Fluhman, J.  Spencer. “1835: Authority, Power, and the ‘Government of the Church of Christ,’” in Joseph Smith the Prophet & Seer, edited by Richard N. Holzapfel and Kent P. Jackson, 195-231.  Provo, UT: Religious Studies Center, Brigham Young University, 2010. [Mormon/Priesthood/Ritual/Liturgy/Worship/Theology] Continue reading →

Stuart, Joseph.  “Development of the Understanding of the Postmortal Spirit World.”  In Joseph F. Smith: Reflections on the Man and His Times, edited by Craig K. Manscill, Brian D. Reeves, Guy L. Dorius, and J. B. Haws, 221-32. Provo, Utah: Religious Studies Center, Brigham Young University, 2013. Continue reading →

Richardson, Peter.  “Why Turn the Tables?  Jesus’ Protest in the Temple Precincts.”  In Society of Biblical Literature 1992 Seminar Papers, edited by E. H. Lovering, 507-23.  Society of Biblical Literature Seminar Papers 31.  Atlanta: Scholars Press, 1992.  Also in Building Jewish in the Roman East, 241-51.  Waco, TX: Baylor University Press, 2004. [Israel/Herod] Continue reading →

Johnson, Sherman E.  “The Preaching to the Dead.”  Journal of Biblical Literature 79 (March 1960): 48-51. [Christian/Salvation of the Dead]

This is a brief article.  The author begins by saying that in “recent years considerable progress has been made toward solving the problems of the unusually obscure passage, I Pet 2:18-22.  The work of three scholars is particularly noteworthy.” (p. 248).  The Three scholars and their works are: (1) F. W. Beare, The First Epistle of Peter, (Oxford 1947), pp. 144-151; (2) Bo Reicke, The Disobedient Spirits and Christian Baptism, (Copenhagen, 1946), p. 69; and (3) E. G. Selwyn, The First Epistle of St. Peter, (London, 1946), pp. 195-215, 314-62.  Johnson briefly comments on the contributions of each to the issues and the relation of this passage with 1 Pet. 4:6.  The second part of the article is to point out a parallel with Titus 3:1-8 and 2:11-14 that the previous authors missed.  The most fascinating is part three of the article  wherein the author shows that 1 Pet. 3:18-22 is a chiasm.  He does this to demonstrate that his suggestion of the parallel with Titus is legitimate.  His conclusion is two-edged:  “The implication of the passage then, is clear.  It deals with the comprehensive work of Christ is saving all who will respond to the proclaimed word.  This embraces those who died under the old covenant.  The formula which the author quotes referred only to the announcement of judgment to the disobedient spirits, and he does not change this; but he uses it as an example of Christ’s redemptive work ad inferos.  Wherever Christ goes he brings both judgment and salvation.” (p. 51.)

Callister, Tad R.  “Our Identity and Our Destiny.”  In Brigham Young University Speeches 2012-2013, 119-141.  Provo, UT: Brigham Young University Press, 2013. [Mormon/Theology/Deification/Ritual]

The premise of this address given at BYU Education Week on 14 August 2012, is that it is fundamental in Mormonism to understand our identity as literal spirit sons and daughters of God.  This in turn is the foundation for understanding that mankind’s destiny is to become like their Heavenly Parent–to become gods.  Though this doctrine is one for which Mormonism is frequently attacked, Callister argues that it is not a doctrine that was invented whole cloth by Joseph Smith.  He cites five different sources of evidence which he refers to as “witnesses” to establish this fact.  They are: scripture, early Christian writers, wisdom of poets and other thoughtful authors, logic, and the voice of history.  After outlining the Mormon doctrine of deification he asks how it is possible given man’s imperfections, weaknesses and sins.  The answer is that the Atonement provides the “resources to lift us above our mortal restraints and propel us to divine heights.”  (p. 131)   He elaborates on two such resources.  The saving ordinances of the gospel are the first such resource, and Callister lists five and briefly comments on the corresponding powers of godliness which come through each one.  Second, he argues with the help of supporting quotations that each gift of the Spirit “represents an attribute of godliness” which we are to attain and which move us along the road to perfection and godhood.  Underlying this entire address is the precept that understanding man’s identity and destiny provides greater motivation to live the gospel and pursue this lofty goal.

