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Critical Evidences of the Restoration

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Critics of the Church of Jesus Christ of Latter-day Saints are often quick to jump forward with any and all criticisms that they believe might prove the undoing of the testimony of our members. It is not uncommon to see the proverbial “shotgun” approach of bombarding individuals who are young in the gospel with a barrage of information that all seems damning on the surface.

Just as with birdshot that only requires a single pellet to bring down a flying bird, such an approach relies upon the notion that with so many things being claimed, that if only a few – or even one – were proven true, then the Church cannot be true!

Such tactics, also referred to as the “spaghetti” method of “throw it and see what sticks,” do not require depth of thought, or for that matter, even truth or context. It relies exclusively on the notion that if you throw enough at someone, they may just give up under the burden of fending off the attacks.
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Is Defending the Church Against Church Doctrine?

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I was speaking today with a woman who is not a member of the Church who was asking me about apologetics and the work I do with FAIR. She said that recently she discussed Mormon apologetics with a former LDS bishop and was surprised to hear him say that doing apologetics is contrary to the doctrine of the Church. I certainly don’t want to act in any way that is contrary to Church doctrine, and if anyone can convince me that it is contrary to God’s will that I defend the Church, I’ll stop right now.

However, as I read the scriptures, it seems to me that apologetics (defense of the faith) is not only permissible, but required of all believing members. We should “be ready always to give an answer [apologia] to every man that asketh . . . a reason of the hope that is in [us] with meekness and fear: Having a good conscience; that, whereas they speak evil of [us], as of evildoers, they may be ashamed that falsely accuse [our] good conversation in Christ.” (1 Pet. 3:15-16.) Likewise, Joseph Fielding Smith once said, “Every member of the Church ought to know that [the Book of Mormon] …is true, and we ought to be prepared with an answer to all those critics who condemn it” (“The Book of Mormon, A Divine Record,” Improvement Era [December 1961], 925.) And Harold B. Lee wrote, “The term ‘elder,’ which is applied to all holders of the Melchizedek Priesthood, means a defender of the faith. That is our prime responsibility and calling. Every holder of the Melchizedek Priesthood is to be a defender of the faith. (Conference Report, April 1970, 54-57).

Rather than wait for a specific calling by a bishop, or for the Church Public Affairs office to issue a statement, or wait for apostles to tell us to defend the Church on the internet (which, incidentally, they have done here and here), all Church members have been told to “be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; For the power is in them, wherein they are agents unto themselves.” (D&C 58:27-28.) In addition to simply bearing my testimony to others, it is my understanding that I should “reason with them.” (D&C 49:4. See also D&C 66:7 & 68:1.)

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Mormon FAIR-Cast 106: Temple Study Fireside 3–Importance of the Temple

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This is the third in a series of on-line fireside discussions of the book Temple Worship: 20 Truths That Will Bless Your Life, by Andrew C. Skinner. This discussion discusses the temple as being the “ultimate” of our worship, what it means to “serve” in the temple, where temples or temple worship can take place on the earth, the first endowments given in the Nauvoo Temple attic, temple “work” vs. temple “worship,” the fact that the Nauvoo temple was only in use for 2 months (8 weeks) before it was destroyed which makes us reflect on the destruction of the temple in Jerusalem in ancient times, what it means to have a “fullness of the Holy Ghost” which we can attain to in the temple, and the profound importance of the temple in the lives of Latter-day Saints and in our worship in the Church. Panelists include Bryce Haymond, Gary Anderson, Gerald Smith, and William Hamblin.

This discussion was conducted live on August 22, 2012 through Google’s Hangouts on Air. It was streamed live on TempleStudy.com, where the video can also be found. A rough transcript of the discussion can be found here.

Andrew C. Skinner is a professor of ancient scripture at Brigham Young University, was dean of Religious Education and the first executive director of BYU’s Neal A. Maxwell Institute for Religious Scholarship. He holds master’s degrees in Biblical Hebrew and Jewish Studies and a Ph.D. in Near Eastern and European History, specializing in Judaism.  He is the author or co-author of over 100 publications.

Mormon FAIR-Cast 105: Temple Study Fireside 2–the Dead Sea Scrolls and Jacob at Bethel

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Professor William J. Hamblin leads the second of this series of on-line fireside discussions of the book Temple Worship: 20 Truths That Will Bless Your Life, by Andrew C. Skinner. This discussion focusses on the Dead Sea Scrolls, the Essenes, Qumran, the Temple Scroll, Jacob at Bethel the symbolism of Jacob’s Ladder, as well as some thoughts from Elder Carlos E. Asay. Others who participated in this disussion were Bryce Haymond and Gary N. Anderson. This discussion was conducted live on August 16, 2012 through Google’s Hangouts on Air. It was streamed live on TempleStudy.com, where the video can also be found. A rough transcript of the discussion can be found here.

