The Protestant Bible wars were fought between fundamentalists, who initially claimed for the Bible the same "truth" that Enlightenment claimed for science, and liberals, who denied that historical "truth" could be achieved at all. In the present Book of Mormon wars the opposite seems to be true: the liberal camp appears deeply rooted in the Enlightenment paradigm, while the orthodox (but not fundamentalist) position often uses postmodernist arguments, claiming that absolute objectivity is a "noble dream" never achieved nor obtainable in historical studies. The article reviews the present Mormon controversies by comparing them to the discussions on biblical interpretation in the Roman Catholic Church, as summarized in the semiofficial 1993 document "The Interpretation of the Bible in the Church" by the Pontifical Biblical Commission.

Review of Refuting the Critics: Evidences of the Book of Mormon's Authenticity (1993), by Michael T. Griffiths

The Book of Mormon chronicles the wars and other relations between the two major nations of Ancient America. This paper identifies certain principles evident in the relations between these nations and compares the principles found in the Book of Mormon with international practice of Ancient Israel in the old world. This paper is not want to be a study of the law of nations of the ancient Near East; rather, our purpose is to identify, if possible, principles of the law of nations in the Book of Mormon. Ccmparisons to the culture of the ancient Near East are not meant to function as proof (or disproof) of the old-world origin of the Book of Mormon culture. They should be taken as interesting illuminations of the principles of international relations which appear in the history of the ancient American nations.

Review of “Is Mormonism Christian?” (2002), by Craig L. Blomberg

Review of Martha Beck. Leaving the Saints: How I Lost the Mormons and Found My Faith.

Review of Questions to Ask Your Mormon Friend: Effective Ways to Challenge a Mormon's Arguments without Being Offensive (1994), by Bill McKeever and Eric Johnson.

Review of Ashamed of Joseph: Mormon Foundations Crumble (1993), by Charles Crane and Steven Crane.

Review of Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example (1996), by D. Michael Quinn

Review of Early Mormonism and the Magic World View (1998), by D. Michael Quinn

Review of The Geography of the Book of Mormon Events: A Source Book (1990), by John L. Sorenson.

Review of Charting the Book of Mormon (1999), by John W. Welch and J. Gregory Welch

Dean Jessee presents and supplements Joseph Knight’s firsthand account of early church history events involving Joseph Smith and others.

Review of Sam Harris. The Ends of Faith: Religion, Terror, and the Future of Reason.

Review of Inside the Mind of Joseph Smith: Psychobiography and the Book of Mormon (1999), by Robert D. Anderson

Review of Fathers and Sons in the Book of Mormon (1991), by E. Douglas Clark and Robert S. Clark.

Clark Johnson examines sermons given by Jacob, Benjamin, and the Savior to Nephites gathered at their respective temples. He analyzes some of the high points to see how they taught “the doctrine of the temple,” giving particular attention to the teachings of the atonement and the contingent covenants covered in the ordinances taught by King Benjamin. Johnson also discusses Christ’s beatitudes in succession.

While imprisoned in Liberty Jail in Missouri in 1839, the Prophet Joseph Smith directed the church members to gather statements and affidavits about the sufferings and abuses put on them by the people of Missouri. Of the surviving affidavits, five speak directly about the Book of Mormon as a test of faith. Several were offered their lives, property, and safety if they would deny the Book of Mormon and denounce the divine calling of the Prophet Joseph Smith. Those who refused to recant were robbed of their property, whipped, beaten, slandered, and jailed.

During his visit to the Nephites, the Savior instructed Nephi to add to their records a missing scripture concerning the resurrection of many of the dead immediately following his own resurrection, as well as their appearance to many people. Good evidence suggests that it was Samuel the Lamanite’s prophecy of this resurrection that was missing. Aspects of the manner of recording, abridgment, and translation of the text of the Book of Mormon are elucidated through this missing scripture as it appears in the English text.

Review of The Book of Mormon: Restored Covenant Edition (1999), by Zarahemla Research Foundation

In February 1998, five Brigham Young University professors spent more than a week together in southern Oman to collect data for future research projects in the area, which seems to correspond to the end of Lehi’s trail in the Old World. Future research must be performed in a professional manner and seek to reconstruct that part of the world in 600 BC. Botanical, archaeological, chronological, mineralogical, geological, and inscriptional studies in the area would depend on acquiring sponsors in Oman and on the availability of resources.

