Book of Mormon Bibliography
Alphabetical by Title

Review of The God-Inspired Language of the Book of Mormon: Structuring and Commentary (1988), by Wade Brown.

Review of the God-Inspired Language of the Book of Mormon: Structuring and Commentary (1988), by Wade Brown.

Many books, including the Bible, are cited for their powerful influence, and the Book of Mormon is extolled as “the most powerful” American religious book to come forth in the nineteenth century. Though it has affected only one percent of the people, that percentage was affected in such a profound way as to affect the whole of the United States.

Lehi’s exodus to the promised land is only the first of a series of exoduses occurring throughout the Book of Mormon. Indeed, Lehi’s exodus becomes mere precedent for later flights into the wilderness by Nephi, Mosiah, Alma1, Limhi, and the Anti-Nephi-Lehies. For the Nephites, continuing exodus is not merely historical fact. Understanding the biblical exodus as a type and shadow, the Nephites come to see their wandering as a metaphor of their spiritual condition. Thus, even centuries after Lehi’s arrival in the promised land, Nephite prophets recognize their status as “wanderers in a strange land” (Alma 13:23). As did Abraham, Isaac, and Jacob, the Nephites also looked beyond their temporal land of promise “for a city which hath foundations, whose builder and maker is God” (Hebrews 11:10).

This pamphlet makes a plea to read the Book of Mormon, with a brief overview of the book and the testimonies of the witnesses.

In ancient America, one small band of Christians spent centuries on the brink of annihilation. This fascinating look at the geographical, political, and religious subcultures of the Book of Mormon shows how Nephite Christianity fared against the barbaric paganism that dominated that part of the world. Backed by scriptural evidence, this book will profoundly change the way you read the Book of Mormon.

Methods of warfare in the Book of Mormon were elementary in the beginning but became more sophisticated with time and under Moroni grew to an art. Still the weapons were crude and the armaments were fairly ineffective and many people were killed, ravaged, and raped.

The title of liberty fashioned by Moroni represented a rallying point for those who would defend the most cherished aspects of Nephite culture: families, religion, peace, and freedom. A key facet of the title of liberty incident is its deep-rooted martial setting, suggesting that the title of liberty functioned as a war banner. Numerous aspects of the title of liberty episode related to warfare and battle standards fit comfortably in an ancient Mesoamerican context. Additionally, various linguistic and poetic features in the details surrounding the title of liberty in Alma 46 closely correlate to Mesoamerican traditions, indicative of a common cultural origin.

Review of John L. Lund. Joseph Smith and the Geography of the Book of Mormon. The Communications Company, 2012. 209 pp. + xviii, including index.In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it?
–Joseph Smith Jr.
.

A collection of essays by recognized authorities and scholars of the Church that reflect individual opinions on the subjects of war, conscription, conscience, and Mormonism. Cites relevant Book of Mormon precedents, such as Anti-Nephi-Lehies.

The Applewood Ward completed a program to read the Book of Mormon in ninety days, helping those who were reading it for the first time.

Originally presented at the FARMS Symposium on Warfare, 24 March 1989.
Compares the descriptions of warfare in the Book of Mormon with the writings and axioms of Karl von Clausewitz’s military treatise, Vom Kriege, that served the military as a bible for 150 years and was published in 1833. Descriptions of Book of Mormon warfare match von Clausewitz’s principles very well. Again the internal evidence of the Book of Mormon establishes its accuracy in describing technical subjects unknown to Joseph Smith.

Descriptions of Book of Mormon warfare match von Clausewitz’s principles very well. Again the internal evidence of the Book of Mormon establishes its accuracy in describing technical subjects unknown to Joseph Smith.
Compares the descriptions of warfare in the Book of Mormon with the writings and axioms of Karl von Clausewitz’s military treatise, Vom Kriege, that served the military as a bible for 150 years and was published in 1833.

David Palmer discusses the persistent military conflict during Nephite times, exploring the economic, political, and religious causes of ancient warfare. He also examines the role of the war captain, battle tactics, and how archaeological remains in Mesoamerica support the existence of a military class and fortifications. Details from the Book of Mormon accounts appear to weave in very well with information archaeologists have found on the role of warfare in Mesoamerican society.

