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Book of Moses

FairMormon Conference Podcast #48 – Ben Spackman, “A Paradoxical Preservation of Faith: LDS Creation Accounts and the Composite Nature of Revelation”

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This podcast series features past FairMormon Conference presentations. This presentation is from our 2019 conference held in August. If you would like to watch the presentations from our 2019 conference, you can still purchase the video streaming.

Ben Spackman, A Paradoxical Preservation of Faith: LDS Creation Accounts and the Composite Nature of Revelation

Transcript available here.

Ben Spackman did ten years of undergraduate (BYU) and graduate work in ancient Near Eastern studies and Semitics (University of Chicago) before moving on to general science (City College of New York). Currently a PhD student in History of Christianity at Claremont Graduate University, Ben’s focus is the intertwined histories of religion, science, and scriptural interpretation; most specifically, he studies the intellectual history of fundamentalism, creationism, and religious opposition to evolution in connection with interpretations of Genesis.

Ben taught volunteer Institute and Seminary for a dozen years in the Midwest, New York, and California, taught Biblical Hebrew, Book of Mormon, and New Testament at BYU, and TA’d a course on “God, Darwin, and Design” at Claremont. He has contributed to BYU Studies, Religious Educator, the Maxwell Institute, Interpreter: A Journal of Mormon Scripture, Religion&Politics, the Salt Lake Tribune, and blogs at benspackman.com (previously at Timesandseasons) where he writes extensively about Gospel Doctrine, evolution, and Genesis, among other things. He has presented lectures, firesides, and papers at various conferences, including the Joseph Smith Papers, the Mormon History Association, the Society for Mormon Philosophy and Theology, the Maxwell Institute Seminar on Mormon Culture, the Mormon Theology Seminar, Mormon Scholars in the Humanities, BYU’s Sperry Symposium, BYU Late Summer Honors (lecture on Genesis and evolution), and this year, Education Week (Aug 21-24), on Reading the Bible in Context. He is a contributor to BYU’s ecumenical Reconciling Evolution project.

Ben has appeared on various podcasts: LDS Perspectives (on genre in the Bible, and Genesis 1), LDS MissionCast (on missionaries, prooftexting, and the Bible), and GospelTangents (on evolution, scripture, and religious history).

He typically juggles half a dozen writing projects at once, currently including a book on Genesis 1 for an LDS audience, a dissertation on post-1970 creationism/evolution conflict in the LDS Church and its early 20th century roots, a chapter on the Cain/Abel story in Genesis, and a paper on the intellectual background of early 20th-century LDS attempts to reconcile science with scripture (fossils, dinosaurs, pre-adamites, evolution, age of the earth, etc.) He recently received a grant from the Redd Center for research on LDS understandings of dinosaurs and the establishment of BYU’s two museums.

Audio Copyright © 2019 The Foundation for Apologetic Information and Research, Inc. Any reproduction or transcription of this material without prior express written permission is prohibited.

FairMormon Conference Podcast #35 – Jeff Lindsay, “‘Arise from the Dust’: Digging into a Vital Book of Mormon Theme”

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This podcast series features past FairMormon Conference presentations. Please join us for the 2019 FairMormon Conference coming up August 7-9! You can attend in person (tickets are no longer being sold online, but will be available at the door) or purchase the video streaming.

Jeff Lindsay, “Arise from the Dust”: Digging into a Vital Book of Mormon Theme

Transcript available here.

