Review
Title: The Book of Moses—From the Ancient of Days to the Latter Days.
Author: Aaron P. Schade & Matthew L. Bowen
Publisher: BYU Religious Studies Center & Deseret Book Company
Genre: Biblical Scholarship
Year Published: 2021
Number of Pages: : xix+466
Binding: Cloth
ISBN: 978-1-9503-0418-9
Price: $31.99
Reviewed by Sam Mitchell for the Association for Mormon Letters
The Book of Moses—From the Ancient of Days to the Latter Days is, quite obviously, a treatment of the Book of Moses, a text canonical for members of The Church of Jesus Christ of Latter-day Saints[1]. The Book of Moses’s eight chapters are revisions made by Joseph Smith to the text of the first portion of Genesis, highlighting biblical episodes about Adam and Eve, Noah and the Flood, Moses and revelation, and Enoch and Zion. It provides an important foundation for pivotal points of Restoration theology, and, with the Church’s focused scripture study on the Old Testament in 2022, it has come once more into the limelight.
The Book of Moses (hereafter Book, to help differentiate between this and its scriptural counterpart) seeks to address the major topics of the Book of Moses. To do so, Book brings together 1) traditional (and sometimes devotional) Latter-day Saint interpretations of Moses and its biblical counterparts, and 2) modern scholarly approaches to the study of Genesis. Book offers itself as a useful product to both believer and non-believer alike as it strives to navigate the tension and highlight the cohesion which arises from this approach to the Book of Moses.
While these divisions are not in Book proper, it is helpful to think of it as having three major parts: 1) Historical Context of the Book of Moses (Introduction–Ch. 4); 2) Literary Content of the Book of Moses (Chs. 5–19); 3) Temple Theology in the Book of Moses (Ch. 20).
The introduction and first four chapters of Book lay the foundational framework for the rest of the volume. They highlight the historical context of the Pearl of Great Price (the canonical collection of scripture, of which the Book of Moses forms the first part); Joseph Smith as visionary, revelator, and translator; and the antiquity of the gospel along with its “dispensational developments” (55). From the beginning, Schade and Bowen are clear as to the nature of their work, choosing to “focus on ascertaining what ancient scripture [including the Book of Moses] meant—its text and context and how that context influenced, affected, and came to be understood by nineteenth-century converts to the Church” (xviii). In order to achieve this, Schade and Bowen draw upon biblical scholarship to inform their readings of Moses/Genesis, as well as commentary and interpretations by Latter-day Saint leaders throughout the course of its history. As they strive to navigate these sources (and the tension that sometimes arises between the two camps), Schade and Bowen recognize that their work “is written primarily to those who embrace the teachings in the Book of Moses”; nevertheless, “we hope that the material herein can be taken as informed and academically sound and be of use and interest to a variety of audiences” (xviii).
The majority of Book deals with the literary content of the Book of Moses. In general, each of the Book of Moses’s eight chapters has two chapters devoted to it in Book. Ch. 5, “Moses 1: The Visions of Moses,” among other things, seeks to establish a connection between Joseph Smith and the ancient experiences of Moses the prophet, especially in terms of their theophanic encounters with God. The idea that the prophetic careers of Moses and Joseph Smith are parallels of one another is a theme that is reflected upon and developed throughout Book. The following chapter, “Moses 1: The Work and the Glory,” deals in part with both Moses and Joseph Smith struggling against the powers of Satan in connection with their theophanic experiences. The next two chapters deal with the content of Moses 2 and the creation of the world and especially of humanity. Ch. 9, “Moses 3: Identity, Commandments, and Purpose,” examines the Sabbath, the marriage of Adam and Eve, and God’s commandments to them. “Moses 4: The Council in Heaven” follows the digression that the opening verses of Moses 4 take to highlight the pre-embodied Jesus and Satan and their conflict before the creation of the world. The following two chapters comment on the doctrines, events, and implications of the Fall of Adam and Eve.
The aftermath of the Fall, especially the growing family of Adam and Eve and the sacrifices they were commanded to perform, is discussed in Ch. 13. Immediately after, Schade and Bowen grapple with the story of Cain and Abel, including the curse and mark of Cain (I will discuss this below in more detail). The next four chapters deal with Enoch, his visions, and the projects of ancient and latter-day Zion. Ch. 19 finishes the chapter-by-chapter examination of the Book of Moses with commentary on Noah, his ministry, and God’s preparations for the coming Flood. Like the Book of Moses, Book does not actually detail the event of the Deluge.
