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By Fair Dinkum
In 3 Nephi 22:9 we read of Jesus speaking to the surviving populations in the America's upon His appearance in America. While most of his comments are merely a duplication of his ministry in the Holy Land one bizarre remark stands out in that it confirms the reality of the Universal Flood Myth.
Why does Jesus mislead His Nephite audience by propagating the flood myth?
I am not a conspiracy kind of person. I had a thought the other day that if you really believe the Book of Mormon you cannot state the following: All conspiracy theories are false.
By Fair Dinkum
Believers often pose the question, if not from God then how? How could an uneducated farm boy produce this book on his own without God's hand? This new book provides an answer to that question.
Quoted liberally from his Amazon reviews: In a fascinating new book Dr. William L. Davis draws on performance studies, religious studies, literary culture and the history of early American education, Davis analyzes Smith's process of oral composition. Davis provides a plausible alternative explanation for the coming forth of the Book of Mormon from the official narrative. He explains how Smith was able to produce a history spanning a period of a 1,000 years, filled with hundreds of distinct characters and episodes, all cohesively tied together in an overarching narrative.
Eyewitnesses claimed that Smith never looked at notes, manuscripts or books, that he simply spoke words of this American religious epic into existence by looking at a Seer Stone. Davis shows how this long held assumption is not true, that Smith had abundant time between looking at his seer stone to produce his story line and to think through his plot and narrative.
If you approach this book without a preconceived axe to grind, you will find solid research explaining how the oral sermon culture of the 19th century either crept into the Book of Mormon as Joseph Smith translated it (from a believer's perspective) or explains how Joseph could have constructed the narrative himself (from a skeptic's). Davis does not take sides and leaves room for both believing and skeptical perspectives.
Judging the truth of the books claims is not Davis's interest. Rather, he reveals a kaleidoscope of practices and styles that converged around Smith's creation with an emphasis on the evangelical preaching styles popularized by renowned preachers George Whitefield and John Wesley. He allows for the believer to maintain a faithful view of the book.
In Visions in a Seer Stone, Davis adroitly restores for the modern reader aspects of the now-forgotten sermon culture of Joseph Smith’s 19th-century, burnt over district, world and the well-established rhetorical performance techniques of its preachers. Davis then demonstrates that this oratorical praxis—in which Joseph Smith himself was a participant—illuminates not only Smith’s production of the Book of Mormon as a dictated performance bearing the indicia of these sermon preparation and delivery techniques, but it also illuminates the very text of this LDS scripture itself, both its narrative events and sermon contents.
Davis details how numerous Book of Mormon narrative features—headings, outlines or summaries, some visible in italics and many others less visible in the text—are not mere textual devices for the reader, but were effective 19th-century sermon performance tools Smith could use to keep track of and produce the narrative as he dictated it. Davis produces an exhaustive list of ministers who wrote about sermon delivery techniques using such headings or outlines—“laying down heads”— with all of them substantially in agreement, having borrowed from each other and from bible dictionaries, such as Adam Clarke's bible commentaries and other sermon manuals, as well as from “Heathen Moralists” such as Plato, Aristotle and other philosophers, rhetoricians and writers from antiquity (see in particular on pp. 42 and 71 as to Bishop John Wilkins and the sources he used as well as his primary techniques to assist the preacher to speak from memory and which enable the congregation to understand “with greater ease and profit, when they are before-hand acquainted with the general heads of matters that are discoursed of”.) Smith incorporated these same rhetorical techniques into his Book of Mormon
Davis shows that The Book of Mormon narrative contains many examples of its characters also using these oratorical techniques, the most visible formulation of which is found in Jacob 1:4 in which Nephi gives Jacob very explicit instructions on preaching that (other than his references to “plates”) could easily have been inserted into the pages of a 19th-century sermon composition manual: “if there were preaching which was sacred, or revelation which was great, or prophesying, that I [Jacob] should engraven the heads of them upon these plates, and touch upon them as much as it were possible” (see p. 91). The term Heads while not a familiar to the modern reader would have been quickly recognized by an early 19th century reader as familiar terminology used by the religious orator as topical notes highlighting important points to touch upon in the sermon.
Although not an active Latter-day Saint himself, Davis writes generously for those still in the fold, providing room for Latter-day Saints to retain their faith in this book of LDS scripture while incorporating Davis’s new findings into a still orthodox understanding of inspired translation as described in LDS scripture, in Doctrine & Covenants 9:7-10. However, as shown by Avid Reader’s Amazon review of this book, apparently not all apologists will be satisfied with this option.
