by bhodges on April 11th, 2011
The FAIR Podcast is growing in order to provide episodes on a more frequent basis. The FAIR podcast will soon include episodes comprised of recordings of various FAIR Conference presentations from the past, as well as shorter apologetic vignettes for your listening enjoyment. The FAIR Podcast will thus be divided into categories including “Best of FAIR” and “FAIR Issues.”
Blair Hodges will continue hosting lengthier interviews on religious issues with a variety of scholars. His episodes will now be called “FAIR Conversations.” All of these categories will fall under the new umbrella name for the FAIR Podcast: “The FAIR-Cast.” The details are subject to change, but this is the overall gist of the direction we’re headed to provide a more frequent and diverse offering of podcast episodes.
This episode of FAIR Conversations features Kevin Christensen. Kevin, a technical writer in Pensylvania, is a good representative of what Hugh Nibley acclaimed as “the day of the amateur.” Kevin has published over twenty articles in the FARMS Review and other journals from the Neal A. Maxwell Institute for Religious Scholarship. He’s also presented at numerous Sunstone conferences and published works in Dialogue: A Journal of Mormon Thought. Recently he co-authored a piece on the Book of Mormon in Oxford University Press’s book, Joseph Smith, Jr: Reappraisals After Two Centuries, edited by Reid L. Neilson and Terryl L. Givens.
Kevin joined host Blair Hodges via Skype to talk about his experiences with LDS apologetics.
Questions or comments about this episode can be sent to podcast@fairlds.org. Or, join the conversation in the comments here at fairblog.org.
Runtime:
55:19
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Miscellaneous References in this Interview:
Hugh W. Nibley, “Old World Ritual in the New World,” An Approach to the Book of Mormon.
Stephen D. Ricks, and John W. Welch, eds., King Benjamin’s Speech: “That Ye May Learn Wisdom”.
Kevin Christensen, “Biblical Keys for Discerning True and False Prophets,” fairlds.org.
Thomas Kuhn, The Structure of Scientific Revolutions.
Anthony A. Hutchinson, “A Mormon Midrash? LDS Creation Narratives Reconsidered,” Dialogue: A Journal of Mormon Thought 21 (Winter 1988): 11-74.
Kevin Christensen, “New Wine and New Bottles: Scriptural Scholarship as Sacrament,” Dialogue: A Journal of Mormon Thought 24/3 (Fall 1991): 121-29.
Kevin Christensen, “Indian Origins and the Book of Mormon, A review of ‘Indian Origins and the Book of Mormon’ by Dan Vogel,” FARMS Review 2/1, pp. 214-57.
Kevin Christensen, “Paradigms Crossed, A review of ‘New Approaches to the Book of Mormon: Explorations in Critical Methodology’ by Brent Lee Metcalfe,” FARMS Review, 7/2, pp. 144-218.
Kevin Christensen, “Truth and Method: Reflections on Dan Vogel’s Approach to the Book of Mormon,” FARMS Review 16/1, pp. 287-354.
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by bhodges on March 1st, 2011
Brian M. Hauglid joins us in this two-part episode of the FAIR Podcast to discuss his brand new book, A Textual History of the Book of Abraham. He received a BA in Near Eastern Studies from Brigham Young University and an MA and PhD from the University of Utah in Arabic and Islamic Studies. He is currently an associate professor of Ancient Scripture at BYU. Along with John Gee, Hauglid is both principal investigator and general editor of the Studies in the Book of Abraham Series.
The Book of Abraham seems like one of the most difficult subjects to get an academic grip on in Mormon studies. Brian Hauglid tries to untangle some of the knots while situating his new book within the ongoing conversation about the Book of Abraham. Listeners might also be interested to check out the 2004 FAIR Conference presentation by Michael Ash and Kevin Barney, “The ABCs of the Book of Abraham” on youtube.
Questions or comments about this episode can be sent to podcast@fairlds.org. Or, join the conversation in the comments here at fairblog.org.
