. I’ve been reading Dialogue and Sunstone and JMH and everything else for decades. So I’ll remember that there was an article about that, and I’ll suggest they read that.

So those are the kinds of apologetics as I conceive of them. I do think there is a role for engagement apologetics. Whether it has to be under the umbrella of a university, I don’t know; I’m a little ambivalent about that. I can understand NAMI wanting to go a different direction. If this takes place I imagine that FARMS will reform under a different name and continue doing what it did before. [Since then the appearance of The Interpreter has confirmed this.] I don’t know, that’s just a guess.

Anyway, those are my thoughts on the subject, so I’ll sit down.

Questions:

To what extent does the Church countenance FARM or FAIR? I want to add something on the FAIR aspect of that. FAIR has always been clear it is completely independent of the Church. We have to be. For some people that’s a problem; they won’t listen to us without an explicit endorsement. If so, so be it. Some of the brethren are more supportive of apologetics than others.

Lutheran pastor; doesn’t understand the controversy. As Kaimi mentioned, Dan Peterson was the long time editor of the FARMS Review (the name has changed over time). That organ is the most explicitly apologetic of NAMI. He was on a lengthy trip to Europe, and received an e-mail from Gerald Bradford that he was being removed as editor. Universities remove editors all the time; it didn’t have to be this controversial. I don’t know Bradford personally, but I respect his scholarship. I suspect he thought it would be easier to do this way. Dan Peterson is a very controversial figure. I talked about different styles of apologetics, but they bleed into each other at the margins, and Dan has been active on the message boards, and that style has bled into the Review to some extent.

Can a career be made in apologetics? To what extent should an organization maintain its original mandate v. adapting to changing times? I’m going to answer your first question: “No.” Although some of the people involved are university professors and use those skill sets tangentially in apologetics.

Different parties are asserting institutional support or not. How do we define apologetics when there is no specific institutional backing? Mentioned Joanna Brooks. I think I see where you’re going with this now. I love Joanna, and in many ways what she does is apologetics. She’s making the case that you don’t have to check your brain at the door to be a Mormon. A lot of people would say that some of what Richard did in RSR is a kind of apologetic. Much of the Bloggernacle is apologetic in some sense. Apologetics is much broader than what people usually think of under that rubric.

[More on the controversy.] I don’t know that there was any GA impetus behind this move. Someone wrote a paper critiquing John Dehlin’s work, he got wind of it, and contacted a GA about that. That may have given Gerald an opening to do something. There has long been an anti-apologetic wing of FARMS, which sounds weird to people, because they assume FARMS is monolithic. There is academic politics involved. I’m not convinced this was a GA driven thing, but rather a matter of academic politics. Attitude of GAs towards apologetics remains a mixed bag; some favor it, others don’t.

Questioner talked about an independent objective reality. How does apologetics cope with that? Don’t you have to throw up your hands and say it’s ridiculous to defend a God who drowns all those people? I don’t know that there is an objective reality. We think we see things as they are, but instead we see things as we are. This is actually a big issue in apologetic discourse and involves postmodernism. (From audience member to questioner: “Study philosophy.”)

This entry was cross-posted from By Common Consent

Filed Under: Apologetics

Mormon FAIR-Cast 110: John Sorenson Takes Questions

October 10, 2012 by SteveDensleyJr

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Dr. John Sorenson takes questions in this live radio interview that took place on July 30, 2012 on Drive Time Live with Mills Crenshaw on KTKK Radio. Dr. Sorenson first explains how he became in involved in MesoAmerican studies. He then responds to a variety of questions, including: Is there archeological evidence for the truthfulness of the Book of Mormon? What of the Native American settlements and Hebrew DNA among Native Americans in North America? What are we to make of the mention of elephants, horses, cows, oxen, etc. in the Book of Mormon? And, is there any evidence of a form of “Reformed Egyptian” writing in MesoAmerica?

John L. Sorenson is professor emeritus of anthropology at Brigham Young University. He holds bachelor’s and master’s degrees in archaeology from BYU, a master’s degree in meteorology from the California Institute of Technology, and a Ph.D. in anthropology from the University of California at Los Angeles.

