John Colton's blog

Mormons and the Bible, by Philip L. Barlow
Summary by John S. Colton

I recently read the very interesting and highly recommended (10/10) book, Mormons and the Bible, by Philip L. Barlow. Below is a detailed summary I wrote of key points & people.

Barlow tackled the large topic of how Mormons view the Bible, and how Mormon belief has changed through the years. To illustrate LDS points of view, he focused on several “case studies,” going into great detail on the views of nine particular influential and characteristic church leaders. He presented these as historical archetypes, but it’s fascinating to see how just about all of these various viewpoints have existed among present-day LDS people that I personally have known. For what it’s worth, my own viewpoint most closely matched that of B.H. Roberts.

To understand the summaries below, you need to know a bit about “higher criticism” of the Bible. This was an intellectual movement originating in the late 19th Century, which focused on the sources of a document (in this context, the Bible) and tried to determine information about the authorship and composition of the text. Believers use this type of analysis to increase their understanding of context; unbelievers may use it to undermine religious beliefs. See e.g. http://en.wikipedia.org/wiki/Higher_criticism for more details. Barlow’s own bias in favor of higher criticism does shine through periodically, but he is up front about his own beliefs in the book’s preface.

Here’s a summary of the nine case studies:

Joseph Smith, 1805-1844, Church president and founder – Took Bible seriously, as a base-line for religious thought. His everyday metaphors/images were laced with language of KJV, as was the case of many of his era. Felt that his access to Deity was more direct than the written word itself. Used the KJV extensively, but not afraid to emend as needed—in fact, he revised his own revelations (considered by LDS to be modern-day scripture) as his understanding of some topics changed. Conceived of LDS as living in Bible-type times, not just believing in Bible—sought to restore authority, truth, and prophetic gifts recorded in the Bible rather than enthroning the Biblical words themselves as the final authority.

Brigham Young, 1801-1877, Church president – Felt scripture was essential, but not even biblical authority could substitute for wisdom born of experience. Believed there were no real contradictions between revelations of Bible and modern Mormon scriptures, but apparent conflicts could arise to those not reading with personal revelation. Especially later in life, came to believe that not all parts of Bible were equal value. Trusted scientific evidence over Biblical metaphor, and even taught that bits of the Bible were mythical or “baby stories” (for example, he had no problem with geologically old earth theories). Like Joseph Smith, had little patience for the notion of inerrant, unimprovable, verbally perfect scripture.

Orson Pratt, 1811-1881, Church leader (apostle) – Tended to take the Bible hyper-literally. Seemed to believe that God dictated Biblical books directly to their authors. Believed Bible related historical facts. Held his religious beliefs to be as empirical as his scientific observations. Asserted need for latter-day revelation to overcome limitations of Bible, but felt tied to the Bible—felt obliged to reconcile all Mormon revelation and speculative theology with the Bible.

B.H. Roberts, 1857-1933, Church leader (seventy) – Believed that revealed truths must be reconciled with facts demonstrated by science and other means. Believed scientific claims of evolution and antiquity of earth, and reconciled those beliefs with the Biblical account of creation. Both science and theology should be studied, and both should be flexible enough to allow for increased knowledge from the other. Believed in “higher criticism” methods for studying the Bible, although skeptical of/hostile to its proponents’ conclusions. Believed that scripture was not generally dictated by God, but rather filtered through human limitations of knowledge and intellect. Believed in miracles and prophecy, and of course in modern revelation. Was approximately midway between Joseph Fielding Smith and William H. Chamberlain (below).

Joseph Fielding Smith, 1876-1972, Church leader (apostle), eventually Church president (1970-1972) – Regarded as the leading Mormon scriptorian of his time. Regarded written scripture as equal or above modern prophecies: “It makes no difference what is written or what anyone has said, if what has been said is in conflict with what the Lord has revealed…if they do not square with the revelations, we need not accept them.” Scripture required a literal interpretation, even e.g. Joshua’s brutal occupation of the Promised Land. Thought higher criticism and evolution were “stupid teaching” and of their believers, he said “Satan has deceived them and they love darkness rather than light.” He considered higher criticism to be a conspiracy designed to “destroy the authenticity of the holy scriptures.” Was not uninformed/ignorant (did raise plausible objections against the Bible’s critics) but in many spots did not understand it sufficiently to judge it.

William H. Chamberlin, 1870-1921, teacher of religion at B.Y.U. and U. of U. – First Mormon teacher to make extended use of modern methods of Bible study. Believed God communicated with human beings by using human ideas; therefore scripture was not infallible. Scripture conveyed, along with its truths, numerous ideas and hopes no longer plausible. False ideas found in Bible would eventually be replaced with more accurate conceptions as modern science and religious studies improved human knowledge. Scriptures contained both wheat and chaff. Higher criticism methods were to be embraced because one must strive to grasp the varied concrete problems the prophets faced in order to understand the spiritual realities behind the changing forms of their expression.

J. Reuben Clark, 1871-1961, church leader (apostle) – “Erudite and forceful” member of the First Presidency for 28 years (counselor to three different Church presidents). Severely opposed to new Biblical translations (esp. RSV). Published book called “Why the King James Version” with which church president David O. McKay disagreed. (Pres. McKay, by contrast felt that blanket criticism of the RSV should be avoided because “in some places it was more accurate than the [KJV] and also got rid of confusing outdated terms.”) However, Pres. McKay & other church leaders weren’t vocal in their disagreement, so the net result was that the KJV-only view of Clark’s became the de facto LDS position. Many of Clark’s arguments against modern translations were viable, many were not. Believed that scripture (inc. Joseph Smith’s revelations, in apparent conflict with Smith’s own views) were given word-for-word by God, rather than conceptual in nature.

Bruce R. McConkie, 1915-1985, church leader (apostle) – Wrote 11 books, mainly on scriptural commentary & interpretation. Developed his own interpretation through intense scripture study, rather than from other authors. Like J. Reuben Clark, believed that higher criticism and literary methods of scriptural interpretation were essentially designed to destroy the Bible’s divine authenticity, and were absolutely meaningless for theological issues. Published “Mormon Doctrine” an encyclopedia on doctrinal matters, despite misgivings by the church’s First Presidency. McConkie’s version of Mormonism was gravely concerned with “correct doctrine”—an understanding of true doctrine was paramount for salvation. The Bible was of extreme importance—but he easily abandoned Biblical passages if they did not fit his own doctrinal conceptions, or those of other LDS church leaders of the past. Always ready to “battle” those who he perceived as diluting the faith. Wrote chapter headings in current LDS Bible (KJV), which will be around for the foreseeable future, giving tacit but lasting approval to many of his conservative doctrinal views.

Lowell Bennion, 1908-1996 (teacher of sociology at U. of U.; founder of U. of U. LDS Institute) – Eminent intellectual, author of numerous LDS books/study manuals on philosophy, ethics, scripture, history, world religions, practical religion, etc. Salvation came through behavior, not belief. Especially challenged members of affluent society to take part in charitable work for underprivileged groups. Believed that the literal text of the Bible was subservient to what we know about God’s nature as e.g. intelligent, loving, just, merciful, parental. Writers in the Bible were sometimes writing above their natural capacity, but often writing through their own preconceptions.