Jeffrey Dean Lindsay and his wife, Kendra, are residents of Shanghai, China. Jeff has been providing online materials defending the LDS faith for over twenty years, primarily at JeffLindsay.com. His Mormanity blog has been in operation since 2004. He also wrote weekly for Orson Scott Card’s Nauvoo Times from 2012 through 2016. Jeff has a PhD in chemical engineering from BYU and is a registered U.S. patent agent. He serves as Head of Intellectual Property for Asia Pulp and Paper, one of the world’s largest paper companies. Formerly, he was associate professor at the Institute of Paper Science (now the Renewable Bioproducts Institute) at Georgia Tech, then went into R&D at Kimberly-Clark Corporation, eventually becoming corporate patent strategist and senior research fellow. He then spent several years at Innovationedge in Neenah, Wisconsin, helping many companies with innovation and IP strategy. Jeff has been in China for five years, where he works with various APP companies and mills in advancing their intellectual property and innovation. Since 2015, Jeff has been recognized as a leading IP strategist by Intellectual Asset Magazine in their global IAM300 listing based on peer input. He is also lead author of Conquering Innovation Fatigue (John Wiley & Sons, 2009). He is active in the chemical engineering community and was recently named a Fellow of the American Institute of Chemical Engineers. Jeff served a mission in the German‑speaking Switzerland Zurich Mission and currently serves as counselor in the district presidency of the Shanghai International District. He and his wife Kendra are the parents of four boys and have nine grandchildren.

Audio and Video Copyright © 2018 The Foundation for Apologetic Information and Research, Inc. Any reproduction or transcription of this material without prior express written permission is prohibited.

FairMormon Conference Podcast #9 – Matthew Bowen, “Semitic Semiotics: The Symbolic, Prophetic, and Narratological Power of Names in Ancient Scripture”

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This podcast series features a past FairMormon Conference presentation each month. Please join us for the 2018 FairMormon Conference coming up August 1-3. You can attend in person or purchase the video streaming.

Matthew Bowen, Semitic Semiotics: The Symbolic, Prophetic, and Narratological Power of Names in Ancient Scripture

Transcript available here.

Matthew L. Bowen is an assistant professor of Religious Education at Brigham Young University–Hawaii where he has taught since 2012. He holds a Ph.D. in Biblical Studies from the Catholic University of America in Washington, DC, where he also earned an M.A (Biblical Studies). He previously earned a B.A. in English with a minor in Classical Studies (Greek emphasis) from Brigham Young University (Provo) and subsequently pursued post-Baccalaureate studies in Semitic languages, Egyptian, and Latin there. In addition to having taught at Brigham Young University–Hawaii, he has previously taught at the Catholic University of America and at Brigham Young University. Bowen is the author of numerous peer-reviewed articles on scripture- and temple-related topics and two forthcoming books on scriptural onomastics. Bowen grew up in Orem, Utah, and served a two-year mission in the California Roseville Mission. He and his wife, the former Suzanne Blattberg, are the parents of three children, Zachariah, Nathan, and Adele.

Audio and Video Copyright © 2017 The Foundation for Apologetic Information and Research, Inc. Any reproduction or transcription of this material without prior express written permission is prohibited.

What Is the Meaning of the Samuel’s Reply: “Here Am I”? (Gospel Doctrine Lesson 21A)

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Eli and Samuel

An Old Testament KnoWhy relating to the reading assignment for Gospel Doctrine Lesson 21: “God Will Honor Those Who Honor Him” (1 Samuel 2-3; 8) (JBOTL21A)

Question: Within the short space of one chapter, the boy prophet Samuel speaks the phrase “Here am I” five times. Is there something more than meets the eye in his repeated reply?

Summary: Yes, when spoken in a spirit of meekness in response to a call from the Lord, it is not a simple assertion of availability but rather of humility and moral readiness. In this article, we will review a few instances of the phrase “Here am I” in scripture. With the these examples in mind, we will examine the story of Samuel’s call verse-by-verse — and its implications for our own responses to God’s invitations to serve. Modern photographs and descriptions of the ancient site of Shiloh, where the building housing the Tabernacle once stood, are included at the end of the article.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL21A — What Is the Meaning of the Samuel’s Reply: “Here Am I”?

