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Isaiah saw the great work of the Book of Mormon and prophesied concerning Martin Harris’s visit with Professor Anthon (Isaiah 29:11-12). The article contains Martin Harris’s account of this visit. Edward Stevenson wrote that Martin Harris saw his visit as a fullillment to Isaiah’s prophecy. Metallic sheets discovered in Iran buried in the palace of Darius verify the statements made by Joseph Smith and the Book of Mormon about metal records.
Written at least lifteen years after the death of Joseph Smith, but in the lirst person to express Joseph Smith’s views as understood by the author. Quotes Jacob 2 to condemn polygamy and repudiates the idea of celestial marriage.
Published first in the Salt Lake Tribune, July 26, 1908, written as if Joseph Smith had authored this pamphlet. The Book of Mormon condemns polygamy as an abomination. Charges that none of Joseph’s words can be used to vindicate this practice. The Lord does not allow polygamy in his church.
Additional Authors: Paul R. Cheesman, Charles Randall Paul, Rex C. Reeve, Morgan W. Tanner, and S. Michael Wilcox.
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > Jacob
Book of Mormon Scriptures > Enos
Book of Mormon Scriptures > Jarom
Book of Mormon Scriptures > Omni
Book of Mormon Scriptures > Words of Mormon
Book of Mormon Scriptures > Mosiah
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > Helaman
Book of Mormon Scriptures > 3 Nephi
Book of Mormon Scriptures > 4 Nephi
Book of Mormon Scriptures > Ether
Book of Mormon Scriptures > Moroni
Summarizes the book of 1 Nephi and provides a map of the Arabian Peninsula that traces the possible route of Lehi.
Judgment and redemption
Judgment and redemption
Offering a simple analogy to motivate individuals to read the Book of Mormon, the author compares piano practice to scripture study. “Just as I have to learn new piano techniques, I must review the Book of Mormon and learn eternal techniques”
Offering a simple analogy to motivate individuals to read the Book of Mormon, the author compares piano practice to scripture study. “Just as I have to learn new piano techniques, I must review the Book of Mormon and learn eternal techniques.”
Estimates that the weight of the gold plates from which Joseph Smith translated the Book of Mormon was sixty pounds.
In a world where we are trained to expect the worst, Gregg Easterbrook shares research concerning the potential for a positive future global economy.
What do we have that we can offer in return for all the good gifts of our Father in Heaven and His Son Jesus Christ? We can offer our hearts and our free will—our obedience. We can sacrifice a broken heart and a contrite spirit.
Old Testament Topics > Justification
RSC Topics > D — F > Doctrine
This chapter compares masculinity in the Book of Mormon with the masculine ideals of the 19th century. “The Book of Mormon’s prescription for ideal manhood critiques the American culture that it enters, engages with some of the most pressing religious and gender questions of the nineteenth century (such as continuing revelation, sola scriptura, increasing materialism, and changing gender dynamics and responsibilities), and provides the precedent for the religion Joseph Smith founded— a religion that, in its nineteenth-century context, called for its followers to gather to communal societies, to labor spiritually to convert others to their faith, to place fathers as the moral heads of the home, and to seek direct communication with the Lord. To learn how to succeed at such aspirations, nineteenth-century Church members needed only to look to the examples of their spiritual forefathers in The Book of Mormon.” [Author]
The vibrant fields of narratology and biblical narrative criticism provide common ground from which scholars who either accept or reject the historical reality of the Book of Mormon may speak to one another. To encourage research that may speak across divisions, this article provides a theoretical overview of some of the major areas within the narrative-critical approach (i.e., the intricacies and subtleties of setting, plot, narrative time, characters, point of view, narrators, and implied readers). The applied analysis of select Book of Mormon passages that accompany these overviews illustrates how borrowing from more established fields may expose new considerations, explain different aspects of the text, make familiar narratives fresh, and stimulate greater appreciation for its literary design.
