Book of Mormon Bibliography
Alphabetical by Title

Writes concerning the early history of Palmyra, the arrival and history of the Smith family, Joseph Smith’s interest in the religious revival, the details of the First Vision, and the coming forth of the Book of Mormon.

Scenes from Aaron’s conversion of King Lamoni’s father illustrated in color for children.

Aaron chose missionary service over the opportunity to serve as king and suffered hardship and inhumane treatment to preach the gospel to the Lamanites. Though little is known about him, the Book of Mormon sets forth the greatness of his character.

Aaron chose missionary service over the opportunity to serve as king and suffered hardship and inhumane treatment to preach the gospel to the Lamanites. Though little is known about him, the Book of Mormon sets forth the greatness of his character.

I submit that anyone who reads the Book of Mormon and receives a testimony of its truthfulness by the power of the Holy Ghost will be motivated to live a life more consistent with the teachings of the Lord Jesus Christ. He or she will become a better person. The Book of Mormon is action oriented. It is motivational. As long as the Spirit continues to strive with such individuals, their consciences will not let them be completely at peace until they improve their lives. Abiding by the precepts, teachings, and commandments taught so clearly in its pages will help a person proximately in this life and ultimately in the life to come. As a result, I resonate positively to the theme of this symposium: “Living the Book of Mormon: Abiding by Its Precepts.”

A children’s story of Abinadi preaching to King Noah.

Under the guidance of some of the best thinkers on the Book of Mormon, the Abinadi narrative springs to life as each chapter approaches Abinadi’s story and words from a different perspective. Whether viewed through a sociopolitical, literary, theological, philosophical, or historical lens, new insights and a new appreciation for the richness of Abinadi’s discourse will help readers reignite their passion for the beauty and depth of the Book of Mormon. This volume is written for an informed, Latter-day Saint audience and seeks to make a contribution with other high-quality research and writing being done on the Book of Mormon. It is produced by members of Brigham Young University’s Book of Mormon Academy, a group of scholars dedicated to research on the Book of Mormon. Each of the members brings a different area of expertise to bear on the Abinadi narrative. As that narrative is viewed from a variety of angles, its richness, beauty, and profound meaning come more clearly into focus. ISBN 978-1-9443-9426-4

Cartoon for children presenting the story of Abinadi.

An important part of drawing nearer to God is coming to know and understand Him through the scriptures He has given us—especially the Book of Mormon, since it contains many plain and precious truths missing from our current Bible. Although most Book of Mormon passages are easy to understand, some are more difficult, such as Abinadi’s teachings about the Father and the Son in Mosiah 15:2–5. Yet Mormon’s inclusion of these words in his abridgment suggests that the Lord wants us to have these teachings and wants us to understand them. Accordingly, many have written about what Abinadi taught—that Jesus Christ is the Father and the Son—and have provided valuable insights and explanations. In these discussions, however, a satisfactory explanation of why Abinadi spoke this way appears to be unaddressed. Abinadi’s teachings can help us know God better and thereby draw nearer to Him if we (1) correctly interpret the why and what of his message and (2) apply his teachings in our study of the scriptures.

A poem telling the story of Abinadi, his preaching to King Noah, and his martyrdom.

A poem telling the story of Abinadi, his preaching to King Noah, and his martyrdom.

An illustrated storybook for children. Features an account of Abinadi, his preaching, and eventual martyrdom.

Abstract: The new edited volume Abinadi: He Came Among Them in Disguise, from the Book of Mormon Academy, is a valuable contribution to Book of Mormon studies. It should find a wide audience and stimulate greater and deeper thinking about the pivotal contributions of Abinadi to the Book of Mormon. It should, however, not be considered the end of the conversation. This review discusses the volume’s importance within Book of Mormon scholarship generally. It also highlights certain valuable contributions from each of the authors, and points out places where more can be said and deeper analysis is needed.
Review of Shon D. Hopkin, ed. Abinadi: He Came Among Them in Disguise (Provo and Salt Lake City, UT: Religious Studies Center, Brigham Young University, and Deseret Book, 2018), 404 pp. $27.99.

Todd Parker discusses the meaning of Abinadi’s name and compares his circumstances to those of John the Baptist and his message to that of King Benjamin. He points out legal pretexts for Abinadi’s trial from Old Testament passages, and demonstrates how the priests of King Noah misunderstood the function of prophecy. Abinadi provides several examples of types and shadows pointing to the mission of Christ.

A story for children depicting Ammon teaching the gospel to King Lamoni and recounting the testimony of Abish (Alma 19).

Old Testament and Book of Mormon prophecies provide answers to questions concerning the origins of the American Indians who are of the House of Israel. The record called the stick of Joseph came forth as the Book of Mormon.

Believes that even though the major events of the Book of Mormon took place in South America, it would have been possible for the gold plates to have been brought to New York. Author argues, therefore, that the Hill Cumorah is in New York.

A series of dramatic scripts based on the Book of Mormon, designed as radio programs. Music, sound effects, and dialogue are features of the thesis.

