Some time ago I blogged about a new seminary manual on the Doctrine and Covenants released by the Church. The manual is significant because it includes discussions of sensitive topics related to Church history, such as the multiple accounts of the First Vision, the Mountain Meadows Massacre and the Utah War, the history of plural marriage, and the history of the priesthood ban. It appears that by including these topics the Church is taking steps towards more transparency when it comes to its history and “inoculating” its young members who are likely to encounter antagonistic websites that can easily blindside them with these issues if they aren’t prepared. Continue reading
Abstract: Biblical “minimalists” have sought to undermine or de-emphasize the significance of the Tel Dan inscription attesting to the existence of the “house of David.” Similarly, those who might be called Book of Mormon “minimalists” such as Dan Vogel have marshaled evidence to try to make the nhm inscriptions from south Arabia, corresponding to the Book of Mormon Nahom, seem as irrelevant as possible. We show why the nhm inscriptions still stand as impressive evidence for the historicity of the Book of Mormon. Continue reading
Review of Adam S. Miller, Letters to a Young Mormon. Provo, Utah: Neal A. Maxwell Institute for Religious Scholarship, 2014. 78 pp. $9.95.
Adam S. Miller has recently made a name for himself in Mormon intellectual circles by publishing a number of books in theology and philosophy.1 Miller, who holds a PhD in philosophy from Villanova University and is currently a professor of philosophy at Collin College in McKinney, Texas, adds to his list of publications with a new book published by the Neal A. Maxwell Institute for Religious Scholarship. This new book, Letters to a Young Mormon,2 is a short volume of some 80 pages that includes Miller’s ruminations on the following topics: agency (9-12),3 work (13-16), sin (17-23), faith (25-29), scripture (31-35), prayer (37-41), history (43-49), science (51-56), hunger (57-60), sex (61-66), temples (67-71), and eternal life (73-78). Continue reading
(Cross-posted from Ploni Almoni: Mr. So-and-So’s Mormon Blog) [This is another follow-up post to these posts here, here, and here.]
At the risk of overkilling this topic, I want to return to Richard Dawkins’ arguments against the Book of Mormon one last time. (I’m pretty sure I’ll leave it alone after this.)
In an online article where he expresses his disappointment that not every English state school has a copy of the King James Bible in its library, Dawkins opines on the incomparable quality of the King James Bible as a work of English literature while at the same time insisting that it is not a suitable guide to morality.1 “Ecclesiastes, in the 1611 translation,” Dawkins specifies, “is one of the glories of English literature (I’m told it’s pretty good in the original Hebrew, too).” (Having read large parts of Ecclesiastes in Hebrew, I can attest that it is.) “A native speaker of English who has never read a word of the King James Bible is verging on the barbarian,” Dawkins goes on to say as he affirms that the King James Bible “really is a great work of literature” that should be appreciated as such. Indeed, “an atheistic world-view,” Dawkins has said elsewhere, “provides no justification for cutting the Bible, and other sacred books, out of our education. . . . We can give up belief in God while not losing touch with a treasured heritage.”2 Continue reading