The Interpreter Foundation Podcast

 

You can listen to or download the September 26th broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). This episode is hosted by Steve Densley and Mark Johnson. In this episode, our hosts discussed a recent book on Book of Abraham apologetics with guest Stephen O. Smoot. The second portion of the show is a roundtable discussing the upcoming Come Follow Me lesson #45 (D&C 125-128). The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

 

Original air date: September 26, 2021. This recording has been edited to remove commercial breaks.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

 

This is an Interpreter Radio Roundtable for Come, Follow Me Doctrine and Covenants Lesson 41, “I Will Order All Things for Your Good” on D&C 111-114. The panelist for this roundtable was Martin Tanner. This roundtable was extracted from the August 29th broadcast of Interpreter Radio. The complete show may be heard at https://interpreterfoundation.org/interpreter-radio-show-August-29-2021/. The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

 

This series is cross-posted with the permission of Book of Mormon Central from their website at Pearl of Great Price Central

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Pictured on his deathbed, Adam is supported by Eve and surrounded by a daughter and two sons. In the background, Seth converses with an angel. The scene of the Death of Adam is part of a cycle of frescoes in the church of San Francesco in Arezzo, Italy illustrating the Legend of the True Cross. In this cycle, the classical forms of the quattrocento appear against a “sparse, often surrealist landscape—the pictorial equivalent of silence. To the modern eye, Piero’s paintings show a subdued emotion, where rational theory appears to have overwhelmed naturalism.”[1]

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From the story of Lamech in Moses 5, Umberto Cassuto draws the lesson:

that material progress did not go hand in hand with moral advancement. Not only did violence prevail in the world, but it was precisely in deeds of violence that these generations gloried. The very qualities that are ethically reprehensible, and are hateful in the sight of the Lord, were esteemed in the eyes of men. In such circumstances, the Judge of the whole earth could not but execute judgment. All the achievements of material civilization are not worth anything without moral virtues, and cannot protect man from retribution. We have here a kind of prelude to the decree of the Flood.[2]

Mercifully postponing judgment, however, God first launched successive waves of what Hugh Nibley called a “crash program” to gather any that would hearken to the call of repentance—first to Adam-ondi-Ahman, and later to Enoch’s city.[3] The absolute failure of the final pre-diluvian ministry of the long-suffering Noah[4] definitively confirmed that there were none but his immediate family who would listen and demonstrated the inevitability of the sweeping destruction of the Flood.

The first part of Moses 6 and Genesis 5 describes the final events in the life of Adam as a patriarch to the righteous branch of his posterity (compare Abraham 1:26). The focus of the account is on the birth of the righteous Seth and the beginning of the patriarchal line that will culminate, in the seventh generation from Adam, with the call of Enoch.

The Patriarchal Priesthood and the Line of Seth

Moses 6:2 announces the first theme of the chapter: despite the death of Abel, a righteous posterity to Adam will be raised up through Seth, ensuring the continuity of a covenant people. Joseph Fielding McConkie writes:

Seth means “the appointed” or “substitute,” he being effectually the second Abel. As such he becomes a natural type for Christ,

 

You can listen to or download the September 19th broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). This episode is hosted by Martin Tanner, Kris Frederickson and Mike Parker. In this episode, our hosts discussed why the Restored Church will not fail. The second portion of the show is a roundtable discussing the upcoming Come Follow Me lesson #44 (D&C 124). The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

 

Original air date: September 19, 2021. This recording has been edited to remove commercial breaks.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

 

Review of Dan Vogel, Book of Abraham Apologetics: A Review and Critique (Salt Lake City: Signature Books, 2021). 250 pp. $18.95 (softback).

Abstract: The Book of Abraham continues to undergo scrutiny in both academic and polemical publications. The latest offering of substance in the latter category, Dan Vogel’s Book of Abraham Apologetics: A Review and Critique, criticizes the work of those who argue for the antiquity and inspiration of the Book of Abraham and makes a sustained argument that the book is, instead, modern pseudepigrapha written by a pious fraud (Joseph Smith) in the nineteenth century. Book of Abraham Apologetics lays out a particular naturalistic approach to this text that works best only when certain metaphysical and methodological assumptions are taken for granted. This approach, however, as well as most of his arguments against the Book of Abraham’s historicity, are severely undermined both by Vogel’s inability to properly assess the evidence and his metaphysical or ideological commitments. This review critiques Vogel’s critique of Book of Abraham apologetics and offers an alternative to his questionable framing of the text and its interpretation.

