Lesson 1 Alma 30–35
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Critique of a Limited Geography for Book of Mormon Events
Critique of a Limited Geography for Book of Mormon Events Earl M. Wunderli DURING THE PAST FEW DECADES, a number of LDS scholars have developed various "limited geography" models of where the events of the Book of Mormon occurred. These models contrast with the traditional western hemisphere model, which is still the most familiar to Book of Mormon readers. Of the various models, the only one to have gained a following is that of John Sorenson, now emeritus professor of anthropology at Brigham Young University. His model puts all the events of the Book of Mormon essentially into southern Mexico and southern Guatemala with the Isthmus of Tehuantepec as the "narrow neck" described in the LDS scripture.1 Under this model, the Jaredites and Nephites/Lamanites were relatively small colonies living concurrently with other peoples in- habiting the rest of the hemisphere. Scholars have challenged Sorenson's model based on archaeological and other external evidence, but lay people like me are caught in the crossfire between the experts.2 We, however, can examine Sorenson's model based on what the Book of Mormon itself says. One advantage of 1. John L. Sorenson, "Digging into the Book of Mormon," Ensign, September 1984, 26- 37; October 1984, 12-23, reprinted by the Foundation for Ancient Research and Mormon Studies (FARMS); An Ancient American Setting for the Book of Mormon (Salt Lake City: De- seret Book Company, and Provo, Utah: FARMS, 1985); The Geography of Book of Mormon Events: A Source Book (Provo, Utah: FARMS, 1990); "The Book of Mormon as a Mesoameri- can Record," in Book of Mormon Authorship Revisited, ed. -
The Secret Mormon Meetings of 1922
University of Nevada, Reno THE SECRET MORMON MEETINGS OF 1922 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History By Shannon Caldwell Montez C. Elizabeth Raymond, Ph.D. / Thesis Advisor December 2019 Copyright by Shannon Caldwell Montez 2019 All Rights Reserved UNIVERSITY OF NEVADA RENO THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by SHANNON CALDWELL MONTEZ entitled The Secret Mormon Meetings of 1922 be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS C. Elizabeth Raymond, Ph.D., Advisor Cameron B. Strang, Ph.D., Committee Member Greta E. de Jong, Ph.D., Committee Member Erin E. Stiles, Ph.D., Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School December 2019 i Abstract B. H. Roberts presented information to the leadership of the Church of Jesus Christ of Latter-day Saints in January of 1922 that fundamentally challenged the entire premise of their religious beliefs. New research shows that in addition to church leadership, this information was also presented during the neXt few months to a select group of highly educated Mormon men and women outside of church hierarchy. This group represented many aspects of Mormon belief, different areas of eXpertise, and varying approaches to dealing with challenging information. Their stories create a beautiful tapestry of Mormon life in the transition years from polygamy, frontier life, and resistance to statehood, assimilation, and respectability. A study of the people involved illuminates an important, overlooked, underappreciated, and eXciting period of Mormon history. -
The Name Mormon in Reformed Egyptian, Sumerian, and Mesoamerican Languages
The Name Mormon in reformed Egyptian, Sumerian, and Mesoamerican Languages by Jerry D. Grover Jr., PE, PG May 1, 2017 Blind third party peer review performed by After obtaining the golden plates, Joseph Smith stated that once he moved to Harmony, Pennsylvania, in the winter of 1827, he “commenced copying the characters of[f] the plates.” He stated: I copyed a considerable number of them and by means of the Urim and Thummin I translated some of them.1 In the mid 1830s, Oliver Cowdery and Frederick G. Williams recorded four characters that had been copied from the plates and Joseph Smith’s translations of those characters; one set of two characters was translated together as “The Book of Mormon” and the other set of two characters was translated as “The interpreters of languages” (see figures 1 and 2). Both of these phrases can be found in the original script of the current Title Page of the Book of Mormon. It clearly includes “Book of Mormon,” mentions “interpretation,” and infers the language of the Book of Mormon. It is reasonable therefore to assume that these characters came from the Title Page. Figure 1. Book of Mormon characters copied by Oliver Cowdery, circa 1835–1836 1 Karen Lynn Davidson, David J. Whittaker, Mark Ashurst-McGee, and Richard L. Jensen, eds., The Joseph Smith Papers: Histories, Volume 1 (Salt Lake City: Church Historian’s Press, 2012), 1:240. 1 Figure 2. Close-up of the Book of Mormon characters copied by Fredrick G. Williams, circa February 27, 1836 (MacKay et al. 2013, 137) 2 In a 2015 publication, I successfully translated all four of these characters from known hieratic and Demotic Egyptian glyphs.3 The name Mormon (second glyph of the first set of two) in the “reformed Egyptian” is an interesting case study. -