Was Noah’s Ark Designed As a Floating Temple? (Old Testament Gospel Doctrine 6A)

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Thomas Cole, 1801-1848: The Subsiding Waters of the Deluge, 1829

An Old Testament KnoWhy for Gospel Doctrine Lesson 6: “Noah … Prepared an Ark to the Saving of His House” (Moses 8:19-30; Genesis 6-9; 11:1-9) (JBOTL06A).

Question: In the Bible, Noah’s ark is described as a huge, rectangular box with three floors and a roof, which makes it sound more like a building than a boat. Was Noah’s ark designed as a floating “temple”?

Summary: In the Bible, God reveals the design of three man-made structures: two of these are temples and one is Noah’s ark. To ancient Israelites, the dimensions, shape, layout, materials, and function of the Ark would have immediately suggested that it, too, had been designed as a “temple.” In addition, the story of the Flood explicitly echoes the scenes of Creation and Eden found in the story of Adam and Eve, including the Ark’s final destination on the heights of a mountain.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL06A — Was Noah’s Ark Designed As a Floating Temple?

As a video supplement to this lesson with additional details and artwork not included in this article, see Jeffrey M. Bradshaw, “The Ark and the Tent: Temple Symbolism in the Story of Noah” on the YouTube Interpreter Foundation channel (https://www.youtube.com/watch?v=kIfArfB54Mk ).

Could Joseph Smith Have Drawn On Ancient Manuscripts When He Translated the Story of Enoch? (Old Testament Gospel Doctrine 5C)

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George Campfield, fl. 1861: Enoch, Creation Window, All Saints Church, Selsley, England, 1861

An Old Testament KnoWhy for Gospel Doctrine Lesson 5:“If Thou Doest Well, Thou Shalt Be Accepted” (Moses 5-7) (JBOTL05C). See the link to video supplements to this lesson at the end of this article under “Further Reading.”

Question: Some say that Joseph Smith drew on ancient stories about Enoch not found in the Bible as he translated the chapters on Enoch in Moses 6-7. How similar are the stories of Enoch in ancient accounts to modern scripture? And could Joseph Smith have been aware of them?

Summary: Although an English translation of the Ethiopian book of 1 Enoch appeared in 1821, the ancient manuscripts that are most relevant to the LDS story of Enoch were not available during Joseph Smith’s lifetime. The Qumran Book of Giants, discovered in 1948, contains striking resemblances to Moses 6-7, ranging from general themes in the story line to specific occurrences of rare expressions in corresponding contexts. It would be thought remarkable if any nineteenth-century document were to exhibit a similar density of close resemblances with this small collection of ancient fragments, but to find such similarities in appropriate contexts relating in each case to the story of Enoch is astonishing.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL05C — Could Joseph Smith Have Drawn On Ancient Manuscripts When He Translated the Story of Enoch?

As a first video supplement to this lesson with additional details and artwork not included in this article, see Jeffrey M. Bradshaw, “Could Joseph Smith Have Drawn on Ancient Manuscripts When He Translated the Story of Enoch?” available at The Interpreter Foundation (http://cdn.interpreterfoundation.org/ifvideo/180122-Could Joseph Smith Have Drawn on Ancient.m4v) and FairMormon (https://youtu.be/7zJwuZ_yPyY).

As a second video supplement to this lesson, see Jeffrey M. Bradshaw, “The LDS story of Enoch As a Temple Text (http://www.templestudies.org/2013-enoch-and-the-temple-conference/conference-videos/). Several other excellent video presentations on Enoch and the temple, including one by David J. Larsen discussing ancient parallels with the taking up of Enoch’s city to heaven, are available at this same link.

How Does Moses 5-8 Illustrate the Consequences of Keeping and Breaking Temple Covenants One By One? (Old Testament Gospel Doctrine 5B)

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Jan van Eyck, ca. 1395-1441: Offering of Abel and Cain, 1425-1429

An Old Testament KnoWhy for Gospel Doctrine Lesson 5: “If Thou Doest Well, Thou Shalt Be Accepted” (Moses 5-7) (JBOTL05B). See the link to video supplements to this lesson at the end of this article under “Further Reading.”