Abstract:  Skinner, Andrew C.  “Seeing God in His Temple: A Significant Theme in Israel’s Psalms.”  In Ascending the Mountain of the Lord: Temple, Praise, and Worship in the Old Testament, edited by David R. Seely, Jeffrey R. Chadwick, and Matthew J. Grey, 270-90.  The 42d Annual Brigham Young University Sidney B. Sperry Symposium.  Provo, UT: Religious Studies Center, Brigham Young University, 2013. [Israel/Heavenly Temple/Ascent/Presence/Recommend]

In Sinai and in Israel at the time of Solomon’s temple, God told Israel that they could be in his presence and see his face in the Tabernacle and the Temple.  This article by Andrew Skinner examines the Psalms, traditional temple-related texts, for their teachings on this subject and finds it is one of the preeminent ideas in the book of Psalms.  He begins with a brief discussion of examples of theophanies in the Old Testament and then turns to the teachings of the Psalms.  The first concept he finds is that the Psalms most frequently spoke of such theophanies as transpiring in the sacred precincts of the Tabernacle/Temple.  In addition, one of the purposes of the pilgrimages God commanded the Israelites to make to the temple yearly was primarily so that Israel could see the face of the Lord. Continue reading →

Hamilton, N. Q.  “Temple Cleansing and Temple Bank.”  Journal of Biblical Literature 83, no. 4 (1964): 365-72. [Israel/Herod/Cleansing]

Abstract:  This article is written as an answer to the controversy over the reasons for the death of Jesus.  The author rejects the claim that Jesus was executed for blasphemy because he claimed to be the Messiah; asserting that such a claim was not considered blasphemy.  Rather, he sees it in context that in the Hellenistic period both pagan temples and the temple of Herod were used as banking institutions for individuals, corporations, and the government, because the temple treasury was supposed to be protected by God.  He elucidates briefly the history of temples being used as banks in this period and shows that as far as Herod’s temple was concerned, the Sanhedrin (puppets of Rome), and the procurator who followed the precedent of the king, all had proprietary interests in the temple as a bank, but the king had the greatest interest in and authority over it.  Therefore, when Jesus interrupted the banking functions at the temple it was looked upon as a royal act and so interpreted by both Jewish leaders and Roman overlords.  Why would Jesus do this in the temple?  Hamilton argues that Jesus saw himself as fulfilling Zech. 14:21.  Therefore, he concluded that Jesus was not executed for Messianic claims, but through the efforts to fulfill a prophecy–which Hamilton apparently does not recognize as a Messianic act.  Though one may disagree with Hamilton’s conclusions and some of his statements, such as that the authors of the Gospels didn’t understand either the economic and political situation or the meaning of the episode as Hamilton describes it (pp. 371-72), or that Jesus was understood by the Gospel writers to be anti-temple and that the early church was anti-temple (p. 372), nevertheless, the background about temples as banks in this period is very helpful, adding a significant measure of understanding to the cleansing of the temple episode.

Coloe, Mary L.  “Raising the Johannine Temple (John 19.19-37).”  Australian  Biblical Review 28 (2000): 47-58.  [Israel/Herod/New Temple]

Review:  In this article Johannine scholar Mary Coloe adopts and promotes the popular Christian temple “replacement theology.”  She argues that the passage found in John 2:19 at the conclusion of the temple cleansing “action” wherein Jesus says that they will destroy the temple and in three days he will rebuild it, is important to the “plot” of John’s gospel.  John goes to the trouble to tell his readers that Jesus was referring to the destruction of his own body. Continue reading →

Grassi, Joseph A.  “The Five Loaves of the High Priest.”  Novum Testamentum 7, no. 2 (1964): 119-22. [Israel/Priesthood/Ritual/Liturgy/Worship]

This brief article suggests that there is a relationship between the story of Jesus’ discussion following eating some wheat plucked on the Sabbath and the story of David’s eating the shewbread.  He justified it in terms of David eating the bread of the presence in 1 Sam. 21:1-6.  Grassi suggests there are a number of parallels between these stories and the multiplication of the loaves in Mk. 6 that lead him to believe the 1 Samuel story may have been used for Eucharistic purposes by the early Church.  The similarities are pointed out by a chart with the stories in parallel columns.  An interesting, but not entirely compelling theory.