Abinadi Re-Imagines Isaiah

589px-Michelangelo,_profeti,_Isaiah_01Our reading this week (Mosiah 6-8 CofC/9-16 LDS) is the beginning of our book within the book. We’re now reading “The Record of Zeniff” which is engraved on one of the two sets of plates mentioned in the Ammon and Limhi story. The record starts in the voice of our first named narrator, who begins his story with a familiar Book of Mormon formula: “I, Zeniff, having been…” This will later recur when the new beginning of the text is dictated and we hear the famous phrase: “I, Nephi, having been born of goodly parents…” (I Nephi 1:1 CofC/1 Nephi 1:1 LDS).[1]  After King Zeniff tells his tale and retires (conferring his kingdom on his son Noah), the voice once again shifts to anonymous narration (as King Noah does not keep the record).

The story within the story is set across the wilderness from Zarahemla, in the Land of Lehi-Nephi (sometimes just called Nephi) and the neighboring lands of Shilom and Shemlon. This week’s reading gives us our first taste of warfare and slaughter between the Lamanites and Nephites and it also introduces the Book of Mormon’s take on the Deuteronomic history embedded in the Bible. Put briefly, the Biblical author/editor(s) who composed the related books of Joshua, Judges, Samuel, and Kings, envisioned a history for Israel which showed that the nation was alternatively punished by disobedience to God and redeemed and blessed by obedience to God. This is most evident in Judges where God uses foreign nations like the Philistines to chastise the Israelites, later calling a judge to deliver the people when they are sufficiently chastened. Similarly, the kings of Israel and Judah in the books of Kings are portrayed as either wicked or righteous depending on their commitment to the Lord.[2]

The parallel in “The Record of Zeniff” comes as the righteous King Zeniff is succeeded by his wicked son, King Noah. As frequently happens to unrighteous kings in the Books of Kings, King Noah is treated to a lengthy rebuke from one of the Lord’s prophets, in this instance a man named Abinadi. After some relatively boilerplate jeremiads where Abinadi promises the Lord is going to do a whole lot of smiting,[3] the priests of King Noah enter the ring to debate. In a move reminiscent of questions posed to Jesus by the scribes and Pharisees, the priests ask Abinadi to interpret a passage of scripture (Isaiah 52:7-10, quoted from the King James Version): “How beautiful upon the mountains are the feet of him that bringeth good tidings…” This is the beginning of a passage that Christians came to read as a prediction of Jesus and it is our first block quote taste of the Book of Mormon’s love of Isaiah.

At first, Abinadi refuses to play that game: if they claim to be priests they ought to know what it means themselves! Instead he asks them what it is that they teach. They reply that they “teach the law of Moses” (Mosiah 7:84 CofC/12:28 LDS) and after some sparring they additionally affirm “that salvation did come by the law of Moses” (Mosiah 7:93 CofC/12:32 LDS). Abinadi rebukes them for not keeping the laws they claim to teach using repeated rhetorical questions that he himself answers: “Have ye done all this…? Nay, ye have not!” “Have ye…? I say unto you: Nay!” in between which he “reads”[4] the complete text of the Ten Commandments from Exodus 20:2-17 (KJV).

The multi-page discourse Abinadi delivers is a second major sermon, which shares some of the same ideas and themes with King Benjamin’s sermon. The recitation of the Ten Commandment leads Abinadi to a higher teaching about salvation:

And now ye [the priests of Noah] have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you that the time shall come when it shall no more be expedient 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. (Mosiah 8:3-5 CofC/13:27-28 LDS)

After quoting an entire chapter of Isaiah (53:1-12 KJV), Abinadi goes on to lay out a Christology similar to that described by King Benjamin:

God himself shall come down among the children of men and shall redeem his people. And because he dwelleth in the flesh, he shall be called the Son of God… and they are one God, yeah the very Eternal Father of heaven and of earth (Mosiah 8:28-29, 31 CofC/15:1-2, 4 LDS).

Abinadi then interprets the Isaiah passage he quoted to predict details of Christ’s ministry:

…after working many mighty miracles among the children of men, he shall be led — yea, even as Isaiah said, as a sheep before the shearer is dumb, so that he opened not his mouth — yea, even so he shall be led, crucified, and slain… (Mosiah 8:33-34 CofC/15:6-7 LDS)

Beyond reiterating the message that salvation comes through Christ’s atonement, the new message here is that all the prophets of the Old Testament predicted Jesus Christ. It’s not just King Benjamin and Abinadi who knew the details and meaning of Jesus ministry, all prophets of the Old Testament knew it. As Abinadi rhetorically asks, “did not Moses prophesy unto them concerning the coming of the Messiah and that God should redeem his people?” (Mosiah 8:11 CofC/13:33 LDS) Sadly he fails to answer that one up with an “I say unto you: Yay!” But he does later assert that “all the holy prophets have prophesied concerning the coming of the Lord” (Mosiah 8:41 CofC/15:11 LDS).

