John the Baptist: Typology and Fulfillment

originally posted at FPR

I  recently read an essay by James M. Hamilton which has refined my perception of typology in the Old Testament and which I would like to discuss in regards to John the Baptist and the gospel of Matthew. As we know, Matthew presents a series of at least 16 Old Testament prophecies which he declares are fulfilled in the events surrounding the birth, ministry, and death of Jesus of Nazareth. A representative few of these prophecies are as follows:

Click here to read the rest!

The Truth of Personal Narrative

Originally posted at FPR


Bart Ehrman has pointed out that the popular view of Paul and his conversion makes it difficult for historians to evaluate what actually happened to make him "turn around."  In the scriptural record Paul does not present himself as a guilt-ridden legalist whose realization that the law was impossible to keep led him to find forgiveness in Christ and motivated him to bring the good news of release to those burdened with guilt complexes like his own.  Ehrman calls this view "fiction" and "widespread misperception" and instead directs us to Paul's own accounts found in Acts chapters 9, 22, and 26.  The problem is that these accounts are difficult to harmonize; as they differ in several details.  Paul's recounting of the event is suspect because he is remembering the event long afterward and reflecting upon it in light of his later experiences.  Such a conundrum finds a parallel in our own Mormon foundation narrative of Joseph Smith's first vision.  In Joseph's case, he leaves at least seven narratives, each a bit different, each a bit contradictory of the others.

Click here to read the rest!

Chosen or Posin' ? Abraham, Buffy, and Other Choice Spirits

OT SS Lesson #2 -- originally posted at Mormon Matters

This was an interesting lesson to read after last year's brou-ha-ha over an alleged "generals in the war in heaven" quote. On the 25th of February 2008, the Church issued an official statement from the Office of the First Presidency to all General Authorities, Area Seventies, Stake Presidents, Mission Presidents, District Presidents, Temple Presidents, Bishops and Branch Presidents which read:

A statement has been circulated that asserts in part that the youth of the Church today “were generals in the war in heaven . . . and someone will ask you, ‘Which of the prophet’s time did you live in?’ and when you say ‘Gordon B. Hinckley’ a hush will fall, . . . and all in attendance will bow at your presence. [You were held back six thousand years because you were the most talented, most obedient, most courageous, and most righteous.]”*

This is a false statement. It is not Church doctrine. At various times, this statement has been attributed erroneously to President Thomas S. Monson, President Henry B. Eyring, President Boyd K. Packer, and others. None of these Brethren made this statement. Stake presidents and bishops should see that it is not used in Church talks, classes, bulletins, or newsletters. Priesthood leaders should correct anyone who attempts to perpetuate its use by any means, in accordance with “Statements Attributed to Church Leaders,” Church Handbook of Instructions, Book 1 (2006), 173.

Although this is not Church doctrine, I don't see much which distinguishes it from the following quotation in our approved Sunday School Lesson #2:

Click here to read the rest!

Ardi and the Rise of Mormon Symbology

This post was cross-posted at Mormon Matters.


With the advance of science and the study of more and more artifacts such as Ardipithecus ramidus, believing Mormons are faced with a challenge which becomes stronger with each discovery.

Click here to read the rest!

Healing the Waters of the Dead Sea

originally posted at Mormon Matters

The Relief Society teacher was teaching the lesson on the signs of the Second Coming, and she was writing these events on the board as fast as the sisters could shout them out. "Wars," "Rumors of wars," "Pestilence," "Earthquakes," she wrote. Then came an unusual one:

"The waters of the Dead Sea will be healed."

Click here to read the rest!

Sampling the School of the Prophets

Today I wrote a post for Mormon Matters discussing the School of the Prophets in the time of Joseph Smith and how different our religious education is today. For many years now I have tired of the same 4-year round of scripture pablum which is offered in our Sunday Schools.

Learning the Bible in the original languages is a pastime which has intrigued me and which I have attempted on my own. I've often wished we could include some Hebrew and Greek studies into our Sunday School classes. Lest any think that doing this might prove too hard for the average member, I want to present an example of what this might look like, and get your opinion on whether you think a run-of-the-mill Gospel Doctrine teacher could handle teaching such material. The following comes from Jeff A. Benner's Biblical Hebrew E-Magazine, September 2008, Issue #046.

Biblical Word of the Month - Eleph אלף

The oxen likewise and the young asses that till the ground shall eat savory provender, which hath been winnowed with the shovel and with the fork. (ASV, Isaiah 30:24)

In the verse above is the Hebrew noun אלף (eleph, Strong's #504) meaning oxen. Oxen are the largest of the Ancient Hebrews' livestock and were most frequently used for plowing the fields, usually in pairs. An older ox would be yoked to a younger one in order for the older one to teach the younger through association. This same noun is also found in Judges 6:15 where it is translated as "family." In a family, the children learn from the parents, in the same manner as the oxen, through association.

The verbal root of this word is אלף (A.L.Ph, Strong's #502) and means "learn," but more literally, to learn through association, as can be seen in the following verse.

Make no friendship with a man that is given to anger; And with a wrathful man thou shalt not go: Lest thou learn this ways, And get a snare to thy soul. (ASV, Proverbs 22:25)

As oxen are "very large" animals, the word אלף (eleph) is also used for a "thousand," a "very large" number. (While this is the same word discussed previously, Strong's dictionary has assigned this word the number 505 when used for a "thousand.") From this aspect of the noun, a second verb is formed. Normally, Hebrew nouns are derived out of verbs, however on occasion, a verb is derived out of a noun, this verb is called a demonstrative verb. The demonstrative verb formed out of אלף (eleph) is אלף (A.L.Ph, Strong's #503) meaning to "give a thousand." In summary, the Hebrew word אלף can be;

1. A verb meaning to learn by association.


2. A noun meaning oxen, a large beast, which learns through association.


3. A noun meaning family, through the idea of association.


4. A noun meaning a thousand, a large number.


5. A verb meaning to give a thousand.

One other note about the word eleph, it may be the origin of the word elephant, a "very large" beast.
________________________________

(If you are a Latter-day Saint who does not know what the "Strong's numbers" above refer to, shame on you! Or shame on your religious educators who have not taught you about such a valuable learning tool in gospel study!)

I can picture a very engaging lesson from the previous information, including unique Latter-day Saint teachings such as the importance of the family and the need for good associations. I can also imagine facilitating some interesting discussion on the large numbers of "thousands" of people in the Bible and the Book of Mormon and what the Hebrew meaning of this word might suggest.

I think these are the kinds of things Brother Joseph and his compatriots in the School of the Prophets were learning when they hired Joshua Seixas to teach them Hebrew for ten weeks--two hours a day and five times a week. Just learning the one word "Berosheit" inspired Joseph to redefine the nature of God and the creation account.