He originated the program in anthropology at BYU, heading it for fourteen of his twenty-four years of faculty service. His primary academic and professional emphasis was in sociocultural anthropology, including many years as an applied anthropologist. Among other positions, he served as director of social sciences at General Research Corporation in Santa Barbara, California, in the 1960s and later founded Bonneville Research Corporation in Provo, Utah. He is the author of more than 200 publications.

Despite following a variety of other professional interests throughout his career, Dr. Sorenson never lost his strong interest in Mesoamerican archaeology, the subject that first drew him to anthropology. Since his retirement from BYU in 1986, he has concentrated his research and writing in that area.

One of the key figures in the early development of the Foundation for Ancient Research and Mormon Studies (now part of the Neal A. Maxwell Institute for Religious Scholarship), Dr. Sorenson served for several years as the editor of its Journal of Book of Mormon Studies. His 1985 book An Ancient American Setting for the Book of Mormon, published by FARMS and Deseret Book, has become the most influential treatment of Book of Mormon peoples and history in their Mesoamerican context.

This recording is posted here by permission of K-Talk Radio. The opinions expressed in this interview do not necessarily represent the views of FAIR or The Church of Jesus Christ of Latter-day Saints.

Filed Under: Book of Mormon, Podcast

Mormon FAIR-Cast 109: Response to criticisms of the Book of Mormon

October 3, 2012 by SteveDensleyJr

https://media.blubrry.com/mormonfaircast/www.fairlatterdaysaints.org/wp-content/uploads/2012/01/Bible-vs-Book-of-Mormon.mp3

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In a movie entitled “The Bible vs. The Book of Mormon,” the Living Hope Ministries levels a set of common attacks against the Book of Mormon. In this episode of Religion Today that originally aired on May 29, 2011, Martin Tanner discusses various arguments against the Book of Mormon and provides responses to these criticisms.

This recording was used by permission of KSL Radio and does not necessarily represent the views of The Church of Jesus Christ of Latter-day Saints or of FAIR.

Filed Under: Book of Mormon, Podcast

Boomerang Hits of the Book of Mormon #1

October 3, 2012 by John Lynch

Native Americans in California and Arizona and the aborigines of Australia anciently used a particularly unique weapon in both hunting and warfare known in today’s English as a boomerang. Presumably adapted from the terms “wumerang” or “boomerit”, which were used by New South Wales Australian native inhabitants to describe a particularly useful throwing stick, the boomerang is a unique tool used to wound or kill prey from a distance.

Designed with a slightly imbalanced hydrofoil design unique for the direction in which it will be thrown, the boomerang has the distinct characteristic of producing a modestly curved flight pattern. When thrown by a master skilled in the properties of the flight of the individual weapon, the potentially deadly tool need not be lost in the distance when it fails to hit its prey. Rather, when skilfully thrown with the proper force, the curved flight pattern will cause the boomerang to circle back to the hunter or warrior who threw it, allowing them to then re-use the weapon for future hunts or battles.

In the constant ideological struggles between LDS scholars and critics, specific issues are often raised that are intended to disprove the authenticity claims of the Church of Jesus Christ of Latter-day Saints and the Book of Mormon. These attacks, like those from the sharp edges of a deadly throwing stick intended to weaken or kill a target, are intended to weaken or kill the faith of individuals in the Restoration. These attacks often take the form of technical criticisms backed by scientific or scholarly studies. They are aimed at discrediting both the plausibility and the probability that the Church and Book of Mormon are precisely what they claim to be.
[Read more…] about Boomerang Hits of the Book of Mormon #1

Filed Under: Anti-Mormon critics, Apologetics, Book of Mormon

FAIR Radio Promotion

October 2, 2012 by SteveDensleyJr

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We are encouraged when we receive notes of gratitude from those of you who have used our services. We regularly hear that FAIR has helped to answer difficult questions and strengthen testimonies. However, one of the most difficult things we hear  are the stories of family members of those who have left the Church and the frustration felt by those who wonder whether it would have made a difference if the family had known about FAIR sooner. Too often, it seems that by the time people discover FAIR, it is after a friend or family member has lost faith.

