The FARMS Review最新文献_第2页

Understanding the Book of Mormon? He “Doth Protest Too Much, Methinks” 理解摩尔门经?“我认为他抗议得太多了”

The FARMS Review Pub Date : 2010-01-01 DOI: 10.5406/farmsreview.22.1.0163

Benjamin L. McGuire

引用次数: 1

Losing the Remnant: The New Exclusivist “Movement” and the Book of Mormon 失去残余:新排他主义“运动”与《摩门经》

The FARMS Review Pub Date : 2010-01-01 DOI: 10.5406/farmsreview.22.2.0087

M. Roper

引用次数: 2

The Grace of Christ 基督的恩典

The FARMS Review Pub Date : 2010-01-01 DOI: 10.5406/farmsreview.22.1.0247

J. Gee

引用次数: 1

Basic New Perspectives on the Sermon on the Mount 对登山宝训的基本新观点

The FARMS Review Pub Date : 2010-01-01 DOI: 10.5406/farmsreview.22.1.0001

George L. Mitton

引用次数: 1

Epistolary Form in the Book of Mormon 《摩门经》的书信形式

The FARMS Review Pub Date : 2010-01-01 DOI: 10.5406/farmsreview.22.2.0125

Robert F. Smith

引用次数: 0

Hindsight on a Book of Mormon Historicity Critique 《摩门经》历史性批判的后见之明

The FARMS Review Pub Date : 2010-01-01 DOI: 10.5406/farmsreview.22.2.0155

Kevin W. Christensen

引用次数: 1

On Not Understanding the Book of Mormon 论不理解《摩门经

The FARMS Review Pub Date : 2010-01-01 DOI: 10.5406/farmsreview.22.1.0181

R. Boylan

引用次数: 1

Setting a New Standard 树立新标准

The FARMS Review Pub Date : 2009-01-01 DOI: 10.5406/farmsreview.21.1.0079

James E. Faulconer

{"title":"Setting a New Standard","authors":"James E. Faulconer","doi":"10.5406/farmsreview.21.1.0079","DOIUrl":"https://doi.org/10.5406/farmsreview.21.1.0079","url":null,"abstract":"Setting a New Standard Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon. 6 vols. Salt Lake City: Greg Kofford Books, 2007. Volume 1: First Nephi, 469 pp.; Volume 2: Second Nephi–Jacob, 626 pp.; Volume 3: Enos–Mosiah, 543 pp.; Volume 4: Alma, 845 pp.; Volume 5: Helaman–Third Nephi, 669 pp.; Volume 6: Fourth Nephi–Moroni, 698 pp. (each with bibliography and index). $39.95 each except vol. 4 ($49.95). Beginning with George Reynolds and Janne M. Sjodahl’s sevenvolume Commentary on the Book of Mormon (1955–61), Latterday Saints have produced commentaries on the Book of Mormon. Few, however, have measured up to Reynolds and Sjodahl’s intent to respond to the Book of Mormon in a scholarly manner that takes the antiquity of the Book of Mormon as a given and then comes at the text with reflection informed by as much contemporary scholarship as possible. Brant A. Gardner takes up that challenge: “My goal is to concentrate the insights of many disciplines and scholars to provide greater understanding of a particular passage, and as a result, the greater message of the text as a whole” (1:xi). I would say that Gardner’s is the first such textually based and academically informed commentary on the Book of Mormon since Reynolds and Sjodahl. Each entry in these volumes begins with a pericope of scripture from the Book of Mormon. That is important because this is a textual commentary that “concentrates on the composition and structure of the original text on the plates that Joseph Smith translated” (1:xii). Gardner is interested in history, ideas, culture, theology, and so forth, James E. Faulconer 80 • The FARMS Review 21/1 (2009) and his commentary shows it. But he ties that interest directly to the text, beginning from it and using it as the standard for judging the things he says. Gardner follows the pericope with two kinds of comments, those on text and those on context. The textual analysis may involve anything from a discussion of “the composition and structure of the original plates” (1:xii) to a look at the import of variations in the original and printer’s manuscripts of the Book of Mormon or an analysis of the rhetoric of the passage. The content analysis responds to matters in the text such as doctrine (which Gardner is quite right to call, instead, “scripture,” eschewing any claim to authority on what the Book of Mormon teaches), geography, and symbolism, and it includes Gardner’s attempts to understand the history and culture of Book of Mormon peoples. Importantly, when Gardner comments on such things as Book of Mormon geography (in which he follows John L. Sorenson’s correlation of the Book of Mormon to Mesoamerican geography), he “attempts to find Mesoamerica in the Book of Mormon rather than the Book of Mormon in Mesoamerica” (1:4). In other words, Gardner looks for things that we know about Mesoamerican culture that will bring light to our understanding of the Book of Mormon rather than trying to show","PeriodicalId":296396,"journal":{"name":"The FARMS Review","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2009-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114333558","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 17

A Latter-day Saint Reception of Temple Themes in Christian Worship 基督教敬拜中后期圣徒对圣殿主题的接受

