Full Bibliography by Title

In recent years, the topic of Mormonism and race has attracted the attention of many Mormon scholars. In 2015, W. Paul Reeve’s Religion of a Different Color: Race and the Mormon Struggle for Whiteness was published, in which he argues that the development of Mormon racial theology is best understood as a reaction to larger trends in nineteenth-century America. The Protestant majority privileged “whiteness,” Reeve argues, and Mormons sought to appease them by embracing a whiteness theology. The year 2015 also saw the publication of a special edition of the Journal of Mormon History featuring race and Mormonism. Advocating a “new history of race and Mormonism,” the essayists examined “the constitution of a white colonial hegemony in Mormonism,” moving beyond the typical medium of the priesthood and temple ban to explore Mormon racial teachings. Clearly, scholars are paying close attention to the Mormon racial experience and trying to understand how race affected Mormon doctrine and practice.

Where did we come from? Why are we here? here do we go after this life? No longer need these universal questions remain unanswered.

Abstract: The concept that race has evolved rather than remaining static is not well understood, both outside and within The Church of Jesus Christ of Latter-day Saints. In Religion of a Different Color, W. Paul Reeve shows how the concept of race evolved from painting Mormons as nonwhite in the 19th century to “too white” by the beginning of the 21st century.
Review of W. Paul Reeve, Religion of a Different Color: Race and the Mormon Struggle for Whiteness (New York: Oxford University Press, 2015). 352 pp. $36.95 (hardcover), $24.95 (paperback).
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Only the gospel of Jesus Christ can unite and bring peace to people of all races and nationalities.

Beginning in the 1960s, the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) has modified its understanding of the Book of Mormon and Joseph Smith’s prophetic charisms. Where the RLDS were earlier permitted to do this, they are now encouraged by their leaders to read the Book of Mormon as nineteenth-century fiction, though they are still permitted to find in it, if they wish, some inspiring passages. These changes have been resisted by a conservative minority that has lost the battle for control of the Reorganization and now tends to worship outside RLDS congregations. A few Latter-day Saints have also begun to read the Book of Mormon as fiction. Their efforts to turn the Book of Mormon into nineteenth-century fiction have been opposed by competent Latter-day Saint scholarship, though not without resistance from those who control “independent” and “liberal” publishing ventures.

Provides day-by-day descriptions of a voyage conducted by the author and three others from San Pedro harbor, California, to Hawaii. The voyage comprised a 69-day trip on an 18 X 24 foot raft. The purpose for the excursion was to demonstrate that Lehi’s transoceanic crossing was possible.

Discourse by Elder George A. Smith, delivered in the Tabernacle, Great Salt Lake City, April 7, 1867. Reported By: David W. Evans.

Review of Matthew J. Grow. “Liberty to the Downtrodden”: Thomas L. Kane, Romantic Reformer.

Be certain that you easily clear the minimum standards for service as a missionary and that you are continually raising the bar.

This volume explores events and teachings of the early years of the restoration of the Church of Jesus Christ of Latter-day Saints. Featuring scholars from Brigham Young University, the Church History Department, and the Joseph Smith Papers, the collection of prominent materials previously produced by the BYU Religious Studies Center is designed as a companion to personal and family study of the Doctrine and Covenants and Church history. Chapters explore Joseph Smith’s accounts of his First Vision, the translation of the Book of Mormon, and the restoration of priesthood power. Doctrinal teachings about consecration, Zion, the kingdoms of glory, and work for the dead are also investigated, as are harrowing experiences in Liberty and Carthage Jails and the exodus to the West. ISBN 978-1-9503-0401-1

I testify that as we seek opportunities to feel of the Spirit and make efforts to reflect often upon those experiences, we will raise our own Ebenezers—our own stones of remembrance—that will enable us to see God’s hand in our past and will give us assurance and faith that He will provide for us in the future.

The Hill Cumorah was recently purchased by the Church. Mormon hid all the records he had (Mormon 6:6), except the abridgment that he gave to his son Moroni. Some say that Moroni wandered from the Hill Ramah-Cumorah before depositing the records.

Review of A Most Convincing Witness: Reasons Why the Book of Mormon Is the True Word of God (1990), by Randall K. Mehew.

Review of Terryl L Given. By the Hand of Mormon: The American Scripture That Launched a New World Religion.

