{"id":90416,"date":"2021-03-01T12:19:42","date_gmt":"2021-03-01T19:19:42","guid":{"rendered":"https:\/\/admin.patheos.com\/blogs\/danpeterson\/?p=90416"},"modified":"2021-03-01T15:38:17","modified_gmt":"2021-03-01T22:38:17","slug":"maori-seers-and-the-church-of-jesus-christ-of-latter-day-saints-in-nineteenth-century-new-zealand","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/danpeterson\/2021\/03\/maori-seers-and-the-church-of-jesus-christ-of-latter-day-saints-in-nineteenth-century-new-zealand.html","title":{"rendered":"“M\u0101ori Seers and The Church of Jesus Christ of Latter-day Saints in Nineteenth-Century New Zealand”"},"content":{"rendered":"\n<\/head>

\u00a0<\/p>\n

\"Waitangi,<\/a>
In honor of Louis Midgley, a view of one of his favorite places: the Bay of Islands, as seen from Waitangi, on the North Island of New Zealand<\/figcaption><\/figure>\n

***<\/strong><\/span><\/p>\n

\u00a0<\/p>\n

New today in Interpreter: A Journal of Latter-day Saint Faith and Scholarship<\/em>:<\/p>\n

\u00a0<\/p>\n

Robert Joseph<\/a>, \u201cThe Lord Will Not Forget Them! M\u0101ori Seers and The Church of Jesus Christ of Latter-day Saints<\/a> in Nineteenth-Century New Zealand\u201d<\/a><\/span><\/p>\n

Abstract:\u00a0<\/strong>This essay demonstrates that the key prophetic matakite dreams and visions of at least the nine nineteenth-century East Coast M\u0101ori seers appear to have been (and should continue to be) fulfilled surprisingly by the coming of The Church of Jesus Christ of Latter-day Saints to New Zealand. There are lessons for current and future Latter-day Saint leaders and missionaries to reflect on this little-known history on the nineteenth-century M\u0101ori conversions to the restored Church.<\/em><\/span><\/p>\n

[Editor\u2019s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.<\/span><\/p>\n

See Robert Joseph, \u201cThe Lord Will Not Forget Them! M\u0101ori Seers and The Church of Jesus Christ of Latter-day Saints in Nineteenth-Century New Zealand,\u201d in\u00a0Remembrance and Return: Essays in Honor of Louis C. Midgley<\/em>, ed. Ted Vaggalis and Daniel C. Peterson (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2021), 323\u201368. Further information at\u00a0https:\/\/interpreterfoundation.org\/books\/remembrance-and-return\/<\/a>.]<\/span><\/p>\n

\u00a0<\/p>\n

***<\/strong><\/span><\/p>\n

\u00a0<\/p>\n

Here are a few more items from a past issue of Interpreter: A Journal of Latter-day Saint Faith and Scholarship<\/em>:<\/p>\n

\u00a0<\/p>\n

Daniel C. Peterson, \u201cReason, Experience, and the Existence of God\u201d<\/span><\/a><\/span><\/p>\n

Abstract:\u00a0Both reason and experience are essential to religious life, which should be neither completely irrational nor entirely cerebral. But surely, of the two, the experience of direct and convincing revelation would and should trump academic debate, and most obviously so for its recipient. The Interpreter Foundation was established in the conviction that reasoned discussion and analysis necessarily have a place in faithful discipleship, but also in the confidence that divine revelation has genuinely occurred. The role of reason, accordingly, is a helpful one. It serves an important ancillary function. However, it does not supplant experience with God and the divine and must never imagine that it can. Academic scholarship can refine and clarify ideas, correct assumptions, defend truth claims, generate insights, and deepen understanding, but, while human inquiry sometimes creates openings for revelation, it will never replace direct divine communication. Interpreter knows its place.<\/em><\/span><\/p>\n

\u00a0<\/p>\n

Brant A. Gardner, \u201cThe Book with the Unintentionally Self-Referential Title\u201d<\/a><\/span><\/p>\n

Review of Earl M. Wunderli,\u00a0An Imperfect Book: What the Book of Mormon Tells Us about Itself\u00a0<\/em>(Salt Lake City: Signature Books, 2013), 328pp + Appendices, Maps, and Index.<\/span><\/p>\n

Earl M. Wunderli has written a book that works through the reasons he fell out of belief in the Book of Mormon. These are combined with issues that he has added to his original reasons. His presentation is clearly intended to suggest that what he found compelling will also be compelling to other readers. Should it? This review looks at how his arguments are constructed: his methodology, the logic of the analysis, and the way he uses his sources. Although he argues that it is the Book of Mormon that is the imperfect book, his construction of the arguments makes that designation ironic.<\/em><\/span><\/p>\n

\u00a0<\/p>\n

Robert A. Rees, \u201cInattentional Blindness: Seeing and Not Seeing The Book of Mormon\u201d<\/a><\/span><\/p>\n

Review of Earl M. Wunderli,\u00a0An Imperfect Book: What the Book of Mormon Tells Us about Itself\u00a0<\/em>(Salt Lake City: Signature Books, 2013), 328pp + Appendices, Maps, and Index.<\/span><\/p>\n

