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Book of Mormon

Tad Callister Interview – A Case For The Book of Mormon

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[A review of the book can be found here.]

Tad R. Callister is author of the book “A Case For The Book of Mormon. Tad Callister received a bachelor of science degree in accounting from Brigham Young University, a Juris Doctorate degree from the University of California–Los Angeles, and a master’s degree in tax law from New York University Law School. He spent most of his professional career practicing tax law. He and his wife Kathryn Saporiti are the parents of six children.

Brother Callister was serving in the Presidency of the Seventy and as a member of the Second Quorum of the Seventy when he was called as the 21st Sunday School general president of The Church of Jesus Christ of Latter-day Saints. He has served in a number of Church callings including full-time missionary in the Eastern Atlantic States Mission, bishop, stake president, regional representative, mission president, and Area Seventy.

Brother Callister was released as Sunday School General President in the April 2019 General Conference where he gave his 6th and possibly last General Conference talk. 1/3 of his General Conference talks were about our subject on this podcast episode, The Book of Mormon. He is the author of the book “A Case For The Book of Mormon”, published by Deseret Book. He is scheduled to speak at the 2019 FairMormon Conference in August. This Podcast Episode is published from the Latter-day Saint MissionCast podcast with Nick Galieti.

The Book of Mormon as a Second Witness to the Divinity of Jesus Christ

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“To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins”. Acts 10:43 King James Version (KJV)

In this FairMormon Christmas Podcast, Neal Rappleye discusses the Book of Mormon as a second witness to the birth, atonement, and death of Jesus Christ –with an emphasis on the Christmas story. We begin with the Biblical witness of Christ, and then discuss prophets in the Book of Mormon who testify further of Christ’s mission: Nephi, King Benjamin, Alma, Samuel the Lamanite, and Nephi: descendant of Alma.

Music by Paul Cardall

Neal Rappleye has been doing ongoing research on the Book of Mormon for several years. His work has been published by Interpreter: A Journal of Mormon Scripture, FairMormon, the Book of Mormon Archaeological Forum, LDS.net, and Meridian Magazine. He presented at the 2014 and 2016 Book of Mormon Lands Conferences, and is the co-recipient of the 2013 John Taylor Defender of the Faith Award from FairMormon. As a Research Project Manager for Book of Mormon Central, Neal selects, writes, and reviews content for KnoWhys, and oversees the production of the accompanying social media products. As Operations Manager, Neal oversees the daily tasks and operations of the Book of Mormon Central staff. Neal maintains a personal blog, Studio et Quoque Fide (By Study and Also By Faith), http://www.studioetquoquefide.com/.

Julianne Dehlin Hatton has worked as a News Director at an NPR affiliate, Broadcast News Anchor and Airborne Traffic Reporter. She graduated with a Master’s degree from the Maxwell School of Citizenship and Public Affairs at Syracuse University in 2008. Julianne and her husband Thomas are the parents of four children.

“Bring Forth Fruit with Patience”: Lessons on Faith and Patience from the Book of Mormon Archaeology

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“Knowing this, that the trying of your faith worketh patience” (James 1:3).

“But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience” (Luke 8:15).

We don’t typically think of patience as a gospel principle, even though it is mentioned 66 times in the Standard Works. Patience is a virtue, yes, but you are more likely to hear that old adage than a scripture reference when being told you’ll just have to wait for something you want right now. Yet, despite this, the fact is patience is a necessary component to faith.

The relationship of patience and faith can be illustrated well with the Book of Mormon and archaeology. Critics love to claim that there is no archaeological evidence for the Book of Mormon, and produce lists of plants, animals, and material culture items which are thought to be absent from ancient America to make their point. The pitfalls of negative evidence, however, are quickly apparent if we are we willing to step back and look at some examples.

Let’s start with barley. Barley is mentioned several times in the Book of Mormon, and was long considered an anachronism in the text. In 1983, however, domesticated barely was found in Arizona dating back to AD 900. When apologists first pointed this out, critics were slow to cede ground and nit-picked that this still was not old enough for Book of Mormon times.

Subsequent evidence has demonstrated that in native American “little barley” was cultivated as early as 800 BC, and in widespread use from 200 BC through AD 1000. Geographically, it is known in predominantly in the eastern United States, but archaeological findings also show it was cultivated in the southwest and Mexico. As Book of Mormon Central recently pointed out:

Over time, more and more evidence for domestication of little barley in the Americas has emerged over an increasingly wider span of both time and geography. Little barley may have diffused to other regions of the Americas which were known to trade with the southwest and eastern United States, including the exchange of crops. In any case, evidence demonstrates that in at least some parts of the Americas, a type of barley was a highly important crop during Book of Mormon times.

Some will still nit-pick and claim that the Book of Mormon requires old world barley, but unless one insists on a narrow interpretation of the text, that simply is not true. Barley no longer poses serious problems for the Book of Mormon, and that’s the weakness of negative evidence: a single discovery can change the picture. Book of Mormon Central gets it exactly right when they say “discoveries like little barley illustrate the wisdom in keeping an open mind and avoiding hasty judgments while considering and exploring what the Book of Mormon says about Nephite life.”

barley-meme1 1

1983 was 153 years after the Book of Mormon was published, and all that time critics took advantage of the absence of barley; and right up until 1982, the absence of barely might have seemed pretty damning for the Book of Mormon. The value of patience here is clear.

The lesson learned from barely can be extended to other examples of common and long thought anachronisms. Consider wine, for instance. It is important to note that even in today’s vernacular, wine can refer to more than just fermented grape juice. Just google “apple wine,” “banana wine,” “pineapple wine,” and even “dandelion wine” to see my point. These kinds of “wines” were certainly known in pre-Columbian America. Book of Mormon Central explained: “Alcoholic beverages were made from a variety of fruits in the Americas before Columbus. These include bananas, pineapple, and agave, among others.” There were also native grapes, with some indication that it was used for wine-making.

