Learning to Love Apostate Christianity

One sign of our institutional and historiographical maturity is the increasing attention that the “Great Apostasy” has been receiving (see for example Noel Reynolds, ed., Early Christians in Disarray, 2005). Since the oppositional pairing of apostasy and restoration is so fundamental to our view of ourselves and proximate others, understanding its potential and realized meanings and implications will remain, I think, one of the more significant tasks of those who think and write on our tradition. This task is all the more urgent, and complicated, because it is heavily tied to the contingencies
of historical scholarship and the particular politics of location in which they are grounded.
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The Divine Council and its Doctrinal Implications: an EV-Mormon Discussion

Several months ago, I mentioned Mike Heiser’s paper, “ You’ve Seen One Elohim, You’ve Seen Them All? A Critique of Mormonism’s Use of Psalm 82 .” Heiser wrote his dissertation on the topic of the Divine Council, and runs a website entitled The Divine Council which is aimed somewhat at Evangelicals, who tend to misunderstand the Old Testament text on this topic. He also works for Logos, which provides excellent Bible resources and study tools.
Heiser, an Evangelical, “feel[s] more strongly than ever that there is not a single doctrine that is untouched by the subject.”

He presented 8 ideas that Mormons would probably agree with, but Evangelicals would not, such as “The term monotheism is inadequate to describe what it is
Israel believed about God and the members of his council.”

He then presented 8 ideas that Evangelicals would probably agree with, but Mormons would not, such as “Corporeal appearances of deity are not evidence that God the Father has a corporeal nature.” I don’t disagree with a few of his eight listed here, but it’s a thoughtful list.

Heiser agreed to allow FARMS to distribute his paper, with a follow-up by LDS student/author/good guy David Bokovoy (Hebrew Bible, Brandeis), and a final word by Heiser.

The whole thing is well worth reading, and a model of LDS-Evangelical scholarly interaction.

Special bonus: On his website, my blogname  Nitsav is the second Hebrew word from the right.

Ten Tantalizing Tidbits about the Book of Mormon

These aren’t quite as tantalizing as TT’s NT tidbits, but we don’t have similar extra-scriptural data to work with here. I’m trying to be as provocative as I can (which probably just reveals my hard-core McConkie-style orthodoxy <g>) [Read more...]

The Responsibility of the Scholar

What is the responsibility of the academically trained scholar in Mormonism? As more LDSs go to graduate schools (or even various undergraduate institutions) and study religion, this becomes an interesting question. I’m defining “scholar” here as someone who has graduated from a institution of higher education focusing specifically on religion (broadly conceived). This isn’t meant to position one type of scholar above another, but to ask a specific question about what our expectations are from this group of people.

Do we expect them to “reaffirm faith”? If so, concretely what does this mean? Should they, for instance, only teach things that encourage people to come to church (for the “right” reasons of course)? Or can they opperate free from the results of their teachings in pursuit of certain questions (Was Jesus divine for the NT authors, for instance)?

Do we expect them to “challenge faith”? If so, how? Can they only challenge the faith in such a way that the challenge must be completely resolved (leaving the questioner with a “stronger testimony”, usually measured by higher activity in the church)? Or can they complicate things in such a way that the world appears more complex, more ambiguous, and less cut and dry?

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