Earl Wunderli, an attorney who has made a lifelong study of the Book of Mormon, concludes that the book is a product of Joseph Smith\u2019s mind and imagination. In doing so, Wunderli marshals evidence and presents his argument as if he were an attorney defending a client in court. Unfortunately, Wunderli\u2019s case suffers from the same weaknesses and limitations of other naturalist criticism in that it exaggerates Joseph Smith\u2019s intellectual and cultural background and compositional skills while ignoring the Book of Mormon\u2019s deep structure, narrative complexity, and often intricate rhetorical patterns.<\/em><\/span><\/p>\n

\u00a0<\/p>\n

Benjamin L. McGuire, \u201cNephi: A Postmodernist Reading\u201d<\/a><\/span><\/p>\n

Authors inevitably make assumptions about their readers as they write. Readers likewise make assumptions about authors and their intentions as they read. Using a postmodern framing, this essay illustrates how a close reading of the text of 1 and 2 Nephi can offer insight into the writing strategies of its author. This reading reveals how Nephi differentiates between his writing as an expression of his own intentions and desires, and the text as the product of divine instruction written for a \u201cpurpose I know not.\u201d In order to help his audience understand the text in this context, Nephi as the author interacts with his audience through his rhetorical strategy, pointing towards his own intentions, and offering reading strategies to help them discover God\u2019s purposes in the text.<\/em><\/span><\/p>\n

\u00a0<\/p>\n

Mark Alan Wright, \u201cAxes Mundi: Ritual Complexes in Mesoamerica and the Book of Mormon\u201d<\/a><\/span><\/p>\n

Places are made sacred through manifestations of the divine or ritual activity. The occurrence of a theophany or hierophany or the performance of particular rituals can conceptually transform a place into an axis mundi, or the center of the world. A variety of such\u00a0<\/em>axes mundi\u00a0are known from the archaeological record of Mesoamerica and the text of the Book of Mormon. I compare and contrast several distinctive types of such ritual complexes from Mesoamerica and the Book of Mormon and argue that they served functionally and ideologically similar purposes.<\/em><\/span><\/p>\n

\u00a0<\/p>\n

Louis C. Midgley, \u201cThe M\u0101ori Stairway to Heaven\u201d<\/a><\/span><\/p>\n

A review of Jason Hartley.\u00a0Ng\u0101 Mahi: The Things We Need to Do; The Pathway of the Stars.\u00a0<\/em>n.p.: Xlibris, 2013. 264 pp., no index. $23.00AUD (softcover).1<\/sup><\/a><\/span><\/p>\n

Jason Hartley\u2019s book manifests a passion for alleviating the problem of M\u0101ori surging into the prisons of Aotearoa\/New Zealand<\/em>2<\/sup><\/a>\u00a0by restoring their old, traditional religious ethos and the social control that hinges on the recovery of the old belief that they are potentially noble children of God. In setting out his own disappointing discovery of the roots of both a growing problem and what he believes is the solution, he describes how he came to learn the arcane moral teachings, or old stories, that once buttressed M\u0101ori social order. For Latter-day Saints, he also demonstrates that for some M\u0101ori, despite much degradation, the Heavens are still open, just as they were when Latter-day Saint missionaries first encountered a people prepared for them and their message by their own seers, thus also implicitly challenging recent efforts to downplay or explain away the old stories as mere embellishments, wishful thinking, or an implausible founding mythology.<\/em><\/span><\/p>\n

\u00a0<\/p>\n

***<\/strong><\/span><\/p>\n

\u00a0<\/p>\n

An obsessive anonymous online critic (my Mini-Stalker, as I\u2019ve come to think of him) suggested yesterday that\u00a0Witnesses<\/em>\u00a0won first prize in the \u201d Feature Film\u201d category at the LDS Film Festival on Saturday night because Kels Goodman, the Festival\u2019s director, is a brother of Mark Goodman, our film\u2019s<\/em> director.<\/p>\n

\u00a0<\/p>\n

But that poor critic\u00a0doesn\u2019t know the half<\/em> of it.\u00a0 It\u2019s not just Kels and Mark.\u00a0 The Goodman siblings are a remarkable bunch altogether<\/em>:\u00a0 Kels, Mark, Benny, John, Len, Nelson, and Saul.<\/p>\n

\u00a0<\/p>\n

However \u2014 believable though it may seem at first glance \u2014 it isn\u2019t<\/em> true that Nathaniel Hawthorne\u2019s \u201cYoung Goodman Brown\u201d is an eighth<\/em> sibling.\u00a0 That<\/em> would be imaginative fiction<\/em>.\u00a0 (Come to think of it, it would be rather like the notion that Kels Goodman and Mark Goodman are brothers.)<\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

\u00a0 *** \u00a0 New today in Interpreter: A Journal of Latter-day Saint Faith and Scholarship: \u00a0 Robert Joseph, \u201cThe Lord Will Not Forget Them! M\u0101ori Seers and The Church of Jesus Christ of Latter-day Saints in Nineteenth-Century New Zealand\u201d Abstract:\u00a0This essay demonstrates that the key prophetic matakite dreams and visions of at least the nine 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