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Yet for the purposes of this post in illustrating the value of patience, I would like to highlight something else Book of Mormon Central mentioned: “There is also some evidence that the Old World grape was known and used for winemaking at one site in Chiapas, Mexico dating to between the first centuries BC and AD.” The evidence cited comes from a master’s thesis on an archaeological site in Chiapas (the region some geographers consider the land of Zarahemla) from 1978. It is less abundant, less widespread, and less well known than that of barley, but it is interesting nonetheless, and it follows the Book of Mormon by 148 years. Score one more for patience.

These kinds of examples are important to be aware of and keep in mind when dealing with some puzzles which are not so easily solved, like the horse. As Book of Mormon Central points out, there are certainly different possibilities, like loan-shifting and translator anachronisms that we ought to be open-minded about, but they are also keen to point out patience here as well. They note that there is some promising, yet inconclusive, evidence for horses in the Americas during Book of Mormon times. They then note, “it is best to be patient with the archaeological record. There is still much work to be done, and lots to be learned about life in pre-Columbian America.” Continuing on, they stress:

The vast majority of Mesoamerican ruins remain untouched underneath thick jungle growth, and other areas in the Americas have received even less attention. Also, the preservation of animal bones is very poor in the humid jungles of Mesoamerica. … Still, several items mentioned in the Book of Mormon once considered anachronistic have since been verified. This is why John E. Clark, a Latter-day Saint and prominent Mesoamerican archaeologist, declared: “the Book of Mormon looks better with age.” Such findings should urge caution against making final judgments based on absence of evidence.

Barley, and perhaps even wine, (to say nothing of Old World examples like Egyptian writing in Palestine, once thought to be an anachronism) illustrate this very point.

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Other lines of evidence further encourage patience among believers. Little, if anything, was known about the ancient Mesoamerican practice of carving the history and achievements of kings on “large stones” in 1830, but now the scholarly understandings of such things converge nicely with the description in Omni 1:20–22. Or the way social stratification and polygamy functioned together in the middle pre-Classic (ca. 800–400 BC), providing a fitting context for Jacob’s sermon in Jacob 2–3. Or the lineage histories of various Mesoamerican cultures, which fit the Book of Mormon in both form and function. Or tumbaga and how the “golden” plates are consistent with this alloy. Or the way the conceptual purposes of Mesoamerican bloodletting are tied into the “atoning blood of Christ” and blended well with ancient Israelite understandings of blood sacrifice.

All of this does not even touch the Old World connections, generally seen as more abundant and persuasive. Things like the detailed understanding of ancient olive cultivation found in Jacob 5; the ancient legal practice of duplicating or abridging documents and then sealing a portion, just as the Book of Mormon plates were abridged and sealed; ancient Israelite festival and coronation tie-ins to Benjamin’s speech; the extensive use of poetic parallelisms common to Hebrew writing; the practice of subscriptio, which appears twice in the Book of Mormon; Sherem’s and Abinadi’s trials in light of ancient Israelite law; and on and on I could go. I’ve yet to mention the Nahom altars, which some critics act like is the only thing Mormon apologists ever talk about.

While there are certainly still lists of puzzling features that invite further thought and research, many things now known about both the ancient Near East and pre-Columbian Mesoamerica shed light and insight on the Book of Mormon. Why not focus on what evidence we do have rather than pine for the evidence that is missing? Few who jump on the Internet today are aware that the list of anachronisms is getting shorter. As John Clark said, the Book of Mormon truly does look better with age. This trend certainly endorses patience while grappling with persistent puzzles. Such patience has yielded abundant fruit over the last 186 years, and will likely to continue to yield even more.

Neal Rappleye is a Research Project Manager for Book of Mormon Central. He blogs on Latter-day Saint topics at http://www.studioetquoquefide.com/

“I Glory in my Jesus”: How Nephi Helps Us Grow Closer to the Savior

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Christ's hands 

Today, Christians around the world celebrate the single greatest event in world history. The Son of God, the Great Creator of Heaven and Earth, condescended below all things, suffered for our sins, died on our behalf, and then three days later, He rose from the grave, giving life and hope to us all: He lives, and because of Him, we all shall live. Nothing can be said to inspire greater hope than those immortal words: “He is not here: for he is risen” (Matthew 28:6).

Like many others, I fear my own words are woefully inadequate to articulate my deepest feelings toward my Savior and Redeemer. Nephi, too, felt that his words were inadequate (2 Nephi 33:1), and yet few testimonies stir my soul greater than his powerful declaration toward the close of his record: “I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell” (2 Nephi 33:6).

Book of Mormon Central recently highlighted Nephi’s farewell testimony of Christ.

“Nephi’s account is brimming with the significance of Jesus Christ and his mission, affirmed through prophetic testimony, parental teaching, scriptural witnesses, and profound spiritual experiences.” Accordingly, Nephi “gives sincere followers of Christ everywhere a model of spiritual behavior to follow in seeking to gain, build, or strengthen their own relationships with Jesus Christ.”

Nephi’s knowledge of the Savior came in at least four different ways:

(1) Prophetic testimony;

(2) Parental teaching;

(3) Scriptural witnesses; and

(4) Personal spiritual experiences.

Let’s explore each of these in Nephi’s record and consider what we learn about the Savior in each instance.

Prophetic Testimony

The life and mission of Christ was understood by many prophets, many hundreds of years before His coming. While some scholarship is just starting to recognize an awareness of a divine Son-Redeemer figure in ancient Israelite theology, the Book of Mormon has long affirmed that pre-Christian prophets bore witness of the Savior.

Nephi records both Lehi and Jacob bearing prophetic witness of the Messiah. To the people of Jerusalem, Lehi had prophesied “plainly of the coming of a Messiah, and also the redemption of the world” (1 Nephi 1:19). As a prophet, Lehi had witnessed in vivid detail several events in the Savior’s life (see 1 Nephi 10:4–12). To the people of Nephi, Jacob taught the plan of salvation and the central role of the Atonement in that plan. He revealed the name of Christ to the people, and taught by revelation about the Savior’s mission.