This series defends the reality of the natural catastrophes described in 3 Nephi 8-10. It quotes descriptions of more recent hurricanes and earthquakes to show how similar the details are and how accurate the Book of Mormon account is. The account in 3 Nephi 8-10 is so accurate that neither Joseph Smith nor Oliver Cowdery could have had sufficient knowledge of the facts of natural disasters to have invented this description. The first part covers hurricanes.

This series defends the reality of the natural catastrophes described in 3 Nephi 8-10. Quotes descriptions of more recent hurricanes and earthquakes to show how similar the details are and how accurate the Book of Mormon account is. The account in 3 Nephi 8-10 is so accurate that neither Joseph Smith nor Oliver Cowdery could have had sufficient knowledge of the facts of natural disasters to have invented this description. The second part covers earthquakes.

Abstract: A little more than 40 years ago, Cyrus Gordon discovered and described for the first time an ancient literary technique which he had found in the Hebrew Bible, and he gave it a name — a Janus parallel. That is why no one, more than 40 years ago, could have faked a Hebrew Janus parallel in an English translation of an ancient document. But, as I reasoned, if Janus parallels were a Hebrew literary device at the time Lehi left Jerusalem (for an analog see chiasmus), then such parallels probably can be found in the Book of Mormon. In this article I describe the technical methodology for discovering Janus parallels in an English translation, and I provide two new examples.

An historical look at the anti-Masonic and historical factors present in up-state New York in the late 1820s following the murder of William Morgan. The author asserts that the Book of Mormon incorporates these factors into its discussion of the Gadianton robbers. A summary of the arguments for the “Gadianton-Mason” in the Book of Mormon.

Reiterates his testimony as one of the Eight Witnesses of the Book of Mormon. Testimony is borne with conviction.

An address to missionaries on the angel “flying in the midst of heaven” (Moroni) and the Book of Mormon containing the fullness of the gospel.

This pamphlet was circulated to refute the claim that the Three Witnesses had denied their testimonies. In spite of his negative feelings toward the Church, David Whitmer strongly testifies of the divine origin of the Book of Mormon. He refutes the Solomon Spaulding manuscript theory and applauds the character of the witnesses. The Book of Mormon denounces the iniquity of polygamy.

A nine-stanza poem dedicated to the Book of Mormon. The ninth stanza summarizes the entire poem: “Now I behold thee, open to my gaze, The Stick of Ephraim sent in these last days, To warn the nations, gather Israel in, Bring Christ to earth, and make an end of sin”

Part of an open letter proclaiming the message of the Restoration. Shows the Book of Mormon to be a fulfillment of prophecy. Addresses the objection concerning the anathema of adding to the book of Revelation. Quotes Parley P. Pratt regarding the Book of Mormon as a record of ancient America.

Butler discusses the premises of the DNA argument between supporters and critics of the Book of Mormon.

3 Nephi 8 records the great calamity and destruction that occurred at the coming of Christ to America. Similar destructive occurrences will occur before Christ’s Second Coming to the world. Drawing parallels between the two comings of Jesus assists those of the latter-days to prepare for his coming.

Reports upon a Book of Mormon Conference that was held at Graceland College for young men and women of the RLDS church. The Book of Mormon is a valuable treasure to be shared.

A polemical work against Mormonism, written by a former Mormon. The Book of Mormon condemns polygamy. The book contains various anachronisms, including the mention of the Mariner’s compass and the use of scimitars hundreds of years before they were ever in use. The character of the Book of Mormon witnesses is discredited. Modern terms such as “priestcraft,” “lawyers,” and”machinery” found in the Book of Mormon are considered to be proof of forgery. The Jaredite barges are ridiculed by the author as well.

A Book of Mormon study guide consisting of thirty-four lessons. Also includes author’s interpretations of the Book of Mormon.

A plea is made to all saints to await the great judgment of God, when the enemies of the Book of Mormon will be judged and the saints vindicated. There are righteous causes that cannot be tried in the tribunals of men.

Archaeologists have largely suppressed the writings of Ixtlilxochitl, considering them to be “baseless dreams of poetic fancy”

This article illustrates the Nephite notions of priesthood and church in order to show that the Book of Mormon conception of priesthood is based on Judahite notions of kingly priesthood and ideas firmly rooted in the biblical law of Moses and the Sinai Covenant. This is the underlying idea behind Alma2’s discussion of Melchizedek in Alma 13. In this article, I first look at “priest” in the biblical record and tradition. I follow this with a discussion of Book of Mormon “priesthood” notions up to Alma1 and Alma2 (including the interaction with Nehor). Finally, I examine the conflict between Alma2 and the Nehorite people of Ammonihah, where Alma2 draws on a narrative expansion of the Melchizedek tradition in Genesis 14 to make his point about his priesthood order and its superiority to the order of Nehor.

The choices we make may not affect the future history of our nation, but they do impact our personal destiny and influence those in our families and other circles of influence. Indeed, the cause-effect relationship of our choices is a major message of the Book of Mormon. In its pages, we learn about the nature of human agency and the enduring consequences of our choices. This chapter will discuss what agency is; how, where, and by whom various principles of agency are taught; and how understanding and applying the basic elements of agency will bring us nearer to God.

