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http://www.sltrib.com/sltrib/lifestyle/51259225-80/church-bible-lds-james.html.csp
The KJV's move from "commonly used" to "official" began in the 1950s with the leadership of J. Reuben Clark, then a member of the LDS Church's governing First Presidency.
In 1952, the National Council of Churches in New York issued a new translation known as the Revised Standard Version. It was immediately denounced by conservative believers, Barlow writes, some claiming it was "barely Christian." Barlow wrote "Mormons and the Bible."
Clark, trained as a lawyer, defended the KJV in so many letters and speeches that his efforts culminated in his "monumental 1956 tome:" Why the King James Bible?
Clark, according to Barlow, argued the 1611 translation was:
• More acceptable doctrinally.
• Verified by Smith's own translation efforts.
• Based on a better Greek text.
• Literarily superior.
• Established in LDS tradition.
• Produced by "prayerful souls subject to the Holy Spirit."
What seemed to bother Clark the most in the newer translations was what he saw as "despicable, conspiratorial humanism," Barlow writes, reducing "the divine status of Jesus and the supernatural dimension of scripture in general."
In 1979, the LDS Church published its own edition of the KJV, with notes, headings and definitions. Thirteen years later, the LDS First Presidency declared the KJV to be the church's official English Bible.
"Although other versions of the Bible may be easier to read," the handbook says, "in doctrinal matters, latter-day revelation supports the King James Version in preference to other English translations."
After 400 years, Barlow says, it "has a sense of the durable rather than the transient."
I have been to many churches where the "official translation" was the KJV and no other version was allowed to be used in the Sunday School classrooms or preached from the pulpit. I see very little difference between the Mormon position and that of many King James Onlyists.
The KJV's move from "commonly used" to "official" began in the 1950s with the leadership of J. Reuben Clark, then a member of the LDS Church's governing First Presidency.
In 1952, the National Council of Churches in New York issued a new translation known as the Revised Standard Version. It was immediately denounced by conservative believers, Barlow writes, some claiming it was "barely Christian." Barlow wrote "Mormons and the Bible."
Clark, trained as a lawyer, defended the KJV in so many letters and speeches that his efforts culminated in his "monumental 1956 tome:" Why the King James Bible?
Clark, according to Barlow, argued the 1611 translation was:
• More acceptable doctrinally.
• Verified by Smith's own translation efforts.
• Based on a better Greek text.
• Literarily superior.
• Established in LDS tradition.
• Produced by "prayerful souls subject to the Holy Spirit."
What seemed to bother Clark the most in the newer translations was what he saw as "despicable, conspiratorial humanism," Barlow writes, reducing "the divine status of Jesus and the supernatural dimension of scripture in general."
In 1979, the LDS Church published its own edition of the KJV, with notes, headings and definitions. Thirteen years later, the LDS First Presidency declared the KJV to be the church's official English Bible.
"Although other versions of the Bible may be easier to read," the handbook says, "in doctrinal matters, latter-day revelation supports the King James Version in preference to other English translations."
After 400 years, Barlow says, it "has a sense of the durable rather than the transient."
I have been to many churches where the "official translation" was the KJV and no other version was allowed to be used in the Sunday School classrooms or preached from the pulpit. I see very little difference between the Mormon position and that of many King James Onlyists.