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Laban’s Sword of “Most Precious Steel” (Howlers #5)

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In his account of his encounter with Laban, an important official in Jerusalem around 600 B.C. Nephi states, “I beheld his sword, and I drew it forth from the sheath thereof; and the hilt thereof was of pure gold, and the workmanship thereof was exceedingly fine, and I saw that the blade thereof was of the most precious steel” (1 Nephi 4:9). Nephi’s description of this weapon was long considered anachronistic:

 “This is the earliest account of steel to be found in history.” E. D. Howe, Mormonism Unvailed (1834), 25-26.

 “Laban’s sword was steel, when it is a notorious fact that the Israelites knew nothing of steel for hundreds of years afterwards. Who but as ignorant s person as Rigdon would have perpetrated all these blunders?” Clark Braden in Public Discussion, 1884, 109.

 “Laban is represented as killed by one Nephi, some six hundred years before Christ, with a sword `of the most precious steel,’ hundreds of years before steel was known to man!” Daniel Bartlett, The Mormons or, Latter-day Saints(1911), 15.

“[The Book of Mormon] speaks of the most `precious steel,’ before the commonest had been dreamt of.” C. Sheridan Jones, The Truth about the Mormons(1920), 4-5.

 “Nephi . . . wielded a sword `of the most precious steel.’ But steel was not known to man in those days.” Stuart Martin, The Mystery of Mormonism (1920), 44.

 “Laban had a steel sword long before steel came into use.” George Arbaugh, Revelation in Mormonism (1932), 55.

 “Every commentator on the Book of Mormon has pointed out the many cultural and historical anachronisms, such as the steel sword of Laban in 600 B.C.” Thomas O’Dea, The Mormons (1957), 39.

 “No one believes that steel was available to Laban or anyone else in 592 B.C.” William Whalen, The Latter-day Saints in the Modern World (1964), 48.

Today, the cutting remarks of  past critics notwithstanding, it is increasingly apparent that the practice of hardening iron through deliberate carburization, quenching and tempering was well known to the ancient world from which Nephi came “It seems evident” notes one recent authority, “that by the beginning of the tenth century B.C. blacksmiths were intentionally steeling iron.”  (Robert Maddin, James D. Muhly and Tamara S. Wheeler, “How the Iron Age Began,” Scientific American 237/4 [October 1977]:127).

Archaeologists, for example, have discovered evidence of sophisticated iron technology from the island of Cyprus. One interesting example was a curved iron knife found in an eleventh century tomb. Metallurgist Erik Tholander analyzed the weapon and found that it was made of “quench-hardened steel.” Other examples are known from Syro-Palestine. For example, an iron knife was found in an eleventh century Philistine tomb showed evidence of deliberate carburization.  Another is an iron pick found at the ruins of an fortress on Mount Adir in northern Galilee and may date as early as the thirteenth century B.C. “The manufacturer of the pick had knowledge of the full range of iron-working skills associated with the production of quench hardened steel” (James D. Muhly, “How Iron technology changed the ancient world and gave the Philistines a military edge,” Biblical Archaeology Review 8/6 [November-December 1982]: 50).
According to Amihai Mazar this implement was “made of real steel produced by carburizing, quenching and tempering.”  (Amihai Mazar, Archaeology of the Land of the Bible 10,000-586 B.C.E. New York: Doubleday, 1990, 361).

More significant, perhaps, in relation to the sword of Laban, archaeologists have discovered a carburized iron sword near Jericho. The sword which had a bronze haft, was one meter long and dates to the time of king Josiah, who would have been a contemporary of Lehi. This find has been described as “spectacular” since it is apparently “the only complete sword of its size and type from this period yet discovered in Israel.”(Hershall Shanks, “Antiquities director confronts problems and controversies,” Biblical Archaeology Review 12/4 [July-August 1986]: 33, 35).

Today the sword is displayed at Jerusalem’s Israel Museum. For a photo of the sword see the pdf version of the article here.

The sign on the display reads:

This rare and exceptionally long sword, which was discovered on the floor of a building next to the skeleton of a man, dates to the end of the First Temple period. The sword is 1.05 m. long (!) and has a double edged blade, with a prominent central ridge running along its entire length.

