First of the series “Mixed Voices“: A Study in Book of Mormon Criticism in the Improvement Era.

A witty exposé of anti-Mormon methods of Book of Mormon criticism.

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 combined with part two in The Prophetic Book of Mormon, Collected Works of Hugh Nibley vol. 8.

The good and bad sides of comparing the Book of Mormon to other works.

Reprinted from “What Is a Temple?” (1963 and 1968). Also reprinted in Mormonism and Early Christianity, The Collected Works of Hugh Nibley 4. 355–70. This essay was first written in 1958 for the dedication of the London Temple. Those Church Fathers, especially of the fourth century, who proclaim the victory of Christianity over its rivals constantly speak of the Church as the competitor and supplanter of the Synagogue, and modern authorities are agreed that in ritual and liturgy the Christian Church grew up “in the shadow of the Synagogue.” This is a most significant fact. While the Temple stood, the Jews had both its ancient ordinances and the practices of the Synagogue, but they were not the same. The Temple was unique, and when it was destroyed, the Synagogue of the Jews did not take over its peculiarly sacred functions—they were in no wise authorized to do so.

This article makes clear that the sacred purposes of the Temple were understood and its ordinances practiced in dispensations before the great falling away which brought about the disappearance of these important truths.

Reprinted in Mormonism and Early Christianity, The Collected Works of Hugh Nibley 4. 370–90.

In his volume The Message of the Joseph Smith Papyri: An Egyptian Endowment, Nibley describes in great detail initiation and ritual and coronation procedures among the Egyptians. The appendix in this book includes temple-related lectures of Cyril of Jerusalem and other early documents. In the present essay, Nibley provides a context for this study and his many others, which, almost without his being aware of it, have formed the background of his temple preoccupation over three decades. He shows how incredibly mixed and diffuse and varied are traditions growing out of temple worship in the religions of the Far East, as with those of the Middle East. The power of the temple idea to invade the minutest detail of life is demonstrated. Inconclusive though many scholarly studies remain about a philosophy or matrix to make sense of all the data, Nibley believes there are connections and symmetries and correspondences which again point to one conclusion: historically, civilizations—indeed civilization itself—have revolved around the temple. This essay and his preceding one provide an omnibus introduction to the more specialized studies that follow.

Originally presented as an address given on 19 June 1956 to the seminary and institute faculty at Brigham Young University.

Solving the problem of historicity of the Bible: how it came around, and what to do about it.

An edited version of the manuscript of an essay submitted to the Instructor, rejected, and circulated with two letters, both dated 16 September 1965, one addressed to “Dear Brother” (1 page) and the other addressed to “Mr. W.” (5 pages).

Suggests that early mythology writers not only were aware of the parallels between religious stories and myths but often used wove parallels together to create their faith-promoting myths.

Originally presented as a talk given on 1 April 1980 at Brigham Young University.

A controversial examination of evolution and the Latter-day Saint view on creation and the various roles of Adam.

Reprinted from Blueprints for Living: Perspectives for Latter-day Saint Women.

An address given at the BYU Women’s Conference, 1 February 1980.

As Christianity has been deeschatologized and demythologized in our own day; so in the fourth century it was thoroughly dematerialized, and ever since then anything smacking of “ cosmism“ that is, tending to associate religion with the physical universe in any way has been instantly condemned by Christian and Jewish clergy alike as paganism and blasphemy. Joseph Smith was taken to task for the crude literalism of his religion not only talking with angels like regular people, but giving God the aspect attributed to Him by the primitive prophets of Israel, and, strangest of all, unhesitatingly bringing other worlds and universes into the picture. Well, some of the early Christian and Jewish writers did the same thing; this weakness in them has been explained away as a Gnostic aberration, and yet today there is a marked tendency in all the churches to support the usual bloodless abstractions and stereotyped moral sermons with a touch of apocalyptic realism, which indeed now supplies the main appeal of some of the most sensationally successful evangelists. Over a century ago, J.-P. Migne argued that the medieval legends of the Saints were far less prone to mislead the faithful than those scientifically oriented apocrypha of the Early Church, since the former were the transparent inventions of popular fantasy which could never lead thinking people astray, while the latter by their air of factual reporting and claims to scientific plausibility led the early Christians into all manner of extravagant speculation, drawing the faithful astray in many directions. To appreciate the strength of their own position, Latter-day Saints should not be without some knowledge of both these traditions. Since the “cosmist“ doctrines have been almost completely neglected, here we offer a look at some of them.

Originally published in Sidney B. Sperry Symposium, 1978. Reprinted in Sperry Symposium Classics: The Old Testament, 2005.

Hugh Nibley dives into the book of Isaiah and how wonderful its teachings are, though they are occasionally difficult to comprehend.

Some brief references to the Dead Sea Scrolls.

Originally presented on 5 July 1962 to the Seminary and Institute faculty assembled at BYU.

Hugh Nibley answers some questions about the Dead Sea Scrolls.

Reprinted from Qumran and the Companions of the Cave.

Originally presented as a lecture given 22 November 1975 for the Pearl of Great Price Symposium at Brigham Young University.

Discusses the book of Enoch and its relationship with the Pearl of Great Price.

Originally published as a manuscript of a talk given at the regional meeting of the Society for Biblical Literature in Denver, Colorado, in 1974.

Reprinted from a series of articles in the Ensign.

A discussion on the lost book of Enoch and how it would provide an accurate test of authenticity for the Book of Moses.

With the October 1975 issue, the Ensign began a series on the book of Enoch, authored by Hugh Nibley.

