WINTER 2015 REVIEW

CALENDAR COMMENTS INTERVIEWS & SPOTLIGHTS STUDENT & TEACHER UPDATES BOOKS

Keith H. Meservy Off the Beaten Path message from the deans’ office

The Blessing of Positive Change

B righam Young University’s (RSC) turns forty this year. Organized in 1975 by Jeffrey R. Holland, then dean of Religious Instruction, the RSC has been the means of publishing and disseminat- ing some of the best Latter-day Saint scholarship on the Church during the past four decades. The RSC continues to be administered and supported by Religious Education. One notable example of RSC publishing accomplish- ments is the journal Religious Educator. Begun in 2000, this periodical continues to provide insightful articles for students of scripture, doctrine, and quality teaching and learning practices. Gospel teachers in wards and branches around the world as well as those employed in the Church Educational System continue to access this journal through traditional print and online options. Alongside the Religious Educator, important books continue to be published by the RSC. For example, the RSC published the Book of Symposium Series, which has resulted in nine volumes of studies on this key scripture (1988–95). Two other important books from 2014 are By Divine Design: Best Practices for Family Success and Happiness and Called to Teach: The Legacy of Karl G. Maeser. For some years now the RSC has also provided research grants to faculty at BYU and elsewhere who are studying a variety of religious topics, texts, and traditions. And the RSC Dissertation Grant helps provide funds for faithful Latter-day Saint students who are writing doctoral dissertations on religious topics. This aspect of the RSC is not heralded as often as its publications, but plays an impor- tant role in furthering the study of various dimensions of religion, one of the center’s central aims. The RSC website (rsc.byu.edu) also provides access to an increasing number of resources, includ- ing past journal issues, many of the books the RSC has published, and conference announcements and other news. And the recently published RSC app (available through Apple’s App Store for iOS devices) provides another avenue to access the rich collection of materials available online from the RSC. Commemorations such as this fortieth anniversary allow for reviewing and celebrating the accomplishments of the past, as well as providing an opportunity to focus on future objectives and initiatives. Please join us in congratulating the Religious Studies Center for forty years of Latter-day Saint scholarship. We wish it many more decades of success and important contributions.

Dana M. Pike Associate Dean, Religious Education

ii BYU RELIGIOUS EDUCATION REVIEW contents

BYU Religious Education Review A Publication of the Religious Studies Center

WEB: rsc.byu.edu/review RESEARCH UPDATE TEACHING LEGACY OUTREACH Three Decades after the Equal Rights Keith H. Meservy: Off the Beaten Path The Worldwide Reach of Mormonism Amendment: Mormon Women and by Kent P. Jackson by Michael A. Goodman American Public Perception by J. B. Haws

6 12 22

Foreword ...... 2 Q&A 1 ...... 27 Curriculum Changes and More | by Thomas A. Wayment Advancing the Cause: A Conversation with Matthew O. ­Richardson | Interview by Thomas A. Wayment Upcoming Events ...... 3 Q&A 2 ...... 30 Faculty & Staff Highlights ...... 4 LDS Views of Women in the : A Conversation with Historian’s Corner...... 10 Amy Easton-Flake | Interview by Rebekah Weaver Sunrise on the Mississippi | by Scott C. Esplin Notes on Faculty and Staff...... 33 Religious Studies Center Turns Forty ...... 18 New RSC Publications...... 34 by Alison L. Maeser

Innovations in Education ...... 26 Religion Cornerstone Classes Being Developed

Cover photo: Gamla, Golan Heights. Photo by Kent P. Jackson.

RELIGIOUS REVIEW STAFF Subscriptions Editorial Interns DESIGN & PRODUCTION STUDIES CENTER Manager Shanna Clayton Stephen Hales Creative, Inc. Editor Joany O. Pinegar Hadley Griggs Director Thomas A. Wayment Creative Director/Art Director Rebecca Hamson Brent L. Top Photographers Kelly Nield Managing Editor Rachel I. Gessel Brent R. Nordgren Associate Director Brent R. Nordgren Alison L. Maeser Designer Richard B. Crookston Dana M. Pike Leah Welker Matisse Hales Executive Editor Publications Director R. Devan Jensen Thomas A. Wayment

To obtain a free subscription for the BYU Religious Education Review magazine, please visit review.byu.edu, or call 801-422-6975.

WINTER 2015 1 foreword

Curriculum Changes and More

Welcome to another edition some of the important moments in some of the directions that he sees of the Review magazine. This issue the discussion as well as drawing in moving forward, and some of the is the first of two editions during attention to milestone publications challenges he is facing. Through it all, the RSC’s fortieth anniversary, both and points of interest. Professor Richardson shares his own of which highlight the important research, outreach efforts, and peda- gogical interests and pursuits of the faculty of Religious Education. In this issue, you will find infor- mation on the changing curriculum in Religious Education and what efforts are under way to implement the new curriculum. At the time of this publica- tion, four new courses are in the pilot stage and will be offered in the fall of 2015. Key faculty have been assigned to develop syllabi, learning outcomes, and goals for the new courses, and the new offerings in the fall will give us our frst signifcant glimpse into the new curriculum and how it will be implemented and received. Matthew O. Richardson visits with Thomas A. Wayment. Photo by Richard B. Crookston. Of additional interest in this issue is a timely and important discus- sion of Latter-day Saint women in the Among the many other gems unique perspective that he brings to three decades after the Equal Rights in the issue is an interview with the job and how that has shaped his Amendment was passed. In the article, Religious Education’s Matthew O. work and his approach to working J. B. Haws addresses the diffcult Richardson, who recently began serv- with student athletes and faculty. topic of breaking down the myth that ing as advancement vice president Professor Michael A. Goodman, as Mormonism is a monolithic entity under President . In one of the coordinators and organizers with a single voice on the role of the interview, Professor Richardson of the conference “The International women in the Church. He highlights describes his new assignments, Church,” offers a perspective on

2 BYU RELIGIOUS EDUCATION REVIEW upcoming events Open to the campus community and the general public

OCTOBER 2015 Friday and Saturday, October 23–24, 2015 SIDNEY B. SPERRY SYMPOSIUM The 44th Annual BYU Sperry Symposium will be start in the the growing global identity of the Building (JSB) auditorium on BYU campus. The title of this year’s sympo- Church and he addresses some of the sium is “The Coming Forth of the : A Marvelous Work and a Wonder.” Presentations will cover the Book of Mormon’s role in restoring important challenges we face in going doctrinal truths, the translation process, the witnesses, and the printing of forward. Specifcally, he discusses this book. issues associated with cultural diver- sity, regional politics, and religious FEBRUARY 2016 influences. Tellingly, Goodman notes 2016 STUDENT SYMPOSIUM that the international Church has Friday, February 19, 2016 grown over 600 percent during a This event is held in the Wilkinson Student Center from 9 a.m. to noon. The annual student symposium provides a forum for students to research, thirty-year period, a number that write, and present papers about religious subjects from a faithful ­perspective. is certainly indicative of powerful All undergraduate and graduate students attending BYU’s Provo campus trends—such as a shifting identity and during winter semester are invited to submit a paper. A number of writers­ unforeseen challenges. will receive cash prizes for their outstanding work. For more information, visit We hope you enjoy reading http://rsc.byu.edu/studentsymposium. about the research and achievements of the faculty of Religious Education, MARCH 2016 2016 CHURCH HISTORY SYMPOSIUM particularly in their outreach to a Thursday and Friday, March 3–4, 2016 wider audience and their efforts to The theme of the 2016 symposium is “Beyond Biography: Sources in Context spread the good news of the faith. It for Mormon Women’s History.” Scholars of Mormon women’s history have is comforting to write from a posi- long demonstrated a commitment to and an interest in biography. The result- tion where we are able to access and ing narratives have helped to recover and preserve voices that would have otherwise been lost to modern awareness and have allowed us to sketch the share in the exciting work that is outlines of Mormon women’s experience over the past two centuries. The 2016 being done. Church History Symposium will build upon past biographical work and push our understanding forward.

These events are free of charge, and registration is not required. Some event details are subject to Thomas A. Wayment change. For more details, please visit us online Publications Director at rsc.byu.edu/conferences or contact Brent Nordgren at 801-422-3293. Religious Studies Center

WINTER 2015 3 highlights

Faculty Highlight: Aaron P. Schade AARON P. SCHADE ([email protected]) IS AN ASSOCIATE PROFESSOR OF ANCIENT SCRIPTURE AT BYU.

A aron P. Schade was born and languages and linguistics, and the raised in Phoenix, Arizona. After Old Testament. He is currently work- returning from a mission (Austria, ing on the Phoenician verbal system, Vienna East/Warsaw, Poland), he Moabite inscriptions, and a variety attended BYU, where he received a of topics in the Old Testament. He is BA degree with an emphasis in Near a former chair of the Department of Eastern studies. At the University Religious Education at BYU–Hawaii, of Toronto, he earned MA and and he and his family have lived in PhD degrees in Northwest Semitic Jerusalem while he taught at the Epigraphy, Hebrew Bible, and BYU Jerusalem Center for Near Egyptian languages and literature, Eastern Studies. He and his wife, and completed a postdoctoral fellow- Karla, are the parents of one daugh- ship in ancient history and religions. ter and two sons. Dr. Schade’s research interests include Phoenician, ancient Semitic

Faculty Highlight: Greg Wilkinson GREG WILKINSON ([email protected]) IS AN ASSISTANT PROFESSOR OF CHURCH HISTORY AND DOCTRINE AT BYU.

G reg Wilkinson was born and raised in Orem, Utah. After receiving a BA in international relations and Asian studies from BYU, he continued his education with an MA in religious studies from Arizona State University and a PhD in religious studies from the University of Iowa. Before joining the Religious Education faculty at BYU, he taught for several years as the professor of Japanese religions in the University of Arizona’s East Asian Studies Department. He currently teaches comparative religion courses includ- ing surveys on world religions and Eastern religions. Current research projects include pilgrimage practices in contemporary Japan, twentieth-century editions of the Buddhist canon, and (with Michael MacKay and Andrew Reed) the papers of Jay C. Jensen and the frst LDS Japan mission. When not teach- ing, reading, or studying, he enjoys golf, cooking, and taking long walks. He is married to Holly Tebbs Wilkinson of Cedar City, Utah, and they are the parents of four children.

4 BYU RELIGIOUS EDUCATION REVIEW Faculty Highlight: Jan J. Martin JAN J. MARTIN ([email protected]) IS A VISITING ASSISTANT PROFESSOR OF ANCIENT SCRIPTURE AT BYU.

Jan J. Martin was born in San Diego, California. Her family moved to Arizona and then to New Mexico before settling in Utah when she was ten years old. After graduating from Skyline High School, Jan attended BYU, where she earned a BS in physical education teaching and an MA in exercise physiology. A few years after serving a mission in the Virginia Richmond Mission, Jan was hired as a full-time seminary teacher for the CES. She taught at various high schools in the Utah Valley south area for the next six years. In 2007, she moved to England, where she completed an MA in early modern history and a PhD in sixteenth-century English Bible translation at the University of York. While living in England, she met and married her husband, Jared. The pair enjoys being actively involved in racquetball, volleyball, cycling, and other outdoor pursuits.

Faculty Spotlight: Michael Hubbard MacKay MICHAEL HUBBARD MACKAY ([email protected]) IS AN ASSISTANT PROFESSOR OF CHURCH HISTORY AND DOCTRINE AT BYU.

Michael Hubbard MacKay University of York, where he studied received an engineering degree from cultural theory, the history of science the US Air Force before receiving a and medicine, and print culture. He double major in history and political is an assistant professor of Church science at Weber State University. history and doctrine at Brigham He received an MA from the Young University. He was the lead University of York in England, focus- historian and editor on Documents, ing on world history, culture, and Volume 1 of The Joseph Smith Papers the history of science and medicine. and a document specialist for His PhD was also awarded by the Histories, Volume 1.

WINTER 2015 5 RESEARCH UPDATE

For Mormons who are interested in what the media is saying about their faith (meaning most Mormons!), there may have been some relief at the end of the 2012 US presi- dential campaign; a breather might have been welcome, so pervasive had talk of the “Mormon Moment” become. Yet, as Michael Otterson (director of Public Affairs for the LDS Church) has argued, since the 2002 Olympics, interest in Mormons has really never abated.1 It seems to be the case that Mormonism has now become a fxture on the land- scape of American public consciousness. In recent months, much of the wider attention that has been directed at the faith has been driven by larger conver- sations about the place of women in the LDS Church. What this brief article seeks to highlight is an earlier chapter in this ongoing story, a story of the central role that issues related to Mormon women—and more important, women themselves—have played in shaping public perception of the Church and its members. That earlier chapter is the campaign for and against the Equal Rights Amendment (ERA) in the 1970s and early 1980s.2 The Equal Rights Amendment fnally passed Congress

in 1972, a half century after supporters had frst proposed Equal Rights Amendment rally. Collider.com. it. In its fnal form, the one-sentence amendment seemed innocuous and almost patently obvious to a nation more attuned to civil rights and equality than it ever had been approval of only a handful of additional states needed to before. When Congress sent the amendment to the states, make the amendment constitutional, the measure’s momen- it seemed destined for quick adoption: twenty-two states tum ran out. In fact, the momentum reversed—fve states ratifed it in 1972 and eight states followed suit in 1973. But even voted to rescind their earlier ratifcations. then the passages slowed—and fnally stopped. With the

6 BYU RELIGIOUS EDUCATION REVIEW President Jimmy Carter signing extension of Equal Rights Amendment (ERA) ratification, October 20, 1978. US National Archives.