Tells how the Nephites started declining when they became the aggressors by attacking the Lamanites.

This article argues that Book of Mormon references and archaeological evidences (i.e. complex irrigation systems and terraces) from early agricultural sites demonstrate advanced knowledge and practice in tilling the land among the Nephite peoples.

Deals with aspects of agriculture in the Book of Mormon.

Deals with aspects of agriculture in the Book of Mormon.

Pioneers and New World peoples often place an emphasis on agriculture when settling a new land. Such was the case with the Book of Mormon peoples who brought fruits and grains to America.

An article for youth that draws attention to the fact that the downfall of the Jaredites was due to their desire to have a king rule over them. King Akish’s deeds of cruelty, treachery, and iniquity created a kingdom so filled with corruption and secret societies that civil war broke out and ended only after the destruction of the nation.

An article for youth that draws attention to the fact that the downfall of the Jaredites was due to their desire to have a king rule over them. King Akish’s deeds of cruelty, treachery, and iniquity created a kingdom so filled with corruption and secret societies that civil war broke out and ended only after the destruction of the nation.

Review of Step by Step through the Book of Mormon: The Story in Scriptures? A Geographical, Cultural, and Historical System of Understanding (1996), and Step by Step through the Book of Mormon: A Cultural Commentary, Part 1?Through the Wilderness to the Promised Land (1996), by Alan C. Miner

Review of “A Hemeneutic of Sacred Texts: Historicism, Revisionism, Postitiveism, and the Bible and Book of Mormon” (1989), by Alan Goff.

Infers that albino Indians are a genetic reminder of an earlier lighter-skinned ancestry.

An apologetic piece that responds to a pamphlet written by Alexander Campbell, who charged that Joseph Smith was the author of the Book of Mormon.

Equality and charity are two expressions of the same principle—both require humility and meekness; both are central to the message of the Book of Mormon. With distinct clarity, the Book of Mormon teaches over and over again that “all are alike unto God,” and this simple truth is the antidote for many of the pride problems that keep people from coming unto Christ and from extending service and love to all of His children. Whenever an individual or a nation achieves greatness in the Book of Mormon, it is because the people are free with their substance and treat each other as equals. In contrast, the many tragic pitfalls of pride that the Book of Mormon outlines can be traced to a person or persons withholding charity and thinking they are above another. Alma’s deep sorrow was because of the “great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted”. In the kingdom of God, righteousness and devotion are what matter—not prestige, power, or possessions. Love, compassion, and abundance of heart characterize the real Christian, not acquisitiveness and selfishness. The Book of Mormon declares that the true Saints of God are those who put “off the natural man” and become “new creatures” in Christ—”submissive, meek, humble, patient, full of love”.

Abstract: The Interpreter Foundation welcomes faithful ideas, insights, and manuscripts from people of all backgrounds. In this brief essay, I share some that were recently shared with me regarding Lehi’s vision of the tree of life, as recorded in 1 Nephi 8. Among other things, Lehi seems to have been shown that the divine offer of salvation extends far beyond a small elite. As Peter exclaims in the King James rendering of Acts 10:34, “God is no respecter of persons.” Other translations render the same words as saying that he doesn’t “play favorites” or “show partiality.” The passage in James 1:5 with which the Restoration commenced clearly announces that, if they will simply ask, God “giveth to all men liberally.”.

Again and again the Book of Mormon teaches that the gospel of Jesus Christ is universal in its promise and effect.

Discourse by Elder Orson Pratt, delivered at the Adjourned Semi-Annual Conference of the Church of Jesus Christ of Latter-Day Saints, in the New Tabernacle, Salt Lake City, Sunday Morning, October 11, 1874. Reported By: David W. Evans.

After Joseph Smith received the gold plates from the angel Moroni, he had to take great measures to protect them from people who wanted to steal them for their monetary value. Although Joseph did not leave much documentation of such experiences, the people who were closely associated with him at the time did. Using what records still exist, Hedges pieces together some of the stories of Joseph’s challenges in obtaining and protecting the gold plates.

This article discusses Lehi’s vision, Christ’s Sermon at the Temple to the Nephites, and emphasizes the correctness of the Book of Mormon translation. The Book of Mormon, when used in concert with the Bible, will guide individuals to the one and only road to heaven.

Poor LDS scholarship has damaged Book of Mormon credibility. Raish points out several types of errors: reliance on archaeologists to lend credibility, faulty footnotes, the use of pictures not related to scriptures with which they are associated, and publishing unauthenticated artifacts that sometimes turn out to be fraudulent.

A common critique of religion is that there is simply no evidence to support religious claims. This stance, widely used to discredit religious arguments, questions the rationality of faith. However, within the context of the LDS tradition, the prophet Lehi’s discourse in 2nd Nephi 2 counters this skepticism by employing natural theology. Lehi’s approach relies on causality, observing motion and cause-and-effect relationships in the universe to substantiate a basis for religious belief. This contrasts revealed truth with truths derived from empirical observation. Lehi’s discourse introduces the cosmological argument of contingency, asserting that a necessary being exists beyond the chain of contingent causes. He argues that everything contingent depends on something else infinitely, ultimately leading to a necessary cause — God — to explain existence.

