DOCSLIB.ORG

V O Lume Numb Er B R Ig H Am Yo U N G U N Iver

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
V O Lume Numb Er B R Ig H Am Yo U N G U N Iver Brigham Young University Studies Quarterly Studies University Young Brigham QUARTERLY Scholarship informed by the restored gospel of Jesus Christ Grace, Legalism, and Mental Health Joseph Smith, Other Visionaries, and Their Critics Quotations and Spelling in the Book of Mormon Establishing the Sacred at BYU Volume cover Church Leaders’ Teachings on the Crucifixion Yes (2018) James Talmage as Mining Consultant Caitlin Connolly Contemporary Marriage among Latter-day Saints oil on panel, 20" × 23" 59 • Number 1 • 2020 TO OUR READERS BYU Studies Quarterly is dedicated to the correlation of revealed and discovered truth and BYU STUDIES QUARTERLY to the conviction that the spiritual and the intellectual can be complementary and fun- Editor in Chief damentally harmonious avenues of knowledge. This periodical strives to explore schol- Steven C. Harper BYU Studies Quarterly is dedicated to arly perspectives on Latter-day Saint topics. It is committed to seeking truth “by study and also by faith” (D&C 88:118) and recognizes that all knowledge without charity is the conviction that the spiritual and the BYU Studies Staff nothing (1 Cor. 13:2). It proceeds on the premise that faith and reason, revelation and Editorial Director intellectual can be complementary and scholarly learning, obedience and creativity are compatible; they are “many members, Roger Terry fundamentally harmonious. It strives yet but one body” (1 Cor. 12:20). Senior Editors Jennifer Hurlbut to publish articles that reflect a faithful Contributions from all fields of learning are invited. BYU Studies Quarterly strives Alison Palmer point of view, are relevant to subjects of to publish articles that openly reflect a Latter-day Saint point of view and are obviously Production Editor interest to Latter-day Saints, and con- relevant to subjects of general interest to Latter-day Saints, while conforming to high Marny K. Parkin form to high scholarly standards. BYU scholarly standards. BYU Studies Quarterly invites poetry and personal essays dealing Publications Coordinator with the life of the mind, reflections on personal and spiritual responses to academic Annette Samuelsen Studies Quarterly also includes poetry, experiences, intellectual choices, values, responsibilities, and methods. All personal Web Editor personal essays, reviews, and never- Derek Gurr essays received will be entered in our annual personal essay contest. Short studies and before-published documents of signifi- Marketing Team notes are also welcomed. Savannah Ostler cant historical value to The Church of Opinions expressed in BYU Studies Quarterly are the opinions of contributors. Their Samuel E. Rybak Jesus Christ of Latter-day Saints. Con- views should not necessarily be attributed to The Church of Jesus Christ of Latter-day Saints, Web Programmers Madison Brann tributions from all fields of learning Brigham Young University, or BYU Studies Quarterly editors, staff, or board members. Tomy Hsiang Chi Huang are invited, and readers everywhere are Gage Poulson welcomed. INSTRUCTION TO AUTHORS Editorial Assistants Guidelines for submitting manuscripts may be viewed on our website at Saralee Dunster Alec J. Harding https://byustudies.byu.edu Tina Hawley Audio Team SUBSCRIBERS’ NOTICE Christine Monet Johnson Subscription rates are $30 for one year (four issues), $56 for two years, and $79 for three Taft M. Robinson $ Joseph Sandholtz years. Foreign subscriptions are: Canadian residents, one year, 40; other non-USA Sydney Simpson residents, one year, $60 (airmail). A price list for back issues is available upon request. All subscriptions begin with the forthcoming issue. Address all correspondence to BYU Studies, 1063 JFSB, Provo, Utah 84602-6720. You may also contact us by email: [email protected]; or phone: (801) 422-6691. If you move, please notify us in writ- ing four weeks before changing your