President Monson spoke undeniable truth when he said, “One day, when we look back at seeming coincidences of our lives, we will realize that perhaps they weren’t so coincidental after all.”

Brigham Henry Roberts, a Book of Mormon scholar in the early twentieth century, was a pioneer in his field. He conducted research regarding the culture and the geography of the Book of Mormon peoples in an attempt to determine the setting of the Book of Mormon. His extensive work in this area has significantly influenced the progress of Book of Mormon research. Roberts also enthusiastically defended the book when others criticized it. He was able to do so effectively because of his study of and familiarity with the Book of Mormon. Roberts did, however, have a few limitations, the most detrimental being his unfounded assumption that “the narrow neck of land” in the Book of Mormon is the Isthmus of Panama. Yet, Roberts’s pioneering efforts remain today a crucial catalyst to modern analytical studies of the Book of Mormon.

In this article Madsen introduces B. H. Roberts and presents a synopsis of his rigorous life-time study of the Book of Mormon. Roberts approached the Book of Mormon from many different perspectives, all adding to his conviction that it was authentic scripture. The article explores these perspectives and suggests that B. H. Roberts\'s five- decade probing of the book was “shrewd,” “ground-breaking,” and faith-promoting. Through Roberts the modern reader can come to understand the kind of challenge the Book of Mormon poses for an honest inquirer and how one can try to deal with that challenge.

“Brigham Henry Roberts developed the primary apologetic arguments used to define the antiquity of the Book of Mormon, a book most Latter-day Saints believe narrates the story of the ancestors of the American Indian. While speaking to the Church as a general authority, Roberts addressed the book as an ancient record; privately, however, he voiced doubts. In the last twelve years of his life, he encountered questions about Book of Mormon language, archeology, and geography that he could not answer. As he reexamined his earlier writings on the subject, he turned to his colleagues with two critical treatises that asked whether the prophet had created a ’wonder tale’ which, ’I sorrowfully submit, points to Joseph Smith’ as its author. He expressed his public faith and private doubts to the end of his life.” [From author’s introduction]

Reproduction of parts of B. H. Roberts’s 1922 typescript work “A Book of Mormon Study” It is heavily edited to focus on Roberts’s questions and concerns about the Book of Mormon, not his answers nor his testimony.

Uses B. H. Roberts’s “Studies of the Book of Mormon” and other of his writings as evidence that Roberts in his later years believed the Book of Mormon to be a product of Joseph Smith’s “fertile imagination” and Ethan Smith’s book View of the Hebrews.

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.

Later published with the second part as a chapter in Lehi in the Desert; The World of the Jaredites; There Were Jaredites, Collected Works of Hugh Nibley vol. 5.
A look into Babylonian folklore and ritual, written as a story about three students and their professor.

Later published with the first part as a chapter in Lehi in the Desert; The World of the Jaredites; There Were Jaredites, Collected Works of Hugh Nibley vol. 5.
A comparison of Babylonian folklore and Jaredite records, also comparing ritualistic elements and less religious aspects of both records.

Offering a simple analogy to motivate individuals to read the Book of Mormon, the author compares piano practice to scripture study. “Just as I have to learn new piano techniques, I must review the Book of Mormon and learn eternal techniques”

A statement from the Tiffany Monthly says that the gold plates were found using a “stone” dug from the well of Mason Chase. Another report states that none of the witnesses ever saw the plates. David Whitmer denied having seen an angel and the plates. Joseph never revealed the method of translation, but D&C 9 gives the real story, when all believed it was appearing word for word on the stone in the hat.

Abstract: This study describes ten types of grammatical usage found in early modern Bibles with correlates in the original text of the Book of Mormon. In some cases Joseph Smith’s own language could have produced the matching grammar, but in other cases his own linguistic preferences were unlikely to have produced the patterns or usage found in the original text. Comparative linguistic research indicates that this grammatical correspondence shouldn’t be a surprise, since plenty of Book of Mormon syntax matches structures and patterns found in Early Modern English.