Review of Paul Copan and William Lane Craig. “Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo.” In The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement

The word resurrection is employed at varying frequencies in specific books and by individual writers in the Book of Mormon. Although Alma uses resurrection most often overall, Abinadi uses it more often per thousand words spoken. Some phrases in which resurrection is used in unique patterns by different speakers include power of the resurrection, first resurrection, and resurrection with the words time or with body. Some phrasal uses of resurrection in the Book of Mormon are not found in the Bible (such as resurrection and presence appearing together). This study of the usage of one individual word appears to show that individual voices are preserved in the Book of Mormon.

Leather-bound copies of the first edition of the 586-page Book of Mormon were published and sold beginning March 26, 1830. Before there was a prophet, there was a translator-legally the “author and proprietor” of the Book. The title page told of the plates written “by the spirit of Prophecy and Revelation’’ from which the Book originated. Before the publication was complete, Joseph Smith had encouraged Oliver Cowdery that “a great call for our books” had already commenced. The Book emerged before there was any church to join. The rest would come later; initially individuals decided how they would respond to this “Golden Bible.” Was it counterfeit or divine? Was it the “greatest piece of superstition’’ or a “revelation from God”? What would it be to them?

Review of To Mothers & Fathers from the Book of Mormon (1991), by Blaine Yorgason and Brenton Yorgason.

Two additional parallels to the exodus pattern include death and burial in the desert and the transfiguration of Nephi and Moses.

Review of The Legacy of the Brass Plates of Laban: A Comparison of Biblical and Book of Mormon Isaiah Texts (1994), by H. Clay Gorton.

Review of The Legacy of the Brass Plates of Laban: A Comparison of Biblical and Book of Mormon Isaiah Texts (1994), by H. Clay Gorton.

Review of The Book of Mormon: Mosiah, Salvation Only through Christ (1991), edited by Monte S. Nyman and Charles D. Tate Jr.

Roy Johnson examines the rituals and formulas of oaths, types of oaths, and the use of oaths in both the Old Testament and the Book of Mormon. Johnson compares the use of oaths, curses, and covenants in the Old Testament and the Book of Mormon to show that the relationship among those three acts is the same in both books.

We do not know a lot about Samuel’s background. We do know that he was courageous and fearless. He told the Nephites what the signs of the Savior’s coming and mission would be and they rejected him and his prophecies. The signs of the coming of Jesus and the signs of his death bear record of Christ. Johnson discusses the Lord’s respective attitudes toward the Nephites and Lamanites, and suggests ways to have the Spirit in our lives.

The customary interpretation of 3 Nephi 11:1 has been that those around the temple in Bountiful were showing one another the “ great and marvelous change” that had taken place in the land. However, Jones argues that those people were discussing instead the change that had taken place in their hearts. By examining the context in which this scripture appears and by interpreting other scriptures, especially ones emphasizing the way in which most revelation is received, Jones shows that the atonement of Jesus Christ and the individuals’ subsequent change of heart would have been the main topic of their discussion and would therefore be an appropriate understanding of the scripture.

When the Book of Mormon was first published in 1830, there were 5,000 copies printed. It is unclear how many of those copies still exist today, but each was worth approximately $5,000 in the 1980s. One such copy, after being passed from one person to another for over a century, finally fell into the hands of Gerald E. Jones. Using a note left on the inside cover by a former owner, Jones was able to track the journey of the book and discover who many of its owners were.

Third Nephi 8 preserves a written account of a natural disaster at the time of Christ’s death that many assume to have been caused by volcanic activity. In a modern-day science quest, the author examines research done on glacial ice cores from Greenland and Antarctica. Ice-core records can reveal volcanic gases and ashes that are carried throughout the world—the gases are detected by measuring the acidity of the ice at various layers. Many factors influence the findings and the proposed datings of the volcanic events. The ice-core records offer some evidence, though not conclusive, of a volcanic eruption around the time of Christ’s death.

This statement addresses the implication that Smith Institute scholars agree with Grant Palmer’s opinions concerning Latter-day Saint origins

This article compares statements by the Jewish philosopher Maimonides and the Latter-day Saint prophet Joseph Smith concerning the corporeality of God.

