joe spencer

In this guest post Joseph Spencer, co-director of the Mormon Theology Seminar, kicks off a series of blog posts from the 2016 Seminar participants. The 2016 Mormon Theology Seminar participants at the Graduate Theological Union in Berkeley, California.

Eight years ago a group of young Latter-day Saint scholars began organizing collaborative in-depth studies of Latter-day Saint scripture. They wanted to bring their academic interests to bear on passages like Alma 32 and 2 Nephi 26–27. Like casting seeds in a field, the Mormon Theology Seminar planned to publish their results. Not only would their work provide new insights into particular scriptures, they also would model fruitful ways for others to get more out of their scripture study. The fruit they distribute would also contain seeds others can plant.In 2013, the Neal A. Maxwell Institute for Religious Scholarship and the Laura F. Willes Center for Book of Mormon Studies partnered with the Mormon Theology Seminar to help increase the harvest. Two more seminars have been held since then, and now we’re pleased to announce a new series of books:The Proceedings of the Mormon Theology Seminar series displays, in writing, theology as a Mormon practice. This mode of doing theology is different from weighing history, deciding doctrine, or inspiring devotion. Theology speculates. It experiments with questions and advances hypotheses. It tests new angles and pulls loose threads. It reads old texts in careful and creative ways. We publish these experiments upon the word to foster greater theological engagement with basic Mormon texts.The first book in the series, An Experiment on the Word: Reading Alma 32, edited by Adam S. Miller, was re-published in 2014.A new edition of the next title is available today, Reading Nephi Reading Isaiah: 2 Nephi 26–27, edited by Joseph M. Spencer and Jenny Webb. Each of these were previously published by Salt Press and have been copy edited for their second editions.The next book—never before published—is Apocalypse: Reading Revelation 21–22, edited by Julie M. Smith. It will be available later this summer, with more titles to come.Each book will be available in paperback and digital editions.To subscribe, go to mi.byu.edu/subscribe.

This guest post is from Joseph M. Spencer, author of the newly released book An Other Testament: On Typology. The book is the second volume in the Maxwell Institute’s series Groundwork: Studies in Theory and Scripture.An Other Testament is a book about how the Book of Mormon can teach us how to read the Book of Mormon. Between 2004 and 2012 I wrote, scrapped, and rewrote hundreds of pages until the first edition was published by Salt Press. I felt as if I could finally be free of the project. But when 2016 came around I was still wrestling with it, seeing to its republication after Salt Press was acquired by the Neal A. Maxwell Institute for Religious Scholarship. They wanted An Other Testament to reach a wider audience. I was tempted to perform a complete rewrite, but decided it would be just as well to clean up the first edition and add a new preface pointing out a few things I might have done differently, then gesture toward things I’m working on now.Two questions have been posed to me most consistently about the book, both regarding method. The first I’ll address only briefly: What is the status of the Book of Mormon’s historicity in my work and in Book of Mormon studies going forward?In many ways, I wish I had been clearer about this problem before I finished the book. In it, I presuppose the Book of Mormon’s historicity, but I do not attend directly to it. The result is that I have faced worries from both those who feel that the historicity of the Book of Mormon must be defended and those who feel that the historicity of the Book of Mormon must be bracketed. On the one hand, some have asked what a “theological reading” of the Book of Mormon like mine is worth if the trustworthiness of the book has not been adequately established. On the other hand, some have asked what a theological reading is worth if its faith commitments are not universally shared. In the end, I am far more sympathetic to the second of these worries than I am to the first. To think that the Book of Mormon must establish its historical bona fides before it can be read profitably is, it seems to me, to get things exactly backwards. By my reading, the Book of Mormon both implicitly and explicitly contests modern secular notions of history, such that it does not make much sense to demand that it be defensible in secular historical terms. Hence, if I were writing the book today, I would do everything I could to make it speak to every potential reader. As it is, I worry that it will speak only to the already-believing. Whether I can find a voice in my future writings that will allow them to speak to both audiences remains to be seen.The second question I have been asked about this book is, I think, more substantive: What makes this book a work of theology?Some readers seem to have been, as they read, waiting for textual interpretation to end and systematic theology to begin. At no point in my work do I leave texts behind in order to begin sketching a systematic exposition of theological truths, and that has made some worry that there is really very little that is theological about this sort of enterprise. I need to establish first that “systematic theology” is only one sort of theology, and—to be a bit frank—it is in my view the least interesting sort on offer. What I practice here and elsewhere in my work is “scriptural theology.” What makes it scriptural, obviously, is that it keeps itself close to canonical texts. What makes it theological is that it refuses to be satisfied with either the strictly referential meaning or even the more robust communicative sense of scripture. The scriptural theologian is convinced that the text has not been exhausted until its relevance to life has been investigated. And the good scriptural theologian is convinced that that investigation is infinite, that the text will never have been exhausted.The point of An Other Testament is really, then, just to ask about one aspect of the life of faith—namely, concerning what it is to read scripture. There is a good deal more work to do on the Book of Mormon, as much at the level of the text as at the level of theological study, where I attempt to focus my own efforts. Whether this remarkable volume of scripture will receive its due soon enough I cannot predict. If my own work assists to pave the way to such work, published under my name or another’s, I will call what I have done a real success. * * *Joseph M. Spencer earned a PhD in philosophy at the University of New Mexico and has published extensively on Latter-day Saint scripture and theology in BYU Studies Quarterly, the Journal of Philosophy and Scripture, and the Journal of Book of Mormon Studies where he serves as associate editor. Spencer is co-editor of the book series Groundwork: Studies in Theory and Scripture. His other books include Reading Nephi Reading Isaiah (2nd ed. forthcoming) and For Zion: A Mormon Theology of Hope (2014).