“People may well ask: Why study warfare in the Book of Mormon? There are so many answers, among which are these: to understand better the events in the Book of Mormon, to develop a perspective against which to understand its teachings and messages, to enjoy the interesting lives of a remarkable people, and to aid in assaying the historicity of the book, ” writes John W. Welch at the beginning of Warfare in the Book of Mormon.

The wars and battles described in the Book of Mormon include some of the most detailed narratives of the book. Those accounts provide us with an excellent chance to examine how consistent and complex the text is. Joseph Smith lived in an age of warfare with guns, yet the Book of Mormon displays patterns of warfare that made sense only before gunpowder was used. This can be seen in both the general patterns and in the tiny details of the text. Descriptions of weapons and tactics in the Book of Mormon are definitely ancient. Furthermore, the warfare in the Book of Mormon differs from what we read about in the Bible. It differs in the same way that war in ancient Mesoamerica differed from biblical warfare.

A child’s testimony of the Book of Mormon.

Gives ethnic descriptions of Book of Mormon peoples and discusses them as inventors, explorers, and warriors. Cites archaeological findings that relate to the Book of Mormon.

In one of the more moving narratives found in the Book of Mormon, a group of Lamanites are miraculously prevented from killing the prophets Nephi and Lehi in a prison. The Lamanites and Nephite dissenters are then redeemed from their own spiritual bondage when they are converted to Christ.

The view of scholars in the field of American archaeology holds that the pre-Columbian inhabitants of America did not know of or use iron. However, this article, citing the Science Newsletter of November 12, 1949, recommends that this view may have to be reevaluated on the basis of new findings of iron in Ancient America.

Joseph Smith has been charged with plagiarism in the Book of Mormon and his own revelations, largely because of lengthy biblical quotations (which, in each instance, have been credited to the Old Testament prophet whose words are being cited). Numerous examples in the Old Testament show that prophets freely borrowed verbiage from another. In the nineteenth century, newspapers reprinted material, often without attribution.

Pratt states that the Book of Mormon was revealed through Joseph Smith, that it contains the everlasting gospel and the writings of the tribe of Joseph. Explains Ezekiel 37:18-21 and Isaiah 29. Book of Mormon explains that America is the land of promise of Joseph. Thousands and tens of thousands of witnesses have accepted the Book of Mormon and witness concerning its truthfulness.

Abstract: The brass plates version of Isaiah 2:2, as contained in 2 Nephi 12:2, contains a small difference, not attested in any other pre-1830 Isaiah witness, that not only helps clarify the meaning but also ties the verse to events of the Restoration. The change does so by introducing a Hebraism that would have been impossible for Joseph Smith, the Prophet, to have produced on his own.

Suggests that Mormon became a military leader because he belonged to a military caste whose responsibility it was to lead the Nephite armies.

This article argues that steel existed around the time Lehi left Jerusalem, about 600 B.C.

This article discusses the evolution of Joseph Smith’s teachings on God and salvation. The author argues the Book of Mormon influenced Smith’s early views, which matured into the King Follett discourse.

The two spellings strait and straight are often considered synonymous; however, they come from different Middle English words and have different meanings. Strait means “narrow” or “tight,” whereas straight means “not crooked.” The difference in these meanings affects the interpretation of the scriptural phrase “strait/straight and narrow path” and others like it. Reynolds and Skousen explore possible meanings that the original Book of Mormon authors may have intended in their use of the two words.

In an interview with John L. Sorenson, linguist Brian Stubbs discusses the evidence he has used to establish that at least one language family in Mesoamerica is related to Semitic languages. Stubbs explains how his studies of Near Eastern languages, coupled with his studies of Uto-Aztecan, helped him find related word pairs in the two language families. The evidence for a link between Uto-Aztecan and Semitic languages, or even Egyptian or Arabic, is still tentative, although the evidence includes all the standard requirements of comparative or historical linguistic research: sound correspondences or consistent sound shifts, morphological correspondences, and a substantial lexicon consisting of as many as 1,000 words that exemplify those correspondences.