What do you think? Could learning a few Hebrew words inspire a bit of prophecy in your ward? Or do we need to go over the importance of the keystone in an arch one more time?

Good Works: God Hath Ordained That We Should Walk In Them

The majority of thinking Christians of all stripes have recognized the tension between the saving grace of the Savior Jesus Christ and the necessity of good works and have made their peace with the issue. It is quite obvious that both grace and works play an important role in salvation. Two key scriptures from the New Testament are cited:

1. Ephesians 2:8-9 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.

2. James 2:14, 17 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? Even so faith, if it hath not works, is dead, being alone.

To me it is very apparent from the New Testament scriptures that there are at least two essential components of salvation. We learn that sin has caused a situation where mankind will be eternally separated from God. No amount of working on the part of the human can change this. But through the atonement of Christ, humans are offered an opportunity to return to the presence of God and have eternal life. If we would like to accept this opportunity, we must first believe that Christ's atonement can save us. Then we must try our best to follow the commandments that he asks of us. Faith comes as a response to the grace of God and must have content. If one has faith, there will be evidence of it in deeds of obedience. Or in other words, "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." (Romans 5:21)

If seekers for salvation will read the New Testament scriptures which proclaim this glorious doctrine, they will see that interspersed with the promise of grace is the exhortation to works. Let us return to Ephesians 2. Following the assurance that we are saved through faith, verse 10 states: "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." 2 Timothy teaches of the importance of the scriptures in teaching us the relationship between faith and works. Says Paul, they are "able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. Hebrews 5:5-10shows the relationship of the obedience that Christ learned through his submission to the Father's plan for him to the obedience he asks of us: "Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him."

Addressing a different but related issue, the Bible teaches that the outward "works" or performances of the Law of Moses are not effective in gaining salvation. In Hebrews 10, the believer is told that sacrifice and burnt offerings of the Mosaic law are done away in Christ. These sacrifices can never take away sins, and we are "sanctified through the offering of the body of Jesus Christ once for all." In our day the law shall be put in our hearts, and we should perform good works (vv. 24-26), "for if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins."

The Book of Mormon makes it even more clear that the performances of the Mosaic law were for the purpose of pointing Israel's minds toward the coming Messiah, and that salvation can not be achieved by obedience to this law. The Book of Mormon prophet Abinadi explained that a time would come when the people would no longer be expected to keep the law of Moses.

"And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God; Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him. But behold, I say unto you, that all these things were types of things to come. And now, did they understand the law? I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved bexcept it were through the redemption of God."

Alma 25 speaks of a people who had learned the proper relationship between the law of Moses and the atonement of Christ:

...they began to be a righteous people; and they did walk in the ways of the Lord, and did observe to keep his commandments and his statutes. Yea, and they did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them. Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come. (Alma 25:14-16)

This is the same doctrine that Paul endeavored to teach throughout the entire book of Romans. We see it especially in chapter 3. "For all have sinned," Paul explains, "and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus...Therefore we conclude that a man is justified by faith without the deeds of the law [of Moses]." But Paul concludes the chapter with the same thoughts as the prophets of the Book of Mormon: "Do we then make void the law through faith? God forbid: yea, we establish the law."

In this vein, we encounter one of the better-known Book of Mormon scriptures on faith and works. It is found in 2 Nephi 25:23, and reads: "...for we know that it is by grace that we are saved, after all we can do." The passage is found in the middle of Nephi's sermon on the scattering and gathering of Israel and the law of Moses. "There is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved," Nephi proclaims. The law of Moses was given to help the people look forward to Christ. But for Nephi's people, this event is still in the future. So they are instructed to continue to keep the law of Moses while recognizing its purpose: to lead them to Christ. They know that when Christ comes, the law will be fulfilled and done away with. Thus, after all the ordinances and burnt sacrifices of the law of Moses which they do, they know that in the end it is by grace that they are saved.

Over and over, the Book of Mormon preaches the necessity of being saved through grace and faith in the Savior, meshing perfectly with the teachings of the New Testament. A quick glance at the following representative scriptures is enough to demonstrate this:

• And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God. (2 Nephi 9:23)


• And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent. (Mosiah 3:17)


• And he shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else. (Alma 11:40)


• And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. (Alma 34:15)


• ...remember that there is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ, who shall come; yea, remember that he cometh to redeem the world. (Helaman 5:9)


• ...nothing can save this people save it be repentance and faith on the Lord Jesus Christ, who surely shall come into the world, and shall suffer many things and shall be slain for his people. (Helaman 13:6)


• ...men also were saved by faith in his name; and by faith, they become the sons of God. (Moroni 7:26)


• And what is it that ye shall hope for? Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise. (Moroni 7:41)

The Savior invites us to come unto him and partake of his atonement. This we do by making a sincere effort to obey his commandments and follow him. We do not rely on our good works for salvation. Neither the Book of Mormon nor the Bible teaches this. If we seek to repent of our sins, the Savior forgives us, cleanses us, heals us, and gives us power to return to the presence of the Father. "Yea, come unto Christ, Moroni urges, "and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ." (Moroni 10:32)


Christ's atonement and our faith make it possible for God and man to be reconciled. As we engage in the sanctification process that makes us holy and prepares us to enter his presence, good works will become more and more manifest in our lives. Ether 12:4 puts it like this:

"Wherefore, whoso believeth in God might with surety hope for a better world, yea, even a place at the right hand of God, which hope cometh of faith, maketh an anchor to the souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God."

Comparing the Mormon Christ with the Savior of the New Testament

In my post on born-again Mormons, a commenter challenged me to "write down the Book of Mormon descriptions of Christ and Salvation and then the Bible descriptions then compare the two." I knew that this type of endeavor could take some time, since there are many, many, many passages on the Savior in the Book of Mormon. So for this post, I thought I would narrow down my search. When I typed "Christ" in to the scripture search engine at lds.org, the first results to appear were in the book of Moroni. Today I will thus compare Moroni's teachings on the Son of God in Moroni chapter 7 to New Testament Christology. Here, in chart form, are some of the correlations I found:

(you may have to scroll down, since my first attempt at HTML tables didn't work very well.)