The hilt was originally inlaid with a material that has not survived, most probably wood. Only the nails that once secured the inlays to the hilt can still be seen. The sword’s sheath was also made of wood, and all that remains of it is its bronze tip. Owing to the length and weight of the sword, it was probably necessary to hold it with two hands. The sword is made of iron hardened into steel, attesting to substantial metallurgical know-how. Over the years, it has become cracked, due to corrosion.

Such discoveries lend a greater sense of historicity to Nephi’s passing comment in the Book of Mormon.

*This article was cross-posted from Ether’s Cave.

The Spectacles, the Stone, the Hat and the Book: A Twenty-first Century Believer’s View of the Book of Mormon Translation

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Editor’s note: This blog post is the introductory section of Roger Nicholson’s June 2013 article in Interpreter: A Journal of Mormon Scripture (The Spectacles, the Stone, the Hat, and the Book: A Twenty-first Century Believer’s View of the Book of Mormon Translation). The full article may be read on the Interpreter website.

In his 1916 book, The Birth of Mormonism, John Quincy Adams provided this rather colorful description of the Book of Mormon translation method.

The process of translating the “reformed Egyptian” plates was simple though peculiar. It was all done with the Urim and Thummim spectacles, but it was instant death for any one but Joe to use them. Even when he put them on, the light became so dazzling that he was obliged to look through his hat. Moreover, when so engaged, no profane eyes were allowed to see him or the hat. Alone, behind a blanket stretched across the room, Joe looked into his hat and read the mystic words.[1]

Any Latter-day Saint will immediately be able to sort the familiar from the unfamiliar elements of this story. We see the Urim and Thummim and the blanket shielding the translator from others in the room, but what is all of this talk about a hat?

As an active Latter-day Saint, I cannot remember a time when I was not familiar with the story of the translation of the Book of Mormon. The story with which we are quite familiar from Sunday School and Seminary describes Joseph using the Urim and Thummim (the Nephite interpreters) to look at the gold plates while screened from his scribe by a curtain. Joseph dictated the entire text of the Book of Mormon to his scribe, picking up the next day right where he had left off the day before, and the text was written without any punctuation. Joseph never required that any of the previous text be re-read when the translation started again the next day. The bulk of the translation was accomplished within a roughly three-month period, and the resulting text is remarkably consistent not only with itself, but with the Bible. The circumstances surrounding the translation and production of the Book of Mormon can only be considered miraculous when considered by a believing member of the Church.

There is, however, another story with which many have become familiar in recent years. Modern portrayals of the translation process such as that shown in the popular animated television show South Park[1] depict Joseph looking at a stone in the bottom of his hat and dictating to his scribe, without the use of a curtain. The popular online encyclopedia Wikipedia displays a “twenty-first century artistic representation of Joseph Smith translating the golden plates by examining a seer stone in his hat.”[3] A Google search of “Book of Mormon translation” or “seer stone Joseph Smith” produces a large number of such images, many of them hosted by websites that are critical of the Church’s truth claims. This is a method which I did not learn about in Seminary, and there are anecdotal stories of Latter-day Saints who, upon being presented with this portrayal, simply deny that this method may have ever been employed, attributing such depictions to “anti-Mormon” sources.

Depictions of the translation process by artists have also contributed to the confusion. Latter-day Saints are quite familiar with a variety of artistic portrayals of Joseph and Oliver as they participated in the translation process. Some depict Joseph and his scribe sitting at a table with a curtain across the middle. Others show Joseph and Oliver sitting together at a table, with no curtain in view and the plates clearly visible, yet we know that Oliver was not allowed to view the plates prior to acting as one of the Three Witnesses. One thing that these scenes have in common is that they do not depict the Urim and Thummim, despite the fact that we know that a translation instrument was used during the process. We see no crystal stones mounted in a set of “spectacles,” nor do we see the breastplate.[4]  We certainly never see Joseph gazing into the bottom of his hat while dictating.