Where does one go to learn more about Book of Mormon studies? For those who do not regularly engage with scholarship, it’s hard to know how to begin. Currently there’s no general guide to Book of Mormon scholarship available to the public. Even with all that’s happened in the last few decades, and especially all that’s happening right now in Book of Mormon studies, this situation needs to be remedied. There has been no general guide to Book of Mormon scholarship available to the public—until now. This introduction breaks down Book of Mormon studies, from its history to the obstacles that will need to be overcome as it moves forward. Additionally, this introduction provides readers with resources that they can turn to for further information on Book of Mormon studies. ISBN 978-1-9503-0426-4
RSC Topics > A — C > Baptism
RSC Topics > A — C > Book of Mormon
RSC Topics > D — F > Doctrine
RSC Topics > G — K > Grace
RSC Topics > Q — S > Salvation
RSC Topics > Q — S > Sin
“A well-known idea in Book of Mormon studies is that the Bible, rather than the Book of Mormon, was the primary religious text for most members of The Church of Jesus Christ of Latter-day Saints throughout the nineteenth century. Scholarship focused on the early years of the Church in the 1830s and 1840s and on the last twenty years of the nineteenth century reveals that references to the Book of Mormon account for only about 5 percent of the scripture references found in Church-printed periodicals. These findings are tempered, however, by a recognition that they capture public rather than personal use of the scripture and that no definite distinction can be made (when studying personal and public writings) between why and how Church members used and incorporated different works of scripture. Nineteenth-century Church members looked to all their canonical scriptures—the Bible, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price—to find timeless and universal truths, to praise God, to acquire instruction for daily living, to find comfort and solace, to encourage desired behaviors, and to establish an understanding of various faith tenets. Further, the Book of Mormon appears to have been a primer for some of Joseph Smith’s early efforts at Church organization and theology. So while it currently seems clear that the majority of nineteenth-century Church members—lay and leader alike—devoted more of their religious practice to studying and learning from the Bible than the Book of Mormon, there were significant exceptions. This article explores the work of three of the most notable: Orson Pratt, George Reynolds, and Janne M. Sjödahl. Each of these individuals devoted substantial portions of their lives to the study of the Book of Mormon, and their work laid the foundation for future Book of Mormon studies.” [Author]
RSC Topics > A — C > Church History 1820–1844
RSC Topics > G — K > Gold Plates
RSC Topics > T — Z > Women
RSC Topics > Q — S > Relief Society
RSC Topics > T — Z > Women
RSC Topics > Q — S > Revelation
Book of Mormon Scriptures > Moroni
A booklet containing a photographic essay on the life and paintings of Minerva Teichert. Created to accompany an exhibition at the Museum of Church History and Art, the work contains representations of several of Teichert’s Book of Mormon paintings.
Minerva Teichert was an avid letter writer. She carried on a vigorous correspondence, especially with her daughter, Laurie, who kept the letters her mother sent to her. Laurie Teichert Eastwood has edited and introduced these letters, published in an attractive 244-page hard bound volume produced by BYU Studies. The letters contain the artist’s thoughts on her mural projects, dealings with agents, family activities, ranch chores, personal concerns, church work, political feelings, rural town life, and many other fascinating subjects. Anyone interested in an artistic woman’s view of rural existence will not want to miss the rare opportunity to obtain a copy of this important publication.
An alleged exposé of Mormonism and its beliefs wherein the Book of Mormon is considered to be “heavy” and “verbose” in style. The author asserts that most of the proper names of the Book of Mormon could have been formed from biblical, Latin, or modern names. Various anachronisms are noted, such as the assertion in the Book of Mormon regarding the presence of pre-Columbian domesticated animals, passages from Shakespeare, modern phraseology, and ungrammatical expressions. Numerous Book of Mormon phrases are listed that the author views as being peculiar to nineteenth-century revival language.
Opponents of the Book of Mormon claim that the book stands or falls on the character of Joseph Smith, but Ebeling argues that the book stands upon its own strength. Had the book been written by Solomon Spaulding, it may have taught the prevalent doctrines of his day, i.e., a sprinkling baptism rather than immersion, a denial of miracles and revelation, and that the remission of sins comes through faith and prayer.