The Lord told Joseph Smith and Oliver Cowdery, “Look unto me in every thought” (D&C 6:36). In the ordinance of the sacrament we covenant each week to “always remember him,” that we “may always have his Spirit” to be with us (D&C 20:77). The Book of Mormon testifies that “all things denote there is a God; yea, even the earth, and all thing that are upon the face of it” (Alma 30:44). Thus, God has given all things as a type or representation of Christ to help us remember Him (see 2 Nephi 11:4; Helaman 8:24). The key to understanding the things of God is to see Christ in them, including His creations.

Discourse by President John Taylor, delivered at Bountiful, Davis County, on Sunday Afternoon, December 1, 1878. Reported By: Geo. F. Gibbs.

As we search, pray, and believe, we will recognize miracles in our lives and become miracle workers in the lives of others.

We may never know in this life why we face what we do, but we can feel confident that we can grow from the experience.

Review of Fun for Family Night: Book of Mormon Edition (1990), by Allan K. Burgess and Max H. Molgard.

Review of Living the Book of Mormon: A Guide to Understanding and Applying Its Principles in Today's World (1991), by Allen K. Burgess.

Review of Timely Truths from the Book of Mormon (1995), by Allan K. Burgess

One of the most “objectionable features” of the Church of Jesus Christ of Latter-day Saints is the Book of Mormon. The book is not a substitute for the scriptures.

In the Book of Mormon, the allegory of the olive tree—written by a prophet named Zenos and later quoted by the prophet Jacob to his people—stands out as a unique literary creation worthy of close analysis and greater appreciation. Besides its exceptional length and exquisite detail, this text conveys important teachings, deep emotion, and wisdom related to God’s tender devotion and aspirations for the house of Israel on earth. In The Allegory of the Olive Tree, 20 scholars shed light on the meaning, themes, and rhetorical aspects of the allegory, as well as on its historical, cultural, and religious backgrounds. In so doing, they offer answers to questions about the significance of olive tree symbolism in the ancient Near East, who Zenos was, the meaning of the allegory, what it teaches about the relationship between God and his people, how it might relate to other ancient texts, the accuracy of the horticultural and botanical details in the text, and much more.

A children’s story of how Alma believed Abinadi and then organized the Church of Christ after preaching in secret to the people.

A fictional account of Alma₁ who fled the presence of King Noah and followed the prophet Abinadi.

Alma is an idolatrous man—until an angel’s rebuke leads to repentance and two decades of righteous service in realms both political and religious. But Alma’s past haunts him. He abdicates political power in order to focus more fully on his ministry. When war against Nephite dissenters shatters the community, he laments. In this brief theological introduction to the first twenty-nine chapters of the book of Alma, literary scholar Kylie Nielson Turley considers how Alma’s profound transformation from anti-Christ to high priest of the church of God can deepen our understanding of Christ’s mercy. What if God forgives and forgets but humans do not? Does following God ensure a less painful life? Is it faithless to mourn, question, or cry out when beset by sin, violence, or death? Turley foregrounds Alma as a man who sinned grievously and who was grievously sinned against, a man who found hope and healing in the darkest abyss, a man whose words offer hope and healing to a burdened world.

Alma the Younger is forever changed by an overwhelming personal experience with God’s mercy—a mercy capable of overpowering justice and giving Alma the means to exercise faith unto repentance. Driven by his new desire to share the joy that God’s mercy brings, Alma confronts the apostate Korihor, preaches a sermon on faith to the Zoramite outcasts, and encourages and consoles his sons. His ministry cannot be understood apart from the miraculous transformation initiated and powered by God’s mercy. In this brief introduction to the second half of the book of Alma, philosopher Mark Wrathall painstakingly works out the logic of Alma’s understanding of faith, justice, mercy, and the final judgment and restoration of all things, encouraging readers to receive salvation today.

Contains narration and commentary on Book of Mormon passages about Alma and Abinadi. Chapters include: “Abinadi the Martyr,” “Alma’s Ministry,” “Alma the Younger,” “Amlici’s Rebellion,” and “The Zoramite Apostasy”

Alma and Amulek preached to the Zoramites and taught them how to pray. Stresses the importance of prayer and gives the basic steps of how to offer a prayer.

Presents a life sketch of the Alma family, many of whom became prophets. The life of Alma the Younger is compared to the Apostle Paul—both were called upon to repent and became great missionaries for the Lord. The prophecies of Alma are among the most numerous, important, and interesting in the Book of Mormon, and his inspired advice to his sons contains many doctrinal matters. Helaman the son of Helaman, grandson of Alma, carried on the work of righteousness in spite of the Gadianton robbers. His son Nephi was a great prophet who paved the way for the visit of Christ in America. Nephi’s brother Lehi and Lehi’s son Nephi were also great leaders.

This article states that Alma the Younger taught principles that are relevant in our day. The combined teachings of Alma connect the premortal life, present day, and future life. Alma’s teachings deal with such concepts as the Fall and redemption, the nature of the priesthood, the final judgment, humility, faith, and prayer.