If FAIR is going to be more effective in helping to prevent people from losing their testimonies, people need to know about FAIR before a crisis sets in. For this reason, FAIR is undertaking a more aggressive effort to advertise. Our first step will be to run ads on KSL radio around the time of and during General Conference. We will expand our efforts beyond this in the future, perhaps with television advertising as well, but it takes money!

Due to the generosity of many of you over the past few weeks, we have been able to produce the radio advertisement that accompanies this message. With your continued support, we can continue to spread the word about FAIR to more people. Please consider making a donation of $500, or $300, or $100.  For those who are able, maybe you could donate $1,000. If that is too much of a stretch, maybe $50 or $25. A donation of any amount would be welcome.  Please make a donation now! To do so, go to the FAIR Blog donation page here.

Thank you for your support!

Filed Under: Uncategorized

Nominate the Mormon FAIR-Cast for the People’s Choice Podcast Awards!

October 1, 2012 by SteveDensleyJr

 

 

FAIR’s podcast, known as “The Mormon FAIR-Cast” won the People’s Choice Podcast Award for Best Podcast in the Religious Inspiration category in 2011. Please help us win again in 2012.

The Nomination Process: Starting on 1 October 2012, you can go to podcastawards.com to submit your nomination. There are a variety of categories. (Please note that you only get to fill this nomination ballet out one time, if you leave categories blank you cannot go back later and submit those additional categories a second time!) You may not nominate the same show in multiple categories, so only nominate the Mormon FAIR-Cast in the Religious Inspiration category.

To fill out the form, go to the Religion Inspiration category and do the following:

    • For the name of the podcast, type: “Mormon FAIR-Cast”
    • For the podcast URL, type: http://www.fairblog.org/
    • Also include your name and a verifiable E-mail Address
    • Finally, comments are critical so the reviewing team understand why a show is deserving of being nominated to the category.

Nominations will close on October 15, 2012. Ten nominees are chosen for each category. If the Mormon FAIR-Cast is nominated, we will announce further instructions on how to vote. The 8th Annual Podcast Awards Ceremony will be Held at New Media Expo in Las Vegas Jan 2013!

Thanks for your support of the Mormon FAIR-Cast!

Filed Under: Podcast

Mormon FAIR-Cast 108: Jeffrey Bradshaw on Temple Themes in the Scriptures

September 26, 2012 by SteveDensleyJr

https://media.blubrry.com/mormonfaircast/www.fairlatterdaysaints.org/wp-content/uploads/2012/09/2012-0718-JEFFORY-BRADSHAW-Ancient-C1.mp3

Podcast: Download (20.8MB)

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Dr. Jeffrey Bradshaw discusses his book, Temple Themes in the Book of Moses as well as some examples of temple worship among early Christians, and the Jews. He also touches on the Book of Enoch, the Council in Heaven and ancient temple architecture.

Jeffrey M. Bradshaw (Ph.D., Cognitive Science, University of Washington) is a Senior Research Scientist at the Florida Institute for Human and Machine Cognition (IHMC) in Pensacola, Florida. Formerly, he led research groups at The Boeing Company and the Fred Hutchinson Cancer Research Center. He has authored hundreds of research articles and edited several volumes on topics relating to human and machine intelligence and interaction. Jeff was a missionary in the Belgium-Brussels mission, and has since served in a variety of teaching and leadership capacities including early-morning seminary teacher, bishop, high councilor, counselor in a stake presidency, stake executive secretary and temple ordinance worker. He and his wife Kathleen are the parents of four children.

Dr. Bradshaw has published a number of books addressing temples themes in the scriptures including “In God’s Image and Likeness,” “Temple Themes in the Book of Moses,” and “Temple Themes in the Oath and Covenant of the Priesthood.” Each is available for purchase at the FAIR Bookstore, here.

Dr. Bradshaw also gave a presentation at the Temple on Mount Zion conference in Provo, Utah on September 23, 2012 regarding temple symbolism in the story of Noah’s ark, and is available for viewing on YouTube.

This recording is posted here by permission of K-Talk Radio. The opinions expressed in this interview do not necessarily represent the views of FAIR or The Church of Jesus Christ of Latter-day Saints.

Filed Under: Book of Moses, Podcast, Temples

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