RSC Topics > L — P > Prayer
The Pawnee people endured many hardships through the years, but EchoHawk explains that out of that pain was born promise. During his childhood, EchoHawk and his family had no expectation of achieving a higher education, but he, along with all of his siblings, was able to attend college. Through a football accident in high school, he gained the personal testimony he hadn’t possessed when he was baptized at 14. His testimony and his football took him to Brigham Young University, where President Spencer W. Kimball influenced him to become a lawyer, and later the attorney general of Idaho, to help his people and to be an instrument in God’s hands.
RSC Topics > L — P > Prayer
This is an archived article that was published on sltrib.com in 2005, and information in the article may be outdated. It is provided only for personal research purposes and may not be reprinted.
Praise for Hugh Nibley and some details about his life.
Elder Eddy invites us to “try the virtue of the word of God” and “drink deeply” from the scriptures. There is virtue in the words of ancient and modern prophets precisely because their words are the Lord’s words.
A true man is strong enough to withstand the wiles of Satan and humble enough to submit himself to the redemptive powers of the Savior.
The real issue is not how others define us but how the Savior defines us.
The strength of the Church is in the millions of humble members striving every day to do the will of the Savior.
The ward is organized to minister to the needs of those who face even the most difficult and heartbreaking trials.
Hope is a most powerful influence in our lives. Yes indeed, we do live in a troubled and challenging world. But we live in one of the greatest periods of time in all the history of the entire world.
Choose faith over doubt, choose faith over fear, choose faith over the unknown and the unseen, and choose faith over pessimism.
Out of our adversity we might seek our greatest triumphs, and the day may well come that from our challenges we will understand the familiar words “for thy good.”
Joseph Smith lived the life of a prophet. He suffered the life of a prophet. He died the death of a prophet.
Saving souls is the work the Savior has called all of us to do.
Will we listen to Satan, the author of all lies … ? Or are we going to believe a loving Heavenly Father, who is the source of all truth and happiness?
It is a still, small voice and a throbbing heart that testifies of the miracle of the Restoration.
We now call upon you to mobilize our priesthood quorums in response to the employment and financial challenges facing our members.
When we are true to the sacred principles of honesty and integrity, we are true to our faith, and we are true to ourselves.
A pamphlet comparing 1 Corinthians 15:25-32 with 2 Nephi 9:24, and Mosiah 15:8, 16:8 and 1 Nephi 11:26-27. Those who believe in genealogical temple work for the dead do not understand the scriptures.
Book of Mormon Scriptures > 2 Nephi
Book of Mormon Scriptures > Mosiah
Monthly Book of Mormon lessons for adult women (Relief Society). Each month a verse of Book of Mormon scripture is presented with accompanying quotes from General Authorities and writers of the Church.
I’m suggesting that we seek to experience contentment while we work toward godliness—that we remember and appreciate all that God and Christ have done for us.
Our happiness lies in following the gospel of Jesus Christ—in having faith in Him, believing Him, coming unto Him, and becoming more like Him.
Sees a “vast lield for exploration” in writing about the Book of Mormon, saying that the main task is to present the Book of Mormon to the world while keeping in touch with the book itself. Sets literary standards and outlines areas of urgent need, including foreign language translations, study aids, apologetics, and creative studies.
Contains thirteen lessons for adults on instructions and teachings within the Book of Mormon on missionary work.
Review of How to Get the Most from the Book of Mormon (audio cassettes, 1987), by Daniel H. Ludlow.
We can learn spiritual lessons if we can approach suffering, sorrow, or grief with a focus on Christ.
Mickey Edwards shares insights on the importance of the Constitution.
As members of the Church, we must seek truth in all areas, be it spiritual, educational, scientific, or in the social and moral settings of society.
Letters praising the Journal of the Book of Mormon and Other Restoration Scripture and responses to articles published therein.
As we move into a new season of life, may we always remember the lessons that we have learned during this “intellectually enlarging” and “spiritually strengthening” season of growth.
As wonderful as modern technology is, it still pales in comparison to God’s power and ability. We get to view the wonders of the universe; He gets to create them.
A polemic written against the Book of Mormon and the idea that Jesus visited ancient America.