The twenty-first century has given us access to a wealth of historical sources that were simply unavailable to the average Latter-day Saint in previous decades. Now one must ask the question: Which of these portrayals is correct? In searching for an answer, we start with a modern Church manual in order to provide us with our first clue. The following description of the translation process appears in the 2003 Church History In The Fulness Of Times Student Manual (hereafter referred to as the Student Manual).

Little is known about the actual process of translating the record, primarily because those who knew the most about the translation, Joseph Smith and Oliver Cowdery, said the least about it. Moreover, Martin Harris, David Whitmer, and Emma Smith, who assisted Joseph, left no contemporary descriptions. The sketchy accounts they recorded much later in life were often contradictory.[5]

It makes perfect sense that those who were directly involved in or observed the translation would have the most accurate information. What, then, did these witnesses say that appears to have been contradictory? Were there other witnesses that can shed light on these events? What did outside sources have to say about the translation process? As Latter-day Saint researcher Brant Gardner summarizes it, “What stories shall we believe? What stories of the translation could we or should we tell? Which stories are true? For this last question, I would suggest that they are all true. That is, they are true for the people who are telling them.”[6]

To read the rest, please visit

The Spectacles, the Stone, the Hat, and the Book: A Twenty-first Century Believer’s View of the Book of Mormon Translation

on the Interpreter: A Journal of Mormon Scripture website.

[1] John Quincy Adams, The Birth of Mormonism (Boston: Gorham Press, 1916), 36.

[2] South Park Season 7, Episode 12, “All About Mormons” originally broadcast on 19 November 2003.

[3] Wikipedia article “Seer Stone (Latter Day Saints).”

[4] For example, the illustrated Book of Mormon Stories (1978) shows Joseph and a scribe separated by a curtain. Joseph is looking directly at the plates without using a translating instrument. The Book of Mormon Reader (1985) and Book of Mormon Stories (1997) both replace this scene with one of Joseph and his scribe sitting at a table in the open, with the plates clearly in view. No attempt by the artist is made to depict the Urim and Thummim. There exists one image that may be found on the Internet which depicts Joseph Smith using the breastplate and spectacles, which is claimed to be from a “1970s” edition of the Book of Mormon Reader. A collection of images representative of the various ways the translation process has been depicted may be viewed on Blair Hodges’ Life on Gold Plates blog, “The ‘Stone-In-Hat’ Translation Method in Art,” posted on October 27, 2009.http://www.lifeongoldplates.com/2009/10/stone-in-hat-translation-method-in-art.html.

[5] Church History in the Fulness of Times Student Manual (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2003), 58.

[6] Brant A. Gardner, The Gift and the Power: Translating the Book of Mormon (Draper, UT: Greg Kofford Books, 2011), 8.

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Mormon FAIR-Cast 150: The Apostasy of the Witnesses

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Most of the eleven official witnesses to the gold plates later left the Church. Is this evidence that the Church is not true? Or do these circumstances actually help strengthen the claim that the gold plates actually existed? In this episode of Religion Today, which originally aired on KSL Radio on March 20, 2013, Martin Tanner addresses these and other questions.

This recording was used by permission of KSL Radio and does not necessarily represent the views of The Church of Jesus Christ of Latter-day Saints or of FAIR. Listeners will note that the first part of this recording is missing.

4th Watch 7: Symbolic or Literal – A Gospel Perspective

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From the days of Adam to the present our Father in Heaven has used symbolic representations and literal events to teach his children the principles of eternal life.  As we learn these principles and inculcate them into who we are, we attempt to make sense of the world in which we live.  There are those who struggle with this learning process and become discouraged or disillusioned when life is not clear–cut, when it’s not black or white but shaded with degrees of grey.  In this podcast we strive to shed light on this process, using the rainbow of colors that constitute the gospel of Jesus Christ. 

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The Difficulty of Translating Scripture

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Ash (newer) PictureWith the exception of some sections from the Doctrine and Covenants, we do not have the original manuscripts for any of our scriptures. All original documents for the Old and New Testaments are gone. What we have are copies (and usually copies of copies) or interpretations of copies. Likewise, Moroni’s golden plates are no longer in our possession. Even the original Book of Mormon translation manuscript (only 28% of which has survived) is a “translation” of the ancient Nephite book and not the original document.