The canon of Latter-day Saint scripture provides fertile ground where students from a wide variety of backgrounds can plant seeds, cultivate ideas, and harvest new insights. The Maxwell Institute’s new book series, Groundwork: Studies in Theory and Scripture, will test the richness of scripture as grounds for contemporary thought and the relevance of theory to the task of reading scripture. By drawing on a broad range of academic disciplines—including philosophy, theology, literary theory, political theory, social theory, economics, and anthropology—Groundwork books offer a deeper understanding of Mormon scripture and contemporary theory alike. Series EditorsAdam S. Miller is a professor of philosophy at Collin College in McKinney, Texas and has written a number of path-breaking books including Letters to a Young Mormon, Speculative Grace: Bruno Latour and Object-Oriented Theology, and Rube Goldberg Machines: Essays in Mormon Theology.Joseph M. Spencer earned his PhD in philosophy from the University of New Mexico and is the author of For Zion: A Mormon Theology of Hope and An Other Testament: On Typology, which will be republished as part of the Groundwork series in 2016. Forthcoming Titles The first Groundwork title will be published on November 24, 2015. It’s Jad Hatem’s Postponing Heaven: The Three Nephites, the Bodhisattva, and the Mahdi. The next book in the series is the new edition of Joseph M. Spencer’s An Other Testament: On Typology (2016). For More Information Scholars who are interested in learning more about the series or who have a manuscript they would like to propose or submit for consideration may contact Adam Miller (amiller@collin.edu) or Joe Spencer (joseph_spencer@byu.edu).

Associate editor Joseph M. Spencer introduces volume 24 of the Journal of Book of Mormon Studies, which is available today. A digital subscription costs ten dollars and includes access to all three Maxwell Institute periodicals. Or you can subscribe to the print edition, which includes digital access to all Institute periodicals, for $25. —BHodges

This week, Utahns have two chances to meet Mormon scholars Adam Miller and Joseph Spencer to get some books signed or hear some of their reflections on the relevance of scripture.

Joseph M. Spencer has been selected as the next editor of the Neal A. Maxwell Institute's Journal of Book of Mormon Studies.

Today marks the tenth anniversary of Hugh W. Nibley's passing, but his legacy continues to inspire Latter-day Saints who value religious scholarship. As the Chair of the Maxwell Institute's Nibley Fellowship Program, it has been my pleasure to become familiar with many young, promising scholars who trace their intellectual yearnings in part back to Dr. Nibley. I've invited some of them to reflect on their experiences learning about religion in the academy. In this post, Joseph Spencer recalls being introduced to Nibley's work. More "Nibley Fellow Reflections" are on the way. Kristian Heal Joe Spencer at the 2014 Mormon Theology Seminar