The unexpected part of this story, especially for read- the ERA came from speeches by Mormon women: succes- ers three decades removed from the action, is that the sive general Relief Society presidents Belle Spafford in opposition to the Equal Rights Amendment was initially July 1974 and Barbara Smith in October 1974. Spafford and spearheaded by women. Phyllis Schlafly, a committed Smith’s comments came after the Idaho legislature, with Catholic and conservative political activist, launched STOP- a number Mormons in its ranks, had already ratifed the ERA; STOP stood for “stop taking our privileges.” Schlafly amendment in 1972. Spafford and Smith feared that the argued that the ERA had the potential to strip the rights of brevity of the amendment belied its potential disruptive women who wanted to be treated differently than men. She power. They worried, like so many other women, that raised concerns that, under the amendment, women could the amendment would give the Supreme Court too much be drafted into military service, or that women would no interpretive license to change the defnition of marriage, for longer be eligible for alimony or child support, since there example, or expand abortions-on-demand—and after the would be no unique protections or special-status recogni- 1973 Roe v. Wade decision, the ERA and the accessibility tion for women under the law. of abortions were inextricably linked. Many of the ERA’s Her message resonated with women nationwide, and most liberal proponents celebrated these potential societal the debate quickly took on religious overtones. Many disruptions; concerned opponents recoiled against them.4 conservative Christian women worried that the Equal What should not be missed in this history is the agency Rights Amendment was an affront to their decisions to take of women. After Barbara Smith spoke publicly against the on what they saw as biblically based roles of full-time wives ERA, she approached President Spencer W. Kimball to and mothers. The Equal Rights Amendment came to repre- ask his opinion about the appropriateness of her remarks. sent, for them, an attack on traditional families.3 President Kimball’s biographer notes that President Latter-day Saint reaction to the Equal Rights Kimball’s journals “give no indication how he felt about the Amendment followed many of these national patterns, but issue or how his attitudes may have developed.” But the with a nuanced Mormon overlay to it—more about eter- Church News ran an editorial against the ERA just a few nal gender identity and less about wives submitting to months after Barbara Smith’s address. Within two years, husbands. Mormon opposition was slow to develop and the First Presidency offcially expressed its opposition to coalesce. The frst well-publicized Mormon opposition to the ERA, noting that while the Church lamented many of

WINTER 2015 7 the gender inequities in society, it did not think the broadly of Mormon political ambitions, and fear of a Church whose ambiguous amendment was the solution.5 centralized hierarchy could wield enormous influence in Thousands of Mormon women mobilized in response the lives of devoted, but mostly unthinking, disciples.8 to the Church’s invitation to express their opposition to the The ERA was never ratifed, and many policy makers amendment. And, as the media reported it, these Mormon felt that the main anti-ERA argument, that women’s needs women had measurable effects on the way legislatures could be better served by specifc piecemeal legislation, voted in Nevada, Virginia, and Florida. proved persuasive enough to effectively dull public interest Not to be missed, though, is that the Church’s strong in the amendment. But pro-ERA activists’ complaints about anti-ERA stand also alienated many Mormon women who Mormon power did not disappear or dissipate, and in fact felt that many of society’s injustices could be remedied continued to color media portrayals of the Church well into with the power the amendment would give to lawmakers­ the 1980s, just as other groups—like evangelical Christians and to the courts. Some Mormon women felt that the and academics within and without the Church—expressed Church—which, they noted, historically had been an renewed concern about Mormon growth and Mormon advocate of education for women, and theologically had intolerance of dissent. departed from many traditional Christian positions about Three decades later, the place of women in Mormon the culpability of Eve in the Fall—was giving in to a retro- media is still being discussed. In July 2014, A Mormon grade, Victorian-era view of women’s roles. Church leaders columnist in the New York Times proclaimed that the said that members could vote their consciences on this “Mormon Moment” was over when Ordain Women’s Kate matter, yet some Mormon women and men wondered if Kelly was excommunicated. The writer felt that the excom- the 1979 excommunication of Sonia Johnson belied that munication signaled the end of what many observers had noted in recent Mormondom, and that was the prominence of a diversity of voices and faces in, say, the “I’m a Mormon” campaign, as well as the world of social media. Yet Kelly’s excommunication, the columnist feared, would change all of that—it was evidence of a “crackdown” that would “[mark] the end of . . . a distinct period of dialogue around and within the Mormon community.”9 expressed toleration of political dissent. Johnson began Others, however, have not been so sure.10 While it is far making headlines with her “Mormons for ERA” position in too early to know how this will play out, one thing that does the late 1970s. Her group’s tactics included public protests feel different today is that attention to Mormon women at general conferences and the Seattle Temple open house, seems to be highlighting important Mormon diversity as as well as well-publicized media appearances in print and much as, or even more than, perceived Mormon authoritari- on television. She argued that Church leaders demonstrated anism—and this is a theme that seems to have momentum in “savage misogyny” (although she noted that this statement the national media. Recent coverage of the place of women was taken out of context), and she recommended to the in the LDS Church has carried signals to those outside American public that they not allow Mormon missionaries and inside the faith that there is no single “valid” Mormon into their homes until the Church reversed its ERA stand.6 viewpoint, but rather there are many. One case in point: Johnson’s excommunication for apostasy (“perhaps the In a spring 2014 New York Times series on changes in the most conspicuous media event in [LDS] Church history” to sister missionary program—and the attendant changes of date, one observer called it)7 and her vocal complaints about the place of women in the Church generally—the follow- the political influence of Mormon money and out-of-state ing women were quoted: Linda Burton (general Relief letter writers introduced a new dimension into the media’s Society president); Neylan McBaine, identifed in the article treatment of Mormons—or, perhaps more accurately, as a moderate Mormon; Kate Kelly; Joanna Brooks; and, revived a dimension that had characterized reporting on signifcantly, Maxine Hanks, identifed with this telling Mormons a century earlier. That dimension was fear—fear line: “Maxine Hanks, one of the excommunicated feminist

8 BYU RELIGIOUS EDUCATION REVIEW could write in her new book, Women at Church: Magnifying LDS Women’s Local Impact, that “the truth is found not in sweeping these tensions under a rug or bundling them into tidy packages of platitudes; it is in wrestling with them outright.” And it says something that McBaine’s book carries endorsements from Camille Fronk Olson, chair of the Ancient Scripture Department at BYU; from Juliann Reynolds, cofounder of FairMormon; and from Lindsay Hansen Park, founder of the Feminist Mormon Housewives Podcast.12 It seems to say, at the very least, that there is room in the contemporary Church for a variety of voices and viewpoints, that Matt Bowman was right when he told National Public Radio in the fall of 2012 that coverage of Equal Rights Amendment rally in Los Angeles, California, July 31, 1972. Mitt Romney’s campaign had struck at the prevalent “myth” Photo by George Garrigues. of Mormonism-as-“monolith.”13 It also says, and forcefully scholars, recently rejoined the church because she sees ‘so so, that the agency of Mormon women is being better recog- much progress’ for women, she said in an interview.”11 Such nized than ever before in the role such agency has had—and diversity of opinions is certainly a notable change in the will have—in shaping the meaning of “Mormon,” both in media coverage of the Mormon community. terms of a clearer public understanding and adherents’ Part of this surely has come about because the nature of self-understanding. Finally, it seems to say that the aspira- media coverage in today’s world has changed, in that social tions of Church members to rise to new heights are driven media platforms have exponentially multiplied the number by the ideals of equality for which the Church itself stands. of potential media commentators. This means that a variety “We can be encouraged,” McBaine writes, “by the ways our of Mormon women, in their own voices, are able to describe doctrine opens doors to theological possibilities and poten- their experiences in, concerns with, and hopes for a Church tial that are not options in other faith communities.” The to which they are deeply committed. This accessibility question she therefore asks is worthy of repeated reflection: makes snap judgments—that split the camps into “faithful”/ “Are we practicing what we preach?”14 “unfaithful” sides—come off as unfair and unreflective of reality. Instead of only being polarizing, then, attention to Special thanks to Rachel Cope and Camille Fronk Olson for these issues now seems to be opening space for productive their helpful feedback and suggestions. conversations. Part of that space, too, seems to have been opened by institutional initiative on the part of the Church 1 Michael Otterson, interview by author, September 9, 2011, 4, tran- to reflect the richness and complexity of its own history script in author’s possession. 2 For studies of Mormon involvement in the Equal Rights Amendment and within its own people. What these current conversa- campaign, see Martha Sonntag Bradley, Pedestals and Podiums: tions might therefore do is sensitize Latter-day Saints and Utah Women, Religious Authority and Equal Rights (Salt Lake outside observers to additional layers in the “Mormons and City: Signature Books, 2005); D. Michael Quinn, “A National Force, the ERA” story and its aftermath, and warn all sides against 1970s–1990s,” in The Mormon Hierarchy: Extensions of Power (Salt easy assumptions: it would be just as wrong, we begin to see, Lake City: Signature Books, 1997); and J. B. Haws, “The Politics of Family Values: 1972–1981,” in The Mormon Image in the American to assume that every Mormon woman who favored the ERA Mind: Fifty Years of Public Perception (New York and Oxford: Oxford rejected outright the idea of prophetic direction, as it would University Press, 2013). be to suppose that every Mormon woman who opposed 3 See Daniel K. Williams, God’s Own Party: The Making of the Christian the ERA was subservient and unthinking. These current Right (New York and Oxford: Oxford University Press, 2010), 108–11. conversations can prompt us to listen to each other more. It says something that Neylan McBaine, characterized Continued on page 25 as “an orthodox believer” by one of her book’s endorsers,

WINTER 2015 9 historian’s corner

Sunrise on the Mississippi By Scott C. Esplin

BY SCOTT C. ESPLIN ([email protected]) IS AN ASSOCIATE PROFESSOR OF CHURCH HISTORY AND DOCTRINE AT BYU.

unrise and sunset on the SMississippi, with a brief day between—such is the capsulated story of Nauvoo the Beautiful,” observed President Gordon B. Hinckley. This comment captured an image of the period from 1839 to 1846, when the Church was headquartered in Illinois.1 However, with the restoration of numerous homes and businesses and the reconstruction of the Nauvoo Temple, the sun has recently risen again on this sleepy Mississippi River town. Over the past several decades, faculty and students of Religious Education at BYU, as well as Church membership as a whole, have watched Johan Schroder, Nauvoo, Illinois, 1859. © Intellectual Reserve, Inc. Courtesy of Church History Museum. frsthand while “Nauvoo of the imagi- nation” has slowly come alive.2 Indeed, [sic] counties in Missouri, will yet be Church of Jesus Christ of Latter Day the Church and BYU have returned to restored to you. Your possessions, of Saints, in dedicating a monument to Nauvoo in powerful ways. which you have been fraudulently the formation of the Relief Society despoiled in Missouri and Illinois, near the site of the organization’s A Longing to Return you will again possess, and that with- founding.4 Later that decade, Utah A longing to return to the City of out force, or fraud or violence. The businessman Wilford Wood made the Joseph originated with the Saints who Lord has a way of His own in regulat- frst of what became ten transactions abandoned their homes in Nauvoo ing such matters.”3 spanning a twenty-fve-year period to flee to the Rocky Mountains. “As For Latter-day Saints, recovering­ to acquire the entire Nauvoo Temple a people or community, we can Nauvoo’s glory began with the lot.5 In the late 1950s, Salt Lake physi- abide our time,” declared Church purchase of the nearby Carthage cian Dr. J. LeRoy Kimball furthered President in 1882. “But I Jail in 1903, the frst of what would the town’s dramatic transformation will say to you Latter-day Saints, that eventually be dozens of acquisitions of when he bought and restored his there is nothing of which you have historically signifcant structures for great-grandfather Heber C. Kimball’s been despoiled by oppressive acts the faith during the twentieth century. home. In the years that followed, or mobocratic rule, but that you will In Nauvoo itself, the Church marked Kimball and the organization he again possess, or your children after its frst site in 1933 when Elder George helped found, Nauvoo Restoration you. Your rights in Ohio, your rights Albert Smith joined Frederick M. Incorporated, purchased and restored in Jackson, Clay, Caldwell and Davis Smith, president of the Reorganized the homes of , Wilford