Part 2 describes the critical response—or lack of it—to copies of the book of Enoch found in Egypt, and then turns to examining the four versions of the book of Enoch against which Joseph Smith’s writing must be judged.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

A discussion of what a prophet is and a suggestion that a prophet’s reward isn’t acceptance in this life.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Discusses the claim that a prophet is just another preacher and explains that this is false.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Discusses what a prophet is not to show what a prophet is.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Suggests that the Church is the only non-speculative church in a world of speculative churches, which enhances its claim of being the primitive church.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

A discussion of members as Christians by the definition of believing in Christ and a discussion of how the idea of Christianity as one who subscribes to the creeds of Christiandom came to be.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Discusses the idea that members consistently find themselves in the company of ancient saints and removed from behaviors and acts of contemporary Christians, especially when it comes to the search for God.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Suggests that the end of the primitive church came about due to the ceasing of prophetic revelations.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

A history of schools and how they’ve affected prophets over the years.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Talks about what St. Augustine’s great task was during life.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Addresses various peoples’ ideas that one can find certitude without revelation and discusses the idea that where there is no revelation, there is no certitude.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Discusses Mysticism, the definition most scholars give it, and how that relates to prophets.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Discussion of rhetoric having the impression of knowledge with no actual knowledge. This is contrasted with revelation, which provides true knowledge.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Talks about Hebrews 6: 4, 6. Suggests that it is possible for men to be gifted with everything only to later lose everything; then, it is not possible for them to regain those blessings by their own works.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Discusses a scientific religion that matches exactly with human experience and suggests that this is not actually a religion but a reduced, meaningless attempt.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Looks at the idea of miracles within the Church and compares them with those found in the world.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Suggests that religion is not practical for this life but is essential for the next.

Originally presented as a radio program as part of the Time Vindicates the Prophets series in 1962.

Originally presented as a lecture in “Time Vindicates the Prophets.”

Discussion of better ways to remember the dead.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

A discussion of what martyrdom is and how Joseph Smith’s relates to those found throughout history.

An edited version of a part of a weekly lecture series featured on KSL radio.

A discussion about liberty and ancient beliefs involving such.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Discusses the weaknesses of judging prophets based on our experience of peaceful living and of the “quiet” life.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Addresses the need for scriptures and revelation and suggests that the two are not controversial but complementary.

Originally given as a radio address.

A chapter on the Book of Mormon as a witness of continuing revelation and God’s dealings with mankind.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Discusses man’s tendency to only believe in God’s word where it matches man’s understanding and how this ties in with the Plan of Life.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

A comparison of Latter-day Saint pioneers with ancient members and followers of Christ.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

A discussion of how prophets are essential to a True Church.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Suggests that joy is the main message prophets bring to mankind.

Originally presented as a radio program as part of the Time Vindicates the Prophets series in 1962.

In 1954, Hugh Nibley delivered a series of weekly lectures on KSL Radio. The series called “Time Vindicates the Prophets,” was given in answer to those who were challenging the right of members of the Church of Jesus Christ of Latter-day Saints to call themselves Christians.

Originally published as an article in The Instructor.

An assessment of the various infancy materials about the childhood of Jesus.

Originally printed as “Evangelium Quadraginta Dierum“ in Vigiliae Christianae.

How apocryphal texts shed some light on the Forty Days mentioned in Acts 1:3.

Originally published as an article in BYU Studies in 1978.

Draws upon a host of sources and shows certain parallels between an early Christian form of prayer and that of the Latter-day Saint prayer circle.

Originally printed as a series in the Improvement Era.

A note from author Hugh Nibley: “The rapid amassing of primary source works and auxiliary documents at Brigham Young University through the purchase of large collections and sets both in this country and abroad has made it possible for the first time to examine the Latter-day Saint position with reference to many ancient and valuable texts, which has been the custom of Christian scholars in general either to pass by in silence or to interpret arbitrarily. This article is in the nature of a preliminary survey dealing with a subject that has meant little to church historians in the past but on which in recent years a surprising amount of evidence has been brought to light.” Portions of Nibley’s position on baptism for the dead were briefly described and then rejected by Bernard M. Foschini, in “‘Those Who Are Baptized for the Dead,’ 1 Cor. 15:29,” Catholic Biblical Quarterly 13/1 (1951): 52–55, 70–73. Foschini offered a treatment of the language used by Paul and tried to explain away his apparent reference to baptism for the dead in a 96-page series appearing in five numbers of the Catholic Biblical Quarterly—12/3, 4 (July, October 1950): 260–76, 379–88; 13/1, 2, 3 (January, April, July 1951): 46–79, 172–98, 278–83.

From the outset of his career, Dr. Hugh Nibley has been centrally concerned with primitive Christianity, especially the shadowy era between the New Testament proper and the emergence and the triumph of the Catholic Church and Holy Roman Empire. That is the era treated in the nine essays collected in this volume.

This essay was first written in 1958 for the dedication of the London Temple. Those Church Fathers, especially of the fourth century, who proclaim the victory of Christianity over its rivals constantly speak of the Church as the competitor and supplanter of the Synagogue, and modern authorities are agreed that in ritual and liturgy the Christian Church grew up “in the shadow of the Synagogue.” This is a most significant fact. While the Temple stood, the Jews had both its ancient ordinances and the practices of the Synagogue, but they were not the same. The Temple was unique, and when it was destroyed, the Synagogue of the Jews did not take over its peculiarly sacred functions—they were in no wise authorized to do so.

This article makes clear that the sacred purposes of the Temple were understood and its ordinances practiced in dispensations before the great falling away which brought about the disappearance of these important truths.

Originally printed as a two-part article written for Jewish Quarterly Review.

A combination of five articles from the Improvement Era series There Were Jaredites (February–June 1956).

An exploration into the book of Ether and its ties to Egypt told via a fictional account.

Originally published in the Improvement Era as a two-part series.

A look into Babylonian folklore and ritual, written as a story about three students and their professor; also a comparison of Babylonian folklore and Jaredite records, also comparing ritualistic elements and less religious aspects of both records.

Originally printed as an article in the Improvement Era series There Were Jaredites.

Discussions of the book of Enoch and its relationship to the Book of Abraham and other ancient texts and folklore.

A description of stories of ancestors from various countries.

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.

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 introduction to the 1964 edition naming the impacts of the manual up to that point.

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.

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.

Originally published as “Lesson 3—An Auspicious Beginning“ in 1957.