Israeli scholar Raphael Jospe encourages greater understanding and dialogue between Jews and Latter-day Saints. He points out issues that divide the two groups and issues for which there may be common ground. He specifically addresses the often fruitful tension that exists between universalism and particularism in the two faiths, both historically and today.

Review of Ed J. Pinegar and Richard J. Allen. Teachings and Commentaries on the Book of Mormon.

Review of An Epistle from the New Testament Apostles (1999), by John W. Welch

Whenever a new movie depicts the events associated with the Gospel accounts of Jesus’s passion, it must decide how to portray the Roman governor Pontius Pilate. Was Pilate a pawn in the hands of the Jewish leaders? Was he acting independently according to his own imperium? What responsibility did the Roman governor bear in the trial and condemnation of Jesus? These questions are not new, for early Christians dealt with the same issues and came to a variety of conclusions.

Review of Mormons and Jews: Early Mormon Theologies of Israel (1992), by Steven Epperson.

This article discusses the evolvement of Book of Mormon apologetics. Although Book of Mormon scholarship was originally intended for an exclusively Latter-day Saint audience, it has since broadened to address a more scholarly and secular audience.

Review of Keys to Successful Scripture Study (1989), by George A. Horton, Jr.

Review of The Power of the Word: Saving Doctrines from the Book of Mormon (1994), by Robert L. Millet

Ernst Benz originally presented this paper at the Eranos conference held in Ascona, Switzerland, in 1969. (See the publisher’s Web site at www.daimon.ch for more information about these annual Eranos conferences and for listings of Eranos yearbooks.) Ernst Benz’s collected Eranos lectures are found in his book Urbild und Abbild: Der Mensch und die mythische Welt (Leiden: Brill, 1974). This essay is on pages 475–508. The astute reader will pick up some of Benz’s misconceptions about Latter-day Saint beliefs.

Roger Keller explores what it means to keep the commandments of God. He looks to the Book of Mormon and analyzes passages related to laws and commandments and concludes that there are significant differences in the ways words like law and command are used by various authors of the Book of Mormon. Keller suggests that all laws and commandments given by God to his people lead to one commandment: “Come unto Christ.”

Review of Geri Brinley. The Book of Mormon: A Pattern for Parenting.

The little book entitled Words of Mormon has long been a puzzle, including as it does a number of ambiguous passages and two seemingly distinct parts. In this brief note, I focus primarily on just one such ambiguity-Mormon’s use of “these” in verse 18-in an attempt to show that the whole of the book is much more complete and coherent than has been previously thought. It may be also that the Lord’s “wise purpose[s]” (Words of Mormon 1:7) are more expansive than has generally been supposed. In verse 18, Mormon notes three causes behind the establishment of peace among King Benjamin’s people: (1) “these;’ (2) Benjamin’s labor “with all [his] might…and… faculty,” and (3) “the prophets.” The most immediate question is, To what does “these” refer? One option is verse 16’s “the holy prophets.” However, given the specific mention of “the prophets” as the third cause, this first approach seems unlikely.

Latter-day Saint discussion of chastity often include Moroni 9:9 because of its suggestion that “chastity and virtue” constitute “that which is most dear and precious above all things:’ The verse also says, however, that people can be “deprived” of chastity and virtue by the violence of rape. For the prophet Mormon, the Nephites’ actions in Moriantum exceed “this great abomination of the Lamanites;’ which involved “feed[ing] the women upon the flesh of their husbands, and the children upon the flesh of their fathers” (Moroni 9:8). Mormon’s strong language aims to condemn the rapists, not their victims. Using the verse to teach about chastity, though, invites interpretation from the perspective of the victims, which raises the question of what it means to understand chastity and virtue as something of which a person can be deprived, passively, by another. Such passive loss of virtue runs strongly contrary to LDS teaching about agency, including those rooted in Book of Mormon passages like 2 Nephi 2, with the consequence that victims of sexual abuse or assault can be made to feel guilty for sins that are not their own.

