“Reclaiming Jacob” | The Interpreter Foundation

Duane Boyce has written an excellent article at The Interpreter, responding to what I thought was a rather unconvincing and poor reading of Jacob 7 by Adam Miller, but which what at least some seemed to have feel was rather deep.

I thought the following points were particularly good:

  1. That we have two major witnesses as to Sherem’s character and conduct other than Jacob himself: Sherem, and the Lord.
  2. Laman and Lemuel were not somehow sincere and pious, as some people keep suggesting (I respond to the same claim here).
  3. That our definition of what constitutes Christlike conduct has to be based on the actual words and actions of Christ himself, rather than the rather selective image people use which would actually exclude the real Christ (again, a subject I’ve briefly touched on too). Boyce happens to quote one of my favourite quotes of Jesus to make this point (“Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”, Matthew 23:33), but also makes the excellent point that – since he’s presumably the Lord here – it’s Christ who actually strikes Sherem dead!
  4. The problems we face when we place a “lens” over our reading scripture (again – sorry! – something I mention here). I think Duane Boyce does a thorough job of showing precisely how that has happened here.
  5. We should be very cautious in attempting moral evaluations of prophets, and run very real risks. I think that should be especially the case when we’re charging them of being judgemental and “un-Christlike”.
  6. “An unconventional reading of scripture is not equivalent to a deep reading of scripture”.

Read the whole thing here: Reclaiming Jacob | The Interpreter Foundation

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On Sustaining the Brethren

The brief discussion here (and the linked ‘letter’) reminded me of several conversations I’ve had in the last few months, in the wake of things like the amendments to the Church handbook of instructions. In particular I’ve been asked, by a friend who has had difficulties reconciling themselves with the policy, whether given certain conditions I’d still put up my hand and sustain the First Presidency and the Quorum of the Twelve.

To which the answer would be yes. But any such question, I believe, can help us to understand what we’re truly doing.

When we’re asked to sustain the First Presidency and Quorum of the Twelve as prophets, seers and revelators, we’re not being asked if they’re nice guys. We’re not being asked whether we agree with their talks or their actions. We hypothetically might have disagreements about particular policies or issues (and hopefully we should recognise that while we do not claim infallibility for anyone, that includes ourselves!). But really, that’s not what we’re being asked about. I happen to think C.S. Lewis got an awful lot of things right, but I’m not raising my hand to sustain him as prophet, seer and revelator.

What that question is asking is whether we accept that God has called them to their positions, that they hold His authority in His Church, and that they are entitled and able to receive revelation from God to guide His Church. And that’s something we can only really come to know from God through supernatural experiences of our own.

As it happens I’ve had those experiences. I’ve felt, heard and seen marvellous things, and have continued to experience and see God’s power, including through His priesthood and His Church. I don’t say all this to boast, because I don’t really have much to boast of; I am just fortunate that God is merciful. But having had them, I need to remember them and not ignore them; having had them and the big questions answered, any other issues really just become a matter of details.

So for anyone else who is wondering whether they should sustain the brethren, I really think its important to ask the key questions: not upon what they may think or feel about any particular policy, but on whether they believe and/or know that this is the Lord’s church and that God has called those men as prophets within it. If they’re not sure at present, I’d encourage them to work from what they do know God has revealed to them and to remember what experiences they’ve had. If they’ve written them down at all, reread them. If they haven’t had those experiences yet, then they should seek for them. If they have, I’d encourage them to seek new such experiences from him, because the gospel teaches not that we should work things out for ourselves (how can we?), but that each of us as individuals may approach and get answers from He who is the source of all truth. And what we’re putting our hand up to is really what we believe and/or know He thinks.

1 Nephi 1

My attention today fell on the following verses:

And he read, saying: Wo, wo, unto Jerusalem, for I have seen thine abominations! Yea, and many things did my father read concerning Jerusalem—that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon.

And it came to pass that when my father had read and seen many great and marvelous things, he did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth; and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish!

1 Nephi 1:13-14

As I was reading this, it again seemed a bit of a strange dichotomy. Much of what Lehi reads in his vision is about the judgments coming upon Jerusalem and the forthcoming activity. And Lehi’s response is to rejoice (explicitly so in v.15), and among other things single out God’s mercy (twice in fact, particularly with the mention that he ‘wil[l] not suffer those who come unto [him] that they shall perish’). This seems at first glance a little odd.

Now it’s possible this reaction is to the other stuff he read that isn’t mentioned (the ‘great and marvelous things’), and we know from verse 19 that one of the things he read about is ‘the coming of a Messiah, and also the redemption of the world’. But verse 18 also emphasises that the principle subject of the ‘many marvelous things’ shown to Lehi ‘concern[ed] the destruction of Jerusalem’.

I think it’s possible there’s something else also going on here. Lehi’s original encounter with ‘a pillar of fire’ occurred because he was praying ‘in behalf of his people’ (vv.5-6). Now it’s easy to assume that ‘his people’ meant the people at Jerusalem, but I think its possible that this may be a more specific reference. Verse 4 recounts ‘many prophets’ coming to tell the people of Jerusalem, to ‘repent, or the great city of Jerusalem must be destroyed’. And we know, both from the Book of Mormon and the Bible, how such prophets such as Lehi and Jeremiah were received. Jeremiah 26:20-23 is particularly illustrative, where another prophet by the name of Urijah fled to Egypt for safety, but King Jehoiakim (Zedekiah’s brother and predecessor) sent agents after him to retrieve him, and once he was retrieved the king had Urijah killed.

Could Lehi have perhaps been praying on behalf of these prophets and those (like Lehi) who believed on them? If so, it’d make Lehi’s reaction to the forthcoming destruction – seeing it as a form of deliverance for those who were seeking to ‘come unto [him]’ (1 Nephi 1:14) – make much more sense, particularly as it’d be a direct answer to his actual question. Nor would this be the last time in the Book of Mormon that divine judgment on some be seen as providing deliverance for others, with perhaps the clearest association of these two concepts being seen in 1 Nephi 22:16-17 (and perhaps, thinking about it, it is no coincidence that concept comes up in the last chapter of this book if it’s also here in the first chapter).

Minor Notes:

The 2013 edition has changed the type-face, so that the introduction to the book of Nephi is in un-italicized text indicating it’s part of the sacred text, while chapter headings are not. It’s interesting that Nephi feels the need to spoil much of the ‘plot’ of 1 Nephi in advance, further indicating that telling a story is not his primary aim. It is interesting that Lehi’s vision of the Tree of Life and Nephi’s own vision, with associated discussions, are not mentioned when they occupy a considerable portion in the centre of the book.

“Behold ye are worse than they”

And now when ye talk, ye say: If our days had been in the days of our fathers of old, we would not have slain the prophets; we would not have stoned them, and cast them out.

Behold ye are worse than they; for as the Lord liveth, if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil.

But behold, if a man shall come among you and shall say: Do this, and there is no iniquity; do that and ye shall not suffer; yea, he will say: Walk after the pride of your own hearts; yea, walk after the pride of your eyes, and do whatsoever your heart desireth—and if a man shall come among you and say this, ye will receive him, and say that he is a prophet.

Helaman 13:25-27 (My emphasis)

I happened to read this today, and it seems particularly applicable in an age when – to quote Elder Holland – “if people want any gods at all, they want them to be gods who do not demand much, comfortable gods, smooth gods who not only don’t rock the boat but don’t even row it“.