A novel based on the writings of Alma the Elder in the Book of Mormon.

This article describes how Ammon received the miraculous power of God as the result of obedience to God. It claims that individuals qualify for the Lord’s work by diligent study. and power is invested in them by prayer and fasting, and there must be a desire to serve.

Writes concerning the coming forth of the Book of Mormon, the testimony of the Three and Eight Witnesses, the evils of the present world as presented in the scriptures, and the future establishment of the New Jerusalem.

The Book of Mormon describes a great division in mankind between the few who walk in the way of life and the many who walk in the way of death. This division results from the response of each individual to Christ or to the voice of God during probation. Men either hearken to the voice of Christ and progressively acquire spiritual life or they hearken to the voice of the devil and progressively descend into spiritual death. Nine Book of Mormon texts reveal detailed teachings on life and death. A diagram illustrates the ideas of each text. The conception and portrayal of spiritual reality in terms of two mutually exclusive, progressively diverging, and correspondingly opposite ways of life and death are clearly demonstrated. This dualistic conception of reality underlies the entire Book of Mormon. An understanding of this paradigm is critical, in order both to assimilate the essential message of the Book of Mormon on life and death and to understand its theological relationship to the Doctrine and Covenants.

In this work the Book of Mormon is seen in a new perspective; we see it in a world setting, not in a mere local one. It takes its place naturally alongside the Bible and other great works of antiquity and becomes one of them.
An exploration of crime in the Book of Mormon.

In this work the Book of Mormon is seen in a new perspective; we see it in a world setting, not in a mere local one. It takes its place naturally alongside the Bible and other great works of antiquity and becomes one of them.
A discussion of people throughout the Book of Mormon who appeal to “intellectuals” and how that is traced back to the “Jews of Jerusalem.”

This full-color illustrated booklet begins with the organization of the primitive church by Christ, and moves through the Apostasy to the Restoration of the Latter-day Church. It presents the Joseph Smith story in Smith’s own words. Includes doctrines taught in the Book of Mormon on baptism, divine authority, the sacrament, and temple marriage.

Careful attention to one particular word used in the Book of Mormon yields some surprising dividends. For example, Lehi pled with his sons to remember his words: “My sons, I would that ye would remember; yea, I would that ye would hearken unto my words.” Such language may go unnoticed, or it may seem to be merely a request to recall some teachings. The word remember seems rather plain and straightforward. But when looked at more closely, the language about remembrance in the Book of Mormon turns out to be rich and complex, conveying important, hidden meaning.

This article celebrates that, after one hundred thirty years, the influence of the Book of Mormon continues to steadily increase. It is the word of God, a sacred record of ancient inhabitants of America, translated by the power of God. Though many have tried to discredit it, the Book of Mormon is probably the most influential and most widely discussed book in America. It is a witness of Christ.

An polemical tract that discusses contradictions and errors in the Book of Mormon. The Bible is the sole word of God.

Abstract: Genesis 30:23–24 offers a double etiology for Joseph in terms of “taking away”/“gathering” (ʾāsap) and “adding” (yāsap). In addition to its later narratological use of the foregoing, the Joseph cycle (Genesis 37–50) evidences a third dimension of onomastic wordplay involving Joseph’s kĕtōnet passîm, an uncertain phrase traditionally translated “coat of many colours” (from LXX), but perhaps better translated, “coat of manifold pieces.” Moroni₁, quoting from a longer version of the Joseph story from the brass plates, refers to “Joseph, whose coat was rent by his brethren into many pieces” (Alma 46:23). As a military and spiritual leader, Moroni₁ twice uses Joseph’s torn coat and the remnant doctrine from Jacob’s prophecy regarding Joseph’s coat as a model for his covenant use of his own coat to “gather” (cf. ʾāsap) and rally faithful Nephites as “a remnant of the seed of Joseph” (Alma 46:12–28, 31; 62:4–6). In putting that coat on a “pole” or “standard” (Hebrew nēs — i.e., “ensign”) to “gather” a “remnant of the seed of Joseph” appears to make use of the Isaianic nēs-imagery of Isaiah 11:11–12 (and elsewhere), where the Joseph-connected verbs yāsap and ʾāsap serve as key terms. Moroni’s written-upon “standard” or “ensign” for “gathering” the “remnant of the seed of Joseph” constituted an important prophetic antetype for how Mormon and his son, Moroni₂, perceived the function of their written record in the latter-days (see, e.g., 3 Nephi 5:23–26; Ether 13:1–13).