No document was present when Joseph Smith received the Book of Moses by revelation. Section 7 of the D&C was given as revelation wherein Joseph saw a translation from the “parchment” which was “written and hid up by” the Apostle John. Finally, when it comes to the Book Abraham, the text we have in our scriptures is a “translation” of information that was either contained on some portion of the Joseph Smith Papyri that has been lost or, like the Book of Moses and text from the Apostle John, was given by direct revelation without the presence of the original source document.

Without the original “autographs” we can never be positive that we have the precise and pristine words penned by the original prophets and scriptural authors. When we compare ancient copies of New Testament books, for example, we find a number of differences. Generally, such differences don’t affect the integrity of the text, but there are instances where omissions or additions do change the meaning of some verses.[i]

The translation of the scriptures into modern languages presents additional problems that can influence the meaning of the text. A translator attempts to convey the meaning of the original by selecting words and phrases that make the most sense to his audience. This becomes especially problematic with ancient languages wherein we can’t ask the meaning of phrases from those who lived in that culture. But even when we do know what they meant, it is often difficult to translate precise meanings from one culture (or an ancient culture) into another (or modern) culture.

For example, candles were invented in China in around 200 BC and were not known in biblical lands until about 400 AD[ii]—long after the books in the Bible were written. Despite the absence of candles in biblical antiquity, the Old and New Testaments refer to candles seventeen times. “Neither do men light a candle, and put it under a bushel, but on a candlestick,” we read in Matthew 5:15. In Zephaniah we find that the Hebrew word ner is translated as “candle” in the King James Version Bible. “And it shall come to pass at that time that I will search Jerusalem with candles…” (1:12). The New Revised Standard Version Bible (NRSV) translates ner as “lamps” and the New Living Translation Bible (NLT) as “lanterns.”

In a twenty-first century context, not one of these words is precisely correct. The ancient people of the Bible used oil lamps. For modern readers in the United States a “lamp” (NSRV) refers to what you might have on your night stand or in your living room. A “lantern” (NLT) would typically evoke an image of a camping lantern. Even in the early seventeenth century, when the King James Bible was translated, lamps and lanterns would have looked different than the oil lamps of biblical times.

In ancient days the oil lamp was little more than a shallow clay cup of oil with a wick. Even if the King James translators would have used “oil lamp” we wouldn’t get a fully accurate meaning of the original. As non-LDS Hebrew scholar Joel Hoffman explains:

“The word-level translation suggests that if ner means ‘oil lamp,’ then the only possible translation is ‘oil lamp.’ But here’s the problem. When the original text uses ner, the point is something readily at hand, a common object used by default to light up dark spaces (among other purposes). … on a concept level, all three translations [KJV, NSRV, & NLT] are better than oil lamp.’”[iii]

Biblical numbers frequently present problems for translators as well. Ancient societies often had many “round” numbers that were not literal but conveyed a concept. “I’ve told you a thousand times” doesn’t mean I’ve counted those thousand instances but rather that I’ve told you the same information on many repeated occasions. Modern Americans also utilize round numbers such as 5, 10, 100, or “a dozen.”[iv] If we want a dozen eggs or a dozen roses, we are talking about literal numbers. If we have “a dozen” reasons not to attend an opera we would be speaking figuratively compared to if we said we had “twelve” reasons not to attend.

Near Eastern ancient cultures didn’t know the concept of zero and were challenged when it came to multiplying large numbers. As a result, frequently used round numbers were the products of small numbers (such as two times three and three times four). Thus we find frequent round numbers such as 6, 10, 12, 40, and 70. These numbers do not always reflect accurate counts.

Much of the Bible is in symbolic language designed to poetically convey important moral concepts rather than to describe accurate history. The round numbers mentioned above, for example, often conveyed symbolic meanings. Four represented the created world: four winds, corners of the earth, seasons, directions, and types of living creatures. Seven and Twelve symbolized completeness. Forty and Seventy represented limited and comprehensive quantities of time and were also not to be taken literally in all circumstances.[v]

Understanding the problem faced by translators of ancient texts, we can more fully appreciate Article of Faith 8: “We believe the Bible to be the word of God as far as it is translated correctly….” We may have a tendency to think this refers to how different Christian faiths interpret scriptural passages in different ways. Or we may believe the “translated correctly” refers to copy errors (both additions and deletions) that took place as the biblical texts were preserved through the years by different scribes. The problem of “translated correctly” also refers, however, to the fact that translating from one language (or culture) to another is bound to cause some ambiguities and misinterpretations. We have to be careful to understand ancient texts from within the context of the culture that produced the text.