Color illustrations for children of scenes from Alma’s sermon on faith.

Musical selections for chorus, solo voices, and the organ.

Catherine Thomas places Alma and his teachings within the context of the premortal existence to show his concern for the plan of redemption. She notes that some spirits were notably more responsive in their faith than others and that Israel was there organized. Alma’s discourses are set against his dramatic conversion, from a condition of abject wickedness to that of a highly motivated saint. His transformation serves as a model of encouragement for the lost soul seeking a higher state.

One of the key messages of the Book of Mormon is that the human soul must change, must progress, must become. The Book of Mormon is, in effect, a handbook of change, with the Lord seeking to motivate mighty change within us by using the lives and teachings of the Book of Mormon protagonists as the means to teach us how to become. At the heart of the Book of Mormon, in the books of Mosiah and Alma, Alma the Younger makes the subject of change, progression, and becoming the very essence of his life and sermons, and thus Alma the Younger becomes a quintessential standard of how to become like God.

Abstract: The biographical introduction of Alma the Elder into the Book of Mormon narrative (Mosiah 17:2) also introduces the name Alma into the text for the first time, this in close juxtaposition with a description of Alma as a “young man.” The best explanation for the name Alma is that it derives from the Semitic term ǵlm (Hebrew ʿelem), “young man,” “youth,” “lad.” This suggests the strong probability of an intentional wordplay on the name Alma in the Book of Mormon’s underlying text: Alma became “[God’s] young man” or “servant.” Additional lexical connections between Mosiah 17:2 and Mosiah 14:1 (quoting Isaiah 53:1) suggest that Abinadi identified Alma as the one “to whom” or “upon whom” (ʿal-mî) the Lord was “reveal[ing]” his arm as Abinadi’s prophetic successor. Alma began his prophetic succession when he “believed” Abinadi’s report and pled with King Noah for Abinadi’s life. Forced to flee, Alma began his prophetic ministry “hidden” and “concealed” while writing the words of Abinadi and teaching them “privately.” The narrative’s dramatic emphasis on this aspect of Alma’s life suggests an additional thread of wordplay that exploits the homonymy between Alma and the Hebrew root *ʿlm, forms of which mean “to hide,” “conceal,” “be hidden,” “be concealed.” The richness of the wordplay and allusion revolving around Alma’s name in Mosiah 17–18 accentuates his importance as a prophetic figure and founder of the later Nephite church. Moreover, it suggests that Alma’s name was appropriate given the details of his life and that he lived up to the positive connotations latent in his name.

A biography of Alma the Younger, employing paraphrases from the Book of Mormon. Includes a section containing the sayings of Alma.

A children’s story of the angel that appeared to Alma the Younger and the four sons of Mosiah and how they were converted by this experience.

In Alma 21 a new group of troublemakers is introduced—the Amalekites—without explanation or introduction. This article offers arguments that this is the same group called Amlicites elsewhere and that the confusion is caused by Oliver Cowdery’s inconsistency in spelling. If this theory is accurate, then Alma structured his narrative record more tightly and carefully than previously realized. The concept also challenges the simplicity of the good Nephite/bad Lamanite rubric so often used to describe the players in the book of Mormon.

Alma The Younger’s missionary journey to Ammonihah is one of the most disturbing episodes in the Book of Mormon: scriptures are burned (Alma 14:8); converted males are “cast out” and stoned by former friends (Alma 14:7); Amulek, a respected citizen, and Alma, high priest of the church and retired chief judge, are spit upon, mocked, imprisoned, stripped naked, humiliated, starved, and beaten (Alma 14:4-22); and innocent women and children are “cast into the fire” and burned to death (Alma 14:8). Alma and Amulek are “carried… forth to the place of martyrdom;’ and forced to “witness” (Alma 14:9) the “pains of the women and children’’ as they are “consuming in the fire” (Alma 14:10). These events, the Ammonihahite disregard for human life, and the fire are horrifying and extraordinarily cruel.

Abstract: The story often referred to as Alma’s conversion narrative is too often interpreted as a simplistic plagiarism of Paul’s conversion-to-Christianity story in the book of Acts. Both the New and Old Testaments appropriate an ancient narrative genre called the prophetic commissioning story. Paul’s and Alma’s commissioning narratives hearken back to this literary genre, and to refer to either as pilfered is to misunderstand not just these individual narratives but the larger approach Hebraic writers used in composing biblical and Book of Mormon narrative. To the modern mind the similarity in stories triggers explanations involving plagiarism and theft from earlier stories and denies the historicity of the narratives; ancient writers — especially of Hebraic narrative — had a quite different view of such concerns. To deny the historical nature of the stories because they appeal to particular narrative conventions is to impose a mistaken modern conceptual framework on the texts involved. A better and more complex grasp of Hebraic narrative is a necessary first step to understanding these two (and many more) Book of Mormon and biblical stories.
The idea of conversion has both a history and a geography.1

Review of Kylie Nielson Turley, Alma 1–29: A Brief Theological Introduction (Provo, UT: The Neal A. Maxwell Institute for Religious Scholarship, 2020). 162 pages. $9.95 (paperback).
Abstract: Kylie Nielson Turley delves deep into the conversion and ministry of Alma the Younger, reading new life into a well-known narrative. By analyzing Alma’s story with the full weight of his humanity in mind, she breathes emotion into Alma’s conversion and missionary efforts. Her efforts to read Alma without a veneer of superhumanity result in a highly relatable figure who has known wickedness, repentance, loss, depression, and righteousness.