Perhaps no theme in the Book of Mormon resonates so powerfully to modern readers as that of separation from and reconciliation with God. The sense of being cut off, isolated, or driven out is attested throughout the book. Similarly, messages from the Book of Mormon prophets of hope, reconciliation, and communion with God seek to alleviate the fears and depression that arise from loneliness or abandonment. This theme is particularly evident in Jacob’s great speech recorded in 2 Nephi 6–10 and the two “last” speeches from Moroni in Mormon 8 and Moroni 10. Jacob and Moroni both address separation from and reconciliation with God, providing a template for the reader to understand their own experiences. In particular, these prophets quote the words of Isaiah to teach how sacred covenants reconcile us to God.

The three standard books of the RLDS church give a complete account of the life and accomplishments of Jesus Christ. Those who accept Christ and are valiant will receive greater glory than those who do not.

This study presents the basic Latter-day Saint beliefs about the Bible and documents the relationship between these beliefs and the approach and results of historical biblical criticism. Latter-day Saints believe the Bible is the word of God but do not believe it is inerrant or sufficient and thus is supplemented by other revealed ancient texts—most notably the Book of Mormon. Latter-day Saints believe in the pursuit of truth through “study and faith” and are thus not opposed to intellectual examination of scripture. In fact LDS scholars selectively use biblical critical methods in defending of their scripture. At the same time Mormons are defensive about the historicity of the Bible and the Book of Mormon—and thus find themselves with a tradition of conflict with the results of modern biblical criticism that challenge these assumptions. A growing number of LDS scholars in the church who are trained in the historical critical approach to scripture has resulted in renewed discussions and studies about the relationship between faith and scholarship. These discussions are enhanced by a greater openness in the church regarding the critical study of its history, and the results of this approach have also generated biblical and Book of Mormon studies relating to historical critical issues.

David A. LeFevre analyzes the studies done by Warren Aston (see page 8), Richard Wellington and George Potter (see page 26), and Kent Brown (see page 44) and compares them, using the text of the Book of Mormon as a guide. These three studies take liberty in interpreting Nephi’s usage of specific terms; LeFevre, however, insists that such interpretations are unnecessary and inaccurate. He analyzes other phrases in a more conservative way in order to find additional information regarding Lehi’s trek. He specifically discusses Lehi’s life in Jerusalem, the route Lehi took from Jerusalem to the Red Sea, the Valley of Lemuel, the route from Shazer to Nahom, the route from Nahom to Bountiful, and the building of the ship at Bountiful.

The ancient Israelites, the Jaredites, and the Nephites all knew of Christ and benefited from following his gospel. Jesus is the Savior of all mankind and hope and happiness come through living his teachings.

The Book of Mormon shows that we need to “center our thinking in the joys of living the gospel,” of service, and of living in the world.

Abstract: The verbal expression “we might have enjoyed,” as used in a complaint that Nephi attributes to his brothers, “we might have enjoyed our possessions and the land of our inheritance” (1 Nephi 17:21), reflects a use of the Hebrew verb yrš in its progressive aspect, “to enjoy possession of.” This meaning is evident in several passages in the Hebrew Bible, and perhaps most visibly in the KJV translation of Numbers 36:8 (“And every daughter, that possesseth [Hebrew yōrešet] an inheritance [naḥălâ] in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy [yîršû] every man the inheritance [naḥălat] of his fathers”) and Joshua 1:15 (“then ye shall return unto the land of your possession [lĕʾereṣ yĕruššatkem or, unto the land of your inheritance], and enjoy it [wîrištem ʾôtāh].” Examining Laman and Lemuel’s complaint in a legal context helps us better appreciate “land[s] of … inheritance” as not just describing a family estate, but as also expressing a seminal Abrahamic Covenant concept in numerous Book of Mormon passages, including the covenant implications of the resettlement of the converted Lamanites and reconverted Zoramites as refugees in “the land of Jershon” (“place of inheritance”).