The Relevance of Religious Freedom Michael K
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Brigham Young University Law School Brigham Young University Law School BYU Law Digital Commons Vol. 2: Service & Integrity Life in the Law 12-15-2009 The Relevance of Religious Freedom Michael K. Young Follow this and additional works at: https://digitalcommons.law.byu.edu/life_law_vol2 Part of the Religion Law Commons Recommended Citation Young, Michael K., "The Relevance of Religious Freedom" (2009). Vol. 2: Service & Integrity. 16. https://digitalcommons.law.byu.edu/life_law_vol2/16 This Be Healers is brought to you for free and open access by the Life in the Law at BYU Law Digital Commons. It has been accepted for inclusion in Vol. 2: Service & Integrity by an authorized administrator of BYU Law Digital Commons. For more information, please contact [email protected]. The Relevance of Religious Freedom Michael K. Young Tonight I will talk about some of the lessons I’ve learned about religious liberty as I’ve worked in academics and government—I want to discuss how those lessons can teach us what needs to be done, and how we as committed members of The Church of Jesus Christ of Latter-day Saints can fill those needs. I’ve spent 25 years as an academic studying Asian economic trends, political trends, and human rights, and I spent four years in government service in the George H. W. Bush administration. The timing in that administration gave me an opportunity to work closely on the issue of German unification as well as on some significant trade and human rights treaties. -
“They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton's Dissent
Brigham Young University BYU ScholarsArchive Faculty Publications 2020-8 “They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton’s Dissent Dan Belnap Brigham Young University, [email protected] Daniel L. Belnap Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Mormon Studies Commons BYU ScholarsArchive Citation Belnap, Dan and Belnap, Daniel L., "“They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton’s Dissent" (2020). Faculty Publications. 4479. https://scholarsarchive.byu.edu/facpub/4479 This Book Chapter is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. ILLUMINATING THE RECORDS Edited by Daniel L. Belnap Published by the Religious Studies Center, Brigham Young University, Provo, Utah, in cooper- ation with Deseret Book Company, Salt Lake City. Visit us at rsc.byu.edu. © 2020 by Brigham Young University. All rights reserved. Printed in the United States of America by Sheridan Books, Inc. DESERET BOOK is a registered trademark of Deseret Book Company. Visit us at DeseretBook.com. Any uses of this material beyond those allowed by the exemptions in US copyright law, such as section 107, “Fair Use,” and section 108, “Library Copying,” require the written permission of the publisher, Religious Studies Center, 185 HGB, Brigham Young University, Provo, Utah 84602. The views expressed herein are the responsibility of the authors and do not necessarily represent the position of Brigham Young University or the Religious Studies Center. -
King Benjamin and the Feast of Tabernacles
King Benjamin and the Feast of Tabernacles John A. Tvedtnes A portion of the brass plates brought by Lehi to the New World contained the books of Moses (1 Nephi 5:10-13). Nephi and other Book of Mormon writers stressed that they obeyed the laws given therein: “And we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things according to the law of Moses” (2 Nephi 5:10). But aside from sacrice2 and the Ten Commandments,3 we have few explicit details regarding the Nephite observance of the Mosaic code. One would expect, for example, some mention of the festivals which played such an important role in the religious observances of ancient Israel. Though the Book of Mormon mentions