First published as The Redeemed Hebrew, 1926. A message to all Jews that Jesus is the Christ, the Eternal God, and that a new witness to these truths has been brought forth. The Book of Mormon brings knowledge of Christ in the New World as it discusses the signs of his birth and death. The divinity of Christ is proclaimed in the Book of Mormon. The testimony of the Three Witnesses and the Eight Witnesses is given to prove that Joseph Smith had the ancient American record.

A testimony of the Book of Mormon. Truth has sprung out of the earth as Psalms 85:11 prophecies. The lost sheep of the house of Israel (Matthew 25:24) are the Nephites and Lamanites or the “voice out of the dust” (Isaiah 29:4-19). Professor Anthon fulfilled Isaiah 29:11 by saying he could not read a sealed book. The Book of Mormon is the stick of Joseph spoken of in Ezekiel 37:15-22.

Admonishment by President Benson at a regional conference to “read, ponder, and teach” from the Book of Mormon, especially since “it was written for us”

Let us open our hearts, let us reach down and lift up, let us open our purses, let us show a greater love for our fellowmen.

Applauds David Whitmer, who loved and defended the Book of Mormon, but eschewed other forms of “Latter-day Saintism”

An account of Clyde B. Crandall and his reasons for trying to read the Book of Mormon in one day: to understand the story in sequence, to prove that reading the Book of Mormon is not a tedious task, and to meet the challenge and accomplish it.

Exhortation to read “the most unusual book produced in our day,” the Book of Mormon. Provides reasons to read the Book of Mormon.

The author writes concerning the value of reading the Book of Mormon. He adds his testimony to those of the Three Witnesses, Joseph Smith, and the book itself.

This article states that the Book of Mormon must be read slowly, personally, and purposefully. The author believes that leading the Book of Mormon will reveal the gospel of Jesus Christ to the reader.

A collection of testimonies by prophets of God (from Moroni to Ezra Taft Benson) for children concerning the value of reading the Book of Mormon.

A missionary tract encouraging people to read the Book of Mormon. The tract briefly explains a number of doctrines including belief in God, the Fall of Adam, and the Atonement of Christ.

A tract encouraging people to study the Book of Mormon. Gives a brief overview of the book’s contents and supplies direct quotations on several different themes.

Abstract: The Maxwell Institute Study Edition of the Book of Mormon is an important tool for personal and class study of the Book of Mormon. Not only does it provide a better reading experience, it has important features that enhance study.
Review of Grant Hardy, ed. The Book of Mormon: Another Testament of Jesus Christ, Maxwell Institute Study Edition (Provo, UT: Neal A. Maxwell Institute for Religious Scholarship, Religious Studies Center at Brigham Young University / Salt Lake City: Deseret Book, 2018). 648 pp. $35.00 (paperback).

The key to conversion and gaining a testimony of the mission and glory of Jesus Christ and the restoration of his gospel is found in the Book of Mormon.

Suggests that Lehi’s ancestors may have defected from the Northern Kingdom (2 Chronicles 11:16) and were assimilated into the tribes of the Southern Kingdom as an explanation to Book of Mormon critics that all Israelites knew their lineage and Lehi found his only by reading the brass plates.

A booklet that presents a book-by-book summary of the contents of the Book of Mormon from 1 Nephi—Moroni. Suggests that young people may be wise to devote their attention to the lives of Book of Mormon prophets and leave the words of Isaiah until they have more background to aid their understanding.

This author requests help in compiling a list of useful reference books that readers can use when studying the Book of Mormon. Such a list would include dictionaries, encyclopedias, and atlases.

Martin Raish suggests that although there are only two dictionaries of Mesoamerican archaeology and culture, both are quite good and can be augmented with some excellent travel guides and wall maps. Together they help readers better understand the terminology of art history and archaeology, become more conversant with the names of sites and cultures, and feel more confident about the general outlines of history in likely Book of Mormon lands. The author specifically recommends two dictionaries, a volume on Mesoamerican religions, an atlas, some traveler’s guides, and some National Geographic Society maps.

This article lists and discusses multiple texts that comment on the Book of Mormon and recommends them as supplements to Book of Mormon study.

Two critics evaluate the book By the Hand of Mormon: The American Scripture That Launched a New World Religion. Raish opines that Givens’s book effectively explains why a person might accept the Book of Mormon and facilitates a reader’s desire to better understand the Book of Mormon. Bennett adds that Givens approaches his discussion of the Book of Mormon as a scholar, resulting in a more accepting readership. Givens also studies the Book of Mormon with respect to its role in promoting the Church of Jesus Christ of Latter-day Saints as a worldwide religion.