Abstract: In 2013 we published a study examining names from Solomon Spalding’s fictional manuscript, J. R. R. Tolkien’s fictional works, and nineteenth-century US census records. Results showed names created by authors of fiction followed phonemic patterns that differed from those of authentic names from a variety of cultural origins found in the US census. The current study used the same methodology to compare Book of Mormon names to the three name sources in the original study and found that Book of Mormon names seem to have more in common with the patterns found in authentic names than they do with those from fictional works. This is not to say that Book of Mormon names are similar to nineteenth- century names, but rather that they both showed similar patterns when phonotactic probabilities were the common measure. Of course, many more invented names and words from a variety of authors and time periods will need to be analyzed along with many more authentic names across multiple time periods before any reliable conclusions can be drawn. This study was exploratory in nature and conducted to determine if this new line of research merits further study. We concluded it does.
In this essay William Eggington suggests that Lehi and his descendants functioned in a society that exhibited strong characteristics of an oral society, one that had access to print but retained many features of a nonprint culture. He concludes that readers of the Book of Momon today need more effective study strategies. Readers who understand the different discourse structures, cohesive devices, rhetorical patterns, and world views used by the authors better understand the authors’ intent.
Investigates aspects of the socio-cultural structure of the Nephite, Lamanite, and Mulekite people of the Book of Mormon from the point of view of those who study the nature of oral and literate societies.” Lehi and his descendants functioned in an “Oral residual culture,” a culture that writes to accomplish some very narrow functions, but acts, to a large extent, like an oral culture. “If we somehow can begin to understand the discourse and socio-cultural structures of the Book of Mormon authors, and the natures of their text production constraints and our text perception constraints, we may more clearly comprehend the text and its vital messages.
Our challenge then is to overcome our natural-man reluctance to interact with those who come from different languages, dialects, and cultural backgrounds and to treat them as no more strangers but actual, or potential, fellow citizens with the Saints in the household of God.
RSC Topics > G — K > Heaven
RSC Topics > G — K > Holy Ghost
RSC Topics > Q — S > Repentance
RSC Topics > L — P > Ordinances
RSC Topics > L — P > Priesthood
RSC Topics > Q — S > Sacrifice
RSC Topics > D — F > Eternal Life
RSC Topics > G — K > Holy Ghost
RSC Topics > Q — S > Sin
This book was in many ways a first: first to provide a full collection of Joseph Smith’s Nauvoo discourses in the mature and climatic years of his life; first to reproduce them in exact fidelity to their original written sources in diaries and journals; first to cross-reference them to earlier sayings and discourses of Joseph Smith; first to index all the biblical and other scriptural verses discussed or alluded to; first to provide contextual settings for each discourse in proper chronological sequence; first to footnote the discourses in terms of their historical and doctrinal kinships; and first to interlace all these discourses with other fundamental teachings of this rich and formative period of Church history. ISBN 0-8849-4419-0
Abstract: Some students of the Book of Mormon have claimed that chapter 36 of the book of Alma is structured as a chiasm. Some of the proposals depart from perfect symmetry, presenting elements of the suggested chiasm seemingly out of sequence. This has often been pointed to as a weakness in the proposed chiasm or as a problem arising from translation or editorial work, or even as evidence that no real chiasm exists over the text of the chapter. Perhaps, however, asymmetry may be a deliberate feature of ancient chiasmus. Understanding the presence and role of occasional asymmetry or skews, as they are called, may help us better appreciate the rhetorical tools employed in crafting chiastic texts anciently. In particular, we can see that the structure of Alma 36 may well be a beautifully crafted chiasmus featuring what may be an intentional skew similar to those that scholars have identified elsewhere in scripture. One such other chiastic text with a skew in it appears to be Deuteronomy 8. Indeed, one skew proposed in Alma 36, together with conceptual and other structural characteristics of the text, including the proposed chiasm of the text, perhaps suggests that some of the message and structure of Deuteronomy 8 may have served as a model for part of the message and structure of Alma 36.