Nephite kings were expected to fulfill the same roles that kings played in other ancient civilizations— commander of the military forces, chief judicial official, and leader of the national religion. A king’s success depended not only on the extent to which he performed each role, but also on the motives behind his service. Selfless rule by Benjamin-type kings commanded the respect and praise of the people, while King Noah’s quest for personal gain roused Old World disdain for the monarch. The Nephite experiment with kingship confirms that between “kings and tyrants there’s this difference known; kings seek their subject’s good; tyrants their own” (Robert Herrick, 1591–1674).

According to the non-Mormon historian Jan Shipps, “the mystery of Mormonism cannot be solved until we solve the mystery of Joseph Smith.” Stated more casually, this is called the “prophet puzzle,” and it is sometimes suggested that Latter-day Saints will understand themselves only to the degree that they understand Joseph Smith. The classic definition of the role played by Joseph Smith was contributed by LDS leader B. H. Roberts in the late nineteenth century: “What was Joseph Smith’s mission? It was the mission of Joseph Smith, under God’s direction, to establish the Church of Christ and the Kingdom of God upon the earth; and to the accomplishment of this work he devoted the whole energy of his life and was faithful until the end.”2 What Roberts meant by this is that Smith restored organizations, roles, priesthoods, sacraments, and so forth that had been previously present among God’s people in all ages. Smith was particularly clear that Jesus had established this church in his own period. To the extent that information about this part of the Christian past is preserved, it is to be found particularly in the New Testament.

During 1921 and 1922 B. H. Roberts wrote three papers that listed parallels between the Book of Mormon and the second edition (1825) of Ethan Smith’s View of the Hebrews and constructed the possible argument that the Book of Mormon relied upon the latter. Welch responds to that claim by listing over eighty discrepancies between the two works, and Palmer and Knecht rebut Roberts’s theory by using statistics to show that the passages of Isaiah quoted in both works do not lead to conclusions of plagiarism.

Modern-day encounters with the Three Nephites (described in the Book of Mormon) are commonly referenced in LDS culture. While such accounts could stand as confirmations of Latter-day Saint scripture, they are regularly described as irrelevant to questions of salvation and exaltation and are relegated to the inessential realm of folklore. Closer anthropological analysis of LDS discourse surrounding the Three Nephites—from humor and its role in figuring Mormon sacredness to connections to Mormon narratives of Christ’s resurrection and millennial expectation—suggests that these accounts are richly significant, that things that seem to matter little can convey a great deal about the Mormon experience of the sacred.

Review of The Viper on the Hearth: Mormons, Myths, and the Construction of Heresy (1997), by Terryl L. Givens.

Thanks to the work of scholars of the Hebrew Bible over the last two centuries or so, we now know a great deal about how and when various biblical texts were composed and assembled; in fact, this has been the focus of much of modern biblical scholarship. One thing has become clear as a result. Our biblical texts are actually the product of multiple acts of rewriting. All our canonical books have been found to be, in some degree, the result of editorial expansion, rearrangement, and redaction introduced by various anonymous ancient scholars.

Review of Moroni's Promise: The Converting Power of the Book of Mormon (1995), by Glenn L. Pearson

Review of Fingerprints of God: Evidences from Near-Death Studies, Scientific Research on Creation, and Mormon Theology (1999), by Arvin S. Gibson

Review of An Ensign to All People: The Sacred Message and Mission of the Book of Mormon (1987), by Monte S. Nyman.

Review of Working toward Zion: Principles of the United Order for the Modern World (1996), by James W. Lucas and Warner P. Woodworth.

Bibliography of publications on the Book of Mormon in 1989.

In the text of the Old Testament Yahweh is described as the Redeemer of Israel. A redeemer in Israelite society was a close family member who was responsible to help his enslaved kinsmen by buying them out of bondage. A comparable family relationship is created between the Lord and individuals by the making of covenants and the giving of a new name. The adoptive covenant becomes the basis for the Lord’s acts of redemption. This pattern of adoptive redemption can be seen in both the Old Testament and the Book of Mormon. The Book of Mormon identifies Yahweh, the God and Redeemer of the Old Testament, with Jesus Christ. It further explains that redemption from spiritual bondage comes through the ransom price of his blood and is available to those who enter into adoptive covenants, which create a familial relationship and allow the Lord to act as their redeemer.

