Abstract: Brian Hales has observed that we cannot understand Joseph Smith’s marriage practices in Nauvoo without understanding the related theology. However, he implies that we are hampered in coming to a complete understanding of that theology because the only primary evidence we have of that theology is the revelation now recorded as Section 132 of the Doctrine and Covenants and a few entries in William Clayton’s journal. This paper argues that we have more primary evidence about Joseph Smith’s sealing theology than we realize. The accounts we have of the First Vision and of Moroni’s first visits in 1823 have references to the sealing power embedded in them, ready for Joseph to unpack when he was spiritually educated enough to ask the right questions. Continue reading
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Welcome to Interpreter: A Journal of Mormon Scripture, a nonprofit, independent, peer-reviewed educational journal focused on the scriptures of The Church of Jesus Christ of Latter-day Saints. Its publications are available free of charge, with our goal to increase understanding of scripture. Our latest papers can be found below.
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Abstract: Loss, pain, and suffering are too often, it seems, co-sojourners through our lives. To one degree or another, we all become familiar with these elements of a life lived in an imperfect world. It is inevitable — and virtually universal — that such companions foster questions about the meaning of life and whether there is a God who is the author, director, and finisher of that meaning. For those who conclude that God is real and has part in our lives, suffering can have or acquire eternal significance, enhanced by the personal realization that God, too, suffers and has suffered. In the Christian paradigm, God shares our suffering and we, in turn, share in His. In the depths of our sorrow we have, literally, a “co-sufferer” sharing our journey. As Christians, we are called upon to take upon ourselves the name of Christ. This act not only gives us a new name, but may require us to bear loss, pain, and suffering as did Christ — to acquire the “marks of Jesus” in our own lives. Indeed, for some, such bearing may be a key part of becoming what God plans for us to become. Continue reading
Review of Royal Skousen, Robin Scott Jensen, eds., The Joseph Smith Papers: Revelations and Translations Volume 3, Part 1: Printer’s Manuscript of the Book of Mormon 1 Nephi–Alma 35 (Salt Lake City: The Church Historian’s Press, 2015). pp 575. $89.99.
Abstract: All of the volumes in the Joseph Smith Papers series are beautifully presented, with important photographic and excellent typographic versions of the texts. This volume continues by providing this treatment for the Printer’s Manuscript of the Book of Mormon.
Abstract: The best explanation for the name “Nephi” is that it derives from the Egyptian word nfr, “good,” “goodly,” “fine,” “fair,” “beautiful.” Nephi’s autobiographical wordplay on his own name in his self-introduction (and elsewhere throughout his writings) revolves around the evident meaning of his name. This has important implications for how the derived gentilic term “Nephites” was understood over time, especially among the Nephites themselves. Nephi’s early ethno-cultural descriptions of his people describe them as “fair” and “beautiful” (vis-à-vis the Lamanites). These early descriptions subsequently become the basis for Nephite ethno-cultural self-perceptions. The Nephites’ supposition that they were the “good” or “fair ones” was all too frequently at odds with reality, especially when Nephite “chosenness” was understood as inherent or innate. In the end the “good” or “fair ones” fell (Mormon 6:17‒20), because they came to “delight in everything save that which is good” (Moroni 9:19). The Book of Mormon thus constitutes a warning against our own contemporary cultural and religious tendency toward exceptionalism. Mormon and Moroni, like Nephi their ancestor through his writings on the small plates, endeavor through their own writing and editorial work to show how the “unbelieving” descendants of the Nephites and Lamanites can again become the “good” and the “fair ones” by choosing to come unto Christ, partaking of his “goodness,” and doing the “good” stipulated by the doctrine of Christ.
Abstract: Although it is common to believe that the Ammonites were pacifists, the report of their story demonstrates that this is a mistake. Appreciating the Ammonites’ non-pacifism helps us think more clearly about them, and it also explains several features of the text. These are textual elements that surprise us if we assume that the Ammonites were pacifists, but that make perfect sense once we understand that they were not. Moreover, in addition to telling us that the Ammonites were not pacifists, the text also gives us the actual reason the Ammonites came to eschew all conflict — and we learn from this why significant prophetic leaders (from King Benjamin to Alma to Mormon) did not reject the sword in the same way. The text also reveals the intellectual flaw in supposing that the Ammonites’ early acts of self-sacrifice set the proper example for all disciples to follow. Continue reading