Friday, April 6, 2018

Reviews of The Kolob Theorem

I sometimes read books that I know for a fact that I will completely disagree with. Sometimes they can be informative and challenging (I try to keep up with the best Catholic and Reformed apologetic works as I interact with Catholic and Protestant apologists), and often times, they are just lousy, but as they are popular, one has to be familiar with them. One such work is:

Lynn M. Hilton, The Kolob Theorem: A Mormon's View of God's Starry Universe (2012)

While I am not an expert by any stretch on cosmology and related fields, I do have a degree in a “soft” science (anthropology) and have expertise in scriptural exegesis and backgrounds, and found the book to be an utter flop, and one is disheartened that such a volume is popular in LDS circles, and that someone like George Potter (co-author with Richard Wellington of Lehi in the Wilderness) would endorse such a dreadful book.

There have been some good reviews of the book on Amazon, including those of Mike Parker, Malin Jacobs, and D. Charles Pyle:


The theory the author proposes is an expansion of the Mormon concept of the three degrees of glory. He argues the Milky Way galaxy is divided into three zones (think of a paper archery target), with the inner portion of the galaxy being a "celestial" area (a Mormon term for the dwelling-place of God), the middle portion a "terrestrial" area, and the outermost portion a "telestial" area. These rings are separated from one another by dust lanes that prevent us, out in the telestial zone, from seeing the others. When the earth was created, it was near Kolob in the celestial (central) area of the galaxy, but was moved into the telestial zone before the creation of man. The earth will eventually move back to a terrestrial location, and the stars around us will go by so quickly that they will appear to "fall from heaven." Eventually, it will return to the celestial zone.

The author lists his sources in the bibliography at the end of the book. For his research he consulted three astronomy books, all of which were written in the late 1950s and early 1960s. Needless to say, there have been considerable (!) advances in astronomical research that leave his conclusions wanting. For example, while visible light from the galactic core is largely obscured by dust, we are able to penetrate it with x-ray and infrared telescopes, and astronomers have even recently confirmed that a supermassive black hole lies at the center of our galaxy.

In short, the author's theory is driven solely by his overly-fundamentalist interpretation of the scriptural creation accounts, and has no basis in reality.

As a believing Latter-day Saint, I've been concerned by the number of other Mormons who have been convinced by Hilton's "Theorem." He has gone well beyond the known limits of LDS doctrine, and much further beyond the known truths of science.

Comment by Malin Jacobs

Mr. Parker's review and Mr. Bone's comment pretty much agree with my reaction to the book, which I recently (August & September 2015) read because my brother, who looks upon its views favorably, asked me to. The idea that when God said that he created the universe (the Heavens & the Earth), he really didn't mean it, but limited it to the Milky Way galaxy, and it only seemed to be everything to Man because of his limited senses, strikes me as a very problematical rationalization. I was next struck by the dated astronomy references (late 1950s & early 1960s). As the book progressed, the speculations grew more unlikely and seemed to be dependent on a peculiar interpretation of some LDS scriptures, plus the acceptance as fact of ideas that were widely speculated upon by early members of the of the LDS church (including prominent church leaders), but were never put forth as doctrinal.

The general approach to the arguments seems to be:

1) Speculate, providing an often unique interpretation of LDS scriptures, plus statements attributed, directly or indirectly, to Joseph Smith, in his role as prophet of God, as evidence for the speculation;

2) Treat the speculation as having been demonstrated to be true;

3) Using this newly "demonstrated truth," speculate again;

4) Repeat steps 2) and 3) until all the "Kolob Theorem's" conclusions have been "demonstrated" to be reasonable and in basic agreement with what Dr. Hilton claims is our present state of scientific knowledge.

The "Kolob Theorem" seems to be built upon an increasingly unstable house of cards. The position that modern science, esp. astronomy, supports the theorem, is simply not true.

It also irks me that a man whose Ph.D. is in Educational Administration would use that degree (prominently displayed on the cover of the book) to lend credibility to arguments highly dependent on subjects (astronomy and astrophysics) completely outside his academic qualifications, without at least providing the reader with some evidence that he has acquired the requisite knowledge on his own outside of his academic career.

