This is an Interpreter Radio (audio) Roundtable for Come, Follow Me New Testament Lesson 1, We Are Responsible for Our Own Learning, with various insights to help us better understand the course of study for the coming year. These roundtables will generally follow the 2019 Come, Follow Me schedule of scriptures, a few weeks ahead of time.

Panelists for this roundtable are Bruce Webster, Kris Frederickson, and Mike Parker. This roundtable was extracted from the December 16, 2018 broadcast of Interpreter Radio. The complete show may be heard at https://interpreterfoundation.org/interpreter-radio-show-december-16-2018/

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.

 

Abstract: While Christmas traditions around the world have evolved, some losing their focus on the Christ child, there is still need for us to center our thoughts and hearts on his message of forgiveness and redeeming love.

The late President Gordon B. Hinckley observed that “There would be no Christmas if there had not been Easter. The babe Jesus of Bethlehem would be but another baby without the redeeming Christ of Gethsemane and Calvary, and the triumphant fact of the Resurrection.”1 So it is that Christmas is but the overture to the Savior’s mortal ministry, culminating in His atoning sacrifice that enables all mortals to overcome the bonds of death and manifests His redeeming love to all who come unto Him with full purpose of heart.

There was a time when Christmas truly did commemorate the birth of the Savior of the world as reflected in those sacred hymns such as O, Little Town of Bethlehem, Away in a Manger, and Silent Night. But, alas, through the passage of time, these sacred hymns were partially replaced by Jingle Bells and even Jingle Bell Rock. Christmas is a joyful time, as reflected in a song of halls bedecked with holly. Neighborhood carolers invariably end their medley of songs with the ever-popular We Wish You a Merry Christmas, including the refrain “Oh, bring us some figgy pudding … and a cup of good cheer.” What once began as a sacred, yet joy-filled, [Page 372]commemoration of the birth of Christ the Lord has gradually undergone a transition from the “Bread of Life” to figgy pudding.

We lived for several years in Europe, and I remember the overwhelming feeling of dismay one December as large signs in the city were changed from “Christmas Celebration” to “Winterfest.” The city fathers felt that the word “Christmas” might offend those citizens not of any Christian persuasion.

We had some English-speaking friends in a communist dominated country who asked if we might be able to send them some English children’s books telling the story of the Nativity. We told them we would be pleased to help, so we visited several book shops in search of books for young children about the birth of Baby Jesus. We were disappointed to find a plethora of books about Rudolf the Red-Nosed Reindeer, Frosty the Snow Man, The Night before Christmas, and Santa Claus, but there were no children’s books about shepherds, wise men, Joseph, Mary, and Jesus.

Many countries have perpetuated legends of a saintly soul known for his kindness and compassionate giving. Some traditions refer to this man as St. Nicholas, Kris Kringle, or Santa Claus. Regardless of his origins, this legendary mortal being became a model of generosity and selfless giving. Over the years Santa Claus became the man to whom children would make their demands for gifts. A few years ago in late December, I walked into a department store and spotted a fairly large man in overalls with a white, bushy beard. I approached him and asked enthusiastically: “What are the chances of meeting Santa Claus on his day off?” He smiled and said, “Being Santa isn’t all it’s cracked up to be.” Then he showed me his left hand which was black and blue. He explained, “I was Santa Claus in the middle school last Wednesday afternoon and, unfortunately, we ran out of candy canes and a little rascal seated on my lap was so disappointed not to get his candy cane he bit my hand — hard.” Santa is no longer a symbol of compassionate giving to others; rather, he has become the font for receiving.

In December of 1961 in Germany, my missionary companion and I were invited to ...

Abstract: While Christmas traditions around the world have evolved, some losing their focus on the Christ child, there is still need for us to center our thoughts and hearts on his message of forgiveness and redeeming love.

The late President Gordon B. Hinckley observed that “There would be no Christmas if there had not been Easter. The babe Jesus of Bethlehem would be but another baby without the redeeming Christ of Gethsemane and Calvary, and the triumphant fact of the Resurrection.”1 So it is that Christmas is but the overture to the Savior’s mortal ministry, culminating in His atoning sacrifice that enables all mortals to overcome the bonds of death and manifests His redeeming love to all who come unto Him with full purpose of heart.

