Historian of Religion, Science, and Biblical Interpretation
I’ve taught a class just on the book of Genesis a few times, in a few places. We spend a lot of time on the first 10 chapters or so. The second time (from whence these notes), few students had a science background, and only 1-2 had previous experience with me. Most of the points below I have developed further in the course. Continue reading
Even though it comes first in the Bible, Genesis 1 represents the youngest of three Israelite creation traditions. As happens in culture and even inspired religion, the past was adapted, shaped, and (re)appropriated to meet the needs of the present. Continue reading
Communication involves not just words, but the context, culture, and worldview in which they are embedded. Simple translation of words alone, reading words alone, however “clear,” will fail to communicate the entire message, because this kind of information is tacit and unstated. Sometimes we can tell we’re missing an intangible something, but most often we can’t even tell that, illustrated extensively in Misreading Scripture with Western Eyes.
Here are some modern examples. Continue reading
(Originally published in 2010 elsewhere) Most people know the genre of “parable” because they’re in the Gospels, but “myth” is poorly understood and the term carries a lot of negative baggage. Like “literal” you have to be very careful throwing around the term without defining it. One simple definition of myth is that myth is worldview in narrative form. That is, it’s a way of explaining one’s conception of how the world works in everyday language or story form. Continue reading
It’s been a remarkably good Monday morning. Chilly, but I scored a $72 long-sleeve Merino wool bike jersey for $18 recently, and so went out for a 24-mile ride in 40 degree weather.
Chilaquiles!
Made myself chilaquiles afterwards. Bit of a foodie here. (This has been rewritten afterwards, since it was an announcement.)
We recently put forth an open call for abstracts for a special issue of BYU Studies dedicated to biological evolution, LDS faith, and practice. I am the guest editor overseeing the non-scientific submissions and as such, would like to emphasize a few things from the call that seem to be getting overlooked. Update: Please note, we have extended the abstract submission deadline from February 1 to March 1. Continue reading
Several scholars have identified a LDS shift in the mid-20th-century towards a kind of fundamentalism. In 1980, for example, Leonard Arrington reflected in his journal on the emergence
at BYU in the 1950s…. particularly in the College of Religion [of] A sort of Mormon Fundamentalism like Protestant Fundamentalism [which] Emphasizes Biblical literalism, rejects the Higher Criticism [in biblical studies, and] the law of evolution… Continue reading
My 2019 FAIRMormon Conference presentation is up now, here. There’s a lot in the footnotes as well.
The takeaway is this: Many LDS have unsustainably fundamentalist assumptions about the nature of revelation, prophets, and scripture. The conflict these cause sometimes leads to a loss of faith, instead of recognizing and reexamining the assumptions. Continue reading
The red brick store in Nauvoo, where the first endowments were done on May 4, 1842.
If you follow me, you know I talk a lot about the importance of recognizing genre in scripture: podcast here, Sperry symposium here, posts here, here, etc.
Evolution is also a topic I address with some frequency, such as here (a BYU guest lecture) and here (in context of “what prophets know”).
I also talk a lot about Genesis, how and why it’s historically been misread (e.g. my presentation here and accompanying post here), as well as the parallels in Moses and Abraham (see here for my FAIR talk transcript, and here for a fireside video.)
And I’m writing a book on Genesis 1 where I tie a lot of this stuff together… but I’ve left a lot of hardest writing for last, including my chapter on the temple. So, let’s talk. Continue reading
I presented a short paper at the Joseph Smith Papers conference a few weeks ago, a spin-off from my Genesis 1 manuscript. (I presented an expanded version at the 2019 FAIR Conference.)
My basic argument was this. Certain common conceptions of revelation, which I term “absolutist,” cannot account for the major textual, doctrinal, and other differences between Genesis, Moses, Abraham, and the temple; this suggests we need to think and teach about revelation differently and in more depth. Continue reading
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