We’re finishing our conversation with Dr. Jeff Chadwick, a New Testament scholar at BYU. We’ll talk about what he calls, the myth of the lambing season. How cold is it in Israel in December?
Jeff: The average day in Jerusalem in December and January is partly cloudy with green grass and jacket temperatures, nothing like the winters of Utah and Idaho. That brings up another thing and this is what I call the myth of the lambing season.
GT: Oh really?
Jeff: Yeah, because, you know, the idea that Jesus was born in the Spring, was not unique to Latter-day Saints in the 1800’s. Others were suggesting this as well. Protestant writers in America familiar with freezing North American winters, because they were usually from New England or somewhere like that, couldn’t imagine how shepherds could be in the fields abiding by their flocks in December, “Aww, just much too cold. No shepherd could be out with his flocks in December,” they ruled. So, it must be in the springtime because spring is when the lambs are born and since Jesus was the lamb of God, that’s when he would have been born, too, is in the spring. This, of course, plays in really well with the tradition among the Latter-day Saints that Jesus was born in April. The problem is it’s an entire falsity. The reason why is that shepherds did and still do go out with their flocks all Winter long.
I have stood in the fields outside of Bethlehem on several Christmas Eves because I get to be there from time to time and the shepherds are out there with their sheep and little lambs have been born already in December. They don’t wait. Now here in our climate, just because of the way that the lambs and the sheep bear, they’ll wait until it’s a little warmer and they’ll lamb in March and April. But that’s not the way that it works in the holy land because the climate doesn’t require it. Biology works partially because of its climate.
We’ll also talk about what projects he is working on. Check out our conversation…
Check out our other conversations with Dr. Chadwick!
In the 1980s the LDS Church produced a movie, “How Rare a Possession.” An Italian man finds a book with no cover, only to learn decades later that it was the Book of Mormon. It is probably a case of mistaken identity. Did Vincenzo join wrong church? We’ll learn more about this story in our final segment with Dr. Daniel Stone, check out our conversation…
GT: Here’s the part that John Hamer told me that nobody knows. Apparently the Bickertonites had a mission in Italy because the Mormon Church did not publish the Book of Mormon in Italian.
Daniel: No, as far as I know, they didn’t.
GT: Yeah, and so it was actually a Bickertonite Book of Mormon that he found that he searching for it, and so he joined the wrong church.
Daniel: Oh, that’s hilarious. You know what? I can’t say for sure. John would know more than me, but yes, as far as I know the Bickertonites were the first church to publish the Book of Mormon in Italian, and if that is the book that that Italian man picked up the join the LDS church, that is the epitome of irony.
GT: Just like William Bickerton, he joined with the Brighamites.
Daniel: That’s right. If that’s really true, then go John Hamer! If he actually looked like check the dates and to make sure because I’m not sure when. I know the LDS church now has their own Book of Mormon in Italian, but yeah, I believe the Bickertonites were the first one and if that was before then. Oh my gosh. Yeah. That is ironic. My goodness.
Here is the short part of the video describing Vincenzo’s experience.
The United States were grappling with the Civil Rights Movement during the tumultuous 1960s. In our next conversation with Matt Harris, we will talk about key events in the 1960s that affect the LDS Church’s teaching about race and how the Civil Rights Movement impacted the Mormon Church. We will even learn that Elder Brown predicted to end ban in 1962 General Conference!
Matt: Hugh B. Brown was front and center in church leadership trying to get the brethren to overturn the ban. He is working behind the scenes. He is doing the best that he can, but it is very, very challenging for him. In 1962 he will have a private meeting with Lowell Bennion, whom we have already talked about who didn’t support the ban and told President McKay in private. So, it was no secret that President McKay knew where Brother Bennion stood. Anyway, in March of 1962, Hugh B. Brown tells Lowell Bennion, “We’re going to lift the ban here next month. Make sure you come to [General] Conference.”
Matt: This is March of ’62.
Matt: “Come to Conference next month. We’re going to lift the ban.”