But what about those scriptures revealed through the instrumentality of Joseph Smith? Surely God would give him accurate translations of those ancient texts? That will be the discussion of our next installment.

*This article also appears on Meridian Magazine.

[iii] Joel M. Hoffman, And God Said: How Translations Conceal the Bible’s Original Meaning (Macmillian, 2010, Kindle Edition), 84.

[iv] Ibid., 89.

[v] The Oxford Companion to the Bible, eds., Bruce Metzger and Michael D. Coogan (Oxford University Press, 1993), 563-564.

Greg Smith reviews John Pontius’ book ‘Visions of Glory’

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Review of: John Pontius, Visions of Glory: One Man’s Astonishing Account of the Last Days (Springville UT: Cedar Fort, 2012). 268 pages. ISBN 978 1462111183.

Visions of Glory is written by John Pontius and recounts several visions and spiritual manifestations. Their recipient is an anonymous informant called “Spencer” in the book. It includes an account of visions of the spirit world, a series of vignettes of apocalyptic last-days scenarios, and describes Spencer’s foretold role in preparing the world for the second coming of Christ. It concludes with an appendix containing other visions which may provide parallels or points of comparison to Spencer’s claims.

The Saints should always be seeking for further light and knowledge. Experience has shown, however, that an anxious interest in such light and knowledge can lead to being deceived, misled, and manipulated if we are not sufficiently grounded in true principles relating to revelation and learning. Prior to teaching the endowment, Joseph Smith warned the Saints: “Let us be faithful and silent, brethren, and if God gives you a manifestation, keep it to yourselves.” Of this remark, Elder Dallin H. Oaks wrote:

By and large, Latter-day Saints observe this direction. They do not speak publicly of their most sacred experiences. They seldom mention miracles in bearing their testimonies, and they rarely preach from the pulpit about signs that the gospel is true. They usually affirm their testimony of the truthfulness of the restored gospel by asserting the conclusion, not by giving details on how it was obtained.

The purpose of this review is not to cast doubt on the sincerity of those who have believed these visionary accounts. It is important, however, to take note of several factors:

  1. Visions of Glory’s portrayal of Jesus Christ and His method of interacting with the Saints is not consistent with scripture.
  2. Visions of Glory teaches doctrines that contradict LDS scripture and prophets.
  3. Prophets and apostles have repeatedly taught that it is inappropriate for members to publicize such material without permission from the President of the Church.
  4. Spencer claims he will receive authority independent of the Church and its leaders.
  5. Anonymous accounts cannot be verified.

Readers of Visions of Glory may wish to compare LDS teachings and doctrines that differ from the book’s teachings.

Continue reading on the FAIR web site→

 

4th Watch 6: Presentism, Idiomsm, Homonyms and other Scams

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Throughout the history of mankind we have endeavored to explain the world in which we live in through a variety of media.  Rather than pointing to something and saying ugh, ugh,  over time we invented language and the written word to communicate more effectively with each other.  In this podcast we will look at how the true meaning or original intent of a text can or has changed from generation to generation, and from an original source language to translations in other languages to express ideas, concepts, and principles. 
 

Balancing Secular and Faith-Based Scripture Study

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Ash (newer) PictureAnyone who owns a pendulum powered clock—such as many grandfather or wall hanging clocks—knows that the regulation of the pendulum needs to be tweaked in order for the clock to keep accurate time. On the bottom of the pendulum is an adjusting nut that raises and lowers the “bob” (the disc-shaped weight that makes the pendulum swing from side to side).

If the bob is raised too high, the swing-angle of the pendulum will be too narrow and the clock will run too fast. If the bob is lowered too far, the swing-angle will be too wide and the clock will run too slowly. With a bit of experience, some tweaking, and another timepiece for comparison, the adjusting nut can correctly set the swing to ensure reasonably accurate time.