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

Both Norton and Taylor review the volume Book of Mormon Reference Companion, edited by Dennis L. Largey and published by Deseret Book.

Bell reviews the following books about Joseph Smith and the Book of Mormon: Susan Easton Black and Charles D. Tate Jr.’s edited volume Joseph Smith: The Prophet, the Man; Scot Facer Proctor and Maurine Jensen Proctor’s edition of The Revised and Enhanced History of Joseph Smith by His Mother; John W. Welch and Stephen D. Ricks’s edited volume King Benjamin’s Speech: “That Ye May Learn Wisdom”; and Donald W. Parry and John W. Welch’s edited volume Isaiah in the Book of Mormon.

This review enthusiastically endorses Boyd Petersen’s biography of his father-in-law, Hugh Nibley. Petersen intersperses narrative chapters with thematic ones in Hugh Nibley: A Consecrated Life.

Abstract: Nephi is the prototypical wise son of the Wisdom tradition. As Proverbs advocates that a wise man cherishes the word of God, so Nephi cherishes the words of the wise. Nephi’s record begins with a declaration of his upbringing in the Wisdom tradition and his authenticity and reliability as a wise son and scribe (1 Nephi 1:1–3). His is a record of the learning of the Jews — a record of wisdom. If the Wisdom tradition is a foundation for Nephi’s scribal capabilities and outlook, perhaps the principles and literary skills represented by the scribal Wisdom tradition constitute the “learning of the Jews” that Nephi references so early in his account. Thus, if Nephi’s is a record of the learning of the Jews — a record of wisdom — we would be wise to read it with Wisdom — that is, through the lens of ancient Israelite and Middle Eastern Wisdom traditions.
“Wisdom cries out [from the dust]”
(Proverbs 1:20).

Abstract: Literary studies, especially intertextual approaches, are relevant for exploring how scriptures are constructed and interpreted. Reading 1 Peter intertextually reveals the thoughtful way that Peter selected suitable, relevant, and applicable Old Testament scripture to encourage faithfulness for his audience. Peter draws from Isaiah 40 in 1 Peter 1:24-25 to preach comfort; Isaiah 40 is one of the hallmark Old Testament chapters focused on comfort. 1 Peter 2:2-3 quotes from Psalm 34 which is a hymn dedicated to the salvation that God’s servants experience when they faithfully turn to Him during times of distress and persecution. And when 1 Peter 1:16 invites people to be holy, that call is grounded in the meaning and significance of a portion of the ancient Israelite Holiness Code, Leviticus 19. In summary, Peter demonstrates his scriptural mastery by dipping his pen into some of the most appropriate Old Testament passages available to support his message of faith and encouragement to his audience.

Review of John Christopher Thomas, A Pentecostal Reads the Book of Mormon: A Literary and Theological Introduction, Cleveland, TN: CPT Press, 2016. 448 pp. + bibliography. $24.95.

In the Old World Jesus taught, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matthew 5:6), yet in the New World he says, “Blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost” (3 Nephi 12:6). Attention, understandably, has been given to the differences, large and small, between the Sermon on the Mount as recounted in the New Testament and the similar sermon given in the New World. At times, we note slight shifts in emphasis (here in the New World, for example, Jesus makes this promise to “all”), more complete understandings (we are filled specifically with the influence of the Holy Ghost), and so on. And these differences raise compelling questions about the possibility that plain and precious truths were lost in translation in the Bible but are restored again in the Book of Mormon. The differences might also suggest the importance of a shifting context that moves Jesus to vary his speech. One wonders if one version is more authoritative than the other. But there is an additional question the two accounts of Christ’s sermon raise. What do readers make of the fact that in most cases the wording is exactly coincident? What might that signify?

Review of S. Kent Brown. Voices from the Dust: Book of Mormon Insights.

By dividing the reading of the Book of Mormon into twelve one-week periods, that book can be completely read in three months. Each major portion of the Book of Mormon is outlined, providing a preview for the reader. Also contains a doctrinal guide that references major doctrinal themes.

A reading guide and study aid that asks questions of the Book of Mormon chapter by chapter. Answers are given in the back. This work is reviewed in G.133.