At first glance, the Book of Abraham would hardly appear to warrant much, if any, apprehension; after all, the book occupies a meager fourteen pages (five chapters) in the current edition of the Pearl of Great Price as canonized by The Church of Jesus Christ of Latter-day Saints. But looks, as the saying goes, can be deceiving, and popular prejudice notwithstanding, the Book of Abraham has proven both resilient and, in some ways, elusive.1 Hugh Nibley wisely warned us a generation ago that the road ahead for anybody wishing to assess the origin and nature of the Book of Abraham by academic means is daunting. “Consider for [Page 264]a moment the scope and complexity of the materials with which the student must cope if he would undertake a serious study of the Book of Abraham’s authenticity,” wrote Nibley in 1968.

At the very least he must be thoroughly familiar with (1) the texts of the “Joseph Smith Papyri” identified as belonging to the Book of the Dead, (2) the content and nature of the mysterious “Sen-sen” fragment, (3) the so-called “Egyptian Alphabet and Grammar” attributed to Joseph Smith, (4) statements by and about Joseph Smith concerning the nature of the Book of Abraham and its origin, (5) the original document of Facsimile 1 with its accompanying hieroglyphic inscriptions, (6) the text of the Book of Abraham itself in its various editions, (7) the three Facsimiles as reproduced in various editions of the Pearl of Great Price, (8) Joseph Smith’s explanation of the Facsimiles, (9) the large and growing literature of ancient traditions and legends about Abraham in Hebrew, Aramaic, Arabic, Greek, Slavonic, etc., (10) the studies and opinions of modern scholars on all aspects of the Book of Abraham.2

Nibley was not being alarmist with this assessment. After all, the canonical text of the Book of Abraham purports to be Joseph Smith’s inspired translation of a historical narrative attributed to the eponymous biblical patriarch and preserved on an ancient Egyptian papyrus. This means, at a minimum, that anyone wishing to pass judgment on the authenticity of the text is going to need some kind of t...

 

You can listen to or download the September 12th broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). This episode is hosted by Terry Hutchinson, John Gee and Kevin Christensen. In this episode, our hosts discussed recent essays on the Deuteronomist movement in the Old Testament and the background documents of the Book of Abraham. The second portion of the show is a roundtable discussing the upcoming Come Follow Me lesson #43 (D&C 121-123). The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

 

Original air date: September 12, 2021. This recording has been edited to remove commercial breaks.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

 

This is an Interpreter Radio Roundtable for Come, Follow Me Doctrine and Covenants Lesson 40, “It Is Thy House, a Place of Thy Holiness” on D&C 109-110. The panelists for this roundtable were Mark Johnson, Bruce Webster and Matthew Bowen. This roundtable was extracted from the August 22nd broadcast of Interpreter Radio. The complete show may be heard at https://interpreterfoundation.org/interpreter-radio-show-August-22-2021/. The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

 

This series is cross-posted with the permission of Book of Mormon Central from their website at Pearl of Great Price Central

Listen to an audio recording of this Essay:

Download PDF

Download audio recording

 

This carefully conceived scene, executed in grisaille to decorate the top of a niche containing a portrait of Adam, is part of a set of large altarpiece panel paintings in the Joost Vijdt chapel in the Cathedral of St. Bavon at Ghent, Belgium. The portrayal of Abel lifting up the lamb “prefigures both the sacrifice of Christ and the Eucharist.”[1] The contrasting choices of Cain and Abel with respect to their covenantal obligations typify the account of the parting of the ways of righteousness and wickedness that begins in Moses 5. Of those who follow the way of wickedness, Jude wrote: “Woe unto them! For they have gone in the way of Cain.”[2]

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Relating the themes of opposition and agency that are portrayed in the story of Cain and Abel, Hugh Nibley frequently wrote about “the inescapable choice between Two Ways.”[3] This ancient doctrine “proclaims that there lie before every human … two roads between which a choice must be made. The one is the road of darkness, the way of evil; the other, the way of light. Every man must choose between the two every day of his life; that choosing is the most important thing he does. … He will be judged by God in the proper time and place. Meantime he must be free, perfectly free, to choose his own way.”[4]