One reviewer complained that— headings, outlines and summaries have been used for centuries by historians and other ancient writers, including Josephus and Aristotle, and that they would have been available somehow to the Book of Mormon’s ancient authors—is interesting since it actually supports Davis’s thesis. Take the preachers who wrote about the oratorical techniques described by Davis. They themselves, in formulating and promoting these 19th-century techniques, had access to and were informed by these very authors noted a reviewer. (see the note about Bishop Wilkins above, not to mention the pseudo-archaic book genre in 19th-century America that borrowed them as well)! Yet these ancient authors noted by siad reader (both living in Greco-Roman times) are not ancient enough to have informed the Book of Mormon’s purported ancient authors who themselves left Israel before the Babylonian exile, a time when outlines, headings and summaries are not known among ancient scribes and authors (and even LDS apologists now recognize that ancient scribal colophons are not the same thing—see Davis, p. 126).
Davis has identified tell-tale signs within the Book of Mormon that give hints of Smith processes. He also offers historical reference to Smith's becoming a trained Methodist orator.
This sounds like a very interesting book and I'm wondering if anyone here has read it and would share your thoughts.
<-------- Not King Benjamin
By Robert F. Smith
A symposium on "EGYPT AND THE OLD TESTAMENT" will be held at the Staatliches Museum Ägyptischer Kunst, Gabelsbergerstr. 35, Munich/München, Germany, on 6-7 Dec 2019.
The proceedings will be published as ÄAT (AEGYPTEN UND ALTES TESTAMENT) volume 100.
More on the symposium can be found at https://www.freunde-abrahams.de/aegypten-und-altes-testament/ .
ÄAT's spectrum covers the philological, art historical, and archaeological branches of Egyptology, as well as Old Testament exegesis, the archaeology, glyptics and epigraphy of Israel/Palestine and neighboring regions such as Sinai and Transjordan, literature and history of religions, from the Bronze Ages up to Greco-Roman and early Christian periods, as well as relevant aspects of research history.
By Bernard Gui
At the end of Alma 37, Alma gives his final instructions to his faithful young son Helaman. After encouraging him always to be obedient to God’s commandments and to pray to God continually, Alma uses the Liahona as an object lesson to teach Helaman how to obtain eternal life through following the words of Christ. Using analogy, Alma compares the Liahona, the temporal compass provided by God to Lehi, with the words of Christ, the spiritual guide provided to all by God. In this remarkable passage, Alma, like all good teachers, repeats this image three times, and like a good Nephite teacher, he uses a parallelism to increase the impact.
Alma employs the alternate parallel form, one of the most common and effective forms of poetic parallelism in the Book of Mormon. It appears hundreds of times. An alternate consists of two or more lines that are repeated in parallel order. The simple alternate form is outlined ABAB. Extended alternates are outlined ABCABC, etc.
Alma uses three extended alternates in rapid sequence to instruct his son.
A For behold, it is as easy to give heed to the word of Christ,
B which will point to you
C a straight course to eternal bliss,
A as it was for our fathers to give heed to this compass,
B which would point unto them
C a straight course to the promised land.
The A phrase compares the ease of heeding the words of Christ with the ease of looking at the Liahona. The B phrase describes the purpose of A which is to point the course. The C phrase declares the final destination of those who follow A, salvation and arrival at the promised land.
A For just as surely as this director did bring our fathers,
B by following its course,
C to the promised land,
A shall the words of Christ,
B if we follow their course,
C carry us beyond this vale of sorrow into a far better land of promise.
The A phrase again compares the words of Christ with the Liahona, but in reversed order. The B phrase indicates what we should do with A – follow their directions, and the C phrase gives the destination of those who do B – the promised land and a far better place, eternal life.
A for so was it with our fathers;
B for so was it prepared for them,
C that if they would look they might live;
A even so it is with us.
B The way is prepared,
C and if we will look we may live forever.
In this last alternate, Alma personalizes the analogies of the first two. The A phrase compares the Nephite fathers (Lehi and Nephi) with Alma and his son Helaman. The B phrase indicates that God prepared the ways of direction for all of them. The C phrase compares the physical salvation of the Nephite fathers by following the Liahona with the spiritual salvation promised to all of us who will look upon Christ.
Alma concludes his instructions with another impassioned fatherly plea that his son rise to the greatness of his calling.
This passage indicates deliberate logical planning on the part of Alma in giving crucial instructions to his son prior to his death. This is what Alma thought would be of most worth to his son - look to Christ. It gives us insight into the Nephite mind, especially that of a powerful and gifted leader. I am so grateful for the Book of Mormon and the beautiful intricacies that await in its pages for us to discover. (Thanks to Donald Parry for his marvelous edition of the Book of Mormon. Poetic Parallelism in the Book of Mormon: The Complete Text Reformatted. Maxwell Institute, 2007).
Your comments are welcomed.
Here is the passage in context.