The note of universalism is very strong in the Book of Mormon, while the conventional views of tribal and national loyalties are conspicuously lacking. This peculiar state of things is an authentic reflection of actual conditions in Lehi’s world. Lehi, like Abraham, was the child of a cosmopolitan age. No other time or place could have been more peculiarly auspicious for the launching of a new civilization than the time and place in which he lived. It was a wonderful age of discovery, an age of adventurous undertakings in all fields of human endeavor, of great economic and colonial projects. At the same time the great and brilliant world civilization of Lehi’s day was on the very verge of complete collapse, and men of God like Lehi could see the hollowness of the loudly proclaimed slogans of peace (Jer. 6:14, 8:11) and prosperity (2 Ne. 28:21). Lehi’s expedition from Jerusalem in aim and method was entirely in keeping with the accepted practices of his day.

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.

Here we see that Lehi was a typical great man of one of the most remarkable centuries in human history, and we also learn how he was delivered from the bitterness and frustration that beset all the other great men of his time.

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.

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.

Here we discuss Lehi’s personal contacts with the Arabs, as indicated by his family background and his association with Ishmael, whose descendants in the New World closely resemble the Ishmaelites (Bedouins) of the Old World.

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.

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 investigation into the peculiar social organization of Jerusalem and the social and political struggles that racked the city just before its fall.

Originally published in An Approach to the Book of Mormon (1957).

“There is no more authentic bit of Oriental ““culture-history” than that presented in Nephi’s account of the brothers’ visits to the city. Because it is so authentic, it has appeared strange and overdrawn to western critics unacquainted with the ways of the

East and has been singled out for attack as the most vulnerable part of the Book of Mormon. It contains the most widely discussed and generally condemned episode in the whole book, namely, the slaying of Laban, which many have declared to be unallowable on moral grounds and inadmissible on practical grounds. It is maintained that the thing simply could not have taken place as Nephi describes it. In this lesson, these objections are answered.

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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 study of Laban as an authentic man and what happened to the Jews at Jerusalem.

Originally published as a lesson in An Approach to the Book of Mormon (1957).

To appreciate the setting of much of Book of Mormon history, it is necessary to get a correct idea of what is meant by “wilderness”. That word has in the Book of Mormon the same connotation as in the Bible and usually refers to desert country. Throughout their entire history, the Book of Mormon people remain either wanderers in the wilderness or dwellers in close proximity to it. The motif of the Flight into the Wilderness is found throughout the book and has great religious significance as the type and reality of the segregation of the righteous from the wicked and the position of the righteous man as a pilgrim and an outcast on the earth. Both Nephites and Lamanites always retained their nomadic ways.

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 comparison between the Israelites many exoduses and the pioneers of The Church of Jesus-Christ of Latter-day Saints.

Originally printed in An Approach to the Book of Mormon (1957).

Long before the Dead Sea Scrolls were found, Robert Eisler called attention to the existence of societies of ancient sectaries, including the early Christians, who fled to the desert and formed pious communities there after the manner of the order of Rekhabites (Jeremiah 35). More recently, E. Kdsemann and U. W. Mauser have taken up the theme, and the pope himself has referred to his followers as “the Wayfaring Church,” of all things. No aspect of the gospel is more fundamental than that which calls the Saints out of the world; it has recently been recognized as fundamental to the universal apocalyptic pattern and is now recognized as a basic teaching of the prophets of Israel, including the Lord Himself. It is the central theme of the Book of Mormon, and Lehi’s people faithfully follow the correct routine of flights to the desert as their stories now merge with new manuscript finds from the Dead Sea and elsewhere. And while many Christian communities have consciously sought to imitate the dramatic flight into the wilderness, from monastic orders to Pilgrim fathers, only the followers of Joseph Smith can claim the distinction of a wholesale, involuntary, and total expulsion into a most authentic wilderness. Now, the Book of Mormon is not only a typical product of a religious people driven to the wilds (surprisingly we have learned since 1950 that such people had a veritable passion for writing books and keeping records) but it actually contains passages that match some of the Dead Sea Scrolls almost word for word. Isn’t that going a bit too far? How, one may ask, would Alma be able to quote from a book written on the other side of the world among people with whom his own had lost all contact for five hundred years? Joseph Smith must have possessed supernatural cunning to have foreseen such an impasse, yet his Book of Mormon explains it easily: Alma informs us that the passages in question are not his, but he is quoting them directly from an ancient source, the work of an early prophet of Israel named Zenos. Alma and the author of the Thanksgiving Scroll are drawing from the same ancient source. No wonder they sound alike.

The mystery of the nature and organization of the Primitive Church has recently been considerably illuminated by the discovery of the so-called Dead Sea Scrolls. There is increasing evidence that these documents were deliberately sealed up to come forth at a later time, thus providing a significant parallel to the Book of Mormon record. The Scrolls have caused considerable dismay and confusion among scholars, since they are full of things generally believed to be uniquely Christian, though they were undoubtedly written by pious Jews before the time of Christ. Some Jewish and Christian investigators have condemned the Scrolls as forgeries and suggest leaving them alone on the grounds that they don’t make sense. Actually they make very good sense, but it is a sense quite contrary to conventional ideas of Judaism and Christianity. The Scrolls echo teachings in many apocryphal writings, both of the Jews and the Christians, while at the same time showing undeniable affinities with the Old and the New Testament teachings.

The very things which made the Scrolls at first so baffling and hard to accept to many scholars are the very things which in the past have been used to discredit the Book of Mormon. Now the Book of Mormon may be read in a wholly new light, which is considered here in lessons 14, 15, 16, and 17.

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.

Alma’s church in the wilderness was a typical “church of anticipation”. In many things it presents striking parallels to the “church of anticipation” described in the Dead Sea Scrolls. Both had gone forth into the wilderness in order to live the Law in its fullness, being dissatisfied with the official religion of the time, which both regarded as being little better than apostasy. Both were persecuted by the authorities of the state and the official religion. Both were strictly organized along the same lines and engaged in the same type of religious activities. In both the Old World and the New these churches in the wilderness were but isolated expressions of a common tradition of great antiquity. In the Book of Mormon Alma’s church is clearly traced back to this ancient tradition and practice, yet until the recent discovery of the Dead Sea Scrolls no one was aware of its existence. We can now read the Book of Mormon in a totally new context, and in that new context much that has hitherto been strange and perplexing becomes perfectly clear.