Our approach to the scriptures should also find a balance between how literally we accept what was recorded by past generations and how modern scholarship understands those past generation in light of history and science. Without balance, our spiritual growth may be stifled or our testimonies could even be put at potential risk.

 Rejecting the Secular

As noted in a previous installment, Latter-day Saints should not take an inerrantist view to the scriptures. We know that prophets are fallible men with divine callings and that scriptures contain mistakes. If we take a literalist view on everything that we read in the scriptures we set ourselves up for potential testimony damage if we come to realize that the best scholarship—both inside and outside of the Church—argues that a strictly literal reading is untenable.

Revealed religion has almost nothing to say about the physics of the world, and little about its history either. As Galileo said, quoting one of the pope’s cardinals, the scriptures “teach us how one goes to heaven, not how the heavens go.”[i]

Science can tell us little or nothing about the meaning of life but speaks volumes about the physics and history of this planet and people. While we may assume that the scriptures speak on scientific issues this assumption is typically not warranted (with a few exceptions).

Most of our scriptures were written in pre-scientific times and incorporate not only the pre-critical assumptions of those who recorded the scriptures but sometimes include fanciful narratives to convey divine principals. Joseph Fielding Smith once wrote:

“Even the most devout and sincere believers in the Bible realize that it is, like most any other book, filled with metaphor, simile, allegory, and parable, which no intelligent person could be compelled to accept in a literal sense. …

“The Lord has not taken from those who believe in his word the power of reason. He expects every man who takes his “yoke” upon him to have common sense enough to accept a figure of speech in its proper setting, and to understand that the holy scriptures are replete with allegorical stories, faith-building parables, and artistic speech. …”[ii]

“Despite divine inspiration,” notes LDS scholar Stephen Robinson, “the biblical text is not uninfluenced by human language and not immune to negative influences from its human environment, and there is no guarantee that the revelations given to ancient prophets have been perfectly preserved…. Thus, critical study of the Bible is warranted to help allow for, and suggest corrections of, human errors of formulation, transmission, translation, and interpretation of the ancient records.”[iii]

In my opinion, one of the most revealing scriptures for helping us understand how God communicates with His children is found in D&C 1:24:

“Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding.”

I’ll discuss this point in greater depth later in this series, and will return to it repeatedly because of its importance. Whether Heavenly Father speaks to you or me, or to prophets, or to those who recorded or transmitted scripture, all humans are only able to understand those communications from within their own worldviews (our “language”) which would include vocabulary, culture, and even preconceived (perhaps even erroneous) ideas about science, the universe, physics, other people, and so on.

By applying the tools of scholarship and science to our scripture studies, we can better recognize how ancient peoples would have understood revelations in the context of their own particular worldviews.

Since the days of Joseph Smith, many leaders have suggested that our scripture study include not only prayer and personal reflection, but scholarly tools as well. Joseph, for instance, studied Hebrew and organized the School of the Prophets so he, and other Church leaders, could utilize the scholarship in his day to learn more about the ancient prophets.

LDS Apostle, Elder John A. Widtsoe likewise wrote:

“In the field of modern thought the so-called higher criticism of the Bible has played an important part. The careful examination of the Bible in the light of our best knowledge of history, languages and literary form, has brought to light many facts not sensed by the ordinary reader of the Scriptures. Based upon the facts thus gathered, scholars have in the usual manner of science proceeded to make inferences, some of considerable, others of low probability of truth… To Latter-day Saints there can be no objection to the careful and critical study of the scriptures, ancient or modern, provided only that it be an honest study—a search for truth….”[iv]

Rejecting the Literal

Relying solely on secular interpretations of scriptural events presents its own set of problems. A strictly secular approach would deny the Resurrection, miracles, and divine communication from on high. Science currently tells us that such things don’t happen. Claims of the miraculous—including healings, raising the dead, and the visitation from angels or long-deceased prophets, must be taken on faith.

