http://farms.BYU.edu/publications/revie ... m=1&id=275
Towards the end of this piece, DCP delivered up what can probably be termed a kind of "mini-manifesto" concerning the way that critics of the LDS Church ought to be treated.
DCP wrote:Some of us . . . are considering the establishment of an award for "America's Funniest Anti-Mormons," although we certainly welcome international contributions, as well. (If there are enough submissions, perhaps we can open up a new category, like the annual "Foreign Film" Oscar at the Academy Awards.) We have settled on at least two prizes, to be known respectively as the "Korihor" and either the "Philastus" or the "Hurlbut." The latter titles come from the name of one of the very earliest anti-Mormons, "Doctor Philastus Hurlbut" who, in an eerily prescient move that has since been emulated by several countercult luminaries, carried the name of "Doctor" without ever earning a degree.
Why would we go to such trouble? Simply because we hope to see better anti-Mormon writing. We desire an anti-Mormon literature that will be yet more creative and entertaining than it has already been. This is a tall order, but, as the dawn of the new millennium draws nigh, who can doubt that the future is bright with promise?
I thought this was interesting. Here we have Prof. Peterson, arguably the Light on the Hill for Mormon Apologia, issuing a statement concerning the way that Church critics ought to be treated. But, as one of my anonymous informants usefully pointed out to me recently, Peterson's comments come into striking relief when compared to the rather well-known "Stendahl's Rules." These rules were dealt with in a FAIR piece entitled (rather humorously and ironically) "Breaking the Rules: Critics of the LDS Faith":
http://www.fairlds.org/Anti-Mormons/Cri ... Faith.html
In the piece, the author, Cooper Johnson, neatly summarizes the Rules:
1. Ask adherents, not enemies
2. Don't compare your best with your worst
3. Leave room for holy envy
LDS apologists---amateur or otherwise---have often insisted that agnosticism and atheism are also "religions," or at least, that they are (in some sense) spiritual ideologies. I wonder, though: Do these Rules of Stendahl get applied to LDS Church critics? Or, rather, are these Rules only applicable when Mopologists want to be given a free pass?
Let's take a more specific example. Using DCP's "Lotus Eaters" piece, one would think that an examination of the "Worst of the Anti-Mormon Web" would require---per Stendahl's Rules---comparison with "Worst of the Mormon Web." So, which believing LDS is going to be placed on the chopping block? Wade Englund's CSSAD? Juliann's Black LDS webpage? Presumably, the assumption on the part of the apologists is that *no* LDS webpage is *ever* as bad as the antis'.
Johnson continues:
When it comes to scholarly defenses of the LDS faith by LDS scholars, Dr. Peterson correctly points out that all too often our critics dismiss them altogether as "nothing worth looking at." This popular view allows our critics to avoid all LDS scholarship while relying heavily on works produced by those on their side of the fence. This produces, what Dr. Peterson calls, a "kind of intellectual incestuousness among our critics." In other words, dismiss out of hand all that the LDS camp produces and simply use and support only sources that agree with the critical conclusions.
Does this not sound rather like DCP's endless insistence that criticism on the messageboards is "nothing worth looking at"? He has been asked, on multiple occasions, to invite J. Tvedtnes, or L. Midgley, or G. Novak to the boards. (And yes, I realize that he will simply dismiss what I'm saying here, insisting that published works are far more important than MB posts. However, that is still a violation of his own rules.) Surely, the Book of Abraham criticism of Kevin Graham, among others, is some of the best. Do the apologists deal seriously with this material?
Later, in relation to the 3rd of Stendahl's Rules, Johnson identifies something called "Peterson's Rule":
So the principle that came to me on this was that if you are looking at a religious tradition that has a large number of adherents...then there must be something in it that appeals to different people.
Mormonism, for example, has clearly lasted long enough and has clearly appealed to a wide enough cross section of people that you don't have to concede that it's true to say there must be something there that appeals to people; bright people, practical people, highly educated people, uneducated people; all sorts of people in all sorts of cultures have found something appealing in this movement. The same is true of Hinduism, Islam and Christianity.
Criticism of the LDS Church is, as Johnson and many others have pointed out, as old as the Church itself. It has a large number of adherents, and (again) as the Mopologists have pointed out, it can definitely be seen as a kind of "counter-religious tradition." So, I'm curious: What do the Mopologists find appealing about the critics' POV? Aside from that apparent fact (and here cf. DCP's "Lotus Eaters" piece) that it is a fun target for ridicule?
Towards the beginning of the FAIR piece, Johnson concludes:
How do our critics score in using Stendahl's rules? Based on the examples that are on the shelves of Christian bookstores, examples that are preached over Protestant pulpits, and examples splattered all over the Internet, we find, as does Dr. Peterson, that the critics of the LDS faith fail miserably.
Well, how do the Mopologists score? Miserably? It seems to me that, try as the might, the Mopologists have failed rather spectacularly when it comes to adherence to their own rules. I hope that, in the future, they will take this criticism to heart, and that they will try to improve.