Abinadi then turns back to the passage of Isaiah that the priests had asked him about and re-composes it. The original went:

How beautiful upon the mountains are the feet of him that bringeth good tidings, the publisheth peace; that bringeth good tidings of good, that publisheth salvation.

In Abinadi’s re-imagining this becomes explicitly Christological:

How beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord who hath redeemed his people, yea, him who hath granted salvation unto his people (Mosiah 8:51-52 CofC/15:18-19 LDS).

This is a point that Christians have attempted to make all the way back to the era when the texts of the New Testament were being composed — as the evangelists repeatedly argued that the Old Testament scripture predicted Jesus Christ. The Book of Mormon continues this tradition of re-imagining the Hebrew prophets by setting Christian interpretation in the mouth of a character who is meant to have lived before Christ.

Temporal Anomalies and the Mechanics of Composition by Dictation

I think the overall concept of a predictive Christian gospel — perhaps a prophetic proto-gospel — is clever. That it was composed after the fact, is actually in keeping with the general character of literary prophecy in scripture. For example, the Biblical Book of Daniel, although set in the 6th century BC, can be fairly precisely dated to the 2nd century BC because of “predictions” (technically postdictions) it makes about the Seleucid king of Syria, Antiochus IV Ephiphanes.[5] Nevertheless, as anybody who’s ever watched a time travel episode in Star Trek knows, talking about the future of the past from the perspective of the present where the past’s future is also now past is complicated. And it’s very easy to mess up your verb tenses.

This happens pretty starkly when Abinadi begins a phrase saying “And now if Christ had not come into the world…” using the pluperfect had from Joseph Smith’s perspective (Mosiah 9:79 CofC/16:6 LDS). Then, before finishing the thought “there could have been no redemption,” we have a tangential explanatory phrase “speaking of things to come as though they had already come” which brings things back to Abinadi’s literary time frame.

This appears to highlight an interesting feature of the Book of Mormon’s composition process. When not quoting (reading directly from) the Bible [recall note 4], Joseph is dictating the text to scribes. Once he’s said it, it’s composed. Fixes have to be made in the next lines as they are orally composed. A regular author could just go back and fix the verb tense “if Christ will not come into the world.” That option isn’t open to Joseph and so the correction takes the form of this odd, supplemental explanation “speaking of things to come as though they had already come.”

Just prior to this, Joseph actually made a much bigger error. In predicting Jesus Chirst, although using exactingly precise details like the crucifixion, Abinadi had nevertheless gone out of his way to name him “the Son of God,” the Messiah, or the Lord. But when explaining that “there cometh a resurrection, even a first resurrection, yea, even a resurrection of those that have been and which are and which shall be, even unto the resurrection of Christ” (Mosiah 8:55 CofC/15:21 LDS) he slips up and mentions “Christ.” As we remember from our last reading, the very heart of King Benjamin’s sermon was the idea that he was going to reveal a name to his people as a reward for their righteousness, possession of which would make them choice above all other exiled Israelites. And now Abinadi, whose story is set a generation before King Benjamin’s story, has revealed the word “Christ” to wicked people he’s in the middle of cursing and rebuking. Once again, the error must have been obvious when dictated, because the following phrase quickly explains “…for so shall he be called.”[6]

Other Observations

• With Mosiah 6 (CofC)/Mosiah 9 (LDS), we’ve come to our first chapter header in the original text: “An account of his people from the time they left the land of Zarahemla until the time that they were delivered out of the hands of the Lamanites.” Although left out of the versification schemes, this header is an actual part of the Book of Mormon text unlike the many additional chapter headers in the LDS version which are, like the chapter headers printed in many Bibles, simple editorial helps added by the publisher.

• We’ve started to encounter original Book of Mormon words beyond names. “Neas” and “sheum” are included among a list of seeds, and “ziff” is twice among lists of precious metals.