10 BYU RELIGIOUS EDUCATION REVIEW Woodruff, and Jonathan Browning, Following the Church’s purchase feld study. More recently, the among many others, together with of the Catholic school St. Mary’s program has expanded to include a numerous business and community Academy in 1998, boarding-school fve-week summer component, much structures. The decades-long project buildings in Nauvoo were repurposed of which is focused on Nauvoo. expanded to include a pageant, shows, into the Joseph Smith Academy, the In 1841, the Lord directed the and historic tours, bringing Nauvoo new home for the BYU program. Saints in Nauvoo to erect “a house the Beautiful to life. Facilities such as dormitories, faculty that strangers may come from afar to apartments and offces, a gymnasium, lodge therein” (D&C 124:23). While Contemplating a 600-seat auditorium, an exercise the Nauvoo House, as the building Faculty and students in Religious room, classrooms, and a library was called, was never completed, its Education regularly participated served as many as 120 students each purposes are fulflled in the restora- in the Church’s return to Nauvoo. semester. Students expressed the tion of Nauvoo. Nauvoo has become In 1993, professors focused their profound impact studying in Nauvoo a place where students of all ages research on Church historic sites had on their lives. “The city is so can “fnd health and safety while in and around the city, eventually beautiful,” one student commented. [they] contemplate the word of the publishing a volume entitled Regional “You can walk right where Lord; and the cornerstone [God has] Studies in Latter-day Saint Church [Joseph Smith] walked and go to his appointed for Zion” (D&C 124:23). History: Illinois. Additionally, Milton house and think about things. It is all V. Backman, , right there. It is so easy to learn, you 1 Gordon B. Hinckley, “Nauvoo—Sunrise and Donald Q. Cannon, and many others are immersed in the Spirit.”7 Steven C. Sunset on the Mississippi,” BYU Studies 32, nos. 1–2 (1992): 22. dedicated decades of their careers to Harper, a student in the program and 2 Paul L. Anderson, “Nauvoo of the writing and teaching about Church later a faculty member in Religious Imagination,” paper delivered at the BYU history in Nauvoo, often spending Education, wrote, “It was one of the Nauvoo Sesquicentennial Symposium, extended time researching in the city most formative educational experi- September 21, 1989, as cited in William G. while serving in Church programs. In ences I ever had to go there and to Hartley and Larry C. Porter, “Guest Editors’ Introduction,” BYU Studies 32, nos. 1–2 the early 1990s, Professor Backman’s study . . . and to see history come alive (1992): 13. service as a missionary in Nauvoo in context. . . . Joseph Smith came to 3 John Taylor, in Journal of Discourses led to the formal presence of BYU life.”8 (London: Latter-day Saints’ Book Depot, students studying in the City of In February 2006, BYU offcials 1883), 23:61–62. Joseph. Pondering on the empty announced the discontinuance of the 4 “L.D.S. Relief Society Memorial Dedicated,” Journal History of the Church, September homes and dearth of visitors during program that had brought as many 24, 1933, 6–7. the city’s winter months, Backman as 1,200 students to Nauvoo over a 5 See Lisle G. Brown, “Nauvoo’s Temple later recalled, “I thought, ‘Why not twelve-year period. At the time, the Square,” BYU Studies 41, no. 4 (2002): 4–45. establish a BYU winter semester university did not announce plans for 6 Steven C. Harper, “History Is People, Places, program in that historic site?’”6 Joseph Smith Academy, though one Sources, and Stories: An Interview with Milton V. Backman Jr.,” Mormon Historical After leading forty-two students in retired professor observed, “A large Studies 6, no 1 (Spring 2005): 116. a successful pilot study, Professor facility like this is always in need of 7 Sarah Jane Weaver, “Semester Brings Backman was appointed as BYU’s maintenance.”9 Although the build- Nauvoo, Church History to Life,” LDS semester-at-Nauvoo director in 1994. ings were razed a year later, students Church News, June 15, 2002. Using the city as a hub, students took and faculty continue to frequent 8 Steven C. Harper, “People, Places, Sources, and Stories,” 116. feld trips to New York, Ohio, and Nauvoo. In 2007, Professor Richard 9 Sarah Jane Weaver, “BYU at Nauvoo Will Missouri to study the history of the E. Bennett began taking students to Close in April,” Church News, February 4, Church on-site. Church history sites for a weeklong 2006.

WINTER 2015 11 teaching legacy

keith h. meservy: OFF THE BEATEN PATH By Kent P. Jackson

KENT P. JACKSON ([email protected]) IS A PROFESSOR OF ANCIENT SCRIPTURE AT BYU.

Keith Hansen Messervy was born December 4, 1924, Keith was reared in Provo, went to school in Provo, in Provo, Utah. From his parents, Edward and Lucille found his wife in Provo, and made his career in Provo. To Meservy, he learned the gospel of Jesus Christ and some, that may sound like a straight trajectory, but, in fact, nurtured an innate desire to love God with all his heart Keith Meservy was not known to walk in straight lines. and to love his neighbor as himself. His love for God and He preferred to travel off the beaten path. his fellow mortals set the course of his life and directed After his graduation from high school, Keith was the choices he would make. It was in recognition of how drafted into the US Army. He fought in the Pacifc in much he had been blessed, and with a desire to share his World War II, was wounded in combat, and received a blessings with others, that he set out on a lifelong path of Purple Heart. Like many veterans of that war, he did not service. talk much about his experiences in it, but he certainly learned from them. When he returned home, Keith was called to serve in the Northern States Mission. He wrote

Above: Israel 1972 Semester Abroad. Meservy family archive. later that while he was there, he “learned the meaning of love: love for people, love for the gospel, love for the

12 BYU RELIGIOUS EDUCATION REVIEW He fought in World War II, was wounded in combat, and received a Purple Heart. scriptures, and love for the opportunity to teach.”1 was at home in that environment and later in the Of the love he gained for the scriptures on his academic environment of BYU. His broad intel- mission, Keith said, “We four missionaries decided lectual curiosity, his capacity to learn languages, on a Sunday that we would like to start reading his memory for things he had read and heard, the New Testament. That week became one of the and his emotional connection with the Bible all marvels of my life. I don’t know how to describe contributed to his success both as a student and as the feelings I had as I read the New Testament.”2 a scholar. Keith added: “I was fascinated by what I read. I In 1958, Keith was offered a job as a religion wasn’t just reading a story. I was reading about professor at BYU. He decided to take it, even Jesus. I couldn’t get enough of it. My heart burned though he had not yet fnished his PhD, planning within me as my knowledge of Jesus and his minis- to complete the degree from Provo. When he was try opened up to my mind and spirit. I had never preparing for his new job, his department chair experienced such strong feelings as I did when I told him that he was to teach six classes, which studied the Gospels at that time.”3 was the norm in those days. Thinking he was doing In 1951, Keith married Arlene Bean. The couple had two daughters and two sons. When Keith graduated from BYU, he had the oppor- tunity to choose whether he would work in the family business or continue his education. The family business was tempting because it was well established and would provide fnancial secu- rity. But the four loves Keith had acquired on his mission—people, the gospel, the scriptures, and teaching—set him on a different course. He wanted to become a religious educator, and he wanted to teach the scriptures. Leaving the beaten path, Keith traveled to Baltimore in 1952 to begin his graduate studies in the Bible at the Johns Hopkins University. While at Johns Hopkins, he studied under the tutelage of William Foxwell Albright, the most famous and productive Old Testament scholar of his day. Albright attracted America’s fnest young students in the feld, many of whom went on to become the great biblical scholars of the next generation. Keith 1943–45 army portrait. Meservy family archive.

WINTER 2015 13 and coated with wax, and writers inscribed their words in the wax.4 Keith’s explanation gained wide currency in the Church and was even included in a footnote in the LDS edition of the Bible at Ezekiel 37:16: “Wooden writing tablets were in common use in Babylon in Ezekiel’s day.” My long association with Keith began in 1974 when I was a BYU student in search of courses on the ancient Near East. The courses I was looking for didn’t exist, so I was referred to Keith to direct me in a regimen of selected readings. Under his guidance, I read wonderful books on Mesopotamian and Egyptian history—books that inspired my own career path. Keith was the perfect mentor for those readings. Not only did his own excitement for the subject matter surpass even that of the authors themselves, but that excitement was contagious. For me, it was an inspiring experience to be in his small, cramped offce in the basement of the old , surrounded by books from floor

Marriage in 1951, Logan, Utah. Meservy family archive. to ceiling, with Keith’s desk piled a foot high with books and papers, and with boxes on the floor full of as instructed, he signed up to teach six different index cards containing the notes he had taken over courses—not six different sections of one or two the years. courses. He said years later that the work required Keith taught in the classroom with the same to prepare and teach those courses so exhausted passion with which he did everything else. He loved his intellectual resources that there never really Jesus Christ and the prophets who represented was a chance after that of completing his doctorate, Him, but he also loved the scriptural records of though he received a master’s degree. But he didn’t their words and activities. He had the ability to let the situation slow him down. He wrote and feel the Old and New Testaments as though he had published important works on the scriptures and lived them himself. His teaching was a high-energy helped train a generation of Latter-day Saint schol- experience for those who witnessed it. He taught ars after him to do the same. Even without having with emotion, joy, and obvious love for the subject fnished a PhD, he eventually rose to the rank of full matter. In the classroom, his great verbal gifts were professor. He retired from BYU in 1990. on display, as was his capacity to tie together all Keith’s most well-known scholarly contribu- the scriptures, both ancient and modern. Never tion to the Church was his explanation of the sticks mind that, seemingly oblivious to the calendar, he of Joseph and Judah mentioned in Ezekiel 37. In was sometimes still in Genesis when his colleagues articles published in the Ensign, he wrote that the teaching the same course were already in 1 Samuel. “sticks” were writing tablets, such as those that have My current Religious Education colleagues David been discovered in ancient archaeological contexts. Seely, Richard Holzapfel, and Dana Pike also took The tablets he described were made of wood classes from and were inspired by Keith Meservy,

14 BYU RELIGIOUS EDUCATION REVIEW Left to right: Earl Fairbanks, Keith Meservy, Alan Lake, unknown Arab, LaMar C. Berrett. 1972 Semester Abroad Jerusalem. Mike Meservy.

touch my own Bible for fear that I would not get it Keith taught in the back intact. classroom with the same In 1972, Keith left the beaten path of the Joseph Smith Building in Provo and embarked on his passion with which he frst of fve tours of duty with the BYU Jerusalem program. Teaching in the Holy Land became one of did everything else. the passions of his life, and he did it very well. From that time on, the connection between the biblical text and its physical setting was paramount to him. showing that his influence continues to be felt by He cared little for traditional interpretations but later generations of students today. insisted on following the evidence. Thus, for exam- Keith’s Bible was the most used copy I had ever ple, he didn’t care that most Latter-day Saint visitors seen. Virtually every page of it was covered with believed Jerusalem’s Garden Tomb was the place of underlines and highlights. He whipped its pages Jesus’ burial. For him, the scriptural and archaeo- back and forth with such speed, as he hurried from logical evidence proved otherwise. And despite one passage to another, that it is surprising that they the generations of tour guides who identifed one weren’t all torn up. When he wanted to make a point, particular place as the location of Jesus’ trial before he would thrust his long, thin index fnger into the Pontius Pilate, Keith showed that it was on the pages with such force that I thought he would poke wrong side of town. He wanted us—his students and a hole in the book. I was always hesitant to let him fellow teachers—to get things right.

WINTER 2015 15 Every ancient place was an adventure for Keith, especially those off the beaten path. And every Bible story was his story.

For Keith, the ultimate experience in teaching for safety in a nearby ancient tomb. He would not be was to stand next to the walls of Gamla and read deterred in his efforts to experience the Bible! Caption. Source. Josephus’ description of the Roman siege of that city; Nor did convention seem to deter him. He or to be in the ruins of Caesarea Philippi and read explored wherever he went, often well off the Matthew’s description of Jesus’ instructions to the beaten path. Once his students found him stand- Twelve; or to be on a boat on the Sea of Galilee and ing high in a large fg tree harvesting ripe fruit for read the account of Jesus’ calming the storm; or to them to sample. Once his colleagues found him on stand in the City of David and read the accounts of top of the tower of a medieval building, to which he the burials there of David and Solomon. At this last had gained access by climbing a wall studded with location, during the Palestinian uprising of 1987–91, broken glass and hiking up stairs that were barely Keith stood resolutely in the open and read the text held together with wires. His explorer instincts led under a barrage of rocks thrown by neighborhood him into many places where more timid visitors youths, while his BYU colleagues hunkered down never entered—all so he and those who were with him could experience the world of the Bible to the fullest extent possible. Every ancient place was an adventure for Keith, especially those off the beaten path. And every Bible story was his story. Keith’s students could hardly keep up with him. Many noted with amazement how he would burst into the classroom with his arms loaded with books and papers, ready to take on the subject matter. He was over when he last taught in Jerusalem in 1997. When traveling with students, he was the frst out of the bus and the last back into the bus, not always waiting to see if others were behind him. On the ancient sites, he was known for loping up hills with his long strides while his young students, gasping for breath, were trying to follow. Keith had a habit of bounding up stairs three or four steps at a time. That didn’t serve him well one day when he charged up the steep steps out of Lazarus’ tomb NBC interviewing Meservy and LaMar C. Berrett following their walk across the Allenby Bridge between Jordan and Israel—the and knocked himself out when he hit the top of first group to do so since the 1967 war. Mike Meservy. the entrance. Students behind him caught him and

