Discussions of Mormons and Mormon life, Book of Mormon issues and evidences, and other Latter-day Saint (LDS) topics.

Wednesday, July 18, 2018

"Artifact or Artifice?" Orson Scott Card's Brilliant 1993 Essay Still Rings True

Twenty-five years ago a famous name among fiction writers, Orson Scott Card, gave a speech at BYU that provided a novel way of evaluating Book of Mormon claims. The speech was “The Book of Mormon – Artifact or Artifice?” at the 1993 BYU Symposium on Life, the Universe, and Everything; see his transcript at The Nauvoo Times. Card applied his profound skills to examine the artifacts of fiction we should find if the Book of Mormon had been fabricated and not merely translated by Joseph Smith.

Upon reading this article today, one familiar with Book of Mormon studies may be impressed with how well Card’s analysis has stood the test of time. So many of the points he made have become more relevant or strengthened by subsequent explorations into the text of the Book of Mormon, the details of its translation and publication, the scholarship into the lives of the witnesses, and many new studies relevant to evidence for the plausibility of the Book of Mormon and the meaning of the text.

When Card spoke in early 1993, he did not have the benefit of the major discoveries related to Lehi’s Trail from the work of Warren Aston that highlight numerous details such as the existence and location of an ancient place with the name like Nahom or the existence of a fully plausible site for Bountiful exactly where it should be. Card did not have the benefit of the field work of George Potter examining the prospects for what was once said to be impossible, the River Laman in the Valley of Lemuel three days south of the beginning of the Red Sea. He didn’t have the body of evidence from John Sorenson’s Mormon’s Codex or the insights about the Mesoamerican perspectives in the Book of Mormon uncovered by Brant Gardner in his Traditions of the Fathers. He lacked the revolutionary insights from the study of the earliest Book of Mormon texts by Royal Skousen or the analysis of the language of the Book of Mormon by Stanford Carmack.

Card’s speech was also before LDS scholars became familiar with the work of Scottish researcher Margaret Barker and before she became familiar with the Book of Mormon. Barker has sought to reconstruct the early Jewish religion before the reforms of Josiah and before the major changes of the Second Temple period. Barker was impressed with what she found in the Book of Mormon, for it seemed to reflect an ancient environment and ancient worldviews consistent with her research, and again, quite foreign to the knowledge available to scholars in Joseph Smith’s day.

Much has changed since Card tugged at the text from the perspective of a master of science fiction, but for the most part the added knowledge twenty-five years later only increases the value of Card’s approach. Card looked for telltale threads of modern fiction, revealing instead that the text was of quite a different weave. Card sees it as the tapestry of multiple authors from an era far removed from modern fiction, a work impossible for even a skilled writer of fiction in our day or Joseph’s. Using the lens of a science fiction writer, Card reveals patterns woven into the text that defy explanation based on Joseph Smith as author. Today I'll just mention two of the many issues Card mentions and consider what we can learn from further research since his speech.

Voices and Viewpoints of Authors, Ancient and Modern

Card points out that authors write with a vast network of assumptions from their environment coloring the way they perceive and describe events. The environment the author has inherited provides numerous views on life and society that are easily taken for granted without realizing that it may not be this way at other times or in other societies. The environment that influenced the author can often be revealed by examining that which the author recognizes as unusual and in need of explanation in the text versus what the author sees as normal and requiring no explanation.

One of the first points Card mentions to illustrate such subtleties is the contrast between the attitude toward valuable documents showed by Book of Mormon characters and Joseph himself. He mentions Amaleki’s statement in Omni 1:25 wherein he justifies his decision to turn over the records he has inherited to King Benjamin:
Which, by the way, is something that would certainly not be a cultural idea available to Joseph Smith. You don't turn ancient records over to kings in the world of the 1820s in America. Kings would have nothing to do with ancient records. You would turn ancient records over to a scholar. We know that that was Joseph Smith's personal attitude because when he wanted to find support for his translation in order to encourage Martin Harris's continuing support, he sent Harris, not to a king or a president or a political leader, but to a scholar.
This is one of many indications of implicit cultural views consistent with the ancient world of the Book of Mormon and highly divergent from Joseph Smith’s environment, and a valuable observation by Card. Indeed, the issue of the handling, preservation, and transmission of sacred records in the Book of Mormon has been a fruitful area for additional research since 1993, particularly John Tvedtnes’s book published in 2000, The Book of Mormon and Other Hidden Books: Out of Darkness unto Light. Tvedtnes examines the authentic ancient aspects of relevant features in the Book of Mormon such as the use of treasuries to store records, the practice of hiding or sealing ancient records for a future time, the use of stone boxes to preserve records, traditions about records entrusted to the care of angels, mountain repositories, and ancient traditions about glowing stones used for revelation, all showing evidence that the world of the Book of Mormon is highly consistent with ancient Near Eastern practices and traditions.

Turning to Mesoamerica, John L. Sorenson also shows that Book of Mormon practices regarding record keeping are consistent with ancient Mesoamerican traditions, as is also true for the nature of records and writing systems, including the keeping of dates, recording of prophecies, genealogies, keeping of lineage histories, etc. (Sorenson, Mormon’s Codex, Chapter 5, “The Nature of History in the Book of Mormon,” 104–108). For example, the Quiché Maya had an office of record keeper that was passed from father to son, similar to the Nephites’ practice. The records also played an important role as symbols of political and religious authority (ibid., 106).

One thing I deeply appreciate about the Book of Mormon is the great care Mormon shows for his document and for his sources. There is no sense of an omniscient narrator. Statements may be flawed or imperfect, but we know where they came from and can often gain insights by carefully considering why something is said and how it relates to what others did or did not observe in making their report. As Card pointed out, digging into the assumptions and viewpoints of the authors of the text is a fruitful exercise, and one that frequently reveals the absurdity of crediting it all to Joseph's creative dictation to his scribes. His many points in this regard are still fresh and meaningful today. 

A Rarely Attempted Feat, Or, Mormon vs. Ossian

Card also makes an interesting argument regarding the alleged forgery of the Book of Mormon, one that may motivate some to examine some interesting but apparently forged ancient poetry from Scotland, the famous Ossian works of James Macpherson from shortly before Joseph's day. 
 
Critics frequently try to defuse respect for the Book of Mormon by suggesting that the purported fraud of Joseph Smith is routinely done with even more impressive results. J.R.R. Tolkien’s works such as The Lord of the Rings trilogy are commonly cited, showing that it is possible for a writer to concoct a beautiful, complex, and generally consistent “history” involving many places, numerous new names, great battles, political intrigues, and so forth. The fact that Tolkien had advanced education and put in a lifetime of work to produce his polished masterpiece, points often made by LDS apologists in response to critics citing Tolkien, is a minor point in light of Card’s insight.

Card’s experience as a science fiction writer enables him to make a salient observation about the alleged fraud of the Book of Mormon. If it is a fraud, what Joseph did is rarely attempted and almost certainly results in obvious failure. What he did, if the Book of Mormon were a fraud, was not simply write a work of fiction set in a different culture and remote time. Many writers stand with Tolkien in being able to write such fiction well, with a product that is clearly fiction written by a single modern author for a modern audience. The Book of Mormon, on the other hand, claims to be written by multiple ancient authors over a long expanse of time within a distant and changing culture. Such a fraud, to have any hope of long-term success, would need to be written from the cultural perspective of the authors in that different culture, not one that explains or indicates what is foreign relative to our modern culture. Such a work must reflect different authorial interests of the various writers and reflect the changes in culture or perspective that occur over time. It is a breathtakingly complex project. Such a work almost never attempts to pass itself off as a genuine document from a remote culture and time.