Question: Some people believe that the basic teachings and covenants available today in LDS temple ordinances were not revealed to Joseph Smith until he got to Nauvoo. Others say he knew a great deal about temple matters long before that time. What could the Prophet have learned about temple covenants as he translated Moses 5-8 in 1830-31?

Summary: Because the book of Moses tells the story of the Creation and the Fall of Adam and Eve, it is obvious to endowed members of the Church that the book of Moses is a temple text, containing a pattern that interleaves sacred history with covenant-making themes. What may be new to many Latter-day Saints, however, is that the temple themes in the book of Moses extend beyond the first part of this story that contains the fall of Adam and Eve — their “downward road.” There is a part two of the temple story given in the book of Moses that describes an “upward road” that is to be climbed by making and keeping an ordered sequence of temple covenants. Significantly, Moses 5-8 appears to have been structured so as to present the consequences of both keeping and breaking specific temple covenants one by one.

 

The full article may be found at the Interpreter Foundation website: KnoWhy OTL05B — How Does Moses 5-8 Illustrate the Consequences of Keeping and Breaking Temple Covenants One By One?

As a video supplement to this lesson, see Jeffrey M. Bradshaw, “The LDS story of Enoch As a Temple Text” (http://www.templestudies.org/2013-enoch-and-the-temple-conference/conference-videos/). Several other excellent video presentations on Enoch and the temple are available at this same link.

For additional discussion of evidence that Joseph Smith knew much about temple matters early on in his ministry, see: “What Did Joseph Smith Know about Temple Ordinances by 1836?” (http://interpreterfoundation.org/conferences/2014-temple-on-mount-zion-conference/2014-temple-on-mount-zion-conference-videos/).

Why Was Joseph Smith Initially Prohibited from Publishing His Bible Translation? (Old Testament Gospel Doctrine 5A)

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Liz Lemon Swindle, 1953-: Go with Me to Cumorah, 1997

An Old Testament KnoWhy for Gospel Doctrine Lesson 5: “If Thou Doest Well, Thou Shalt Be Accepted” (Moses 5-7) (JBOTL05A). See the link to video supplements for this lesson at the end of this article under “Further Reading.”

Question: For a while, the Lord prohibited Joseph Smith from sharing his Bible translation publicly. Also, Moses 1:42 explicitly says that the account of Moses’ vision should not be shown “unto any except them that believe.” Any guesses as to the reasons behind these restrictions?

Summary: I believe that these initial restrictions were due, at least in part, to the sacred content of many of the changes and additions in Joseph Smith’s Bible translation. This makes sense if we regard the knowledge that Joseph Smith received as he translated the Bible as part of a divine tutorial on priesthood and temple doctrines, authority, and ordinances. In fact, some parts of Genesis seem to contain echoes of what temple studies scholars would call a “temple text.” My study of the book of Moses and others of the initial revelations and teachings of Joseph Smith have convinced me that he knew early on much more about these matters than he taught publicly, contradicting the view of those who consider the fundamental doctrines, covenants, and teachings of the Nauvoo temple ordinances a late invention

The full article may be found at the Interpreter Foundation website: KnoWhy OTL05A — Why Was Joseph Smith Initially Prohibited from Publishing His Bible Translation?

For more discussion of evidence that Joseph Smith knew much about temple matters early on in his ministry, see the first video supplement to this lesson: “What Did Joseph Smith Know about Temple Ordinances by 1836?” (http://interpreterfoundation.org/conferences/2014-temple-on-mount-zion-conference/2014-temple-on-mount-zion-conference-videos/).

For a playlist of one-minute video clips discussing various aspects of Mormonism and Masonry in Nauvoo, see the second video supplement to this lesson at the FairMormon YouTube Channel (https://www.youtube.com/watch?v=X0zdSoYy_fg&list=PLw_Vkm1zYbIHW8n88zdpJuzK83caT7A2H).

