The Interpreter Foundation Podcast

The Interpreter Foundation Podcast
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The Interpreter Foundation Podcast

The Interpreter Foundation is a nonprofit educational organization focused on the scriptures of The Church of Jesus Christ of Latter-day Saints (the Book of Mormon, the Pearl of Great Price, the Bible, and the Doctrine and Covenants), early LDS history, and related subjects. All publications in its journal, Interpreter: A Journal of Latter-day Saint Faith and Scholarship, are peer-reviewed and made available as free internet downloads or through at-cost print-on-demand services. Other posts on the website are not necessarily peer-reviewed, but are approved by Interpreter’s Executive Board. Our goal is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines, including language, history, archaeology, literature, culture, ethnohistory, art, geography, law, politics, philosophy, statistics, etc. Interpreter will also publish articles advocating the authenticity and historicity of LDS scripture and the Restoration, along with scholarly responses to critics of the LDS faith. We hope to illuminate, by study and faith, the eternal spiritual message of the scriptures—that Jesus is the Christ. Although the Board fully supports the goals and teachings of the Church, The Interpreter Foundation is an independent entity and is not owned, controlled by, or affiliated with The Church of Jesus Christ of Latter-day Saints or with Brigham Young University. All research and opinions provided on this site are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board nor as official statements of LDS doctrine, belief, or practice.

  1. 2天前

    The Literary Structure of Alma 23–27

    Abstract: This article presents a macro-chiasm for Alma 23:16 through Alma 27:30 that covers the account of the people of Anti-Nephi-Lehi from the time they first take upon themselves that name to the time they relocate to the Nephite land of Jershon and are subsequently called the people of Ammon. The central element of this chiasm highlights the martyrdom of some Lamanite believers in the wilderness by the hand of the seed of Amulon in fulfillment of Abinadi’s prophecy in Mosiah 17:15. The meaning behind this puzzling prophecy may be illuminated by analyzing the structure of this macro-chiasm. It underscores the role Alma 26 plays as a strategic interruption in the narrative, much like how Alma 36–42 disrupts the story of the Zoramites. Events within the account of the people of Anti-Nephi-Lehi were carefully crafted by Mormon and purposefully placed within the narrative to form a memorable foundation story justifying the acceptance and integration of the people of Ammon into Nephite society both religiously and politically. The same criteria previously used to measure the strength of a proposed chiasm are employed here. As a follow-up to a previous article, “The Literary Structure of Alma 17–20: A 14-unit Chiasm,”1 this article examines the literary structure of Alma 23–27. The chiasm presented here falls within two original chapters of the Book of Mormon, comprising Alma 23–26 and Alma 27–29, respectively.2 This new article focuses primarily on the [Page 2]proposed macro-chiasm within these chapters. The literary structure of each original chapter on its own is not explicated here, ensuring the chiasm itself is properly emphasized and examined. In this article, I do the following: * Provide a summary of the account shared in Alma 23–27. * Present the nine-element chiasm for Alma 23:16–27:30. * Analyze the matching elements from this chiasm and explain why this structure may have been deliberately formed by Mormon. * Describe the role Ammon’s words in Alma 26 play both structurally and strategically in the narrative. * Summarize key findings and insights gleaned from analyzing the chiastic structure of this account. Summary of Alma 23–27 Alma 23 begins with the king over all the land (Lamoni’s father) sending a proclamation to his people that the sons of Mosiah and their brethren are to be kept safe from harm and given free access to preach the gospel among them. With the king’s support and protection, these missionaries go forth and preach to the Lamanites throughout the land and enjoy great success. Seven cities of the Lamanites are converted unto the Lord. The narrative arc associated with the proposed macro-chiasm begins at Alma 23:16 and runs through Alma 27. The converted Lamanites want to be distinguished from their unbelieving brethren with a new name. After some consultation, the people decide to call themselves Anti-Nephi-Lehies. Lamoni’s father confers the kingdom upon his son (Lamoni’s brother) and calls his name Anti-Nephi-Lehi. Lamoni’s father subsequently dies. The unbelieving Amalekites,