Approaching the scriptures from a strictly secular perspective also takes a superficial approach to the purpose of scriptures.  While scholarship can more accurately tell us about the people who wrote the scriptures and how their stories would have been understood in ancient contexts, it cannot reveal the deeper meaning of those records—those verses that speak to our souls and impel us to change our hearts and desires to align with God.

“With minor exceptions,” notes Robinson, the Bible is “…not to be treated in an ultimately naturalistic manner. God’s participation is seen to be significant both in the events themselves and in the process of their being recorded. His activity is thus one of the effects to be reckoned with in interpreting the events and in understanding the texts that record them.”[v]

God had a purpose when He inspired biblical authors to record scripture and impelled dedicated followers to preserve the scriptures for future generations. Despite the fact that divinely revealed doctrine can be draped in a mantel of fallible human narrative and imperfect worldviews, the spiritual messages can nevertheless touch the souls of those who study the scriptures with the companionship of the Holy Ghost.

The scriptures not only act as a witness to God’s dealings with mankind, but they also testify to the divinity of the Savior and the reality of the Atonement. Elder David A. Bednar suggests three reasons why we should study the scriptures: Because of our covenants, because of our need for direction, and as a prerequisite for personal revelation.[vi]

Per the sacramental prayers, when we renew our covenants, we are asked to “always remember” Christ. We can facilitate this remembrance by studying the scriptures.

Elder Bednar notes that in Alma 37 we are taught that “personal prayer and scripture study provide direction in our lives just as the Liahona provided guidance to Lehi and his family in the wilderness.”

Lastly, and most importantly, scripture has the power to transform our hearts and minds so we can receive personal revelation. If we invite the Holy Ghost into our lives as we pray and study the scriptures, immersing ourselves in the scriptures helps open that conduit for personal communication with our Heavenly Father.

My personal approach to the scriptures is to find a balance between the secular approach and the faith-approach. A secular approach attempts to harmonize what scriptural records claim and what we know about history, physics, and the ancient world. It can not only shed light on our scripture study, but it can make sense of some scriptural references that do not accord with science, archaeology, or the historical record.

A faith-based approach to scriptures that accepts some literal interpretations of specific events (such as the Resurrection) brings meaning to my life, helps guide me, helps open the door to personal revelation and teaches me that some things must be taken on faith in spite of current scientific knowledge.

This balancing point will undoubtedly vary with each individual and may shift from time to time based on moments of secular or spiritual insight. Some readers may find my balancing point to be too liberal; perhaps for others, too conservative. In subsequent articles I will try to show how I arrive at my current position and how I find balance and enlightenment by harmonizing the two.

* This article also appeared in Meridian Magazine.

[i] Quoted in www.oratoriosanfilippo.org/galileo-baronio-english.pdf

[ii] Joseph Fielding Smith, Doctrines of Salvation, 3 (SLC: Bookcraft, 1956): 188-190.

[iii] Stephen E. Robinson, “Bible Scholarship,” Encyclopedia of Mormonism

[iv] John A. Widtsoe, In Search of Truth: Comments on the Gospel and Modern Thought (Salt Lake City: Deseret Book, 1930), 81-82,.

[v] Robinson, “Bible Scholarship.”

[vi] David A. Bednar, “Understanding the Importance of Scripture Study,”.

Mormon FAIR-Cast 147: Using Objects to Receive Revelation

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What did it mean in the Book of Commandments to say that Oliver Cowdery had the gift of working with the “rod of nature.” What is the “gift of Aaron?” Are there other examples of physical objects being used to receive revelation? In this episode of Religion Today, which originally aired on KSL Radio on January 13, 2013, Martin Tanner responds to this question and discusses many of the anti-Mormon attacks. Further discussion of this topic can be found at the FAIR Wiki.

This recording was used by permission of KSL Radio and does not necessarily represent the views of The Church of Jesus Christ of Latter-day Saints or of FAIR.

Mormon FAIR-Cast 146: Science and Religion

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In this episode of Religion Today, which originally aired on KSL Radio on October 14, 2012, Martin Tanner discusses our pursuit of truth and the way in which science and religion both help us in this pursuit.

This recording was used by permission of KSL Radio and does not necessarily represent the views of The Church of Jesus Christ of Latter-day Saints or of FAIR.