There was a time when Christmas truly did commemorate the birth of the Savior of the world as reflected in those sacred hymns such as O, Little Town of Bethlehem, Away in a Manger, and Silent Night. But, alas, through the passage of time, these sacred hymns were partially replaced by Jingle Bells and even Jingle Bell Rock. Christmas is a joyful time, as reflected in a song of halls bedecked with holly. Neighborhood carolers invariably end their medley of songs with the ever-popular We Wish You a Merry Christmas, including the refrain “Oh, bring us some figgy pudding … and a cup of good cheer.” What once began as a sacred, yet joy-filled, [Page 372]commemoration of the birth of Christ the Lord has gradually undergone a transition from the “Bread of Life” to figgy pudding.

We lived for several years in Europe, and I remember the overwhelming feeling of dismay one December as large signs in the city were changed from “Christmas Celebration” to “Winterfest.” The city fathers felt that the word “Christmas” might offend those citizens not of any Christian persuasion.

We had some English-speaking friends in a communist dominated country who asked if we might be able to send them some English children’s books telling the story of the Nativity. We told them we would be pleased to help, so we visited several book shops in search of books for young children about the birth of Baby Jesus. We were disappointed to find a plethora of books about Rudolf the Red-Nosed Reindeer, Frosty the Snow Man, The Night before Christmas, and Santa Claus, but there were no children’s books about shepherds, wise men, Joseph, Mary, and Jesus.

Many countries have perpetuated legends of a saintly soul known for his kindness and compassionate giving. Some traditions refer to this man as St. Nicholas, Kris Kringle, or Santa Claus. Regardless of his origins, this legendary mortal being became a model of generosity and selfless giving. Over the years Santa Claus became the man to whom children would make their demands for gifts. A few years ago in late December, I walked into a department store and spotted a fairly large man in overalls with a white, bushy beard. I approached him and asked enthusiastically: “What are the chances of meeting Santa Claus on his day off?” He smiled and said, “Being Santa isn’t all it’s cracked up to be.” Then he showed me his left hand which was black and blue. He explained, “I was Santa Claus in the middle school last Wednesday afternoon and, unfortunately, we ran out of candy canes and a little rascal seated on my lap was so disappointed not to get his candy cane he bit my hand — hard.” Santa is no longer a symbol of compassionate giving to others; rather, he has become the font for receiving.

In December of 1961 in Germany,

Abstract: While Christmas traditions around the world have evolved, some losing their focus on the Christ child, there is still need for us to center our thoughts and hearts on his message of forgiveness and redeeming love.

The late President Gordon B. Hinckley observed that “There would be no Christmas if there had not been Easter. The babe Jesus of Bethlehem would be but another baby without the redeeming Christ of Gethsemane and Calvary, and the triumphant fact of the Resurrection.”1 So it is that Christmas is but the overture to the Savior’s mortal ministry, culminating in His atoning sacrifice that enables all mortals to overcome the bonds of death and manifests His redeeming love to all who come unto Him with full purpose of heart.

There was a time when Christmas truly did commemorate the birth of the Savior of the world as reflected in those sacred hymns such as O, Little Town of Bethlehem, Away in a Manger, and Silent Night. But, alas, through the passage of time, these sacred hymns were partially replaced by Jingle Bells and even Jingle Bell Rock. Christmas is a joyful time, as reflected in a song of halls bedecked with holly. Neighborhood carolers invariably end their medley of songs with the ever-popular We Wish You a Merry Christmas, including the refrain “Oh, bring us some figgy pudding … and a cup of good cheer.” What once began as a sacred, yet joy-filled, [Page 372]commemoration of the birth of Christ the Lord has gradually undergone a transition from the “Bread of Life” to figgy pudding.

We lived for several years in Europe, and I remember the overwhelming feeling of dismay one December as large signs in the city were changed from “Christmas Celebration” to “Winterfest.” The city fathers felt that the word “Christmas” might offend those citizens not of any Christian persuasion.

We had some English-speaking friends in a communist dominated country who asked if we might be able to send them some English children’s books telling the story of the Nativity. We told them we would be pleased to help, so we visited several book shops in search of books for young children about the birth of Baby Jesus. We were disappointed to find a plethora of books about Rudolf the Red-Nosed Reindeer, Frosty the Snow Man, The Night before Christmas, and Santa Claus, but there were no children’s books about shepherds, wise men, Joseph, Mary, and Jesus.