The prediction of course is in April of ’62, we’re going to have this big announcement at General Conference. “We have been studying this issue, and there is nothing more difficult for the church,” Brown tells Bennion, “than this issue, and we’re going to fix it.”
So, I can only imagine Bennion showing up and nothing happens!
We will also talk about the motivation behind the 1949 First Presidency statement, and apostle Hugh B. Brown’s attempts to rescind the ban.
Matt: Recognizing that Lowry Nelson had spent time in Cuba as part of his profession, his field research, he decided to reach out to Nelson and ask him about Cuba and the racial population there because Nelson had lived there for a while. Lowry Nelson wrote back and just said, “I don’t think you can determine who has got negroid blood, and you shouldn’t even try! That’s just immoral!”
Nelson said something that is probably less than candid. He said, “That was the first time I knew that the church felt this way about this.”
Come on Lowry. You grew up in the church. So, Lowry Nelson writes the First Presidency after he exchanged correspondence with his good friend Heber Meeks. He said, “Is it true that you are trying to establish a mission in Cuba, and just focus on the white population there and not the colored, the brown population? Is that true?”
The First Presidency wrote him back a series of letters. They said, “Yes that is true, and we don’t understand why God wants this ban, but this is the way it is. Who are you to determine what God should do?”
Nelson was really upset with the response, thinking that it was just a policy that could be changed. But the brethren dug their heels in and sort of exacerbated the problem. When they wrote back to Lowry Nelson, it was the first time where the First Presidency goes on record, and they sign the letter. It is interesting. They all sign these letters back and forth, all three of them: George Albert Smith, J. Reuben Clark, and David O. McKay. Clearly, they are trying to make a statement about the church’s racial teachings, at least by the mid-20th century.
What is interesting is he shares these letters on the underground with people. He sends them to Juanita Brooks. He sends them to George Boyd who is the Institute person. He sends them to all of these Institute people that he felt like he had a liberal kinship with, and they write him back. ”Oh my goodness. I didn’t know the brethren felt this way, that they felt this strongly about it.”
We’ll also talk about Michigan and Mormon Governor George Romney’s run for the U.S. presidency. You might recognize his famous son Mitt Romney did the same just a few years ago. George Romney’s cousin was also an LDS Apostle, and the 1960s had a lot of factions for and against the ban on blacks from temple and priesthood.
Matt: I think nationally this racial story gets really highlighted when George Romney decides to run for president. This is really interesting. He is the governor of a state that has a heavy African-American population.
Now think about that for a moment. Your church doesn’t grant priesthood rights to black people, and you are running in a campaign for governor, and you are having to convince people that you are not a racist or that somehow if you are elected you won’t listen to their needs and create public policy that will benefit their lives.
When George Romney is governor, when it is known that he is considering a run for the presidency, it is pretty interesting because a lot of the news media are writing about the LDS Church priesthood ban, and that Governor Romney may be a racist because his church is racist. It’s pretty tough stuff, and George Romney will say something interesting. He will say, “If you want to know my views on race, look at my record when I was the governor. Look at what I did with civil rights.”
So, he cleverly sidesteps his church’s racial teachings and puts the spotlight on him, which is truthfully probably what he probably should have done and what he did. But nonetheless the media will continue to hammer this issue. Spencer W. Kimball in particular, he writes letters to various people. He writes in his journal, and he says, “The media is just killing us with George Romney. Is that all they ever want to talk about is the negro issue?”
 LDS leaders hold a twice annual conference where members hear the prophet, apostles, Seventies, young men, your women, and Primary (children’s) leaders speak every April and October. LDS members often refer to the meetings as simply “Conference.” In the 1960s, General Conference lasted 3 days, but was shorted to two days in 1977. See https://en.wikipedia.org/wiki/General_Conference_(LDS_Church)
 Juanita Brooks wrote the first scholarly book exposing Mormon involvement in the Mountain Meadows Massacre. See https://amzn.to/2LcbRrG