Card then cites an important example where a fraudulent work purportedly from antiquity was passed off as genuine by a modern author. The work was a collection of Gaelic poems said to be written by an ancient poet named Ossian. The poems had been “translated” into English by a Scottish politician and writer, James McPherson. McPherson’s publication was a hit and added to his fame and fortune. He died wealthy, wealthy enough to buy a spot at Westminster Abby for his tomb. But he did not die without being denounced as a fraud by Samuel Johnson, who also was buried at Westminster Abby, but as a token of respect, not as a result of his wealth.

The poetry of Ossian inspired many influential people including Napoleon, Goethe, Thomas Jefferson, and others. Selma, Alabama was named after Selma, the home of the Scottish warrior Fingal from the poems of Ossian. The work has had a significant influence in many circles, in spite of concerns about fraud.

The text is available at Sacred-Texts.com, where J.B. Hare, the website’s founder, summarizes the controversy:
James Macpherson claimed that Ossian was based on an ancient Gaelic manuscript. There was just one problem. The existence of this manuscript was never established. In fact, unlike Ireland and Wales, there are no dark-age manuscripts of epic poems, tales, and chronicles and so on from Scotland. It isn't that such ancient Scottish poetry and lore didn't exist, it was just purely oral in nature. Not much of it was committed to writing until it was on the verge of extinction. There are Scottish manuscripts and books in existence today which date as far back as the 12th century (some with scraps of poetry in them), but they are principally on subjects such as religion, genealogy, and land grants.
For this and several other reasons which are dealt with in the Preliminary Discourse et seq., authenticity of the work was widely contested, particularly by Samuel Johnson. A huge (and probably excessive) backlash ensued, and conventional wisdom today brands Ossian as one of the great forgeries of history.

In fairness, themes, characters and passages of Ossian are based on established Celtic and Scottish folklore. Much of the fourth volume of J.F. Campbell's massive Popular Tales of the West Highlands is devoted to tracking down Ossianic fragments in circulation prior to Macpherson, or elicited from illiterate Highland peasants who had never heard of Ossian.

Macpherson is today considered the author of this work. The language of composition was probably English: As Campbell determined, Macpherson wasn't even particularly fluent in Gaelic. [ J.B. Blare, “The Poems of Ossian by James Macpherson [1773],” introductory comments, Sacred-Texts.com]
What some view as a definitive work on the fraud of Ossian came out after Card’s article with the 2009 publication of Thomas M. Curley’s Samuel Johnson, the Ossian Fraud, and the Celtic Revival in Great Britain and Ireland  Cambridge: Cambridge University, 2009). I have njoyed this book, but am not sure I recommend it -- might be a bit tedious and doesn't dig into the poetry and the linguistic issues thoroughly enough, IMHO. In summarizing his survey of the Ossian fraud, Curley praises Samuel Johnson for recognizing the nature of the fraud, a conclusion that has withstood the test of time and Curley’s own extensive detective work:

Johnson’s sense of  the falsity of the  Ossian works was  correct, despite professions to the contrary by some modern scholars. Twenty-eight out of Macpherson’s thirty-nine  titles—72 percent of all the individual works comprising Ossian—have no  apparent grounding in genuine Gaelic literature and are therefore entirely his own handiwork. The remaining 28 percent of the titles have but generally  oose ties to approximately sixteen Gaelic ballads. Contrary to his assertions, Macpherson was no editor or translator of ancient poetry. He was the author of new, largely invented literature in violation of true history, legitimate Gaelic studies, and valid national identity in Scotland. As Johnson had charged, Macpherson committed literary fabrication. [Thomas M. Curley, “The Great Samuel Johnson and His Opposition to Literary Liars,” Brgewater Review, 28(2), article 6 (Dec. 2009), http://vc.bridgew.edu/cgi/viewcontent.cgi?article=1253&context=br_rev.]
Macpherson claimed to have original Gaelic manuscripts that he translated. Samuel Johnson, recognizing the many indications of fraud in the translation, demanded that Macpherson present the originals for review. One can easily draw a parallel to Joseph Smith who was also asked to show his gold plates to the world, if such existed. But unlike Joseph Smith and the gold plates, Macpherson provided no extract of copied characters from the manuscripts, sought out no independent scholarly examination of a portion of his translation, had no witnesses to support the existence of the original manuscripts, and had no witnesses of the translation process. Further, with no angel requiring that the original document be returned for divine safekeeping, Macpherson lacked any excuse for the failure to let others see the documents he had translated.

McPherson’s fraud is not without evidence of authenticity, for many of the names he uses were ancient Gaelic names that can be found in documents going back several hundred years. But as Curley and others have explained, these are names that could have been picked up from current lore that he extracted from his wanderings in the British Isles. Curley also explains that there are also 16 authentic Gaelic sources that are used in some way by Macpherson, giving it several small kernels of apparent authenticity. Some have argued that Macpherson was simply taking liberties with the existing poems and still acted largely as a loose translator, but Curley argues that such defenses are unjustified and that the fans of Ossian poetry must confront that fact that the vast majority of it is simply fabricated.

Curley argues that the evidence of fraud is clear cut and easily exposed, and most scholars today may agree. On the other hand, some scholars have sought to revive Macpherson’s Ossian, claiming that it is much more authentic than Samuel Johnson recognized. Ultimately, though, it seems that what Macpherson offered his enthusiastic audiences was his invention.  Defenders suggest that Macpherson was drawing upon authentic material but applying a great deal of his own creativity to translate in his own style, but this overlooks what Macpherson insisted upon from the beginning: that his translation was “extremely literal” and that the unusual word order in the English was often adjusted to reflect that of the original. But this was artifice, not an artifact of authentic translation. Yola Schmitz describes Macpherson’s artifice as translatese–the deliberate creation of nonstandard syntax to create the sense of a highly literal translation from a foreign language.

Compared to the Book of Mormon, what McPherson attempted was not a complex history spanning vast stretches of time and epic migrations from the Old World to the New, but mere poems, and not from a wholly unfamiliar culture, but from his own island and from his own country and ancestors though removed by fifteen hundred years. Macpherson had the benefit of being well educated, of being raised in a society familiar with Gaelic tales, with access to abundant sources of relevant information for his project. What Macpherson attempted is quite unlike the feat of, say, having a poorly-educated New York farm boy with scant resources write about travel across the Arabian Peninsula, or create ancient poetry rooted in ancient Hebrew, or describe battles, cities, natural disasters and other events in an unfamiliar New World setting. What Macpherson attempted was kid stuff compared to the Book of Mormon, and yet his Ossian project failed, in spite of some hopeful supporters seeking to overlook its flaws. It was successful enough to add to his wealth, but he had already been vocally denounced as a fraud by Samuel Johnson and remains widely recognized as a fraud who got very much wrong. It has certainly not withstood the test of time. From the beginning, basic questions about the existence of the original documents could not be answered nor could witnesses be provided.