Review of The Book of Mormon: 3 Nephi 9-30, This Is My Gospel (1993), edited by Monte S. Nyman and Charles D. Tate Jr.

Review of Searching the Scriptures: Bringing Power to Your Personal and Family Study (1997), by Gene R. Cook; Treasure Up the Word (1997), by Jay E. Jensen; and Scripture Study: Tools and Suggestions (1999), by James E. Faulconer

Review of Paul Y. Hoskisson, ed. Historicity and the Latter-day Saint Scriptures.

Review of King Benjamin\'s Speech: “That Ye May Learn Wisdom” (1998), edited by John W. Welch and Stephen D. Ricks

A number of texts from the Qumran scrolls demonstrate the community’s interest in heavenly ascent and in communion with angels. This article lays out a pattern observable in some of the poetic/liturgical texts (for example, the Hodayot and other noncanonical psalms) in which the leader of the community is taken up into the divine council of God to be taught the heavenly mysteries, is appointed a teacher of those mysteries, and is then commissioned to share the teachings with his followers. Upon learning the mysteries, the followers are enabled to likewise ascend to heaven to praise God with the angels. In some texts, the human worshippers appear to undergo a transfiguration so that they become like the heavenly beings. This article further illustrates how these elements can be found together in a liturgical text known as the Songs of the Sabbath Sacrifice; their collective presence suggests that all were part of a ritual sequence. Finally, the article argues that these same elements, or traditions related to them, can be found in passages from the Old Testament.

The slaying of Laban has been a stumbling block for many readers of the Book of Mormon. Although Laban appeared to have legally merited the execution, any explanation of the act is unsatisfactory if Nephi is considered to be acting as an individual. Larsen illustrates that Nephi was acting as a sovereign, with a clear political purpose. When Lehi offered a sacrifice in the Valley of Lemuel, his family became a separate people, with Nephi repeatedly promised the role of ruler. Nephi’s symbolic and literal assuming of this sovereign authority through the act of killing Laban is explained through six different layers: (1) substitutional sovereignty, (2) the assumption of Mosaic authority, (3) the assumption of Davidic authority, (4) private and public motives, (5) the Nephite constitutional order, and (6) explicit declarations of Nephi’s reign. Nephi did not formally assume the role of king for many years, but by slaying Laban he proves that he will be a dutiful king.

Both Hansen and Lawrence review Grant Hardy’s The Book of Mormon: A Reader’s Edition. Not meant to replace the 1981 edition published by the church, this edition appears in a reader-friendly format and provides additional notes and appendices.

In recalling his “First Vision” in 1820, Joseph Smith writes of the “anxieties” over the “contests of [the] parties of religionists” that drove him to seek solace in scripture and “attempt to pray vocally” for the first time in his young life. Smith describes turning to the Epistle of James, a reading that precipitated his calling out for an answer to his “anxieties.” The reply to Smith’s “vocal” prayer initiated a course of events that ultimately led to the publication of The Book of Mormon in March 1830. Since then, the story of the plates whose translation constitutes the text The Book of Mormon has provoked nearly as much-if not more-attention than the exceedingly complex narrative itself. The experience of reading the text poses challenges, though not because of its tedium (as Mark Twain suggested) or the demands it places on one’s willingness to suspend disbelief; instead, the challenges it poses derive, I will argue, from the way in which reading itself is figured in the text. This paper intends to take up the problem of reading and The Book of Mormon, which I believe the text presents but does not fully resolve.

Dale LeBaron counsels us to draw on the power of the Book of Mormon and the words of Christ’s representatives to discover the Lord’s pattern for preparing for the second coming. This preparation entails knowing the signs of the second coming, knowing the patterns of destruction, believing that despite persecution righteousness will prevail, heeding the counsels of the prophets, and studying the ministry of Christ and the teachings about his return.

When the angel Moroni first appeared to the young Prophet Joseph Smith, he told young Joseph that God had a work for him to do, and further, that the work would begin the preparatory work for the second coming of the Messiah. He was further told that the gospel would be preached unto all nations, that a people might be prepared for the millennial reign. The book that Moroni delivered to Joseph, and the other revelations of the Restoration, make it very clear, that one of the greatest responsibilities incumbent upon this dispensation is to prepare a people for the Savior’s second coming.

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.