Runtime:
50:15
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by Tyler Livingston on February 12th, 2011
The Book of Mormon narrative begins with a small group of people who arrived in the Americas around 600 b.c. and numbered less than 30 people. Yet, within 1,000 years, grew to a civilization of hundreds of thousands of people. While the dynamics of such a population growth seems astronomical, it has been dealt with by previous scholars. 1 What is important to realize is the vast amount of people that compose the Nephites and Lamanites in The Book of Mormon. For example, after the Nephites fled the land of Nephi and joined the Mulekites in the city of Zarahemla, it is said that the group was “exceedingly numerous” (Omni 1:17). Although, there were many people located in Zarahemla it was not even “half so numerous” (Mosiah 20:11) as the Lamanites, meaning the Lamanites were at least double the population of the Nephites.
Throughout The Book of Mormon, we begin to see hints of what “exceedingly numerous” actually means. Throughout this sacred text we see repeated mentioning of thousands 2, and tens of thousands 3 of Lehites in regard to lives lost in war, conversions, or armies. In the last battles between the Nephites and the Lamanites around 400 b.c., these numbers increase to hundreds of thousands people 4. James E. Smith, one of the creators of the Cambridge model for estimating historical populations noted that “With a moderately positive population growth rate of .1 percent per year, a population of 300,000 in Zarahemla in 87 B.C. would produce 450,000 in Mormon’s day.” 5
Any candidate for consideration to be Book of Mormon people must have a large civilization with tens and hundreds of thousands of people. If the population was not there to match these numbers, then they could not be Nephites and Lamanites. Read the rest of this entry »
Posted in Book of Mormon, General, LDS Scriptures, Uncategorized | 15 Comments »
by Keller on December 18th, 2010
This paper was written as a draft of the author’s contribution to a recent publication. See Craig L. Foster, David Keller, and Gregory L. Smith, “The Age Joseph Smith’s Plural Wives in Social and Demographic Context,” in Newell G. Bringhurst and Craig L. Foster eds., The Persistence of Polygamy: Joseph Smith and the Origins of Mormon Polygamy, (Independence, John Whitmer Books Press 2010), 152-183.
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by bhodges on November 24th, 2010
Just in time for Thanksgiving, here’s part two of my interview with John Durham Peters, the A. Craig Baird Professor in communication studies at the University of Iowa. Peters joined me through Skype from his home in Iowa for this two-part episode on Mormonism and Communication (see part 1 here). A bibliography of Peters’s works directly relating to Mormonism is available at lifeongoldplates.com. Articles and mp3s are available for free download.
We cover a lot of ground in part two, beginning with a discussion about John’s book
Courting the Abyss: Free Speech and the Liberal Tradition. Peters talks about Paul’s milk and meat distinction and the liberal tradition of truth grappling with error. Other topics range from the idea of civility in political discourse to the “guts” of the atonement. Peters also explains why he situates mercy at the very heart of his theory of communication. All this and more, in the final part of my interview with John Durham Peters. Email questions, comments, and suggestions to “podcast (at) fairlds.org.”
Runtime:
41:56
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Posted in LDS History, Philosophy, podcast, Politics, Uncategorized | 1 Comment »
by bhodges on November 14th, 2010
John Durham Peters is one of America’s leading thinkers in the subject of communications. He has been called “a master wordsmith and a wonderful brain” and his work has been described as “witty, irreverent and intellectually daring.” Peters is currently the A. Craig Baird Professor in communication studies at the University of Iowa. He is the author of two books: Speaking Into the Air: A History of the Idea of Communication and Courting the Abyss: Free Speech and the Liberal Tradition. For a growing bibliography of Peters’s works directly relating to Mormonism, see here.
Peters joined me through Skype from his home in Iowa for this two-part episode on Mormonism and Communication. Media technology can be understood as issuing a call to action in the world, and Peters discusses the some of the ethical questions media can raise. We talk about the role media has played thus far in the restoration of the Church, through print, radio, and television. Peters also brings a unique perspective to the possibilities and problems of witnesses.
*By way of correction, in part one of this interview I mentioned Wilford Woodruff’s testimony as having been recorded in 1898. The correct date is March 19th 1897.