    1 小时 4 分钟

  2. 6天前

    Interpreter Radio Show — February 2, 2025: Discussion

    The Interpreter Foundation Podcast

    55 分钟

  3. 6天前

    Interpreter Radio Show — February 2, 2025

    In the January 26, 2025 episode of The Interpreter Radio Show, our hosts are Martin Tanner, Hales Swift and Brent Schmidt. They discuss Come, Follow Me Doctrine & Covenants lesson 9, the origins of the Doctrine and Covenants, progress on the renovation of the Salt Lake Temple, and other topics. You can listen to or download the February 2nd broadcast of the Interpreter Radio Show below. These audio tracks are also included in our podcast feed (https://interpreterfoundation.org/feeds/podcast). The Interpreter Radio Show can be heard Sunday evenings from 7 to 9 PM (MDT), on K-TALK, AM 1640, or you can listen live on the Internet at ktalkmedia.com. Original air date: February 2, 2025. These recordings have been edited to remove commercial breaks. Doctrine & Covenants in Context Lesson 9: “The Worth of Souls Is Great” covering D&C 18 Podcast: Download Discussion: The origins of the Doctrine and Covenants, progress on the renovation of the Salt Lake Temple, and other topics. Podcast: Download The Interpreter Radio Show is a weekly discussion of matters of interest to the hosts, guests, and callers of the show. The views expressed on the Interpreter Radio Show are those of the individuals involved and do not necessarily reflect the views of the Interpreter Foundation, nor should statements made on the show be construed as official doctrinal statements of the Church.

    56 分钟

  4. 2月7日

    Prepping for the Last Battle

    Abstract: Intellectually acute, deeply learned, brilliantly imaginative, yet popular and easily accessible, C. S. Lewis was arguably the greatest Christian apologist of at least the past century. I believe that Latter-day Saints can benefit greatly from reading him and re-reading him and that those who are unfamiliar with his writing have an enviable treat awaiting them. I’m also convinced, by my own experience, that those who return to his work after having read some of it once, long ago, will find his books at least as good as they seemed on first acquaintance. In fact, they may even find, as I did, that they’re even better than they had realized. This essay is a shameless plug for a great and greatly admired writer. This introduction will be something of an advertisement. But it’s not an advertisement for anything of my own, nor even for the increasingly numerous products (e.g., articles, books, conferences, and films) of the Interpreter Foundation. Instead, it will be an unashamedly enthusiastic advertisement for the work of C. S. Lewis, a writer and thinker whose books I would like to be even more widely read (especially among my fellow Latter-day Saints) than they already are. A scholar of medieval and Renaissance literature and a longtime teacher at England’s illustrious University of Oxford and then at its great rival, the University of Cambridge, C. S. Lewis died on 22 November 1963. Less than an hour later, far off in Texas, President John F. Kennedy was assassinated. Because of that event in Dallas, Lewis’s death was scarcely noticed by the news media or the public. Moreover, Aldous Huxley—the English author of, among many other [Page viii]things, Brave New World—also died that day.1 I can’t help but think that, in some ways, Lewis’s death represented the greatest loss of the three. He was only sixty-four when he passed away, and he had been in failing health for some time; I lament our loss of the brilliant books that might have been. I’ve been a fan of C. S. Lewis, and of his good friend J. R. R. Tolkien, since my high school years. In fact, I consider them two of the greatest writers of the twentieth century. I’ve even had lunch with my family and dinner with my wife in The Eagle and Child, the Oxford pub where Lewis and Tolkien and Charles Williams and a few others used to meet in an informal group known as “The Inklings.” They would gather, in what they called “The Bird and the Boy,” in order to discuss literary, philosophical, and religious topics and, sometimes, to read their works-in-progress to each other. I’ve also had the marvelous opportunity to have spent time—though not nearly enough of it—in the Marion Wade Center at Wheaton College, in Illinois, which houses wonderful collections of materials related to Tolkien, Lewis, and Williams, as well as to Owen Barfield (a lesser known member of “The Inklings”), George MacDonald (a formative influence on Lewis), G. K. Chesterton, and the mystery novelist and translator Dorothy L. Sayers, who was a good friend of both Lewis and Williams. It was exhilarating. (While there, I put my hand into the wardrobe through which Lucy first entered Narnia in The Lion, the Witch, and the Wardrobe. Unfortunately, though, all I felt on that occasion was the wooden back of the wardrobe closet. No snow.a id="footnote2anc" href="#footnote2sym" title="2. The wardrobe was hand-made by Richard Lewis, C. S. Lewis’s paternal grandfather, sometime in the 1800s. For many years, it remained in the Lewis family home (“Little Lea”) in Belfast, northern Ireland.