Just as God had prophets teaching of Christ in the ancient cities of Nephi and Jerusalem, so there are prophets today who bear witness of Jesus Christ. Next week, we will gather together as Latter-day Saints throughout the world to hear them bear their special witness. Let’s follow the example of Nephi and cherish and learn from their testimonies.

Parental Teaching

Lehi, of course, was not only the prophet at the time, but he was Nephi’s father. He was acting in his paternal role when he gather this family together and taught them about how, due to the effects of the Fall, all must come unto the Messiah with a broken heart and contrite spirit. In the wake of his father’s passing, Nephi lamented over his personal shortcomings, but also affirmed his dependence of the Savior: “O Lord, I have trusted in thee, and I will trust in thee forever” (2 Nephi 4:34). Lehi and Sariah, faithfully taking their family in the wilderness upon the Lord’s command, are the ones who modeled that trust in the Lord for Nephi to learn.

Just like Lehi and Sariah, parents today have a personal responsibility to teach their children about Jesus Christ and his Gospel. Less often talked about, but equally important, children today have the responsibility to learn from their parents. May we all, in our roles either as parents or children (or, for many, both) teach and learn and better come to know the Savior within the family setting.

Scriptural Witnesses

There can be little question that Nephi was a diligent student of the scriptures. He risked life and limb to recover a copy of scriptural works from Laban in Jerusalem, and his entire record is laced with quotations of scripture. He draws on the writings of several prophets to describe Christ’s atoning death (1 Nephi 19:10–12). Nephi used Psalm 24 to teach about what must be done to come into the presence of Christ and to recognize Him as the Messiah.

Of course, everyone is familiar with Nephi’s extensive use of Isaiah. Nephi explicitly used Isaiah as a witness of Christ. In Isaiah’s writings, Nephi could discern prophetic descriptions of the Savior’s birth, divine titles, and ministry, and rejection by the people. A sweeping vision of the Redeemer’s mortal life and ultimate redeeming work guided Nephi’s selection and interpretation of Isaiah.

Just as Nephi and Isaiah’s words work together to bear witness of the redemptive mission of Jesus Christ, so do the entire Bible and Book of Mormon work together. Latter-day Saints are blessed today with the testimony of two nations that Jesus is the Christ, rather than just one. Like Nephi did with the brass plates, we can draw closer to the Lord and Savior as we read and ponder the teachings of Christ found in the scriptures we have.

Personal Spiritual Experiences

Nephi had his own sacred experiences that taught him about the importance of the Savior. While pondering on Lehi’s vision of a tree, Nephi received his own revelation wherein he learned the meaning of the tree and its connection to the birth of Jesus Christ. The vision also taught Nephi firsthand about the life, baptism, and death of the Son of God (see 1 Nephi 11). Later in life, as Nephi reflected on the Savior’s baptism, he came a greater understanding of why Jesus was baptized, and conversed with the Father and the Son about the doctrine of Christ.

Such personal spiritual experiences, which all of God’s children are entitled to, are more important than the witness of parents and prophets. But as Nephi’s experience teaches us, it is the teachings of prophets, parents, and scripture that serve as the springboard to personal testimony. Diligent study and application of the scriptures, teachings of modern prophets, and parental council often will generate spiritual experiences to cherish and use as building blocks to personal testimony.

The temple also plays an important role in providing a sacred space where these kinds of experiences can be had. The high mountain Nephi is carried to in 1 Nephi 11 is representative of the temple. After arriving in the New World, Nephi has his people build a temple shortly before he begins writing his account.

Coming into the Presence of the Lord

Although we are using Nephi as an example, we should keep in mind that ultimately, this is not about Nephi. It is about Jesus Christ and coming closer to Him. Nephi’s entire account is ultimately about guiding the reader into the presence of Christ. When Nephi talks about “speak[ing] with the tongue of angels,” Book of Mormon Central has proposed that, “Ultimately Nephi [is] invit[ing] all his readers to find the way to enter into the presence of the Lord and to participate in the divine council as one of the ‘angels.’”

Nephi drew on all the variety of sources—his father’s prophetic call, Isaiah’s scriptural writings, and his own personal revelation on a high mountain top—in order to ultimately drive this point home; and the way to get there is through the temple.

This Easter, as you reflect on what the Savior has done for you and consider how you can draw closer to Him, remember the example set by Nephi, and join with him. Just as he does, glory in Jesus Christ, the Redeemer, who has saved your soul from death and hell!

Neal Rappleye is a Research Project Manager for Book of Mormon Central. He blogs on Latter-day Saint topics at http://www.studioetquoquefide.com/

Nephi and Isaiah: Some Suggestions for Study

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Isaiah

We have all experienced it. Newly committed to the read through the Book of Mormon, we eagerly start with the familiar words, “I, Nephi, having been born …,” and the reading seems to be going well. And then they come. The dreaded “Isaiah chapters.” These chapters are dense, difficult, and demanding.

You are tempted to just skip over them, but they wouldn’t be there if they weren’t important, right? Nephi “delights” in Isaiah’s words (2 Nephi 11:2), and the Savior himself declares them “great” (3 Nephi 23:1), but for you they are more like “great and dreadful.” How can you get more out of the Isaiah chapters?

Book of Mormon Central has been churning out KnoWhys—short insights into some detail in the Book of Mormon—at an astonishingly rapid rate, and the for the last few weeks they have zeroed in on the Isaiah chapters. With more than a dozen KnoWhys on Nephi and Isaiah, these provide a diverse set of tools to aid in your personal study. The Isaiah KnoWhys from Book of Mormon Central generally take four different approaches to the Isaiah chapters in 2 Nephi, each of which can provide a framework for further individual study of Isaiah.