• In this reading, we encounter some pretty terrible European American biases in their contemporary view of Native Americans. The Lamanites are described as “a lazy and idolatrous people” (Mosiah 6:15 CofC/9:12 LDS) and as “a wild and ferocious and bloodthirsty people” (Mosiah 6:45 CofC/10:12 LDS). Obviously, I believe these say nothing about actual customs of Native Americans and merely stand to condemn the bigotry of European Americans in the 1820s.  Nevertheless, I want to punt a broader discussion of this at least one more week.


[1] This formula is reminiscent of the introduction to the Book of Tobit “I, Tobit…” (Tobit 1:3), a book of the Apocrypha commonly included in King James Bibles which is notable for the appearance of the angel Raphael and many magic-like miracles. Since the beginning of the book of Mosiah was lost, we don’t know if it might have begun with a similar formula. In fact, the narrator of the surrounding Ammon and Limhi story is still anonymous at this point in the text.

[2] We will have plenty of occasion to discuss the Book of Mormon’s cycle and the Deuteronomic history in weeks to come.

[3] After all the smiting, the Lord promises King Noah’s people that “except they repent, I will utterly destroy them from off the face of the earth. Yet they shall leave a record behind them, and I will preserve them [the record on the plates] for other nations which shall possess the land. Yeah, even this will I do that I may discover [sic] the abominations of this people to other nations” (Mosiah 12:8 LDS). Thus Abinadi’s prophecy of national destruction predicts the colonization and possession of the land by “other nations” and the coming forth of the Book of Mormon.

[4] Abinadi says “And now I read to unto you the remainder of the commandments of God” (Mosiah 7:111 CofC/13:11 LDS).  Given that the quotation is read verbatim from the King James Bible, I believe we can assume that when block quotes are read from the Bible, Joseph switched from oral composition to simply reading from the Bible directly.

[5] This is generally accepted. See the Oxford Companion to the Bible (1993): “The book of Daniel is one of the few books of the Bible that can be dated with precision… The discussion of the date of the book can be summed up as follows. With the possible exception of minor glosses, the book reached its present canonical form in the middle of 164 BCE…” (p. 151)

[6] I’m aware that Christ is not actually a name and that the word is the English version of the Greek word for the word in Hebrew that comes into English as “messiah”. But it’s clear from Abinadi’s phrase “for so he shall be called” that he views the word the way King Benjamin did, “he shall be called Jesus Christ” (Mosiah 3:8 LDS).


Reading the Book of Mormon in 2014 with Fresh Eyes

BooksOfMormonIn the new year 2014, I’m going to read the Book of Mormon.

I’ve opined more than once that as a major work of American literature, the Book of Mormon is unfairly ignored by readers outside the Restoration tradition. I believe the book can (and should) be read as an epic of the young American republic in the first generations after the revolution. With a few exceptions like Harold Bloom, most non-Mormons have either followed Mark Twain’s humorous panning of the text (as impenetrably boring)[1] or they’ve disregarded it altogether.

Even within the Restoration tradition, the book has tended to be used in particular ways. For the earliest members in the 1830s, the Book of Mormon was apparently more important as a sign of the end times and prophetic authority than as a source of theological content for preaching.[2] Over the years I suspect that readers within the tradition have tended to read the text as a history book — in keeping with the idea that the religion of Mormonism has history in place of a systematic theology. Recently, for many readers committed to reading the text as a literalistic history of the ancient Americas, this has led (in my opinion) to substantial distortions of its original meaning as the book is reframed through the prism of our ever-expanding knowledge of actual Meso-American history.  (In Community of Christ, it’s been read less and less according to informal feedback from members in my own congregation and around North America, with many people unsure how to approach the book anymore.)

I’m planning to approach the text differently. Instead of reading the book as a sign of Joseph Smith’s prophetic authority or the authority of one of the successor churches of the religious movement he helped found or trying to read into it a history of the ancient Mayans or Olmecs, I’m intending to read the Book of Mormon for its theological and philosophical content. To better understand this content, I’ll attempt to place it within Joseph Smith’s immediate context — the fervent North American Protestant religious revival in early the 19th century known as the “Second Great Awakening.” I’ll try to read the stories for what they are trying to teach as stories, rather than as histories of past events. I hope to track the early development of Joseph Smith’s religious thinking and how it influenced the early Restoration, but I also want to see how I will find meaning in the Book of Mormon’s theology and philosophy for those of us living now in the 21st century.