Believers in Christ enter into his rest	Moroni 7:3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven.	Heb 4:3,11 For we which have believed do enter into rest...Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
Christ's followers cannot be servants of the devil	Moroni 7:11 For behold, a bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water; wherefore, a man being a servant of the devil cannot follow Christ; and if he follow Christ he cannot be a servant of the devil.	Luke 9:50 And Jesus said unto him, Forbid him not: for he that is not against us is for us.
Prophets testified that Christ would come	Moroni 7:23 And God also declared unto prophets, by his own mouth, that Christ should come.	Acts 3:20-21 And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
We are saved by faith in Christ's name	Moroni 7:26,38 And after that he came men also were saved by faith in his name; and by faith, they become the sons of God. For no man can be saved, according to the words of Christ, save they shall have faith in his name	Acts 16:31 Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
After he finished his work on the earth, Christ ascended to heaven and sat on the right hand of God	Moroni 7:27 Christ hath ascended into heaven, and hath sat down on the right hand of God	Mark 16:19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
Those who have faith in Christ will have great power	Moroni 7:33 And Christ hath said: If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me.	Matthew 17:20 And Jesus said unto them...If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
Through the atonement and resurrection of Christ, humankind can be raised to eternal life	Moroni 7:41 Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise.	John 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
True followers of Christ will become like him	Moroni 7:48 ...that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is	1 John 3:2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

Edgar Goodspeed's book How to Read the Bible says of Christ that Mark records the doer, Matthew the teacher, Luke the compassionate Savior; and John reveals him as the universal Lord--not just someone for Judea or the Middle East, but the universal Lord. Likewise the Book of Mormon portrays Christ as the living head and organizer of his church. In the Book of Mormon he is a doer, he is a teacher, he is a compassionate Savior, and as well he is the universal Lord of light, life, and salvation for all mankind in all nations.

This exercise has had the effect of strengthening my conviction that the Savior taught by the Book of Mormon and to the Latter-day Saints is that same being who is worshipped by orthodox Christians and who is found within the pages of the Bible. I am an amateur genealogist, and when I check my work on the Church's genealogy program, family search, I am often given a program to compare my ancestor with someone in the database. I have found that when I have a person with the same first and last name, birth date, place of birth, who has the same spouse and children, that this person is most likely the same though I may have a different middle name than the one on the program.

Mormons and evangelical Christians may have some different understandings of the nature of Christ, or some interpretations of the Bible which conflict. But as this post has shown, we can feel confident that we are worshipping the same being and we might do well to trust that the other community will not be damned for their sincere beliefs.

Unity and the NAS

If Blogger works properly, this will post while I am in the air on my way back to the States. Last Friday DH and I gave talks on unity in Church. If you were there, you would have found them quite interesting, for, as he said in his remarks, we are not exactly poster children for unity.

I won't reproduce my talk here, for I plan to use several points from it in my presentation at Sunstone in August. But I had an experience with it that was interesting. In one of the scriptural citations I used in my talk, I quoted from the New American Standard Version of the Bible. I almost always use the King James Version in both my study and my teaching. I feel quite comfortable with the Old English, having studied the Bible in this version from my youth. But occasionally I will compare versions, especially when there is a doctrinal sticking point. Friday I used Phillippians 21-5: in the NAS just because I liked the turn of phrase a little better (I don't like the word bowels), and it seemed to make my point about unity a little clearer:

1 Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, 2 make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. 3 Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others. 5 Have this attitude in yourselves which was also in Christ Jesus…

(Click here to compare the KJV.) Interestingly, several people came up to me afterward and asked for this particular scripture reference, saying they were very touched by it. I gave them the reference without mentioning that I had used the NAS. I didn't mention it in my talk, either.

It's odd that I've felt pricked by my dishonesty. I'm trying to figure out what's been bothering me. Is it because I used an "unauthorized" version? Or that I wasn't straightforward about its provenance? Perhaps it's more that I didn't do justice to my source. If I'm not ashamed of the gospel of Christ in the NAS, should I necessarily have to proselyte for it?

Do you use other versions of the scriptures? Do you do it secretly, like I do?

Faith and Mythology in the Old Testament

Now that I'm about to sum up the Old Testament year in Seminary, I've been thinking about the power of myth in this ancient scripture. I don't intend this post to be a commentary on how I view the truth claims of scripture. Paul Revere, for example, was an actual historical figure who has attained a mythical status in the American mind. I have no doubt that some of the Old Testament is a factual history of the ancient Hebrews. Other stories contained in the record I am not so sure about. But all of these stories are valuable for the impact they have on our spiritual being.

This year, I've taught my students that as they encounter the strange and inexplicable stories in the OT, they should look for symbolic or mythic meaning. I've been intrigued with the power of myth in an individual life. Seeking the sacred through mythic and archetypal stories can yield lifechanging results. A consistent theme found in the Old Testament is the revelation of God which is given through dreams. Joseph, Samuel, Daniel, and a host of others experience God and are given direction in their dreams. This speaks to me of the power of the unconscious mind to reveal the Divine. Instructions about how to proceed in our lives are given in symbolic ways, and the better we are able to interpret the symbolic, the more integrated we become as human beings.

We do not have to be asleep to collect meaningful symbols from the unconscious mind. The Old Testament seems to me to be particularly rich in stories which can impart symbolic and archetypal meaning as we read and ponder. For now I will leave aside feminist problems with readings of the scriptures and simply advise that males and females open themselves to identify with all of the Biblical figures. A woman may identify with Jacob climbing a ladder on his ascent to God, just as a man may claim his place as part of the covenant people addressed as the "Daughter of Zion."

Carl Jung said that one's psyche is reinforced by contact with an archetype. Through this encounter one may feel transformation or the release of tremendous energy. I see this when I observe the study of the Old Testament in the Church. Why are some people so bored by the thought of reading or studying Isaiah, while others' eyes light up in anticipation? It is because these few have discovered meaningful symbols in the scriptural record which resonate in their souls.

When teaching the OT, especially to youth, I have seen the most success when introducing archetypal concepts through play, art, or acting out the stories. One interesting class session involved having groups of students build towers out of various materials (Legos, clay, tinkertoys, etc.), each trying to make the largest structure. In doing this, the groups experienced competition, cooperation, anger and frustration, pride, and a variety of human emotion. A follow-up discussion on themes in the OT story of the Tower of Babel was electrifying!

As students of the scriptures become familiar with archetypes, symbols and themes, they are able to open the books at the end of the day and use the stories to make sense of what they have experienced during the day. Try this experiment: find one of the strange little OT stories which are so common. Read it, not with a view to trying to force it to make sense, but trying to identify symbols or archetypes, and unrelated meanings. As you do this, you may begin to see how it illuminates something in your own life experience. You may feel a connection easing the human soul's alienation in the world, bringing you closer to an encounter with the Divine. This is the Hero's Journey.

When The Constitution Hangs By A Thread--Part Two

Let us very quickly review two of the Constitutional Amendments which apply to the FLDS situation in Texas:

• First Amendment: addresses the rights of freedom of religion (prohibiting Congressional establishment of a religion over another religion through Law and protecting the right to free exercise of religion), freedom of speech, freedom of the press, freedom of assembly, and freedom of petition.