The final chapter of Book is titled “The Book of Moses and Temple Worship.” It deals with the theological connections between the Book of Moses and modern Latter-day Saint temples, as well as the history of the Tabernacle of Moses and Latter-day Saint temples. It further outlines the development of Nauvoo-era temple ordinances.
In aiming to bring the worlds of academic and Latter-day Saint exegesis together, Book introduces those (especially scholars) who are unfamiliar with Latter-day Saint beliefs to core aspects of the Church’s tenets, including prophets and temples. Using academic diction, Schade and Bowen at various times discuss the role that Joseph Smith and his revelations played in the establishment of the Church. That role is, in Book, one of immeasurable importance and vitality to the establishment, texts, and practices of the Church. Schade and Bowen also use Book to bring various biblical studies issues to the attention of Latter-day Saints. Many of these are discussed in the at times lengthy footnotes of Book, although some are treated more thoroughly in the main body of the work. The footnotes frequently contain linguistic notes that offer insights into the Hebrew text of Genesis.
Though Book focuses on a variety of different academic concepts throughout its duration, I found its utilization of scholarship to address the topic of the curse of Cain most compelling. Drawing heavily upon biblical scholarship, Schade and Bowen state that the curse of Cain after he murdered Abel “can be defined in straightforward terms”: “[the ground] would not yield crops [to Cain when he farmed]”; “Cain would be a fugitive and a vagabond” and as such “would see his professional occupation rendered impotent”; and “Cain would experience spiritual death and be driven from the face of the Lord” (248–249). Schade and Bowen further are clear that the mark of Cain “was to remind people to leave judgment to the Lord, who would deal with Cain on his own terms” (250). They note that the precise classification of the mark has been historically contested. The Hebrew word for “mark” “is not normally attached to physical appearances or characteristics” (251). Later, when discussing the word “blackness” in Moses 7, they add that the idea that “the curse of Cain somehow relates to black skin and race definitively constitutes a postbiblical development and an unbiblical interpretation” (291). In fact, after reviewing the uses of “blackness” in the Bible, they determine that “it is possible that references to blackness in the Book of Moses are to be viewed in the same vein as the biblical texts—namely, their ancient nuances refer not to literal skin color but figuratively to spiritual and emotional demeanors or countenances” (293). Echoing the Church’s statement on race found in their essay “Race and the Priesthood,” Schade and Bowen state strongly that “we cannot do [the Book of Moses] justice by reading back onto it (or onto the biblical texts) the later postbiblical and modern racial ideologies that have sometimes caused, unwittingly or not, so many of God’s children to be treated unjustly, both outside and inside the restored Church” (293–294).
As has been shown, Book utilizes biblical scholarship well in many instances when reading the Book of Moses. They show how issues like the Creation, the role of humans in Eden, and the curse of Cain can be addressed using current academic methods and theories. Although their primary goal (as noted earlier in this review) is to ascertain the historical origins and contexts of the Book of Moses, as well as its reception by early Latter-day Saints, Schade and Bowen at times, offer eisegetical insights and modern interpretations of a given pericope. For instance: “We can learn from these events in the life of Moses that we will all walk to the waters of our own personal seas, and when we can go no further, the Lord opens ‘a way for the ransomed to pass over’ as we trust and follow him … We are still required to get up, move forward with faith, and finish the difficult journey, trusting that God will give us the needed strength and deliver us safely to our destination” (101).
In pursuing a somewhat eisegetical approach, however, Schade and Bowen make allowances for and unfortunately overlook to discuss other important topics that have enjoyed a great deal of academic attention and that are relevant for modern believers. Some of these potential areas for further consideration include the roles of a Heavenly Mother and/or evolution in the Creation, young- versus old-earth creationism, the scale of the Noachian deluge, and how to approach aspects of human history that predate 5000 BC. Though these are in some cases tangential to the Book of Moses, their relevance to modern Latter-day Saint theology and lived religion make them talking points that cannot be lightly sidestepped.
Despite these and other flaws, I hold that The Book of Moses is a good starting point for Latter-day Saints interested in biblical studies, and for others (especially scholars) who are interested in understanding Latter-day Saint theology and teachings. The Book of Moses should not be seen as the end-all-be-all of scholarship on the Book of Moses (nor do I think the authors would want it to be considered as such). While far from perfect, it does seek to bring these two camps into conversation and, where possible, into communion with one another. In a good many instances, it is successful in this endeavor.
[1] While there are a variety of traditions in the Restoration movement, The Book of Moses’s target audience is members of The Church of Jesus Christ of Latter-day Saints. It is to this entity I refer when I use the term “the Church” in this review.