I think I’m returning to the Book of Mormon with a unique vantage. On the one hand, I’m fairly knowledgeable about the background history of its composition and publication and I think I’m rather familiar with its contents in a general sense. But I haven’t actually read the book cover to cover since I was a young teenager. I’m therefore approaching the text with eyes that are at once informed but also somewhat fresh.

I also come at the text armed with a different understanding of scripture than many other faithful members of Restoration traditions that are more literalistic. My views are largely in keeping with Community of Christ’s statement on scripture. This view includes the idea that scripture is not inerrant scientifically or historically. Rather, scripture is a human response to the Divine and the prophet or evangelist who authored the text was subject to the biases and errors inherent in his or her historical context. Rather than excuse ethical or philosophically bad teachings in scripture, in my view we need to understand them for what they are and use them to help us explore the ethical and philosophical questions we face in our lives today.

My own bias at the outset includes my belief that the Book of Mormon is a work of 19th century scripture, composed orally by Joseph Smith and written down by various scribes (especially Oliver Cowdery). If you believe the text is a translation of an ancient American text, I think you may still derive benefit from reading along with me and examining the text in a different light. However, the resulting discussion will not be a forum for historicity debates; those can be held elsewhere. Similarly, if you aren’t sure about or don’t believe in God or have value for the word or concept of “scripture,” I think you may still benefit from reading along and examining the book’s content in context.

Scope of the Project / How You Can Read Along

The text of the Book of Mormon as we have it today is different from the text as it was composed. Thousands of edits were made in Joseph Smith’s lifetime and the different churches and publishers made subsequent changes. One of the biggest changes was the division of the book into numbered verses, which each church did on its own. The LDS Church also divided the long, original chapters into shorter chapters — thus the chapter and versification between the Community of Christ and LDS versions are entirely different. (I’ll cite both reference systems as I post.) To get at the earliest text, I’m going to do my principal reading from Royal Skousen’s The Book of Mormon: The Earliest Text (Yale, 2009). I’ll supplement it using Grant Hardy’s The Book of Mormon: A Reader’s Edition (University of Illinois, 2003) for the LDS text along with my copy of the Community of Christ’s “Authorized Edition” of the Book of Mormon (Herald House, 1992).

In order to take in the development of the Book of Mormon’s ideas, I’m going to read it in the order it was composed, rather than in the order of its internal chronology. The earliest part of the text is famously lost: the so-called “116 Pages” given to Martin Harris. When Joseph began to compose again, he started at the point of the narrative where he’d left off with the story of King Benjamin in the Book of Mosiah. He then dictated the text to the end of the Book of Moroni before starting in on I and II Nephi through Words of Mormon. Using that order, I’ve divided the book into reading sections, which I’m posting here for anyone who wants to read along. Each Wednesday I’ll publish a blog post with my reflections on that week’s reading and we can share in discussion here.

My first post will be next Wednesday (on New Year’s Day), where we’ll talk a little bit about the book’s composition process and the original, lost part of the text. Since we don’t have the “116 Pages,” our reading will come from the Doctrine and Covenants (Community of Christ Section 2, which is LDS Section 3).

Next year I’m teaching adult Sunday School in the Toronto congregation who will be reading along with me and discussing the text each Sunday at 10 am.  I’ll be posting posting on Wheat and Tares for the Mormon audience and here for the Community of Christ audience.  Feel free to read along and join us!




[1] Mark Twain, Roughing It (1872). Twain devotes chapter 16 to a humorous review of the Book of Mormon. Although Twain’s quip that the book “is chloroform in print” is much quoted, the joke no longer translates as people have ceased to remember chloroform as a sleep-inducing anesthetic. I much prefer Twain’s take on the Eight Witnesses, which still holds up: “I could not feel more satisfied and at rest if the entire Whitmer family had testified.”

[2] In her study of the writings of William McLellin, one of the original Latter Day Saint apostles, Jan Shipps noted that “although the Book of Mormon is always mentioned, at only three points does this extended account of six years for Mormon preaching in the early 1830s [i.e., McLellin’s journals] indicate that this scripture was used as a source for sermon texts.” More important than its content for early members was “the fact of the book” and “its coming forth a the opening event in the dispensation that was serving as the ‘winding-up scene’ before the curtain rose on the eschaton.” See Jan Shipps, “Another Side of Early Mormonism,” in The Journals of William E. McLellin, 1831-1836, eds. Jan Shipps and John W. Welch (BYU Studies and University of Illinois Press, 1994), 6.