An edited version of an incomplete typescript.

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.

This lesson is on an unusual theme. The Book of Mormon story of Moroni’s “Title of Liberty” gives valuable insight into certain practices and traditions of the Nephites which they took as a matter of course but which are totally unfamiliar not only to the modern world but to the world of Biblical scholarship as well. Since it is being better recognized every day that the Bible is only a sampling (and a carefully edited one) of but one side of ancient Jewish life, the Book of Mormon must almost unavoidably break away from the familiar things from time to time, and show us facets of Old World life untouched by the Bible. The “Title of Liberty” story is a good example of such a welcome departure from beaten paths, being concerned with certain old Hebrew traditions which were perfectly familiar to the Nephites but are nowhere to be found either in the Bible or in the apocryphal writings. These traditions, strange as they are, can now be checked by new and unfamiliar sources turned up in the Old World, and shown to be perfectly authentic.

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.

Discusses Nephi’s description of his father’s eight years of wandering in the desert versus what we know of the desert today and suggests that this gives us an all but foolproof test for the authenticity of 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 Lehi’s avoidance with contact of other humans and suggests that, from what we know today, this is consistent with the behavior of modern Arabs and with known conditions in the desert in Lehi’s day.

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.

This lesson is devoted to pointing out the peculiar materials of which Lehi’s dreams are made, the images, situations, and dreamscenery which though typical come from the desert world in which Lehi was wandering. These thirteen snapshots of desert life are submitted as evidence for that claim.

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.

Discusses Lehi’s eloquence an dsuggests that while it may appear at first glance to be most damning to the Book of Mormon, on closer inspection, it provides striking confirmation of its correctness.

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.

In this document, we test certain proper names in the Book of Mormon in the light of actual names from Lehi’s world, unknown in the time of Joseph Smith. Not only do the names agree, but the variations follow the correct rules and the names are found in correct statistical proportions, the Egyptian and Hebrew types being of almost equal frequency, along with a sprinkling of Hittite, Arabic, and Greek names. To reduce speculation to a minimum, the lesson is concerned only with highly distinctive and characteristic names, and to clearly stated and universally admitted rules. Even so, the reader must judge for himself. In case of doubt he is encouraged to correspond with recognized experts in the languages concerned. The combination of the names Laman and Lemuel, the absence of Baal names, the predominance of names ending in -iah such facts as those need no trained philologist to point them out; they can be demonstrated most objectively, and they are powerful evidence in behalf of 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.

“In the writer’s opinion, this lesson presents the most convincing evidence yet brought forth forthe authenticity of the Book of Mormon. Very likely the reader will be far from sharing this view, since the force of the evidence is cumulative and is based on extensive comparative studies which cannot be fully presented here. Still the evidence

is so good, and can be so thoroughly tested, that we present it here for the benefit of the reader who wishes to pursue the subject further.“

Originally published as a lesson in An Approach to the Book of Mormon (1957).

The Latter-day Saint claim that Ezekiel’s account of the Stick of Joseph and the Stick of Judah is a clear reference to the Book of Mormon has, of course, been challenged. There is no agreement among scholars today as to what the prophet was talking about, and so no competing explanation carries very great authority. The ancient commentators certainly believed that Ezekiel was talking about books of scripture, which they also identify with a staff or rod. As scepters and rods of identification the Two Sticks refer to Judah and Israel or else to the Old Testament and the New. But in this lesson we present the obvious objections to such an argument. The only alternative is that the Stick of Joseph is something like the Book of Mormon. But did the ancient Jews know about the Lord’s people in this hemisphere? The Book of Mormon says they did not, but in so doing specifies that it was the wicked from whom that knowledge was withheld. Hence it is quite possible that it was had secretly among the righteous, and there is actually some evidence that this was so.

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.

In this lesson we pick out some peculiar items in the Book of Ether to show how they vindicate its claim to go back to the very dawn of history. First, the account of the great dispersion has been remarkably confirmed by independent investigators in many fields. Ether like the Bible tells of the Great Dispersion, but it goes much further than the Bible in describing accompanying phenomena, especially the driving of cattle and the raging of terrible winds. This part of the picture can now be confirmed from many sources. In Ether the reign and exploits of King Lib exactly parallel the doings of the first kings of Egypt (entirely unknown, of course, in the time of Joseph Smith) even in the oddest particulars. The story of Jared’s barges can be matched by the earliest Babylonian descriptions of the ark, point by point as to all peculiar features. There is even ample evidence to attest the lighting of Jared’s ships by shining stones, a tradition which in the present century has been traced back to the oldest versions of the Babylonian Flood Story.

Reprinted from A Book of Mormon Treasury: Selections from the Papers of the Improvement Era.

Compares the ships of the Jaredites with boats from Mesopotamia and the Gilgamesh Epic, and the sixteen stones of the brother of Jared with shining stones reported in the pseudepigrapha, Jerusalem Talmud, and by Greek historians.

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.”

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.

The long summary at the end of this chapter tells what it is about. It is a general picture of Nephite culture, which turns out to be a very different sort of thing from what is commonly imagined. The Nephites were a small party of migrants laden with a very heavy and complete cultural baggage. Theirs was a mixed culture. In America they continued their nomadic ways and lived always close to the wilderness, while at the same time building cities and cultivating the soil. Along with much local migration attending their colonization of the new lands, these people were involved in a major population drift towards the north. Their society was organized along hierarchical lines, expressed in every phase of their social activity.

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.

Beginning with a mobile defense, the Nephites soon adopted the classic system of fortified cities and strong places, their earth-and-wood defenses resembling those found all over the Old World. Settled areas with farms, towns, and a capital city were separated from each other by considerable stretches of uninhabited country. The greatest military operation described in the Book of Mormon is the long retreat in which the Nephites moved from one place to another in the attempt to make a stand against the overwhelmingly superior hereditary enemy. This great retreat is not a freak in history but has many parallels among the wars and migrations of nations. There is nothing improbable or even unusual in a movement that began in Central America and after many years ended at Cumorah.

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.