address; otherwise you must pay for replace- ment issues and mailing costs. PUBLISHED INDEXES AND ABSTRACTS BYU Studies Quarterly is abstracted in Current Contents, Social and Behavioral Science; indexed in ATLA Religion Database (published by the American Theological Library Association, Chicago, email: [email protected], website: http://www.atla.com), Index to Book Re views in Religion, and Elsevier; and listed in Historical Abstracts; Arts and Humanities Citation Index; America, History, and Life; and MLA International Bibliography. byustudies.byu.edu BYU Studies Quarterly is published quarterly at Brigham Young University, Provo, Utah. Copyright © 2020 Brigham Young University, Provo, Utah. All rights reserved. Printed in the U.S.A. on acid-free paper 4-90-46359-3.3M ISSN 2167-8472 (print) ISSN 2167-8480 (online) Editor in Chief Steven C. Harper Associate Editor Susan Elizabeth Howe Scholarship Informed Editorial Board by the Restored Gospel Trevor Alvord media of Jesus Christ Richard E. Bennett Church history Carter Charles history W. Justin Dyer social science Dirk A. Elzinga linguistics Sherilyn Farnes history James E. Faulconer philosophy/theology Kathleen Flake religious studies Ignacio M. Garcia history Daryl R. Hague translation Taylor Halvorson, scripture and innovation David F. Holland religious history Kent P. Jackson scripture Megan Sanborn Jones theater and media arts Ann Laemmlen Lewis independent scholar Kerry Muhlestein Egyptology Armand L. Mauss sociology Marjorie Newton history Josh E. Probert material culture Susan Sessions Rugh history Herman du Toit visual arts Lisa Olsen Tait history Greg Trimble, entrepreneurship, internet engineering John G. Turner history Gerrit van Dyk Church history John W. Welch law and scripture Frederick G. Williams cultural history Jed L. Woodworth history STUDIES QUARTERLY BYUVol. 59 • No. 1 • 2020 ARTICLES 4 Grace, Legalism, and Mental Health among the Latter-day Saints Daniel K Judd and W. Justin Dyer 25 “Effusions of an Enthusiastic Brain”: Joseph Smith’s First Vision and the Limits of Experiential Religion Jeremy Talmage 49 The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018 John Hilton III, Emily K. Hyde, and McKenna Grace Trussel 87 The History of the Book of Mormon Text: Parts 5 and 6 of Volume 3 of the Critical Text Royal Skousen 129 The Strengths and Challenges of Contemporary Marriages of Members of The Church of Jesus Christ of Latter-day Saints Dean M. Busby and David C. Dollahite 157 “By Study and Also by Faith”: Balancing the Sacred and the Secular at Brigham Young University in the 1930s and 1940s J. Gordon Daines III 183 James E. Talmage and Scientific Consulting in Early Modern Utah Gregory Seppi ESSAY 81 Good Grief Sarah Hafen d’Evegnée POETRY 24 The Rain on Alan Avenue J. S. Absher BOOK REVIEWS 213 A Documentary History of the Book of Mormon by Larry E. Morris Reviewed by John W. Welch 219 Gay Rights and the Mormon Church: Intended Actions, Unintended Consequences by Gregory A. Prince Reviewed by Tom Christofferson 223 Gay Rights and the Mormon Church: Intended Actions, Unintended Consequences by Gregory A. Prince Reviewed by W. Justin Dyer 230 Mormons, Musical Theater, and Belonging in America by Jake Johnson Reviewed by Megan Sanborn Jones 234 Moth and Rust: Mormon Encounters with Death, edited by Stephen Carter Reviewed by Connie Lamb BOOK NOTICES 239 Mormon Cinema: Origins to 1952 Business and Religion: The Intersection of Faith and Finance The study described in this article is an empirical analysis of the relationship between God’s grace and the mental health of Latter-day Saints. It contrasts the influence of divine grace with the effects of a legalistic approach to religion present among some Latter-day Saints. Jorge Cocco Santángelo. Your Faith Has Made You Whole, 2016. Oil on canvas, 30" × 40". Courtesy Jorge Cocco Santángelo. Grace, Legalism, and Mental Health among the Latter-day Saints Daniel K Judd and W. Justin Dyer artin Luther (1483–1546), a central figure of the Protestant