I here give two examples, out of many which could be given, of Dr. Hilton's simplistic understanding of physics and astronomy. First is his brief elementary school, and incorrect, discussion of how gravity counteracts centrifugal forces that, according to him, try to pull the solar system out of its orbit around the galactic core (p. 41). This explanation shows a fundamental misunderstanding of both gravity and Newton's Laws of motion. Second, as has been pointed out, he is ignorant of the fact that modern astronomers can see through the galactic dust "veils" to the core of the galaxy using non-visible radiation.

On p. 20 he appears to confuse astronomy (a field of science) with astrology (not science at all)!

My own advanced degree is in Electrical Engineering, which required several college senior-level physics and graduate-level mathematics courses. This academic background plus my personal interest in Astronomy and Astrophysics, while by no means making me an expert in those subjects, has allowed me to more-or-less keep up with major developments in the fields, at least to the point of being able to see fundamental flaws in Dr. Hilton's attempts to use science to bolster his speculations.

At least Dr. Hilton clearly labels his book as speculation (pp. 2-3). Unfortunately, it is very easy for a layman in things scientific to forget the speculative nature of "The Kolob Theorem" and come away believing the theorem is in agreement with the findings of modern science.

Malin L. Jacobs
Electrical Engineer, retired
(MS, Electrical Engineering)

Review by D. Charles Pyle (he is a bit too favourable towards the book than I am, though does point out some errors in the volume)

After having read from this book, I have come to the conclusion that a better title for the book would have been "The Kolob Hypothesis" rather than the title that now graces its cover. In all seriousness there is not enough supporting scientific evidence and information to credit this as a Theory or Theorem. Way too much speculation as well as reliance upon things that may not even have come from Joseph Smith are among the more serious problems with the book, such as use of the Kirtland Egyptian Papers that were combined out of order and with other items not part of the Kirtland Egyptian Papers by critics of the Church, and slapped with the name of Joseph Smith's Egyptian Alphabet and Grammar.

Very little of these papers bear the handwriting of Joseph Smith. Much of the content of these papers also is nonsense. The Kirtland Egyptian Papers were part of a project abandoned almost as soon as it was started. One should be careful not to apply too much significance to the contents of the papers as Hilton has done.

In either case, aside from a few spelling errors and other errors, it is an entertaining read. I think that there is much room for improvement. Perhaps a Second Revised Edition that corrects the number of problems in the text, scientific or otherwise, is in order.

Yet, readers should be aware that this work could not even pass muster in scientific circles as a theory. It could be thought of, however, as an hypothesis (although I am certain that many in the scientific community would not even ascribe the term 'hypothesis' to the contents of the book). Readers also should be aware that some of the science in the book is out of date, and that the postulations in the book cannot be tested in the current state of science and is unfalsifiable because of this.

It is not a scientific guide and neither are the scriptures, but one should certainly not base faith, which should be reserved for the scriptures, on this book. The scriptures were written by prophets and apostles who were not scientists, and who often thought of things in the way that was thought in their intellectual environment, wrong or right. Prophets and apostles in even the Bible did not live in a vacuum and were influenced in their thinking by those around them. It is also the nature of man to explore the unknown and speculate upon things where there is little information.

That is not to denigrate the scriptures but to warn that not everything in them can be taken literally or understood to be exact and precise truth that can be scientifically verifiable. The astronomy of the Book of Abraham, for example, is geocentric in nature and as such cannot be held with surety to have scientific veracity. By way of contrast, the book under present review is not scripture but is an alternate interpretation of scripture that the author believes is supported by scientific data, however badly understood.

If you can get past the scientific errors and other issues and just think about possibilities, and if you understand that this view is only one of a number of differing and mutually exclusive views of Latter-day Saints in attempts to explain what has not as of yet been revealed, and if you are curious about how others think on things beyond our ability to grasp at present, the book is worth a read. If not, buyer beware.



Jeff Durbin's False Claims about Brigham Young's Sermons

A friend shared the following:



This is simply false. For a refutation of the claim that Brigham taught that his sermons were "Scripture" ipso facto, see:

Brigham Young's Sermons

With this nonsense, it just shows that Durbin is incredibly ignorant and is nothing but a James White wannabe. For more, see:

Refuting Jeff Durbin on "Mormonism"

Refuting Jeff Durbin on Mormonism and the Atonement






Darius Gray, Healing the Wounds of Racism

The Church's official Website just posted a blog post article written by Darius Gray:


It is an excellent article, and everyone should read it.

