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the narrator

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About the narrator

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    Back from outer darkness

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  1. the narrator

    Rumors of Changes to Temple Worship

    That could be the case, I guess, though that would change make the difference a matter of degree than type. However, I terribly dislike the implication of that reasoning. A couple decades ago on my mission (I can't believe it's been that long), we had a couple zone leaders making some really stupid decisions and accusations based on their belief that they were being inspired to do so. In a heated argument during a zone meeting, one of them claimed that our mission president was the most righteous person in the mission and that Gordon B. Hinckley was the most righteous person in not just the Church but the entire world. It was pretty clear what he was trying to imply by this, so I called him out on it: "So let me guess, you think you're the most righteous person in the zone, right?" He replied by stuttering an affirmative, and then I needed to step between him and a polynesian elder (who was the target of one of the false allegations) who was about to punch the zone leader.
  2. the narrator

    Rumors of Changes to Temple Worship

    The first presidency said that it came by revelation. How does that contradict what Rockpond said?
  3. the narrator

    Rumors of Changes to Temple Worship

    You say that as if it's a bad thing.
  4. the narrator

    Rumors of Changes to Temple Worship

    Who said anything about lying?
  5. the narrator

    Rumors of Changes to Temple Worship

    If you go to the temple and listen to the announcement at the beginning of the changed endowment, you'll learn a little more information on how they received the revelation that hasn't been shared here. It wasn't just a matter of prayer and consensus. I'm surprised that you believe you can discern how the changes came about without going to the temple and experiencing them. There's information available to you in the temple. I hope you'll be able to take advantage of that and go soon. I've known about the change for several months, and how Rockpond described it is precisely how it came about.
  6. the narrator

    Rumors of Changes to Temple Worship

    I wasn't going to make that point explicit, but yeah. I think this is why Packer called the Proclamation on the Family a revelation some years ago, as that came about from a process just like that. And I wonder if that description in his talk was soon changed because it didn't align with tradition of revelation among the leaders being something different. Much of The Brethren's authority is grounded in the implied myth of their epistemically privileged/unique revelation, so pulling back the curtain on that can simultaneously be a threat to authority, balm for those like you, and a cause for faith crises.
  7. the narrator

    Rumors of Changes to Temple Worship

    I think the way Joseph received revelation was more akin to how anyone else receives it today. He just was more comfortable with phrasing his impressions in the first-person voice of God (similar to how you might see a televangelist do it today). The problem is that we have a built up a long tradition of Joseph's revelations being more unique and others, so Church leaders are in a bit of a bind now. If they say that the revelation was a process of listening to concerns/complaints, researching, discussing, praying, and feeling good about it, then they end up describing a process of revelation no different than that espoused by leaders of any Christian denomination.
  8. the narrator

    Rumors of Changes to Temple Worship

    Joseph F. Smith:
  9. the narrator

    The textual transmission of the Book of Abraham.

    No need to lecture me on scholarship. Your asking for evidence assumes that there must be some source material for those names rather than maybe Joseph's own creative abilities. Perhaps those of the BofA are based on some ancient source text and the names in the United Firm revelations are creatively drawn from those and other revealed names. IMO, it seems quite clear that a premise of your methodology is the assumption that the names and terms in Joseph's translations and revelations must have some other basis other than Joseph's own creativity, and working with that premise you then mine for ancient names and terms that share a resemblance to those of Joseph's. Case in point is your discussion of "telestial" I saw while skimming through one of your papers you shared above, where IIRC you propose that it's rooted in "telos." While this could be the case (though I see no reason to think it is), the common assertion that Joseph simply created the term by mixing "celestial" and "terrestrial" together seems to me far more likely--especially when "telestial" seems to have no place in the context of Paul's mention of heavenly and earthly bodies. (I know "telestial" is a pain for the Church's translation department for this very reason.)
  10. the narrator

    The textual transmission of the Book of Abraham.

    But your methodology begins with an assumption of a flow of direction. I don't care to prove or disprove the historicity of the BofA.
  11. the narrator

    The textual transmission of the Book of Abraham.

    I was the editor for that short-lived journal at Claremont :). My point is that if the same methodology to find an ancient basis for BofA and BofM names can be used to find an ancient basis for the United Firm revelations, then the methodology isn't showing what you think it is.
  12. the narrator

    The textual transmission of the Book of Abraham.

    I really hope Metcalfe publishes his stuff, as I found it quite convincing. I briefly skimmed your paper. It would be interesting to see the same methodology applied to Joseph's fictionalized rendition of the United Firm revelations.
  13. the narrator

    Love Everyone Equally?

    Matthew 5: Perfect love is God's love.
  14. the narrator

    The textual transmission of the Book of Abraham.

    The answer is in "something we do every day."
  15. the narrator

    The textual transmission of the Book of Abraham.

    There isn't any particular thing, or even any particular combination or percentage of combination of things. One's relationship to a community is frequently a form of life and depends largely on their views of that community, their relationships to those within the community, and what the community means to them. I can't think of anyone who fits that description. The only people I can think of who I would describe as having left the Church have made some sort of statement to that effect. But even with them, I would like to know what they mean by the statement, because (as I said above) their relationship to the community and what it means to have left can vary greatly.
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