Book of Mormon Scriptures > Ether
Abstract: The book of Enos is considered to be a short, one-chapter treatise on prayer, yet it is more. Close examination of its text reveals it to be a text structurally centered on Christ and the divine covenant. Enos seeks and obtains from Him a covenant to preserve the records of the Nephites for the salvation of the Lamanites. Enos prays not only for his own remission of sins but also for the salvation both of his own people, the Nephites, and also of the Lamanites. He yearns in faith that the Lord will preserve the records of his people for the benefit of the Lamanites. This article outlines a possible overall chiastic structure of vv. 3–27 as well as a centrally situated smaller chiasm of vv. 15–16a, which focus on Christ and His covenant with Enos. The voice of the Lord speaks to the mind of Enos seven times, and the proposed chiastic structure of the text is meaningfully related to those seven divine communications. We have the Book of Mormon in our day because of the faithful prayers and faithful labors of prophets like Enos and because of the promises they received from Christ, whose covenant to preserve the records is made the focal point at the center of the Enos text.
A sketch of Lehi’s life that draws heavily on Jewish sources and terminology.
Abstract: The Book of Mormon claims to be an ancient record containing a summary of a now-disappeared civilization that once lived in the American continent but originated in the Middle East. DNA studies focusing on the ancient migration of world populations support a North-East Asian origin of modern Native American populations arriving through the now-submerged land-bridge that once connected Siberia to Alaska during the last Ice Age, approximately 15,000 years ago. The apparent discrepancy between the Book of Mormon narrative and the published genetic data must be addressed in lieu of generally accepted population genetic principles that are efficient in large-scale population studies, but are somewhat weak and limitative in detecting genetic signals from the introgression of DNA by small groups of outsiders into a large, and well-established population. Therefore, while DNA can definitely provide clues about the ancient history of a people or civilization, it fails to provide conclusive proofs to support or dismiss the Book of Mormon as a true historical narrative.
Abstract: Some critics of the Book of Mormon suppose that the DNA characteristics of modern Native Americans should be compatible with “Israelite” rather than with Asian genetics. The authors point out that while DNA is a valid tool to study ancient and modern populations, we must be careful about drawing absolute conclusions. They show that many of the conclusions of critics are based on unwarranted assumptions. There are specific limitations that cannot be ignored when using the available genetic data to infer conclusions regarding the DNA of Book of Mormon peoples. Such conclusions are not founded on solid science but are the interpretation of a few, as genetic data fails to produce conclusive proof weighing credibly in favor of or against the historicity of the Book of Mormon.
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See Ugo A. Perego and Jayne E. Ekins, “Is Decrypting the Genetic Legacy of America’s Indigenous Populations Key to the Historicity of the Book of Mormon?,” in Ancient Temple Worship: Proceedings of The Expound Symposium 14 May 2011, ed. Matthew B. Brown, Jeffrey M. Bradshaw, Stephen D. Ricks, and John S. Thompson (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2014), 259–94. Further information at https://interpreterfoundation.org/books/ancient-temple-worship/.]
A non-member read and studied the Book of Mormon for six months and was very impressed by it.
14. Scriptural passages in the Book of Mormon refer to “other records” that have been lost or withheld that will be given at a later time. It is pointed out that the Book of Mormon must be received, embraced, and cherished before the promised records will be given.
The author claims that “the Book of Mormon record is in agreement with population theory” Selected passages from the Book of Mormon are used to show its relationship to a population growth model. Charts and graphs are included.
Review of Forgotten Kingdom: The Mormon Theocracy in the American West, 1875-1896 (1998), by David L. Bigler
More than a century after Latter-day Saints trekked across the Mormon Trail, Church members continue to celebrate this pioneer experience as an identity-defining touchstone of their American-born religion. Latter-day Saints commemorate their pioneer past in folklore, art, museums, and monuments, as well as with annual plays, pageants, and parades throughout the West.