Review of Into the Light: A Novel (1995), by Keith C. Terry; and The Remnant (1996), by Keith C. Terry and Wesley Jarvis

In Alma 24 we read of the courage of the people of Anti- Nephi-Lehi, Lamanites who had converted to the Lord. Their king pleaded with them, “Let us stain our swords no more with the blood of our brethren” (Alma 24:12). So great was their faith that they covenanted never to take up arms again and buried their weapons of war. When the unconverted Lamanites came against them, the Anti-Nephi- Lehies, rather than resist their attackers, prostrated themselves on the ground to pray and allowed their brethren to slay them.

Review of Clyde R. Forsberg Jr. Equal Rites: The Book of Mormon, Masonry, Gender, and American Culture.

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

Review of Fingerprints of God: Evidences from Near-Death Studies, Scientific Research on Creation, and Mormon Theology (1999), by Arvin S. Gibson

This new selection of materials from the incomparable Encyclopedia of Mormonism includes 151 Book of Mormon articles by 115 scholars and articulate authors.
Within this compilation, readers will find: 45 illustrative photographs, maps, and charts, bibliographies, a unique list of entries by category, and a full index of passages.

Prior to the Babylonian invasion of Jerusalem in 586 BC, Lehi took his family into the wilderness. Around the same time, another group of Jews fled to Elephantine in Egypt. Ludlow evaluates the Nephite group, the Elephantine colony, and the Jews in postexilic Jerusalem to show how the Nephites compared religiously with other Jewish groups. Social relationships, the Sabbath and festivals, priesthood officials, and temples played important roles in all three communities, with the importance and function of each varying among the three. On the other hand, scriptural texts strongly aided the reformation of Jerusalem and played an important role among the Nephites, beginning with the retrieval of brass plates from Laban, but the Elephantine community lacked texts related to the Hebrew Bible. After comparing the three, Ludlow shows that the Nephites created their own religious community, separate and independent from the religious community they left behind.

Includes three papers: \"Who Controls the Water? Yahweh vs. Baal\" (Fred E. Woods), \"Justice and Mercy in the Book of Deuteronomy (Is There Mercy in the Old Testament?)\" (Jared W. Ludlow) and \"Garment of Joseph: An Update\" (Brian M. Hauglid).

Victor Ludlow shows that covenants are prominent in the scriptures. He distinguishes between horizontal covenants, which take place between individuals, and vertical covenants, which take place between God and mortals. He discusses what it means to “cut a covenant” and its various applications. He notes how covenants entail requirements that find expression in obedience or disobedience with the consequences of blessings or punishments. He comments on how in 3 Nephi the Savior devotes significant time to speaking about covenants directly or dealing with subjects that are rooted in covenants, such as the teachings found in the Sermon at the Temple, which corresponds to the Sermon on the Mount. Charts and graphs are included.

The title page of the Book of Mormon states that the first purpose of the book is “to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever.” This means that the Book of Mormon is intended, in part, to teach Lehi’s descendants about the covenants that the Lord has made with them. The key covenant they will learn about is that they would be a blessing for all nations—a consecrated people of God. Beyond teaching about the covenants, the Book of Mormon also prophesies key signs and events that will demonstrate when the promised covenant is being fulfilled in the latter days.

Review of Isaiah and the Book of Mormon: A Study Guide for Understanding the Writings of Isaiah in the Book of Mormon (1990), by Philip J. Schlesinger.

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.

These two volumes contain essays written by various authors in honor of Hugh W. Nibley. Many of the articles are related to Book of Mormon topics, such as the sacramental covenants, the Lamanite view, external evidences of the Book of Mormon, Lehi’s family and others. This work is reviewed in D.128.

Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990.
Essays based on what people have learned from Hugh Nibley.

Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday, 27 March 1990.
Essays based on what people have learned from Hugh Nibley.

Michael Lyon examines the importance and significance of hypocephali as works of art and expressions of religious belief. Facsimile 2, associated with the Book of Abraham, belongs to this class of documents. Lyon illustrates that hypocephali symbolize the sacred center of the universe, expressed in Facsimile 2 as well as in the shield of Achilles and the mandala tradition.

Review of Philip Jenkins. The Next Christendom: The Coming of Global Christianity.