16 BYU RELIGIOUS EDUCATION REVIEW brought him out of the tomb. The event became a favorite story among his children and grand­children because the concussion destroyed his sense of taste, and afterwards he was known to eat and enjoy foods that no one else thought were appetizing. Keith was always a teacher, even in his private conversations and certainly in his academic writ- ing. For a decade, he served in a calling from the Church to write lessons for the Gospel Doctrine manuals. Throughout the 1980s and into the 1990s, Church members all over the world were blessed by the scholarship and passion that he poured into those lessons. In addition, his conversations with colleagues were teaching experiences for them. He loved to talk about the scriptures and was not afraid to argue his case with vigor, all the while show- ing through his big smile that he loved those with whom he was thus engaged. 1959 BYU religion faculty. Meservy family archive. Love, indeed, was a trait that characterized all that Keith did. The four loves he had acquired on his mission stayed with him forever. First on that that made their lives comfortable—their beloved list, of course, was his love for people. Those close countries, occupations, friends, associates and to him noted that in any issue regarding the conduct relatives and made it possible for them and all their of others, he always took the side of compassion— posterity to enjoy the fullness of the blessings that not of judgment or condemnation—recognizing God in these last days is extending to his children.”5 the frailties of others and wanting to cut everyone Keith may have had to go off the beaten path to meet else enough slack to give them the chance to grow. all those ancestors. But notice that with these words, His deep spirituality and deep love of God engen- written not for them but for us, he continues to be a dered in him a gentle, kindly nature toward others. teacher. Because guile was so foreign to his own character, he was nearly blind to the faults of others but fully 1 Keith H. Meservy, unpublished obituary, http://www.findag- able to perceive their strengths. rave.com/cgi-bin/fg.cgi?page=gr&GRid=103384959. 2 Richard Neitzel Holzapfel and Kent P. Jackson, “Lessons After a long bout with leukemia, Keith Meservy from the Scriptures: A Conversation with Keith H. Meservy,” died on April 27, 2008. Because his passing was not Religious Educator 10, no. 2 (2009): 69. unexpected, he drafted his own obituary. In it, he 3 Keith H. Meservy, unpublished autobiographical sketch, 86; in noted that he had “changed his address . . . from possession of family. this world to the next.” But in that new venue, he 4 Keith H. Meservy, “Ezekiel’s ‘Sticks’,” Ensign, September 1977, 22–27; “Ezekiel’s Sticks and the Gathering of Israel,” Ensign, was still exploring. “Now,” he wrote, “he is meeting February 1987, 4–13. those ancestors who left their comfortable homes 5 Meservy, unpublished obituary. in foreign lands to come to Zion. These forsook all

WINTER 2015 17 Religious Studies Center Turns Forty by alison l. maeser ALISON L. MAESER ([email protected])IS A SENIOR STUDYING ENGLISH AT BYU.

Elder Jeffrey R. Holland being interviewed about the Religious Studies Center. Photo courtesy of Josh Weathers and Kelton Davis.

When thirty-four-year-old a hodgepodge of study groups and publish. Research and publication Jeffrey R. Holland was appointed other elements, including the Richard are vital to any academic career, and dean of Religious Education at BYU in L. Evans Chair (then occupied by professors of religion at BYU at the 1974, he quickly observed the need for Truman Madsen), which had no real time faced a unique challenge in that some adjustments. He noticed much home. Holland recognized a need to the outlets available to them were that was good and impressive in the create a place for these elements to strictly limited. BYU faculty weren’t “college” over which he now presided, exist and to unite. going to “go off and publish in the but he also observed a kind of general But even more important than Harvard Divinity School journals or disorganization of publishing efforts, the need for greater organization the Berkeley School of Theology,”1 which hindered productivity and was the want of a space where BYU Elder Holland says, but there was cohesion. Religious Education was religion faculty members could no other place for them. But as such

18 BYU RELIGIOUS EDUCATION REVIEW research was essential to the careers LDS topics, and is still held each fall Religious Education Review. In 2000, of individual faculty members—as on campus. The Religious Education the Religious Educator, an academic well as to the instruction of Church Student Symposium, now in its seven- journal focused on the restored membership in general—Holland teenth year, gives BYU graduate and gospel of Jesus Christ and Latter- conceived of a solution to his orga- undergraduate students an opportu- day Saint scriptures and history, was nizational woes and to the dilemma nity to present research about various created under the direction of Dean facing religion faculty. By 1975 the religious subjects. In the spring of Robert L. Millet and then shaped plans were drawn up, submitted to each year, the Easter Conference is by Richard Neitzel Holzapfel and then–­university ­president Dallin H. held, featuring addresses focused other publications directors. Articles Oaks, and approved almost instantly on the last hours of the Savior’s published in the Religious Educator by the board of trustees. Thus the life and his Resurrection. In 2006, range from devotionals to presenta- Religious Studies Center was born. Professor Alexander Baugh proposed tions of contemporary research in Forty years later, the RSC still a conference to celebrate the two religious topics. exists to help fll the needs Elder hundredth anniversary of Oliver Holland saw, but has assumed a Cowdery’s birth—a successful event WEBSITE AND TECHNOLOGY variety of additional roles and func- that soon became the Church History Today, the RSC has expanded to tions. Today the RSC continues to Symposium, held each year in the include elements far beyond Elder serve as the research and publishing early spring and focused on a specifc Holland’s original vision for the division of Religious Education at topic relating to Church history. center. For one thing, the use of tech- BYU, providing both funding and a Proceedings from each symposium nology has affected RSC operations venue for scholarship on Latter-day are collected in books published annu- and accessibility in ways that Elder Saint culture, history, and doctrine. Its ally by the RSC. Holland could not have foreseen at threefold purpose is to “frst, facili- But these proceedings consti- the center’s inception in 1975. Today tate excellence in teaching the gospel tute only a sliver of RSC publications. the RSC has, of course, an online of Jesus Christ; second, encourage Each year the RSC also publishes or presence—its website, which includes research and publication that contrib- copublishes numerous books on a digitized versions of RSC publications ute to the mission of the university variety of gospel topics. A list of book and other study resources, receives and its sponsoring institution, The titles published by the center illus- 30,000 unique hits each month (75 Church of Jesus Christ of Latter-day trates the broad spectrum of subjects percent of those on Sunday morning, Saints; and third, promote study and treated: Kenneth Alford’s Civil War incidentally). This suggests increasing understanding of other cultures and Saints, Hugh Nibley’s Nibley on the access to RSC publications for Sunday religions.”2 With this intent, the RSC Timeless and Timely, and A. LeGrand lesson preparation—something Elder has become an essential component Richards’s recent Called to Teach: Holland says he did not anticipate, of many Religious Education projects The Legacy of Karl G. Maeser. Many but is “happy that it’s being used that and publications each year. RSC books have won awards from way.” In addition, the RSC recently the Mormon History Association and launched its own app, so that all CONFERENCES AND BOOKS other groups. patrons have RSC journals, articles, Today, one of the RSC’s major In 1986 the RSC began publica- books, and conference proceedings at enterprises is the symposia and tion of the Religious Studies Center their fngertips. conferences it sponsors each year. The Newsletter with the purpose of oldest of these, the Sidney B. Sperry keeping readers up-to-date on RSC STUDENT MENTORING Symposium, originated in 1973, before publications and events, distributed Another change in RSC operations the foundation of the RSC, in order to mainly to CES faculty. It was replaced that’s occurred in the last forty years encourage faith-based scholarship on in 2008 by the semiannual BYU is the transition to heavy student

WINTER 2015 19 involvement. At the time of the center’s birth, when Elder Holland was dean, students were not employed RSC Timeline at the Religious Studies Center. Today, however, the use and mentoring of students are central components of 1975 Jeffrey R. Holland combines several initiatives into a new how the RSC is run. Students who organization, the Religious Studies Center.

have worked in the RSC in recent 1976 Dallin H. Oaks and the BYU Board of Trustees approve the new years eagerly cite the experience as organization and funding. one of the most valuable they could 1978 Under S. Kent Brown, the RSC produces the landmark volume have had in their preparation to enter Nibley on the Timely and the Timeless. their professions. Nyssa Silvester 1985 Charlotte A. Pollard is hired as administrative assistant and (former RSC editor and now assis- newsletter editorial assistant. tant proposal writer at SyrsiDynix) explains, “At the RSC, I actually got 1986 Religious Studies Center Newsletter is published for the first time. to apply what I learned in my editing 1988 Under Charles D. Tate, the RSC produces the first Book of Mormon classes. . . . I was always learning Symposium book. The team works on the Encyclopedia of something new. With two years of Mormonism. real editing experience by graduation, 1996 Under Kent P. Jackson, the RSC begins a multiyear project of tran- I had no problem starting my career scribing the Joseph Smith Translation.

after college.” Daniel O. McClellan, 1999 First Religious Education Student Symposium held. currently a scripture translation 2001 Richard D. Draper reorganizes the RSC. Richard Holzapfel becomes supervisor for the Church, agrees: “I managing editor of the Religious Educator and implements blind wouldn’t have my job without my peer review. Devan Jensen is hired as a full-time editor. The RSC time at the Religious Studies Center.” moves from publishing two books a year to six books a year, And as former RSC employee Jared increasing to twelve books in 2005.

Halverson, now an institute instructor 2003 First Easter Conference is held. and PhD candidate in American reli- 2006 First Church History Symposium is held. Joany O. Pinegar is hired gious history at Vanderbilt University, as administrative assistant and eventually becomes a publications explains, “I came to understand then, coordinator. and have had it repeatedly confrmed 2008 The BYU Religious Education Review magazine is launched in since, that the gospel deserves—and February. Brent R. Nordgren is hired as production supervisor and can hold up under—careful examina- becomes managing editor of the BYU Religious Education Review. tion and critical thought, that it is More than 2,000 articles are posted on the RSC website. as captivating to the head as it is to 2010–2012 Publications director Robert L. Millet begins several publishing and the heart, and that scholarship and outreach initiatives. discipleship were never meant to be 2012–2013 Dana M. Pike redefines the mission of the review boards and mutually exclusive.” pursues copublications with other university presses.

“WE’RE JUST BEGINNING” 2013– Thomas A. Wayment bolsters the RSC’s rigorous review process and reasserts its identity as an independent university press. And while Elder Holland now says he never would have been “bold enough or conscientious enough” to priori- tize employing students at the center

20 BYU RELIGIOUS EDUCATION REVIEW when it was frst starting, Halverson’s academic voice” of the Church, and RSC is not an isolated, insulated observations echo precisely the vision the point of contact for anyone from arm of the University; rather, part of that Elder Holland did articulate for outside the Church looking for a the aim of the RSC as described in the effect of the RSC on the member- defnitive and authoritative resource its mission statement is to produce ship of the Church. Elder Holland to fnd information. When the RSC materials that explore the relationship now says he envisions the scholarly was younger and less established, it of the Church “to other cultures [and] products coming out of the RSC was forced of necessity to accept and religions.” A hope to initiate dialogue symbolizing and exhibiting a combi- work with whatever material it could with those of other faiths and cultures nation of “the head and the heart, the get. Forty years later, greater inter- was likewise a part of Elder Holland’s spirit and the faith, the reason and est in, along with greater demand for, original aim for the center. the revelation” and becoming the RSC productions has refned—and will “As [the Church comes] out of defnitive scholarly resource for the continue to refne—the quality of the obscurity and out of darkness, I think LDS Church. He is pleased with and scholarship produced. we will always want to continue to excited by what has been accom- write to Latter-day Saints,” Elder plished so far, but to hear him talk “OUT OF OBSCURITY” Holland says, and “there is a real about it, you might think the center In 1978, after arranging and participat- hunger among members of the was founded four years ago, not forty. ing in an interfaith conference hosted Church to hear from the religion “We’re just beginning,” Elder Holland by the Religious Studies Center—the faculty at BYU.” But as scholars who says. “We’re just barely sprouting out frst of its kind—Truman G. Madsen can write equally effectively to both of the ground on this thing.” said, “What this conference has done LDS and non-LDS audiences continue So while the development of visibly signals a change that has to produce—“ambidextrous” scholars, an app would suggest to some that gradually been taking place over the as Holland terms them—we will see the RSC has truly arrived, it is clear past decade or so—the emergence of more meaningful engagement of non- that there are still miles to cover Mormonism as a subject for serious LDS audiences with LDS scholarship. before its potential is realized. Elder study.”3 That emergence has only The RSC has been an important part Holland’s conversation on the topic become more pronounced in the of that in the last forty years, and will today is peppered with contemporary intervening years. Today, Mormon continue to function in that role as it buzzwords like “Mormon moment” studies programs exist not only in deepens its involvement with a world- and “hastening the work”—and he Utah colleges and universities, but wide community in the next forty. sees the RSC taking a bigger role in also schools nationwide, includ- both of those. As both LDS and non- ing Claremont in California and 1. All Jeffrey R. Holland quotes come from LDS communities face historical and the University of Virginia. In 2008, an interview by Thomas A. Wayment, , November 7, 2014. doctrinal questions concerning the Harvard University started offering 2. RSC Mission Statement. Church—and, thanks to the Internet, a class called “Mormonism and the 3. , “A Respectful resources that address these ques- American Experience,”4 and other Meeting of the Minds,” Ensign, June 1978, tions proliferate to an unprecedented courses on Mormonism are offered 70–75. degree—the RSC’s output is a place by the University of North Carolina at 4. Michael Paulson, “Colleges Scramble to Offer Curriculum on Mormon Religion,” where the best of LDS scholarship Chapel Hill, University of Richmond, Boston Globe, February 19, 2008. can be gathered and presented so Vanderbilt University, and Arizona 5. Noura Choudhury, “Religion Depts. Open that people don’t have to seek out less State University.5 The output of the Doors to ,” Brown Daily credible sources for answers. The RSC, RSC is perfectly suited to provide Herald, March 19, 2008. Elder Holland says, must become “the resources for this kind of use. The

WINTER 2015 21 outreach The Worldwide Reach of Mormonism by michael a. goodman

MICHAEL A. GOODMAN ([email protected]) IS AN ASSOCIATE PROFESSOR OF CHURCH HISTORY AND DOCTRINE AT BYU.

