Here is a casual review of Joe Spencer's An Other Testament: On Typology (Salt Press, 2012). Short summary: I like Salt Press. I like Joe Spencer. I like the book. I don't like typology.
Salt Press
On its website, Salt Press describes itself as "an independent academic press dedicated to publishing books that engage Mormon texts, show familiarity with the best contemporary thinking, remain accessible to non-specialists, and foreground the continuing relevance of Mormon ideas." The editorial board is a mix of prominent LDS bloggers and LDS academics. The publisher promotes "independent and open publishing," notably by making PDF copies of books available for free download. These are the right people doing the right sort of thing to upgrade the quality of scriptural commentary and discussion available to the general LDS audience. And this is a great publishing model; I hope it continues to thrive. Christmas is coming: buy all three of their books for someone you love.
I recently breezed through a short book by Herman Wouk (author of the Pulitzer Prize-winning novel The Caine Mutiny) titled The Language God Talks: On Science and Religion (Little, Brown and Co., 2010). The book has the virtues of being short, entertaining, and informative as it recounts the author's quest to relate his deep religious and cultural attachment to Judaism to his equally firm attachment to a scientific worldview. That's the sort of quest many people in the 21st century are engaged in at one time or another.
I recently read Thinking Through Our Faith: Theology for Twenty-first-Century Christians (Abingdon Press, 1998) by C. David Grant, a professor of religion at TCU. The book might be described as a short prologue to a 21st-century approach to theology, one that takes full account of science, historical criticism, and pluralism — in short, the sort of book you probably would not encounter in a BYU undergraduate religion class.
Like some of you, I've been reading a book or two on the Old Testament, this year's Sunday School course of study. Most recently I read Susan Niditch's Ancient Israelite Religion (OUP, 1997), described in the jacket blurb as "a perceptive, accessible account of the religious beliefs and practices of the ancient Israelites." Too often our approach to the Old Testament is essentially cherrypicking -- highlighting passages that affirm our own beliefs and understanding while skimming over or simply ignoring everything else. We can do better.
Beliefs are complicated and sometimes strangely resistant to facts. I don't mean religious beliefs in particular, but everyday beliefs about how the world works and how it is that we come to hold them. That's what I took away from a recent reading of Lewis Wolpert's Six Impossible Things Before Breakfast: The Evolutionary Origins of Belief (W. W. Norton, 2006).
The main gate at Auschwitz, through which two million victims passed.
We heard a lot about the Great Plan of Happiness last weekend. What about the Great Plan of Misery? Or, in the classical formulation of the problem of evil, what accounts for the existence of evil in a Universe governed by a benevolent God? You will learn plenty about philosophy's struggle with this problem in Susan Neiman's Evil in Modern Thought: An Alternative History of Philosphy (Princeton Univ. Press, 2002). Her discussion of the philosphical problem is framed by two events that overwhelmed the moral apparatus of their respective eras: the Lisbon Earthquake of 1755 and the 20th century's Auschwitz. I can't possibly do this dense and illuminating book justice in a short blog post, but I'll certainly recommend it to the philosophically inclined reader.
This is the fourth and last post on Richard L. Bushman's Mormonism: A Very Short Introduction (OUP, 2008). [See Part 1, Part 2, and Part 3.] The Enlightenment and its legacy of reason applied to human affairs has been tough on religion. One would think this would apply with even more force to the LDS Church, given how recent are the founding miracles of Mormonism and how prominently they are featured in discussions of our history and practice. But most Mormons seem strangely unaffected by the modernist critique.
"Yes, I'm certain of that" is often taken to be an assurance that the speaker really knows that the attested fact or opinion is correct. But it's not clear that a feeling of really knowing something is a good predictor of really knowing something, as discussed in "On Being Certain: An Overview," at LDS Science Review. The post is a review of Robert Burton's book On Being Certain: Believing You Are Right Even When You're Not." The post implicitly suggests we should be more modest in phrasing our claims and arguments. The application to religious discussion seems obvious, but the critique applies to every topic where people often feel they really know.
We know there are good times and bad times, but are there good people and bad people? Common sense says yes, as does virtue ethics, a branch of philosophical ethics that attempts to identify virtues worth having and tell good people how to get them. Alas, the story is not quite so simple.
I recently finished up Hans Kung's Great Christian Thinkers, which reviews the work of seven theologians (Paul, Origen, Augustine, Aquinas, Luther, Schleiermacher, and Barth). From an LDS perspective, the most interesting of the bunch is Friedrich Schleiermacher, who Kung terms "the paradigmatic theologian of modernity." The question he presents to LDS readers is how our approach to religion and doctrine deals with modernity. Is our approach premodern, modern, or postmodern (which in theology generally means some version of neo-orthodoxy)?
It's hard for Mormons to find an accessible doorway into theology. David F. Ford's short book Theology: A Very Short Introduction (OUP, 1999) is the first I've found to really give me some traction with this elusive subject.
In a previous post I summarized biblical explanations for the problem of evil or the existence of suffering in the world as presented in Bart Ehrman's latest book, God's Problem. In this post I'll continue with additional explanations from modern and LDS sources.
Oliver Wendell Holmes famously wrote, "The life of the law has not been logic; it has been experience." [1] In various writings, he expanded that claim, contrasting a natural law approach to justifying legal and ethical rules of conduct with his own more modest approach rooted in history and experience and falling under the broad perspective labeled pragmatism. Since religion in general and Mormonism in particular have many rules of conduct for which a variety of justifications grounded in natural law, experience, and history are held out, Holmes' approach may shed some light on how we do this.
Earlier today I was browsing at one of my favorite group blogs when I ran across a post that made the following claim: “Without transcendence of some kind, however, it is difficult to see how to avoid nihilism: there is no source of meaning if there is no transcendence.” The claim is that materialism lacks “a coherent notion of transcendence” and thus any adequate ground for meaning. The problem with this claim is that there are plenty of materialists around but not many that are card-carrying nihilists. People seem quite capable of attributing meaning to life and adopting values to live by with complete disregard for the lack of transcendence they ascribe to the Universe. How can they do this?
After Theory Terry Eagleton on whatever it is that comes after postmodernism. My Post
Experiments in Ethics A moral philosopher's surprisingly entertaining critique of traditional philosophical ethics using modern experimental data. • My post
Alone in the Universe: Why Our Planet Is Unique The prolific astrophysicist and science writer John Gribbin reviews where Earth came from, why it is here, and how it will end (in a rain of cometary chunks from the Oort Cloud in about a million years). Read all about it in my post The Fate of the Earth.
Ancient Israelite Religion Susan Niditch explores myth, ritual, experience, and ethics in the Hebrew Bible and using surviving archeological artifacts, revealing a surprisingly diverse ancient Israelite religion. • My Post
Davies: The Mormon Culture of Salvation Uses a variety of models to look at LDS doctrine and cultural practice related to death and salvation, with a lengthy consideration of the "world religion" question. My Post • Pub Note
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