Refor- Mmation, is one of many who have experienced tension between the perceived necessity of their own good works and the grace of God in the process of salvation. Soon after the young Luther entered the monastery in preparation to become a priest, he began to experience the consequences of his legalistic beliefs. Reflecting on this experience later in life, he wrote: The more someone tries to bring peace to his conscience through his own righteousness, the more disquieted he makes it. When I was a monk, I made a great effort to live according to the requirements of the monastic rule. I made a practice of confessing and reciting all my sins . ; I went to confession frequently, and I performed the assigned penances faithfully. Nevertheless, my conscience could never achieve certainty but was always in doubt. The longer I tried to heal my uncertain, weak, and troubled conscience with human traditions, the more uncertain, weak, and troubled I continually made it. In this way, by observing human traditions, I transgressed them even more; and by following the righteousness of the monastic order, I was never able to reach it.1 1. Martin Luther, Luther’s Works, Vol. 27: Lectures on Galatians, 1535, chap- ters 5–6; 1519, chapters 1–6, ed. J. J. Pelikan, H. C. Oswald, and H. T. Lehmann (Saint Louis: Concordia Publishing House, 1999), 13. BYU Studies Quarterly 59, no. 1 (2020) 5 6 v BYU Studies Quarterly Luther’s description of his psychological state is indicative of what has been described as a “psychiatric condition.”2 In the years that fol- lowed Luther’s attempts to overcome his spiritual and psychological concerns by becoming obsessively and compulsively more religious, he came to understand the impotency of his legalistic beliefs and practices and the transformative power of the grace of Jesus Christ.3 Elsewhere the first author of this article has made the case that “Martin Luther’s expe- riences with depression, anxiety, scrupulosity, sin, and grace provided the historical and theological context for the Protestant Reformation.”4 President Gordon B. Hinckley described Luther as “one of the great and courageous forerunners of the Restoration.”5 Similarities can be observed between the beliefs and practices of the young Martin Luther and a subset of Latter-day Saints living in the twenty-first century.
Load more

Recommended publications
  • December 2001 Liahona
    THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS ■ DECEMBER 2001 LIAHONA THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS ■ DECEMBER 2001 LIAHONA FEATURES 2 FIRST PRESIDENCY MESSAGE: A CHRISTMAS WITH NO PRESENTS PRESIDENT JAMES E. FAUST 18 WISDOM AND ORDER ELDER NEAL A. MAXWELL 28 LATTER-DAY SAINT VOICES: “GOOD TIDINGS” CHRISTMAS BELLS THROUGH THE FOG BETH DAYLEY PAPÁ NOEL IN PERÚ JONATHAN PLOWMAN TWELVE DAYS OF CHRISTMAS YASNA SÁNCHEZ ON THE COVER MY AWAKENING TO TRUTH PASCAL AUCORDIER The Arrival, by Michael Albrechtsen. Inset: Detail from The Birth of Jesus, 33 VISITING TEACHING MESSAGE: BLESSINGS OF TEMPLE WORSHIP by Carl Heinrich Bloch, courtesy of the National Historic Museum at 36 TEACHING OUR CHILDREN TO PAY TITHING C. ELMER BLACK JR. Frederiksborg in Hillerød, Denmark. 38 WALKING BY FAITH IN THE PHILIPPINES ROGER TERRY 48 USING THE DECEMBER 2001 LIAHONA 49 LIAHONA 2001 INDEX ESPECIALLY FOR YOUTH 8 THE ATONING SACRIFICE: LATTER-DAY PROPHETS TESTIFY 24 POSTER: WHAT GIFT WILL I GIVE HIM? 25 QUESTIONS AND ANSWERS: HOW CAN I KEEP MY THOUGHTS CENTERED ON JESUS CHRIST DURING MY DAILY ACTIVITIES? THE FRIEND COVER No Room at the Inn, by Robert T. Barrett. 34 SEARCHING FOR THE STAR LINDY TAYLOR THE FRIEND 2 GIFTS OF THE SAVIOR: A CHRISTMAS MESSAGE FROM THE FIRST PRESIDENCY TO THE CHILDREN OF THE WORLD 4 SHARING TIME: WHAT A JOYFUL DAY! DIANE S. NICHOLS 6 A TEMPLE SQUARE CHRISTMAS ROSALYN COLLINGS 8 CHRISTMAS COUNTDOWN HILARY HENDRICKS SEE PAGE 36 10 CHRISTMAS CRAFTS: GIFT BOX KATHY H. STEPHENS 11 NEW TESTAMENT STORIES: JESUS HEALS A DEAF MAN; APOSTLES’ TESTIMONY OF CHRIST 14 CHRISTMAS EVERY DAY ELDER F.