The Book of Mormon was a surprise bolt from the blue from a poorly educated, impoverished farm boy not known to be a bookworm or a writer, unexpectedly announcing he had received an ancient record, then daring to show the plates to numerous people, and then translating it by dictation at a prodigious rate apparently without the use of any manuscripts. Consider the contrast we find in Macpherson’s preparation for his work, as described by Yola Schmitz in her 2017 chapter on the Ossian fraud. See Yola Schmitz, “Faked Translations James Macpherson’s Ossianic Poetry,” in Faking, Forging, Counterfeiting: Discredited Practices at the Margins of Mimesis, ed. Daniel Becker, Annalisa Fischer, and Yola Schmitz (Bielefeld, Germany: Transcript Verlag, 2017), 167–180; http://www.jstor.org/stable/j.ctv1wxr9t.13:
Macphersonʼs upbringing put him in the perfect position. He was born in Ruthven, in the Scottish Highlands where he was brought up in a Gaelic-speaking community and accustomed to the oral tradition of the bards of the clans. Yet, he also experienced first-hand the serious effects of British oppression. In 1745, the nine-year-old Macpherson witnessed the Jacobite Rising with all its devastating consequences for the collective identity and the heritage of the Scottish clans. In its wake, many customs and traditions, such as the tartan plaid and playing the bag pipes, were prohibited.
However, one of the worst consequences must have been the subsequent ban on using the Scottish Gaelic language. Therefore, Macphersonʼs forgery can also be considered an attempt to recuperate what was left of the literary tradition of the Highlands and to rehabilitate a people, thought to be uncultured and uncivilised.

These circumstances provided Macpherson with all he needed to produce a successful forgery. He was an insider of Scottish traditions and, at the same time, he had profited from an academic education. He had not only learned how classic works of poetry were studied, but also how they were supposed to be presented. When the scholars in Aberdeen showed interest in this kind of poetry and offered to sponsor an excursion to the Highlands, Macpherson seized the moment and delivered. [emphasis added]

Card’s comparison with Macpherson’s fraud makes valid points that have only become stronger in light of further research both into the Ossian fraud and into the origins of the Book of Mormon, including the translation process, for which there were multiple credible witnesses.

Macpherson’s fraud could also be considered in light of a few other attempted forgeries, including Thomas Chatterton’s Rowley papers, purporting to be poems from a 15th-century monk named Rowley. The poems were initially accepted due to a general lack of attention at the time of publication to the details of the English language and its changes over the centuries. Chatterton used antique paper for his poems, but was unable to properly reflect the language of the time he sought to mimic, ensuring that the fraud would be detected.

Failure to appreciate linguistic change over time was a key weakness in the Ossian fraud. Macpherson claimed that the Erse language (ancient Gaelic) of 300 A.D. had remained pure and unchanged over the centuries, allowing him to read and understand ancient Erse and translate Ossian’s poetry into English. In spite of Macpherson’s outstanding education, this was a monumental blunder, one easily picked up by critics in his day. Some observed that Gaelic in Scotland showed obvious variability just from one valley to the next. With such obvious change across short distances, how could the language remain unchanged over more than a thousand years?

On the other hand, the challenges of linguistic change over time is an area where the Book of Mormon shines and far surpasses what Macpherson and presumably Joseph knew. Linguistic change is implicit as a fact of life in the Book of Mormon narrative. Nephi’s scribal work may already be blurring the lines between Egyptian and Hebrew (1 Nephi 1:1-3; see Neal Rappleye, “Nephi the Good: A Commentary on 1 Nephi 1:1–3,” Interpreter Blog, January 3, 2014; http://www.mormoninterpreter.com/nephi-the-good-a-commentary-on-1-nephi-11-3/.). We see the Mulekites, immigrants without written records to help maintain their language, have lost much of their language (it had become “corrupted”) and need to be taught to understand the Nephite’s Hebrew after just a few hundred years of separation (Omni 1:17–18), with their rapid linguistic drift presumably accelerated by contact with local peoples in the New World. We see Nephites treasuring their written records as a means of helping them maintain their scriptural language system (Mosiah 1:2–6). We see the Lamanites losing their written language and later needing to be taught the Nephite writing system (Mosiah 24:1–7). And in spite of their written records, centuries later Mormon acknowledges that their Hebrew had been altered (Mormon 9:33) and that their script for recording scriptures, now called “reformed Egyptian,” had been altered over time and was unknown except to them (Mormon 9:32, 34). These are realistic views on linguistic change, in contrast to the much less reasonable claims from the highly educated Macpherson.  

Card's comparison of Ossian and the Book of Mormon remains a fruitful exercise and one that I'll mention in some more detail in the future. 

I highly recommend Orson Scott Card's "Artifact or Artifice." There's much of value there to contemplate, in spite of a great deal of new research since that day. 
 

Wednesday, July 11, 2018

Coach Lindsay's Power Secret for Success in Tennis and in Life!

Roger Federer, courtesy of Wikipedia.
Tonight I'll confess to having watched some television (while diligently working on a crucial project, of course--hardly noticed the TV for at least some of the time). The Wimbledon semifinals tennis match between two charming tennis players, Roger Federer and Kevin Anderson, has been outstanding. I am a long-time Federer fan (from Switzerland, my beloved mission country!), but it's hard not to also cheer for Anderson, a fellow excessively tall person (oops, that's a microagression: I mean "altitudinally different"). Both are great athletes and great sports.

Like many people, I have a great deal of unearned self-confidence and consider myself to be a good tennis player, good enough to beat either of these men on any given day. Here I define "given day" to mean "day when my opponent is severely injured or in prison." But I'm an even better tennis coach. Through years of careful analysis of tennis, I have developed some sure-fire secrets of tennis success that I am sure would do much to improve the play even of these champions.

I'm revealing these secrets at no cost as a gift to my readers. First I'll review some basic  secrets, and then comes the real power secret.

Basic secrets you may already know:

#1: When receiving a serve, stand where the ball is going to come. Aces tend to do where you are not. You should have been over there, waiting for it. Come on!

#2. Hit the ball over the net and inside the lines. So simple, but so many points are lost by not following this overlooked secret.

#3. When serving, hit the ball to where your opponent isn't standing or likely to reach. Amazing how often this basic secret is overlooked. 

But these secrets are for winning individual points. The power secret that you are about to learn is not about running around all day trying to win a point here or a point there. It's about focusing on the one thing that really matters: not losing the match.

Here's the critical insight: in the end, winning a match comes down to the final point, the match point. If you never lose a match point, you will never lose a match. That's the key! That's the secret! Secret, you ask? Yes! In fact, it's obvious that even Federer himself doesn't fully understand this secret and it's proper application, which you are about to learn.

In this match I'm watching tonight, like almost all matches I've seen, players wear themselves out running back and forth across the court to hit the ball in order to win individual points. Points that don't really matter in the end because they are not the match point! Remember, the winner of the match is the one who wins what? That's right: the match point! Now here is the practical guidance you need for success, Coach Lindsay's Secret Power Tip:

When playing tennis, always check: Is this the match point? If not, let it go. Relax. Save your energy. Don't chase the ball like crazy for a point that doesn't matter. Save all your energy for the one point that does matter: the match point, and just make sure you win it. As long as you win the match point, you will never lose. It's that simple!

Don't sweat the small stuff, don't worry about anything except what really matters: avoiding the ultimate disaster when it's immediately before you. Until then, let it go and enjoy!