Likening Isaiah

One approach Nephi uses is likening. Book of Mormon Central offers several insights into what Nephi might have meant by this. For example, when Nephi first quotes from Isaiah in 1 Nephi 20–21, he says that he “did liken all scriptures unto” his family (1 Nephi 19:23). But have you ever thought about how he likened them? What connections did he see between Isaiah 48–49 and his family’s experience? Book of Mormon Central suggests several possibilities, but they are far from exhaustive. Perhaps the next time you study these chapters you could ponder how Nephi saw his own experiences within those chapters.

Nephi also promised to “liken” Isaiah 2–14 Isaiah to his people (2 Nephi 11:2). So how did Nephi apply these parts of Isaiah to his followers and their situation? Book of Mormon Central offers a couple of examples. Perhaps he understood the temple they had just built to be “the house of the Lord,” prophesied of in Isaiah 2, just as modern prophets apply it to the Salt Lake temple today. Likewise, Nephi could have easily seen native peoples that the Lehites had interacted with as fulfilling several of the Gentiles’ roles in Isaiah’s writings. What are some other ways these chapters in Isaiah could be applied to Nephi’s people in the New World?

The Nephite Prophetic View

To get ready for studying Isaiah 2–14 in 2 Nephi 12–24, Book of Mormon Central introduced a 4-stage framework based on Nephi’s vision in 1 Nephi 11–14:

  • Stage 1: Christ’s coming (1 Nephi 11);

  • Stage 2: his rejection and the scattering of the Jews (1 Nephi 12);

  • Stage 3: the day of the Gentiles (1 Nephi 13); and

  • Stage 4: the restoration of Israel and the ultimate victory of good over evil (1 Nephi 14).

This same framework can be applied to other places where Nephi uses Isaiah, like 1 Nephi 19–22, 2 Nephi 6–10, and Nephi’s interpretations in 2 Nephi 25–30. This can prove a useful lens through which to read these Isaiah chapters, looking for each of these stages in Isaiah 2–14.

To make it more interesting, though, you can not only look for these themes, but also compare Isaiah’s words with Nephi’s in 1 Nephi 11–14. Book of Mormon Central, for example, compares Nephi’s vision in 1 Nephi 11 with Isaiah’s prophecies quoted in 2 Nephi 12–24, and get illuminating results. They also explored ways each of the other three stages are manifest in Isaiah’s writings and how they compare with Nephi’s own prophetic visions.

In each instance, Book of Mormon Central is only just scratching the surface. There is a lot more to explore for each of these stages. The “Nephite Prophetic View” can thus be employed productively by anybody seeking to get more out of these Isaiah chapters. And with each one, it starts to become clear that Nephi deeply identified with Isaiah. No wonder Nephi went to pains to include Isaiah as one of his three witnesses of the Messiah. In marvelous poetic fashion, Isaiah described many of the same things Nephi had witnessed in vision. How could Isaiah not resonate with Nephi?

Nephi’s Keys

Another approach to these chapters is to consider the “keys” Nephi offers in 2 Nephi 25. Once again, Book of Mormon Central helpfully outlines this lens of study:

  1. Understand the “manner of prophesying among the Jews” (v. 1)

  2. Do not do “works of darkness” or “doings of abominations” (v. 2)

  3. Be filled with the spirit of prophecy (v. 4)

  4. Be familiar with the regions around Jerusalem (v. 6)

  5. Live during the days that the prophecies of Isaiah are fulfilled (v. 7)

As an example of how this can enhance our study of Isaiah, Book of Mormon Central applies key 1 to a phrase found through Isaiah 2–14—“for all this his anger is not turned away, but his hand is stretched out still”—to show how understanding ancient Israelite thought changes how we read this passage. What other insights await us if apply Nephi’s keys while reading Isaiah?

Latter-day Application

Finally, Nephi invites his latter-day readers to “liken” the scriptures themselves as well (2 Nephi 11:8). Nephi himself provides some Latter-day applications. He likens Isaiah 49 to the latter-day (1 Nephi 22:6–14), for instance, and Book of Mormon Central argues that given such an application, Joseph Smith could be understood as the “servant” in Isaiah 49:1–6. How can the rest of the chapter be applied to the latter-day Restoration?

Isaiah 11 also seems to be applied to Joseph Smith and the Book of Mormon, if not by Nephi, at least by Moroni. Nephi’s most extensive application to the Latter-days, however, is his appropriation of Isaiah 29. Book of Mormon Central proposes that 2 Nephi 27 should not be read as Nephi quoting Isaiah 29, something Nephi never claims to be doing throughout 2 Nephi 25–30. Instead, he is applying and adapting the Isaiah’s words to his own vision of the coming forth of the Book of Mormon.

Nephi had seen the Restoration and coming forth the Book of Mormon in vision (1 Nephi 13:32–42). When Nephi read about “a book that is sealed,” taken by men to “one that is learned, saying, Read this, I pray thee,” and then subsequently taken to “him that is not learned” (Isaiah 29:11–12), he found apt words to adopt in describing certain events which would unfold in the life of Joseph Smith (2 Nephi 27:15–19).

While this is not only one way to approach the relationship between Isaiah 29 and 2 Nephi 26–27, it opens up interesting ways to study how Nephi is personally interacting with Isaiah. Have you tried reading the two prophecies side by side to see what Nephi is doing?

Conclusion: Delighting in the Great Words of Isaiah

Today there is a rich array of tools for Latter-day Saints to use in better understanding Isaiah, and what his writings are doing in the Book of Mormon. The recent slew of KnoWhys from Book of Mormon Central provides us with a number of different paths to follow for enriching study of Isaiah’s “great” words (3 Nephi 23:1). The application of several approaches to Isaiah derived from Nephi’s own words illuminates Isaiah’s writings in wonderful ways and begins to shed light on why Nephi “delighted” (2 Nephi 11:2) in the words of this great Israelite poet and prophet.