The 2015 publication of an Ensign article on, and especially photos of, one of Joseph Smith’s seer stones still owned by The Church of Jesus Christ of Latter-day Saints caused quite a sensation in the blogosphere. Mormon studies as a discipline has struggled to make sense of seer stones too. These responses are understandable, considering how often communities tend to presume little change in ritual practice over time and how identity groups tend to see others’ actually quite similar practices—separated by time or culture—as superstitious and our own as pious and commonsensical. This essay, by folklorist Eric Eliason, seeks to bring to bear the insights of both folklore scholarship and folklore-informed ancient Near Eastern scholarship on the issue of early Mormon seer stones in particular and American frontier folk magic in general.
An important part of discipleship is knowing what questions to ask—and which ones have not yet been adequately answered. From the beginning to recent times, prophets have reminded the Saints that the Restoration is ongoing, not an event. Our purpose in assembling this collection of essays is simple: we wish to celebrate the miracle of continuing revelation, and the promise of more to come, that God will “yet reveal many great and important things.” This means that the essays selected for inclusion represent only a few of the hundreds of possible subjects. Ours is an effort to clarify some of the hazy borders of orthodoxy and to honor the dynamism, the richness, and the possibilities of a Restoration still very much in process of unfolding. Joseph Smith taught, “By proving contraries truth is manifest.” A fuller understanding of truth can come by keeping multiple perspectives in mind and letting them work themselves out in patience and God’s own time, like fruitful leaven. Topics include: What is the nature of God’s progress? Where did Book of Mormon events take place? What is women’s relationship to priesthood? Is God subject to or the creator of eternal law? Will things get better or worse before the Second Coming? Was Jesus married? Is the Song of Solomon scripture? How was the Book of Mormon translated? “We as Latter-day Saints have too often felt sure about things the prophets haven’t actually decided, and about things God seems to have left open for us to reflect on humbly. This breathtakingly honest collection of essays does excellent work to make clear just how much we in fact don’t know. That there’s so much to learn is wonderful news, however. We’ll have to bring all of our minds, and not just all of our hearts, to the task of being earnest disciples.” —Joseph Spencer, author of 1st Nephi: A Brief Theological Introduction “This much-needed engagement with . . . interesting theological questions is long overdue.” —Blake T. Ostler, Esq., author of the four-volume Exploring Mormon Thought book series on Latter-day Saint theology
An essay published posthumously in which England wrestles with what he believed to be a disturbing trend in Mormonism away from what he saw as Joseph Smith’s and Brigham Young’s doctrine of God as a personal being engaged with us in a tragic universe not of his own making and toward a more absolutistic God similar to the teachings about deity held by Evangelical Christianity.
A lictional story about a young Nephite who followed the star that led to the Christ child.
Simplilied Book of Mormon stories are given for children, with illustrations.
Since the advent of the Dead Sea Scrolls, four biblical textual scholars have emerged at the forefront of the dialogue concerning textual evolution. They are: Frank Moore Cross, Emanuel Tov, Shemaryahu Talmon and Eugene Ulrich. Though there is some overlap in their hypotheses, each scholar has put forth a framework of biblical textural development in light of these new discoveries. If a new biblical text were discovered today, how would each scholar approach it? This thesis evaluates each scholars’ views and concludes that Emanuel Tov’s criteria for judging a newly discovered text is the most thorough and explanatory. Tov’s views provide for texts that appear to have evolved away from other known biblical texts. His descriptive categories for discovered texts recognize the possibility that a discovered text could be unaligned with any text known thus far to the scholarly world. He terms this category “non-aligned.” The other scholars do not provide for such a category. They assume that all texts are closely related in “families,” or “literary editions” and that all texts evolved in relative close proximity to one other with either occasional or frequent contact. Book of Mormon Isaiah was removed from the biblical textual evolutionary process that was taking place in Palestine ca. 600 B.C. Where does it fit into this process as put forth by scholars? Is it a text closely related to any of the families described by these four scholars? This thesis evaluates the textual variants between Book of Mormon Isaiah and Isaiah in the Septuagint, the Masoretic Text, and Qumran’s Isaiah scrolls. Of the 433 verses of Isaiah in the Book of Mormon. 216 (50%) contain 370 variants. 119 of these are related to italicized words in the King James Version. 76 variants appear to agree with the Septuagint, 28 agree with Isaiah at Qumran, 52 are supported by the Masoretic text, and 150 variants are non-aligned. These facts are accurately predicted and explained by Emanuel Tov’s theories. Of the four, he is the only scholar that conceives of the idea of a text non closely aligned with any other extant text. Book of Mormon Isaiah contains approximately 1/3 of the chapters in the Masoretic text. Using Tov’s theories, when 433 verses contain 370 variants, this fits the criteria of an “independent” or “non-aligned text.” Book of Mormon Isaiah is a proof text for his theories.
