groundwork series

This guest post by Adam Miller is crossposted at bycommonconsent.com. Miller is currently writing a blog series there on our book series Groundwork: Studies in Theory and Scripture. The new edition of Joseph Spencer’s An Other Testament: On Typology is the second book to be published in our Maxwell Institute series Groundwork: Studies in Theory and Scripture.In addition to paperback and Kindle editions, An Other Testament is available for free on the Maxwell Institute Website for digital subscribers. Digital subscriptions are just $10 and also give subscribers access to all three of the Institute’s periodicals (Mormon Studies Review, Journal of Book of Mormon Studies, and Studies in the Bible and Antiquity) and access to current and future volumes in the Proceedings of the Mormon Theology Seminar series.I’ll address in more detail some of An Other Testament‘s content in future posts but to set the stage I’ve been given permission to reproduce here my own foreword to the book: * * * This book is a plow—it breaks ground and its furrow is wide and deep. The future of Mormon studies will be shaped by what is planted in its wake.Spencer’s field is the Book of Mormon and in order to get his plow to bite, he invents, de novo, his own genre of scholarship—a humbling, meticulous, polymathic blend of history, philosophy, literary analysis, biblical studies, and, above all, theological speculation. In this book, Spencer invents Mormon theology as a speculative, scriptural discipline.Both aspects of this description are vital. Spencer’s work is disciplined by an unrivaled attention to the structural, thematic, and literary details of the Book of Mormon. His book is a primer on all we have failed to see and the richness of his reading implicitly chastens us for having failed even to look. His dedication to the letter of scripture is what gives his plow its edge. Spencer never plays games in the often self-congratulatory sandboxes of skeptical criticism and armchair apologetics. Rather, he reads the book.But it’s also true that Spencer’s reading of the Book of Mormon is no end in itself. He’s compelled to do otherwise because the book, on its own account, refuses to be read in such a way. The Book of Mormon is no curio. Spencer takes the Book of Mormon, not as a field to be fenced and occasionally surveyed, but as earth to be tilled. The Book of Mormon is not ripe fruit waiting to be eaten, ready to be canned; it is soil waiting to be planted. Spencer turns a wedge, scatters seeds, and watches to see what ideas take root. Here is Mormon theology enacted as a speculative discipline, as a project propelled by a desire to see how our understanding of the whole world might be rewritten and redeemed by the questions the Book of Mormon poses. Reading the Book of Mormon, Spencer claims no special authority and no special insight. He never commands or defends or decides. Rather, he thinks.Taking up Mormon theology as a speculative, scriptural discipline, Spencer wagers an original reading of the Book of Mormon. Crucially, though, Spencer is not betting that his reading of the book is the right one, but that the book itself is worth the trouble of trying again and again. You may agree or disagree with some aspects of his reading, but either way he will collect on his wager because you will never read the Book of Mormon the same way again.—Adam S. Miller

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).

Jad Hatem’s new book Postponing Heaven is a creative philosophical comparison of Mormonism, Buddhism, and Islam. Surprisingly, each of these faiths acknowledges the existence of a plurality of human messiahs. Hatem examines Mormonism’s Three Nephites, Buddhism’s Bodhisattva, and Islam’s Mahdi—distinctive messianic figures who “postpone Heaven,” so to speak by sacrificially prolonging their lives for the benefit of humankind.We asked Hatem how a Lebanese professor of philosophy, literature, and religion came to write Postponing Heaven and the two additional essays on Mormon topics that are appended to it. Here is his reply: “The book is a result of a passion and a circumstance. I have a passion for religions in general, each of which I take to embody the attempt to decipher the mystery of human being in terms of its animating transcendent dimension. The circumstance was a course I gave in 2007 on Mormon doctrine. The course made me discover the point of contact between Mormonism, Buddhism, and Shi’ite Islam. That gradually suggested the possibility of writing a short book combining the philosophical point of view (implementing the transcendental of messianicity) and the point of view of the academic study of religions, without neglecting the literary dimension—since I did a fair bit of work on the novels of Orson Scott Card to support my argument.As for the two essays appended to the main work: During my stay at BYU in 2008, at your invitation, I had the opportunity to take part in the meetings of the Society for Mormon Philosophy and Theology that took place that year at the University of Utah. I took that opportunity to develop the theme of chapter 6 of this book, “Lehi’s Axiom,” through a confrontation with Schelling. I am among those who believe in the virtue of comparison. The idea of the second essay came to me while reading Pico della Mirandola: I brought together two distant stars. Needless to say, through that meditation I found a way of satisfying my passion for Christology.”Postponing Heaven is part of the Institute’s new Groundwork series on scripture and theory. You can purchase a copy at Amazon.com today or read more about the book here.

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).

“Lord, give unto me power over death,that I may live and bring souls unto thee.”—Doctrine & Convents 7:2 Christianity, like other world religions, acknowledges the existence of multiple human messianic figures. In this comparative work, philosopher Jad Hatem examines the Book of Mormon’s Three Nephites, Buddhism’s Bodhisattva, and Islam’s Mahdi—all distinctive messianic figures who postpone Heaven, sacrificially prolonging their lives for the benefit of humankind.Jonathon Penny’s translation of the French original includes two additional papers in which Jad Hatem deals with various aspects of Latter-day Saint belief. It also includes an interview between Hatem and Latter-day Saint philosopher James E. Faulconer.Postponing Heaven: The Three Nephites, the Bodhisattva, and the Mahdi is the first book in the Maxwell Institute’s new series, Groundwork: Studies in Theory and Scripture (more information to come). Advance Praise “Jad Hatem has a detailed knowledge of Mormon doctrine—from the Book of Mormon to the Pearl of Great Price to Bruce R. McConkie and Orson Scott Card. Beyond this, he brings in-depth knowledge of Islam and Buddhism. Remarkable. Postponing Heaven’s purpose is not to be motivational or even to necessarily promote belief in any of these teachings, which is not to say those who see the connections won’t be inspired by what they learn. This is definitely a high-octane read.”—Charles Inouye, professor of Japanese literature and visual culture, specialist in comparative religion, Tufts University