Neal Rappleye is a Research Project Manager for Book of Mormon Central. He blogs on Latter-day Saint topics at http://www.studioetquoquefide.com/

 

 

Lehi’s Lasting Legacy

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Tree

Nephi tells us that his father, Lehi, kept a record (1 Nephi 1:17). That record is lost to history, but nonetheless his legacy lives on. His son recorded a number of his most profound prophecies and visions. These include his prophetic call vision, powerful poetic declarations to his two oldest sons while encamped in an Arabian wadi, his moving dream about the tree of life, and his prophecies about the Messiah.

Lehi’s legacy was solidified by the testament he left behind. While nearing his death, Lehi called together his posterity, warned them of temptations, taught them to live righteously, blessed them, and related prophecies (2 Nephi 1–4). Book of Mormon Central has dubbed this the “Testament of Lehi” because it has all the characteristics found in the Jewish testamentary literature. Book of Mormon Central also comments on the legacy this creates for Lehi:

It provides an example for fathers and patriarchs today. The tradition, initially but briefly present in Genesis 49, was not maintained and developed only by the Jews after their return to Jerusalem in the Second Temple period but was called upon extensively and effectively by Lehi in the sixth century BC. Building from there, later prophets in the Book of Mormon followed Lehi’s example, as Alma does in Alma 36–42 and Helaman does in Helaman 5:5–13. Latter-day Saint fathers today also follow these patriarchal examples as they bless, instruct, exhort, and testify to their children and grandchildren.

Some of Lehi’s most influential teachings were given as part of his testament. For instance, drawing on the imagery of the Psalms, Lehi taught about the importance of offering the Lord your broken heart and contrite spirit. Of this teaching, Book of Mormon Central pointed out, “This presents an important lesson for modern Book of Mormon readers. No matter what sacrifice we offer to the Lord—be it our time, our talents, etc.—if this is not done with the true sacrifice of our hearts and spirits, then it cannot be fully acceptable to the Lord.”

It is also as part of his testament that Lehi gave his epic discourse on the Fall. Drawing from the hints found in the Old Testament and Israelite temple traditions, Lehi provided the most complete teaching on the Fall presently on record. According to Book of Mormon Central,

Lehi’s teaching was the foundation for several other important sermons in the Book of Mormon by Alma, Amulek, and others, and continues to be the foundation upon which we build when we teach the Fall today.

Nephi’s love for Isaiah may have come from Lehi, since Lehi appears to be drawing on Isaiah 14:12 when he describes Satan. Isaiah 14 is drawing on a rich ancient Near Eastern mythos of a fallen deity, and like he does with the Fall, Lehi expands on Isaiah’s use to provide a fuller view of the Adversary. Indeed, Lehi seems well versed in the great literature of his day and time, as he poetically describes death in a way the resonates not only with the much later Shakespeare, but also with ancient Egyptian, Mesopotamian, Canaanite, and Israelite motifs.

Drawing on both the literary form and the language of the Psalms, Nephi lamented after his father passed away. Nephi, however, was not the only one of Lehi’s sons who was profoundly impacted by their father’s influence. In his first sermon recorded in the Book of Mormon, Jacob taught many of the same doctrines Lehi had taught to him. As Book of Mormon Central puts it,

Tracing Jacob’s understanding of the plan back one generation earlier, it appears that his inspired summation carried forth the influence of his father’s instructions to him in 2 Nephi 2. Although Lehi never called it a “plan,” he taught these same doctrines in his final blessing to Jacob.

Comparing the two also illuminates which doctrines both Lehi and Jacob most related to:

Though they taught the same doctrines, Lehi’s emphasis was focused more on the fall, opposition, and the agency afforded to all to choose between good and evil. Jacob, meanwhile, put more emphasis on the atonement, resurrection, and the eternal outcome from choosing either righteousness or filthiness.

Jacob also shows an awareness of Israelite and ancient Near Eastern conceptions of death. Given that Jacob was born in the wilderness and was still very young when the family arrived in the promised land, this knowledge surely came to him through his father’s teachings.

Given the reverence both Nephi and Jacob had for Lehi, it may seem odd that Nephi summoned Isaiah to act as a third witness of the Redeemer alongside Nephi and Jacob. Lehi had already born witness of Christ, multiple times (1 Nephi 1:19; 1 Nephi 10; 2 Nephi 2). Yet, this may actually be one of the most powerful reflections of Nephi’s love for his father.

Lehi was believed to be a false prophet by both the Jews at Jerusalem and also his two oldest sons, Laman and Lemuel. The penalty for false prophecy was death, and Laman and Lemuel try to kill him multiple times. Biblical law required two or three witnesses (Deuteronomy 19:15) to testify in a trail. As such, coming on the heels of Lehi’s passing, and the division of Nephi from his brothers, 2 Nephi 6–30, recording the testimonies of Nephi’s three witnesses—Jacob, Isaiah, and Nephi—could be read as the Apology of Lehi.

That is, it is Nephi’s defense of Lehi as a true prophet, marshalling the biblically required three witnesses to verify Lehi’s own prophecies about the Messiah. This would explain why Lehi himself was not considered one of the witnesses—he was the defendant. If this is correct, then it would speak powerfully to the legacy of Lehi, as nearly all of 2 Nephi would be dedicated to him in some capacity.

In either case, there is no denying the abundant legacy of Lehi left behind by his sons.

Neal Rappleye is a Research Project Manager for Book of Mormon Central. He blogs on Latter-day Saint topics at http://www.studioetquoquefide.com/

Fair Issues 78: What is the correct Book of Mormon geography?

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MAIn this episode brother Ash investigates real world distances in determining the proper Book of Mormon geographic models.

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 FairMormon 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.

The views and opinions expressed in the podcast may not reflect those of the Church of Jesus Christ of Latter-day Saints or that of FairMormon

 

Fair Issues 77: What is the correct geography for the Book of Mormon?