    [Show full text]
  • BYU Studies Quarterly Volume 56 Number 3 (2017)
    Laurel Thatcher Ulrich. A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, 1835–1870. New York: Alfred A. Knopf, 2017. Reviewed by Lowell C. “Ben” Bennion aurel Thatcher Ulrich, a distinguished history professor emerita Lfrom Harvard University, has recently released a long-awaited and widely acclaimed work on women and plural marriage in early Mor- monism, titled A House Full of Females. She has previously published four books related to Colonial and Revolutionary America, one of which, A Midwife’s Tale, won both a Bancroft and a Pulitzer Prize the year after its publication in 1990. She describes A House Full of Females, which she began a decade ago, as “my first attempt to approach early Mormonism as a work of scholarship” (389). Given her relatively late entry into Mormon Studies, readers of BYU Studies Quarterly may not be familiar with Ulrich’s work, unless they have already read the three very favorable reviews of her new book published in BYU’s 2018 issue of Mormon Studies Review and her response to them.1 Mine is another favorable review, which aims to highlight aspects of the book that BYU Studies readers will find most interesting and adds to the growing praise Ulrich is receiving for this masterful work. Ulrich begins and ends her latest book with “An Indignation Meet- ing” held in the Old Tabernacle of Salt Lake City on January 13, 1870. Despite wintry weather, at least five thousand ladies gathered there to protest the Cullom Bill, which had been passed in the U.S.
    [Show full text]
  • Mormon Studies Review Volume 4 Mormon Studies Review
    Mormon Studies Review Volume 4 | Number 1 Article 25 1-1-2017 Mormon Studies Review Volume 4 Mormon Studies Review Follow this and additional works at: https://scholarsarchive.byu.edu/msr2 Part of the Mormon Studies Commons BYU ScholarsArchive Citation Review, Mormon Studies (2017) "Mormon Studies Review Volume 4," Mormon Studies Review: Vol. 4 : No. 1 , Article 25. Available at: https://scholarsarchive.byu.edu/msr2/vol4/iss1/25 This Full Issue is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in Mormon Studies Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Review: <em>Mormon Studies Review</em> Volume 4 2017 MORMON Volume 4 STUDIES Neal A. Maxwell Institute for Religious Scholarship REVIEW Brigham Young University Editor-in-chief J. Spencer Fluhman, Brigham Young University MANAGING EDITOR D. Morgan Davis, Brigham Young University ASSOCIATE EDITORS Melissa Wei-Tsing Inouye, University of Auckland Benjamin E. Park, Sam Houston State University EDITORIAL ADVISORY BOARD Michael Austin, Executive Vice President for Academic Affairs, University of Evansville Philip L. Barlow, Leonard J. Arrington Chair of Mormon History and Culture, Utah State University Eric A. Eliason, Professor of English, Brigham Young University Kathleen Flake, Richard L. Bushman Chair of Mormon Studies, University of Virginia Terryl L. Givens, James A. Bostwick Chair of English and Professor of Literature and Religion, University of Richmond Matthew J. Grow, Director of Publications, Church History Department, The Church of Jesus Christ of Latter-day Saints Grant Hardy, Professor of History and Religious Studies, University of North Carolina–Asheville David F.
    [Show full text]
  • Joseph Knight's Recollection of Early Mormon History
    Joseph Knight’s Recollection of Early Mormon History Dean Jessee n 22 August 1842, while reflecting upon the “faithful few” who had Ostood by him “in every hour of peril,” Joseph Smith recorded the following sentiments about Joseph Knight: [He] was among the number of the first to administer to my necessi- ties, while I was laboring in the commencement of the bringing forth of the work of the Lord, and of laying the foundation of the Church of Jesus Christ of Latter-day Saints. For fifteen years he has been faith- ful and true, and even-handed and exemplary, and virtuous and kind, never deviating to the right hand or to the left. Behold he is a righteous man, may God Almighty lengthen out the old man’s days; and may his trembling, tortured, and broken body be renewed, and in the vigor of health turn upon him if it be Thy will, consistently, O God; and it shall be said of him, by the sons of Zion, while there is one of them remain- ing, that this was a faithful man in Israel; therefore his name shall never be forgotten.1 Joseph Knight, Sr., was born 3 November 1772 at Oakham, Worces- ter, Massachusetts. In 1809 he moved to Bainbridge, Chenango County, New York and two years later to Colesville, Broome County, New York where he remained for nineteen years. He owned a farm, a gristmill and carding machine, and according to his son, Newel, “was not rich, yet possessed enough of this world’s goods to secure to himself and family the necessaries and comforts of life.” His family consisted of three sons and four daughters.2 While Joseph Smith was living in Harmony, Pennsylvania he was occasionally employed by Joseph Knight.