RSC Topics > L — P > Ordinances
RSC Topics > T — Z > Temples
RSC Topics > T — Z > Worship
Through Bible and Book of Mormon references, Elliott claims that “the history of America and the history of the Israelite peoples have been inseparably entwined together” Both the land of Israel and the land of America are lands of promise, both have a city called Jerusalem, and both are gathering places for the House of Israel. America will play a major role in the redemption of the world.
A refiection on the relationship between cultural dogmas and timeless truths, and their relevance to a study of the Book of Mormon, with emphasis on the problems of racism and sexism. The curse of the Lamanites is brought out as a case in point.
LDS missionaries taught the Book of Mormon story to a Navajo spiritual leader and his family. The spiritual leader acknowledged that their story is true and already known in Navajo tradition. 3 Nephi 30:5-6 is applied to this event.
Cites reasons why one should not accept Mormonism; reprints the Smithsonian statement regarding the Book of Mormon, compares Quetzalcoatl or Viracocha and Jesus Christ, and concludes that they are different characters; sees Ethan Smith’s View of the Hebrews as the source of the Book of Mormon.
Review of The Lives and Travels of Mormon and Moroni (2000), by Jerry L. Ainsworth
Book of Mormon Scriptures > Moroni
Review of As One Crying from the Dust: Book of Mormon Messages for Today (1999), by Brent L. Top
Lists many prophecies given in the Book of Mormon and gives historical and statistical facts to show how these prophecies have been realized.
Walk alongside the Mormon girls, young women, mothers, and grandmothers who traveled to Arizona by covered wagons and by train. This book is filled with numerous stories of remarkable women who traversed the harsh terrain, drove teams, and cared for their husbands and children while their men trailed the cattle, and were vital in settling the Arizona Strip and along the Little Colorado, San Pedro, Gila, and Salt Rivers. With references to recent publications, footnotes to explain long-forgotten phrases and events, and over three hundred photographs, this second edition will not only keep these stories alive for descendants and general readers but also provide a wealth of information for specialists in women’s studies, Arizona history, Mormon history, and Western Americana. ISBN 978-1-9443-9409-7
Abstract: A favorite scripture of many faithful saints is Alma 7 where it describes how the Savior came to Earth to understand, in the flesh, not only human sin, but human suffering. He did this in order to succor and heal us. Despite its obvious appeal, two points may seem curious to some readers. First, the doctrinal power of verses 11–13, which form a chiasm, has as its apex not the “mercy in succoring us,” as might be expected, but the “in the flesh” detail. Why? Upon closer examination, it appears that, in addition to performing the Atonement, Christ needed a mortal experience in order to add a complete experiential knowledge to his omniscient cognitive knowledge. That could only be obtained, in its fulness, “according to the flesh,” hence the emphasis in the chiasm. A second possible curiosity is that Alma ends his beautiful teaching with his brief testimony, which lends an air of closure. Then, the topic appears to change completely and seemingly inexplicably to a discussion of repentance and baptism. Again, why? Closer examination reveals that the next two verses (14–15) form a second chiasm. If the first chiasm can be viewed as a statement of what Christ offers us, the second may be viewed as what we offer Christ. He runs to us in 7:11–13; we run to him in 7:14–15. When viewed together, the two chiasms form a two-way covenantal relationship, which Alma promises will result in our eternal salvation.