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MAIn this podcast Michael Ash relates the possible models for the Book of Mormon geography.  The strongest models are those which 1) are supported by the strongest evidences, 2) do the best accounting for all the data and 3) have the fewest anomalies.  Some people might be tempted to think that a good model shouldn’t have any anomalies, but the philosophy of science has shown that no paradigm is completely free of anomalies.

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 FairMormon 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.

The views and opinions expressed in the podcast may not reflect those of the Church of Jesus Christ of Latter-day Saints or that of FairMormon

 

A Scientist Looks at Book of Mormon Anachronisms

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Review of Wade E. Miller, Science and the Book of Mormon: Cureloms, Cumoms, Horses & More (Laguna Niguel, California: KCT & Associates, 2010). 106 pages + viii, including two appendices and references cited, no index.

Abstract: Anachronisms, or out of place items, have long been a subject of controversy with the Book of Mormon. Several Latter-day Saints over the years have attempted to examine them. Dr. Wade E. Miller, as a paleontologist and geologist, offers a some new insights on this old question, especially regarding animals mentioned in the Book of Mormon, including a report on some preliminary research which might completely change the pre-Columbian picture for horses in America. Overall, this is an indispensable resource on Book of Mormon anachronisms.

To continue reading, please visit the website of Interpreter: A Journal of Mormon Scripture. To purchase Science and the Book of Mormon please visit the FairMormon bookstore.

Mormon’s Codex: Rich Support for Book of Mormon Plausibility

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Mormon_s_CodexI just finished John L. Sorenson’s monumental work, Mormon’s Codex (Provo: Neal A. Maxwell Institute, 2013). The reading took longer than I expected, but it was worth it. I will have more to say about it in the near future, but here’s an initial review.

Sorenson’s work will be viewed by many as an attempt to prove and defend the Book of Mormon using numerous random parallels and weak threads. This view both fails to grasp the value of exploring many dimensions of a physical and cultural setting when trying to evaluate a fragmentary record from an allegedly ancient source. Sorenson’s work does directly support Book of Mormon plausibility, but it also helps us to better understand the Book of Mormon and its peoples. It helps us understand the region they lived in and the many dramatic as well as subtle influences on their lives from the climate, the landscape, the surrounding peoples, the cultural setting, the plants and animals, the horticulture, the religions and languages, the patterns of war, infrastructure and social economy, political practices, and so on. Sorenson explores these in terms of what we scholars have learned about Mesoamerica and what we can draw from the Book of Mormon text, and then examines the correspondences and implications. The result is increased granularity and plausibility for the Book of Mormon record, and more informed questions for the future and new hypotheses to test. Along the way, some former objections to the Book of Mormon are soundly shelved.

Those wanting a quick and easy tool to defend the Book of Mormon will be disappointed, at least initially, for Sorenson takes over a hundred pages just laying some foundation regarding ancient Mesoamerica as well as the Book of Mormon, without providing any jaw-dropping arguments to win over converts. What he does, though, is provide new ways of looking at the text, informed by the skills of a professional anthropologist. Over the 800 pages of the text, he provides extensive evidence that the Book of Mormon fits numerous aspects of ancient Mesoamerica, ranging from issues of language, political society, practices of trade and war, the impact of natural disasters, and so forth. Some of the most interesting New World evidences known to date for the authenticity of the Book of Mormon can be found in this tome (see also my Book of Mormon Evidences pages for further information).

Why the Setting Matters

One quickly learns from Sorenson how much physical geography affects a society. The physical location of a place determines climate, available raw materials, opportunities for agriculture and other economic activities, and practical modes of transportation. It shapes political boundaries and influences strategies and tactics for warfare. Geographical barriers and isolating features like the terrain of the central depression of Chiapas can allow a region to experience reduced influence from other cultures in the area and develop its own ways more easily. These factors play major roles in the story of a people, even if those details are briefly mentioned or merely implied.

Mormons limit their ability to fully grasp the Book of Mormon when they dismiss its geographical setting as something unimportant. True, the Church has no official position on geography, and it is certainly secondary to the teachings about Christ, but its authors felt physical details were important enough to riddle their text with references to them. It’s a gritty text, linked to physical details, not just theoretical platitudes and lofty doctrine. Book of Mormon authors bothered to cite specific hills, valleys, rivers, cities, and lands with names and real physical locations carefully and accurately woven into the story. There are temples, thrones, prisons, fortifications, markets, and social structures to match: priests, kings, lawyers and judges, soldiers, and merchants. In some cases, these details matter a great deal and are part of the message for our day. Such things are not the trappings of Native American life Joseph Smith could have gleaned from his upstate New York environment, but they are elements of authentic Mesoamerican culture in the only place that offers hope of plausibly locating the places built into the text of the Book of Mormon. They matter not just for validating or defending the text, but for better understanding what happened, to whom, and why, sometimes with added understanding in drawing lessons for our day and our lives.

Aligning Details

The reasons why Mesoamerica is clearly the most reasonable setting have been discussed elsewhere and are again touched upon in Mormon’s Codex: the requirement for an ancient tradition of written language, the existence of many elements of civilization found in the Book of Mormon (armies, kings, temples, taxation, and complex social structures), the narrow neck of land, and many other details with major implications such as the apparent volcanism and seismic activity described in the text. These broad issues force us to consider Mesoamerica as the most reasonable candidate for the setting of the Book of Mormon, but if so, can the details of the text correspond in any degree with the details of Mesoamerica? This is the issue tackled by Mormon’s Codex. Literally hundreds of “correspondences” between Mesoamerica and the Book of Mormon are identified that create a powerful case that the Book of Mormon really does have its origins in Mesoamerica, so much so that scholars would be wise to reconsider the Book of Mormon as the most extensive surviving document from the ancient New World, a precious ancient codex that can teach us much outside of its spiritual message.