    [Show full text]
  • BYU Studies Quarterly Volume 60 Number 1 (2021)
    Event or Process? How “the Chamber of Old Father Whitmer” Helps Us Understand Priesthood Restoration Michael Hubbard MacKay ecent studies describing the restoration of the priesthood have Rnoted and demonstrated that we have been anachronistically shap- ing our 1829 restoration narrative around twentieth-century notions that the Melchizedek Priesthood represents a separate “authority” or “power” that is distinctly independent from the body of ordained men (it has become something we hold rather than something we join). Jona- than Stapley argues that by the early twentieth century General Authori- ties explicitly defined priesthood as “the exclusive authority and power of God,” whereas before then it was used more ecclesiastically.1 Though Joseph Smith was certainly a restorationist, like many antebellum Ameri- cans, scholars have tended to frame his restorationism in terms of how the power or authority of God was restored (emphasizing priesthood as something you hold). For example, we focus on how John the Baptist restored an independent entity called the Aaronic Priesthood and how Peter, James, and John restored the higher companion priesthood called 1. Stapley describes the priesthood within three categories developing across time. First is ecclesiastical, which describes priesthood as a body of leaders called the priest- hood who would “channel the power of God.” Second, he associates the temple theolo- gies developed in Nauvoo with the priesthood that “constituted the very structure of the cosmos.” Finally, at the turn of the twentieth century, “instead of viewing priesthood as channeling the power of God, church leaders began to describe the priesthood as the power of God.” Jonathan Stapley, The Power of Godliness: Mormon Liturgy and Cosmol- ogy (New York: Oxford University Press, 2018), 11, 12.
    [Show full text]
  • The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018
    The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018 John Hilton III, Emily K. Hyde, and McKenna Grace Trussel rom the beginnings of The Church of Jesus Christ of Latter-day FSaints (herein referred to as “the Church”), the Crucifixion of Jesus Christ has been at the heart of its theology. In numerous revelations received by Joseph Smith, the Savior is identified as having been “cru- cified for the sins of the world” (D&C 53:2; see also 21:9, 35:2, 46:13, 54:1, 76:41). President Brigham Young taught that salvation was only “through the name and ministry of Jesus Christ, and the atonement he made on Mount Calvary.”1 President John Taylor said that Christ “was crucified and put to death to atone for the sins of the world.”2 President Wilford Woodruff stated, “The Lord Jesus was crucified on Mount Cal- vary for the sins of the world.”3 And President Lorenzo Snow taught that Christ “sacrificed his life on Mount Calvary for the salvation of the human family.”4 In 1918, President Joseph F. Smith wrote “that redemp- tion had been wrought through the sacrifice of the Son of God upon the cross” (D&C 138:35), and in 1941, President Heber J. Grant testified that Christ “came to this earth with a divine mission to die upon the cross as the Redeemer of mankind, atoning for the sins of the world.”5 In brief, 1. Brigham Young, in Journal of Discourses, 26 vols. (Liverpool: F. D. Rich- ards, 1855–86), 9:365 (August 31, 1862).