From Samuel Smith’s first missionary efforts in June of 1830 to the newest missionary joining the now more than 88,000 missionaries worldwide, the Church continues the modern-day effort to fulfll the Lord’s mandate “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 29:19). Though the frst formal missionary effort outside the borders of the United States occurred only a few months after the offcial orga- nization of the Church in April 1830, the Church remained largely a North American institution through the next 130 years.1 As of 1960, only 3 percent of the 290 stakes of the Church existed internationally, and almost all of those were stakes which combined areas within the United States with contiguous areas of Canada and Mexico.2 Suffce it to say, things have changed from those largely American beginnings. A quick look at the last thirty years shows how dramatically the Church has transformed. Numbers never tell the whole story, but they can illuminate trends and point to important issues. This is certainly true regarding the The headquarters of the Church in Salt Lake City, Utah. Photo by Brent R. Nordgren.

22 BYU RELIGIOUS EDUCATION REVIEW internationalization of the Church. The following graph illustrates the Worldwide Church Membership demographic change that has taken 9,000,000 place (figure 1). 8,000,000 In thirty years, the international 7,000,000 membership has grown from less 6,000,000 than a quarter of the total Church 5,000,000 4,000,000 population to over 55 percent. While 3,000,000 US and Canadian growth came in at 2,000,000 61 percent over that thirty-year period, 1,000,000 international growth came in at a 1,225,000 staggering 537 percent. And the trend 3,918,000 7,798,000 6,327,000 shows no sign of changing. In 2013, 1981 2011 the Church announced ffty-eight new missions, with over forty of them Figure 1. Members outside US and Canada located in international areas. Members within US and Canada Though international growth has far surpassed US and Canadian growth in the last 30 years, as might 3000% be expected, that growth has varied 2675% widely by area. For example, though 2500% Percent Growth from 1981 to 2011 European growth has been almost 2000% three times that of US and Canadian growth by percentage, it pales in 1500% 1126% comparison to Central American 1000% 840% growth (which was over 18 times 617% 410% 500% 246% larger by percentage) or African 150% 111% 61% growth (which was almost 44 times America America Asia Africa Pacific South South Caribbean Central Central Mexico 0% Europe US/Canada larger by percentage). The following chart gives detailed growth statistics

by area worldwide (figure 2). As a result of international growth, the current demographic Figure 2. makeup of the worldwide Church is vastly different than it was ffty 39 percent of total Church member- passes. This reality will require a years ago when less than 3 percent of ship. However, Asian growth over much greater emphasis on the study stakes included international areas. the last ten years has almost equaled of the international Church than has As of 2011, 48 percent of all stakes are Latin American growth, and African previously been undertaken (figure 3). located in international areas, with growth has more than doubled it. One step in that direction came total international membership at With growth in Africa, Asia, and Latin in March 2014 when Brigham Young 55 percent. As the following chart America each far outstripping growth University and the Church History shows, the international Church has a in the United States and Canada, the department jointly sponsored the strong Latin American flavor. Mexico Church will become less and less Church History Symposium entitled and the countries of Central and an “American” church and more and The Worldwide Church: The Global South America combine to include more an international church as time Reach of Mormonism. One highlight

WINTER 2015 23 examined the pioneering work of Wallace Toronto as an early mission Worldwide Church president in Czechoslovakia. Three of Population—2011 our faculty members examined issues Caribbean related to the international Church Africa which were not tied to a specifc South Pacific geographic area. Craig Manscill Europe spoke on conflict and martyrdom, and Central America Asia Craig Ostler examined the impact of Mexico humanitarian work in the interna- South America tional Church. In addition, Richard US/Canada Cowan made a study of how the Church leadership has adjusted to administer an international Church. Several part-time or adjunct profes- Figure 3. sors in Religious Education also took of the symposium was President as others who had, made several part in the conference. Dieter F. Uchtdorf’s powerful keynote important contributions to our under- As we continue to investigate the address entitled “Seeing Beyond the standing. Several of these scholars internationalization of the Church, it Leaf.” Emphasizing the importance are members of the religion faculty is crucial that we study the interna- of learning our history, President at . Ken tional Church in context. We must Uchtdorf took his title from a remark Alford analyzed the pioneering work continually seek to understand the made by Michael Crichton in which of soldiers establishing Church units Church within the larger context of he stated, “If you don’t know history, within Afghanistan. Scott Esplin and other cultural, political, and religious then you don’t know anything. You Barbara Morgan both added research influences. For example, it is impor- are a leaf that doesn’t know it is part regarding the Church Educational tant to understand how local culture of a tree.” President Uchtdorf went on System in Mexico. Richard Bennett and traditions influence the growth to encourage us to be more diligent examined how not only the LDS of the Church in each land. We must in our study and working in Church Church but other Christian denomi- also look at how local politics and history and challenged us to take the nations have blossomed in Africa. legal realities influence the spread of lessons learned and make a differ- J. B. Haws studied the impact of the the Church internationally, especially ence both in our personal life and in suspension and reintroduction of how these factors affect the religious the Church as a whole. the work of the Church in Ghana. freedom of different countries and provided another keynote address in John Hilton contributed original cultures. The intersection between which he highlighted the universal research on the beginnings of the the LDS Church and other faith nature of the gospel of Jesus Christ. Church in Taiwan. Greg Wilkinson traditions will continue to be fruitful The symposium included ffty-eight investigated the Church’s standing as ground for investigation. Social issues total presenters who shared research a new religion in Japan. I continued and structures often differ across that covered dozens of countries and my research on the foundation of the cultures. These social issues, such as numerous important topics regarding Church in Thailand. Roger Minert gender and family relations, will need the international Church. examined the introduction of the to be included as scholars seek to As a result of this symposium, Church in Austria. Mauro Properzi understand the international Church. many scholars, some who had not examined how interfaith relation- Besides understanding how worked in the area of international ships have impacted the growth of the external context influences the Church history before, as well Church in Italy. Mary Jane Woodger growth of the Church, another

24 BYU RELIGIOUS EDUCATION REVIEW outreach

Continued from page 9

4 See Jane J. Mansbridge, Why We Lost the As we continue to investigate the ERA (Chicago and London: The University of internationalization of the Church, Chicago Press, 1986), 5. 5 See Edward L. Kimball, Lengthen Your Stride: it is crucial that we study the The Presidency of Spencer W. Kimball (Salt Lake City: Deseret Book, 2005), 176–78. international Church in context. 6 See “A Savage Misogyny: Mormonism vs. Feminism and the ERA,” Time, December 17, 1979, 80. Sonia Johnson argued later that the way she used the phrase in her speech was important facet that needs to be twenty-frst century, it will be facing misappropriated by a reporter who applied examined is how the internationaliza- unique challenges made all the more the charge of misogyny specifically to tion of the Church impacts culture daunting because of the worldwide Mormon leaders, whereas Johnson asserted she was speaking about all of Western and administration within the Church. scope of the work. In his address culture. Sonia Johnson, From Housewife For example, how does the interna- at the Church History Symposium to Heretic (Albuquerque, New Mexico: tionalization of the Church impact mentioned earlier, Terryl Givens Wildfire Books, 1989), 334. On refusing the curricular issues? What impact will asked, “How do you export and missionaries, see Diane Weathers and Mary the increased demand for translation disseminate the gospel in all its purity Lord, “Can a Mormon Support the ERA?,” Newsweek, December 3, 1979, 88. of Church materials and the need to and goodness to myriad peoples, 7 Stephen W. Stathis, “Mormonism and the make them quickly accessible to an nationalities, ethnic groups and Periodical Press: A Change Is Underway,” ever broader worldwide member- societies, without the cultural trap- Dialogue: A Journal of Mormon Thought 14, ship have on the Church? How does pings and accretions it has acquired? no. 2 (Summer 1981): 48–49. the continued growth of the Church The problem is as old as Christianity.” 8 One Mormon woman who added her name to a 1979 pro-ERA pamphlet, “Another in less affluent areas impact Church Just as the Lord’s church in former Mormon View of the ERA,” said that she fnances, not to mention the ever times learned to operate globally after worried her signature “would either get increasing and diverse physical starting on a far more local scale, the me exed [excommunicated],” or that her facility needs? How will the adminis- Lord’s church in the latter-days must husband would lose his job at a Church trative structure of the Church need also learn to thrive on a worldwide university. “But,” she said, “nobody bothered with me, we were overreacting I to adjust to effectively teach and train scale after starting with similarly suppose.” Nancy Kader to J. B. Haws, email, leaders and members worldwide? local origins. Ours will be the task December 11, 2014. These are only some of the ways the of not only helping with that work, 9 Cadence Woodland, “The End of the internationalization of the Church but documenting it for all to see and ‘Mormon Moment,’” New York Times, July will impact culture and administra- understand. 14, 2014. 10 See Nate Oman’s post “Discussion, tive reality within the Church. Advocacy, and Some Thoughts on Practical Elder Neal A. Maxwell once said, 1. The mission of Joseph Smith Sr. and Don Reasoning,” , June 24, Carlos Smith to Canada in September “The Church has done many diffcult 2014. 1830 began international missionary work things, and from these achievements 11 Jodi Kantor and Laurie Goodstein, “Missions in the latter days. Signal a Growing Role for Mormon Women,” one would not wish to detract. But 2. This statistic and all of the statistics in this New York Times, March 1, 2014. all the easy things the Church has article were taken from Deseret News 12 Neylan McBaine, Women at Church: had to do have been done. From Church Almanacs for the respective years. Magnifying LDS Women’s Local Impact (Salt 3 3. Neal A. Maxwell, “The Old Testament: Rele- now on it is high adventure!” That Lake City: Greg Kofford Books, 2014), 6. The vancy within Antiquity,” in A Symposium statement was made in 1979. Though “orthodox believer” description comes from on the Old Testament (Salt Lake City: Lindsay Hansen Park’s blurb inside the true thirty years ago, that statement The Church of Jesus Christ of Latter-day book’s cover. seems even more appropriate today. Saints, 1979), 12. 13 Quoted in Liz Halloran, “What Romney’s As the Church moves forward in the Run Means for Mormonism,” National Public Radio, November 1, 2012. 14 McBaine, Women at Church, 61, 176.

WINTER 2015 25 curriculum

Innovations in Education: Religion Cornerstone Classes Being Developed

In recent years the Church developed new curriculum affect- ing youth, young adults, and adults. In October 2012, for example, the Young Women and programs announced curriculum changes. In 2014 seminary gradua- tion requirements were revised, and the adult curriculum is now under revision. In line with these changes, Church universities and institutes of religion are developing four new cornerstone classes to be intro- duced in fall of 2015. The Church Board of Education has approved these classes, which are “Jesus Christ and the Everlasting Gospel,” “Foundations of the Restoration,” “The Teachings and Doctrine of the Book of Mormon,” and “The Eternal Family.” Elder Paul V. Johnson, commis- sioner for the Church Educational System, announced the cornerstone classes in a Church Educational System devotional on November 2, 2014. He said that these classes “are intended to be cornerstones of your religious education experience.”

Church universities and institutes of religion are developing four new cornerstone classes to meet the changing needs of students. Photo by Andres Rodriguez.

26 BYU RELIGIOUS EDUCATION REVIEW Rather than focusing on only one book of scripture for an entire semester, they will draw on teach- ings found in all of the , as well as the teachings of living prophets. These changes have come after years of discussion about how to meet the changing needs of students. “With the change in missionary age and increased expectations in the seminary program,” said Brent L. Top, dean of Religious Education at BYU, “we realized our students would come to BYU and religion classes with a stronger foundation in the scriptures.” These cornerstone classes are intended to build on that foundation, making the scriptures Students come to BYU with a stronger foundation in the scriptures. © Intellectual Reserve, Inc.. one in their hands. The develop- ment of these classes is ongoing as in the Book of Mormon. “Most of students have already had extensive individual cornerstone committees our students know the history,” said personal and family study in the have been composed according Chad H. Webb, an administrator scriptures,” said Webb. “They have to the departments they will be in the Church Educational System. gone through seminary and have housed under. One of the committee “They know the key events and served missions, and they have a purposes is to take input from faculty people of the Book of Mormon, and pretty good foundational under- and develop the key essentials for so we’ll build on that previous study standing of the scriptures after these courses before they roll out in and knowledge to be able to focus on studying them sequentially. The the fall. Following is an outline of the the sermons and doctrine taught in intent is to build on that previous proposed topics for each course. the Book of Mormon.” gospel study experience.” He added, “Jesus Christ and the Everlasting “The Eternal Family” will be “There is power in studying the Gospel” will center on the Savior’s very doctrinally based, focusing scriptures together. The scriptures premortal, mortal, and postmortal on the plan of salvation, words of are woven together, and as they ministry, drawing from key scriptural living prophets, and doctrine of grow together, there are insights sections in all books of scripture. Heavenly Father’s family and earthly and understanding and strength “Foundations of the Restoration” will families. Many concepts discussed that come from a study across all the focus on the herein arise from teachings in the standard works.” and will include other important ­proclamation on family. Current students may take these events in Church history and teach- This change to the curriculum cornerstone classes as electives. ings of modern prophets. at Church-owned universities and Then, beginning in fall 2015, fresh- “The Teachings and Doctrine of institutes around the world comes men will be required to take these the Book of Mormon” will focus on as an opportunity to build on what courses as part of their fourteen reli- the key sermons and doctrine taught students already know. “Many of our gion credits needed for graduation.