Coach Lindsay's Power Secret has not yet affected competitive tennis (understandable--it was unknown to the world until today), but the same principle seems to be at work in many other parts of the economy in the US and other nations:
  • Do we have hyperinflation? Are hungry mobs rampaging in the streets? No? No worry, let's print more money to stimulate the economy. 
  • Have they turned off my utilities or shut off my phone service? No? Then relax and use that credit card to spend a little more money that I don't have. 
  • Am I starving? No? This might be a good time to take a break year before looking for a job. 
  • Are the checks we issue to teachers, firemen, and other government employees bouncing, and are angry mobs of unpaid workers burning down our government office buildings demanding their pension money? No? Let's increase our debt even more to keep our state or city government functioning. (No, I'm not singling out Illinois or New Jersey here.)
  • Have all the people with the capital and sills needed to create jobs left our state already? No? Then let's crank up taxes on them even more. 
  • Has the economy ground to a halt? No? Oh, yes? Um, fix the stats to say it's healthy, and then let's divert more of our nation's capital on unnecessary war in nations that aren't attacking us.
  • Have I lost my job? No? Then no need to develop new skills. Good time to turn on the TV or open up YouTube and watch something fun. Maybe even a little tennis. (Oops!)
So you can play tennis and economics and life the old school way, working hard and being wise and frugal and nervous about the future every step of the way, or you can relax and stay focused on what matters: avoiding disaster by not worrying about it until you really, really need to worry, which is usually a distant tomorrow, right?

You know Coach Lindsay's Power Secret now. Enjoy!

Friday, July 06, 2018

Misdiagnosis!

A few days ago a grieving mom in Shanghai, a good friend of ours, shared some tragic news with me: her teenage son had pancreatic cancer, one of the worst cancers. Her son was likely to die soon, if the doctor was correct. Only about 20% of pancreatic cancer patients live past 5 years. She was almost overcome with grief and had been crying for a couple of days. But even though she had gone to an expensive hospital that caters to foreign clients, she wasn't sure she should trust the doctor. The mother called me to see if I knew where she could turn for help. She didn't know that one of my sons happens to be a doctor treating cancer as a radiation oncologist at a leading US clinic.

I received a photo of the lab report for the boy and sent it to my son. The report mentioned a scan of internal organs showing no unusual problems indicative of cancer. There were no other symptoms, just a slightly elevated CA-19-9 antigen level, with a value of 45 instead of a desired maximum of 37.

My son explained that the CA-19-9 test is not supposed to be used for diagnosing cancer on its own. Absent other symptoms of cancer, its predictive power for cancer is less than 1%, he said. When he learned that the son was just a teenager, he said it's even less likely to be pancreatic cancer because that disease is almost unheard of in young people. The mother's grief was turned to relief.

I later found scientific publications confirming what my son had said. For example, see K. Umashankar et al., "The clinical utility of serum CA 19-9 in the diagnosis, prognosis and management of pancreatic adenocarcinoma: An evidence based appraisal," Journal of Gastrointestinal Oncology, 2012 Jun; 3(2): 105–119; doi: 10.3978/j.issn.2078-6891.2011.021:
CA 19-9 serum levels have a sensitivity and specificity of 79-81% and 82-90% respectively for the diagnosis of pancreatic cancer in symptomatic patients; but are not useful as a screening marker because of low positive predictive value (0.5-0.9%).
Other articles indicate that diabetics, such as this young man, can have inflated CA-19-9 values (this applies at least for Type 2 diabetes--I'm not sure if CA-19-9 artifacts from Type 1 diabetes has been investigated), one of many possible alternative causes of elevated CA-19-9 values. Alternative causes for the elevated test result do not appear to have been  considered by the doctor who terrified a mom by declaring that it was probably pancreatic cancer. Again, the test can be useful in tracking the progress of treatment of a known cancer, but should not be used to diagnose cancer in the absence of other evidence, as in this case.

The family still needs to be cautious and follow up on the possible causes of the inflated test result, but it was only slightly elevated unlike the much higher scores that I've seen reported in patients who actually do have pancreatic cancer.

To be fair, the doctor may have just said pancreatic cancer was one of several possibilities and he did ask the mom to go get further tests, but whatever he actually said or meant to say, what she understood was that her son probably had a usually lethal cancer. He also told her not to discuss it with her son or husband until they had done further tests, which may mean that he didn't want the family to be all panicked for nothing, but the effect of that requirement was that the mother was all panicked and all alone, unable to discuss her grief with others.

In deep grief, the mother had been fasting and praying, unconsoled. After fasting, she felt she should turn to someone to get another opinion, but didn't know where to go. She feels it was inspiration that she reached out to me, not knowing that my son would be able to help.

I am so grateful that my son was able to help bring peace to a mother who had been crying for a couple of days over the "fake news" she received from a generally good hospital. I suggest that here or anywhere else you should be open to the possibility that some doctors don't know what they are talking about. And of course, that can apply to what I've said here. Do your homework, ask questions, and be cautious about what others declare.

I raise this story as an example of how much pain a misdiagnose can cause. This was a minor case compared to misdiagnoses that lead to unnecessary surgery, improper amputation, blindness, or death. It reminds us that even experts can and often do make serious mistakes.

Misdiagnosis is a problem not just for physical health but also for our spiritual health. There are many who have been turned to unnecessary fear and even panic about Mormons and the LDS faith because of a local expert, often a pastor or religious friend, who declares that Mormonism is a cancer and that Mormons aren't even Christian or don't believe in the Jesus of the Bible. This kind of misdiagnosis is more outrageous than treating a mildly elevated CA-19-9 test as evidence of pancreatic cancer in a young person. The hear, anger, and confusion that has been caused by this persistent misdiagnosis truly is malignant.

There are LDS people who panic and abandon what was once a strong testimony over an expert somewhere who proclaims that Mormonism is a cancer or proven to be wrong. Sometimes the diagnosis is based on a rigged or improperly executed test, and other times there is a metric of some kind that points to a genuine problem, but a problem that should not be lethal to a testimony. Such problems can be due to the confusion and errors that always happen when mortals are allowed to do anything in the Church, no matter how much we want them to be infallible. More often than not, I think the real problem are inaccurate assumptions on our part about how God should do things or about what may or may not occur in a Church led by prophets and apostles of God. Such problems are often linked to inadequate information on our part, requiring a recognition of our incomplete knowledge and the patience and faith to wait for more.

We see through a glass darkly in this life. Faith and patience will always be required (Luke 22:19). There will always be doubts that can be stirred up, but if we have found the pearly of great price through faith, study, patient following of God's counsel and the witness of the Holy Ghost, we should be prepared to deal with the inevitable onslaught of experts and other sources of doubt with a healthy dose of doubt itself, that is, to "doubt our doubts" -- a phrase that to me means to have a healthy dose of skepticism about the attacks made by various experts, and to have an even healthier dose of faith and patience as we seek guidance and help to cope with those doubts. Reaching out to others who may have experience and knowledge with the issue can be helpful. Fasting and seeking inspiration from the Lord may be essential.

Monday, June 25, 2018

Praise for Jared W. Ludlow’s New Book, Exploring the Apocrypha from a Latter-day Saint Perspective

Jared W. Ludlow’s new book, Exploring the Apocrypha from a Latter-day Saint Perspective (Springville, UT: Cedar Fort, Inc., 2018) is a valuable resource for Latter-day Saints seeking to better understand an important part of the sacred texts of Christianity and Judaism. Though not part of our official canon, they have been a part of the canon in several other faiths and are included in a majority of the Bibles used by Christians around the world. For Latter-day Saints, according to a statement regarding the Apocrypha in Doctrine and Covenants 91, we are told that “There are many things contained therein that are true” (vs. 1) and that “whoso is enlightened by the Spirit shall obtain benefit therefrom” (vs. 5), in spite of the “interpolations by the hands of men” that are also at play (vs. 2).

