Review of Robert Joseph, “Intercultural Exchange, Matakite Māori and the Mormon Church,” in Mana Māori and Christianity, ed. by Hugh Morrison, Lachy Paterson, Brett Knowles and Murray Rae (Wellington, New Zealand: Huia Publishers, 2012), pp. 43–72;1 and of Selwyn Kātene, ed, Turning the Hearts of the Children: Early Māori Leaders in the Mormon Church (Wellington, New Zealand: Steele Roberts Publishers, 2014). 231 pp. Glossary (pp. 220–22), Index (pp. 223–31). N.Z. $39.99.2
Abstract: Dr. Robert (Rob) Joseph’s essay on Māori matakite (seers) is described and assessed, along with the contents of a book, edited by Dr. Selwyn Kātene, consisting of essays on twelve nineteenth-century Māori Latter-day Saint “leaders.” All these essays are indications that Māori scholars are setting out and defending the Māori Latter-day Saint narrative. These essays also make available to future generations the stories of some of the Māori who subsequently helped set in place a Māori community of Latter-day Saints in Aotearoa (now the official Māori name for all of New Zealand rather than merely the name for the North Island). One crucial fact is that there were divine special revelations to Māori seers that opened the way for the message brought to them by Latter-day Saint missionaries. These essays will help Māori Saints (and others) remember and honor earlier encounters with the divine that yielded what was for at least a hundred years primarily a Māori community of Saints in New Zealand. Continue reading
Abstract: Alma 13:3–4 is often interpreted as Book of Mormon confirmation of the doctrine that all those who are ordained to the Priesthood on the earth were foreordained to receive that Priesthood in the pre-existence as a result of their exceeding faith and good works. That interpretation is inconsistent with the 1978 revelation on Priesthood. A contextual reading of the account of Alma2’s ministry to the people of Ammonihah also suggests that Alma2 was not telling the men of Ammonihah that they (or anyone else) had been foreordained to receive the Priesthood. Rather, Alma2 was teaching that what we now call worthiness was ordained as the standard for ordination to the Priesthood before the foundations of this earth were laid. If the people of Ammonihah demonstrated their worthiness by repenting of their sins, they could qualify to receive the ordinances of the Melchizedek Priesthood and enter into the rest of the Lord as many of the ancients had done. The manner in which men were ordained to the Priesthood and in which its ordinances were administered was intended to show the people how they should look to Christ for redemption. Continue reading
Abstract: We are called as Latter-day Saints to be a force for good in the world in every way possible, which necessarily includes active and positive engagement with political and social issues. At the same time, it is essential to our spiritual survival that we never allow ourselves to forget the radical difference between the philosophies of men — no matter how superficially harmonious some of these may seem with particular principles of the gospel or with some aspects of traditional Mormon culture — and the teachings of the prophets. In a world that constantly entices us with messages designed to lure us away from the eternal truths of the restored gospel and into the embrace of philosophies that are partially and contingently true at best and actively destructive at worst, we must exercise constant vigilance. This essay suggests and discusses six propositions that, if understood and embraced, should help us maintain that vigilance. Continue reading
Review of Gerald E. Smith, Schooling the Prophet: How the Book of Mormon Influenced Joseph Smith and the Early Restoration (Provo, UT: Neal A. Maxwell Institute for Religious Scholarship, 2015). pp 305. $19.95.
Abstract: Schooling the Prophet provides a good survey of many early Latter-day Saint doctrines. It suggests that there is a causal link between the Book of Mormon and those doctrines. Sometimes it makes the case; many times it is close but doesn’t quite support the thesis of the book. Continue reading
Abstract: In this article, we examine circumstantial evidence for the claim of Zebedee Coltrin, contained in a secondhand report within a heretofore unpublished letter, that Jesus Christ came personally to the Kirtland Temple over an extended period to give instruction about temple work. After summarizing what Joseph Smith seems to have known about temple ordinances by 1836, we attempt to show when and how the experience reported in the letter might have occurred. We give short biographies of the participants in the story of the letter: Luna Ardell “Dell” Hinckley Paul, Zebedee Coltrin, and “Brother Potter.” We cite Matthew. B. Brown’s observations on the question of why it might have been expedient that the Saints wait several years before receiving the full complement of temple ordinances that were eventually administered in Nauvoo. Both a typescript and a reproduction of the manuscript of the letter are provided, as is an additional letter to family members from co-author K-Lynn Paul describing the circumstances under which his grandmother’s letter was found and donated to the Church. The Dell Paul letter is consistent with arguments that the Prophet learned much about temple ordinances through personal experiences with heavenly beings, translations, and revelations as much as a decade before he got to Nauvoo. If the letter’s claim that Jesus Christ “stood and talked to them just as I am talking to you” is accurately reported, it provides an additional witness of the Savior’s frequent presence in Kirtland in 1836. Continue reading