Conference Schedule

The Academy for Temple Studies and the Utah State University Religious Studies program announce further details of the conference to be held on October 23, 2013, on the campus of Utah State University.  It will start at 9:15 a.m. in the Eccles Conference Center and adjourn at 4:30 p.m.  Since seating is limited, we recommend that you register now if you want to attend.


This conference will approach this topic from a temple perspective with biblical, archeological, liturgical and LDS components.  Looking at the abstracts below it is clear that this conference should promote a lively discussion and time is being allotted for panel discussion and response to questions.

8:45 Benchmark Bookstore open in the lobby.

9:15 Welcome and Introduction of the conference.

9:30 Margaret Barker, well-known for her numerous books and articles on temple theology, whose book called The Mother of the Lord:  The Lady in the Temple was published last year.  Her presentation is entitled, “The Woman Clothed With the Sun in Revelation 12.”  A female figure, apparently not mentioned elsewhere in the Bible, appears in the centre spot of the Book of Revelation.  She is a royal figure, crowned with stars, and she gives birth to the king who rules from a throne in heaven.  She is attacked by a red dragon, escapes to the wilderness, and there waits for the allotted time to pass. Her other children were the Christians, but who was she, and where had she been hiding?  The implications are that the Lady is the Mother of Yahweh.

10:20 Q&A

10:40 break

11:00 William Dever, distinguished professor of Near Eastern Studies; has written 26 books and 350+ articles on Near Eastern archeology.  The writers of the Old Testament clearly present monotheism—the exclusive worship of the male deity Yahweh—as the ideal.  Yet the frequent condemnation of “idolatry” by prophets and reformers indicates that in folk religion other deities were often worshipped.  In particular, the Mother Goddess “Asherah” appears as a shadowy figure, almost forgotten in later times.  But several recent archaeological discoveries of both artifacts and texts have revealed that the cult of Asherah was widespread throughout the monarchy.  And in many circles she was regarded not simply as a patroness of mothers, but as the consort of Yahweh. Even in later Judaism, she appears as the “Shekinah”—the earthly Mother who represents the presence of a remote God.  Prof. Dever will give an illustrated lecture on Asherah, based on his recent book Did God have a Wife?  Archaeology and Folk Religion in Ancient Israel.

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The Deuteronomists and the Suppression of Ancient Truths

In light of some insights I’ve gained from the Old Testament class I tutor for and comments on blog posts I’ve recently read, I’ve decided to post the following material on an important topic for our study of the Old Testament, and the Scriptures in general. This material is largely based on a previous post from my solo blog, Heavenly Ascents.
A question that I often run into when speaking to fellow Latter-day Saints and other Christians about the Bible is the matter of why the Old Testament seems to represent such a different religious perspective from the New Testament. More specifically, why does it seem that many of the doctrines that receive such emphasis in the New Testament (and that are fundamental for Christianity) seem so obscure or even virtually absent in the Old Testament? There are many reasons that can be offered for this problem, which can be a dilemma for any Christian, but perhaps even more so for Mormons, in light of our popular belief that the fundamental doctrines and practices of the Gospel are revealed anew in largely similar form in each dispensation from the beginning of time.
One of the main issues with the Old Testament in its final form (the form in which we have received it), and the religious views that it can be seen to represent, that is recognized by biblical scholars is the work of the so-called Deuteronomist(s) or Deuteronomic School on the text (and, as a result, the religious views) of the Hebrew Scriptures. This party (it was more likely a group than an individual), it is argued, was responsible for composing the Book of Deuteronomy (not in the time of Moses, but in the time of King Josiah, 7th century BC), and also the Deuteronomic History, comprising the biblical books of Joshua, Judges, 1-2 Samuel and 1-2 Kings (the principal account that we have of Israel’s history). It is also thought that this party edited the writings of the Pentateuch to fit their view of history and theology.
Doing their work well before the Babylonian Exile, the Deuteronomists seem to have been involved in the reforms of King Josiah (see 2 Kings 22-23) and the Book of the Law that apparently served as inspiration for the reforms (2 Kgs 22:8-13) was likely the Book of Deuteronomy that they wrote (or perhaps heavily edited). These reform movements, which are not unique in history, served to ensure that the later theology of the more “mainstream” Jewish sects as well as many of the texts that form our Old Testament canon represented, in many ways, a significantly different belief system from the more ancient Israelite religion.