Workbook

Nephi’s adoration of the words of Isaiah has puzzled many readers of the Book of Mormon. What does Nephi’s reading and repurposing of the biblical prophet suggest about the nature of prophecy and scripture study? Six scholars of the Mormon Theology Seminar address these and other questions in Reading Nephi Reading Isaiah. By shedding new light on this particular scriptural text, these essays provide exemplary models for improved scripture study.

This book makes public the results of a project sponsored by the Mormon Theology Seminar. The question driving the papers collected in this volume is the following: How does the Book of Mormon prophet Nephi read, rework, and repurpose the writings of the biblical prophet Isaiah? Each essay in this volume addresses an aspect of the complex relationship between Nephi and Isaiah, ranging from the question of what is at stake when one prophet retools the work of another to the question of how Nephi uses the words of Isaiah to outline the significance of the sealed gold plates to which he contributed. Opening the question concerning the relationship between the Bible and the Book of Mormon, this volume extends an invitation to each reader to continue the conversation. [Publisher]

Brant Gardner illuminates Mormon’s purposes in compiling the Boom of Mormon.

Different approaches to reading The Book of Mormon have influenced the Church of Jesus Christ of Latter-day Saints’ teachings from 1830 to the present day. Scholars have long recognized that the definition of “Lamanites,” one of the primary groups described in the book, has shaped missionary work, Church policy, and public outreach. Indeed, in the Doctrine and Covenants, Joseph Smith received a revelation sending four missionaries to preach “among the Lamanites,” perhaps the first justification for preaching among Indigenous peoples. Recent teachings have expanded the definition of Lamanite to include Native and Indigenous peoples on both American continents as well as Polynesians

Reasons why the Bible should be read by the youth of the Church

Reasons why the Bible should be read by the youth of the Church

One Eternal Round is the culmination of Hugh Nibley’s thought on the book of Abraham and represents over fifteen years of research and writing. The volume includes penetrating insights into Egyptian pharaohs and medieval Jewish and Islamic traditions about Abraham; Greek, Egyptian, and Mesopotamian myths; the Aztec calendar stone; Hopi Indian ceremonies; and early Jewish and Christian apocrypha, as well as the relationship of myth, ritual, and history.

One Eternal Round is the culmination of Hugh Nibley’s thought on the book of Abraham and represents over fifteen years of research and writing. The volume includes penetrating insights into Egyptian pharaohs and medieval Jewish and Islamic traditions about Abraham; Greek, Egyptian, and Mesopotamian myths; the Aztec calendar stone; Hopi Indian ceremonies; and early Jewish and Christian apocrypha, as well as the relationship of myth, ritual, and history.