One can accuse Sorenson of “parallelomania,” straining to find parallels that really aren’t significant. Parallelomania is often seen in attempts to find plagiarism in the Book of Mormon. Sometimes seemingly impressive parallels can be piled up that, upon closer inspection, are contrived and can be simply due to chance or situations that naturally involve common phenomena. For example, in a written description of war in texts from Joseph Smith’s day, one should not be surprised to find descriptions of battles, prisoners taken, casualties suffered, defenses built, weapons stored, and so forth. These are common to war. It is in the uncommon details where we can see elements that may be meaningful parallels. Chance can always account for some intriguing finds, so we must be careful not to make too much of any one factor. What makes Sorenson’s work so interesting is the abundance of intricate correspondences coupled with insights from the proposed physical setting that repeatedly enhance our understanding of the text.

I was continually intrigued with the way Sorensen extracts and examines numerous social and physical details from the text of the Book of Mormon and from modern knowledge regarding Mesoamerica. His analysis based on his proposed setting helps to fill in missing details in the Book of Mormon, adding to our understanding of Book of Mormon peoples while also challenging lazy assumptions and stereotypes we sometimes import into the text.

A Mix of Broad and Narrow Details

The relationship between the Olmecs and later Mesoamerican peoples is one of the broad issues that fits the Book of Mormon remarkably well, with the rise and fall of the Jaredites and the subsequent remnants of Jaredite culture found in the Book of Mormon corresponding well in numerous ways with Mesoamerica. It’s an area that challenges unwarranted assumptions we have long made about the destruction of the Jaredites. A more informed approach must recognize, however, that in the midst of the civil war and chaos the ended the Jaredites in the Book of Mormon, that many people would have fled and survived. Since the Book of Mormon itself provides abundant internal evidences of an ongoing Jaredite tradition, with Jaredite names like Corihor/Korihor (Ether 7, 13, & 14 and Alma 30) and Nehor (Ether 7:9 and Alma 1) cropping up among the Nephites, generally associated with dissenters who had not fully bought into Nephite traditions. The remnants of Jaredite society among Nephites and Lamanites fit in well with the ways Olmec culture continued to influence Mesoamerica after their fall.

The rise and fall of the Olmecs has many parallels that can relate to the record we have of the Jaredites, and the rise of Mesoamerican cultures after the Jaredites can also accommodate the information we have regarding the Nephites and Lamanites, with numerous parallels that we can extract from the limited information we have today. Even the final destruction of the Nephites in the widespread warfare (ca. AD 350) toward the end of the Nephite record coincides remarkably well with the Early Classic depopulation in the Central Depression of Chiapas that Sorensen documents in Chapter 25.

What I found especially in Mormon’s Codex were the specific details of individual sites fit with the Book of Mormon. For example, Sorenson proposes a Mesoamerican archaeological site known as Santa Rosa as the city of Zarahemla. The archaeology of that region can accommodate the text effectively. Santa Rosa was a small chiefdom in the 3rd century BC with evidence of Olmec influence in its past, similar to what we might expect if it had been occupied by the Mulekites that had taken on the Olmec influence of their region when they arrived. From 75 BC to 50 AD, Santa Rosa saw a huge burst of activity, reaching its peak of socioeconomic activity at the time Zarahemla was experiencing its peak under the reign of judges. “Like the Central Depression [of Chiapas] as a whole, Santa Rosa was abandoned from about ad 350, very near to when the Nephites at last fled from the land of Zarahemla” (p. 586).

Analysis of the terrain around Santa Rosa helps shed light on troop movements and crop destruction from battles near Zarahemla, and helps to readily explain how travelers sent from the City of Nephi seeking for Zarahemla could have missed it and wandered into the land northward instead (see pp. 581-594).

The two key centers of cultural development in southern Mesoameria in the Central Depression of Chiapas and in the Valley of Guatemala in the first century B.C. correspond well with the land of Zarahemla (Nephites) and the land of Nephi (Lamanites) in the Book of Mormon (see p. 602-604), with detailed correspondences on many fronts. In the field of warfare, for example, the correspondences are especially interesting since just a few decades ago, there was a huge gap between expert opinion about Mesoamerica and the record of warfare in the Book of Mormon. The Mayans were viewed as having been peaceful for many centuries, quite unlike the constant warfare in the Book of Mormon text. But recent scholarship has completely reversed that view, showing that Mesoamerica was a scene of armed conflict from Olmec times and beyond, consistent with the Book of Mormon record (p. 606-7).

Understanding Mesoamerican warfare helps us recognize, for example, that Onitah, the “place of arms” mentioned in Alma 47:5 where rebellious Lamanite soldiers fled, was likely an obsidian outcropping used to produce the dominant weapons in the area, near the Lamanite heartland in the land of Nephi. Remarkably, we now know that for the people of Chiapas, the vital mineral obsidian mostly came from El Chayal, a big volcanic outcrop near Guatemala City, the prime candidate for the city of Lehi-Nephi (which became a Lamanite capital after it was abandoned by the Zeniffites; see Alma 22:1), where the archaeological site known as Kaminaljuyu is largely covered by the modern city. El Chayal qualifies well as Onitah in the Book of Mormon (p. 608). Further, lines of confrontation between Mayan groups and Mixe-Zoqueans in the region, as identified by modern scholars, also may correspond with Nephite and Lamanite boundaries in the Book of Mormon (p. 609).

Many other specific locations are discussed in depth. The results to me were somewhat overwhelming, usually interesting, and occasionally quite surprising. Dr. Sorenson has put a great deal of thought into his proposals, and while some sections are speculative and one of several possibilities, some of his proposals are difficult to dismiss.

Society

Sorenson explores numerous social issues, including the role of secret societies in Mesoamerica. He finds parallels with merchant guilds among the Aztecs and others in Mesoamerica. There were also predatory secrecy-based groups in other forms (e.g., the nahualistas) that could correspond with Book of Mormon descriptions. (See pp. 274-277.)

