Mormons and the Bible: The Place of the Latter-day Saints in by Philip L. Barlow

By Philip L. Barlow

The Mormons were some of the most studied American spiritual teams; nonetheless, no consensus exists in regards to the crucial nature of the circulate or its position in American faith. during this research, Barlow analyzes the methods taken to the Bible via key Mormon leaders, from founder Joseph Smith as much as the current day. He indicates that Mormon attitudes towards the Bible include a unprecedented mixture of conservative, liberal, and radical parts: a nearly fundamentalist adherence to the King James model of the Bible coexists with trust within the hazard of recent revelation and fantastic rules at the limits of human language. Exploring this distinct Mormon stance on scripture, Barlow takes very important steps towards unraveling the secret of this crucial American spiritual phenomenon.

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Sample text

20 A more prominent figure, Charles Finney, had a scriptural passage come to his mind "with a flood of light" during his conversion. "21 But although Finney deemphasized the literality of his experience, Smith did just the opposite. 22 He thereafter seemed to understand his visions in a literal sense, reinforcing his lifelong propensity to understand biblical events similarly. As we shall see, however, what is meant by literal deserves additional thought. By 1823, then, Joseph Smith had been visited by Jesus and by a heavenly messenger, both of whom quoted the Bible in the sacred idiom familiar to him, though alterations in their renditions implied the imperfection of the King James text.

Citizens, whatever their faith. National leaders proclaimed days of fasting and thanksgiving, and on such occasions ministers expounded scriptural texts. Settlers named their towns Zoar and Bethel and Eden and Salem, and christened their children Noah, Sarah, and Abraham. 8 As 5. Whitney R. Cross, The Burned-Over District: The Social and Intellectual History of Enthusiastic Religion in Western New York, 1800-1850 (New York: Harper & Row, 1965; orig. 1950), p. 127. Constitution of the American Bible Society .

He shared his era's assumptions about the literality, historicity, and inspiration of the Bible. He read its narratives with presuppositions about the immutability of truth and the direct relevance of prophecy (the imminent millennium; America as chosen) that were common to his place and time. Like others, he viewed the Old Testament through a New Testament lens, was affected by the perspectives of "Christian primitivism," and embraced both a long tradition of typological thought and an emerging train of dispensational thought.

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