The Prophet Joseph Smith described the Restoration as a bringing forth of treasures of “things new and old,”1 and indeed modern revelation has shed great light on ancient truths. From Oliver Cowdery’s commentary on Zephaniah published in The Evening and the Morning Star in 1833 to the present outpouring of publications in preparation for the Sunday School course of study on the Old Testament in 1998, Latter-day Saints have generated a wealth of writings on the Old Testament which examine anew this ancient book of scripture in light of the Restoration. Through the spectacles of the Restoration we are able to remember the patriarchs Adam, Noah, Abraham, Isaac, Jacob, and Joseph, and the great things the Lord has done for our fathers. We are able to understand the covenants the Lord has made in past dispensations and in the latter days. We are also able to better comprehend the writings of ancient prophets such as Moses, Isaiah, Jeremiah, and Ezekiel and to discern from them the timeless message of repentance, the themes of scattering and gathering, and the prophecies concerning the coming of the Messiah—first in the flesh to atone for the sins of the world and again at the end of time. Just as the Old Testament provides a foundation for reading the rest of the scriptures, the light of the Restoration can reveal hidden treasures in the Old Testament. This bibliography is an attempt to guide readers to this treasury of “things new and old.” Criteria for Inclusion. This bibliography is meant to be a comprehensive listing of books and articles written by Latter-day Saints to Latter-day Saints about the Old Testament from 1830 through 1997. To be included, a book or an article must be primarily on an Old Testament topic. Consequently we have not included New Testament, Book of Mormon, or Pearl of Great Price topics unless they are specifically related to the Old Testament.2 Nor have we included writings on apocryphal or pseudepigraphical books unless they are relevant to the Old Testament. We have included general conference addresses published in the Ensign (1971–), but we have not included conference talks before this time. We have included a few articles by non-Latter-day Saints aimed at an LDS audience, but have not included biblical studies presented by LDS scholars in non-LDS settings. The Old Testament has been the course of study in Sunday School from September 1972 to August 1974 and September 1980 to August 1982, and from January to December in 1986, 1990, 1994, and 1998. Numerous Old Testament items have been published in those years. The articles that appear weekly in the Church News and coordinate with Sunday School lessons have not been included in this bibliography. The following periodical or recurring sources were surveyed for this bibliography: BYU Studies (1959–); Church Educational System symposia and manuals; The Church of Jesus Christ of Latter-day Saints manuals; Contributor (1879–1896); Dialogue (1966–); Encyclopedia of Mormonism; Ensign (1971–); The Evening and the Morning Star (1832–34); Improvement Era (1897–1970); Millennial Star (1840–1970); New Era (1971–); Sperry Symposia; Sunstone (1981–); theses and dissertations at BYU; and Young Woman’s Journal (1889–1929). Three Lists. The entries are organized in three overlapping lists. First, all entries are listed by author’s names with complete bibliographic information and a very short abstract in cases where the contents of the publications are not adequately described by their titles. This is followed by a list of the entries organized by canonical books of the Old Testament. A third listing is divided into subject categories. All the entries are found in the author list and are found again listed either in the canonical or the subject categories. Many entries are found both in the canonical listing as well as in one or more subject listings. Gaining Access. Most, if not all, of the entries in this bibliography are available at the Harold B. Lee Library at BYU. Many of them are readily available on the shelves, but some are kept in Special Collections. The bibliography itself can be accessed electronically at http://humanities.byu.edu/BYU Studies/homepage.htm. Acknowledgments. This bibliography began with a work by Dane Robertson entitled Index of Mormon Literature on the Old Testament, compiled for the History and Religion Library at BYU, which included entries up through 1981. Originally we intended to simply update that index, but in the course of our work we adopted somewhat different criteria for collecting and organizing the entries, and we ended up surveying the corpus of LDS writings again. We remain indebted to this earlier work. Many have worked in various capacities on the bibliography over the last several years: Eryn Johnson Gibson, Brian Jones, Jennifer Hammond Merrill, Becky Schulthies, and Luke Todd have worked through Religious Education on compiling, typing, abstracting, and checking the entries. Daniel B. McKinlay helped with the compilation. Jennifer Hurlbut, David Allred, and the interns and staff at BYU Studies rechecked and formatted the entries. We invite corrections and additions. A master list is kept in electronic form and can readily be expanded and reorganized. Hopefully, a supplement can someday be issued including future publications and additions to this bibliography. This work is one of collection and description. We have not attempted to evaluate the entries in terms of scholarly accuracy or doctrinal correctness.

Abstract: The purpose of this article is to provide several examples of how meaning, understanding, and interpretation of scriptures may be enhanced when scriptures are read in their geographical context.  Many scholarly articles seek exclusively to break new ground in meaning and meaning-making, to essentially produce new knowledge.  This article hopes to break new ground both in terms of new knowledge (insights) as well as in the pragmatics of giving readers additional tools and opportunities for exploring the scriptures in fresh ways.  In particular, this article will also highlight several free geographical tools that can improve one’s learning with the scriptures, with particular focus on Google Earth and the BYU scriptures.byu.edu/mapscrip tool (hereafter referred to as Google Earth Bible or GEB).  The hope is that this article will, through the tools discussed, create opportunities for others to create new knowledge for themselves through scripture study.

This is a story told by Rebecca Nibley herself.
This video recounts touching scenes of an affectionate father who loved to bond with his young children through unusual reading traditions.

An abridgment of the Book of Mormon for the purpose of introduction or review.

The Lord exhorted us to “judge not” (Matthew 7:1), but the allure of observable correlations can be challenging to ignore. The best response in many cases is to not draw causal conclusions based solely on correlated information.

If you desire to find the true spirit of Christmas and partake of the sweetness of it, let me make this suggestion to you. During the hurry of the festive occasion of this Christmas season, find time to turn your heart to God.

A response to various anti-Mormon criticisms, written by a non-Mormon under the pseudonym of Robert C. Webb. Discusses the coming forth of the Book of Mormon and the numerous theories of Book of Mormon origins raised by unbelievers.

A story for children about gaining a real testimony of the Book of Mormon by reading it.

A BYU education does not focus solely on the acquisition of knowledge, as important as that is. As our mission statement makes clear, a BYU education focuses on “the full realization of human potential.”