We hope you are men who are “true at all times in whatsoever thing [you are] entrusted.” [Alma 53:20] … I plead for greater consistency between our beliefs and actions.

In his effort to correct and preserve the original text of the Book of the Mormon, Royal Skousen has also increased our understanding of and appreciation for this volume of sacred scripture. Skousen’s close examination of the use of words and phrases throughout the book highlights its intertextuality and demonstrates that Book of Mormon authors were aware of and influenced by the words of previous authors. Moreover, restoring the original text helps clarify some vague constructions and should also caution us against putting too much emphasis on the exact wording of the present Book of Mormon. Skousen’s analysis of how such changes occurred during a relatively modern transmission process can also further the understanding of more ancient textual transmission. Finally, Skousen’s work reveals that the original Book of Mormon may have been even more strikingly Semitic than the present text and that some characteristically Hebrew constructions have been edited out over the years, though many still remain.

This article addresses the seemingly misplaced discussion of weights and measures in the middle of Alma 11 in the Book of Mormon. Although the interruption initially seems strange, John Welch offers new insights to explain its purpose in the Book of Mormon. For instance, knowledge of the Nephite monetary system supplements a reader’s comprehension of the bribery and corruption that occurred in that society. Evidence of this monetary system also shows a link between Near Eastern civilizations and Book of Mormon civilizations, thus providing further evidence for the divinity of Joseph Smith’s work.

A biography of Moroni, based on the Book of Mormon and comments from LDS authorities.

With prayer and faith and in humility, testimony is borne to you. May we all be inspired together. May our hearts be lifted in praise to our Redeemer.

This article gives a description of the gold plates, discusses the Urim and Thummim that were used by Joseph Smith to translate the Book of Mormon, and believes that the entire unsealed portion of the gold plates was translated.

One of the most moving accounts in the Book of Mormon is of the people of Ammon, their covenant to bury and never use again their weapons of war, their faith to sacrifice themselves instead of fighting back against their Lamanite brethren, and their sacrifice to send their children to war to aid the Nephites. Some interpret the stance that the Ammonites took against war to be pacifist. Some indications point toward this conclusion: their burying their weapons, covenanting never to fight again, allowing themselves to be slaughtered twice, and being motivated in these actions out of love for their Lamanite kin. However, when the text is read more carefully, it can easily be seen that further actions would not necessarily have reflected a pacifist view toward war: not objecting to the Nephite war in their defense, providing Nephite soldiers with food and supplies, and sending their own sons into battle would surely indicate that their personal opposition to war stemmed from the covenants they made during repentance.

Looking at a variety of cultural and linguistic aspects to support his point of view, the author defends the Mormon belief that the brass plates were written in Egyptian.

Considers the physical properties of the golden plates of Nephi, the engraving of metal plates, and the stone box that stored the plates. Suggests that the plates may have been made of tumbaga, an alloy of gold and copper.

This article considers the physical properties of the golden plates of Nephi, the engraving of metal plates, and the stone box that stored the plates. The author suggests that the plates may have been made of tumbaga, an alloy of gold and copper.

Considers the physical properties of the golden plates of Nephi, the engraving of metal plates, and the stone box that stored the plates. Suggests that the plates may have been made of tumbaga, an alloy of gold and copper.

Sidney Sperry discusses whether the Cumorah in New York is the only one or whether there is another Cumorah somewhere in Central America. He looks at evidence in the books of Ether, Mormon, Mosiah, and Omni, as well as various scholarly opinions about the matter. There is no explanation of how the Hill Cumorah in New York came to be called Cumorah or how, if there are indeed two Cumorahs, the plates were transported from one to the other.