WINTER 2015 27 Q&A

Advancing the Cause: A Conversation with Matthew O. Richardson

Interview by Thomas A. Wayment

MATTHEW O. RICHARDSON ([email protected]) IS A PROFESSOR OF CHURCH HISTORY AND DOCTRINE AT BYU AND BECAME ADVANCEMENT VICE PRESIDENT IN MAY 2014.

THOMAS A. WAYMENT ([email protected]) IS PUBLICATIONS DIRECTOR OF THE RSC.

For the full version of this interview, visit rsc.byu.edu.

Q: So how does one become the advancement vice president? What do you feel might be the highlights of the process of becoming the new advancement vice president? Did you feel you were the right person for the job? A: I still wonder every day if I’m the right person for the job. The posi- tion was completely unsolicited and unexpected. It wasn’t anywhere close to my radar. I was released from the Sunday School general presidency in April, and I thought, “OK, this will be a time to get back and focus on why I came to BYU in the frst place,” which was to be part of Religious Education I'm constantly thinking, "How can I help move the cause of this university and the church forward?" Photo by Richard B. Crookston. and all that that entails. So I was just starting to do that. I was teaching thought it would be a follow-up to a spring term, and I was preparing for speech I delivered at a meeting earlier Q: Interesting. I’ve heard that my classes when I got a call from in the year. I thought she was saying, you had the interview and that President Worthen’s secretary. She “The president wanted to ask you a literally within a half hour you said that the president wanted to few questions about your keynote walked into your class and taught. meet with me. When she said that, I address.” How did that go?

28 BYU RELIGIOUS EDUCATION REVIEW q&a

A: That is true. I sat down with those means. I take that quite literally President Worthen, and we talked Q: You haven’t had a long time and as a result, I’m constantly think- about students and about the mission to think about this, but do you ing, “How can I help move the cause of the university. I am a frm believer have a sense what this job entails? of this university and the Church in the divine destiny and mission of I guess what I am really asking is forward?” It’s been a really wonderful Brigham Young University; I always what makes you the person for the experience in many ways to be able to have been. In fact, at the beginning job? What does this job mean for watch that unfold and see opportuni- of every fall semester, before I start someone? ties come up. classes, I read the mission state- A: That’s a very good question. I’ve So what qualifes me to be in ment, the aims, and other Hall of wondered about this from the very this position? I think my experi- Fame talks—“The Second Century beginning. My title is the advance- ence at the university over the past of Brigham Young University” by ment vice president. When I frst eighteen years has helped. I have President Spencer W. Kimball and heard the title, I thought, “What in the perspective of a professor and an “A School in Zion” by President the world does that really mean?” I administrator having served as associ- Jeffrey R. Holland. I like to set my found that the scope of this position ate dean for many years. Serving in orientation and be reminded just is rather unique when compared with the Sunday School general presi- what my duty is here. other universities. dency was invaluable in providing We talked for about a half hour or If asked to write a job description, learning opportunities dealing with so when he said, “I was just wonder- I might say that the advancement administrative duties and respon- ing if I could ask you for your help.” vice president oversees athletics, sibilities, complex organizational And I said, “I would love to help BYU broadcasting, alumni, external layers, making decisions, and working if I can.” It was then that he asked relations (publications and graph- within councils. It was an amazing if I would assume the position of ics, special events, licensing and learning experience. Even with all advancement vice president. I was trademarks, etc.), philanthropies, and of that, I honestly believe there are stunned. I didn’t quite know how to university communications. When many more people that are more wrap my head around it or quite what considering all those areas, I thought qualifed for this than I am. To be sure, to say. I responded with, “In thirty- the title was very appropriate. I have there are people who are brighter one years of marriage, I’ve never a deep love for the term advance- than I am and wiser than I am. But made a decision of this magnitude ment. This is what my position is I feel there aren’t many who believe without my wife. So, President, I need really about—to advance the mission in the mission of the university more to talk to her about it.” He said, “Of and the cause of Brigham Young than I do, who love the ideals of this course, I’d expect that.” We talked a University in those areas and any university more than I do, or who will little longer and I remembered that other way I can. work harder at fulflling this job than I needed to be in class. I literally If you ask me if this was a I will. While that doesn’t necessarily ran to back to class. I walked into spiritual experience, the spiritual make me the “person for the job,” it the classroom a little winded and side came as I pondered, I prayed, does accurately describe the person quite flustered. I had so many things I sought counsel and guidance of in the job. I am devoted, passionate, running through my mind and power- what it is that I was supposed to do. and dedicated to advance the cause, ful emotions coming over me that I And so that’s when it kept coming mission, and aims of this university don’t know if much of what I said in back, and impressed upon me over and will seek the help of anyone who class that night made any sense. Of and over again was that simple word is likeminded or willing to join in the course, I didn’t tell a soul until I could ­advancement—to advance the cause adventure. I am thrilled to be part of talk with my wife. and the mission of not necessarily something so exciting. athletics or BYU broadcasting but the mission of the university, through

WINTER 2015 29 LDS Views of Women in the Bible: A Conversation with Amy Easton-Flake

Interview by Rebekah Weaver

AMY EASTON-FLAKE ([email protected])IS AN ASSISTANT PROFESSOR OF ANCIENT SCRIPTURE AT BYU.

REBEKAH WEAVER ([email protected]) WAS A STUDENT EDITOR AT THE RELIGIOUS STUDIES CENTER.

For the full version of this interview, in the Bible. They seem to want to They also use women in the Bible visit rsc.byu.edu. use them as a way to help explain to put forth characteristics of what themselves, to create their own sense women should be like, such as pure, Q: Could you tell me about the of self, or to fnd their own space virtuous, brave, heroic, self-sacrifcing, latest project you have been work- within the Mormon community. They and unselfsh. There’s also consider- ing on? are trying to fnd themselves in the able discussion about motherhood. A: Currently, I have a few different biblical narratives, which makes me Now, what makes this project research projects that I am work- read through and say, “What can we particularly interesting for me is that ing on. The one I am perhaps most learn about these women from how I am trying to compare how Latter- excited about is the article where they’re interpreting other women?” day Saint women are using the Bible I look at how biblical women were They are discussing women in the to how other non-Latter-day Saint discussed in the Woman’s Exponent, Bible, but more often they seem to be women from that time period are a journal put out by Latter-day Saint talking about themselves. They use using it. Obviously one of the biggest women from 1872 to 1914. I am look- these women primarily as Christian differences is polygamy, as no one else ing at how Latter-day Saint women role models and to argue for women’s is defending polygamy. While women used the Bible and how they viewed equality with men: they defend of other faiths would completely the women in the Bible. While there their right to vote, to have access to ignore the fact that Sarah was in a has been a good amount of research higher education, and to have a voice polygamous relationship, because on how early Church leaders have within the community. They also use they don’t want to discuss polygamy, used the Bible, including Joseph the stories of women in the Bible to Latter-day Saint women are bringing Smith and Brigham Young, there is defend the practice of polygamy. it to the forefront. Another difference very little on how women were engag- that interests me is that the Latter- ing with it. Q: So these LDS women were day Saint women like to minimize using women to defend the issues any conflicts that women in the Bible Q: What have you discovered they think are most important, had, or anything that people might so far? like suffrage and polygamy? Are fnd questionable about these women. A: The women seem to be using the they the biggest, or are there other They put them up on a pedestal, Bible for various reasons, such as to issues of equal weight? which is not happening often in the fnd comfort, to explain doctrine, to A: Those are probably the two major exegesis being put forth by others, encourage good behavior, to argue issues they wanted to address at that such as Harriet Beecher Stowe. for certain political or social views, point in time. However, they are also and to build up the Church. What I using these women to defend more Q: That’s very interesting. Do you am focusing on specifcally is how essential ideas such as women having have any thoughts as to why that these women discussed the women educational or work opportunities. difference would exist?

30 BYU RELIGIOUS EDUCATION REVIEW q&a

First issue of the Woman’s Exponent. The journal discussed biblical women. It was published by Latter-day Saint women from 1872 to 1914. Courtesy of L. Tom Perry Special Collections, Harold B. Lee Library.

WINTER 2015 31 A: I think that one of the reasons is what the Book of Mormon says about A: I think they help us to gain a the Latter-day Saint view of patri- masculinity in relation to what other broader perspective on what people archs and matriarchs. If you look at texts in early-nineteenth-century were thinking and doing in the Christian churches as a whole in the America say about masculinity. I nineteenth century. The Woman’s 1870s, they tended to have a more have also looked at principles and Exponent is a jewel that we need to developmental view of Christianity. doctrines, such as infant baptism, analyze, because it is a place where They looked at Abraham and the and have examined what the Book of women were talking and sharing other patriarchs as good people who their opinions. We can see how much did not have the same knowledge as These projects generally of a vibrant force Latter-day Saint those born after the time of Christ. women were in the community by Therefore, they tended to point out underscore what I am looking through its pages. We can their foibles and accept them, because passionate about, which see them working for different social they believed they didn’t have a is bringing to light the causes—these women were very fulness of truth. They considered them everyday woman who has active, especially the individuals to be the forerunners of a develop- who were writing for the Exponent. ing Christianity. However, Latter-day been underrepresented. In particular, the Relief Society was Saints in the nineteenth century such a vital organization at the time, believed that Adam and Abraham Mormon teaches in relation to other and you can really see that when knew what they knew and made the religions of the day. My third avenue you read the journal. You see these same covenantal relationship with of research focuses on polemical Latter-day Saint women talking about God; so when these Latter-day Saint novels of the nineteenth-century, the construction of buildings; what women looked at the patriarchs and most often about suffrage. they are doing for the poor and needy, matriarchs, they expected them to These projects generally such as collecting food for their have the same saint-like qualities we underscore what I am passion- granary and running a hospital; and would expect to see in a prophet of ate about, which is bringing to how they are teaching and sharing this dispensation, which meant that light the everyday woman who has the gospel. I think this is important the women often ignored anything been underrepresented. One thing for us as Latter-day Saints, because that seemed problematic. I noticed in graduate school was when you read about what these that conservative women’s voices women were doing, you cannot be Q: That’s fascinating. Is there were being left out of the academic anything but proud of our past and in anything else you’d like to add? conversation. Most of the women that particular what these women were A: No, that’s a good summary of that are discussed in scholarship are the accomplishing. I think that many particular research project. However, individuals that academics consider times we think that women’s roles that’s just one of the projects I am progressive or feminist, but there is a were limited then, but when we look doing right now. I have three strands whole host of women who were just at the nineteenth century, we see of research that I am always working living their lives and doing impressive how women in the Church had much on. This project fts into my research things without ever seeking recogni- more expansive roles than most of about nineteenth-century women tion or fame. These are the women their contemporaries. It is important and biblical hermeneutics, which who have been lost, and I am trying to to understand and appreciate our essentially means studying how bring their voices to the conversation. history, including the history of the women interpreted the Bible. Another women of the Church, especially strand of my research is looking at the Q: Could you tell me about their when gender is such a controversial Book of Mormon within a nineteenth- importance to the Latter-day Saint topic. century historical context. For community at large? example, right now I am researching