Psalm 24: Temple Gates and Guardians

As some of you may be aware, my post from January 20, 2011, entitled “Should We Expect to Find the Temple Ordinances as One Coherent Whole in the Scriptures? Revisiting the Question”,  generated a lengthy and impassioned discussion in the comments.  There was much debate regarding the value of efforts to  compare our modern temple ordinances with ancient ones, and the methods that should be used in such an endeavor.  I very much appreciated this discussion and believe that many important points were raised.  It was decided, by some of the involved parties, that a debate over all of the points that I suggested in the post would be a very large and time-consuming task, and that, therefore, it would be more profitable for us to discuss specific rituals (with the associated Scriptural passages), one at a time.

Before moving on with this project, I would just like to clear up a few points — a few misconceptions, maybe, regarding my initial post. First of all, I would like to emphasize that my answer to the titular question, “Should we expect to find the temple ordinances as one coherent whole in the Scriptures?”, was negative.  There is, obviously, no passage, narrative, chapter, or any other unit in the Scriptures that presents the Endowment or the entirety of the LDS ritual system as a unity or “coherent whole.” I wasn’t attempting to argue for such.  I did explain where we could perhaps look for temple themes outside of the traditional locations.  Towards the end of the post, I went a step further and suggested that there is a possibility that (although this is not all clearly perceptible from the Scriptural accounts) the ancient Israelites may have performed ceremonies in the precincts of their temple that may have contained many rituals that are comparable to what we do today in our temples.  I acknowledged that the theories upon which this assertion are based are conjectural/speculative, but I think that they are a good place to start.

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Humans as Gods in Ancient Jewish Literature

I’m going to approach this post a little differently from my last one.  Here, I am not expressly arguing for any comparisons.  I am merely presenting some research that has been done by a scholar whose work I enjoy reading.  Feel free to come to your own conclusions.  The following comes from a book by British scholar Crispin Fletcher-Louis, entitled All the Glory of Adam: Liturgical Anthropology in the Dead Sea Scrolls (Brill, 2002). I posted this recently on my blog Heavenly Ascents, but I thought it would be appropriate to share again here for this audience.

Fletcher-Louis had the following to say about the early Jewish belief that all of humanity was meant to be divine, a potential that could be fully realized in the elect:

Studies driven by New Testament concerns have tended to focus attention on the singular angelomorphic hero of old or the future messiah whose identity prefigures early Christian beliefs about Jesus. However, the fact that so often the angelomorphic identity is grounded in that of Adam before his exit from Eden, the existence of a continuity of angelomorphic identity through the generations of God’s elect and the focus on Israel as an angelomorphic people of God speaks for a theological perspective which should not be missed: there seems to be a claim which is usually implicit, but, as we shall see, is at other times explicit, that true humanity, as it is restored among the elect, is both angelomorphic and divine. In the rush to explain the origins of early Christian beliefs about Jesus sight can be lost of the fact that the peculiarly divine, angelic or exalted status of a particular righteous individual is fundamentally an expression of a universal theological anthropology. (Crispin Fletcher-Louis, All the Glory of Adam, 12)

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Should We Expect to Find the Temple Ordinances as One Coherent Whole in the Scriptures? Revisiting the Question

For my first substantive post here on M*, I wanted to take you back to an issue that was discussed on this blog by M* Ben, back in 2005. M* Ben raised some very relevant and interesting queries for those of us who are familiar with the LDS temple ordinances: “Should we find the Temple ordinances in the Old Testament? If so, should we see them presented as they are today?” His preliminary answers to these two questions were “yes to the first and no to the second.” I agree with M* Ben’s initial conclusions, but I would like to approach these questions from, perhaps, a different angle and present to you some different results.  I believe that the temple ordinances that we know today may have been presented as more of a “coherent whole” than M* Ben assumed. (Just to forewarn you, this post may be a little on the long side)

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