As Darius writes at the conclusion of the section, "Acknowledge the Problem":

I am black, an African-American convert who this year celebrates with millions of members the 40th anniversary of the priesthood being extended “to all worthy male members” (see Official Declaration 2). Since that time, Church leaders have fully disavowed past speculation for why the priesthood was withheld, including the notion of blacks being less valiant in the premortal existence. Unfortunately, racially insensitive comments and attitudes concerning persons of color have not all gone away yet

Personally, I just hope that the Church will just come out and admit the obvious--the priesthood (and temple) restriction was based on racism, not revelation and was a mistake. This is already (and rightfully so) a black mark on the Church and its history, but by admitting in an open manner that the Church was in error on this will (1) result in the Church getting some respect for being honest in admitting to such and (2) dispel myths of prophetic infallibility and inerrancy of church practices and procedures.

For more, see:

Race and the Priesthood (the Gospel Topics Essay on Race and the Priesthood [and Temple] Restriction)

Russell W. Stevenson, For the Cause of Righteousness: A Global History of Blacks and Mormonism, 1830-2013 (Salt Lake City: Greg Kofford Books, 2014)



Thursday, April 5, 2018

David Capes on Jewish Mediation Traditions and Pauline Christology


In my view, Bauckham and Wright dismiss too quickly Jewish mediation traditions as a key component to Paul’s Christology. One of the major distinctions between God the Father and the Lord Jesus is evident in the prepositions used to describe their creative and redemptive activities. For example, in 1 Cor. 8:6 God the Father is described as the one “from [ek] whom are all things and for [eis] whom we exist”; on the other hand, the Lord Jesus is the one “through [dia] whom are all things and through [dia] whom we exist.” The prepositions here tell the story. God the Father is the source of creation and the goal of redemption. The Lord Jesus is the agent of creation and redemption. Jesus’s role as mediator is a dominant theme o Paul’s revised Shema. Similarly, the Colossian hymn celebrates the preeminence of Christ by saying he is the image of the invisible God, “the firstborn of all creation,” for “in [en] him all things . . . were created,” and “all things have been created through [dia] him and for [eis] him” (Co. 1:15-16). The hymn goes on to acclaim Christ as head of the body, the church, the one in whom the fullness of God is pleased to dwell and “through [dia] him God was pleased to reconcile to himself all things . . . through the blood of the cross” (Col. 1:20). We could, of course, cite other examples, but these key passages demonstrate how important Jesus’s agency as mediator is in Paul’s Christology. This role is not discontinuous with Second Temple Judaism’s concept of divine agency, particularly regarding the role of Wisdom and perhaps principal angels (e.g., the angel of the LORD and Yahoel). (Yahoel is an angel God sends to help Abraham in Apoc. Ab. 10.3). (David B. Capes, The Divine Christ: Paul, The Lord Jesus, and the Scriptures of Israel [Grand Rapids, Mich.: Baker Academic, 2018], 166-67; emphasis added)


David Capes on 1 Corinthians 10:21 and the Lord's Supper

Commenting on 1 Cor 10:21 and Paul’s theology of the Eucharist (“Sacrament”), David Capes offered the following, which also touches upon Christology:

When Paul warns the Corinthians to avoid pagan easts, he alludes to an OT YHWH text in 1 Cor. 10:21 with the phrase “the table of the Lord [YHWH/kyrios].” The context of the passage is the unfortunate way the Corinthians are behaving in regard to “the Lord’s Supper” (10:16-17). The allusion comes from Mal. 1:7, 12, a passage in which the Lord condemns the priests or defiling the altar, that is, “the table of the LORD [YHWH/kyrios],” by sacrificing blind and crippled animals. The law is clear that only unblemished, healthy animals are acceptable to YHWH (e.g., Exod. 12:5; 29:1; Lev. 1:3, 10; 22:22). For similar reasons, Paul considers it unacceptable for the Corinthians to participate in pagan cultic rites, especially if they think they can remain immune to their influences.