• Fourth Amendment: guards against searches, arrests, and seizures of property without a specific warrant or a "probable cause" to believe a crime has been committed. Some rights to privacy have been inferred from this amendment and others by the Supreme Court.

And here are two other Amendments which may very likely come into play before the trial has run its course:

• Fifth Amendment: among other things, forbids punishment without due process of law; and prohibits government from taking private property without just compensation.


• Sixth Amendment: guarantees a speedy public trial for criminal offenses. It requires trial by a jury, guarantees the right to legal counsel for the accused, and guarantees that the accused may require witnesses to attend the trial and testify in the presence of the accused. It also guarantees the accused a right to know the charges against him.

These form part of the Bill of Rights, which consists of the first ten Amendments to the Constitution. In addition, I would like to provide a definition of statutory rape:

The criminal offense of statutory rape is committed when an adult sexually penetrates a person who, under the law, is incapable of consenting to sex. Overt force or threat need not be present. The age of consent and other differentials are to be determined by the state. In Texas, for instance, the age of consent is 17 and the minimum age of child is 14 with an age differential of 3 years; thus, individuals who are at least 14 years of age can legally engage in sexual activities if the defendant is less than 3 years older than the accuser. In addition, Texas stipulates an exception to their statutory rape laws if the adult and child are legally married during the time of commission of sexual conduct.

I must point out that the state has yet to uncover a single case of statutory rape. They are unable to show that any law has been broken. They rely on rumor, bigotry, and the assumption that all the FLDS are equally guilty. Perhaps there will be a few cases which could better, more cheaply, and with less psychological damage be investigated by observing the few girls between the ages of 14 and 17 in their own environment, with the men removed from the situation. On the other hand, those who have been following recent news reports are aware that

1. Texas CPS is violating the First Amendment by their disregard for the religious practices of the FLDS. Parents have said their children's copies of the Book of Mormon were removed because photographs of Jeffs were taped inside. Caseworkers also have said collections of sermons by Jeffs and other FLDS prophets need review before they are given to the children. There's a slight problem with this line of reasoning. Under the Constitution, parents can teach their children ANYTHING, with no exceptions. Even parents' teaching children to revere a convicted criminal is NOT grounds for terminating parental rights. Jesus was a convicted criminal in the eyes of the law. We don't terminate the parental rights of Christians.


2. Texas CPS was aware of the fraudulent nature of the phone call reporting abuse before entering the YFZ ranch and seizing children and evidence and desecrating their temple; violating the Fourth Amendment..


3. Texas officials have been directed to investigate the possibility of using the assets of the ranch to pay for the costs of the debacle (Fifth Amendment).


4. The Texas court system is punishing innocent parties who have no connection to statutory rape by considering the entire community of over 700 people as one household (Fifth and Sixth Amendments).

There are many, many other problems happening in this case. One wonders what the specific individual charges against each family could be that would keep them from their children until next April; and why issues such as homeschooling, location of residence, educational and vocational training and religious affiliation should be addressed in the plans for their reunification. The families were legally schooling their children, and all were self-supporting. None were found to be on government assistance.

Let us look at but one example. Louisa Barlow Jessop is age 22. She is one of the three girls who were found to be pregnant at the time of the seizure. CPS would not initially accept her legal documentation as proof of her age, but tried to classify her as a minor. She and her husband Dan are not polygamists. They have two children ages 2 and 3; and she gave birth to another on May 12. The couple is subject to the same plans as the other families, meaning the earliest they might hope to regain custody of their children is next April. Judge Thomas Gossett said a "wide loop" had been thrown around the FLDS community that might not fit all parents. If those allegations prove unfounded, "I'll be the first to apologize to you if it turns out you're not a person who has abused your child," the judge told Dan Jessop, who was in the courtroom. "There is no proof of abuse in your case. That gives you a leg up." I'm sure this apology appeases a family who has been separated for over 6 weeks already, and has no hope of being together or back in their home for at least a year. Reading case after case of similar stories breaks my heart.

Because this case is so very similar to the violations perpetrated against the Latter-day Saints in the nineteenth century, I find it incomprehensible that the Mormon Church has done nothing but distance themselves from the case. For a people who considers themselves the defenders of the Constitution, even the very ones who will save it when it is dangling by a thread, I cannot understand this position.

LDS attachment to the Constitution has been encouraged by an important oral tradition deriving from a statement attributed to Joseph Smith, according to which the Constitution would “hang by a thread” and be rescued, if at all, only with the help of the Saints. Church President John Taylor seemed to go further when he prophesied, “When the people shall have torn to shreds the Constitution of the United States the Elders of Israel will be found holding it up to the nations of the earth and proclaiming liberty and equal rights to all men” (Encyclopedia of Mormonism, Vol. 1, CONSTITUTION OF THE UNITED STATES OF AMERICA.)

The Prophet Joseph told us that he saw the day when even the Constitution of the United States would be torn and hang as by a thread. But, thank the Lord, the thread did not break. He saw the day when this people would be a balance of power to come to its defense. (Melvin J. Ballard, Conference Report, October 1928, p. 108)

I have two questions for my readers.

Do you agree that the way this case has been handled weakens the Constitution?

Do you feel that Joseph Smith's prophecy compels us to respond? If not, why? And if so, what can we do as an institution and/or individuals?

CPS Back At Ranch To Look For More Children

At 12:30 eastern time the YFZ Ranch called news sources to say that CPS is at the front gates demanding entrance once more to the compound.

They believe there are more children located there.

FLDS Pregnancies or Incendiary Tactics?

This post is to those of you who are shocked by the headlines you are reading today saying that 31 of 53 of the YFZ girls abducted by Texas CPS ages 14 to 17 have children, are pregnant, or both. Attorneys on the scene are warning that the numbers are extremely unreliable and that those interested in the case should remain cautious about believing these media reports. The tally of women and children has changed almost daily over the past three weeks. Amanda Chisholm, who works for TRLA, said she would be surprised if the actual number of teenage girls who are pregnant or mothers is "anywhere near that high."

Child Protective Services spokesman Darrell Azar admitted that the age of the girls was determined by their attorneys or by looking at the women. "I have seen them myself," he said, "and I don't see any that look like an adult to me."

"My clients told us they were put in a line and looked at," said attorney Julie Balovich. "So I know that is how some of the numbers happened."

Azar also did not know how many girls were pregnant, but acknowledged that it is a small number. In earlier reports, CPS said that three teenagers are pregnant. Salt Lake attorney Rod Parker, a spokesman for the FLDS, said that of the three, one teenager refused to take a pregnancy test, one is 18 and the other is 17.