The Book of Mormon is so often taken to task by those calling themselves archaeologists that it is well to know just what an archaeologist is and does. Book of Mormon archaeologists have often been disappointed in the past because they have consistently looked for the wrong things. We should not be surprised at the lack of ruins in America in general. Actually the scarcity of identifiable remains in the Old World is even more impressive. In view of the nature of their civilization one should not be puzzled if the Nephites had left us no ruins at all. People underestimate the capacity of things to disappear, and do not realize that the ancients almost never built of stone. Many a great civilization which has left a notable mark in history and literature has left behind not a single recognizable trace of itself. We must stop looking for the wrong things.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

Dr. Nibley stresses that our knowledge of the ancient world will remain forever tentative.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

A hundred years ago, the Book of Mormon was regarded by the scholarly world as an odd text that simply did not fit their understanding of the ancient world. Since that time, however, numerous ancient records have come to light, including the Dead Sea Scrolls and the Nag Hammadi texts. These discoveries have forced scholars to change their views of history, and they place the Book of Mormon in a new light as well. That is why respected Latter-day Saint scholar Hugh Nibley wrote Since Cumorah, a brilliant literary, theological, and historical evaluation of the Book of Mormon as an ancient book.

The Book of Mormon is a prophetic book. It was written by prophets and about prophets. It was foreseen by prophets and foresees our day. It was brought forth by prophetic gifts for prophetic purposes. It speaks in a clarion voice of warning to those who would survive the last days. The articles in this volume, brought together under one cover for the first time, approach the Book of Mormon through a variety of prophetic themes. They speak out incisively on such topics as the prophecy of Ezekiel 37, internal and external evidences of the divine origin of the Book of Mormon, literary style in the Book of Mormon, ancient temples and the Book of Mormon, and the Book of Mormon’s teachings for the last days.

Originally printed in The Instructor.

Relevant to 1 Nephi 13:11–12, this brief article gives historical evidence showing that Columbus was moved upon by the Holy Ghost.

The Book of Mormon is a prophetic book. It was written by prophets and about prophets. It was foreseen by prophets and foresees our day. It was brought forth by prophetic gifts for prophetic purposes. It speaks in a clarion voice of warning to those who would survive the last days. The articles in this volume, brought together under one cover for the first time, approach the Book of Mormon through a variety of prophetic themes. They speak out incisively on such topics as the prophecy of Ezekiel 37, internal and external evidences of the divine origin of the Book of Mormon, literary style in the Book of Mormon, ancient temples and the Book of Mormon, and the Book of Mormon’s teachings for the last days.

Originally published as a series called “Mixed Voices“: A Study in Book of Mormon Criticism in the Improvement Era.

A witty exposé of anti-Mormon methods of Book of Mormon criticism.

Originally published as a series called “Mixed Voices“: A Study in Book of Mormon Criticism in the Improvement Era.

Shows ways in which the Book of Mormon was out-of-sorts with the nineteenth century and, thus, not just another book of that time.

Originally published in the Improvement Era in July 1959.

A look into how and where anti-Mormon sources get their ideas and information, and how to protect against them.

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.

A combination of two articles originally published in the Improvement Era’s series titled “Mixed Voices“ on Book of Mormon Criticism, which ran October–November 1959.

The good and bad sides of comparing the Book of Mormon to other works.

Originally published as an article in The Instructor.

Historical fiction about the possible thoughts on a day in the life of the twelve-year-old Nephi in Jerusalem.

The Book of Mormon is a prophetic book. It was written by prophets and about prophets. It was foreseen by prophets and foresees our day. It was brought forth by prophetic gifts for prophetic purposes. It speaks in a clarion voice of warning to those who would survive the last days. The articles in this volume, brought together under one cover for the first time, approach the Book of Mormon through a variety of prophetic themes. They speak out incisively on such topics as the prophecy of Ezekiel 37, internal and external evidences of the divine origin of the Book of Mormon, literary style in the Book of Mormon, ancient temples and the Book of Mormon, and the Book of Mormon’s teachings for the last days.

Originally published as an article in Milennial Star.

Nibley argues that if Joseph Smith was not telling the truth when he provided the world with the Book of Mormon, then he recklessly exposed his forgery and fraud to public discovery. In the course of his argument, Nibley complains about what is currently being called “parallelomania.” Everywhere in Book of Mormon criticism, as well as in the scholarly world generally, various parallels are noted, and simplistic explanations are made to flow from those supposed parallels. With the Book of Mormon, the end result is that, with those who study nineteenth-century materials and who read English literature, the tendency is to leap to the conclusion that they have discovered the sources upon which Joseph Smith presumably drew in fabricating the Book of Mormon; they are then quick to condemn the book as a forgery, or, when sentimental attachments to the Mormon community remain, they see the fabrication of fiction as a kind of inspiration, or at least as potentially inspiring, thus providing a novel and competing theory of what constitutes divine revelation.

Originally printed in the Milennial Star (1963).

Lists over twenty Book of Mormon points that may have seemed ridiculous in 1830 but that “appear very different” in light of modern scholarship, including transoceanic voyaging, gold plates, steel, elephants, coins, names, literary and ritual patterns, execution, and modes of prophecy and revelation.

The Book of Mormon is a prophetic book. It was written by prophets and about prophets. It was foreseen by prophets and foresees our day. It was brought forth by prophetic gifts for prophetic purposes. It speaks in a clarion voice of warning to those who would survive the last days. The articles in this volume, brought together under one cover for the first time, approach the Book of Mormon through a variety of prophetic themes. They speak out incisively on such topics as the prophecy of Ezekiel 37, internal and external evidences of the divine origin of the Book of Mormon, literary style in the Book of Mormon, ancient temples and the Book of Mormon, and the Book of Mormon’s teachings for the last days.

Reprint of the 1972 Ensign article.

These are comments about the roles of ancient temples in general, with an emphasis on Mesoamerican temples as centers of religion, culture, the arts, and world view.

Originally printed in An Approach to the Book of Mormon (1957).