Members of the Baha’i faith do not believe that Joseph Smith was a prophet nor do they consider the Book of Mormon divinely inspired scripture. In spite of the book’s inadequacies, it is acknowledged as a book illed with “powerful, eternal, spiritual meaning that is capable of changing and guiding the lives of men”

Each of us has the ability to receive the direction we need to achieve a balanced life. My hope and prayer is that we will do what we need to do to have the influence of our Father in Heaven in our lives.

In April 2013 Jeremy T. Runnells published a PDF booklet entitled, “Letter to a CES Director.” This booklet, which is now typically referred to as the “CES Letter,” catalogs Runnells’ concerns and reason why he left the Church of Jesus Christ of Latter-day Saints (Mormons). Runnells has worked hard to make his booklet available to people everywhere (and in several languages) and has, unfortunately, been the agent for leading at least a few other believers out of Mormonism. Sadly, most of those who have been bamboozled by the “CES Letter” are Latter-day Saints who were blind-sided by scholarly-sounding interpretations of challenging data. In my opinion, however, the “CES Letter” creates a caricature of Mormonism. The arguments are fundamentally flawed and do not accurately represent either Mormonism or the only logical interpretations of the data. Unfortunately, the reason the “CES Letter” has enjoyed any success is that most Latter-day Saints have never been exposed to some of the more complex matters in early Mormon history. On average, the typical Latter-day Saint has never needed to think outside of the box on Mormon-related philosophical, historical, or scholarly issues. “Bamboozled by the ‘CES Letter’” explains why these controversial issues need not kill a testimony. Interpretation matters. Many lay members, as well as educated Mormon scholars, are fully aware of every topic discussed in the “CES Letter” but continue strong in their faith because they recognize that there are logical interpretations which can be integrated with their belief in Mormonism. There are answers to the concerns raised by the “CES Letter,” and those answers can be supported by current scholarship as well as harmonized with the acceptance of Mormon truth claims.

Be a ray of light. Be your best self and let your character shine. Cherish the gospel of Jesus Christ and live it. The world needs you, and surely your Father in Heaven needs you if His blessed purposes for His children are to prevail.

The 2007 BYU Church History Symposium Wilford Woodruff was different from his predecessors and successors in one particular way—he left an incredibly detailed handwritten record, spanning over sixty years, of nearly everything he did and experienced. He is arguably the third most important figure in all of LDS church history after Joseph Smith, who began Mormonism, and Brigham Young, who led the Saints to Utah and supervised the early colonization of the intermountain west. Through his skillful, inspired leadership and direction, Wilford Woodruff helped bring about accommodation and change, leading the Church into the social, cultural, and religious mainstream of American society. This book is a compilation of presentations selected from the annual BYU Church History Symposium hosted by BYU Religious Education to honor Wilford Woodruff, to explore his life and the many roles he filled, and to celebrate the two-hundredth anniversary of his birth. ISBN 978-0-8425-2776-7

[The family proclamation] unequivocally proclaims: “We warn that the disintegration of the family will bring upon individuals, communities, and nations the calamities foretold by ancient and modern prophets.”

A strong trunk is essential if the branches and secondary roots are to receive quality nourishment. The parent trunk in Provo must be extraordinary both spiritually and secularly if the reach is to be infinite.

Reprinted in Mormonism and Early Christianity, Collected Works of Hugh Nibley vol. 4.
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.

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.

To help mitigate the soteriological problem of evil, that one having had no chance to hear the gospel would be sent to hell, many early Christians practiced baptism for the dead. The only reference to this in the New Testament comes in 1 Corinthians 15:29, a scripture that some scholars attempt to reinterpret or repunctuate to dismiss baptism for the dead but that most scholars defend as a legitimate reference. Further strengthening the historicity of the practice are references by early writers such as Tertullian and Ambrosiaster. The quest for authenticating the practice of baptism for the dead should rest on these and other historical references, not on retroactively applied standards of orthodoxy.