Andrew C. Skinner is a professor of ancient scripture at Brigham Young University, was dean of Religious Education and the first executive director of BYU’s Neal A. Maxwell Institute for Religious Scholarship. He holds master’s degrees in Biblical Hebrew and Jewish Studies and a Ph.D. in Near Eastern and European History, specializing in Judaism.  He is the author or co-author of over 100 publications.

“The Temple on Mount Zion” Conference

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The Temple on Mount Zion

Saturday, 22 September, 2012, 9:15 am – 5:30 pm

3rd floor Ballroom, Provo Public Library,

550 North University Avenue, Provo, Utah 84601

In honor of Matthew B. Brown, who passed away unexpectedly last year, there will be a conference this month on September 22, 2012, from 9:15am – 5:30pm entitled “The Temple on Mount Zion.” It will be held at the Provo Public Library. Br. Brown was the original organizer of this annual conference which is now being organized by David Seely and William Hamblin.

The conference focuses on LDS conceptions of ancient and modern Temple theology as reflected in the Bible and LDS scripture.

Admission to the conference is free, but seating is limited to about 300. During the lunch hour you can bring a bag lunch to eat in conference room, or visit some of the restaurants around Center St. and University Ave, a few blocks south of the library. The underground garage at the library is available for parking, but cars must be out at 6 pm.

The program and abstracts are available online.

Are Mormons Christians? Witherington says no.

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Ben Witherington recently posted the following essay on Patheos: “Why Mormonism is not Christianity– the Issue of Christology.”  It seems a perennial Evangelical claim, that, unfortunately never seems to actually engage Mormon response.

There he gives six reasons why he believes Mormons are not Christians.  While I have enjoyed Professor Witherington’s biblical scholarship, I’m afraid his understanding of Mormonism is inadequate.  I’ll examine each of his six claims. [Read more…] about Are Mormons Christians? Witherington says no.

Mormon FAIR-Cast 104a: Temple Worship Fireside, Introduction, pt. 1

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Bryce Haymond of TempleStudy.com hosts this first in a series of on-line fireside discussions of the book Temple Worship: 20 Truths That Will Bless Your Life, by Andrew C. Skinner. Bryce is joined in this discussion by Frederick M. Huchel, Gary N. Anderson, Steve Reed, and Tevya Washburn. This discussion was conducted live on August 5, 2012 through Google’s Hangouts on Air. It was streamed live on TempleStudy.com, where the video can also be found. A rough transcript of the discussion can be found here. In this session, the participants discuss such things as what details about the temple can be discussed outside the temple, and the temple as a model of the universe.

Andrew C. Skinner is a professor of ancient scripture at Brigham Young University, was dean of Religious Education and the first executive director of BYU’s Neal A. Maxwell Institute for Religious Scholarship. He holds master’s degrees in Biblical Hebrew and Jewish Studies and a Ph.D. in Near Eastern and European History, specializing in Judaism.  He is the author or co-author of over 100 publications.

Ben Witherington on Whether Mormons Are Christians

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So, over at Patheos Ben Witherington has a blog post titled “Why Mormonism Is Not Christianity–The Issue of Christology,” which you may read here. I’m familiar with Witherington from his articles in Biblical Archaeology Review (I’m a subscriber), which I generally enjoy. But I suppose it should come as no surprise that I thought this blog post was weak sauce.

In general I didn’t have too much of a problem with his catalog of differences between Evangelical and Mormon thought. It is true that Mormons reject an ontological Trinity (he poisons the well by characterizing this position as “polytheism”); it is true that Mormons believe in an embodied God (I wonder whether he realizes how many people historically he just kicked out of Christianity by making this a standard); guilty as charged on our rejection of biblical inerrancy.

But I was surprised at his lack of historical sense and sophistication. He portrays Mormonism as evolving, which is certainly true, but he is blind to the evolution of thought over the centuries in historical Christianity. He cites the historic policy of the priesthood ban, and while I personally think we deserve to take our lumps over that, he doesn’t seem to be aware that the original Mormon policy was an (unfortunate) importation of Protestant biblical thought into the Church (there is a case where if we had been a little less Christian in the 19th century we would have been better off!). He seems to think we are somehow dissembling by calling our meeting places “churches,” and he notes that we don’t have crosses gracing our buildings, apparently unaware of the largely Puritan, low church origins of our Church. As religious history, I was not impressed by his treatment.