no religious festivals by name, it does detail many signicant Nephite assemblies. One of the more noteworthy of the Nephite ceremonies was the coronation of the second Mosiah by his father, Benjamin.4 Some years ago, Professor Hugh Nibley outlined the similarities between this Book of Mormon account and ancient Middle Eastern coronation rites.5 He pointed out that these rites took place at the annual New Year festival, when the people were placed under covenant of obedience to the monarch. My own research further explores the Israelite coronation/New Year rites, and aims to complement other scholarly studies of the ceremonial context of Benjamin’s speech. THE SABBATICAL FEASTS In the sacred calendar, the Israelite new year began with the month of Abib (later called Nisan), in the spring (end March/beginning April).6 This month encompassed the feasts of Passover (beginning at sundown on the fourteenth day) and Unleavened Bread (fourteenth through twenty-first days), and included “holy convocations,” analogous to the Latter-day Saint April general conference (Leviticus 23:4-8). -
Joseph Smith and Diabolism in Early Mormonism 1815-1831
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon. -
A Third Jaredite Record: the Sealed Portion of the Gold Plates
Journal of Book of Mormon Studies Volume 11 Number 1 Article 10 7-31-2002 A Third Jaredite Record: The Sealed Portion of the Gold Plates Valentin Arts Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Arts, Valentin (2002) "A Third Jaredite Record: The Sealed Portion of the Gold Plates," Journal of Book of Mormon Studies: Vol. 11 : No. 1 , Article 10. Available at: https://scholarsarchive.byu.edu/jbms/vol11/iss1/10 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title A Third Jaredite Record: The Sealed Portion of the Gold Plates Author(s) Valentin Arts Reference Journal of Book of Mormon Studies 11/1 (2002): 50–59, 110–11. ISSN 1065-9366 (print), 2168-3158 (online) Abstract In the Book of Mormon, two records (a large engraved stone and twenty-four gold plates) contain the story of an ancient civilization known as the Jaredites. There appears to be evidence of an unpublished third record that provides more information on this people and on the history of the world. When the brother of Jared received a vision of Jesus Christ, he was taught many things but was instructed not to share them with the world until the time of his death. The author proposes that the brother of Jared did, in fact, write those things down shortly before his death and then buried them, along with the interpreting stones, to be revealed to the world according to the timing of the Lord. -
THE BOOK of MORMON and the Descent Into Disse T the Book of by Daniel C
Come, Follow Me BOOK OF MORMON THE BOOK OF MORMON AND THE Descent into Disse t The Book of By Daniel C. Peterson n Professor of Islamic Studies and Arabic, Brigham Young University Mormon shows how dissension he Restoration began when the Father and the Son appeared to Joseph Smith, dispelling the “darkness and confusion” that had engulfed him during a and contention “division amongst the people,” a “war of words and tumult of opinions” start, as well as T(see Joseph Smith—History 1:5–20). how to create The revelation of the Book of Mormon followed. unity in Christ’s The Book of Mormon testifies “that Jesus is the Christ” (title page). But it also Church. offers case studies in how dissension arises and how it damages the Church and individuals. It was written “unto the confounding of false doctrines and laying down of contentions, and establishing peace” (2 Nephi 3:12). It doesn’t merely describe the foibles and foolishness of previous generations. It is for our day. We can, therefore, read it as a commentary on our time, a guide and a warning to us. In many ways, the Book of Mormon is a guidebook on how to unify God’s people in the faith, as well as how contention and dissension creep into the Church. Dissenters: Their Motives and Methods Nephite prophets repeatedly condemn contention, strife, and dissension.1 Satan, says Mormon, created contention to “harden the hearts of the people against that which was good and against that which should come” (Helaman 16:22). -
Mini-Lesson 3. Helaman 13:24–33