    [Show full text]
  • Joseph Smith and the Manchester (New York) Library
    BYU Studies Quarterly Volume 22 Issue 3 Article 6 7-1-1982 Joseph Smith and the Manchester (New York) Library Robert Paul Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Paul, Robert (1982) "Joseph Smith and the Manchester (New York) Library," BYU Studies Quarterly: Vol. 22 : Iss. 3 , Article 6. Available at: https://scholarsarchive.byu.edu/byusq/vol22/iss3/6 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Paul: Joseph Smith and the Manchester (New York) Library joseph smith and the manchester new york library robert paul in a recent work on mormon origins it was again suggested that joseph smith may have derived some of his religious and theological ideas from the old manchester rental library a circulating library located within five miles of the smith family farm 1 this claim has received wide circulation but it has never really received the serious critical consideration it merits this paper attempts to assess the man- chester library its origin content current disposition and possible usefulness to joseph smith and others prior to the organization of the church in 1830 the manchester library was organized around 1812 and was orig- inally called the farmington library since at this early time the village of manchester as an unincorporated entity
    [Show full text]
  • BYU Studies Quarterly Volume 52 Number 4
    Michael G. Reed. Banishing the Cross: The Emergence of a Mormon Taboo. Independence, Mo.: John Whitmer Books, 2012. Reviewed by Alonzo L. Gaskill his first book by Michael G. Reed is a revamp of his 2009 master’s Tthesis, “The Development of the LDS Church’s Attitude toward the Cross” (California State University, Sacramento). In this current work, Reed beefs up his text with some additional sources and graphics, and he adds a chapter on the cross as a symbol in the Strangite and Com- munity of Christ (RLDS) traditions. The book’s aim is to delineate the place of the cross as a symbol in The Church of Jesus Christ of Latter-day Saints and in the two afore- mentioned Restoration churches, though the book largely focuses on the Utah Church’s position. The text does offer a brief history of the cross in the ancient Christian Church, though it does so largely to com- pare ancient Christians’ attitudes toward that symbol with the attitudes found in branches of the restored gospel. What Reed shows, rather convincingly, is that Mormonism has not always been uncomfortable utilizing the cross as one of its symbols (67– 85). He establishes that Latter-day Saints (prior to the mid-twentieth century) employed that most common of Christian symbols in archi- tecture, as jewelry, on headstones and in funeral floral arrangements, as the Church’s registered branding iron for cattle, and even on the spine of certain editions of the Doctrine and Covenants (for example, the 1852 European edition). Reed points out that in 1916, the Church approached the Salt Lake City council for permission to erect a very large concrete and steel cross on Ensign Peak—a monument so large that it would be visible from anywhere in the valley.
    [Show full text]
  • BYU Studies Quarterly Volume 52 Number 2
    Beehive in a stained-glass window at the Church History Museum, Salt Lake City. All photos in this photo essay are © Val Brinkerhoff. The Symbolism of the Beehive in Latter-day Saint Tradition Val Brinkerhoff he beehive is one of the most common and enduring symbols within TMormonism, used ubiquitously. For example, it appears in publica- tions, logos, architecture, and as the name of one of the Young Women’s classes. It is an official emblem for the state of Utah, where it is used on the state seal, the state flag, highway signs, historic money, police cars, and more. The beehive is used widely in popular culture and names of businesses in Utah. Today the beehive is seen as a symbol of indus- try, teamwork, and unity. But evidence shows that Church leaders in the late 1840s had a different concept in mind. For them, the beehive represented the kingdom of God. This photo essay presents uses of the beehive in its historical and sacred settings in Mormonism. Anciently, the beehive was associated with kingdoms: a “king” bee (the dominant bee in a hive is actually female, but that was not known among scientists until the seventeenth century, and much later among the general population1) governed a productive, cooperative society. Bees and beehives were symbols for royalty, and thus divinity, in ancient Egypt and other societies.2 In the Old Testament, bees chase (Deut. 1:44), swarm (Judg. 14:8; Ps. 118:12), and sting (Isa. 7:18)—negative symbolism, but still symbolism of power. The honey they produce is a symbol of bounty and goodness, as in a land of milk and honey.