No one doubts that the hill where Joseph Smith received the plates is known as Cumorah, but is the hill where the final battles between the Nephites and Lamanites took place another Cumorah? The book of Ether tells us that Omer traveled to this place of the last battles of the Nephites, and that the relatively short duration of this journey would not account for the three thousand miles from Middle America to New York. A similar journey was undertaken by Limhi’s men, of equally short duration. The description of the geographical features around the final battle site is also at odds with the topography of present-day Cumorah.

Abstract: Alma 13:3–4 is often interpreted as Book of Mormon confirmation of the doctrine that all those who are ordained to the Priesthood on the earth were foreordained to receive that Priesthood in the pre-existence as a result of their exceeding faith and good works. That interpretation is inconsistent with the 1978 revelation on Priesthood. A contextual reading of the account of Alma₂’s ministry to the people of Ammonihah also suggests that Alma₂ was not telling the men of Ammonihah that they (or anyone else) had been foreordained to receive the Priesthood. Rather, Alma₂ was teaching that what we now call worthiness was ordained as the standard for ordination to the Priesthood before the foundations of this earth were laid. If the people of Ammonihah demonstrated their worthiness by repenting of their sins, they could qualify to receive the ordinances of the Melchizedek Priesthood and enter into the rest of the Lord as many of the ancients had done. The manner in which men were ordained to the Priesthood and in which its ordinances were administered was intended to show the people how they should look to Christ for redemption.

Review of The Use of the Old Testament in the Book of Mormon (1990), by Wesley P. Walters.

This article discusses how George Q. Cannon, who established The Western Standard newspaper for the purpose of publishing items of interest to Latter-day Saints, published the Book of Mormon in the Hawaiian language, which received a great deal of opposition from members of the Church in San Francisco.

Linda K. Burton teaches that as men and women keep their covenants and strengthen each other, all can reach their full potential.

In this comprehensive and compelling biography, learn of the trials and triumphs of W. W. Phelps, early Latter-day Saint leader, printer, scribe, ghostwriter, and monumental hymn writer. He printed the Book of Commandments and other early standard works. He was one of the “council of presidents” that guided the Church in Kirtland in 1835–36. Phelps continued to be the leading light in newspaper publishing in Nauvoo and was Joseph Smith’s political clerk in governing Nauvoo and running for the US presidency, also playing a key role in the Council of Fifty. He went west with the Saints, helped propose the “State of Deseret,” and published prose and poetry in the Deseret News and his Deseret Almanac. Phelps’s strong feelings sometimes put him at odds with Church leaders, and he was excommunicated three times, rejoining each time. ISBN 978-1-9443-9436-3

This chapter argues that Indigenous Americans-- by virtue of being Indigenous-- are positioned significantly in relation to the Book of Mormon. The chapter provides a reading of the Book of Mormon by a Catawba woman, examining her perspective on passages regarding Gentiles, Zionism, and geography.

Refers to the Smithsonian position of the time on the Book of Mormon and asserts that the Book of Mormon cannot be proven through archaeology.

Abstract: The variety of command syntax found in the Book of Mormon is very different from what is seen in the King James Bible. Yet it is sophisticated and principled, evincing Early Modern English linguistic competence. Interestingly, the syntactic match between the 1829 text and a prominent text from the late 15th century is surprisingly good. All the evidence indicates that Joseph Smith would not have produced the structures found in the text using the King James Bible as a model, nor from his own language. The overall usage profile of command syntax seen in the Book of Mormon strongly supports the view that the Lord revealed specific words to Joseph Smith, not simply ideas.

Abstract: The interpreters were a pair of seer stones used by Book of Mormon prophets and provided to Joseph Smith for translating the Nephite record. Martin Harris described them as two white, marble- like stones that could be looked into when placed in a hat. Joseph Smith described them as spectacles with which he could read the record and later as two transparent stones set in the rim of a bow. Others described them as smooth stones, diamonds, or glasses. Reconciling these various descriptions and determining the actual appearance of the interpreters requires an assessment of the credibility of each source and an understanding of how the interpreters were used in translating. It also requires an understanding of how words such as glasses, transparent, and diamonds were used in Joseph Smith’s day, particularly in reference to seer stones. An assessment of the various descriptions of the interpreters in light of these factors lends support to both Martin Harris’s and Joseph Smith’s accounts. By these accounts, the interpreters were smooth, mostly white, perhaps translucent stones set in a long metal frame. Although they superficially resembled eyeglasses, the stones were set much too far apart to be worn as such. They were not clear like eyeglasses but were transparent in the sense that they, like other seer stones, could be “looked into” by a person gifted as a seer of visions.