BOOK OF MORMON SEMINARY TEACHER MANUAL—LESSON 113 Mini-Lesson 3. Helaman 13:24–33 Invite a student to read Helaman 13:24–26 aloud. Ask the other students to follow along, looking for how the Nephites responded to the prophets whom the Lord sent to them. Then ask the following questions: • How did the Nephites respond to the prophets whom the Lord sent to them? • Why do you think some people become angry when a prophet encourages them to repent? Invite a student to read Helaman 13:27–28 aloud. Ask the other students to follow along, looking for the teachings the Nephites wanted to hear. • What teachings did the Nephites want to hear? • Why might these kinds of teachings appeal to people? • What are some examples of similar teachings and attitudes in our day? Invite a student to read Helaman 13:30–33 aloud. Ask the other students to follow along, looking for what the Nephites would experience if they rejected the words of the Lord’s prophets. • What principle can we learn from these verses about what will happen if we reject the words of the Lord’s prophets? (Help students identify the following principle: If we reject the words of the Lord’s prophets, we will experience regret and sorrow. Invite students to consider writing this principle in their scriptures near verses 30–33.) • How might rejecting a prophet’s counsel lead someone to experience regret and sorrow? Ask a student to read aloud the following statement by President Ezra Taft Benson (1899–1994): “How we respond to the words of a living prophet when he tells us what we need to know, but would rather not hear, is a test of our faithfulness” (Ezra Taft Benson, “ Fourteen Funda- mentals in Following the Prophet ” [Brigham Young University devotional, Feb. -
“Your Spiritual Pathway” Elder Chi Hong (Sam) Wong of the Seventy
BYU-Pathway Worldwide Devotional February 11, 2020 “Your Spiritual Pathway” Elder Chi Hong (Sam) Wong Of the Seventy Welcome! I am blessed to be sharing a message with you faithful BYU-Pathway Worldwide students. As you pursue education online, I imagine there will be times when you feel alone. My hope as I speak to you today is that you will realize that you are not alone; you and 45,000 other online students are on this great learning adventure together! (That is more than twice the seating capacity of the Conference Center in Salt Lake City.) You also have Church leaders, instructors, mentors, friends, service missionaries, and many others willing to help you. I was born in Hong Kong, China. Carol (who is now my wonderful wife) introduced me to the gospel, and I was baptized on Valentine’s Day, 1982. Carol had graduated from BYU-Hawaii and knew education would benefit me, so we moved to Hawaii and I too began my pursuit of higher education at that same university. The journey was very challenging! I was trying to complete my education in a foreign language. After my first semester, the regulation changed and, instead of being allowed to work 30 hours a week as a married student with an international student visa, I could only work 20. Our family lost a third of our income instantly, when we didn’t have much to start with. Thankfully, Heavenly Father guided me to an academic scholarship. But I would have to get almost all As to keep the full scholarship, which we really needed. -
Teachings of the Book of Mormon
TEACHINGS OF THE BOOK OF MORMON HUGH NIBLEY Semester 2, Lecture 54 Alma 30–31 Alma and Korihor Now, if there ever were authentic and inspired passages in the Book of Mormon it’s these [next] chapters we have come to in Alma. We really have something there. Nothing in the whole wide spectrum covered by the Book of Mormon is more significant than what is laid out in Alma 30–35. Wars are tactically territorial, as you know. They always are. That’s absolutely basic—Clausewitz again. It’s the taking and occupying of land that measures an army’s success, but strategically wars are always ideological and they remain that way. The confused alarms and the horrible battles that we get in chapter 28 lead to Alma’s passionate outcry in chapter 29, a very short declaration. Then in chapter 30 everybody is fed up with war for a time. It stops in chapter 30—everybody is exhausted. But how had it all begun? The issues are going to continue. The territorial issues have been settled for the time being, but the ideological issues are still there. Now we have the real conflicts here. Remember, [Ammon’s] religious reforms were pushed by the king and rejected by the majority of his subjects, among whom the Nehor philosophy was the one that was dominant. So when the fighting stopped, the ideological controversy was taken up by the skillful spokesman for Nehor, who was Korihor. His name is very interesting, too, like the chief judge that follows him. We’ll mention it in a minute.