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.

Summarizes the book of 1 Nephi and provides a map of the Arabian Peninsula that traces the possible route of Lehi.

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.

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.

“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]

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.

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.

The ward is organized to minister to the needs of those who face even the most difficult and heartbreaking trials.

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.

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.

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.

Letters praising the Journal of the Book of Mormon and Other Restoration Scripture and responses to articles published therein.

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.

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.

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.

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

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.

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

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.

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.

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.

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.

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.

A dialogue between one who believes and one who does not believe in the Book of Mormon. The author quotes biblical prophecies dealing with the Book of Mormon, and discusses the Kinderhook plates and the Anthon transcript.

A rebuttal to an earlier article written by E. H. Gurley, Josiah Ells defends the claims that Ezekiel 39 and Hosea 8:12 refer to the Book of Mormon. He mentions the gathering of the lost ten tribes and the grammatical structure of those prophesies.

Abstract: For Latter-day Saints, the critical scholarly consensus that most of the book of Isaiah was not authored by Isaiah often presents a problem, particularly since many Isaiah passages in the Book of Mormon are assigned post-exilic dating by critical scholars. The critical position is based on an entirely different set of assumptions than most believers are accustomed to bring to scripture. This article surveys some of the reasons for the critical scholarly position, also providing an alternative set of assumptions that Latter-day Saints can use to understand the features of the text.
I have a tradition from my grandfather’s house that the same communication is revealed to many prophets, but no two prophesy in the identical phraseology.

This article claims that certain geographical references in the Book of Mormon describe the land and lakes in central and northern New York.

A testimonial by an individual in the navy who studied the Book of Mormon and felt a great spiritual power accompany the book. The promise in Moroni 10 had a long lasting effect upon him.

A testimonial by an individual in the navy who studied the Book of Mormon and felt a great spiritual power accompany the book. The promise in Moroni 10 had a long lasting effect upon him.

Evil is shocking and much easier to perceive than good. Good is often overlooked. Ultimately good testilies of Christ. Ellsworth tells of his lirst experience with reading the Book of Mormon—his prayer of faith in response to Moroni’s promise, and the quiet power that permeated his soul in answer.

A polemical work on various religions. Pages 96- 102 contain a discussion of Mormonism and the Book of Mormon. The author considers the Book of Mormon “a bungling attempt to imitate the style of the sacred scriptures” He accepts the Spaulding theory regarding the Book of Mormon’s origin.

Review of Gordon L. Weight. Miracle on Palmyra's Main Street: An “Old-Time” Printer's Perspective on Printing the Original Copies of the Book of Mormon.

Joseph and Hyrum Smith exemplified leadership as they worked together in organizing and operating the Church, teaching, speaking, and building temples and towns. As leaders, they held firm to their convictions, roused the hearts and minds of men and women in varied walks of life, and left legacies sufficient to stamp them as two of the most remarkable and influential men of the nineteenth century. The stories and examples of their shared leadership illustrate how they honored agency, exerted righteous influence, grew through adversity, forged bonds of obligation and love, governed conflict, and organized through councils. Their examples in this book can help us transform our personal perspective of leadership, lead with an eternal focus, heal and bless others through our leadership, learn and grow by asking authentic questions, share leadership in the home, and lead in the governmental arena. By incorporating these principles in our lives, we can foster more satisfying relationships in our homes, our Church service, and our professional lives. The book concludes with a call for each of us to carry on their legacy, which transcends time and place. Their lives and teachings are filled with lessons and skills we can easily apply today. ISBN 978-0-8425-2754-5

A compilation of various individuals’ experiences with the Book of Mormon. The work is divided into three main sections: (1) the Book of Mormon family-to-family program in which families provide gift copies of the Book of Mormon to others; (2) stories of persons being converted to the Book of Mormon; and (3) reconversion stories of lifetime members of the Church.

Nephi set the racist attitude of the Book of Mormon, one similar to biblical record keepers. The mark placed on those who sinned was propagated by themselves by either marking their own bodies or by intermarriage with those who had been genetically marked with a dark skin. Latter-day Saint people need to put away racial attitudes and see that God recognizes all men as equal.

Many Christians and their churches have seen the fall of Adam as a great mistake that ruined God’s plan and offended him. They have assumed that God was unhappy with humanity for what Adam did in Eden. This led to the idea that we must win back his love and favor. If we could not do that by our own actions, then it had to be by Christ’s suffering, as a kind of gift that would please God. But the scriptures are clear that God did not reject us; rather, mankind rejected him. We do not need to win back God’s love; he is always ready. Instead, we need to be reconciled to God.

Review of The Folk of the Fringe (1989); Seventh Son (1987); The Red Prophet (1988); and Prentice Alvin (1989), by Orson Scott Card.

Review of Homecoming (5 vols., 1992-95); A Storyteller in Zion: Essays and Speeches (1993); and “An Open Letter to those who are concerned about 'plagiarism' in The Memory of Earth” (1993), by Orson Scott Card.

Several pages of this work are devoted to showing how the Book of Mormon teaches the principle of mercy in relationship to the Atonement and the condition of the Lamanites.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
Until recently, attempts to vindicate the central claim of the Book of Mormon about itself—that it is a divinely inspired book based on the history of an ancient culture—have focused mainly on external evidences. Such attempts examine parallels in the geographies, cultures, and literatures of the Middle East and ancient America (especially parallels to knowledge that have become available only since Joseph Smith’s time). These parallels are used to prove that the Book of Mormon is consistent with ancient knowledge and forms which Joseph Smith could have known only through an ancient manuscript and revelation. This essay takes a different approach, based essentially on internal evidence provided by the book itself. My reflections, stimulated by the work of Mormon scholars such as John Welch, Noel Reynolds, and Bruce Jorgensen, examine techniques developed by non-Mormon literary critics Northrop Frye and Rene Girard in their work on the Bible.

Violence and non-violence in the Book of Mormon is examined including the killing of Laban (1 Nephi 4), the story of the Anti-Nephi-Lehies (Alma 24) and King Benjamin’s address (Mosiah 4).

A young woman was touched by Alma 34:28 as she read it to a group of deaf visitors to Temple Square who had requested that she read it. It speaks of those who turn away the needy and warns that their prayers are in vain.

Former members of the “Mormon” Church give reasons for denouncing the LDS church and joining the RLDS church. The Book of Mormon is a second witness for Christ, it states that all are the children of God regardless of race or color. The authors condemn the practice of discrimination against people of color as well as the practice of polygamy, which is also condemned by the Book of Mormon.