Runtime:
53:36
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by Keller on October 20th, 2010
With my study of plural marriage demographics completed, I have returned to studying early Christian church leadership. I like to type in search terms in library subscription databases and skim the articles that pop up. I figure some might be interested in my research notes. I welcome any discussion about issues that are raised. Read the rest of this entry »
Posted in Uncategorized | 2 Comments »
by bhodges on October 12th, 2010
Richard Lyman Bushman is an award-winning American historian, currently serving as the Howard W. Hunter Visiting Professor in Mormon Studies at Claremont Graduate University and Gouverneur Morris Professor of History emeritus at Columbia University. He is also a general editor of the ongoing Joseph Smith Papers project. Bushman sat down with host Blair Hodges for an extended two-part interview. Part one discusses Bushman’s biography of Joseph Smith, Rough Stone Rolling. We discuss polygamy, seer stones, gold plates, and other Joseph Smith-related questions.
Runtime:
61:15
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Questions about this episode and ideas for future episodes can be added to the comments section here, or emailed to “podcast@fairlds.org.”
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FAIR relies on contributions from readers and listeners. To help support FAIR, make a donation today.
Podcast: Download (28.0MB)
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by Tyler Livingston on October 7th, 2010
In John Lunds book “Mesoamerica and The Book of Mormon: Is This the Place?”, he discusses Geology and The Book of Mormon. He notes that gold, silver and copper are mentioned several times in The Book of Mormon being found in abundance in the land. 1 If there are proposed Book of Mormon geographical theories that do not have all of these in abundance, then they would fail the test of being a possible site. Lund explains “Four separate mining areas possessing gold, silver and copper are required in order to qualify as the lands of the primary events in The Book of Mormon. Where are those criteria met? The answer is Mesoamerica, Southwestern United States, the Northern Rockies, and Western Canada. However, there is no single place east of the Mississippi River, including all twenty-six states, where one can find gold, silver, and copper together in one locale in abundance, much less four separate locations. This single fact alone is a nail in the coffin of Great Lakes advocates.” 2
Mesoamerica is known for its “abundance” in precious ores 3, which is why it was an area of such focus of the conquistadors. They raided and conquered entire civilizations in order to get gold and silver. “When Cortes reached Mexico with his army in March, the gold and silver he saw led him to conclude that ‘it is entirely possible that this country has everything which existed in that land from which Solomon is said to have brought gold for the Temple.’” 4
David, in preparing the Temple of the Lord, gathered 100,000 talents of gold, and a million talents of silver among many other valuable metals 5. A talent is roughly 75 lbs, which would make about 7.5 million pounds of gold and 75 million pounds of silver. I doubt that Cortes did the math, but he did know that he was finding A LOT of gold and silver.
Mesoamerican Indians also used a gold and copper (and sometimes silver) alloy called “tumbaga”. This mixture makes a strong product, but is still malleable, and is a much lighter weight than pure gold. Some scholars believe this is what the Gold plates were made out of 6. This was a common metal alloy that Mesoamericans used. When the conquistadors stole gold items from the natives, they would melt them down into bars and ship them back to their homeland. One of these ships was sunk in the Bahamas, and 200, 5.66 lb. tumbaga bars were found in the sunken ship 7. In order to make large amounts of tumbaga, there must be an abundance of both gold and copper in the area.
What about the Great Lakes? Well, it does not stand up to the test as well as Mesoamerica does. Lund writes “An exhaustive search of all twenty-six states east of the Mississippi found copper in Michigan, Wisconsin and one unproductive copper mine in New Jersey. Gold was found in South Carolina, Georgia and Maryland, and only trace amounts of gold in the Adirondacks and trace quantities of silver in the Appalachians. This hardly qualifies as abundance. Furthermore, these areas are separated by distances so great as to exclude the possibility of being in the five hundred to six hundred and fifty mile limitation imposed by the internal restrictions of The Book of Mormon.” 8
Mesoamerica also fits The Book of Mormon description of having Precious stones 9. The Maya had turquoise, emeralds, obsidian 10, and a quality of jade 11 that surpassed that of the Chinese jade 12. Earthquakes 13 are also mentioned several times within the text, so one would expect to find seismic activity in Book of Mormon lands. This is exactly what we find in Mesoamerica. The Motagua fault line runs through several Central American countries and has been active since the Mayan times, as well as the Chixoy-Polochic fault line. Volcanoes, a result of seismic activity, are also found throughout Mesoamerica. Lund finds that “There are sixteen active volcanoes in Mesoamerica and none east of the Rocky Mountains in the United States. Current scientific evidence for the past three thousand years has not found in the Great Lakes area the kind of seismic activity reported in The Book of Mormon.”14. He also notes that the Book of Mormon peoples would have a written language 15, and vultures 16 to fit the description in The Book of Mormon. Both of which, are found in Mesoamerica.