Just as modern missionaries can learn much from the methods of the sons of Mosiah, we can learn much about strengthening wavering members from the example of Alma the Younger in his remarkable reform of the Nephites in Zarahemla. A careful study of Alma 4–16 shows that Alma the Younger models many important principles of activation that are helpful to us today. This study examines principles of activation derived from the account of Alma’s labors among the apostate Nephites, particularly in the city of Zarahemla in Alma 4 and 5.

Alma’s distinctive use of the word state in the Book of Mormon is present in his unique concentration of state, his tendency to reword with state, and his treatment of a shared topic involving state.

This article states that experiencing soul satisfying circumstances is better when one is not alone. Sharing such experiences with loved ones increases the satisfaction, as is exemplified in the Book of Mormon. Examples of such phenomena include Lehi, who tastes of the fruit of the Tree of Life and desires to share; Enos, who prays for his brethren; and the sons of Mosiah and Alma, who shared their experiences as missionaries following their conversion.

In this setting today it is worth noting that the two terms we hear often at graduation—alma mater and alumni—both originally referred to a special relationship, one very much like but also different from that between a parent and a child.

As a part of the restoration of the gospel, the Book of Mormon became the companion volume of the Bible. No one who reads the Bible sincerely can deny that a volume of scripture is needed to record the fulfillment of the promises made to Joseph.

Discourse by Elder Orson Pratt, delivered in the Old Tabernacle, Salt Lake City, Sunday, Dec. 27, 1868. Reported By: David W. Evans.

Shows many similarities between aspects of life in the Mediterranean world and ancient America, including linguistic similarities.

The author encourages people to accept the Book of Mormon yet reject the LDS church because the devil has used the uninspired Pearl of Great Price and Doctrine and Covenants to dilute the message of the Book of Mormon.

Between 1828 and 1831, the American Bible Society launched an aggressive campaign to put a copy of the Old and New Testament in every American home. During those three years, over 500,000 copies of “the Good Book” were printed and distributed across the country, illustrating just how much Protestant Americans considered themselves to be a God-fearing and Bible-believing people. At the same time of the American Bible Society’s ambitious initiative, a young man named Joseph Smith from upstate New York was translating and printing an additional sacred book of scripture, eventually published as the Book of Mormon.

This article is for the general reader, testimonies of Christopher Columbus, George Washington, Abraham Lincoln, and ancient traditions from Alaska to Chile regarding the Great White God are discussed. There are limited references.

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.

This article attempts to link the name “America” with a cognate form of the name Mulek, a pre-Christian traveler to the western hemisphere. The author rejects the concept that America was named in honor of Amerigo Vespucci, as has been often assumed.

This article discusses how Book of Mormon prophets proclaimed the Lord’s intent to protect the blessed land of America. The brother of Jared, Nephi, Joseph Smith, and others spoke concerning America’s great destiny. Man-made governments often threaten the foundation of liberty. Though the Constitution will “hang by a thread,” the promise guarantees that the thread will not break.

Analyzes American anthropology, and concludes that recent findings correspond with Book of Mormon descriptions.

A polemical tract against the Book of Mormon attempting to demonstrate that many of its claims are false and unsupported by archaeological evidence. Author asserts that there is no evidence for the Hebrew origin of the American Indian, pre-columbian iron and steel, transoceanic migration, and Egyptian language in American white Indians. Other alleged anachronisms are noted.

Presents a comparison of many of the metals, animals, and plants mentioned in the Book of Mormon with similar things found in the United States.

Tells of ancient American Indian ruins that show remnants of several large cities. This, as well as other American antiquities, helps support the Book of Mormon. Joseph Smith did not get his idea “to write” the Book of Mormon from this evidence because it did not come out until after the Book of Mormon was published.

Millennial Star editor quotes writings by Josiah Priest and others concerning mounds found in the U.S., and then quotes excerpts from the book of Alma dealing with Moroni and his fortifications.

Correct answers concerning the origins of past civilizations in the Americas were not found until the Book of Mormon was published. Discusses mounds in North and South America. Notes distinct historical periods in Mexico, Central America, and Peru.

Correct answers concerning the origins of past civilizations in the Americas were not found until the Book of Mormon was published. Discusses mounds in North and South America. Notes distinct historical periods in Mexico, Central America, and Peru.

Correct answers concerning the origins of past civilizations in the Americas were not found until the Book of Mormon was published. Discusses mounds in North and South America. Notes distinct historical periods in Mexico, Central America, and Peru.

Correct answers concerning the origins of past civilizations in the Americas were not found until the Book of Mormon was published. Discusses mounds in North and South America. Notes distinct historical periods in Mexico, Central America, and Peru.