We’re Still Listening

I’m a believer in the Restoration. I do not subscribe to a conservative story that Joseph Smith Jr. restored an ancient church, but I’m a believer that many blessings, customs, and ordinances of the past were “restored.”

joseph-smith-first-visionI often find myself in dialogue with other believers of the Restoration; I listen intently to what they believe is the most significant blessing of the restoration. (Please feel free to share below what you believe is the most significant blessing) I enjoy the dialogue because to me the Restoration is a journey not an event. The principles of the Restoration are the same, but our understanding of those principles is ever changing.

Following the death of the apostles, there was a movement to canonize the apostolic writings. Many of the writings out there were not apostolic in origin, but drew upon the inspiration of their ministry. For centuries, debate and discussion took place on what should be considered scripture and what shouldn’t.  By the end of the 16th Century, most Christian communities had canonized their scriptures and closed their canons.

Essentially, the Christian world had found their scripture and believed that no further dialogue was needed.

The Restoration changed this thinking. The early church adopted the concept that God has revealed in the past and he has more to reveal. The coming forth of the Book of Mormon was significant. Not just because of the witness that it bore, but because it helped prepare the early saints for the coming of additional scripture.

I have found it to be a delight that the spirit of the Restoration is alive in Community of Christ. God continues to speak to us just as he did in Moses’ time, Christ’s time, and Joseph Smith’s time. Community of Christ has been blessed with the revelation that has been given. Over the last 180+ years the church has seen: Women ordained to the priesthood, two temples built, an open communion policy, an opening of the priesthood and sacrament of marriage to our gay brothers and sisters (this has only been accepted in some counties) and so many other blessings which have resulted from our continual dialogue with God.

President Grant McMurray in Section 161:1b counseled the church to “Be faithful to the spirit of the Restoration, mindful that it is a spirit of adventure, openness, and searching…”

I’m happy to testify that the Community of Christ is continuing to live the spirit of the Restoration. I believe that the biggest blessing from the Restoration is the opening up of the heavens and the continuing dialogue between us and our God. May we all continue to be faithful to the Restoration’s spirit!

Church History Sunday (Month #1)

I’ve begun teaching adult Sunday School once a month at my congregation in downtown Toronto. The other three weeks, we’re going through the Enduring Principles, but my week is “Church History Sunday.” I’m working without a manual, but I’m planning to write out what I do and post it here as a resource for anyone interested.

I started last week at the beginning by asking my class the question: “How does our history begin?” Now, I was prepared for people to take this as a trick question. I thought I might get answers like “actually, since Christ founded the church, our history begins with the ministry of Jesus in Palestine,” or I thought someone might want to push back further to Eden or even the Pre-Existence. Instead, I instantly got the answer I was fishing for, “with a young man praying in a grove,” one of the class members volunteered immediately.


Exactly. This is how we today always start our story. With the “First Vision.” I next asked “What is the story of the First Vision?” and I had one of the folks write each detail on the whiteboard. The class came up with these details, which I’ll put into order: 1820s, revival meetings, confusion of sects, James 1:5, grove, prayer, vision, personage, creeds an “abomination,” don’t join any sect, found the church. The only details I had on my list that didn’t get volunteered were: “confronted by dark powers” and “pillar of light.” The class clearly knew the story from memory. Continue reading

Sticks and Stones and … Compliments?

Several years ago when my congregation attempted to join the local ministerial alliance (in a town right next door to Independence, Missouri), I was met by a coalition of fundamentalist and evangelical pastors intent on keeping out the (then) RLDS Church. Their reasoning ranged from claims we were “non-Christian” all the way to “not Christian enough” and, finally, to “it would just open the door for Mormons to want to join.”

As it turned out, they only wanted to talk about Joseph Smith. Apparently, our faith movement’s founder represented all that anybody needs to know about contemporary Latter Day Saint groups.

To shorten a long and rather nasty story, I’ll just skip to the part where representatives from United Methodist, Presbyterian, Disciples of Christ, and Roman Catholic Churches prevailed. A Methodist pastor put it this way: “Nobody asked me to prove I was ‘Christian enough’ to join, so why should we start now?”

Eventually most of the fundamentalists/evangelicals bolted from the alliance when an LDS representative was admitted a few years later. They formed their own group, which over time has dwindled in size and influence.

I mention this episode as a way to ask, “Do we expect to be misunderstood or misrepresented?” Is this a natural outgrowth of religious discrimination and persecution experienced by our forebears in the almost two centuries of our faith movement’s existence? Although nobody’s getting tarred and feathered these days (at least here in North America, as far as I’m aware), has suspicion become our default setting?