32 BYU RELIGIOUS EDUCATION REVIEW notes faculty and staff

APPOINTMENTS SELECTED FULL-TIME FACULTY Ball, Terry B. “What Is in a Name? Jeffrey R. Chadwick resumed his PUBLICATIONS Lessons from the Names of Old assignment as professor of Alford, Kenneth L. “The , Testament Prophets” Religious archaeology and Near Eastern 1857–1858: A Dark Time for the Educator 15, no. 2 (2014): 149–56. studies for the 2014–15 academic Saints.” In The Mormon Wars: ———. “Whom Say Ye That I Am? year at the BYU Jerusalem Center Early Persecutions, Hawn’s Mill, Peter’s Witness of Christ.” In for Near Eastern Studies. Gaye Nauvoo War, Johnston’s Army, War Judd, Huntsman, and Hopkin, The Strathearn was appointed as on Polygamy, edited by Glenn Ministry of Peter, the Chief Apostle, visiting professor of religion (Old Rawson and Dennis Lyman, 13–26. and New Testament) for the 91–116. Covenant Communications, Baugh, Alexander L., ed., Tragedy and 2014–15 academic year at the BYU 2014. Truth: What Happened at Hawn’s Jerusalem Center for Near Eastern ———, and Gerrit J. Dirkmaat. Mill. American Fork, UT: Covenant Studies. “Teaching with the 2013 Edition Communications, 2014. Robert L. Millet was appointed coor- of the Doctrine and Covenants,” ———. “Jacob Hawn and the Hawn’s Mill dinator of the Offce of Religious Religious Educator 15, no. 1 (2014): Settlement in Eastern Caldwell Outreach with board members 77–93. County.” In Baugh, Tragedy and Alonzo L. Gaskill, Mauro ———, and Tyler J. Griffin. How Can I Truth, 57–74. Properzi, J. B. Haws, Shon D. Create or Revive a Dynamic Faculty ———. “A Scene of Blood and Horror: Hopkin, Gregory E. Wilkinson, Inservice Program? CD/DVD; The Attack on the Hawn’s Mill and Andrew C. Reed. 20-Minute Mentor Series, Magna Settlement.” In Baugh, Tragedy Kerry M. Muhlestein was appointed Publishing, 2014. and Truth, 77–102. vice president of the Society for ———, and Tyler J. Griffin. How Can ———. “War of Extermination: The 1838 the Study of Egyptian Antiquities. I Help My Students Succeed in Mormon Conflict in Northern Ed Snow was appointed as LDS a Large Classroom? CD/DVD; Missouri.” In Rawson and Lyman, Philanthropies donor liaison for 20-Minute Mentor Series, Magna The Mormon Wars, 47–75. Religious Education. Publishing, 2014. Belnap, Daniel L. “‘And it came to ———, and Tyler J. Griffin. How Can I pass . . .’ : The Sociopolitical AWARDS Survive Student Evaluations and Events in the Book of Mormon In December, Brent R. Nordgren Improve My Teaching? CD/DVD; Leading to the Eighteenth Year of received the Staff and 20-Minute Mentor Series, Magna the Reign of the Judges.” Journal Administrative Employee Publishing, 2014. of Book of Mormon Studies 23, no. Recognition Award. ———, and Tyler J. Griffin. How Can 1 (2014): 101–39. Technology Help Improve My Benson, Rose Ann, and Shon D. EXHIBITION Effectiveness as a Teacher? CD/ Hopkin. “Finding Doctrine and Robert C. Freeman served as DVD; 20-Minute Mentor Series, Meaning in Book of Mormon co-curator for the design and Magna Publishing, 2014. Isaiah.” Religious Educator 14, no. 1 development of the L. Tom Perry ———, and Tyler J. Griffin. Teaching (2014): 94–121. Special Collections Exhibition in Large Classrooms. CD/DVD; Blumell, Lincoln H. “A Jewish Epitaph The Great War: A Centennial Online Seminar Series, Magna from the Fayum.” Journal for the Remembrance, Summer 2014– Publishing, 2014. Study of Judaism in the Persian, Spring 2015.

WINTER 2015 33 Hellenistic, and Roman Periods 45 Collection.” Journal of the Cowan, Richard O. The Oakland (2014): 1–16. Canadian Society for Coptic Studies Temple: Portal to Eternity. Provo, ———. “Luke 22:43–44: An Anti-Docetic 6 (2014): 59–88. UT: Religious Studies Center; Salt Interpolation or an Apologetic Boone, David F. “Missionary Work, Lake City: Deseret Book, 2014. Omission?” TC: A Journal of 1900–Present.” In Mapping Dirkmaat, Gerrit J., et al., eds., Joseph Biblical Textual Criticism 19 (2014): Mormonism: An Atlas of Latter- Smith Papers, Documents, Vol. 3, 1–35. day Saint History, 2nd ed., edited February 1833–March 1834. Salt ———. “Third-Century AD Receipt by Brandon S. Plewe et al., 178–81. Lake City: The Church Historian’s for Taxes on Palm Groves (P. BYU Press, 2014. Press, 2014. 13882).” Dokumentarische Texte Chadwick, Jeffrey R. Comments: ——— “The 1838 Mormon–Missouri der Berliner Papyrussammlung aus “Of Lunar Eclipses in Herod’s War: Historical Setting to ptolemäischer und römischer Zeit Time—When Did Herod Die? And the Hawn’s Mill Tragedy.” In zur Wiedereröffnung des Neuen When Was Jesus Born?” Biblical Baugh, Tragedy and Truth: What Museums (BGU XX) XX (2014): Archaeology Review 40, no. 5 Happened at Hawn’s Mill, 29–55. 136–39. (September/October 2014): 11, 60. American Fork, UT: Covenant ———. “Two Coptic Epitaphs in the ———. Review: “Zvi Ben-Dor Benite. The Communications, 2014. Kom Aushim Storage Magazine.” Ten Lost Tribes: A World History.” See copublication with Kenneth L. Chronique d’Égypte 89 (2014): BYU Studies 53, no. 1 (2014): 183–89. Alford. 405–11. (with Richard Neitzel Holzapfel Esplin, Scott C. “Wondering at His ———. “The Curious Case of Kom and Daniel C. Peterson). Middle Words: Peter’s Influence on the Aushim Inv. no. 45: ‘The East Conflicts: An LDS Perspective Knowledge of Salvation for the Rediscovery of a Fragment from a on the History and Religion in the Dead.” In Judd, Huntsman, and Lost Inscription?’” Tyche, Beiträge Region. Ebook. Salt Lake City: Hopkin, The Ministry of Peter, the zur Alten Geschichte, Papyrologie Deseret Book, 2014. Chief Apostle, 297–315. und Epigraphik 28 (2014): 21–26. Cope, Rachel. “Composing Their ———, and E. Vance Randall. “‘That ———. “Rereading the Council of Nicaea Own Lives: Women and Religious Little Children Also May Receive and Its Creed.” In Standing Apart: Seeking in Nineteenth-Century Instruction’: Early Latter-day Saint Mormon Historical Consciousness Memoirs.” In Nineteenth-Century Educational Programs for the and the Concept of Apostasy, edited American Women Write Religion: Young.” John Whitmer Historical by Miranda Wilcox and John Lived Theologies and Literature, Association 34, no. 1 (2014): 107–26. Young, 191–212. Oxford: Oxford edited by Mary Wearn, 45–58. ———, Barbara E. Morgan, E. Vance UP, 2014. Burlington, VT: Ashgate, 2014. Randall, and Casey P. Griffiths. ———. “The Message and the Medium: ———. “Salvifc Signifcance in Personal “Isolationism, Exceptionalism, Some Observations on Epistolary Life Stories.” Magistra: A Journal and Acculturation: The Communication in Late Antiquity.” of Women’s Spirituality in History Internationalisation of Mormon Journal of Greco-Roman 20, no. 1 (Summer 2014): 21–57. Education in Mexico.” Journal of Christianity and Judaism 10 (2014): ———. “Reclaiming the History of Relief Educational Administration and 24–67. Society.” Religious Educator 15, no. History 46, no. 4 (2014): 387–404. ———. “Review of New Documents 3 (2014): 91–101. ———, and E. Vance Randall. “Living in Illustrating Early Christianity, Vol. ———. “Review of A Foreign Kingdom: Two Worlds: The Development 10.” Bulletin of the American Society Mormons and Polygamy in and Transition of Mormon of Papyrologists 51 (2014): 257–60. American Culture, 1852–1890, by Education in American Society.” ———, and Thomas A. Wayment. Christine Talbot.” Women’s History History of Education 43, no. 1 “Coptic New Testament Fragments Review 25, no. 3 (2014): 826–28. (2014): 3–30. in the Brigham Young University

34 BYU RELIGIOUS EDUCATION REVIEW Frederick, Nicholas J. “Mosiah 3 as ———. Online Learning That Lasts: How ———, Lindsay Murphy, and Devon an Apocalyptic Text.” Religious to Engage & Retain Students. CD/ Ritter. “From Open Educational Educator 15, no. 2 (2014): 42–63. DVD; 20-Minute Mentor Series, Resources to College Credit: The ———. “Peter in the Apocryphal Magna Publishing, 2014. Approaches of Saylor Academy.” Tradition.” In Judd, Huntsman, ———. “Learning That Lasts: Helping Open Praxis 6, no. 4 (2014): 365–74. and Hopkin, The Ministry of Peter, Students Remember and Use What ———, and Kenneth Plummer. the Chief Apostle, 337–60. You Teach,” in Faculty Focus, July “Measuring the Impact of Goodman, Michael A. “The Influence 2014. Religious-Oriented Courses.” of Faith on Marital Commitment.” ———, John Hilton III, et al. Religion and Education 41, no. 2 In Brent L. Top, and Michael “Correlation between Grade Point (2014): 134–150. A. Goodman, By Divine Design: Averages and Student Evaluation ———, et al. “Cost–Savings Achieved Best Practices for Family Success of Teaching Scores: Taking a in Two Semesters Through the and Happiness, 23–50. Provo, UT: Closer Look.” Assessment & Adoption of Open Educational Religious Studies Center, 2014. Evaluation in Higher Education 39, Resources.” International Review See copublication with Brent L. Top. no. 3 (2014): 339–48. of Research on Distance and Open Grey, Matthew J. “Latter-day Saint See copublications with Alford, Learning 15, no. 2 (2014): 67–84. Perceptions of Jewish Apostasy Kenneth L. ———, and Alyssa Aramaki, in the Time of Jesus.” In Standing Griffiths, Casey P., Scott C. Esplin, “Encouraging Students to Act: Apart: Mormon Historical Barbara E. Morgan, and E. Vance Helping Students Apply Principles Consciousness and the Concept Randall. “‘Colegios Chilenos de Learned in a Religious Education of Apostasy, edited by Miranda los Santos de los Ultimos Dias’: Setting.” Teaching Theology and Wilcox and John Young, 147–73. The History of Latter–day Saint Religion 17, no. 2 (2014): 99–111. Oxford: Oxford University Press, Schools in Chile.” Journal of T. J. Robinson, L. Fischer, D. A. Wiley, 2014. Mormon History 40, no. 1 (2014): and Hilton, J. “The Impact of ———. “Simon Peter in Capernaum: 97–134. Open Textbooks on Secondary An Archaeological Survey of the Hamblin, William J., and David R. Science Learning Outcomes.” First Century Village.” In Judd, Seely, eds. Temple Insights: Educational Researcher 43, no. 7 Huntsman, and Hopkin, The Proceedings of the Interpreter (2014): 341–51. Ministry of Peter, The Chief Apostle, Matthew B. Brown Memorial See copublications with Tyler J. 27–66. Symposium “The Temple on Mount Griffin and Frank F. Judd Jr. ———, Jodi Magness, et al. “Huqoq Zion.” Salt Lake City: Eborn Books Holzapfel, Richard Neitzel, and (Lower Galilee) and Its Synagogue and The Interpreter Foundation, Thomas A. Wayment. James E. Mosaics: Preliminary Report on 2014. Talmages’s Jesus the Christ: Study the Excavations of 2011–13.” In Hedges, Andrew H., research and Guide. Salt Lake City: Deseret Book, Journal of Roman Archaeology 27 review editor for Dirkmaat, 2014. (2014): 327–55. Gerrit J., et al., eds., Documents, Hopkin, Shon D. “Biblical Allusions ———, and Chad Spigel. “News from the Volume 3: February 1833–March and Themes in the Early Field: Huqoq Excavation Project, 1834. Vol. 3 of the Documents Renaissance: Joseph Sarfati’s Use Part I.” Bible Odyssey (online publi- series of The Joseph Smith Papers, of Biblical Hebrew as an Encoded cation by the Society of Biblical edited by Ronald K. Esplin and Language.” Studies in the Bible and Literature). Matthew J. Grow. Salt Lake City: Antiquity 6, no. 1 (2014): 1–35. Griffin, Tyler J. “Online Learning That Church Historian’s Press, 2014. ———. “Peter, Stones, and Seers.” In Lasts: Three Ways to Increase Hilton, John L., III. “A Chinese Judd, Huntsman, and Hopkin, Student Engagement & Retention.” Tongue Twister.” In College The Ministry of Peter, the Chief In Online Classroom 14, no. 7 (2014). Teaching 62, no. 1 (2014): 3–4. Apostle, 103–25.