Latter-day Saints, unfortunately, have tended to ignore the Apocrypha, but there is value that we should be extracting. Ludlow’s book, in my opinion, is precisely the kind of guide that many of us need in order to know where the richest sources of value can be found and what the key lessons are that we can learn.

Ludlow begins with a helpful overview of what the Apocrypha is. The 183 chapters in that collection come from early Jewish writers well after the latest books in our current Old Testament were written (ca. 400 BC), with many dated to around the first and second centuries BC. These texts were circulated among Greek-speaking Jews as the Septuagint translation from Hebrew to Greek was conducted. Many appear to be original Greek compositions rather than translations from Hebrew or Aramaic to Greek. Ludlow groups them according to three categories and considers each text in this order:

Biblical Expansions
  • The Additions to the Book of Esther
  • Daniel Stories: Song of the Three Young Men, Susanna, Bel and the Dragon
  • First Book of Esdras (Greek form of the name Ezra)
  • Second Book of Esdras (the only Apocrypha text not from the Greek Septuagint but found in several Old Latin manuscripts)
  • Prayer of Manasseh
  • Baruch and Letter of Jeremiah
Heroic Stories
  • Tobit
  • Judith
  • 1 Maccabees
  • 2 Maccabees
Wisdom Literature
  • Wisdom of Solomon
  • Ecclesiasticus or the Wisdom of Jesus ben Sirach

As Ludlow reviews each of the books of the Apocrypha, he thoroughly illustrates how “the Apocrypha can be a valuable tool for helping us understand the political, cultural, and religious background of Jesus Christ and his contemporaries” (p. 4) and how these texts provide teachings and stories relevant to Latter-day Saints.

Ludlow explains that as Jewish and Christian groups debated the value of these texts, they were given the label apocrypha, or “things that are hidden.” It was a positive label for some and a negative label for others. The term is also applied to many other texts outside the Apocrypha that were falsely attributed to various prophets and apostles (generally known as the “Pseudepigrapha,” a Greek term describing texts with a “false superscription”), but Ludlow only considers the closed set of books formally known as the Apocrypha.

Ludlow reviews the history of the debate over these books, where views have varied widely. The Catholic Church in the 1546 Council of Trent declared all the books to be deemed canonical except 2 Esdras and the Prayer of Manasseh. Protestants have generally rejected them but some such as Martin Luther saw value in some of the Apocrypha and portions have often been printed in Protestant Bibles.

Despite the Apocrypha’s checkered canonical history, there can be no doubt that it has impacted Christian and Jewish cultures. In Jewish practice, Hanukkah has become a central festival and the Maccabees form a part of Jewish identity. In the Christian world, the Apocrypha has influenced poets, artists, hymn-writers, dramatists, composers, and even explorers such as Christopher Columbus, who used a passage in 2 Esdras about the earth being composed of six parts land to seek financial support for his journey westward. Even in early Christian sites like the catacombs of Rome, depictions of Apocrypha scenes have been found. (p. 12)

Ludlow devotes a chapter to reviewing the history of LDS views regarding the Apocrypha. The beginning of LDS inquiry into the Apocrypha comes from Joseph Smith, wondering if his inspired translation of the Bible should include the Apocrypha. The answer through revelation on March 9, 1833 is now printed in Section 91 of the Doctrine and Covenants:
1 Verily, thus saith the Lord unto you concerning the Apocrypha—
There are many things contained therein that are true, and it is mostly
translated correctly;
2 There are many things contained therein that are not true, which are
interpolations by the hands of men.
3 Verily, I say unto you, that it is not needful that the Apocrypha
should be translated.
4 Therefore, whoso readeth it, let him understand, for the Spirit
manifesteth truth;
5 And whoso is enlightened by the Spirit shall obtain benefit therefrom;
6 And whoso receiveth not by the Spirit, cannot be benefited. Therefore
it is not needful that it should be translated. Amen.
Joseph made other statements that points to the value of the Apocrypha, and apparently respected them enough to include the Apocrypha in the “complete Bible” that was deposited in the Nauvoo Temple (p. 24). However, they don’t seem to have influenced his sermons or teachings (p. 27), though a few other early LDS leaders occasionally used small portions from the Apocrypha.

Ludlow’s review of the contents and highlights of each of the books of the Apocrypha provides valuable historical information that will help readers better appreciate the cultural, religious, and political setting as the New Testament begins. One can also sometimes see influence from the Apocrypha on New Testament writers, such as the Book of Judith’s treatment on searching the depths of God and not knowing his mind, which appears to have influenced Paul’s words in 1 Corinthians 2:6-7,12 (p. 133).

There are also occasional nuggets of particular interest to LDS readers, such as the Wisdom of Solomon’s teaching on the Creation, praising God for his all-powerful hand “which created the world out of formless matter” (Wisdom of Solomon 11:17, see Ludlow p. 188), an acknowledgment that creation was not ex nihilo.

The Wisdom of Solomon also has brief references to the premortal existence (p. 193). Indeed, it was the final section on the Wisdom literature of the Apocrypha that I most keenly enjoyed, and I think many LDS readers will find particular value in those books and that portion of Ludlow, though the entire treatment is clear, interesting, and well suited for a broad LDS audience.

In his closing remarks, Ludlow nicely summarizes the nature of the diverse and complex texts he has treated:
The Apocrypha consists of a variety of texts making it both interesting and challenging. Comprising wisdom literature, apocalypses, tales, and scriptural expansions, the Apocrypha runs the gamut of ancient religious literature. Its eclectic collection is reflected in how each book of the Apocrypha is handled in this work; varied approaches are used in different chapters because of the diverse styles of the texts. Yet despite their diversity, the texts give us a glimpse into the world of Second Temple Judaism and its Hellenistic influence. These texts are also important to understanding the historical background to Jesus and the early Christians and the concerns and aspirations of early Jews and Christians. (p. 223)
I strongly recommend Ludlow's thoughtful work for any LDS reader interested in better understanding the broad body of treasured ancient texts encompassed in the Apocrypha.

Sunday, June 24, 2018

Joseph Smith's Universe and Some Ruminations on Chinese Sci-Fi

One of my favorite projects recently was preparing an unusual article for The Interpreter that looks at Joseph Smith's cosmology in light of some truly eye-opening views on the cosmos found in recent Chinese science fiction. Along the way I look at some common charges that what Joseph Smith gave us isn't all that novel after all and just a cheap regurgitation of ideas already abounding in his day. The article, which I hope you'll read and share, is "Joseph Smith’s Universe vs. Some Wonders of Chinese Science Fiction," Interpreter: A Journal of Mormon Scripture 29 (2018): 105-152. It was a bit risky for The Interpreter to publish this unusual piece, but I hope it won't tarnish them too much.

In looking at how others in Joseph's day reacted to the increasing awareness that there are many stars in the galaxy, and then considering how modern theology deals with the overwhelming magnitude of the Creation that we can now witness through the Hubble telescope and other means, I continued to be struck with the significance of the question, "Why bother?" If God is wholly other, totally immaterial, utterly incomprehensible, totally fulfilled independently of us troublesome humans, why bother with the Creation? So that we can admire His works, some say. But why does He need anyone to admire Him? Why go to such length to create such an astounding cosmos? I find much more compelling guidance in the universe of Joseph Smith, where God declares what His motivation and agenda is: "This is my work and my glory, to bring to pass the immortality and eternal life of man," the statement made not of a wholly other entity, but of a heavenly Parent yearning for the welfare of His children, His sons and daughters.

What Joseph gave us is much more meaningful that we may have realized.