In a letter to his son Moroni, Mormon warns against the practice of baptizing little children. He identifies two false assumptions of his day used to justify infant baptism: little children are born with sin (see Moroni 8:8) and will suffer divine punishment in hell if they die without having been baptized (see Moroni 8:13). While the exact nature of this aberrant practice is unknown, it was apparently common enough among the Nephites of Mormon’s day to warrant swift and unequivocal prophetic censure. Mormon describes the rite as particularly wicked and erroneous in light of the gospel of Jesus Christ.

To bring individuals into unity with God through baptism was the message of the Savior to the Nephites at the time of his visit.

Abstract: This thorough treatment of the mention of baptism for the dead in 1 Corinthians 15:29 gives a meticulous analysis of Paul’s Greek argument, and lays out the dozens (or perhaps hundreds) of theories that have been put forth with respect to its interpretation. Barney concludes that “the most natural reading” and the “majority contemporary scholarly reading” is that of “vicarious baptism.” Therefore, “the Prophet Joseph Smith’s reading of the passage to refer to such a practice was indeed correct.”
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.See Kevin L. Barney, “Baptized for the Dead,” in “To Seek the Law of the Lord”: Essays in Honor of John W. Welch, ed. Paul Y. Hoskisson and Daniel C. Peterson (Orem, UT: The Interpreter Foundation, 2017), 9–58. Further information at https://interpreterfoundation.org/books/to-seek-the-law-of-the-lord-essays-in-honor-of-john-w-welch-2/.]
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Abstract: This paper looks at the Book of Mormon through the lens of library science and the concept of archival provenance. The Nephites cared deeply about their records, and Mormon documented a thorough chain of custody for the plates he edited. However, ideas of archival science and provenance are recent developments in the western world, unknown to biblical authors or to anyone at Joseph Smith’s time. Understanding this aspect of Mormon’s authorship and Joseph Smith’s translation provides additional evidence to the historical validity of the Book of Mormon.

Abstract: Comments made by Philip Barlow on Book of Mormon language for an Oxford-published book are examined. Inaccuracies are pointed out, and some examples are given that show matching with 1611 King James usage as well as with other earlier usage. One important conclusion that can be drawn from this study is that those who wish to critique the English language of the Book of Mormon need to take the subject more seriously and approach it with genuine scholarship, instead of repeating earlier errors. This has a direct bearing on forming accurate views of Joseph Smith and Book of Mormon translation.
There are some errors which is easilier persuaded unto than to some truths.
Henry, Earl of Monmouth (translator)
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Abstract: People leave the Church for a variety of reasons. Of all the reasons why people leave, one that has attracted little or no attention is the influence of mental distress. People who experience anxiety or depression see things differently than those who do not. Recognizing that people with mental distress have a different experience with church than others may help us to make adjustments that can prevent some amount of disaffection from the Church. This article takes a first step in identifying ways that mental distress can affect church activity and in presenting some of the things that individuals, friends, family members and Church leaders can do to help make being a member of The Church of Jesus Christ of Latter day Saints a little easier for those who experience mental distress.
[Editor’s Note: This paper was presented at the 2018 FairMormon Conference in Provo, Utah, August 2, 2018.
To prepare it for publication, it has been source checked and copy edited; otherwise it appears here as first presented.].

Compiled in Compiegne, France (at the end of World War II) using J. G. Hava, Arabic-English Dictionary for the Use of Students (Beirut: Catholic University Press, 1921).

Anti-Mormon criticisms of the Book of Mormon are frequently based on a questionable set of assumptions concerning the nature of historical and archaeological evidence, the role of governing presuppositions, and the nature of historical proof. Using arguments found in a recent anti-Mormon critique by Luke Wilson as a foundation, this article analyzes difficulties of reconstructing ancient geographies, problems with the discontinuity of Mesoamerican toponyms, the historical development of the idea of a limited geography model, and challenges of textual and artifactual interpretation when trying to relate the Book of Mormon to archaeological remains.

Review of John W. Welch. The Sermon on the Mount in the Light of the Temple.

Learn to be … obedient above all things—that you might be able to carry out the Lord’s work in the majestic way in which it must be done.