He grants that many Catholics and Orthodox are Christian; I wonder how they feel about this supposed magnanimous judgment on his part. I can’t help but wonder whether Catholics and Orthodox might wonder who appointed him the arbiter of who qualifies to be reckoned a Christian. He also allows that many Mormons would pass the test of being decent and honest and loving human beings. Magnanimous indeed.

Here’s the thing. I know what he’s trying to say, and I actually agree with him. From his Evangelical perspective, being Christian is tantamount to being saved, and most Mormons are not saved according to Evangelical theology. I don’t have a problem with that. What I do have a problem with is his throwing around the word “Christian” without bothering to define it, but just assuming his narrow Evangelical definition. Because out in the real world, that is not the way people understand the word “Christian.”

A christianos is a partisan of Christ, just as a Herodian was a partisan of Herod or a Caesarian was a partisan of Caesar. And that is the way the word is understood outside of the Evangelical bubble from within which Witherington is writing. To the person on the street, a Christian is someone who believes in Christ, that he is the Son of God, he lived and died, atoned for the sins of the world, the third day arose again, and dwells in yonder heavens at the right hand of the Father. For most of the world, Christian is a broad generic category of history and culture and belief, not a narrow club for the saved per Evangelical dogma.

Elsewhere I have shared the following (true) story, which illustrates well why simply calling Latter-day Saints non-Christian is inherently misleading. A family with several young daughters used to live in my ward. This family was friendly with a neighbor woman, who would often babysit the girls. As Christmas was approaching, the woman gave each of the girls a Christmas gift, which turned out to be a coloring book featuring Jesus Christ. The girls enjoyed the gift and colored the pictures.

Some time later this woman came to the family’s home, ashen, and apologized profusely for having given their daughters such a gift. It turns out that the woman had just learned at her church that Mormons are not Christian, and therefore she of course assumed that she had committed a grievous faux pas in giving the girls coloring books featuring a deity their family did not believe in.

Now in this story the woman understood the claim that Latter-day Saints are not Christian the same way the vast majority of people would, as meaning that they do not believe in Christ. This is because she naturally applied the public definition of the word to her pastor’s words, not some narrow, undisclosed private definition.

We can see by this story the mischief that results from the semantic legerdemain of calling Latter-day Saints non-Christian. The fact is, they are Christians in the generic sense of the word, even if, from an Evangelical point of view, they are theologically in error and unsaved (i.e., being a Christian is not necessarily tantamount to being right). I personally would have no difficulty with certain shorthand distinctions that would make clear that Mormons neither are nor claim to be creedal or orthodox Christians. But to say they are not Christians at all without such a modifier is to fundamentally misrepresent the nature of their beliefs.

Cross-posted at BCC

Mormon FAIR-Cast 103: Does DNA Research Disprove the Book of Mormon?

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Why do some people claim that DNA research proves that the Book of Mormon is not historical? Are they right? In this episode of Religion Today, which originally aired on KSL Radio on August 5, 2012, Martin Tanner interviews Dr. Ugo A. Perego about what we can conclude about the ancient inhabitants of American based on DNA research and what we cannot conclude.

Dr. Perego received a BS and a MS in Health Sciences from Brigham Young University (Provo, Utah) and a PhD in Genetics and Biomolecular Sciences from the University of Pavia (Pavia, Italy) under the mentorship of Professor Antonio Torroni. During the past decade, he has given nearly 200 lectures on DNA topics relating to population migrations, ancestry, forensics, and history (including LDS history). Ugo has also authored and co-authored a number of publications, including the recent: “Joseph Smith, the Question of Polygamous Offspring, and DNA Analysis” (in Craig Foster and Newell Bringhurst’s The Persistence of Polygamy, 2010); “The Initial Peopling of the Americas: A Growing Number of Founding Mitochondrial Genomes” (in Genome Research, 2010); “The Book of Mormon and the Origins of Native Americans from a Maternally Inherited DNA Standpoint” (in Robert Millett’s No Weapon Shall Prosper, 2011); “The Mountain Meadows Massacre and “Poisoned Springs”: Scientific Testing of the More Recent, Anthrax Theory” (in International Journal of Legal Medicine, 2012); and “Rapid Coastal Spread of First Americans: Novel Insights from South America’s Southern Cone Mitochondrial Genomes” (in Genome Research, 2012).

Ugo is married to Jenna and they are the parents of four boys and a girl. They live in Rome, Italy.

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.