With all my capacity I encourage you to discover who you really are. … I urge you to discern through the Spirit your divinely given capacities.

I hope that when you are at the end of your days you will not have walked past opportunities that you should have taken or challenges you should have accepted. I hope you will draw each day upon your secular and spiritual knowledge to find your way in faith.

A Reason for Faith was written to do just as the title implies: provide reasons for faith by offering faithful answers to sincere questions. Before the Internet, historical and doctrinal questions not addressed in LDS Church curriculum were mostly found in the scholarly articles of academic journals. This is no longer the case. These topics are now widely debated and discussed online and in other forums. And when members of the LDS Church come across information that is unfamiliar, they may feel surprise, fear, betrayal, or even anger. Respected LDS scholars have teamed with Laura Harris Hales to offer help in A Reason for Faith: Navigating LDS Doctrine and Church History. Together these authors have spent an average of 25 years researching these topics. Their depth of knowledge and faith enables them to share reliable details, perspective, and context to both LDS doctrine and Church history. The information in these essays can begin an exciting process of discovery for readers as they learn from a source they can trust. Each chapter is engaging and thought-provoking, providing an invaluable resource for both the merely curious and the seriously concerned. ISBN 978-1-9443-9401-1

A testimony of the hope of redemption is something which cannot be measured or counted. Jesus Christ is the source of that hope.

Abstract: Both reason and experience are essential to religious life, which should be neither completely irrational nor entirely cerebral. But surely, of the two, the experience of direct and convincing revelation would and should trump academic debate, and most obviously so for its recipient. The Interpreter Foundation was established in the conviction that reasoned discussion and analysis necessarily have a place in faithful discipleship, but also in the confidence that divine revelation has genuinely occurred. The role of reason, accordingly, is a helpful one. It serves an important ancillary function. However, it does not supplant experience with God and the divine and must never imagine that it can. Academic scholarship can refine and clarify ideas, correct assumptions, defend truth claims, generate insights, and deepen understanding, but, while human inquiry sometimes creates openings for revelation, it will never replace direct divine communication. Interpreter knows its place.

Using the life of Neal A. Maxwell as a standard, Bruce C. Hafen, in his Neal A. Maxwell Lecture, delivered 21 March 2008, discusses the relationship between intellect and spirituality. While many people struggle to understand how reason and faith can coexist, Elder Maxwell exemplified how the two notions are, in fact, complementary to each other.

Cites reasons why one should not accept Mormonism; reprints the Smithsonian statement regarding the Book of Mormon, compares Quetzalcoatl or Viracocha and Jesus Christ, and concludes that they are different characters; sees Ethan Smith’s View of the Hebrews as the source of the Book of Mormon.

Remarks by President Brigham Young, made in the Tabernacle, Great Salt Lake City, March 17, 1861. Reported By: G. D. Watt.

Remarks by President J. M. Grant, Delivered in the Bowery, Great Salt Lake City, September 21, 1856. Reported By: J. V. Long.

A Discourse by President Heber C. Kimball, Delivered in the Tabernacle, Great Salt Lake City, February 25, 1855. Reported By: G. D. Watt.

A polemical work, Budvarson writes in response to Sidney B. Sperry’s book The Problems of the Book of Mormon, in which Sperry criticizes Budvarson’s booklet The Book of Mormon—True or False. This work is basically an extension of Budvarson’s arguments set forth in his earlier work, The Book of Mormon—True of False?

These four words—“Receive the Holy Ghost

It is a place of peace, solitude, and inspiration. Regular attendance will enrich your life with greater purpose.

Learning how to receive is an antidote to pride. King Benjamin asked, “Are we not all beggars?” The answer is yes. He continued, “Do we not all depend upon the same Being, even God, for all the substance which we have?” Again the answer is yes.

Footage provided by ESA/Hubble (M. Kornmesser u0026 L.L. Christensen) Image provided by ESA/Hubble u0026 NASA Stock media provided by U8/Pond5.com

Follow the example of Joseph Smith and the pattern of the Restoration. Turn to the scriptures. Kneel in prayer. Ask in faith. Listen to the Holy Ghost.

Brothers and sisters, Heavenly Father did not send us to this earth without also sending the Holy Ghost to guide and protect us. One of the most important skills we must learn in this life is to receive and recognize the quiet whisperings of the Spirit.

When we focus … on seeking and receiving the Spirit, we become less concerned about a teacher or speaker holding our attention and more concerned about giving our attention to the Spirit.