One problem in determining the ages of the girls is that some women may be claiming to be minors in order to stay with their children. TRLA attorney Julie Balovich said one woman now deemed to be a teenager is a 24-year-old woman who is pregnant. FLDS member Willie Jessop contends the state's tally also includes a 28-year-old whom the state has listed as being 17.

Another problem in these tallies is that the state is using a list which has been compiled of 20 minors and young women who conceived their first child between the ages of 13 and 16. The list includes women who had children ten or more years ago. For example, one woman was 13 when she conceived a child who was born in 1997! Another woman was 14 when she conceived a child born in 2000--eight years ago. Some of the women conceived children in other states, or before the change in Texas law regarding the age of consent. An interesting point to me would be how the age of pregnancy of the FLDS has changed over time, or since the arrest of Warren Jeffs. Is the sect attempting to comply with the laws of the state?

A final consideration for many is the number that was released regarding the teenaged boys in custody. The media is reporting that while there are 53 girls between those ages there are only 17 boys. I am wondering why they are not including or mentioning the 25 adolescent boys who were taken away from the main group very early in this raid and placed on a boys' ranch. Perhaps there are other boys who are away working and are not "lost." This is another example of half-truths intended to mislead the public.

I am really getting so annoyed with this media hype, playing on the concern of Americans for abused children. I prefer to look at this in the light of a wider world view. Throughout the world and over time and cultures, girls who begin menarche are considered women. They begin to marry and bear children. It has been in the past 100 years only that we have decided that young girls should have more choice and should put off childbearing until later. As a feminist, I believe this is a good thing. But who is to say that it is the only true and proper choice? Some studies have shown that childbearing at younger ages is healthier and more optimal for infant and mother. I believe in the right of this group to choose their family patterns and customs. Teaching their children to submit is not abuse, it is a different lifestyle choice. There are many tenets of this faith which are clearly healthier and more moral than mainstream teachings.

Ever since this case began, I have felt that persecution has been rampant. This is not the way to solve problems or difficulties within the religion. True believers will only cling to their faith more adamantly, seek to withdraw and hide from society and bear wounds from this forced separation for generations.

What Does the Spirit Tell You?

On one of my posts about the plight of the FLDS at Yearning For Zion Ranch, I included a link to the song written by Warren Jeffs after which the ranch is named. Several people wrote that they "felt the Spirit" when they listened to the song, and wondered what it meant. Today I came across a montage of photos of the FLDS children, and as I was viewing it, I felt the Spirit. Please try an experiment with an open mind and watch this clip. Tell us in the comments what the Spirit says to you as you watch.




There were several things I learned as I saw these snapshots of the children. Remember they were taken before any publicity occurred. Look into the eyes of the men and women pictured. Contrary to many of the news reports, I observed:

• The children were shown at desks, in a school setting


• A child was finger painting


• Men and women alike were involved in raising and teaching the children


• Children were pictured in the water of a lake or pond


• The children were learning life skills as well as scholastic endeavors


• The children seemed secure and well-loved


• Children were playing


• The children were extremely clean and well cared for


• The children were HAPPY.

Here on my blog, I've discussed the legal aspects of this case, and we have bandied about our opinions. I know it won't make any difference in what the courts will decide, and it probably won't change anyone's opinion, but what is the Spirit telling us about these children?

5 LDS Interpretations of the Isaiah Passages that Should Not be Perpetuated

I promised some posts on upcoming Book of Mormon Sunday School lessons. But I have to warn you, I've been in a blue funk lately. So I suspect my thoughts are neither inspiring nor fit for Sunday School consumption. But maybe it will help you know what not to say.


LDS Sunday School students will soon take a quick leap through 13 chapters of Isaiah which are quoted by Nephi in 2nd Nephi chapters 12-24. All too often, some uniquely Mormon interpretations are given to these chapters which merit a critical analysis. In this post I present five Mormonisms which I believe hinder a deeper and more accurate understanding of Isaiah's writings.

1. 2 Nephi 12:2,3 Popular LDS commentary on this verse identifies it as Isaiah's vision of people from many lands coming to Salt Lake City, Utah.

Many prophecies of Isaiah are dual and can be applied to more than one time, situation or people. I am aware that latter-day prophets and apostles have related this verse to the Salt Lake temple or even to the Conference Center from which the word of the Lord is issuing forth in these days. However, if we insist too strongly on this Mormon-centric view, we can miss the primary application which this verse has to the millennial reign of the Messiah. The word "mountain" as used in the Bible is a metaphor for "nation," "government," or "political system." In verses 2 and 3 Isaiah is speaking of the millennial condition when Christ shall establish the political Kingdom of God upon the earth. This will be established "in the top of the mountains," or in other words "as the head of the nations."

2. 2 Nephi 12:3 Isaiah wrote that the word of the Lord will come from Jerusalem, and the law will come from Zion, the New Jerusalem, located in Jackson County, Missouri. There will be two distinct centers of influence for God's people.

This may be, but verse 3 should not be used as a proof-text. Here we have a synonymous chiastic parallel where

the Law = the Word of the Lord, and
Zion = Jerusalem (one and the same)

The chiastic structure of this phrase indicates that Isaiah equated Zion with Jerusalem (the one located in Israel!) If we accept this, we will be able to learn more about Zion as it relates to the ancient City of David.

3. 2 Nephi 12:9 In the Book of Mormon, verse 9 is clarified by adding the word "not" to the following statement: "And the mean man boweth [not] down and the great man humbleth himself [not], therefore forgive him not."

This verse actually makes much more sense in its original context, without the extra "not" added in the Book of Mormon version. Verse 8 speaks of idols which are found throughout the land. And the mean (common) man and the great (important) man boweth down (to these idols). This version makes more sense coming as it does right after the description of people worshipping idols, the work of their own hands.

4. 2 Nephi 12:13-17 Some Mormons still insist that this passage is an example of the restoration in the Book of Mormon of passages that were lost in the Old Testament. As noted in footnote 16a, “The Greek (Septuagint) has ‘ships of the sea.’ The Hebrew has ‘ships of Tarshish.’ The Book of Mormon has both, showing that the brass plates had lost neither phrase.”

