sock puppet wrote:I think Kishkumen is suggesting that BoAbr defenders step back from the literal attestations by Joseph Smith as to what he was doing. Having clung to the literalness and stretching beyond all reason to try to make the square peg fit in the round hole of logic, they've driven many once-TBMs away.
It seems to me that Joseph Smith did not consistently use and there probably did not understand the word "translate" in the sense a linguist or most people, for that matter, would. My educated guess is that his first exposure to translation was through his contact with Luman Walter in the treasure digs. This would explain why translation is so closely related to seership in Smith's religious vocabulary.
The misunderstandings concerning Smith's understanding of translation multiplied very early on, and yet, instead of resist them, Smith appears to have incorporated a mixture of approaches, which goes a long way toward explaining his work with Phelps.
sock puppet wrote:Kishumen, I understand, thinks that the BoAbr might be a 'sacred text' even if Joseph Smith was not doing what he claimed he was with the Egyptian characters on the papyri. For me, a text would not be 'sacred' in a religious sense unless I truly believed it was directed by God, through revelation, in its original composition (God inspiring Abraham to write the substance of it in the Egyptian characters) and its translation (God inspiring Joseph Smith to write that same substance in English, or God just implanting the story of Abraham in Joseph Smith's mind, the papyri and its characters being nothing more than a 'catalyst').
Yes. I understand the Book of Abraham to be a sacred text in the LDS tradition, as it was formally canonized by the LDS Church. I don't think fraud is a very productive or even credible way to approach the text, with all due respect to my many friends at MDB who think otherwise. I am not advocating Mormonism, but I have a certain academic respect for the tradition.
sock puppet wrote:For me, text would not be 'sacred' in a human experience/historical sense unless its antiquity could withstand scrutiny. Even then, it might have wisdom of the ages to live by as a general guideline, but I would not follow it implicitly thinking my eternal salvation depended upon it.
As a historian, I see nothing unusual about a pseudepigraphic text that is set in deep antiquity and is yet, at the same time, accepted as a sacred text. And, I think it is a normal and legitimate mode for composing sacred texts. Indeed, I think the claim to antiquity, although surely not to be taken literally, is one of the authentic elements of Mormon sacred texts.
"Petition wasn’t meant to start a witch hunt as I’ve said 6000 times." ~ Hanna Seariac, LDS apologist