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Mormon Studies Review Volume 1 Number 1 Article 9 1-1-2014 "Let a Hundred Flowers Blossom": Some Observations on Mormon Studies Daniel C. Peterson Follow this and additional works at: https://scholarsarchive.byu.edu/msr2 Part of the Mormon Studies Commons BYU ScholarsArchive Citation Peterson, Daniel C. (2014) ""Let a Hundred Flowers Blossom": Some Observations on Mormon Studies," Mormon Studies Review: Vol. 1 : No. 1 , Article 9. Available at: https://scholarsarchive.byu.edu/msr2/vol1/iss1/9 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Mormon Studies Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Peterson: "Let a Hundred Flowers Blossom": Some Observations on Mormon Stud “Let a Hundred Flowers Blossom”: Some Observations on Mormon Studies Daniel C. Peterson THE VERY TERM MORMON STUDIES suggests its own broad definition as a “big tent.”1 I take the adjective Mormon to refer to the subject matter, and not to the practitioners. It doesn’t require that those involved in the study of Mormonism be Latter-day Saints or believers. Mormon studies simply involves studies of things Mormon, including the Mormon people and their history but also their scriptures and their doctrines. Nothing in the term privileges, say, research into the reception history of the scriptures over philological, archaeological, and historical approaches linked to their claimed origin or Sitz im Leben—even if, as in the case of the Book of Mormon, that origin is controversial.2 Nor, by the same token, does the term in any way discriminate against reception his- tory or attempts to explain the Book of Mormon as a product of the nine- teenth century. As such, it identifies no particular methodology and says nothing whatever about whether its practitioners need to bracket Mor- mon truth claims. 1. A portion of this essay is drawn from Daniel C. Peterson, “The Role of Apologetics in Mormon Studies,” Interpreter: A Journal of Mormon Scripture 2 (2012): i–xxxv. The title “Let a Hundred Flowers Blossom” comes, of course, from the late Mao Zedong but is not intended pejoratively or ironically here. It reflects my hope for a proliferation of different approaches to Mormon studies. Unlike Chairman Mao, though, I mean it sin- cerely. 2. The term Sitz im Leben, roughly “setting in life,” originated with the German Protes- tant Old Testament scholar and theologian Hermann Gunkel (d. 1932). 80 Mormon Studies Review, vol. 1, 2014 Published by BYU ScholarsArchive, 2014 1 Mormon Studies Review, Vol. 1 [2014], No. 1, Art. 9 Peterson/“Let a Hundred Flowers Blossom” 81 My understanding of Mormon studies includes not only the rela- tively secular and nonconfessional approach characteristic of most ac- ademic religious studies but the expressly committed, even confessional, academic work in theology, liturgical theory and history, scriptural ex- egesis, and apologetics. I realize that many religious studies departments and faculty are housed within nondenominational private universities and tax-supported state schools and that they are, therefore, practically speaking, constrained to adopt a secular, neutral, “objective” approach not only by theoretical preferences but by institutional reality. The same holds true for the large academic societies that feature religious studies; I recognize that—in order to maintain comity and peace, among other things—sectarian conflict must be kept under control and, if possible, altogether avoided. But these are political considerations, not philosoph- ical issues. I am a pluralist. I don’t believe that there is a single discipline called Mormon studies any more than there is a single discipline called Islamic studies. At least, if there is, I can’t see it. I’m a practitioner of Islamic stud- ies myself. Ultimately, I bracket Islamic truth claims, though I’m pro- nouncedly sympathetic toward them.3 My own favored approach is textual and intellectual-historical. But others under the broad tent of Is- lamic studies do political history, anthropology, art history, pure philos- ophy, economic history, military history, sociology, contemporary politics, economics, women’s history, and a host of other things. Many of them are Muslims, some fervently believing and some only nominally 3. I hope that my sympathy is apparent in such things as Daniel C. Peterson, Muham- mad: Prophet of God (Grand Rapids: Eerdmans, 2007), and my conception and founding of the Middle Eastern Texts Initiative. I don’t believe that such sympathy is required in students of another faith. But I think that a complete lack of sympathy, to say nothing of actual hostility, can impair one’s scholarship. I had a mentor in graduate school who, so far as I could see, was utterly color-blind, religiously speaking—which struck me as an odd quality in a historian of Islam. He simply didn’t understand specifically