    21 分钟

  5. 2月4日

    Nibley Lectures: Come, Follow Me Doctrine and Covenants Lesson 7 (2025) — D&C 10-11

    During 1978, 1979, and 1980, Hugh Nibley taught a Doctrine and Covenants Sunday School class. Cassette recordings were made of these classes and some have survived and were recently digitized by Steve Whitlock. Most of the tapes were in pretty bad condition. The original recordings usually don’t stop or start at the beginning of the class and there is some background noise. Volumes vary, probably depending upon where the recorder was placed in the room. Many are very low volume but in most cases it’s possible to understand the words. In a couple of cases the ends of one class were put on some space left over from a different class. There’s some mixup around D&C90-100 that couldn’t be figured out so those recordings are as they were on the tapes. Even with these flaws and missing classes, we believe these these will be interesting to listen to and valuable to your Come, Follow Me study program. This week we have two Lectures relevant to the February 10-16 Come, Follow Me lesson, “That You May Come Off Conqueror” covering D&C 10-11 . All 26 recordings are available immediately as follows: * In the Complete Bibliography for Hugh Nibley (CBHN) at https://interpreterfoundation.org/bibliographies/hugh-w-nibley/lectures/ * Come, Follow Me Resource Index: Doctrine and Covenants — 2021 at https://interpreterfoundation.org/come-follow-me/doctrine-covenants-2021-index/   D&C 9-10: Recorded December 2, 1978 Podcast: Download (Duration: 46:27 — 21.7MB)   D&C 10: Recorded December 10, 1978

    41 分钟

  6. 2月3日

    Interpreter Radio Show — January 26, 2025: Come, Follow Me 8

    The Interpreter Foundation Podcast

    56 分钟

  7. 1月31日

    Perspectives on the Soteriological Problem of Evil: Nuancing the “Universalist” Theologies of Henri de Lubac and Joseph Smith

    Abstract: Since the discovery of the new world by Christian European explorers during the age of discovery, the increasingly global community of the modern age has confronted Christian theologians with difficult soteriological questions. These questions have caused many Christian adherents to abandon conceptions of a uniquely Christian salvation in favor of theological positions of religious pluralism. Other Christian theologians have confronted these issues through creative inclusivist theological constructs that expand the offer of salvation to those who may not have professed Christianity in their mortal life. These inclusivist theologies are uniquely suited to address modern concerns about the salvation of non-believers in a largely un-Christian world, while still maintaining the exclusive Christian claim that salvation comes only through Christ. The inclusivist theologies of Catholic theologian Henri de Lubac and Joseph Smith are investigated and nuanced to display how they maintain a uniquely Christian view of salvation, while expanding traditional conceptions of who will receive access to salvific grace. The question of the fate of those who have died not hearing of Christ appears to be rising to a climatic pinnacle in the global village of the modern epoch. As has been observed by Jonathan Wong: Much has been said about the rise of the global village, and the vast movements of people across oceans and [Page 468]continents have led to an increasing diversity in the populations of our cities around the world. This has led to a greater awareness of the multiplicity of cultures, practices, and faith traditions in what was once the cradle of Christendom in the West. . . . A particularly vexing issue is the whole matter of the Christian understanding of salvation, especially in light of the many people who remain outside this faith tradition. The main way in which this question is phrased is, “How can the traditional Christian understanding of salvation as being available only to some (whether it be through membership in the church, or through an explicit profession of faith) be reconciled with the vast numbers of people who are of non-Christian religions?” In simpler terms, the question is, “Who can be saved?”1 The study of who can be saved is known as “soteriology,” and since the age of discovery there has been a veritable explosion of Christian theological proposals on the subject. The modern Christian world through adoption and promulgation has, by and large, acknowledged universalist or inclusivist soteriological models as the most suitable formulations for the contemporary individual.2 Loosely defined, Christian universalist theologies are those that maintain a doctrine of universal reconciliation, or that most, if not all, of humankind will ultimately be reconciled to God regardless of professed faith. Unfortunately, un-nuanced universalist theologies often stray deeply into the realm of soteriological pluralism. Soteriological pluralism has been defined by one writer as the view that All religions are essentially the same, with similar ends, and are equally valid. . . . In essence, pluralism posits that because diverse religious claims now stand side by side in the marketplace, it would be ignorant and insensitive to elevate one faith tradition over another. Therefore the only way forward is to put everyone on the same level and to equalize all truth claims.