Postscript: An Unnecessary Distraction from "Electric Universe" Supporters

Talking about science fiction, cosmology, and religion in the same breath is a risky endeavor because it sometimes brings out some pretty wild statements about science from some quarters. Some people have gotten caught up in some strange theories that sound "educated" and "better than Einstein" but really lack a plausible foundation. Already in my Inbox is a dogmatic comment from someone declaring that talk about the Big Bang, etc., is all ridiculous compared to the real science of the "Electric Universe," the theory that plasma and electricity, not gravity, dominate the interactions between the bodies of the universe.

The Electric Universe (EU) theory holds, for example, that the sun is not driven by fusion at its core, but is a plasma ball whose electromagnetic forces are the key to its behavior and its interactions with the solar system. But that aspect of the theory utterly fails and should take about two minutes to debunk. The fusion model predicts a significant flux of neutrinos coming from the core of the sun. The EU model does not. The fusion model predicts that the photons from the sun should show a smooth spectrum typical of thermal radiation, while the EU model, with the sun more like a big fluorescent light, should have a much different spectrum with numerous share lines, not s smooth curve. Both issues provide strong empirical support for the fusion model and contradict the EU model. See "Testing the Electric Universe" by Brian Koberlein, February 25, 2014. Further details on the neutrino issue are discussed by Brian Koberlein in "Neutrino Rain," October 6, 2014.

'The EU model disputes relativity and many other aspects of science for which there is growing and detailed empirical support. Good theories make specific predictions that can then be verified. Bad theories fail over and over, and require special patching to try to add on something to explain the contradictory data. Revision of many details of theories is common and does not of itself rule out the merit of a general theory that was incomplete, but when the theory fails to make any meaningful predictions that can later be verified, and when every test becomes a question mark or direct refutation, there's a problem.

Further resources on this unnecessary distraction (a distraction because this post is about the article at The Interpreter, not about radical alternatives to mainstream science):
But to get a feel for how debates tend to go when the EU theory is being advocated, spend some time reading the comments for "Testing the Electric Universe" by Brian Koberlein, where Dr. Koberlein shows incredible patience in dealing with basic issues over and over. He also raises many other important issues along the way, including the important observation that making a little ball of cool plasma in a laboratory that looks like the sun and shows some interesting hot spots or other sunlike things does mean that it has any plausible connection to the complex phenomena that the massive sun actually has. Yes, plasma can be bright and hot and do some cool things, but the laboratory experiments I've read about don't come close to providing a plausible model for the sun--the mathematical and physical rigor needed is not there. Making something tiny look like something big doesn't mean the tiny lab model in a highly contrived setting tells us anything meaningful about a vastly bigger and much different system.

Thursday, June 14, 2018

Touched by the Worldwide Youth Devotional with President Nelson and His Wife

Although it's been several years since I qualified as a youth in the Church, I was still delighted to listen to and read the recent Worldwide Youth Devotional featuring President Russel M. Nelson and his wife, Wendy, two of the most youthful old people around. The energy and vitality of that ninety-something President of the Church is remarkable.

In encouraging our young people to become more involved in the greatest work on earth, President Nelson offered 5 suggestions for things they could do now to become and achieve something more. I was quite intrigued by his first recommendation: a seven-day fast from social media. Here I am, struggling with guilt over not doing more with social media, while others suffer from the opposite problem and are entangled in a pseudo world where social media dominates too much of their life. His challenge to the youth on this issue began with a story that reflects not only wisdom from the parents of a young man, but a healthy willingness to learn displayed by the initially furious young man himself. I love what he learned in the experiment President Nelson describes:
And now I invite you to prepare yourself by doing five more things—five things that will change you and help you change the world.

First, disengage from a constant reliance on social media, in order to decrease its worldly influence upon you.

Let me tell you about one young man your age, the grandson of a dear friend of mine. He is popular with his friends and a leader in his high school. Recently, his parents found things on his phone that were inappropriate for a follower of Jesus Christ. They insisted that he go off social media for a time. They exchanged his smartphone for a flip phone, and he panicked. How would he stay connected with his friends?

Initially he was furious with his parents, but after just a few days, he thanked them for taking his smartphone away. He said, “I feel free for the first time in a long time.” Now he calls his friends on his flip phone to connect with them. He actually talks with them instead of always texting!

What other changes have occurred in this young man’s life? He says he now loves being free from the fake life that social media creates. He is actively engaged in life instead of having his head in his phone all the time. He participates in outdoor recreational activities instead of playing video games. He is more positive and helpful in his home. He seeks opportunities to serve. He listens better in church, has a brighter countenance, is so much happier, and is actively preparing for his mission! All this because he took a break from the negative influence of social media.
President Nelson then called for a seven-day fast and reminded us of further problems from excessive reliance on social media:
So, my first invitation to you today is to disengage from a constant reliance on social media by holding a seven-day fast from social media. I acknowledge that there are positives about social media. But if you are paying more attention to feeds from social media than you are to the whisperings of the Spirit, then you are putting yourself at spiritual risk—as well as the risk of experiencing intense loneliness and depression. You and I both know youth who have been influenced through social media to do and say things that they never would do or say in person. Bullying is one example.

Another downside of social media is that it creates a false reality. Everyone posts their most fun, adventurous, and exciting pictures, which create the erroneous impression that everyone except you is leading a fun, adventurous, and exciting life. Much of what appears in your various social media feeds is distorted, if not fake. So give yourself a seven-day break from fake!

Choose seven consecutive days and go for it! See if you notice any difference in how you feel and what you think, and even how you think, during those seven days. After seven days, notice if there are some things you want to stop doing and some things you now want to start doing.

This social media fast can be just between you and the Lord. It will be your sign to Him that you are willing to step away from the world in order to enlist in His youth battalion.
I've been amazed at how social media leads people to become digital savages. The sudden formation of virtual mobs to mock and slander others is a painful phenomenon to observe or to experience. The ease at which insults are hurled and judgements made on the moral values or human worth of others is disheartening. The impersonal nature of writing short quips and the ability to hide behind a screen when insulting distant targets brings out the brute and the coward in many people.  Breaking away from that environment will be a healthy step for many. Ditto for dropping the savagery and mindless waste of time that typifies many online games. I am astounded at how often I learn of parents troubled over their promising child who insists on spending every spare moment shooting people or smashing things up via video games.

President Nelson's call is to make something more of our lives and to use our time for things that really matter. Bravo!

Overall, I was impressed and touched by the messages shared by both President Nelson and his wife, Wendy. We are so fortunate to have such people in our midst. Now I need to just find some more time to get out there and (politely) Tweet about this!

Tuesday, June 12, 2018

Out of the Best Books: Donald Parry's Valuable Poetic Parallelisms in the Book of Mormon

If you don't have this book already, I recommend that you download (for free!) one of the best tools for study of the Book of Mormon, Donald W. Parry's  Poetic Parallelisms in the Book of Mormon: The Complete Text Reformatted (Provo, UT: Maxwell Institute for Religious Research, 2007), available as a PDF file from the Maxwell Institute. This text is reformatted to distinguish narrative from sections employing various forms of parallelism. For example, it is now especially easy to see many examples of Book of Mormon chiasmus just by browsing the text.

