Does Revelation Need To Be Original?

Some of the most vexing questions for students of scripture have to do with 1) the nature of relationships between texts, and 2) the relationships between texts and the environment and worldview of the people who produce them.  As an example of the first problem, it is common for Latter-Day Saints to approach the Book of Mormon text with the assumption that the word translation connotes an exact rendering of a set of words and phrases in one language into a corresponding set of words and phrases in another language.  Operating with that assumption, we might be dismayed to see commonalities between the King James biblical language and passages in the Book of Mormon, or confused by Royal Skousen’s characterization of the Book of Mormon text as a “creative and cultural translation of the Nephite record.”  Skousen’s characterization finds support in Doctrine and Covenants 9:8, where the Lord specifies that the translation of the Book of Mormon required one to “study it out in your mind,” an imprecise process in which the mental building blocks of the translator (including cultural forms of expression) would be formed into an approximation of the intentions of the original authors.

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Revelation as Remembering

In April 2020 Conference, President Oaks said the following:

In the Council in Heaven, all the spirit children of God were introduced to the Father’s plan, including its mortal consequences and trials, its heavenly helps, and its glorious destiny. We saw the end from the beginning. All of the myriads of mortals who have been born on this earth chose the Father’s plan and fought for it in the heavenly contest that followed. Many also made covenants with the Father concerning what they would do in mortality. In ways that have not been revealed, our actions in the spirit world have influenced our circumstances in mortality.

That last sentence struck a nerve with a lot of people, because the doctrine of the preexistence has in the past been misused to promote racist and ethnocentrist religious ideas.  But I’d like to propose a better way of seeing that statement, informed by our personal experiences.

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What Do We Know, And How? A Look At Orthodox Latter-Day Saint Epistemology

Introduction: Expanding our Categories

Epistemology is the study of knowledge.  In discussions of epistemology, it is common practice to make distinctions between belief, justified belief, and knowledge.  Generally unaware of these distinctions, Latter-Day Saints have sometimes employed binary categories of knowing/not knowing in expressions of personal conviction, and doctrine/not doctrine when discussing boundaries of belief.  We embrace more and better distinctions among these concepts.  Professions of knowledge are appropriate when one possesses experiential or revelatory confirmation of a principle; when one possesses none of those things, professing knowledge out of cultural or other forms of pressure can have the effect of thwarting our spiritual progress, giving us the sense that we have arrived at an important destination when in fact we have barely begun the journey.  Personal knowledge of gospel truths is a lifetime pursuit, and until knowledge is obtained, the decision to exercise hope, belief, trust, or confidence is a perfectly valid form of faith.

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