    1 小时 21 分钟

  8. 1月28日

    Nibley Lectures: Come, Follow Me Doctrine and Covenants Lesson 6 (2025) — D&C 6-9

    During 1978, 1979, and 1980, Hugh Nibley taught a Doctrine and Covenants Sunday School class. Cassette recordings were made of these classes and some have survived and were recently digitized by Steve Whitlock. Most of the tapes were in pretty bad condition. The original recordings usually don’t stop or start at the beginning of the class and there is some background noise. Volumes vary, probably depending upon where the recorder was placed in the room. Many are very low volume but in most cases it’s possible to understand the words. In a couple of cases the ends of one class were put on some space left over from a different class. There’s some mixup around D&C90-100 that couldn’t be figured out so those recordings are as they were on the tapes. Even with these flaws and missing classes, we believe these these will be interesting to listen to and valuable to your Come, Follow Me study program. This week we have three Lectures relevant to the February 3 – 9 Come, Follow Me lesson, “This Is the Spirit of Revelation,” covering D&C 6-9. All 26 recordings are available immediately as follows: * In the Complete Bibliography for Hugh Nibley (CBHN) at https://interpreterfoundation.org/bibliographies/hugh-w-nibley/lectures/ * Come, Follow Me Resource Index: Doctrine and Covenants — 2021 at https://interpreterfoundation.org/come-follow-me/doctrine-covenants-2021-index/   D&C 6: Recorded October 22, 1978   D&C 6-7: Recorded October 29, 1978 Podcast: Download (Duration: 44:19 — 20.8MB) D&C 9-10: Recorded December 2, 1978 Podcast: Download (Duration: 46:27 — 21.7MB)

    39 分钟
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关于

The Interpreter Foundation is a nonprofit educational organization focused on the scriptures of The Church of Jesus Christ of Latter-day Saints (the Book of Mormon, the Pearl of Great Price, the Bible, and the Doctrine and Covenants), early LDS history, and related subjects. All publications in its journal, Interpreter: A Journal of Latter-day Saint Faith and Scholarship, are peer-reviewed and made available as free internet downloads or through at-cost print-on-demand services. Other posts on the website are not necessarily peer-reviewed, but are approved by Interpreter’s Executive Board. Our goal is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines, including language, history, archaeology, literature, culture, ethnohistory, art, geography, law, politics, philosophy, statistics, etc. Interpreter will also publish articles advocating the authenticity and historicity of LDS scripture and the Restoration, along with scholarly responses to critics of the LDS faith. We hope to illuminate, by study and faith, the eternal spiritual message of the scriptures—that Jesus is the Christ. Although the Board fully supports the goals and teachings of the Church, The Interpreter Foundation is an independent entity and is not owned, controlled by, or affiliated with The Church of Jesus Christ of Latter-day Saints or with Brigham Young University. All research and opinions provided on this site are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board nor as official statements of LDS doctrine, belief, or practice.

信息

  • 创作者
    The Interpreter Foundation Podcast
  • 活跃年份
    2012年 - 2025年
  • 单集
    88
  • 分级
    儿童适宜
  • 版权
    ©2019 The Interpreter Foundation. Creative Commons BY-NC-ND 3.0 Unported license.
  • 节目网站
    The Interpreter Foundation Podcast

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