In my opinion, one of the more valuable ways to enhance one's study and appreciation of the Book of Mormon is to recognize the portions that employ the many forms of parallelism that are known in ancient Near Eastern tests, especially the Old Testament. The interesting structures and parallels employed are often difficult to note when reading a translation that formats everything as prose. Reading Isaiah, for example, can be much more meaningful when it has been formatted in verses reflecting the underlying Hebrew poetry. While any effort to reformat the Book of Mormon based on possible poetical elements in the original text will face speculation and error due to our current lack of the original gold plates to inspect, it is still possible to identify many seemingly deliberate examples of parallelism that are worthy of consideration. Parry does not capture all the interesting parallel-rich passages that may be present (in part because some candidates, like Janus parallelism or other structures, have only recently been identified), but he has done a great job in capturing many and in highlighting many cases where more may be going on in the text than a casual reader would recognize. It's definitely worth keeping on your electronic devices and using it regularly as you explore the richness of the Book of Mormon, an ancient "voice from the dust" worthy of much more attention.

Sunday, June 03, 2018

The Oldest Hebrew Inscription and the Psalms in the Book of Mormon

Tiny silver amulets engraved with Hebrew
from the era of King Josiah, found at Ketef Hinnon,
Israel. From the Biblical Archaeology Society.
My recent publication on David and the Psalms in the Book of Mormon ("Too Little or Too Much Like the Bible?" at The Interpreter: A Journal of Mormon Scripture), responded to some recent critical claims against the Book of Mormon by showing, among other things, that the Book of Mormon makes greater and more sophisticated use of the Psalms than one critical scholar recognized. However, one of the more interesting uses of the Psalms was not mentioned.

Psalm 67:1 is especially interesting because it is related to the oldest Hebrew inscriptions known,  inscriptions that probably date to Lehi's day. Interestingly, it was engraved on silver metal, two very small pieces, not a large book, but still legitimate inscriptions on ancient precious metal apparently serving as amulets. It was discovered near Jerusalem at Ketef Hinnon. The story and significance of the two engravings are discussed by one of the scholars involved in bringing that discovery to light, the Israeli archaeologist Gabriel Barkay in "The Riches of Ketef Hinnom," Biblical Archaeology Review, 35:4 (July/August September/October 2009).
[Each of the] texts of the two inscriptions ... contains slight variations of parts of the three blessings that appear in the famous priestly blessing from Numbers 6:24–26:
The Lord bless you and keep you.
The Lord make his face to shine upon you, and be gracious to you.
The Lord lift up his countenance upon you, and give you peace.
These are the words with which observant Jews still bless their children before the Sabbath meal on Friday night and that are also used in prayers in synagogues....

The amulets can be securely dated on a combination of three grounds. Paleographically they can be dated by the shape and form of the letters to the late seventh century B.C.E., before the Babylonian conquest. Stratigraphically the first amulet was found only about 7 centimeters (less than 3 in.) above the repository floor, which testifies to its relative antiquity within the repository assemblages, which rose to about 2 feet total. The second plaque was found in the innermost part of the repository, far from the entrance, among the earliest deposits. Finally, the date suggested paleographically corresponds to the chronological horizon of the late Iron Age pottery found in the repository. The silver plaques thus come from the late seventh century B.C.E., or the time of the prophet Jeremiah and King Josiah.

The implications of this dating are startling. First of all, it means that these texts on our silver plaques are the oldest composition of words similar to Biblical verses in existence. The earliest Biblical texts among the Dead Sea Scrolls date to about 250 B.C.E. at the earliest. That means that our texts are older than the next oldest Biblical texts by nearly 400 years.

Moreover, these inscriptions are the only texts of the First Temple period with clear similarities to Biblical verses.

This has important implications for the Biblical text. The Pentateuch, or Five Books of Moses, is usually divided by text-critical scholars into four source strands, labeled J (for Yahwist, or Jahwist in German), E (for Elohist), D (for Deuteronomist) and P (for the Priestly Code). The priestly blessing from Numbers, which is quoted in our silver plaques, is generally considered part of P, the Priestly Code. (So, too, the passage from Deuteronomy 7:9, which has echoes in the larger silver amulet.)

There is a major scholarly disagreement as to the date of the Priestly Code. Some scholars contend it predates the Babylonian conquest. Others say it is later. Our two texts seem to support those who contend that the Priestly Code was already in existence, at least in rudimentary form, in the First Temple period.

The priestly blessing seems to have been widely used during the First Temple period. Its influence can be traced both in the Bible itself (see Psalm 67:1, for example) and in early Hebrew epigraphy. In addition to our references, an inscription painted on a large pithos at Kuntillet ‘Ajrud in the Sinai Peninsula contains the Hebrew words YBRK wYŠ MRK wYHY ‘M ’DNY, which can be translated as “[may God] bless you and keep you and be with my Lord.” This, too, dates to the First Temple period.

The Ketef Hinnom excavations have made an enormous contribution, not only to our understanding of life in Jerusalem more than 2,500 years ago, but also to our understanding of the development of the text of the Hebrew Bible.
Psalm 67:1, as noted above, is strongly related to the inscriptions. The KJV is: "God be merciful unto us, and bless us; and cause his face to shine upon us; Selah."

Psalm 67:1 is mentioned in a Book of Mormon Central article just released on May 29, 2018, "How Do the Psalms Quoted in the Book of Mormon Teach about the Temple?":
Another related and important part of the ancient temple rites was the idea that when the Lord appeared, He would “lift up” the light of His countenance and His face would “shine” upon the people. This was part of the priestly blessing (Numbers 6:24–26) and is mentioned repeatedly in the Psalms [the footnote here cites Psalm 67:1]. The sight of the shining face of the Lord was supposed to effect a transfiguration in those who saw it so that their faces would also shine, as was the case with Moses on Mount Sinai (Exodus 34:29–35).

Again, this is exactly what happened during Jesus’ visit to the Book of Mormon people. In 3 Nephi 19:25, after Jesus had prayed with his chosen disciples, the record states:
And it came to pass that Jesus blessed them as they did pray unto him; and his countenance did smile upon them, and the light of his countenance did shine upon them, and behold they were as white as the countenance and also the garments of Jesus …
These findings demonstrate that Book of Mormon authors had access to at least some of the Psalms, either from the plates of brass or from memory.
So the Book of Mormon appropriately integrates language from a text in Psalm 67:1 and Numbers 6:24-26,  once thought to be a creation from a late Priestly tradition that would not be written until long after Lehi and Nephi left Jerusalem, but now provided with surprising archaeological evidence that those words were known and sacred to the Israelites in Lehi's day. Those words were important enough to be inscribed on thin silver plaques or plates, but rolled up and centuries later unrolled and interpreted in our day.

One little discovery provides helpful evidence simultaneously against three arguments that have been made against the Book of Mormon, the first dated, the second still current, and the third very new from leading scholarship at the Southern Baptist Theological Seminary:
  1. Writing and preserving scriptures on metal plates anciently was unknown and is a ridiculous concept (now it's much trendier to say that this would have been obvious to Joseph Smith since everyone knows this).
  2. The Book of Mormon cannot be authentic in light of the Documentary Hypothesis because it relies on some material from the Priestly source that was not in existence in Lehi's day. 
  3. The Book of Mormon cannot be from authentic ancient Israelites because it does not use the Psalms heavily like some other biblical writers. 
There has been debate over the dating and interpretation of the scrolls, but the evidence appears to be in favor of Dr. Barkay's assessment. For background, see “Bible Texts on Silver Amulets Dated to First Temple Period,” Haaretz.com, Sept. 19, 2004. See also “Ketef Hinnom,” Wikipedia.org. Also see Stephen Caesar, “The Blessing of the Silver Scrolls,” BibleArchaeology.org, 2010. The dating and interpretation was challenged by Nadav Na’aman, “A New Appraisal of the Silver Amulets from Ketef Hinnom,” Israel Exploration Journal 61/2 (2011): 184–195. That work was then rebutted by Shmuel Ahituv, “A Rejoinder to Nadav Naaman’s ‘A New Appraisal of the Silver Amulets from Ketef Hinnom,’” Israel Exploration Journal 62/2 (2012): 223–232. (I have that article but don't have a link to an online version.)