Natural Disasters

One of the most impressive series of correspondences is the large number of natural disasters that struck parts of Mesoamerica around 50 A.D., including volcanic activity and associated fires that can be see in geological and archaeological records. These disasters may account for some of the dramatic changes in Mesoamerica at that time, including large shifts in population and also major shifts in economics and religion. The changes included an abandonment of many long-standing cultic practices, offering an abundance of correspondences with the record at the climax of the Book of Mormon beginning around 3 Nephi 8 and beyond, when there was great destruction followed by the visit of the Resurrected Messiah, ushering in widespread changes that persisted for many decades before the region fell into widespread apostasy and warfare again, culminating in the destruction of Nephite society.

Arch Support for the Book of Mormon

As an example of the many fields of knowledge touched upon in Mormon’s Codex, Sorenson also considers evidence related to architecture. In Chapter 16, he states:

Friar Torquemada observed, “It is also worth noting the division of this [Aztec] temple; because we find that it has an interior room, like that of Solomon, in Jerusalem, in which the room was not entered by anyone but the priests.” Moreover, the floor plans of various Mexican temples are shown with “two [nonstructural] pillars at the entrance, at Tenayuca, Malinalco, Tepoztlan, Tetitla, Palenque, Yaxchilan, [and] Piedras Negras,” and in Late Pre-Classic Oaxaca. Since the temple in the city of Nephi was specifically patterned after the first Israelite temple (2 Nephi 5:16), it would have incorporated the two-pillar feature discussed by, for example, Meyers. It could have in turn modeled the feature for subsequent Mesoamerican temples.
Another architectural feature of note might or might not have been incorporated in temples: the true arch. For years it was assumed that Mesoamericans lacked knowledge of the true (keystone) arch. Over the years, reported finds have demonstrated the contrary, but only very recently has a comprehensive survey of those cases definitely shown that the principle was widely known, though little used. Hohmann now states unequivocally that “the principle of the true arch was already known amongst the Maya in the preclassic period.” He adds that the principle was also used at Monte Albán by around ad 600 and still later at Chichen Itza. The arch was, of course, widely known in some Old World centers much earlier. If the concept was not imported by transoceanic migrants, we would have to accept the somewhat questionable idea that it was invented independently on opposite sides of the earth. In light of the extensive evidence of cross-oceanic voyaging presented in chapter 9, it is more plausible that knowledge of this architectural feature was imported to Mesoamerica, whether by a group reported in the Book of Mormon or by others. The arch principle may or may not have been used in Nephite sacred buildings in this hemisphere (it was not used in Solomon’s temple), but the probability that the keystone arch came to Mesoamerica from the Old World supports the Nephite record’s historical assertion about the Near Eastern origin of the founders of its tradition. (p. 327)

These architectural details are issues I had not previously considered.

Transoceanic Diffusion: Plants, Animals, Disease, Cultural Practices, Architecture, and More

One of Sorenson’s strengths is his vast body of knowledge regarding evidences for ancient contact between the New and Old Words. Primarily in Chapter 9, “Transoceanic Voyages,” and also in Chapter 12, “Human Biology,” he provides conclusive evidence that there were episodes of transoceanic contact between the Old and New World before Columbus, consistent with general Book of Mormon claims. He delves into several topics with rich examples and references, especially for plants and diseases. One of the most interesting discussions, in my opinion, involves the hookworm (pp. 159-160). The hookworm points to ancient human contact via oceanic crossing, not wandering along the Bering Strait, because the life cycle of the parasite requires warm soil. A people moving through the Bering Straight would become hookworm free by the time they reached the Americas. The pre-Columbian presence of this southeast Asian parasite in a Peruvian mummy dating to AD 900 and in much older Brazilian remains (ca. 5000 BC) seems to require one or more ancient transoceanic voyages by human hosts from the Old World to the Americas. This is one of an abundance of evidences Sorenson provides for ancient transoceanic contact between the Old and New Worlds. It is not central to his thesis relating to the Book of Mormon, but is supporting evidence for the plausibility of the kind of migrations described by the Book of Mormon.

Future Work

Sorenson repeatedly explains how little is known about many key regions and specific sites, many of which have not had extensive digs. Some, of course, cannot be explored adequately because they may be covered by modern cities or, in some cases, by lava flows. Others are in difficult terrain, often coupled with political and security risks, making exploration difficult and dangerous. But we hope much further exploration will take place. Sorenson offers many hints about regions in need of more research, and even offers what may be taken as tentative predictions of some things to look for. For example, Laguna Mecoacan is identified as a good candidate for the City of Moroni (Alma 50:13) which would sink into “the depths of sea” (3 Nephi 9:4), possibly into the lagoon. This would be an intriguing find, though the city was probably small, having been built primarily for defensive purposes in a war. But finding a sunken city there dating to around 50 A.D. would be interesting.

A more important place to investigate might be the candidate Sorenson offers for the Nephite city of Bountiful. He feels it should be at the mouth of the Tonala River, about 6 miles downstream from La Venta. The modern community of Tonala is built over a large archaeological site overlooking the mouth of the river. There is a large pyramid there, and it is in its debris where the town’s cemetery is located. Sorenson states that as far as he known no trained archaeologist has even visited the region, much less conducted detailed investigation. If future work there shows that it was inhabited during the Late Pre-Classic era, corresponding with the Book of Mormon description, this could be another interesting correspondence.

Much remains to be understood and future exploration and research is sorely needed. But what we do know does provide an abundance of evidences and insights that can be of great value to students of the Book of Mormon. I highly recommend this complex and, yes, heavy volume.

*Cross-posted from Mormanity. See also John Sorenson’s 2012 FairMormon Conference presentation “Reading Mormon’s Codex.” Mormon’s Codex can be purchased at the FairMormon Bookstore.