sojourner
Annoyingly Progressive Since 2006
Sojourner, I'm going to have to get back to you on your post #1809 that was directed to me. I just have a couple of minutes now and wanted to comment on this particular post. The other one is going to require more time.
When President Hinckley explained how we can come to know that the Book of Mormon contains the word of God, he wasn't saying that we shouldn't also read it critically. He was simply saying that we can't depend upon the kinds of evidence the world requires as proof to determine what only the Holy Ghost can tell us. I noticed you said to Watchmen that Peter knew that Jesus was the Christ because Jesus was standing right there in front of him. Well, thats true, but the other Apostles appeared to be less certain of who He was, and yet He was standing right there in front of them, too. They explained who He might have been, suggesting John the Baptist, Elias, Jeremias or another of the Old Testament prophets. From the conversation, we can surmise that the subject of Jesus identify had come up before and that theyd tried to arrive at an answer. Peter, on the other hand, did not hesitate, and when he said, Thou art the Christ, the Son of the living God, Jesus responded by pointing out that this knowledge was not something that had been revealed to him by flesh and blood (i.e. human knowledge derived from critical thinking) but directly through His Father in Heaven. He then goes on to say that on this rock, I will build my Church. But what was the rock? Heres where the various denominations dont seem to be able to agree. Was it Peter himself, as the Catholics seem to think? Was it a literal rock? What was it? We Latter-day Saints interpret the rock as being the rock of revelation, and we believe that Christ intended to build His Church on continued direction from Heaven to the one person holding the keys here on Earth (which, in the early days of the Church, we believe to have been Peter).
We do not believe there is any other way for a person to come to have knowledge of spiritual truths. Spiritual knowledge does not come through critical reading or from scholarly research. That is not to say that critical reading is not worthwhile. Certainly it can add a great deal of depth to our knowledge and we are, in fact, encouraged to learn as much as we can about all aspects of both the Book of Mormon and the Bible. But its not what gives us our initial testimony of the truth, as much as some of us (including me) would like it to be able to do.
John W. Welch, Professor of Law at Brigham Young University, explained how critical reading and a witness from the Spirit go hand in hand. He said, I [have] learned that the Holy Ghost is not found at the end of a syllogism, that deductive logic is restricted by its assumptions, and that inductive sciences are limited . Those who try by logic to prove the Book of Mormon either true or false invert the actual process . It seems clear enough that the Lord does not intend the Book of Mormon to be an open-and-shut case intellectually, either pro or con. If God had intended this, He would have left more concrete evidences one way or the other.
Instead, it seems that the Lord has maintained a careful balance between allowing questions that lead one to wonder about the reputed sources of the book and providing counterweights that lead one to affirm the stated origins of the record. This equilibrium invites the world to approach the Book of Mormon ultimately as a matter of faith and as a modern-day miracle, but at the same time gives people ample grounds to take the book seriously.
The study part of this balance is an important ingredient in my testimony of the Book of Mormon. Although scholarship does not create faith, for me it creates an environment in which faith may thrive. I have found over the hears that many intriguing and forceful cases can be made in favor of the Book of Mormon on grounds that combine the resources and faculties of both study and faith. Trying to rely on either faith alone or study alone is like trying to play a violin with only one arm .
Evidence in support of this books truth invites people to take it seriously, engenders respect, strengthens the impressions it has on us, brings people to contemplate and entertain its claims, and gives the Holy Spirit a better opportunity to testify that the book is true.
I hope this help clarify some of what has already been said.
Thank you. It's a balance, because we are in balance. We have an intellect and a spirit. But there's a difference between reading theologically and reading exegetically. I don't believe the veracity of something can be ascertained by reading pryerfully. It can only be ascertained by reading critically. When archaeologists find new bits of writing that appear to be scriptural, exegetical scholars study them carefully before a determination is made as to their veracity. If they're found authentic, they are incorporated into the body of stuff with which subsequent translations are generated. If a completely new document is found, it is not cobbled into the canon, but it is read, studied, made available. That's because the canon is not the ending point, it's the starting point.
But it seems that the plates of Moroni weren't studied, either archaeologically or exegetically. They were "spiritually discerned" by one person, translated by one person (not by a group, as is usual). And they were cobbled into the canon. That runs contradictory to the way scriptural analysis has always been conducted in the modern age.
And Hinckley supports this? Scholarship, as you say, is never a hindrance. Why, then, does Hinckley seem to pooh-pooh the idea?