
Topical Bibliography: Q — S
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Quorum
Quorum of the Twelve Apostles
Quorums of the Seventy
Relief Society
Repentance
We have long heard of the “three R’s” of elementary education—reading, ”riting, and ”rithmetic. Similarly, a set of interrelated doctrines might be referred to as the three R’s of the Book of Mormon—restoration, redemption, and resurrection. In fact, we might add a fourth R, repentance, which is essential for the first two to function. Material for this chapter is drawn primarily from two experiences recorded in the book of Alma. First, Alma and Amulek confront a group of antagonistic lawyers in the wicked city of Ammonihah. Amulek’s response to Zeezrom’s hostile questioning is recorded in chapter 11. Then, as Alma the Younger neared the end of his life, he took time to give instructions to his three sons. Notice how he spent the most time with, and gave particularly profound teachings to, his wayward son Corianton—recorded in chapters 39–42. Apparently Alma agreed with the principle President Boyd K. Packer later annunciated—that “the study of the doctrines of the gospel will improve behavior quicker than a study of behavior will improve behavior.”
In every dispensation, from Adam to the present day, the Lord’s anointed prophets have been under a divine mandate to “preach nothing save it were repentance and faith on the Lord”. The central message of the gospel of Jesus Christ is and has always been that through the Atonement of the Lamb of God, the scarlet sins of man can become “white as snow”. Without a knowledge and acceptance of what the scriptures generally, and the Book of Mormon specifically, teach about the doctrine of repentance, one may seek through self-justification to make repentance easier than it really is or through doctrinal distortion to make it more difficult than it needs to be.
Restoration of the Gospel
Restoration of the Priesthood
Resurrection
We have long heard of the “three R’s” of elementary education—reading, ”riting, and ”rithmetic. Similarly, a set of interrelated doctrines might be referred to as the three R’s of the Book of Mormon—restoration, redemption, and resurrection. In fact, we might add a fourth R, repentance, which is essential for the first two to function. Material for this chapter is drawn primarily from two experiences recorded in the book of Alma. First, Alma and Amulek confront a group of antagonistic lawyers in the wicked city of Ammonihah. Amulek’s response to Zeezrom’s hostile questioning is recorded in chapter 11. Then, as Alma the Younger neared the end of his life, he took time to give instructions to his three sons. Notice how he spent the most time with, and gave particularly profound teachings to, his wayward son Corianton—recorded in chapters 39–42. Apparently Alma agreed with the principle President Boyd K. Packer later annunciated—that “the study of the doctrines of the gospel will improve behavior quicker than a study of behavior will improve behavior.”
When Alma the Younger returned to Zarahemla following his mission to the Zoramites, “he caused that his sons should be gathered together, that he might give unto them every one his charge, separately, concerning the things pertaining to righteousness” (Alma 35:16). The Book of Mormon contains a significantly larger amount of counsel from Alma to his wayward son Corianton than to Helaman and Shiblon.
Within Alma’s teachings, we discover a concise explanation of the Fall of Adam and three elements necessary to reclaim each individual from the Fall, namely, death, the Atonement, and the Resurrection. This chapter will discuss the Fall of Adam and these three elements in Alma’s teachings to Corianton and also in the inspired teachings of modern apostles and prophets. This chapter will conclude that we can control only one of the three elements necessary to reclaim mankind from the Fall: whether we use the Atonement to repent of our sins and forgive others.
Reprinted as “Christ among the Ruins,” in The Prophetic Book of Mormon, The Collected Works of Hugh Nibley 8. 380–434.
Presents information about the names used and the political and the social conditions of Lehi’s Jerusalem based on contemporaneous messages written on pottery found at Lachish.
Revelation
Sabbath
Sacrament
Sacrifice
We can easily see Laman and Lemuel as being lost from the start. Almost like stock characters in a novel, they may appear to have little depth or complexity. This simplistic view makes it hard to identify the reasons behind, as well as the consequences of, Laman and Lemuel’s behavior. Consequently, if we do not look for deeper meaning in Laman and Lemuel’s story, we may fail to identify the necessary precepts to avoid the pitfalls they fell into and to which we are vulnerable today. Through a more contextual view of Laman and Lemuel’s lives, we are provided with a set of precepts to help us thrive spiritually in our day. As President Spencer W. Kimball taught, to be “forewarned is [to be] forearmed.” Ultimately, Laman and Lemuel’s lack of faith in and incorrect understanding of God led to their failure to become the righteous sons of God they were intended to be.
Salvation
I submit that anyone who reads the Book of Mormon and receives a testimony of its truthfulness by the power of the Holy Ghost will be motivated to live a life more consistent with the teachings of the Lord Jesus Christ. He or she will become a better person. The Book of Mormon is action oriented. It is motivational. As long as the Spirit continues to strive with such individuals, their consciences will not let them be completely at peace until they improve their lives. Abiding by the precepts, teachings, and commandments taught so clearly in its pages will help a person proximately in this life and ultimately in the life to come. As a result, I resonate positively to the theme of this symposium: “Living the Book of Mormon: Abiding by Its Precepts.”
Understanding men and women’s inability to merit salvation through their own efforts can lead one to rely “alone upon the merits of Christ”. Nephi put it this way: “O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man”. Nephi had seen his weak and fallen condition and realized that without the strength of the Lord, he would not be able to overcome the world and his own personal struggles. When we see clearly that we are lost and that we need Him, we can be led to rely on His goodness and His grace in our lives. This reliance on the merits of Christ involves more than simply passive belief. It includes recognizing our fallen nature and finding access to grace through making and keeping sacred covenants.
Scriptures
Today the modernist view of history in which texts only represent events is so predominant that most Latter-day Saints automatically apply it to the question of scriptural historicity. Unfortunately, historical scholarship rarely lines up with our understanding of scripture as well as we would like. Problems arise when we use modernist tools to examine scripture written by premoderns, who considered their writing not as mere representation but as incarnation—an embodiment of the symbolic ordering of the world. The premodernist reading of the scriptures more accurately reflects Latter-day Saint beliefs: whereas modernism would use reason to understand history (and thus the Divine in history, i.e., scripture), premodernism uses divinely revealed scripture as well as ritual, ritual objects, and ritual language to give order to history. Instead of examining scripture as just another element of history, premoderns consider scripture to be the defining element in history.
The historicity of scripture is important to most Christians and especially to Latter-day Saints. [1] Christians disagree among themselves about how to understand scriptural history, but few deny that, in some important sense, Christian scripture is historical. However, given the challenges to scriptural history, challenges that are especially strong for Latter-day Saints who take the Book of Mormon to be historical, what are we to make of the claim that scriptures are history? Given those challenges, is it possible to understand scripture as literal history? The answer to that question—positive, I will argue—lies in answering the question of what we mean by history.