Pike and Seely have shown the challenges of accepting this interpretation. I love the poetry of the passage and find that the addition of the extra phrase and other interjected words spoils the beauty of the chiastic tripled bicola. Isaiah used poetic conventions frequently to emphasize his points. The Book of Mormon addition does not enhance the poetic structure of the passage, but instead inhibits it. The Greek "ships of the sea" and the Hebrew "ships of Tarshish" are probably different translations of one original phrase and it is not necessary or preferable to include both. Observe the perfection of the Masoretic text with the pattern of w- (conjunction) + al (preposition "upon") followed by kol- ("all/every") and then two words (here in English translation):

For the day of the LORD of hosts shall be

upon every one that is proud and lofty,
and upon every one that is lifted up; and he shall be brought low:

and upon all the cedars of Lebanon, that are high and lifted up,
and upon all the oaks of Bashan,

and upon all the high mountains,
and upon all the hills that are lifted up,


and upon every high tower,
and upon every fenced wall,

and upon all the ships of Tarshish,
and upon all pleasant pictures (fine craft)

and the loftiness of man shall be bowed down,
and the haughtiness of men shall be made low;

and the LORD alone shall be exalted in that day.

(if all this fascinates you, there is a well-reasoned apologetic view here. But I stand by my opinion.)

5. 2 Nephi 14:1 The Mormon speculation on this verse goes as follows: With so many men killed in war, righteous single priesthood holders are in short supply. Thus, plural marriage is reinstituted, with many women stating they will support themselves in order to receive priesthood covenant protection.

My examination of the Hebrew of this verse makes me confident in translating "one man" as "a certain man." The verse thus teaches that in the latter day seven women (symbolic number of completeness, denotes the covenant people) shall take hold of a certain man (guess who that would be?) and ask him "let us be called by thy name," which will take away their reproach (effects of atonement). In my view this verse is Messianic and has nothing whatsoever to do with polygamy.

Update: Our SS teacher gave 2 of these very interpretations while presenting the lesson! How about yours??


*

Feminist Musings on the Story of Jephthah

Whenever I come across an odd story in the Old Testament, I feel compelled pull it apart and try to make some sense out of it. Why is it there? Does it have some symbolic meaning of which we are unaware? Are we misinterpreting crucial aspects? Would it make more sense within the cultural milieu? Such is the story of Jephthah, one of the Biblical judges.

This strange little story begins with an "unlikely hero," Jephthah, the son of a prostitute. He was taken into his father's family and raised there, but after the death of his father the legitimate children forced him to leave. He made some reputation for himself among a band of "vain men," so that when his countrymen needed help against the Ammonites, they came to him. Jephthah agreed to captain an army against Ammon, in return for being named their titular head. His first military action was an attempt to negotiate with the enemy. When that did not work, he gathered together the men of Israel. The Spirit of the Lord came upon Jephthah, and he went forth to battle, making a interesting vow to the Lord. If the Lord would help him win the battle, he would dedicate to the Lord and offer up for a burnt offering whatever should come forth from the doors of his house to meet him when he returned.

After a successful conquest, Jephthah returned home and was greeted by his daughter, his only child. That she was a precious and only child is pointed up by the fact that the judges immediately before and after him were Jair (who had thirty sons who rode on thirty ass colts), and Ibzan (who had thirty sons and thirty daughters). The number of children is the only fact we are told about these two judges, making it very likely that they are there solely for the reason of emphasizing Jephthah' only begotten child. But she was a female.

Not only was human sacrifice forbidden by the Lord, (Deut. 18:10), but burnt offerings were to be firstborn males (Lev. 1:3). Nevertheless, Jephthah had made a vow, and intended to keep it. His daughter acquiesced, asking only for two months time to go up to the mountains with some friends and "bewail her virginity." At the end of the two months, she returned to her father, and he "did with her according to his vow which he had vowed, and she knew no man." Thereafter it became a custom for the daughters of Israel to go up four days in a year to lament the fate of the daughter of Jephthah.

The tradition of Biblical scholars is to interpret this vow of Jephthah's as an impetuous and evil action which had disastrous consequences. That Latter-day Saints have followed in this tradition is clear from the chapter heading of Judges 11: "He makes a rash vow which leads to sacrifice of his only daughter."

This interpretation is problematic for at least two reasons. First, if this was a "rash vow," why would the Lord be given credit for bringing about the victory of Jephthah's army? In the Book of Judges, the people are punished with captivity and defeat when they forsake the Lord. Second, why would Jephthah make such a vow? Did he think perhaps an animal would be the first out the door to greet him? (In ancient Israel the animals were sometimes kept in the house.) What if the animal was an unclean one, such as a dog? To offer up such a sacrifice would be a great affront. But perhaps the greatest problem Biblical scholars face in the exegesis of this passage is the inclusion of Jephthah in Hebrews 11--the "faith chapter." Here Jephthah is included along with the great heroes of the Old Testament in obtaining "a good report through faith."

I rather favor an interpretation that became popular in medieval times--that Jephthah was promising only to dedicate his daughter to the Lord and not to kill her. This would parallel Jephthah's daughter more to Samson and to Samuel than to Abraham's sacrifice of Isaac. But it would preserve the Messianic shadowing. Several points make this interpretation possible:

1. The Hebrew "vav" usually translated "and" may also be translated as "or" rendering the reading in Judges 11:31: "whatsoever cometh forth...to meet me...shall surely be the Lord's, or I will offer it up as a burnt offering." Thus Jephthah's method of sacrifice would depend upon what came forth out of his door.
   
2. The daughter departed into the mountains to "bewail her virginity," not her death. It is possible that she was being offered to some type of temple service which would necessitate her remaining unwed for the rest of her life. Note verse 39 which says that Jephthah kept "his vow which he had vowed: and she knew no man." This last clause would seem awkward and unnecessary if she were being put to death.
   
3. Certain Hebrew scholars believe that for as long as she lived, the virgins of Israel went at different times, each for four days in the year, to provide comfort and encouragement to the daughter of Jephthah at the tent of meeting. This custom must have ended at her death, since there is no further reference to it in scripture or Jewish history.

You see that it is possible to fit this story quite nicely into our Latter-day Saint canon. Faithful Jephthah makes a promise to the Lord, and keeps his promise. Faithful Jephthah's daughter yields herself to her father's vow and becomes a type of Christ. The story doesn't fit quite so nicely into feminist thought, however...or does it? What was the name of this intriguing daughter? What was she like? Didn't she deserve to make her own decisions? Why must her life be subject to her father's vow? Here's the other side of the question: if Samuel and Isaac were obedient to the vows of their parents, isn't it equal treatment for a young woman in the scriptures to show the same dedication? Is submission not a principle that Christ modeled, and which males and females must all learn? In my search for spiritual submission, is it helpful to have a female role model? Or would this simply reinforce unrighteous patriarchal domination which tends to crop up in religious settings? Can it be possible to spin this story into a celebration of a strong woman character who makes her own decisions and chooses on her own to follow the Lord? And what of my own life? Is it conceivable to view the submission I have promised in the temple as a glorious principle even though the submission my husband covenants is to God, and mine is to a mere mortal? Is the surrender I give freely in this holy place simply that required of all Christian disciples? Or does God require of women an additional offering? Does Jephthah's daughter hold the key? Am I to become a daughter on the pyre? I'm still wondering.