Book of Mormon Scriptures > Alma
Book of Mormon Scriptures > Ether
Abstract: A traditional reading of Nephi’s chronicle of the trek through Arabia relies heavily on two verses in 1 Nephi 17. In verse 4, Nephi states that they “did sojourn for the space of many years, yea, even eight years in the wilderness.” In verse 5, he reports that “we did come to the land which we called Bountiful.” The almost universal interpretation of these verses is that of sequential events: eight years traversing the arid desert of Western Arabia following which the Lehites entered the lush Bountiful for an unspecified time to build the ship. A question with the traditional reading is why a trip that could have taken eight months ostensibly took eight years. It may be that Nephi gave us that information. His “eight years” could be read as a general statement about one large context: the “wilderness” of all of Arabia. In other words, the “eight years in the wilderness” may have included both the time in the desert and the time in Bountiful. In this paper I examine the basis for such an alternative reading.
Review of Brent J. Schmidt, Relational Faith: The Transformation and Restoration of Pistis as Knowledge, Trust, Confidence, and Covenantal Faithfulness (Provo, UT: BYU Studies, 2022). 356 pages, $21.95 (softcover). Abstract: Brent Schmidt builds on his earlier book on relational grace by tackling the topic of relational faith. For those interested in historical trends in religious thought, this book provides intimate details of Greek and Latin terms and the gradual corruption of the original Pauline concept of faith by Augustine and other early and influential thinkers and theologians. Leading the reader through the conceptual reworking of the idea of faith by examining both well-known and lesser-known reformers, but somewhat skirting the faith-works debate, Schmidt ends up nevertheless convincingly demonstrating two facts. First, that faith as concrete action, not just as abstract belief, is a distinguishing doctrinal foundation that is consistently preached by leaders of the Church today. Second, Joseph Smith’s concept of faith as a covenantal relationship built on mutual trust was not a latter-day invention. Instead, it is a restoration of the concept of faith as originally understood by members of the church at the time of Paul.
Abstract: The accounts of the Anti-Christ, Korihor, and of Alma’s mission to the Zoramites raise a variety of apparently unanswered questions. These involve Korihor’s origins, the reason for the similarity of his beliefs to those of the Zoramites, and why he switched so quickly from an atheistic attack to an agnostic plea. Another intriguing question is whether it was actually the devil himself who taught him what to say and sent him on a mission to the land of Zarahemla — or was it a surrogate of the devil or a human “devil” such as, perhaps, Zoram? Final questions are how Korihor ended up in Antionum, why the Zoramites would kill a disabled beggar, and why nobody seemed to have mourned his violent death or possibly unrighteous execution. There are several hints from the text that suggest possible answers to these intriguing questions. Some are supported by viewing the text from a parallelistic or chiastic perspective.
Book of Mormon Scriptures > Ether
Abstract: The phrase “Brethren, adieu” (Jacob 7:27) has been criticized over the years as an obvious anachronism in the Book of Mormon. That criticism holds no validity whatsoever, as others have pointed out, since many English words have French origins. It’s worth considering, though, a deeper meaning of the word. In French, it carries a nuance of finality — that the separation will last until a reunion following death (à Dieu, or until God). This deeper meaning of adieu appears to have been known by Shakespeare and frontier Americans although the second meaning is not generally recognized by English speakers today. However, Jacob 7:27 appears to reflect this deeper meaning as do certain uses of another valediction in the Book of Mormon — that of farewell. With the deeper meaning of adieu in mind, the parallel structure in Jacob 7:27 — “down to the grave,” reflecting the finality of adieu — becomes more apparent. The question of whether Joseph Smith was aware of the deeper meaning of adieu is taken up by looking at how the word was used in the Joseph Smith Papers. The take-away is that rather than reflecting an error on the part of Joseph Smith, the word adieu, with its deeper nuance of finality until God, is not only an appropriate term, it appears to strengthen rather than undermine the case for the authenticity of the Book of Mormon.
Book of Mormon Scriptures > Ether
Choosing wisely is a critical part of His plan of happiness and an integral part of the test of our earth life. God’s direction to Enoch was to say to the people, “Choose ye this day, to serve the Lord God who made you” (Moses 6:33). He really does know best.
Regardless of the issue, hard can be good for those who will move forward with faith and trust the Lord and His plan.
Each of us will one day stand before God and give an accounting of our priesthood service.