Paul’s use of the phrase “the table of the Lord” within the context of the “Lord’s Supper” does not appear to reflect pagan cultic meals, for there is no evidence that pagans employed this sort of terminology in their religious feasts. They may have dedicated a meal to Lord Serapis or some other local deity, but they did not refer to the table as “Lord’s Serapis’s table.” So the phrase must have come down to him through Jewish tradition. Now this does not mean that Christ followers had a literal table they reclined around called “the table of the Lord” in their house churches. The phrase is metaphorical, signifying an act, not a piece of furniture. So “the table of the Lord” in Paul (= the Lord’s Supper) is associated with “the table of the Lord” in Malachi (= the altar in the temple) above all through the image of sacrifice. Paul’s interpretation of the Lord’s Supper appear to bear this out: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor. 11:26). The acts of eating “this bread” and drinking “this cup” are linked to the Lord’s death. Here, of course, “Lord” means Jesus, and the notion of sacrifice occupies the foreground of Paul’s rhetoric and theology of the Lord’s table (1 Cor. 10:20-21): “No, I imply that what pagans sacrifice, they sacrifice to demons and not to God, I do not want you to be partners with demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and table of demons.”

The sacrificial imagery in this passage is clear. Christ followers must not think that they cannot sit in the shadow of a pagan temple and eat food sacrificed to idols; to do so is to become a partner with demons. “The Lord’s table” is exclusive; it demands single-hearted devotion not unlike the altar (YHWH’s table) in the temple in Jerusalem. The Lord’s table is the unique place where believers participate in the body and blood of Christ and enact the gospel. That act is to continue as a regular feature of the church’s life until the parousia. (David B. Capes, The Divine Christ: Paul, The Lord Jesus, and the Scriptures of Israel [Grand Rapids, Mich.: Baker Academic, 2018], 138-39)

Further Reading





Wednesday, April 4, 2018

Baptismal Regeneration in Ephesians

The following comes from J.C. Kirby, Ephesians Baptism and Pentecost: An Inquiry into the Structure and Purpose of the Epistle to the Ephesians (London: SPCK, 1968) which affirm the salvific nature of water baptism (baptismal regeneration):

Eph 4:4-6

[T]he inclusion of baptism in this formula is an indication of its importance in the mind of our author, for in some ways it is the key word around which all the others are grouped. It is by one Spirit that we are baptized into one body (1 Cor. 12.13), it is at baptism that confession of faith in the Lord is made (Rom. 10.9), and it is the fact of our baptism which gives us the right to call God our Father. (Rom. 8.15: “we cry, ‘Abba! Father!’” is probably a reference to liturgical prayer, which could not be shared by the unbaptized.) The connection between baptism and unity is found in Galatians 3.27-28 and 1 Corinthians 12.12-13. (p. 151)

Eph 5:25-27

It has been argued that the phrase “having cleansed her y the washing of water with the word”, refers to a ceremonial bath taken by a bride before her marriage, but the majority of commentators hold that it refers to baptism, and that “the word” is either a baptismal formula pronounced over the candidate or a confession of faith made by him. In all probability the latter is the right interpretation, for there is no evidence in any of the early liturgies of a sacred form said by the minister of the sacrament while the candidate is immersed in the water. In Hippolytus, for example, the candidate is given a threefold interrogation: “Do you believe in God the Father Almighty? And in Jesus Christ . . . ? And in the Holy Spirit in the Holy Church?” To each of the questions he answers, “I believe”, and he is immersed after each answer.

In attempting to bring out the full meaning of baptism the author is not consistent in his use of imagery. Christ as the bridegroom administers the sacramental washing of baptism to the Church and at the same time acts as the one who presents the bride to her husband. The analogy breaks down towards the end of the passage (v. 32), for here Christ and the Church together constitute the new Adam, the bride has become the body.

The experience of the individual candidate in baptism is, in this passage, transferred to the life of the Church as a whole. She passed through death with Christ when he died on the cross for her (cf. 2.16), and the individual member’s baptism is an acceptance of that fact. It is also an eschatological fact. (pp. 151-52)

The References to “the seal of the Spirit”

“In him you also, who have heard the word of truth, the Gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit, which is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (1.13-14). “Do not grieve the Holy Spirit, in whom you were sealed for the day of redemption (4.30). Though the word “baptism” does not occur here, both these passages must refer to baptism. The combination of “hearing”, “believing”, and “baptism” is a frequent one in Acts (8.12; 16.14-15; 18.8); in Ephesians, “sealing” takes the place of “baptism”, but that it means the same thing can be shown from the total context of the first passage; presumably therefore the second reference would carry the same meaning. The metaphor of sealing must have been a well-known one or more explanation of it would have been given.