Many countries have perpetuated legends of a saintly soul known for his kindness and compassionate giving. Some traditions refer to this man as St. Nicholas, Kris Kringle, or Santa Claus. Regardless of his origins, this legendary mortal being became a model of generosity and selfless giving. Over the years Santa Claus became the man to whom children would make their demands for gifts. A few years ago in late December, I walked into a department store and spotted a fairly large man in overalls with a white, bushy beard. I approached him and asked enthusiastically: “What are the chances of meeting Santa Claus on his day off?” He smiled and said, “Being Santa isn’t all it’s cracked up to be.” Then he showed me his left hand which was black and blue. He explained, “I was Santa Claus in the middle school last Wednesday afternoon and, unfortunately, we ran out of candy canes and a little rascal seated on my lap was so disappointed not to get his candy cane he bit my hand — hard.” Santa is no longer a symbol of compassionate giving to others; rather, he has become the font for receiving.

In December of 1961 in Germany,

You can listen to or download the December 16 broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). Hosts were Bruce Webster, Kris Frederickson, and Mike Parker. Topics discussed include changes to the YM/YW programs, recent Interpreter articles and a roundtable discussion of the first Come Follow Me lesson.

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: December 16, 2018. 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.

 

You can listen to or download the December 16 broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). Hosts were Bruce Webster, Kris Frederickson, and Mike Parker. Topics discussed include changes to the YM/YW programs, recent Interpreter articles and a roundtable discussion of the first Come Follow Me lesson.

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: December 16, 2018. 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.

 

Abstract: Some have seen evidence of anti-Masonic rhetoric in the Book of Mormon and cite 2 Nephi 26:22 in support of this theory, since Satan leads sinners “by the neck with a flaxen cord.” It is claimed that this is a reference to Masonic initiation rituals, which feature a thick noose called a cable-tow or tow-rope. Examining the broader rhetorical context of 2 Nephi demonstrates that the “flaxen cord” more likely refers to something slight and almost undetectable. To test this hypothesis, I undertake a survey of the use of the phrase flaxen cord in 19th century publications. I also examine analogous phrases from the Bible. I examine fifty examples, seven of which are excluded because they do not contain enough information to support either claim. Of the remaining 43 examples, a full two-thirds (67%) describe a cord that is trivial or easily snapped. Only 7% denote a thick, strong rope, and 17% describe a thin rope that is strong. Given (1) the rhetorical context of 2 Nephi, (2) an expression that usually refers to a cord of trivial thickness and strength, and (3) virtually all poetic, scriptural, or allegorical uses imply fragility, the evidence overwhelmingly contradicts the anti-Masonic thesis.

 

 

Joseph Smith’s production of the Book of Mormon in roughly 63 working days is a literary accomplishment virtually without parallel.1 Even before the book’s publication, allies and critics were lining up for a battle over its origins, a battle that shows little sign of abating.

[Page 332]Many 20th century critics have returned to the one theory that most of Joseph’s friends, family, and critics regarded as untenable: Joseph wrote it himself, drawing heavily on his own life and experiences to do so.2 It is not clear why their assessment of Joseph’s capacities ought to outweigh that of those who knew him best.3 This stance has many strands: one such filament is the claim that Joseph was gripped by the anti-Masonic fervor swirling around New York and the United States in the late 1820s. And thus, some readers have found evidence of anti Masonic language in Joseph’s frontier scripture.

One lynch pin of this theory was the claim that secret combination was a phrase that applied only to Freemasonry during the period of the Book of Mormon’s composition. Were this true, it would add more weight to the suggestion that other potential parallels to Masonry are real, not imagined.

Given that the claim that secret combinations must always refer to Freemasonry has been shown to be definitively false for Joseph’s time and place,4 we might well ask whether other supposed Masonic parallels are equally dubious.