Friday, June 01, 2018

The High Suicide Rate in the Mountain States: Possible Effect of Altitude

The relatively higher suicide rates in Utah and other Mountain States has often been blamed on Mormonism or the culture of the Mountain West or the ready availability of guns, but one factor that some scientists and medical professionals are beginning to recognize is altitude itself.

Here is an abstract from a scientific publication, Rebekah S Huber et al. (including Perry Renshaw, mentioned below), "Altitude is a Risk Factor for Completed Suicide in Bipolar Disorder," Medical Hypotheses, 82/3 (March 2014): 377–381:
Bipolar disorder (BD) is a severe brain disease that is associated with a significant risk for suicide. Recent studies indicate that altitude of residence significantly affects overall rate of completed suicide, and is associated with a higher incidence of depressive symptoms. Bipolar disorder has shown to be linked to mitochondrial dysfunction that may increase the severity of episodes. The present study used existing data sets to explore the hypothesis that altitude has a greater effect of suicide in BD, compared with other mental illnesses. The study utilized data extracted from the National Violent Death Reporting System (NVDRS), a surveillance system designed by the Centers for Disease Control and Prevention (CDC) National Center for Injury Prevention and Control (NCIPC). Data were available for 16 states for the years 2005–2008, representing a total of 35,725 completed suicides in 922 U.S. counties. Random coefficient and logistic regression models in the SAS PROC MIXED procedure were used to estimate the effect of altitude on decedent’s mental health diagnosis. Altitude was a significant, independent predictor of the altitude at which suicides occurred (F = 8.28, p=0.004 and Wald chi-square=21.67, p < 0.0001). Least squares means of altitude, independent of other variables, indicated that individuals with BD committed suicide at the greatest mean altitude. Moreover, the mean altitude at which suicides occurred in BD was significantly higher than in decedents whose mental health diagnosis was major depressive disorder (MDD), schizophrenia, or anxiety disorder. Identifying diagnosis-specific risk factors such as altitude may aid suicide prevention efforts, and provide important information for improving the clinical management of BD.
The first such study I am aware of is C.A. Haws et al. (including Perry Renshaw), "The possible effect of altitude on regional variation in suicide rates," Medical Hypotheses, 73/4 (Oct. 2009): 587-90, with this abstract:
In the United States, suicide rates consistently vary among geographic regions; the western states have significantly higher suicide rates than the eastern states. The reason for this variation is unknown but may be due to regional elevation differences. States' suicide rates (1990-1994), when adjusted for potentially confounding demographic variables, are positively correlated with their peak and capital elevations. These findings indicate that decreased oxygen saturation at high altitude may exacerbate the bioenergetic dysfunction associated with affective illnesses. Should such a link exist, therapies traditionally used to treat the metabolic disturbances associated with altitude sickness may have a role in treating those at risk for suicide. 
Now a variety of additional studies have been published, with several cited in the Huber et al. article above. The lower concentration of oxygen at high altitudes can have an effect on serotonin and while that can be positive for many people, it can exacerbate or contribute to depression for others. Multiple studies now point to altitude as having a significant effect on suicide. There is still more to understand and debate, but this is a noteworthy development.

Such findings are gradually making it into popular media, though I suspect that many of us haven't heard much about this yet. One very readable and interesting report is Theresa Fisher, "There's a Suicide Epidemic in Utah — And One Neuroscientist Thinks He Knows Why," Mic.com, Nov. 18, 2014 (a hat tip to Russell Osmond for this article and motivation for my post). For a Wyoming perspective, see Joe O'Sullivan, "Altitude may be major factor in suicide," Casper Star-Tribune, Sept. 18, 2011. An excerpt follows:
When it comes to suicide in Wyoming, guns often take the blame as a contributing factor. So does the isolation and flinty independence of rural culture. But a possible cause now being looked at appears to be a more important contributor to self-inflicted deaths: altitude.

Researchers at the University of Utah have found a correlation between how high above sea level people live and per capita suicide rates. Between 1999 and 2007, Wyoming had the fourth-highest rate of suicides per capita in the nation, according to the Centers for Disease Control and Prevention; states in the Mountain West hold nine of the top 10 spots.

The researchers looked at 35 separate factors that could cause suicide. Using suicide data from the CDC and mapping data by the National Aeronautics and Space Administration, they found a distinct correlation between elevation and suicide.

“The Rocky Mountain states just jumped out at you,” said Dr. Perry Renshaw, a professor at the university who took part in the research. “No matter what we did, the altitude kept coming up with a significant factor.”

The study shows that suicides occur between 60 and 70 percent more frequently at high elevations compared to sea level, according to Renshaw.

In fact, altitude surpassed both the isolation of rural culture and the prevalence of gun ownership, both of which come up as assumed causes for the high suicide rate, according to Renshaw. Altitude was the second-highest ranking of 35 variables. The only suicide indicator that ranked higher was being a single mother, he said.

Renshaw, who has spent 15 years studying brain chemistry, said lower oxygen levels in the brain affect people with depression and bipolar disorder.
Both of those disorders involve problems with how the brain uses energy, according to Renshaw. Recent research suggests that the amount of oxygen a person receives affects their mental faculties and performance.

“In depression, what we find is that there are changes in these high-energy compounds in the brain,” Renshaw said.

While oxygen makes up the same percentage of air at sea level as it does at high altitudes, atmospheric pressure — the amount of molecules compressed into one space — decreases with height.

That means people take in fewer oxygen molecules with each breath in a city like Casper, which is a mile above sea level, compared to someone living at sea level.
Comparisons outside the U.S.

To prove the data wasn’t just a fluke, Renshaw and the researchers looked overseas to prove their hypothesis. They did this by analyzing suicide rates in a mountainous country with an elevation that at its highest reaches 6,398 feet: South Korea.

“It was exactly the same result,” Renshaw said, referring to a comparison of suicides in South Korea with the Mountain West. “The higher you went, the higher the result.”
O ye mountains high, indeed!

Understanding the impact of altitude for those facing depression or other mental health challenges may now help guide medical professionals in better assisting patients, including single mothers (being a single mother turned up in one study as just about the only risk factor more significant than altitude). If nothing else, getting away to a lower altitude area for a while might be a big help. We'd love to see you here in Shanghai, a place where you may find it's a good thing to have friends in low places.


Update, June 3, 2018: Some readers questioned why Colorado or the Andes weren't considered. Renshaw's work has considered the entire Mountain West and also many nations, and has seen the altitude effect repeatedly.

A very recent publication involving the Andes, not done by Renshaw, also points to a possible altitude effect, though the authors don't seem familiar enough with Renshaw's work to explain why an altitude effect might exist. See Esteban Ortiz-Prado, "The disease burden of suicide in Ecuador, a 15 years’ geodemographic cross-sectional study (2001–2015)," BMC Psychiatry, 17(2017): 342; doi: 10.1186/s12888-017-1502-0. They found that "Provinces located at higher altitude reported higher rates than those located at sea level (9 per 100,000 vs 4.5 per 100.000)." A much higher suicide rate for the high-altitude provinces.