Contains information about “traces of an Egyptian custom in Kentucky,” “traits of the Mosaic history found” among the Indians of Mexico, and the “great stone calendar of the Mexicans”

Provides evidence to confirm the authenticity of the Book of Mormon. Describes the contents of the Book of Mormon and archaeological findings and discoveries, such as ancient cities, temples, altars, tools, and wells.

“A fine line divides scripture from non-scripture, writes Robert M. Price in American Apocrypha. There are books that are not in the Bible that are as powerful and authoritative as anything in the canon. At the same time, much of the Bible was written centuries after the events it narrates by scribes using fictitious names. Clearly, the hallmark of scripture is not historical accuracy but rather its spiritual impact on individuals; exclusion from the canon is not reason to dismiss a book as heretical. Consider the Book of Mormon, first published in 1830. The nature of this volume—in particular its claim to antiquity—is the theme of nine ground-breaking essays in American Apocrypha. Thomas W. Murphy discusses the Book of Mormon’s view that American Indians are descendants of ancient Hebrews. In recent DNA tests, Native Americans have proven to be of Siberian ancestry and not of ancient Jewish or Middle Eastern descent. Nor is the Book of Mormon a traditional translation from an ancient document, writes David P. Wright, as indicated by the underlying Hebrew in the book’s Isaiah passages. Other contributors to American Apocrypha explore the evolution of ideas in the Book of Mormon during the course of its dictation.” [Publisher]

Pachacamac, a deity of the Incas, and the ancient ruins of his cities and temple remind one of the Book of Mormon.

This chapter examines the Book of Mormon in light of the popular pseudo-biblical genre of the time period in which it was published. It hypothesizes that the Book of Mormon could not have gained the traction it did if not for the existence of contemporary texts written in biblical style.

A polemical work that discusses Mormonism on pages 341-58. The author considers the Book of Mormon “an unsuccessful imitation of the style of the King James Version” of the Bible. After a brief review of the Book of Mormon’s contents the author notes alleged anachronisms such as biblical plagiarism, quotations from Shakespeare, and others. Reference is also made to the incident of Anthon’s 1834 denial of the “sealed book”

Explains that the American gospel is the gospel taught by Jesus Christ when he administered to the Nephites on the American continent. Many of the principles Jesus taught were the same as he had taught in the Holy Land among the Jews.

A whimsical newspaper-like publication that describes Book of Mormon events as if they were happening today. Cartoon drawings are included.

Compares Nephi’s vision (1 Nephi 13) to the manner in which history unfolded on the American continent. Columbus was inspired, the Pilgrims came out of captivity, the gentiles fought against England, and America became a land of liberty and prosperity as Nephi prophesied.

The remarkable vision of Nephi in 1 Nephi 13 speaks concerning the Savior’s visit to America, Columbus’ crossing the ocean, and the “plain and precious” truths of the gospel in the Book of Mormon that would come forth.

A report on blood type analyses used to determine the origins of the American Indians. A lack of B-type blood, which is outstanding in Asiatic areas, indicates that most American Indians are probably not of Mongoloid descent. Transoceanic crossings, espoused in the Book of Mormon, are discussed as a possible source for American Indian origins.

Presents the first section of 1 Nephi as the “book of Lehi” Says nothing about the name Book of Mormon, its origins, or Joseph Smith, but entitles his series the American Indian Bible. Has no commentary or notes.

A booklet containing four lectures on the Indians. Author endeavors to identify the American Indians, deals with the condition and status of the North American Indians as of 1964, discusses the LDS Indian programs, and is concerned with the ways in which the Caucasian sector of the Church can be of service to the Indians.

Says that the Book of Mormon prophesied of the American nation, the United States—the struggle for independence, the establishment of democracy, and that no king would rule over the land.

Compares the attitudes of the people during the Civil War with people who fought in Book of Mormon wars. During the Civil War, Americans fought to the bitter end rather than surrendering when they saw that they would suffer defeat. Similar attitudes prevailed in the Book of Mormon when the Lamanites destroyed all the Nephites (Mormon 6) and the Jaredites slaughtered one another (Ether 15).

A presentation of photographs, notes, and comments dealing with ancient South and Central America. Discusses Hebrew and Egyptian parallels in the New World, four brothers as founders of the early South American culture, Christianity before Columbus, cement roads, and the use of metal. This work is reviewed in S.515.

The Book of Mormon prophesied of Christopher Columbus and declares America to be “a choice land,” “a land of liberty” The fulfillment of this promise rests upon obedience to Jesus Christ by those who occupy the land.

A report of the author’s explorations in Salt River Valley, Arizona, wherein he hypothesizes that the inhabitants of Salt River Valley came from Hagoth’s voyages to the north country (Alma 63). The peoples had buildings and temples made of cement and probably used metal.

A missionary tract covering the origin of the Book of Mormon, the Book of Mormon witnesses, archaeological facts, and several biblical proof texts.

Those who reject the Book of Mormon will be brought into captivity, spiritually and temporally. The early Latter-day Saints left the inhabited areas of America because of the rejection of the Book of Mormon and of Christ by the American people.