Long before the Dead Sea Scrolls were found, Robert Eisler called attention to the existence of societies of ancient sectaries, including the early Christians, who fled to the desert and formed pious communities there after the manner of the order of Rekhabites (Jeremiah 35). More recently, E. Kdsemann and U. W. Mauser have taken up the theme, and the pope himself has referred to his followers as “the Wayfaring Church,” of all things. No aspect of the gospel is more fundamental than that which calls the Saints out of the world; it has recently been recognized as fundamental to the universal apocalyptic pattern and is now recognized as a basic teaching of the prophets of Israel, including the Lord Himself. It is the central theme of the Book of Mormon, and Lehi’s people faithfully follow the correct routine of flights to the desert as their stories now merge with new manuscript finds from the Dead Sea and elsewhere. And while many Christian communities have consciously sought to imitate the dramatic flight into the wilderness, from monastic orders to Pilgrim fathers, only the followers of Joseph Smith can claim the distinction of a wholesale, involuntary, and total expulsion into a most authentic wilderness. Now, the Book of Mormon is not only a typical product of a religious people driven to the wilds (surprisingly we have learned since 1950 that such people had a veritable passion for writing books and keeping records) but it actually contains passages that match some of the Dead Sea Scrolls almost word for word. Isn’t that going a bit too far? How, one may ask, would Alma be able to quote from a book written on the other side of the world among people with whom his own had lost all contact for five hundred years? Joseph Smith must have possessed supernatural cunning to have foreseen such an impasse, yet his Book of Mormon explains it easily: Alma informs us that the passages in question are not his, but he is quoting them directly from an ancient source, the work of an early prophet of Israel named Zenos. Alma and the author of the Thanksgiving Scroll are drawing from the same ancient source. No wonder they sound alike.

Originally presented as a talk given in the 1980s at the J. Reuben Clark Law School at Brigham Young University.

Captain Moroni was a man of peace. This chapteranalyzes war, government, management, the political tactics and strategies of Amalickiah, and the constant struggle between those who follow the ways of righteousness and those who promote wicked political agendas. Includes notes about similar political problems in ancient Mesoamerican societies.

Originally printed as an article in the Ensign.

A comparison of the Old World early Christian “forty-day ministry” story with the New World 3 Nephi accounts.

The Book of Mormon is a prophetic book. It was written by prophets and about prophets. It was foreseen by prophets and foresees our day. It was brought forth by prophetic gifts for prophetic purposes. It speaks in a clarion voice of warning to those who would survive the last days. The articles in this volume, brought together under one cover for the first time, approach the Book of Mormon through a variety of prophetic themes. They speak out incisively on such topics as the prophecy of Ezekiel 37, internal and external evidences of the divine origin of the Book of Mormon, literary style in the Book of Mormon, ancient temples and the Book of Mormon, and the Book of Mormon’s teachings for the last days.

The Book of Mormon is a prophetic book. It was written by prophets and about prophets. It was foreseen by prophets and foresees our day. It was brought forth by prophetic gifts for prophetic purposes. It speaks in a clarion voice of warning to those who would survive the last days. The articles in this volume, brought together under one cover for the first time, approach the Book of Mormon through a variety of prophetic themes. They speak out incisively on such topics as the prophecy of Ezekiel 37, internal and external evidences of the divine origin of the Book of Mormon, literary style in the Book of Mormon, ancient temples and the Book of Mormon, and the Book of Mormon’s teachings for the last days.

Hugh Nibley provides insights from Latter-day Saint scripture about the last days. In the Little Apocalypse of Matthew 24 and Joseph Smith—Matthew, Jesus prophesies of the events that will precede the end of the world and emphasizes that his Second Coming will be a complete surprise. People are not supposed to prepare for that day; rather, they should live every day as if the Lord were coming on that day. The only preparation is to avoid taking advantage of others, oppressing the poor, and living in luxury. The difference between the righteous and the wicked is that the righteous are the ones who are repenting. Strictly speaking, there are no “good guys”; everyone needs to repent. Numerous stories in the Book of Mormon illustrate distinctions between righteous and wicked behavior. These scripture stories were intended for our day so that we may learn how to properly prepare for the last days.

Originally published in Sunstone (1988).

The Book of Mormon’s message of Christ specifically is to “show”—and “convince”—by a bulwark of historical evidence through which the doctrine must be considered. The ascension motif—“righteous man rising above the wicked world by supplicating God”—is repeated over and over. It is symbolic and warns mankind to spiritually break away from his real enemy, himself, in the world of sin.

Originally presented as a talk given at the Sunstone 1988 Book of Mormon Lecture Series, 10 May 1988, at the Fine Arts Auditorium, University of Utah.

Even after forty years of research, new insights are still to be found in the Book of Mormon. Examples come from the episode at the waters of Sebus, wordprinting, Enos and the princes of India, Isabel as a Phoenician name, the Zoramites as dissenters, and clear statements about God and man, riches, economics, and repentance.

The positive response generated by publication of Nibley’s “Bird Island“ (Dialogue X, No. 4) encouraged us to offer additional popular Nibley samizdat. Nibliophiles will be delighted to learn that events have overtaken us in this plan, and a volume of classic Nibley essays now has been published by BYU’s Religious Studies Center.* This collection, which begins with a new “intellectual autobiography” and ends with a comprehensive bibliography, includes such popular essays as “Educating theSaints,” “Beyond Politics” and “Subduing the Earth,”—as well as “Zeal Without Knowledge,” the Nibley classic reprinted here with the permission of the Religious Studies Center.

Social commentary touching on themes that became increasingly common in Nibley’s various addresses and writings.

Chapter 2. The positive response generated by publication of Nibley’s “Bird Island“ (Dialogue X, No. 4) encouraged us to offer additional popular Nibley samizdat. Nibliophiles will be delighted to learn that events have overtaken us in this plan, and a volume of classic Nibley essays now has been published by BYU’s Religious Studies Center.* This collection, which begins with a new “intellectual autobiography” and ends with a comprehensive bibliography, includes such popular essays as “Educating theSaints,” “Beyond Politics” and “Subduing the Earth,”—as well as “Zeal Without Knowledge,” the Nibley classic reprinted here with the permission of the Religious Studies Center.

A discussion of what Zion is and how it applies to modern day.