Lament of the Lost Judges

This week in Seminary I am teaching the Book of Judges. As is customary in our OT year, the students are asked to read selected chapters from the books we are studying. The chapters they read in Judges are: 2, 3, 6, 7, 8, 13, 14, 15, 16. Does anyone see a problem with this selection? Out of 13 judges in Israel there are 6 of whom we have a substantial(?) account. Our Seminary chapters cover Othniel, Ehud, Gideon, and Samson, but leave out Deborah and Jephthah.

I was annoyed, but somehow not surprised to see that Deborah was basically ignored in the lesson materials. After many hours of studying the account of Jephthah, I must also include this story in my "Lament of the Lost Judges."

The stories of Deborah and Jephthah are problematic for LDS teachers. The student manual skims over Deborah by noting:

Judges 4–5 tells about how Israel was delivered from the bondage of their enemies under the direction of a woman named Deborah, who was both a judge and a prophetess. She prophesied that a woman would destroy the enemy’s leaders. The prophecy was fulfilled when a non-Israelite woman named Jael killed the leader of the enemy army. The people learned that if they trusted the Lord, He could deliver them. Judges 5 contains the words of a song the Israelites sang about this important event. Music can be a powerful way of praising God (see also D&C 25:12).

A sidebar in the Student Manual also includes a list of judges in which Deborah and her military commander, Barak, are listed together, erroneously creating the impression that they were some sort of co-judges. The teachers manual merely suggests: "Assign students to report on the following leaders and describe how they were unlikely heroes: Ehud, Deborah, Jael, Gideon, Jephthah." Thus, the Seminary manual allows perhaps 2-5 minutes for a student presentation on Deborah and Jephthah and no commentary whatsoever for the teacher. Compare this with a section suggested to last 15-20 minutes on the fact that Samson's parents were childless. Here the manual departs radically from the Old Testament text and preaches that the plan of happiness would be affected if Satan could influence people to stop having children.

This dearth of information leaves the LDS teacher of youth with little instruction on how to present these fascinating Biblical judges, both of whom are of especial interest to women. Most will choose to simply pass over them. Considering the prominence of these stories in the scriptural record, it would be helpful if LDS lesson materials would deal with some of the following issues:

Deborah

• What is the Old Testament definition of a prophet and a prophetess? How does this differ and fit in with our understanding of modern prophets?
  
  
• In what way did a woman judge add to our understanding of the period of Biblical judges?
  
  
• What special abilities did Deborah bring to her ministry?
  
  
• Why was Deborah's authority over a military commander and her authority to provide judgment in the people's affairs unusual for her day? How did she attain such prominence?
  
  
• In what ways were Deborah and Jael (the other important woman in the story) called of God and in what ways did they simply step up to fulfill a need that they saw?
  
  
• What importance does the Song of Deborah have in the scriptural record?
  
  
• How is Deborah a role model for both men and women?
  
  
• What types of Christ do we see in Deborah's story?

I would like to ask my readers if they have heard the story of Deborah taught in an LDS setting, and if so, what was taught and how was it done? I plan to cover the story of Jephthah in greater depth, so I am saving it for my next post.










'Deborah Under The Palm Tree', Adriene Cruz

If I Were Georg Friedrich Handel

If I had a gift such as Handel, I would place these passages in Isaiah in a musical setting, and listen to them sitting in front of a lighted Christmas tree with a cup of hot chocolate:


Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him. (Isa 8:13-17)
This scripture reminds me that religion can often be a stone of stumbling for me, but if I will look for Christ, he can be a sanctuary and a place of saftey.

Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness. We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men. And the LORD saw it, and it displeased him that there was no judgment. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought SALVATION unto him; And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. (Isa 59:9,16,20)
Christ was sent into the world to dispell the darkness that often overcomes me. I relate with these verses that describe my searchings as groping for the wall as if blind. I've also felt the darkness of the soul that Isaiah describes.

Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Lord, thou wilt ordain peace for us: for thou also hast wrought all thy works in us. (Isa 26:8,9,12)
This scripture is for those who yearn for something in the night which they cannot name--may the Lord ordain peace to us in this season.

In that day shall this song be sung in the land of Judah; We have a strong city; SALVATION will God appoint for walls and bulwarks. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength. (Isa 26:1,3,4)
This is the song I have in my heart when my faith and confidence are strong and whole. Though I stray and I complain and fret, deep inside there is a conviction that Jehovah is everlasting strength!

Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. (Isa 56:4,5,7,8)
I would love to make this the most beautiful song of all. It is to all those who feel they are different, who are outcasts, who need the love that God has to offer. He reaches out to us and gathers us into his holy presence.


For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy Teacher be removed into a corner any more, but thine eyes shall see thy Teacher: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound. Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.
I pray that in this season my eyes will be opened to see the great Teacher. I wish for the light of the sun to come into my soul. I want it to heal, to bind the breach, to bring peace and the song of gladness. Happy Christmas, my bloggy friends.

The Four Horsemen of the Apocalypse

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.


I couldn't live another day without finding out what the Four Horsemen of the Apocalypse were supposed to represent. Sunday School class was no help at all. The white horse was confusing me. I didn't want to believe he was representative of a punishment, or an AntiChrist, or even unrighteous dominion. It seemed to me that white was symbolic of goodness and purity. But then, how did this horseman fit with the others? My own wisdom was not sufficient. I used Google, and read many interpretations which I could not quite accept. I tried prayer, and was impatiently waiting for a dream, a vision, or a voice in my head, when I remembered a quote from Joseph Smith about understanding the symbols in the scriptures. I looked it up, and here it is in it's entirety:

"I make this broad declaration, that whenever God gives a vision of an image, or beast, or figure of any kind, He always holds Himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it. Don't be afraid of being damned for not knowing the meaning of a vision or figure, if God has not given a revelation or interpretation of the subject." (Teachings of the Prophet Joseph Smith, p. 291.)

I decided to look for a scriptural interpretation of the meaning. Perhaps God had given the meaning to this symbolic passage. My first stop was D&C 77, which is a series of answers to questions about Revelation. It didn't seem to help much, but it did clarify that "the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh." I saw that the four horsemen were associated with the opening of the first four seals.