Did Satan Actually Deceive Eve? (Old Testament Gospel Doctrine 4A)

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Jan Breughel, the Elder, ca. 1568-1625: The Garden of Eden, 1612. Brueghel masterfully fills the foreground of the scene with the abundance, happiness, and beauty of newly created life, and then skillfully draws our eyes toward the two tiny figures in the background ominously reaching for the fruit of the Tree of Knowledge.

An Old Testament KnoWhy for Gospel Doctrine Lesson 4: “Because of My Transgression My Eyes Are Opened” (Moses 4; 5:1–15; 6:48-62) (JBOTL04A), 15 January 2018

Question: The scriptures say that Eve was “beguiled” by Satan when she partook of the forbidden fruit. But Latter-day Saints believe she made the right choice. How can both statements be true?

Summary: Some people paint Eve in a negative light, blaming her for bringing sin into the world. This is not the view of the Latter-day Saints. We emphasize her wisdom and perceptiveness, and see her actions in the Garden of Eden as a positive step forward in the divine plan. We teach that she did not commit a sin in taking the fruit of the Tree of Knowledge and honor her lifelong faithfulness. However, a few have taken this view to an unreasonable extreme, arguing that, for various reasons, she was not actually “beguiled” by Satan in her decision to eat the forbidden fruit. On the one hand, some believe that Satan was entirely truthful when he spoke to Eve. On the other hand, others teach or imply that regardless of what Satan did or said, Eve made the right choice with full understanding of the situation. These beliefs are based on honest intent, but are all mistaken. Scripture exposes how Satan used a series of clever tactics to mislead Eve, how God’s wisdom prevailed, and how Eve became a symbol of Wisdom itself.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL04A — Did Satan Actually Deceive Eve?

For a video supplement to this lesson, see “The Tree of Knowledge as the Veil of the Sanctuary” on the FairMormon YouTube channel: https://www.youtube.com/watch?v=K-B1FeOcTZ8

Did Moses Write the Book of Genesis? (Old Testament Gospel Doctrine 3B)

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Joseph Mallord William Turner, 1775-1851: Light and Color: The Morning After the Deluge (Goethe’s Theory) — Moses Writing the Book of Genesis, 1843

 An Old Testament KnoWhy for Gospel Doctrine Lesson 3B: The Creation (Moses 1:27-42; 2-3) (JBOTL03B), 11 January 2018

Question: LDS teachings and scripture clearly imply that Moses learned of the Creation and the Fall in vision and was told to write what he saw. However, most modern scholars find evidence that the book of Genesis as we have it today was produced at a much later date than Moses could have lived. Can these views be reconciled?

Summary: Scholars have assembled impressive evidence that the first five books of the Bible were compiled in their current form at a relatively late date from multiple, overlapping sources of varying perspectives — and almost certainly with differing degrees of inspiration. This idea should not trouble believing readers of the Book of Mormon, who know that inspired editors wove separate, overlapping records covering many hundreds of years into a single work of scripture. In addition, the idea that Moses may not have written all that is attributed to him firsthand is not incompatible with the belief that he, along with other major Old Testament figures, were actual historical persons. Many of the Bible’s sources may go back to authentic traditions (whether oral or written) that are associated with figures such as Moses as authorities, even if they were not the direct authors. As a further witness of the reality of these figures, we have accounts of the Prophet having seen many of them personally. Moreover, we have the same witness within the Joseph Smith’s Bible translation efforts, the Book of Mormon, the book of Abraham, and several revelations in the Doctrine and Covenants. We are fortunate both to know that these lengthy additions to the record of the Old Testament are authentic reports of events originally experienced by ancient prophets and that they were also directly translated in our day by a modern prophet.

The full article may be found at the Interpreter Foundation website: KnoWhy OTL03B — Did Moses Write the Book of Genesis?