New Approaches to the Book of Mormon:
Explorations in Critical Methodology

Brent Lee Metcalfe
editor

Signature Books
Salt Lake City, Utah
© 1993 Smith Research Associates.
All rights reserved.

Table of Contents:

Preface
1. The Book of Mormon as Nineteenth Century Scripture
2. Anti-Universal Rhetoric in the Book of Mormon
3. Rediscovering Nephite Sacramental Language
4. Book of Mormon Christology
5. The History of the Matthean Sermon and the Mount in 3 Nephi
6. Joseph Smith's Transformation of Hebrews in Alma 12-13
7. Book of Mormon Population Sizes
8. A Critique of the Limited Tehuantepec Geography
9. Evidence of Ancient Egyptian and Hebrew in the Book of Mormon
10. The Priority of Mosiah: A Prelude to Book of Mormon Exegesis
Editor

Preface

And the words which I have written in weakness
will be made strong unto them; for it persuadeth them to do good; …
—2 NEPHI 33:4

And whatsoever thing persuadeth men to do good is of [Christ]; …
—ETHER 4:12

According to Joseph Smith, the Book of Mormon is "the most correct of any Book on Earth & the key stone of our religion & a man would get nearer to God by abiding by its precepts than any other Book."¹ Since publication in 1830 it has retained its centrality in the Church of Jesus Christ of Latter-day Saints and the Reorganized Church of Jesus Christ of Latter Day Saints by providing the impetus for millions of conversions and the inspiration for weekly devotional sermons. In addition, growing numbers of religious scholars no longer consider Mormonism's generative text a curiosity unworthy of serious investigation. Interest in the Book of Mormon has already cultivated resourceful studies, and this trend promises to refine perceptions of Mormon scripture as history and theology.

In biblical scholarship "criticism" and its cognates are not used pejoratively but denote rigorous, balanced scrutiny of sacred texts. Critical methodology incorporates textual criticism, historical criticism, redaction criticism, form criticism, structuralism and semiotics, narratology, economic- and gender-oriented readings, and the application of sociology, anthropology, and archaeology.² Fresh intellectual and spiritual vistas have been opened by viewing sacred literature from the vantage of these methods. Similarly New Approaches to the Book of [p.x] Mormon attempts to expand appreciation of Mormon scripture through critical analysis.

Early twentieth-century LDS apostle John A. Widtsoe recognized that "[i]n the field of modern thought the so-called higher criticism of the Bible … in the light of our best knowledge of history, languages and literary form, has brought to light many facts not sensed by the ordinary reader of the Scriptures." This led him to conclude: "To Latter-day Saints there can be no objection to the careful and critical study of the scriptures, ancient or modern, provided only that it be an honest study—a search for truth.… Whether under a special call of God, or impelled by personal desire, there can be no objection to the critical study of the Bible" (1930, 81-82). Specifically referring to the Book of Mormon, LDS official B. H. Roberts concurred in principle: "[T]he Book of Mormon must submit to every test, literary criticism with the rest. Indeed, it must submit to every analysis and examination. It must submit to historical tests, to the tests of archaeological research and also to the higher criticism" (1911, 667).³

The application of literary- and historical-critical methods to the Book of Mormon allows for the possibility that it may be something other than literal history. In fact, tolerance for nontraditional views of Mormon scripture and pluralistic expressions of faith are increasingly common. Leonard J. Arrington, former LDS Church Historian, has reflected, "I was never overly concerned with the question of the historicity of the First Vision or of the many reported epiphanies in Mormon, Christian, and Hebrew history. I am prepared to accept them as historical or as metaphorical, as symbolical or as precisely what happened. That they convey religious truth I have never had any doubt" (1985, 37; cf. 1986, 230; 1992, 307). Henry Eyring, a prominent Mormon scientist, was equally unconcerned by the prospect of modern elements in the Book of Mormon: "I've often said that I would be delighted to have someone point out some flaw in the Book of Mormon that proved that Joseph Smith made an error in translating or inserted some idea of his own that wasn't on the plates.… [T]hat would merely prove that he was human, a fact about which I was already quite sure" (1983, 45).

After probing the Book of Mormon from the perspective of archaeology, Lowell L. Bennion surmised that the volume "is not a textbook in any science, not even an historical account or a theological treatise, but a religious record of three migrations to the Western Hemisphere" (1985, 2). Raymond T. Matheny, Professor of Anthropology at Brigham [p.xi] Young University and noted Mesoamericanist, added that in view of secular archaeological research, the Book of Mormon has "no place in the New World whatsoever" (1984).

Past president of the Utah Psychiatric Association R. Jan Stout observed that the Book of Mormon has deeper meaning in people's lives than a history book could provide: "There is an aphorism that states that a myth is 'something that was never true and always will be!' This, I submit, will be the fate of this fascinating Mormon scripture. It does indeed meet the spiritual, emotional, and psychological needs of a great many people who love and revere its story. They do not want to be challenged with scientific claims that erode authenticity but prefer to live with the certainty that the Book of Mormon provides to their lives. Yet others prefer to pursue their reality and open study wherever it takes them. Each of us must make the choice, but authority and dogma cannot be the ultimate reality test where free thought and open inquiry are allowed to flourish" (1990, 5).

Contributors to New Approaches to the Book of Mormon address a variety of methodological, historical, and theological concerns in the belief that readers will come away better for having approached the Book of Mormon from these new perspectives. Mormon scripture deserves more sophisticated scrutiny than has been previously accorded, and readers deserve the results of cutting-edge research without primary reliance on technical jargon or apologetics. Some readers may find the following essays too "secular," while others may find them too "religious." However, those with less partisan objectives will discover an array of new directions for Book of Mormon research. We are not so much interested in convincing readers to think as any of us do, but simply in encouraging them to think for themselves.

The contributors and editor have benefitted from the expertise of many friends and colleagues: Nancy Ashment, Gary J. Bergera, John B. Carlson, Robert Charles, Steven F. Christensen, Margie Dresser-Vogel, Edwin J. Firmage, the First Presidency of the Reorganized Church of Jesus Christ of Latter Day Saints, Elena Hutchinson, Scott G. Kenney, Tony Kimball, H. Michael Marquardt, Tara Lee Metcalfe, Donald E. Miller, Russell E. Miller, Glenna Nielsen, Elbert Peck, Ron Priddis, Ronald E. Romig, Royal Skousen, George D. Smith, Susan Staker, Chris Thomas, Marcia Vigil, and Dianne Wright. Several institutions have facilitated our research: Archives, History Commission, Reorganized Church of Jesus Christ of Latter Day Saints; Archives, Library, California State University at Long Beach; Harold B. Lee Library, Brigham Young University; LDS Institute of Religion, University of Utah; and the Marriott Library, University of Utah. Although beneficiaries of this welcome aid, the contributors alone are responsible for the strengths or vulnerabilities of their essays. [p.xii]