In this essay, we will outline the five celestial laws of the New and Everlasting Covenant, first revealed in the days of Adam.[5] During periods of darkness, the ordinances associated with these laws were generally withdrawn from the earth, however their shadows have persisted in religions and cultures the world over.[6] Nowhere in scripture are these teachings better preserved than in the Book of Moses. Not only do we find each law there in proper sequence, but also, in every case, we discover stories that illustrate their application, both positive and negative. Indeed, it seems as if the telling of the stories of Moses 5-8 were deliberately structured in order to highlight the contrast between those who accepted and those who rejected the laws of heaven.[7]

The Five Celestial Laws

Specific teachings about the five celestial laws are to be had in the temple. Elder Ezra Taft Benson elaborates:

Celestial laws, embodied in certain ordinances belonging to the Church of Jesus Christ, are complied with by voluntary covenants. The laws are spiritual. Thus, our Father in Heaven has ordained certain holy s...

Abstract: Moses 7 is one of the most famous passages in all of Restoration scripture. It is also one of the most problematic in regard to its description of the people of Canaan as black (v. 8) and as a people who were not preached to by the patriarch Enoch (v. 12). Later there is also a mention of “the seed of Cain,” who also are said to be black (v. 22). This article examines the history of interpretation of Moses 7 and proposes an alternative understanding based on a close reading of the text. In contrast to traditional views, it argues that the reason for Enoch’s not preaching to the people of Canaan stems not from any sins the people had committed or from divine disfavor but from the racial prejudice of the other sons of Adam, the “residue of the people” (vv. 20, 22) who ironically are the only ones mentioned as “cursed” in the text (v. 20). In looking at the implications of this passage for the present-day Restoration, this article notes parallels between Enoch’s hesitancy and various attitudes toward black priesthood ordination throughout the Restoration traditions, including the Community of Christ where the same type of hesitancy existed. This article argues that, rather than being indicative of divine disfavor toward persons of African descent, this tendency is a response to the racist attitudes of particular eras, whether the period of the Old Testament patriarchs or the post-bellum American South. Nevertheless, God can be seen as working through and within particular contexts and cultures to spread the gospel to all of Adam’s children irrespective of race.

[Editor’s Note: We are pleased to publish this article from an author outside The Church of Jesus Christ of Latter-day Saints, but from a related Restoration faith tradition. Adam Stokes was formerly with the Community of Christ and currently is an ordained Apostle and Elder in The Church of Jesus Christ with the Elijah Message—The Assured Way [Page 160]of the Lord. Adam notes that “while the Book of Moses is not officially part of my church’s canon, my own personal beliefs still accept the Joseph Smith translation/Inspired Version as inspired and sacred scripture and I read it often.” We are grateful for the faithful insights Elder Stokes kindly provides for the Book of Moses.]

Moses 7 is one of the most beautiful passages in the entire scriptural corpus of the restored Church of Jesus Christ. Its description of the heavenly Zion, a place of perfect peace where God himself dwells — in opposition of the earthly domain full of violence and bloodshed — is a powerful attestation to the necessity of God’s presence in the world and the consequences of rejecting God in our lives. The significance of Moses 7 is seen not only in its inclusion in the Pearl of Great Price but also in its inclusion in the Community of Christ’s (formerly the Reorganized Church of Jesus Christ of Latter Day Saints) edition of the Doctrine and Covenants (Doctrine & Covenants 36). It is one of only two texts from the Prophet’s Old Testament revisions included in the RLDS Doctrine and Covenants, the other being Moses 1.

At the same time, the history of interpretation of Moses 7, in conjunction with material from the Book of Abraham (both of which are part of the Church’s standard works), has been highly problematic within Latter-day Saint circles. Of particular concern is the text’s treatment of the issue of race and the question of whether skin pigmentation is a sign of divine disfavor. Such theories have, fortunately, been officially disavowed by the Church,1 but questions remain about the meaning of some passages of scripture once used to justify disav...

 

You can listen to or download the September 5th broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). This episode is hosted by Neal Rappleye, Jasmin Rappleye and Hales Swift. In this episode, our hosts discussed the possibility of Janus parallelism in the Book of Mormon and they took a look at Lehi’s Trail in Arabia. The second portion of the show is a roundtable discussing the upcoming Come Follow Me lesson #42 (D&C 115-120). The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Call in to 801-254-1640 with your questions and comments during the live show.

 

Original air date: September 5, 2021. This recording has been edited to remove commercial breaks.

The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.