[Page 333]The Flaxen Cord in the Anti-Masonic Thesis

One of the advocates of the anti-Masonic thesis (AMT) argues that the Book of Mormon contains a criticism of Masonic ritual:

Despite the assertion that the “elaborate initiation rituals” [of Freemasonry] are absent from the Book of Mormon, researchers have long believed that 2 Nephi 26:22 alludes to the Masonic initiatory cable-tow ritual. In describing the corrupt churches and priestcrafts of the last days, Nephi adds: “And there are also secret combinations, even as in times of old, according to the combinations of the devil, … and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever” (2 Nephi 26:22). In the Masonic ritual, the initiate is blindfolded and led into the lodge by a rope around his neck, the cable-tow.5

This Book of Mormon passage (2 Nephi 26:22) claims to be the work of Nephi,

Abstract: Some have seen evidence of anti-Masonic rhetoric in the Book of Mormon and cite 2 Nephi 26:22 in support of this theory, since Satan leads sinners “by the neck with a flaxen cord.” It is claimed that this is a reference … Continue reading →

Abstract: Some have seen evidence of anti-Masonic rhetoric in the Book of Mormon and cite 2 Nephi 26:22 in support of this theory, since Satan leads sinners "by the neck with a flaxen cord." It is claimed that this is a reference to Masonic initiation rituals, which feature a thick noose called a cable-tow or tow-rope. Examining the broader rhetorical context of 2 Nephi demonstrates that the "flaxen cord" more likely refers to something slight and almost undetectable. To test this hypothesis, I undertake a survey of the use of the phrase flaxen cord in 19th century publications. I also examine analogous phrases from the Bible. I examine fifty examples, seven of which are excluded because they do not contain enough information to support either claim. Of the remaining 43 examples, a full two-thirds (67%) describe a cord that is trivial or easily snapped. Only 7% denote a thick, strong rope, and 17% describe a thin rope that is strong. Given (1) the rhetorical context of 2 Nephi, (2) an expression that usually refers to a cord of trivial thickness and strength, and (3) virtually all poetic, scriptural, or allegorical uses imply fragility, the evidence overwhelmingly contradicts the anti-Masonic thesis.

 

 

Joseph Smith's production of the Book of Mormon in roughly 63 working days is a literary accomplishment virtually without parallel.1 Even before the book's publication, allies and critics were lining up for a battle over its origins, a battle that shows little sign of abating.

[Page 332]Many 20th century critics have returned to the one theory that most of Joseph's friends, family, and critics regarded as untenable: Joseph wrote it himself, drawing heavily on his own life and experiences to do so.2 It is not clear why their assessment of Joseph's capacities ought to outweigh that of those who knew him best.3 This stance has many strands: one such filament is the claim that Joseph was gripped by the anti-Masonic fervor swirling around New York and the United States in the late 1820s. And thus, some readers have found evidence of anti Masonic language in Joseph's frontier scripture.

One lynch pin of this theory was the claim that secret combination was a phrase that applied only to Freemasonry during the period of the Book of Mormon's composition. Were this true, it would add more weight to the suggestion that other potential parallels to Masonry are real, not imagined.

Given that the claim that secret combinations must always refer to Freemasonry has been shown to be definitively false for Joseph's time and place,4 we might well ask whether other supposed Masonic parallels are equally dubious.

[Page 333]The Flaxen Cord in the Anti-Masonic Thesis

One of the advocates of the anti-Masonic thesis (AMT) argues that the Book of Mormon contains a criticism of Masonic ritual:

Despite the assertion that the "elaborate initiation rituals" [of Freemasonry] are absent from the Book of Mormon, researchers have long believed that 2 Nephi 26:22 alludes to the Masonic initiatory cable-tow ritual. In describing the corrupt churches and priestcrafts of the last days, Nephi adds: "And there are also secret combinations, even as in times of old, according to the combinations of the devil, … and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever" (2 Nephi 26:22). In the Masonic ritual, the initiate is blindfolded and led into the lodge by a rope around his neck, the cable-tow.5

This Book of Mormon passage (2 Nephi 26:22) claims to be the work of Nephi, a Hebrew from Jerusalem circa 600 bce.

You can listen to or download the December 9 broadcast of the Interpreter Radio Show below. It will also be included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). Hosts were Terry Hutchinson, Dan Peterson, John Gee and Kevin Christensen. Topics discussed include Julie M. Smith’s new commentary on Mark and an interview with Julie herself.

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: December 9, 2018. 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.