WINTER 2015 35 ———. “The Children of Lehi and the ———. “The Cooperstown Bible.” New Resources.” Religious Education Jews of Sepharad.” BYU Studies 53, York History 95, no. 2 (2014): 109, no. 5 (2014): 526–42. no. 4 (2014): 147–67. 243–70. ———. “Transitioning Benemérito and ———, and J. Arden Hopkin, “The Judd, Frank F., Jr., Eric D. Huntsman, Transitioning into a Missionary Psalms as Signifers of Sacred and Shon D. Hopkin, eds. The Training Center.” Mormon Time and Space.” In Proceedings Ministry of Peter the Chief Apostle: Historical Studies 15, no. 2 (2014): of the 2014 Arts, Humanities, The 43rd Annual Brigham Young 55–80. and Social Sciences Conference University Sidney B. Sperry ———. “The Impact of Centro Escolar (Honolulu: Hawaii University, Symposium. Provo, UT: Religious Benemérito de las Americas, 2014), 1–21. Studies Center; Salt Lake City: A Church School in Mexico.” See copublications with Ray L. Deseret Book, 2014. Religious Educator 15, no. 1 (2014): Huntington, and Frank F. Judd Jr. ———. “The Case for Petrine Authorship 144–67. Hull, Kerry M., and Edwin of 1 Peter.” In Judd, Huntsman, See copublications with Scott C. Braakhuis. “Pluvial Aspects of the and Hopkin, The Ministry of Peter, Esplin and Casey P. Griffiths. Mesoamerican Cultural Hero: The the Chief Apostle, 247–265. Newell, Lloyd D. “Engaging Intellect ‘Kumix Angel’ of the Ch’orti’ Mayas ———. The Essential New Testament and Feeding Faith.” Religious and Other Rain-Bringing Heroes.” Companion. American Fork, UT: Educator 15, no. 2 (2014): 131–145. Anthopos 109, no. 2 (2014): 449–66. Covenant Communications, 2014. ———. “Rearing Children in Love Huntington, Ray L., and Shon D. ———, and John L. Hilton III. “The and Righteousness.” In Top Hopkin. “The Enhanced Lecture: Pedagogy of Paul.” Journal of and Goodman, By Divine Design, Active Learning Made Accessible.” Research on Christian Education 23, 117–159. Religious Educator 14, no. 2 (2014): no. 1 (2014): 95–107. Ogletree, Mark D. Fathers and Their 115–31. Ludlow, Jared W. “Death and Adolescent Sons. Saarbrücken, Huntsman, Eric D. The Miracles of the Afterlife in 2 Baruch.” In Germany: Lambert Academic Jesus. Salt Lake City: Deseret Book, Interpreting 4 Ezra and 2 Baruch, Publishing, 2014. 2014. edited by Gabriele Boccaccini ——— “Healing the Time-Starved ———. “The Petrine Ke-rygma and the and Jason M. Zurawski, 116–23. Marriage.” In Top and Goodman, Gospel according to Mark.” In London: T&T Clark, 2014. By Divine Design, 51–92. Judd, Huntsman, and Hopkin, The ———. “Stand Down and See the End: ———. “Tender Mercies and Thomas S. Ministry of Peter, the Chief Apostle, Peter’s Characterization in the Monson.” Religious Educator 15, no. 169–90. Gospels.” In Judd, Huntsman, and 1 (2014): 187–207. ———. “The Accounts of Peter’s Denial: Hopkin, The Ministry of Peter, the ———. “The Religious Education Student Understanding the Texts and Chief Apostle, 67–90. Symposium.” In BYU Religious Motifs.” In Judd, Huntsman, and Minert, Roger P. “Spires and Education Review, Fall 2014, 24–26. Hopkin, The Ministry of Peter, the Sycamores: The Brigham City Olson, Camille Fronk, Women of the Chief Apostle, 127–49. Temple Controversy.” Mormon New Testament. Salt Lake City: See copublication with Frank F. Judd Historical Studies 15, no. 1 (2014): Deseret Book, 2014. Jr. 139–51. Pike, Dana M. “Reading the Song of Jackson, Kent P. “Review of LaMar C. Morgan, Barbara E. “Improving Solomon as a Latter-day Saint.” Berrett and Blair Van Dyke, Holy Learning and Teaching: A Religious Educator 15, no. 2 (2014): Lands: A History of the Latter-day Conversation with Russell T. 91–113. Saints in the Near East,” Journal of Osguthorpe.” Religious Educator 15, Properzi, Mauro. “Mitt Romney and Mormon History 40, no. 4 (2014): no. 3 (2014): 76–89. ‘I Mormoni’: A 2012 Analysis of 260–64. ———. “Understanding Latter-day Italy’s Print Media.” BYU Studies Saint Education: Principles and 53, no. 1 (2014): 75–105.

36 BYU RELIGIOUS EDUCATION REVIEW ———. “Review of Mormon Christianity: Sweat, Anthony R. “Spiritually Mormon History 40, no. 4 (2014): What Other Christians Can Learn Speaking: Student Oral 171–207. from the Latter-day Saints,” BYU Participation and Perceived Wright, Mark Alan, “Axes Mundi: Studies 53, no. 3 (2014): 196–99. Spiritual Experiences in Latter- Ritual Complexes in Mesoamerica Reed, Andrew C. “Convergent Aims: day Saint Seminary.” Journal of and the Book of Mormon.” In The Revival of Jewish Studies in Research on Christian Education 23, Hamblin and Seely, Temple St. Petersburg and the Search for no. 2 (2014): 210–33. Insights, 187–202. Russia’s Unaffliated Jews.” Scripta Swift, Charles L. The Newman ———. “Nephite Daykeepers: Ritual Judaica Cracoviensia 11 (2014): Resident. Provo, UT: Fifth East Specialists in Mesoamerica 25–46. Publishing, 2014. and the Book of Mormon.” In Seely, David R., and Jo Ann H. Top, Brent L. “Fallible but Faithful: Ancient Temple Worship, edited Seely. “The Crown of Creation.” How Simon the Fisherman by Matthew B. Brown, Jeffrey M. In Hamblin and Seely, Temple Became Peter the Rock.” In Judd, Bradshaw, Stephen D. Ricks, and Insights, 11–23. Huntsman, and Hopkin, The John S. Thompson, 243–57. Salt Skinner, Andrew C. The Savior’s Final Ministry of Peter, the Chief Apostle, Lake City: Eborn Books and The Week. Salt Lake City: Deseret Book, 1–12. Interpreter Foundation, 2014. 2014. ———, and Bruce A. Chadwick. “A House Woods, Fred E. Divine Providence: The ———, Donald W. Parry, Emanuel Tov, of Faith: How Family Religiosity Wreck and Rescue of the Julia Ann. eds. Dead Sea Scrolls Electronic Strengthens Our Children.” In Top Springville, UT: Cedar Fort, 2014. Library 4. CD/DVD. Leiden: Brill, and Goodman, By Divine Design, 2014. 223–55. RETIRING Sperry, Kip. “Genealogy, 1894–Present.” ———, and Michael A. Goodman, eds. Ken McCarty retired as LDS In Mapping Mormonism: An Atlas By Divine Design: Best Practices Philanthropies donor liaison for of Latter–day Saint History, 2nd for Family Success and Happiness. Religious Education. edition (Provo, UT: BYU Press, Provo, UT: Religious Studies 2014), 152–53. Center; Salt Lake City: Deseret ———. Nauvoo and Hancock County, Book, 2014. IN MEMORIAM Illinois: A Guide to Family History Wayment, Thomas A. “Peter, and Historical Sources. Provo, UT: Cornelius, and Cultural Religious Studies Center; Salt Lake Boundaries.” In Judd, Huntsman, City: Deseret Book, 2014. and Hopkin, The Ministry of Peter, Strathearn, Gaye. “Peter and Paul in the Chief Apostle, 211–26. Antioch.” In Judd, Huntsman, and ———, and Daniel Becerra, “A Homeric Hopkin, The Ministry of Peter, the Papyrus from Tebtynis.” In Chief Apostle, 227–46. Bulletin of the American Society of ———. “Looking at the Atonement and Papyrologists 51 (2014): 7–26. Endowment through a Different See copublications with Lincoln H. Lens: A Review of Blake T. Ostler, Blumell and Richard Neitzel Fire on the Horizon: A Meditation Holzapfel. Rodney Turner, professor emeri- on the Endowment and Love of Woodger, Mary Jane, “Elaine tus of ancient scripture, passed Atonement.” Interpreter: A Journal Anderson Cannon, Young Women away on November 5, 2014. of Mormon Scripture 13 (2014): President: Innovations, Inspiration 13–25. and Implementations.” Journal of

WINTER 2015 37 From Darkness unto Light: Joseph Smith’s Translation and Publication of the Book of Mormon Michael Hubbard MacKay and Gerrit J. Dirkmaat This book was written to provide a detailed explanation of how Joseph Smith and the scribes who served with him described the process of translating the gold plates and the diffculties encountered as they sought to publish the completed book. Although both members and academics alike often think of this story as well known, recent insights and discoveries associated with the efforts by the Church History Department to publish The Joseph Smith Papers have provided a fuller, richer understanding of the translation and publication of the Book of Mormon. ISBN: 978-0-8425-2888-7, Retail: $24.99

new rsc publications To purchase any of the following publications, please visit www.byubookstore.com and search by book title or ISBN, or call the BYU Bookstore toll-free at 1-800-253-2578.

An Eye of Faith: by Deseret Book and Brigham Young Psalms of Nauvoo: Essays in Honor of University’s Religious Studies Center, Early Mormon Richard O. Cowan this book was written by established Poetry Editors: Kenneth L. Church scholars including Susan Hal Robert Boyd and Alford and Richard Easton Black, Richard E. Bennett, Susan Easton Black E. Bennett Kent P. Jackson, S. Kent Brown, These early poets An Eye of Faith Richard Draper, Alexander L. Baugh, wrote of revela- contains nineteen Craig Ostler, Brent L. Top, and other tions, restored scriptures, prophecies, thought-provoking and new essays notable writers. temples, and their testimonies about ancient and modern temples, ISBN: 978-0-8425-2889-4 of Jesus Christ. To these faithful revelations to the Latter-day Saints, Retail: $29.99 psalmists, their religion served as serving others and sharing the gospel, inspiration for distinctive poetry. increasing scriptural understanding, This book is a narrative collection of and Church history. Jointly published these poems and provides a glimpse

38 BYU RELIGIOUS EDUCATION REVIEW new rsc publications

into the culture, life circumstances, its jubilee. When David O. McKay religious heritage, and espoused announced that the Oakland Temple Nauvoo and doctrines of those early Latter-day would be built, referring to prophe- Hancock County, Saints. cies by Brigham Young and others, Illinois: A Guide to ISBN: 978-0-8425-2886-3 he declared, “We feel that the time Family History and Retail: $24.99 has come when these prophecies Historical Sources should be fulflled.” Kip Sperry Our Savior’s Love: ISBN: 978-0-8425-2860-3 This award-winning Hope & Healing in Retail: $29.99 comprehensive family history refer- Christ ence book describes hundreds of Editors: Alonzo L. Called to Teach: genealogical and historical resources Gaskill and Stanley The Legacy of for Nauvoo, Hancock County, and A. Johnson Karl G. Maeser west-central Illinois. It includes When we actu- A. LeGrand Richards descriptions of original records, ally, really know, understand, and Karl G. Maeser has primary and secondary sources, feel of our Savior’s love—we are rightfully been computer databases, fnding aids, transformed; we are changed in our called the spiri- guides, websites, indexes, manu- understanding of what divine love tual architect not only of Brigham script collections, newspapers, oral is. It is the encounter with Christ’s Young University but also of the histories, historical and ­genealogical love that causes us to submit our Church Educational System. He periodicals, library collections, and wills and lives to God’s will and way. helped found and maintain over ffty much more. It also includes an Our Savior’s love enables us to see academies and schools from Canada extensive bibliography of genea- ourselves in proper perspective and to Mexico. He helped develop the logical, local history, and historical helps us to see others as God sees public education system in Utah and resources. them and to love them as deeply as he helped establish the Utah Teachers ISBN: 978-0-8425-2857-3 loves them. Association. The students he taught Retail: $35.99 ISBN: 978-0-8425-2883-2 personally included future United Retail: US $17.99 States senators and members of the House of Representatives, a United The Oakland States Supreme Court justice, univer- Temple: Portal sity presidents, and many General to Eternity Authorities. Called to Teach describes Richard O. the life of this remarkable man and Cowan and outlines the impact of his legacy. Robert G. Larsen ISBN: 978-0-8425-2842-9 The Oakland Price: $32.99 California Temple plays an important role in To see all recent RSC publications, scan the the culture of the Bay Area. This QR code or go to book tells the story of the http://rsc.byu.edu/recent. from early prophecy to the construc- tion and dedication and through

WINTER 2015 39 Expressions of Appreciation from an Editor Extraordinaire You’ve probably read some of the publications that Rebekah Weaver has edited for the Religious Studies Center. Rebekah, a senior majoring in English from Boise, Idaho, has worked on a variety of projects, from reference books to website articles. Along with other students working at the RSC, Rebekah is grateful for donors whose contributions allow her to work there: “I wouldn’t have a job without them,” she said. “Thank you. Your generosity has made my education possible, and I hope to live up to that privilege.” After graduation Rebekah and her husband will volunteer as English teachers with a nonprofit organization in China. When they return, she wants to pursue a career in editing. We invite you to support our Religious Studies Center student employees. With your help, the center can continue to employ students, including editors like Rebekah. If you’d like to make a special gift to Religious Education, please contact Ed Snow at Give to Religious Education online at give.byu.edu/religion. 801-422-9047 or email [email protected]. 0415_BYU15-002_BYU PMPC # P006205 0415_BYU15-002_BYU PMPC # P006205 Educational Symposia Uplifting ConferencesUplifting Your Lifelong Study Resource Gospel rsc.byu.edu Everything Online Everything Magazine Review Inspiring Journal Inspiring LDS Books You will love the conferences sponsored by the Religious Studies Center. They feature popular speakers discussing outstanding gospel topics. And they are free!

Don’t miss out! Make time for these upcoming Religious Education events.

Sidney B. Sperry Symposium ...... Friday and Saturday, October 23–24, 2015

2016 Student Symposium Friday, February 19, 2016

2016 Church History Symposium ...... Thursday and Friday, March 3–4, 2016

See page 3 for more information.