Chapter 3. The positive response generated by publication of Nibley’s “Bird Island“ (DialogueX, No. 4) encouraged us to offer additional popular Nibley samizdat. Nibliophiles will be delighted to learn that events have overtaken us in this plan, and a volume of classic Nibley essays now has been published by BYU’s Religious Studies Center.* This collection, which begins with a new “intellectual autobiography” and ends with a comprehensive bibliography, includes such popular essays as “Educating theSaints,” “Beyond Politics” and “Subduing the Earth,”—as well as “Zeal Without Knowledge,” the Nibley classic reprinted here with the permission of the Religious Studies Center.

Talks about the limitations of the human mind and how those limitations prove our true values in this life.

Originally presented as a talk given on 13 March 1979 at Brigham Young University.

Nibley interviews himself on the moral advice contained in the Book of Mormon.

Originally presented as a talk given in Denver in February or March 1982.

Social commentary on reminding the Saints of the good things God has blessed them with and the law which must govern the use of such gifts; several addresses of this nature were given in 1982 and thereafter.

Originally published as an article in Dialogue (1979).

In this lecture, the foundations of the kingdom are discussed, ending with a passionate plea for building Zion.

Originally presented as an address given in March 1982 in St. George, Utah.

An examination of the blessing and cursing formulas found in the Deuteronomic materials in the Old Testament, with applications for our day.

The full text of a talk under the same title.

An address about whether we must work for all we have or whether it is a gift from God. In the address, he posits that we must work but that we haven’t earned anything; it is a gift from God.

Originally presented as a talk given to the Cannon-Hinckley Club on May 19, 1987.

Originally presented as a talk given at the services for Donald M. Decker on 11 August 1982.

A series of haunting reflections on the stages of life and the meaning of the experiences that each affords an individual as they pass from one stage to another, including death.

The positive response generated by publication of Nibley’s “Bird Island“ (Dialogue X, No. 4) encouraged us to offer additional popular Nibley samizdat. Nibliophiles will be delighted to learn that events have overtaken us in this plan, and a volume of classic Nibley essays now has been published by BYU’s Religious Studies Center.* This collection, which begins with a new “intellectual autobiography” and ends with a comprehensive bibliography, includes such popular essays as “Educating theSaints,” “Beyond Politics” and “Subduing the Earth,”—as well as “Zeal Without Knowledge,” the Nibley classic reprinted here with the permission of the Religious Studies Center.

An explanation of the three degress of righteousness using Old Testament stories, specifically Adamic stories to show them.

An expansion on the talk of the same title.

A discussion about what Zion is and how it is related to everyone caring for one another.

Originally presented as a lecture given on 8 November 1984, at Brigham Young University, in the Spheres of Influence lecture series entitled “Breakthroughs 84.”

This chapter discusses the Saints and the law of consecration.

Originally presented as a lecture given on 7 November 1985 at BYU as part of the Spheres of Influence lecture series.

Originally presented as a talk.

Reprinted from a lecture of the same title.

A study of utopias and attempted utopias throughout time and where they failed or succeeded to give an idea of how the ultimate utopia, Zion, will be.

Originally presented as a talk given on 9 October 1987 to the UEA retired teachers association at the Salt Palace in Salt Lake City, Utah.

An expansion of a talk by the same name given 10 November 1988, as part of the Deseret Book/FARMS Nibley lecture series.

Discusses how the Atonement shows us that this world is not all there is.

Originally printed as an article in Western Political Quarterly.

A study showing how prehistoric hunters used marked arrows to mark territory, then applied the same techniques to come to the creation of a centralized state in historic times.

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

It is the purpose of this paper to show how the state spent the most impressionable years of its childhood living as an orphan of the storm in tents of vagabonds where it acquired many of the habits and attitudes that still condition its activities.

Originally published in Western Political Quarterly (1951).

How most modern traditions come from ancient ones, and why and how.

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

Considers the nature and importance of the sparsiones by looking at three points: (1) what was distributed by sparsio, (2) by whom and on what occasions, and (3) by what particular methods.

This was originally printed in Western Political Quarterly 6, no. 4 (1953): 631–57.

Considers three significant aspects of the Roman loyalty program in the period designated.

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

A study of the rhetoric of the second Sophistic movement and its influence on politics and culture generally, with obvious significance for our own time because of remarkable parallel developments in the current world of business.

Originally published in BYU Studies (1969).

Nibley traces some interesting parallels in educational matters and especially in campus unrest in the decade after 1960 with the medieval world. — Midgley

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

Adds some notes to Mr. Warren Blake’s study of the life and works of Joseph Justs Scaliger to correct some common misconceptions.

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

One important key to understanding modern civilization is a familiarity with its ancient background. Many modern principles and practices—social, political, and even economic—have clear parallels in antiquity. A careful study of these forerunners of our traditions, particularly as they contributed to the downfall of earlier civilizations, may help us avoid some of the mistakes of our predecessors. The Ancient State, by Hugh Nibley, is a thought-provoking examination of assorted aspects of ancient culture, from the use of marked arrows to the surprisingly universal conception of kinship, from arguments of various schools of philosophy to the rise of rhetoric. Author Hugh Nibley brings his usual meticulous research and scholarship to bear in this enlightening collection of essays and lectures. It has been said that only by learning the lessons of history can we hope to avoid repeating them. For scholar and novice alike, The Ancient State is a valuable source of such learning.

Reprinted from an earlier edition by the same title.

This is a short, witty reply to Fawn M. Brodie’s No Man Knows My History: The Life of Joseph Smith, the Mormon Prophet, 2nd ed., rev. and enlarged (New York: Knopf, 1945; 1971). Nibley’s response to Brodie signaled to the Saints that there was still room for a nonnaturalistic account of Joseph Smith’s prophetic claims and revelations. Cultural Mormons who celebrated a new enlightenment with the appearance of Brodie’s treatment of Joseph Smith and the Book of Mormon were often troubled by what they considered Nibley’s flippant response to Brodie. Opposition to his views has also been a common feature of the secular, revisionist element in the so-called New Mormon History, which has tended to see in Brodie’s account of Joseph Smith the beginning or basic outline of an acceptable naturalistic account of Mormon things.