———————————————
1. Nephi 18:25, 2 Nephi 5:15, Jacob 2:12, Jarom 1:8, Helaman 6:9-11, Ether :17, Ether 10:23
2 . John L. Lund, Mesoamerica and The Book of Mormon: Is This the Place?, (The Communication Company 2007), pg 128
3 . Elizabeth H. Paris, Metallurgy, Mayapan, and the Postclassic Mesoamerican World System, Ancient Mesoamerica, 19 (Cambridge University Press , 2008), 43–66
4. Jayne A. Sokolow, The Great Encounter: Native Peoples and European Settlers in the Americas, 1492-1800, (M.E. Sharpe, December 2002), pg 74
5. 1 Chronicles 22:14
6. “Of What Material Were the Plates?” Journal of Book of Mormon Studies: Volume – 10, Issue – 1, (Provo, Utah: Maxwell Institute, 2001) pg. 21
7. Warren Tucker, HWCA World NY Coin Auction 425 Catalog Vol. 2 (New York, New York, RSM Press, 2006) pg 251
8. John L. Lund, Mesoamerica and The Book of Mormon: Is This the Place?, (The Communication Company 2007), pg. 132
9. Alma 17:14
10. Sharer, The Ancient Maya, pgs. 454-455, 730
11. John L. Lund, Mesoamerica and The Book of Mormon: Is This the Place?, (The Communication Company 2007), pg 132
12. Mosiah 27:11, Helaman 5:27-31, 3 Nephi 8:6-19
13. Mosiah 27:11, Helaman 5:27-31, 3 Nephi 8:6-19
14. John L. Lund, Mesoamerica and The Book of Mormon: Is This the Place?, (The Communication Company 2007), pg 135
15. The Book of Mormon people had a written hieroglyphic language (Mormon 9:32) as well did the Mayan. The Hopewell culture had no written language.
16. Alma 2:37-38, The Turkey vulture, a native to the Americas lives year round in Mesoamerica, but only in the Great Lakes area between May and August. Odds are the vultures mentioned were in Mesoamerica, John L. Lund, Mesoamerica and The Book of Mormon: Is This the Place?, (The Communication Company 2007), pg. 135-136
Posted in Book of Mormon, Uncategorized | 37 Comments »
by Tyler Livingston on September 16th, 2010
Snow is only mentioned once in The Book of Mormon, and that is only when the Lehites were still in the Old World 1. This is very indicative of where The Book of Mormon took place. If they lived in an area that was cold, such as the area around the Great Lakes, surely the bitter winters known in that area would have been mentioned. Other than the one reference , there is no mention of snow at all where the primary events of The Book of Mormon took place. John Lund states “The pilgrims of Plymouth, Massachusetts in 1620 often referenced the cold and the snow. If the major events of The Book of Mormon all happened around the New York Hill Cumorah, one would expect to hear about snow.” 2
However, the cold is not what we hear about. Instead, we hear phrases like “heat of the day” 3, without any indication of a cold climate one would expect to see if The Book of Mormon took place in the North Eastern United States. The Lehites came from the Middle East, travelled years through the vast Saudi Arabian deserts, and then we only hear about the heat of the new land. If it were a new, colder climate, it would most certainly be mentioned.