The FARMS Review Pub Date : 2009-01-01 DOI: 10.5406/farmsreview.21.1.0003

J. Welch

{"title":"A Latter-day Saint Reception of Temple Themes in Christian Worship","authors":"J. Welch","doi":"10.5406/farmsreview.21.1.0003","DOIUrl":"https://doi.org/10.5406/farmsreview.21.1.0003","url":null,"abstract":"A Latter-day Saint Reception of Temple Themes in Christian Worship I am grateful for the privilege of meeting and addressing all of you. I have eagerly anticipated this day, and I hope it will be everything that everyone has desired of it. Thanks to all who have made this important occasion possible. As Margaret once said to me at the conclusion of a different event, I sense that we will look back on this occasion as a turning point in Christian temple studies. As one of the organizers of a new section on temple studies for the Society of Biblical Literature, I am happy to give an enthusiastic response and warm reception to Margaret’s book. I hope we will soon see a session at the annual meeting of the Society of Biblical Literature dedicated to the topic of temple themes in Christian worship, with this book as its centerpiece. I am optimistic that Margaret’s insights will become widely acceptable, precisely because they make such good sense of the world that Jesus knew and thereby breathe life into our worship of him. Jesus’s world was a world in which temples were pervasive, dominant, identity-forming, and community-shaping institutions. We haven’t understood well enough that temples were of the essence in all ancient religions, but a recent burst of books about temple studies shows that people are finally seeing this more clearly. For this I am grateful. Certainly Peter spoke of the church as a nation of priests, and early Christians saw themselves in terms of that temple-centric world and John W. Welch 4 • The FARMS Review 21/1 (2009) even envied the temple. Margaret builds on solid ground in highlighting the Liturgy of James, in which “all Christians gave thanks that they could enter the holy of holies, ‘being counted worthy to enter . . . within the veil’ ” and cast themselves before God’s goodness (p. 226). I also am confident that Margaret’s approach will continue to yield abundant future harvests of new ideas in the hands of further researchers, precisely because her approach shines multiple lights on the teachings of Jesus and what it originally meant to be a Christian. Her evidence is not always as bright in these obscure corners of history as we would like, but as is the case when one looks at an impressionist painting, the details close up may not always be sharply defined; yet as Margaret herself describes her own depiction, somehow “the overall picture is clear” (p. 131) and, I would add, likewise beautiful and satisfying. Margaret’s evidence is admittedly eclectic, and she makes considerable use of etymologies, which are always intriguingly debatable; but the cumulative evidence that she presents—and I emphasize cumulative—is impressive and weighty. Even if people discount some of her evidence or resist some of her assumptions, no one can doubt that Margaret is asking the right questions. And as a German proverb rightly says, Gute Frage ist halbe Antwort (A good question is half the answer). In dealing with “coded” or symbolic wri","PeriodicalId":296396,"journal":{"name":"The FARMS Review","volume":"102 S106","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2009-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"113972879","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

How Should We Then Read? Reading Mormon Scripture after the Fall 那么我们该如何阅读呢?堕落后阅读摩门教经文

The FARMS Review Pub Date : 2009-01-01 DOI: 10.5406/farmsreview.21.1.0137

Alan Goff

{"title":"How Should We Then Read? Reading Mormon Scripture after the Fall","authors":"Alan Goff","doi":"10.5406/farmsreview.21.1.0137","DOIUrl":"https://doi.org/10.5406/farmsreview.21.1.0137","url":null,"abstract":"How Should We Then Read? Reading Mormon Scripture after the Fall Review of Dan Vogel. Joseph Smith: The Making of a Prophet. Salt Lake City: Signature Books, 2004. xxii + 715 pp., with illustrations, maps, index. $39.95. How should we then live? (Ezekiel 33:10) Before the shock of the sexual revolution from the 1960s had finished reverberating through our culture, a similar textual revolution was taking place. Before the impact of structuralism and poststructuralism was felt, reading seemed to be a fairly straightforward act. After that transformation—inasmuch as anthropology, literary studies, biblical criticism, historiography, and other disciplines were overtaken by the tsunami called theory—reading became a much more problematic endeavor. Before that transformation, researchers commonly used terms such as objectivity, neutrality, freedom from presuppositions, and lack of bias. But Michel Foucault (1926–1984), Jacques Derrida (1930–2004), and similar thinkers have insisted that we view all such claims with suspicion. Instead, we now talk about the ineluctability of ideology. Before the fall into ideology, we talked and wrote as though objectivity were not only a possibility but also a desirable aspiration. But now we can no longer live in the innocence we used to enjoy in our prelapsarian state. A reader always has an ideology—inescapably, unavoidably, inevitably. This does not mean that a reading’s ideological content is all or everything, for it varies Alan Goff 138 • The FARMS Review 21/1 (2009) tremendously among interpreters. But it does mean that ideological content is often hidden from both the writer and the audience and that when one writer or generation sees little ideological content in a text, the next reader or generation may find the text saturated with it. We live in a time of various hermeneutics of suspicion; all of these assert that the claims made on the surface of a text cannot be true or sufficient. A deeper explanation must be sought. The greatest nineteenth-century proponents of a hermeneutics of suspicion were Sigmund Freud (1856–1939) and Karl Marx (1818–1883). Both argued that the surface meaning of, say, a Shakespeare play is inadequate; the text must be opened up using Freudian psychology or Marxist economic analysis. Of course, a danger lurks in reducing a text using such overarching theories. Why? A “hermeneutics of suspicion always runs the risk of arbitrariness and therefore should intervene only in the last instance, when no other interpretation appears possible any longer.”1 A primary step in understanding a text is to read it immanently—that is, to read it from within the world it creates for itself with some genuinely sympathetic attempt to see it through its own presuppositions. Once that immanent critique has been attempted, the way the text differs from the reader’s expectations or ideological framework will likely stand out. The differences and similarities can then be engaged critically. When I read the","PeriodicalId":296396,"journal":{"name":"The FARMS Review","volume":"46 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2009-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132354638","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 3