religious mo- tivations, and effectively denied their existence. He was brilliant, and prodigiously learned, and he influenced me enormously, but I still think that this curious lacuna in his personality created blind spots that damaged his scholarship. https://scholarsarchive.byu.edu/msr2/vol1/iss1/9 2 Peterson: "Let a Hundred Flowers Blossom": Some Observations on Mormon Stud 82 Mormon Studies Review so. Many of them are non-Muslims, of various religious and secular back- grounds. I’ve learned much from all of them, and I learn different things from different approaches. Although I’m a serious political conservative with libertarian leanings, for example, I’ve profited greatly from the in- sights of my Marxist friends. Because they see things from a different perspective than I do, they tend to see different things than I do. Just as my own vantage point creates blind spots, though, so do theirs. We need each other.4 But the lack of a single, particular discipline of Mormon studies con- stitutes one of the areas of legitimate concern that I believe an outsider (or even an insider) might have with respect to religious studies in gen- eral and Mormon studies in particular. Religious studies may, and often do, involve history, but the use of history may not quite rise to the level of professional historiography. A “studies” field may produce sociology without the rigor of sociological research, anthropology without field- work, theology without the discipline of theological/philosophical train- ing and inquiry. Fifty survey courses, Hugh Nibley used to remark, do not a scholar make. One might easily remain a dilettante. Or one might, at the worst, be simply an ax-grinding ideologue, having the form of scholarship but denying the power thereof.5 The same is true with regard to women’s studies, black studies, and the like. They’re entirely legitimate fields of research and teaching. In fact, they’ve been seriously neglected, and they’re long overdue for attention. But none of that changes the fact that they are not, in and of themselves, distinct disciplines. Rather, they are areas on which various disciplines can be fruitfully brought to bear. That is a principal reason behind my strong preference for defining Mormon studies with reference to its subject matter (Mormon) rather than with reference to some supposed specific method of studies. I’m 4. In writing an article advocating a Mormon social Trinitarian model for the journal of the Society for Mormon Philosophy and Theology some years back, I found myself, much to my surprise, finding the work of Catholic feminist and liberation theologians especially helpful. See “Mormonism and the Trinity,” Element 3/1–2 (Spring and Fall 2007): 1–43. 5. Compare 2 Timothy 3:5 KJV and Joseph Smith—History 1:19. Published by BYU ScholarsArchive, 2014 3 Mormon Studies Review, Vol. 1 [2014], No. 1, Art. 9 Peterson/“Let a Hundred Flowers Blossom” 83 methodologically a pluralist. I would much prefer to see people gain solid training in a discipline and then bring that discipline to bear upon their study of Mormon-related topics. Permit me, at this point, to say a few words specifically about the re- lationship of apologetics to Mormon studies. In my view, which should already be apparent by now, apologetic and nonapologetic approaches to different topics and even to the same topic can coexist and flourish side by side. Over many years, for example, the Foundation for Ancient Re- search and Mormon Studies (FARMS) supported both the often apolo- getic FARMS Review, on the one hand, and, on the other, the meticulous textual studies of Royal Skousen and the coolly objective and utterly non- apologetic production of a searchable Dead Sea Scrolls database. They can even be unproblematically undertaken by the same person. More- over, they can be mutually beneficial. Indeed, Mormon apologetics has often drawn upon completely nonapologetic scholarship, both from out- side the LDS Church and from within.6 And I believe that the benefits can run the other direction, as well—though I suspect that many non- apologists will be at least somewhat reluctant to admit it. I firmly believe that the Foundation for Apologetic Information and Research (FAIR), at certain times (notably at its annual conferences), is every bit as much a part of legitimate Mormon studies as is the Society for Mormon Philos- ophy and Theology.7 Paul J. Griffiths, an Anglican scholar who trained as a Buddhologist and who has since converted to Catholicism, published a book in 1991, entitled An Apology for Apologetics, in which he “defend[s] the need for 6. Hugh Nibley, John Welch, John Sorenson—these prominent Latter-day Saint apol- ogists relatively rarely cite fellow Mormons. Instead, they rely upon non-Mormon schol- arship that seldom if ever has Mormonism in mind.
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