There are several events in The Book of Mormon that just could not have happened in the Great Lakes region. In Alma14, Alma and Amulek were stripped naked and suffered “many days” 4. It has been stated that Amulek set the date as the ‘fourth day of the seventh month’ 5. The 7th month and the 4th day on a lunar calendar of twenty-nine or thirty days per month would be around September 27th. The day they were delivered from prison was ‘on the twelfth day of the tenth month’ 6. This would have been approximately ninety-six days later. This date corresponds to around the first week of January. The minimum amount of time they would have spent in that condition would have been five days 7. The average temperature in Hamilton, Ontario, Canada, the area where some place Zarahemla which is by the Genesee and Niagra rivers, two rivers some interpret to be the river Sidon, has an average temperature of 31 degrees F during the day, with a nighttime average of 19 degrees F. This is hardly an area that would sustain life for someone cast into a cold prison without any clothing or blankets for “many days”. However, the average temperature in the Mesoamerican lowlands is in the mid-sixties. This temperature would make it much more plausible for someone to survive in extreme conditions. 8
Also, the clothing mentioned in The Book of Mormon is not consistent with the climate of North America. To the contrary, we read about them wearing “loincloths”, “leathern girdles”, etc… This kind of clothing would not be conducive to the cold climate of the Great Lakes region. The Lamanites would not have survived, or even thought about wearing a loincloth in battle, in an area that is known for it’s freezing winters, and copious amounts of snow. Enos describes the Lamanites as “wandering about the wilderness with a short girdle about their loins.” 9 Zeniff portrayed the Lamanites as having “their heads shaved and they were naked; and they were girded with a leathern girdle about their loins.”10 Alma said the Amlicites “had not shorn their heads like unto the Lamanites. Now the heads of the Lamanites were shorn; and they were naked, save it were skin which was girded about their loins.” 11. Zarahemnahs army is described as being “naked, save it were a skin which was girded about their loins, yea all were naked save it were the Zoramites and the Amalekites.” 12
Because of this “nakedness”, the Lamanites were exposed and had a higher death rate than the Nephites 13. Moroni said this of speaking about the Nephites:
“Behold, their naked skins and their bare heads were exposed to the sharp swords of the Nephites.” 14
Giddianhi, the leader of the Gadianton robbers, and his army wore “…lamb-skin about their loins, and they were dyed in blood, and their heads were shorn…” 15
These wars were not seasonal, but sometimes lasted for years as one continuous war 16. In one particular war, the Lamanites came to war in the sixth month 17, in the commencement of the year 18, and at the end of the year 19. In the “second month”, the fathers of the stripling warriors brought them provisions 20 before a commencement of a battle in the “seventh month” 21.
The only mention of heavier clothing is as a form of armor in battle. Alma calls this “thick clothing” 22, and “very thick garments” 23. However, this is not common clothing worn by the Nephites and Lamanites, and is only mentioned in context of warfare as a protection. This may seem out of place in a warm climate, but “thick clothing” was used as a type of armor among the Mayan 24, and matches The Book of Mormons definition.
1. 1 Nephi 11:8 , “It should be noted too that many Old Testament scriptures which pre-date the Lehi colony’s departure also use the term “snow,” (the Hebrew word sheleg appears 20 times in our Old Testament” This means it is not surprising that Lehi and Nephi (who knew Israelite scripture well) would use the term.” http://en.fairmormon.org/Book_of_Mormon_anachronisms/Snow accessed May 20, 2009)
2. John L. Lund, Mesoamerica and The Book of Mormon: Is This the Place?, (The Communication Company 2007) pg 205
3. Alma 51:33
4. Alma 14:21,23
5. Alma 10:6
6. Alma 14:23
7. Alma 14:18, 20, 23-28
8. John L. Lund, Mesoamerica and The Book of Mormon: Is This the Place?, (The Communication Company 2007), pg 207
9. Enos 1:20
10. Mosiah 10:8
11. Alma 3:4-5
12. Alma 43:20
13. Alma 43:37
14. Alma 44:18
15. 3 Nephi 4:7
16. Alma 51-62
17. 3 Nephi 4:7, September according to the Hebrew calendar
18. 3 Nephi 2:17 April according to the Hebrew calendar
19. 3 Nephi 4:1; 3 Nephi 2:17; Alma 56:20; March, according to the Hebrew calendar
20. Alma 56:27
21. Alma 56:42
22. Alma 43:19
23. Alma 49:6
24. William J. Hamblin, “Armor in the Book of Mormon”, p. 413; in Warfare in the Book of Mormon, edited by Stephen D. Ricks & William J. Hamblin, (Provo, Utah: Deseret Book Co. and FARMS, 1990); This article can be read online at: http://www.farmsresearch.com/publications/books/?bookid=66&chapid=738 accessed 5/25/09
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