The whole sentence from which the first passage comes is an expansion of one of the phrases found at the beginning of it: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing” (I.3). These “spiritual blessings” are election (v. 4), sonship (v. 5), redemption (v. 7), knowledge (v. 9), the Spirit (v. 13), and the inheritance (v. 14). These blessings were all given to those addressed when they heard, believed, and were sealed Since the last three verbs are all aorists, they must refer to events at a definite point of time in the past. Now Paul uses the word “seal” of circumcision in Romans 4.11, where he says of Abraham that “he received circumcision as a sign or seal of the righteousness which he had by faith, while he was still uncircumcised”. Here he is using a Jewish metaphor, not coining one of his own. It is found in the berakah that was said at circumcision: “Blessed art though . . . who didst sanctify Isaac the well-beloved . . . and seal his offspring with the sign of the holy covenant.” From this Jewish usage the metaphor passed over into Christianity and was widely used as a synonym for baptism. Whether it was made to refer to the actual immersion itself or to an anointing which took place afterwards it is impossible to say, for the evidence can be read both ways. It could not have been a cross marked on the forehead with water, for the method of baptism would make this superfluous, but even if it were an anointing with oil, the metaphor is an inappropriate one, since no visible mark would be left. We do not know who was the first to use it, but it was probably Paul, for he refers to baptism as a kind of circumcision in Colossians 2.11; a simple extension of the metaphor would have led him to think of baptism as a sealing. The same metaphor is found in 2 Corinthians I.22, where it is used in an eschatological context and where the word “anointing” is also used. Since the word “anointing” is applied only to Christ in the rest of the New Testament, and in Acts 10.38 is definitely associated with his baptism, we may reasonably conclude that in the text of Corinthians Paul had baptism in mind. The association of the same ideas in Ephesians leads to the same conclusion. The second passage (4.30) is even more eschatological in tone. In the Spirit believers have been marked as God’s very own, so that they will be recognized as such on the day of the final deliverance. Again the aorist marks a definite point in the past, when the invisible presence of “the Holy Spirit of God”—we may note in passing the solemn liturgical phrasing—was given to the believer. (pp. 154-55)



Examples of Changes to the "Form" (Wording) of Ordinances

In Handbook 2 (Administering the Church), the required wording/phrasing of various ordinances, both salvific and non-salvific, are outlined in chapter 20, Priesthood Ordinances and blessings. One will note that some of the requirements and wording have changed when compared to the past. For instance, note the following requirements for the ordinances outlined in the Church’s 1937 Missionary Handbook (emphasis added):

Confirmation

No set form is given for this ordinance, but a baptized person is properly confirmed a member of the Church if the following words are used by the member of the Priesthood whose hands are laid on the head of the candidate: Calling the candidate by name—“In the name of Jesus Christ and by the authority of the Holy Priesthood, we lay our hands upon your head and confirm you a member of the Church of Jesus Christ of Latter-day Saints and say unto you, Receive the Holy Ghost. Amen.” (The Missionary’s Hand Book [Independence, Miss.: Zion’s Printing and Publishing Company/Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1937, 1940], 135)

Ordaining to the Aaronic Priesthood

Calling on the candidate by name—“By (or in) the authority of the Holy Priesthood I (or we) lay my (or our) hands upon your head and ordain you a Deacon (or Teacher or Priest) in the Church of Jesus Christ of Latter-day Saints, and confer upon you all the rights, powers and authority pertaining to this office and calling in the Aaronic Priesthood, in the name of the Lord, Jesus Christ. Amen.” (Ibid., 137)

Ordaining to the Melchizedek Priesthood

Calling the candidate by name—“By (or in) the authority of the Holy Priesthood and by the laying on of hands I (or we) ordain you an Elder (or whatever the office may be) in the Church of Jesus Christ of Latter-day Saints and confer upon you all the rights, powers, and authority pertaining to this office and calling in the Holy Melchizedek Priesthood, in the name of the Lord Jesus Christ. Amen.” (Ibid., 137)

Dedicating Graves

Though one holding the Priesthood is generally chosen, any suitable person may dedicate a grave. This may be done either with or without the authority of the Priesthood. The one offering the prayer may begin: “Our Father in heaven, surrounding this open grave we dedicate and consecrate this spot of earth as a final resting place for the body of ---------.” To this may appropriately be added supplication to the Lord that this spot of earth may be a hallowed place to which the kindred may come, and that at the time appointed for its resurrection the body may again come forth reanimated with the spirit. (Ibid., 145)

For a discussion on changes to the form (i.e., wording) of ordinances, see:





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