“Nibley’s remarks might be compared to the more extensive, though still limited, review of reviews of Brodie’s book on Jefferson by Louis Midgley, “The Brodie Connection: Thomas Jefferson and Joseph Smith,” BYU Studies 20, no. 1 (1979): 59–67, and also by Jerry Knudson, “Jefferson the Father of Slave Children? One View of the Book Reviewers,” Journalism History 3, no. 2 (1976): 56–58, who examined a somewhat larger sample of the reviews of Brodie’s book than did Midgley, though with similar results. Knudson concluded that professional historians had been highly critical of her scholarship.

Brodie responded (Journalism History 3, no. 2 [Summer 1977]: 59–60) to Knudson by citing, as examples of historians who had written favorable comments on her book, the advertising blurbs that were provided by her historian friends for W. W. Norton, her publisher. The conclusions found in the Midgley and Knudson essays can be checked against and updated from the more than seventy separate reviews of her Jefferson book, most of which have been assembled in the Brodie Papers in Special Collections at the Marriott Library, University of Utah.“

Brief comments by Nibley on two reviews of Fawn Brodie’s Thomas Jefferson: An Intimate History (New York: Norton, 1974). He calls attention to similarities between features of his 1946 review of Brodie’s No Man Knows My History and criticisms of her Jefferson by David H. Donald in Commentary 58, no. 1 (July 1974): 96–98, and Gary Wills in the New York Review of Books 21 (18 April 1974): 26–27.

Originally a four-part series in the Improvement Era, running from July to November 1961.

Explains how Joseph Smith’s critics in the 1840s and Fawn Brodie rewrote Joseph’s story to suit their perceptions of the Book of Mormon and the First Vision.

The apostle Paul wrote to the Corinthians, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (I Corinthians 13:1). Since then, the terms “tinkling cymbals” and “sounding brass” have often been used to signify words of emptiness and confusion describing perfectly most writings critical of the Latter-day Saints. Trained in history and interested in classical rhetoric, Hugh Nibley brings a broad perspective to his study of anti-Mormon writings.

The apostle Paul wrote to the Corinthians, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (I Corinthians 13:1). Since then, the terms “tinkling cymbals” and “sounding brass” have often been used to signify words of emptiness and confusion describing perfectly most writings critical of the Latter-day Saints. Trained in history and interested in classical rhetoric, Hugh Nibley brings a broad perspective to his study of anti-Mormon writings.

The apostle Paul wrote to the Corinthians, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (I Corinthians 13:1). Since then, the terms “tinkling cymbals” and “sounding brass” have often been used to signify words of emptiness and confusion describing perfectly most writings critical of the Latter-day Saints. Trained in history and interested in classical rhetoric, Hugh Nibley brings a broad perspective to his study of anti-Mormon writings.

The apostle Paul wrote to the Corinthians, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (I Corinthians 13:1). Since then, the terms “tinkling cymbals” and “sounding brass” have often been used to signify words of emptiness and confusion describing perfectly most writings critical of the Latter-day Saints. Trained in history and interested in classical rhetoric, Hugh Nibley brings a broad perspective to his study of anti-Mormon writings.

The apostle Paul wrote to the Corinthians, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (I Corinthians 13:1). Since then, the terms “tinkling cymbals” and “sounding brass” have often been used to signify words of emptiness and confusion describing perfectly most writings critical of the Latter-day Saints. Trained in history and interested in classical rhetoric, Hugh Nibley brings a broad perspective to his study of anti-Mormon writings.

The apostle Paul wrote to the Corinthians, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal” (I Corinthians 13:1). Since then, the terms “tinkling cymbals” and “sounding brass” have often been used to signify words of emptiness and confusion describing perfectly most writings critical of the Latter-day Saints. Trained in history and interested in classical rhetoric, Hugh Nibley brings a broad perspective to his study of anti-Mormon writings.

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

Uses science to find more of the meaning of the temple.

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

This lecture was originally accompanied by slides. It was circulated in two different editions in 1986 and 1987 and was available in a much expanded version, including illustrations, in 1988.

Originally an unpublished manuscript.

Originally printed in BYU Studies (1965) and Nibley on the Timely and the Timeless, 2nd ed.

When dealing with apocryphal texts, scholars can discount doctrines and themes that appear once or twice. However, themes that run consistently through many or most of the texts should be seriously considered. One such theme is that of a council in heaven in which a plan was presented and the opposition toward that plan. This article details the presence of these themes in ancient texts among various cultures.

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

Hugh Nibley draws parallels between language and traditions found in the Apocrypha to the culture of the people in the Book of Mormon. In the second half of his lecture, Hugh Nibley compares the linguistics and culture of the Book of Mormon to that found in the Apocrypha. The imagery and practices found in the Book of Mormon are compared with certain phrases and material concerns found in Jewish and Christian apocryphal writings.

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

Originally published in a pamphlet from the Great Issues Forum in 1955.

This is the published version of the first of several exchanges between Nibley and Sterling M. McMurrin. The exchange was held on 23 March 1955 under the sponsorship of the Department of Philosophy at the University of Utah. McMurrin’s address, “Religion and the Denial of History,” is published on pp. 5–21, although Nibley spoke first.

Reprinted from the Commissioner’s Lecture Series, 1972.

An examination of writing as a gift from God and as a vehicle for the preservation and communication of knowledge of divine things.

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

Ties science fiction and gospel ideas.

Originally printed in Dialogue.

An essay expounding on one Brother Bush’s study about the explanations behind people of color receiving the priesthood.

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?

Originally printed as an exhibition catalog.

In Temple and Cosmos, Brother Nibley explains the relationship of the House of the Lord to the cosmos. In Temple, the first part of the volume, he focuses on the nature, meaning, and history of the temple, discussing such topics as sacred vestments, the circle and the square, and the symbolism of the temple and its ordinances. In the second part, Cosmos, he discusses the cosmic context of the temple-the expanding gospel, apocryphal writings, religion and history, the genesis of the written word, cultural diversity in the universal church, and the terrible questions: Where did we come from? Why are we here? and Where are we going?