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Blogging about Blogs

Blogs are everywhere now, and the number of people who have their own personal blog grows constantly. Its only logical that the subject matter on blogs should by now cover virtually every topic imaginable. Search any imaginable term in Google Blogs, or your search engine of preference, and undoubtedly someone’s blog will come up talking about it.

It is only fitting then that the amount of people blogging about the Community of Christ is growing. This site is merely just one example of people, some members/friends/associates/curious observers, blogging about their views and opinions on issues related to or involving the Community of Christ in some form or another. Many of the bloggers on Saints Herald blog elsewhere, too. Even Grant McMurray has his own blog:http://grantamused.blogspot.com/ Will it ever stop? Does it ever need to?

Community of Christ blogs are not only about the church from the inside, but growing more and more prevalent are blogs of others looking in on the church and examining it to varying degrees from their own set of life experiences. Personally, I see this most often in blogs from visitors to Community of Christ historic sites. People visit Nauvoo or Kirtland (mainly) then go home and blog about their experience with Community of Christ guides, or about their attempt to understand us. In a bizarre phenomenon, many of these visitors seem far more willing to pour their inner souls out to the entire world over the internet than they ever would on an anonymous comment card or simply to one volunteer.

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“I would present to you, my brethren, Joseph Smith”

Joseph Smith III

In traveling to Amboy, Illinois 6 April 1860, Joseph III shared these words (150 years ago today) with the gathered conference preceeding consideration of him to the prophetic office:

I would say to you, brethren, as I hope you may be, and in faith I trust you are, as a people that God has promised his blessings upon, I came not here of myself, but by the influence of the Spirit. For some time past I have received manifestations pointing to the position which I am about to assume.

I wish to say that I have come here not to be dictated by any men or set of men. I have come in obedience to a power not my own, and shall be dictated by the power that sent me.

God works by means best known to himself, and I feel that for some time past he has been pointing out a work for me to do.

For two or three years past deputations have been waiting on me, urging me to assume the responsibilities of the leadership of the church; but I have answered each and every one of them that I did not wish to trifle with the faith of the people.

I do not propose to assume this position in order to amass wealth out of it, neither have I sought it as a profit.

I know opinions are various in relation to these matters. I have conversed with those who told me they would not hesitate one moment in assuming the high and powerful position as the leader of this people. But I have been well aware of the motives which might be ascribed to me,—motives of various kinds, at the foundation of all which is selfishness,—should I come forth to stand in the place where my father stood.

I have believed that should I come without the guarantee of the people, I should be received in blindness, and would be liable to be accused of false motives. Neither would I come to you without receiving favor from my heavenly Father.

I have endeavored as far as possible to keep myself unbiased. I never conversed with J. J. Strang, for in those days I was but a boy, and in fact am now but a boy. I had not acquired a sufficient knowledge of men to be capable of leading myself, setting aside the leading of others.

There is but one principle taught by the leaders of any faction of this people that I hold in utter abhorrence; that is a principle taught by Brigham Young and those believing in him. I have been told that my father taught such doctrines. I have never believed it and never can believe it. If such things were done, then I believe they never were done by divine authority. I believe my father was a good man, and a good man never could have promulgated such doctrines.
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Remembering Joseph Smith, Reclaiming a Saint

December 23 is the 204th birthday of the great prophet of the restoration movement, Joseph Smith, Jr. Perhaps it is unfortunate that his birthday is so close to Christmas. One almost feels a bit sacrilegious thinking about Joseph at a time when we remember the birth of Jesus. Nonetheless, if we affirm that God is present and at work with many different peoples (and indeed, I would say, at work with many different religions), we also need to do the hard work of thinking about how God has been at work with us. Appreciating the truths that others have should lead us back into a conversation about why we are true. And that leads us back to Joseph Smith.

What really got me to thinking about this was reading an edited volume Joseph Smith, Jr.: Reappraisals after Two Centuries. I highly recommend this volume. Some of the essays are brilliant, while others, well, leave much to be desired. Nonetheless, several essayists offered reappraisals of Joseph Smith that I thought could be useful for Community of Christ members. And Joseph needs some serious reclamation by members of our tradition. We need to move beyond the stage of adolescent critique that we’ve been stuck in for the last few decades (that stage where we find out that our spiritual parents were not perfect and we act a lot like judgmental teenagers after this revelation) to a more mature appreciation for our ancestors. And Joseph has shaped us in too many ways for us to ignore him. Continue reading