A story of how a young man organized a basketball tournament and delivered copies of the Book of Mormon to a number of participants, thus effectively doing missionary work.

Review of Latter-day Commentary on the Book of Mormon: Insights from Prophets, Church Leaders, and Scholars (1999), by K. Douglas Bassett

Agency and responsibility are inseparably connected. You cannot avoid responsibility without also diminishing agency. Mercy and justice are also inseparable. You cannot deny the Lord’s justice without also impeding His mercy.

As you keep the flame of testimony burning brightly, you will become a beacon of righteousness—even a light—for all to see.

Missionary work is not just one of the 88 keys on a piano that is occasionally played; it is a major chord in a compelling melody that needs to be played continuously throughout our lives if we are to remain in harmony with our commitment to Christianity and the gospel of Jesus Christ.

As my eyesight dims somewhat, I think my vision improves—my vision of the long road, my vision of what lies ahead.

We are ambitious for Christ when we serve faithfully, accept humbly, endure nobly, pray fervently, and partake worthily.

I would like to invite you to “be … an example of the believers … in faith [and] in purity.”

While the trials and challenges we face may be difficult, we are taught that they are needed for our growth, just as a kite needs a strong opposing wind to soar.

Great things are brought about and burdens are lightened through the efforts of many hands “anxiously engaged in a good cause.”

With your knowledge of who you are and what is important in life and by maximizing options, adding value each day, and avoiding these inhibitors of success, the changing world you face presents great opportunities, not threats, for you.

If you follow the suggestions I have offered and combine them with earnest prayer and pondering, they can provide you with the insight needed to see where and possibly how you can maximize your potential and leave your indelible mark in the world.

We must deliberately take time each day to disconnect from the world and connect with heaven.

Joseph W. Sitati teaches about our roles in the plan of salvation and how fulfilling those roles will help us become like God.

You Latter-day Saints, the youth of the noble birthright, if you can say, as Martha said, “Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world”—if you can say that and know that he is in his heaven, and you believe that with all your soul, you will not be trapped in the pitfalls of life.

Being meek does not mean weakness, but it does mean behaving with goodness and kindness.

When we choose to believe, exercise faith unto repentance, and follow our Savior, Jesus Christ, we open our spiritual eyes to splendors we can scarcely imagine.

The Holy Ghost will protect us against being deceived, but to realize that wonderful blessing we must always do the things necessary to retain that Spirit.

Stand firm. Be steadfast. “Stand for truth and righteousness.” Stand as a witness. Be a standard to the world. Stand in holy places.

Take heart, brothers and sisters. Yes, we live in perilous times, but as we stay on the covenant path, we need not fear.

I pray that you will light spiritual beacon fires that burn brightly in the lives of the students and that you will sound doctrinal trumpet calls that will echo in their hearts and minds throughout their lives.

[The] guides from the book of Joshua will combine to provide the most powerful source of courage and strength there is: faith in our Heavenly Father and in His Son, Jesus Christ.

Be of good cheer. The future is as bright as your faith.

The gospel of Jesus Christ gives us the strength and the eternal perspective to face what is coming with good cheer.

Whatever your circumstance, it will work out well eventually if you do your best to cause it to happen. Sometimes these trials are blessings in disguise, and what the Lord may have in store for you later could be dramatically better than your current conception of optimal achievement.

I testify that “peaceable followers of Christ” will find personal peace in this life and a glorious heavenly reunion.

Elder Johnson teaches that through the Atonement of Jesus Christ we can be cleansed of our sins and imperfections. Our perfection is only possible through God’s grace.

Tragedies never triumph where personal righteousness prevails.

The preparation that counts will be made by the young men making choices to rise to their great destiny as priesthood servants for God.

Eliminate all “would haves,” “could haves,” “should haves,” and “ if onlys.” What has happened is past and finished. Leave it there. Profound power will come in living and making things right in the present.

ElRay L. Christiansen - When Solomon declared: “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city” (Prov. 16:32), he knew that individual spiritual development cannot be realized without self-discipline.