    [Show full text]
  • La Tradición De Una Vida Equilibrada, Pág. 30 El Crecimiento Del Evangelio En Las Islas Galápagos, Pág
    LA IGLESIA DE JESUCRISTO DE LOS SANTOS DE LOS ÚLTIMOS DÍAS • AGOSTO DE 2011 La tradición de una vida equilibrada, pág. 30 El crecimiento del Evangelio en las islas Galápagos, pág. 22 Los jóvenes fortalecen su testimonio a través de la música, págs. 52, 54 Reflexionando sobre el plan que Dios tiene para mí, pág. 60 El recogimiento, por Joshua Wallace Jensen. En 1997, para conmemorar el 150 aniversario de la llegada de los pioneros el 24 de julio de 1847, “pioneros” modernos Santos de los Últimos Días recrearon el viaje desde Winter Quarters, Nebraska, hasta el Valle del Lago Salado. Esta imagen se basa en esa recreación. El himno “¡Oh, está todo bien!”, escrito por William Clayton en 1846, se aplica a ambos grupos de pioneros: Santos, venid, sin miedo, sin temor, mas con gozo andad. Aunque cruel jornada ésta es, Dios nos da Su bondad. Mejor nos es el procurar afán inútil alejar, y paz será el galardón. ¡Oh, está todo bien! (Himnos, Nº 17) Liahona, agosto de 2011 22 MENSAJES 30 La tradición de una vida 18 Clásicos del Evangelio: recta y equilibrada Tiendan una mano para 4 Mensaje de la Primera Por el élder L. Tom Perry rescatar Presidencia: Amor en Cuatro claves para lograr Por el presidente el hogar: Consejo de Gordon B. Hinckley nuestro Profeta el equilibrio. Por el presidente 38 Voces de los Santos Thomas S. Monson SECCIONES de los Últimos Días 7 Mensaje de las maestras 8 Cosas pequeñas y sencillas 74 Noticias de la Iglesia visitantes: Una sociedad de mujeres santas 11 El prestar servicio en la 79 Ideas para la noche de hogar Iglesia: ¿Puede darme ARTÍCULOS DE INTERÉS una bendición? 80 Hasta la próxima: Por Jennifer Rose Maddy La parábola del plátano 20 Dos pioneros a dos siglos Por Anton T.
    [Show full text]
  • Master of Arts Chaplaincy
    Master of Arts Chaplaincy Chaplain Candidate Graduate Handbook VOCATIO AD SERVITIUM (Called to Serve) TABLE OF CONTENTS Vision/Mission/Guiding/Principles ················································· 1 Religious Education Graduate School Organization ······························ 2 Introduction ············································································· 3 Admissions ············································································· 3 Aims of a BYU Education ···························································· 3 General Description of Program ····················································· 4 Funding and Financial Assistance ··················································· 4 Time Limits for Graduate Work ····················································· 4 Required Courses ······································································ 5 Course Required for MA Chaplain ·················································· 6 Clinical Pastoral Education ································ ··························· 8 Time Frame and Academic Progress ················································ 9 Graduate Timeline ····································································· 9 Monitoring and Evaluating Student Progress ······································ 9 Mandatory Meeting with the Graduate Coordinator ····························· 10 Oral Examination ····································································· 10 Project Topic and Advisory Committee ···········································
    [Show full text]
  • May 2007 Liahona
    General Auxiliary Presidencies SUNDAY SCHOOL Daniel K Judd A. Roger Merrill William D. Oswald First Counselor President Second Counselor RELIEF SOCIETY Silvia H. Allred Julie B. Beck Barbara Thompson First Counselor President Second Counselor Conference Concludes; YOUNG MEN Available to Vast Audience ith portions of the conference was held for Church’s 177th the first time since before WAnnual General the Conference Center was Conference being simulta- first used in April 2000. The neously interpreted in 90 Tabernacle had been closed languages and broadcast by for two years to undergo a Dean R. Burgess Charles W. Dahlquist II Michael A. Neider First Counselor President Second Counselor satellite to more than 6,000 seismic upgrade and restora- Church-owned receiving sites tion (see accompanying YOUNG WOMEN in 85 countries, more mem- article). bers had live access in their New leaders were sus- own language to the words tained Saturday, including of Church leaders than ever five General Authorities (all before. from countries outside the Addressing the worldwide United States), the Relief audience in every session Society general presidency, but Saturday morning, and counselors in the Young Elaine S. Dalton Susan W. Tanner Mary N. Cook President Gordon B. Hinckley, Women general presidency First Counselor President Second Counselor now 96, told members, “My (see page 4 for changes in PRIMARY health is quite good, despite Church leadership and page all the rumors to the con- 124 for biographical informa- trary,” and quipped, “Skillful tion on new leaders). doctors and nurses keep me Millions of Church mem- on the right track. Some of bers around the world partici- you may go before I do.” pated at Church-owned During the Saturday receiving sites as well as in afternoon session, President their homes through local Hinckley rededicated the Salt broadcasts, other satellite and Margaret S.
    [Show full text]