My next big break happened as I read a little further in Revelation and noticed this description:

Rev 14:14--And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
Then Revelation 19:11-12--And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

There it was! The same scriptural symbols--a white horse, a crown, a conquerer--were used to represent Christ. I was vindicated. But I still didn't know why Christ was included in this particular set of four. He didn't seem to fit with the others.

More searching in the scriptures brought me to the obscure book of Zechariah. Did you know that the same four colored horses are mentioned in chapters 1 and 6? News to me. Zechariah even had the presence of mind to ask what these horses meant; and the angel answered that they were "they whom the Lord hath sent to walk to and fro through the earth." Prophets! I realized. Then it became clear to me that the horses were symbols of prophets who were sent to preside over the unveiling of Christ at the opening of each of the seals, or in the thousand year dispensations.

That would make Christ the horseman on each of the horses. I took yet another look to see if I could recognize Christ in these riders. The first was simple: a rider with a bow and a crown who went forth to conquer. The second horseman was sitting on a red horse. The red could represent the blood of Christ. This horseman had power to take peace from the earth. Sounded like Christ's words in Matthew 10:34. The rider of the red horse also had a sword. As I turned back to the rider in Revelation 19 I read: "And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." This perfectly described the second rider, and identified him with Christ.

The next rider had been identified by many scriptural scholars as "Famine," and this interpretation seemed to fit so well that at first it was hard to see how it might represent the Savior. However, the scales he had in his hands could also represent judgment, and the famine could be a spiritual famine; a hunger for the "Word of God," or Christ. Reading again in Revelation 19 revealed that the horseman "in righteousness he doth judge..."

The final rider had a name: Death. And Hell followed with him. So how did this horseman represent Christ? As I read about how power was given to them to kill with sword, hunger, death, and beasts, I recognized a connection with the rider of Revelation 19 who made war with the kings of the earth, slaying them with the sword and filling the mouths of the fowls with their flesh. This Messiah image, though not as comfortable to us as the loving Good Shepherd, is nonetheless an important scriptural aspect of his reign.

And so this week I have become acquainted with the four horsemen of the Apocalypse--all representative of Christ. This Messiah is revealed to the peoples of the earth by prophets, or the four different colored horses. And if you have made it through this post, you are ready for next week's Sunday School lesson, since my ward is a little bit ahead. I'd love to hear how your Sunday School teacher spins this chapter! Send me a comment.

Latter-Day Saints Grapple With the Noachian Flood--A Dialogue Review

LDS discussions of Noah and the Flood are fascinating. We are uniquely qualified among religions to debate this subject. On the one hand, acceptance of science as a means to discover truth has a long-standing tradition among Mormons. Brigham Young is quoted thus:

"How gladly would we understand every principle pertaining to science and art, and become thoroughly acquainted with every intricate operation of nature."

On the other hand, Latter-Day revelation confirms the existence of an historical Flood and the reality of the person Noah. As a faith tradition, we often receive mixed signals from our leaders, who are not unified on their interpretation of this Biblical story. Since there is no official and dogmatic position on the historical occurrence of a worldwide Flood, we see much variance among faithful members. Some of the discussions I have enjoyed on this topic are

Duane E. Jeffrey, Noah's Flood: Modern Scholarship and Mormon Traditions, Sunstone Oct 2004.

Donald W. Parry, The Flood and the Tower of Babel, Ensign, Jan 1998.

Julie M. Smith, SS Lesson #6, Times and Seasons, Jan 31, 2006.

GeoffJ, The Noah Version of the Creation Narrative (or, ark=uterus?), New Cool Thang, Feb 2, 2006.

lxxluthor, The Incoherence of the Flood, Faith Promoting Rumor, March 8, 2007

Ronan, Your Monday Poll #2, BCC, Sept 10, 2007

These discussions demonstrate just how much faithful Mormons can differ on their understanding of the Biblical narrative of the Flood. This month's Dialogue, which I have featured on my sidebar, contains yet another discussion on the topic of the Flood. "On Balancing Faith in Mormonism with Traditional Biblical Stories: The Noachian Flood Story" by Clayton M. White and Mark D. Thomas is available online at the Dialogue website. White and Thomas assert that there exist several groups of thought among Latter-Day Saints concerning the Noachian Flood:

1. Many members assume that their religion requires them to believe in the Flood as a world-wide occurrence.
2. A sizable group of LDS believe that the Flood story reports a local event.
3. A third group of believing Saints hold that the story is fictional, but valuable as symbolic and containing moral principles.

The bulk of this article seems dedicated to presenting the scientific evidence against a worldwide Flood. While giving lip service to "room for competent opposing opinions," it seems to me that the authors place their credence in an actual, yet localized Flood. The article does a creditable job presenting scientific evidence against a worldwide Flood in a nutshell. The article is readable and concise. It covers the following salient points:

Insufficient size of the Ark to contain sufficient species for the enormous global biodiversity we see today.

Insufficient time to acquire animals from all land masses on Earth

Impossibility of maintaining specialized conditions required for maintenance of fragile species

Lack of evidence that species on islands and continental land masses arrived there from a single point source.

Complications of requirements of marine vs. fresh-water aquatic species

Discussion of problems relating to parasites and microorganisms.

Fossil records of endemic species and/or groups.

Evidences of tree growth rings

Difficulties of transporting entire ecological systems.

Global distribution of life and it's incompatibiliy with repopulation from a single focal point.

Although these several points were well-presented, I felt the article lacked the balance called for by its thesis. There are many unique reasons that a large group of Latter-Day Saints believe in a literal worldwide flood. Some of these could include the reality of Noah in LDS doctrine, the necessity of the "baptism of the earth," and the location of the Garden of Eden in Missouri necessitating a means of transporting the covenant people to the Middle East. There are undoubtedly other strong reasons for a belief in an historical Deluge.


Lack of consideration of these points leads to the veiled condescension which I detected in this article toward those who reject the authors' conclusions. In spite of the authors' assertion that "our aim in this article is to assess the competing claims regarding the historical core of the biblical story of Noah's flood," in fact only one of the three competing claims was thoroughly treated.

Notwithstanding that I share the perspective presented by the authors, I regret that more space was not given to the exploration of the strong bases upon which proponents of other explanations of the Flood stand.

I can agree most wholeheartedly with the authors' conclusion that

"As we seriously explore the historical core of the story of Noah's ark and the flood, we are likely to encounter several possible temptations at odds with John Taylor's open quest for truth, cited in the opening of this paper. These temptations are to abandon either the text, science, or religion in our quest for truth about the story of Noah."

The article is worth reading for its concluding plea to abandon neither science nor religion in grappling with the ambiguity of this powerful Biblical piece of literature.




Additional reviews of this Dialogue article can be seen at T&S, NDBF, LDS Science Review, Adventures in Mormonism.