“This careful examination of the contents of the Book of Mormon is an inquiry into the findings of historians as compared with the statements and claims of the Mormon sacred writings. Mr. Fraser compares and contrasts the teachings of the Book of Mormon with anthropological, archaeological and historical facts. He scrutinizes the utterances of that book and draws attention to errors contradictions and inaccuracies.”

Presents a detailed polemic against the Book of Mormon. The Book of Mormon is full of blunders and anachronisms. Discusses fine-twined linen, reformed Egyptian, the migrations to America, the concept of a dark and loathsome people, warfare, the so called biblical prophecies of the Book of Mormon, and other items. There are many contradictory accounts as to who wrote the Book of Mormon.

Complete apostasy in the early Church created the need for a restoration. The events that led to the Restoration were orchestrated by the Lord. Joseph Smith’s own words tell of his calling to translate and publish the Book of Mormon. Books that have been written to discredit Joseph Smith and the Book of Mormon are listed by title and author. The Book of Mormon and modern revelation identify false teachings concerning revelation, the Godhead, the eternal nature of man, priesthood authority, original sin, infant baptism, authority, mode of baptism, paid clergy, eternal marriage, heaven and hell, and Church politics.

An evangelical booklet that claims that the Book of Mormon contradicts the Bible and contains false prophesies.

Sixth of the series “Mixed Voices” on Book of Mormon criticism
This article responds to the assertion that the Book of Mormon is a product of the religious and political milieu of the American frontier.

Sixth of the series “Mixed Voices” on Book of Mormon criticism
This article responds to the assertion that the Book of Mormon is a product of the religious and political milieu of the American frontier.

Reprinted from the article by the same name.
This article responds to the assertion that the Book of Mormon is a product of the religious and political milieu of the American frontier.

Eleven pictures for children depicting events of the Book of Mormon.

Nephi warned future readers that the Book of Mormon was not a history (2 Nephi 5:32-33). Rather, the book is an instrument to bring people to Christ. Nephi, Lehi, Abinadi, Jacob, Alma, and other prophets knew the mission of Christ and taught it.

The Book of Mormon was written for today. The article contains three charts—one showing how the Book of Mormon contents were divinely controlled, one illustrating that we have less than one percent of what was written, and a chart of the eight tribes of Nephites.

Presents an overview of the contents of the Book of Mormon, emphasizing the fact that Jesus Christ is the central character of the book, and that the LDS church is clearly distinguished from other Christian sects by the manner in which it believes in modern revelation. The Book of Mormon is an example of such revelation.

The Book of Mormon is not an ordinary history, it is a book with a purpose. It is a “new witness” for Jesus Christ. Its greatest purpose is to convince Jews and Gentiles that Jesus is the Christ. Out of 239 chapters only seventy-five have no relationship with the things of God. The testimony of Nephi and Jacob sustain the idea that the Book of Mormon was written to bear testimony of Jesus Christ.

The actual translation of the Book of Mormon took place in just under ninety days, though Joseph Smith had the plates from September 22, 1827, to July 1, 1829. The printing contract was made August 25, 1829. The author’s research of 700 items regarding the origin of the Book of Mormon found in the New York City Library confirmed his testimony. A newspaper article is included from the Wayne Sentinel about Martin Harris mortgaging his farm and a quote from Mormonism Unvailed stating that there are affidavits from 60 persons to prove Joseph’s inability to write the book.

A KSL radio presentation presenting an overview of the contents of the Book of Mormon.

Contains several criticisms of the Book of Mormon.

A missionary tract explaining the coming forth and background of the Book of Mormon. Contains photographs of ancient ruins in Central and South America as evidence for the Book of Mormon.