In God’s economy, America is now and has always been a choice and favored land. God has decreed for her a final, great, and glorious destiny.

In 1644 Antonio de Montezinos, a Jewish adventurer, declared he had found the lost Ten Tribes in America. The Spanish, who in the Inquisition tried to eliminate Jewish influence, continued to do so in America. They destroyed artifacts and architecture that made the link. The belief that the Lost Ten Tribes were in America has had a profound influence on the history of the world. Among the books written supporting this theory, the Book of Mormon is a significant work.

Compares the studies of Samuel N. Kramer on the Sumerian culture at the time of the tower of Babel with the Jaredite culture as explained in the Book of Mormon.

The high culture and notable achievements found in the archaeology of early American civilizations are outlined and shown to be consistent with the description of civilization found in the Book of Mormon. Christian influence in America before Columbus and Hebrew/Egyptian origins of American aborigines are also discussed in relation to the Book of Mormon.

A tract written to non-LDS presenting an overview of the coming forth and the contents of the Book of Mormon.

Fifteen-part series. Joseph Smith was unshakable in his faith that the Book of Mormon was “the most correct book” The observations of the critics of the Book of Mormon by D. H. Bays, Rev. M. T. Lamb, the Wayne Sentinel, and the Palmyra Reflector show that the book is either true or false. The Book of Mormon is evidence of divine intervention. Reprints articles from the Wayne Sentinel dated September 16, 1829—January 2, 1830, that are infiammatory and derogatory toward the Book of Mormon and Joseph Smith. Contains facts concerning the translation and publication process of the Book of Mormon. Includes Joseph Smith’s own words concerning commencement of the translation with Oliver Cowdery as scribe, the move to Fayette, New York, and publication by E. B. Grandin. Quotes extensively from Lucy Mack Smith concerning Joseph’s reception of the plates, the work of translation, the loss of the 116 pages of manuscript, and Martin Harris’s donation of money for the Book of Mormon. John S. Reed, Esq., a nonmember, delivered testimony before the state convention at Nauvoo in 1844 that Joseph had received the plates. Quotes several authors to prove that it was well-known that Joseph Smith had the plates prior to the publication of the Book of Mormon. Both friend and foe declared Joseph unlearned and devoid of the ability to write the Book of Mormon. Earnest seekers of truth and the knowledge of God acknowledge the Book of Mormon as a divine witness of Jesus Christ.

This collection includes a script for a pageant entitled The Book of Mormon. It explains the meaning and purpose of the Book of Mormon.

Contains the script to the Hill Cumorah pageant.

An abridged version of the Book of Mormon with an emphasis on Christ-related material. Also includes an index of name-titles used in the Book of Mormon to describe Christ.

“In 1829 William Apess (1798-1839) published his autobiography, Son of the Forest, in which he foresaw Native Americans flocking to accept Christianity and ’occupy[ing] seats in the kingdom’ before his white readers would (O’Connell 51). The following year—but without any knowledge of Apess’ work — Joseph Smith, Jr. (1805-44) published the Book of Mormon, in which he foresaw the same, and indeed went further. As well as anticipating their conversion, Smith envisioned Native Americans both building an American New Jerusalem and acting as God’s scourge, executing divine judgment on an apostate United States (Stott “New Jerusalem” 75-76). Unlike those of his generation whose valuation of Indianness ’went hand in hand with the dispossession and conquest of actual Indian people’ (Deloria 182), Smith foresaw the dispossession and conquest of the whites. The work’s radicalism should not be exaggerated : it would mix eighteenth-century environmentalism with the covenant theology of the Old Testament, and Smith would have no qualms in reporting that the dark coloration of Native Americans was evidence of a curse. Nevertheless, that he made no attempt in his early thought to follow precedent and appropriate the Abrahamic myth for European Americans, but instead saw God working through the American Indian, is remarkable. It is fully understandable that Apess, a Pequot brought up by white families and converted to Methodism, would talk of Christianity as a means to the redemption of his people; less so that Smith would argue that the future of white America depended on the continent’s native population. In what follows I begin with the curse and move to the eschatology in order to explain Smith’s reasons for thinking so, and for believing — only fifty years after the Revolution — that the American Dream was morally bankrupt.” [Author]

Abstract: Royal Skousen’s Book of Mormon Critical Text Project has proposed many hundreds of changes to the text of the Book of Mormon. A subset of these changes does not come from definitive evidence found in the manuscripts or printed editions but are conjectural emendations. In this paper, I examine one of these proposed changes — the merging of two dissenting Nephite groups, the Amlicites and the Amalekites. Carefully examining the timeline and geography of these groups shows logical problems with their being the same people. This paper argues that they are, indeed, separate groups and explores a plausible explanation for the missing origins of the Amalekites.

A children’s story of Ammon teaching among the Lamanites.

Ammon, a Nephite missionary who chose to serve a Lamanite king as his servant, gained fame by cutting off the arms of the king’s enemies. The practice of smiting off arms of enemies as trophies fits a cultural pattern known among the later Aztecs and Maya in pre-Spanish Mesoamerica.

Scenes from Ammon’s encounter with King Lamoni’s father illustrated in color for children.