August 2009 Ensign

Total Page:16

File Type:pdf, Size:1020Kb

August 2009 Ensign MESSAGES FROM THE DOCTRINE AND COVENANTS The Path to Martyrdom: The Ultimate Witness Since that day I have learned more about ELDER ANTHONY D. PERKINS Of the Seventy the life and death of the Prophet. I know that We need not visit everal years ago I stood in the upper studying the Martyrdom of Joseph Smith has Carthage Jail to bedroom of Carthage Jail surrounded strengthened my testimony of his calling as a strengthen our tes- by my wife and our six children. prophet of God. timonies of Joseph’s S Over the prior week, our family had vis- The term martyr comes from a Greek calling as a prophet ited the various locations of Joseph Smith’s word for “witness.” 1 Joseph Smith’s path of God. We need remarkable life and mission. As we traveled, to Carthage followed four steps walked by only study patterns each family member felt the Spirit testify of ancient apostles and prophets who also died of prophets in the Joseph’s divine calling as the Prophet of the as witnesses of the truth. scriptures and learn Restoration. We felt that same witness as we of Joseph’s life. exited this room in Carthage, Illinois, where Step 1: Persecuted for Bearing Testimony of Joseph Smith and his brother Hyrum, “the the Son of God best blood of the nineteenth century” (D&C When the Book of Mormon prophet Lehi 135:6), were martyred by an angry mob. testified to the inhabitants of Jerusalem 52 More than 600 years after Lehi testified in oseph Smith’s Jerusalem, a young priesthood leader named last glimpses Stephen was called to stand before the Jof Nauvoo Sanhedrin. When he testified of the apostasy came after 24 of Israel, these religious leaders “were cut years of persecu- to the heart, and they gnashed on him with tion that included their teeth.” But when he testified of Jesus nearly 20 attempts “standing on the right hand of God,” these on his life. leaders “cast him out of the city, and stoned him” (Acts 7:54–55, 58). ON BY A. VELOY EATON I Joseph Smith’s life follows the pattern of ILLUSTRAT Lehi, Zenos, Zenock, and Stephen. A few , RIGHT; , RIGHT; days after experiencing the First Vision in 1820, Joseph shared his experience and bore NAUGHTON c personal testimony of God the Father and His Beloved Son. According to Joseph, the almost BY JON M immediate response was “a spirit of the most bitter persecution and reviling” ( Joseph Smith—History 1:23). As with ancient proph- ets, the Prophet of the Restoration taught CARTHAGE REMEMBERED, CARTHAGE truths regarding the nature of God that ran LEFT; LEFT; counter to the inherited traditions of religious sects. During the next 24 years, nearly 20 attempts were made on Joseph’s life. 2 Step 2: Forewarned of Death After His resurrection, Jesus prophesied to the senior Apostle, Peter: “When thou shalt be old, thou shalt stretch forth thy hands, The Ultimate Witness and another shall gird thee, and carry thee “of their wickedness and their abomina- whither thou wouldest not. tions,” they mocked him. But when he “This spake he, signifying by what death testified “of the coming of a Messiah, he should glorify God. And when he had and also the redemption of the world,” spoken this, he saith unto him, Follow me” the people “were angry with him . ( John 21:18–19; see also 2 Peter 1:14). ON BY WALTER RANE ON BY WALTER and they also sought his life” (1 Nephi I On another occasion the Lord described 1:19–20). The people wanted to do to ILLUSTRAT Paul to Ananias: “He is a chosen vessel unto Lehi what had been done to the proph- Joseph’s life followed the me, to bear my name before the Gentiles, ets Zenos and Zenock. Because Zenos pattern of martyrs like and kings, and the children of Israel: “did testify boldly” of Christ, “he was Stephen, who was cast “For I will shew him how great things slain,” and because Zenock had “testi- out and stoned after he he must suffer for my name’s sake” (Acts fied of the Son of God, and because the testified that he saw Jesus 9:15–16). people would not understand his words “standing on the right The Prophet Joseph Smith was 17 years old they stoned him to death” (Helaman 8:19; hand of God.” when first visited by the angel Moroni in 1823. Alma 33:17). Moroni prophesied that Joseph Smith’s name ENSIGN AUGUST 2009 53 oroni told Joseph Mthat his name would be had for good and evil “among all people.” LIZ LEMON SWINDLE BY HE CALLED ME BY NAME, “should be both good and delivered the message which the Lord sent me evil spoken of among all to deliver; . therefore, God will not suffer people” ( Joseph Smith— that I shall be destroyed at this time. But I History 1:33 ). In March nish my message” ( Mosiah 13:1, 3, 9 ). SAM LAWLOR 1829, when Joseph was Later, the prophets Alma and Amulek were just 23, the Lord warned, forced by the rulers of Ammonihah to watch “There are many that lie believers be martyred by re. ILLUSTRATION BY ILLUSTRATION in wait to destroy thee “Now Amulek said unto Alma: Behold, “There are many that from off the face of the earth” ( D&C 5:33 ). One perhaps they will burn us also. lie in wait to destroy month later, the Lord revealed, “Even if they “And Alma said: Be it according to the will of thee,” the Lord do unto you even as they have done unto me, the Lord. But, behold, our work is not nished; warned the Prophet. blessed are ye, for you shall dwell with me in therefore they burn us not” ( Alma 14:12–13 ). glory” ( D&C 6:30 ). Joseph gained con dence that his mission In the remaining 15 years of his life, “on at would be completed before his life on earth least 19 different occasions . Joseph Smith could be cut short. In March 1839, while in told the Saints that he would probably not jail at Liberty, Missouri, the Lord declared: leave this life peacefully.” 3 “If thou shouldst be cast into the pit, or into the hands of murderers, and the sen- Step 3: Remained Con dent in Finishing Work tence of death passed upon thee. After the prophet Abinadi’s initial preach- “ . Thy days are known, and thy years GLEN S. HOPKINSON ing to King Noah and his council of wicked shall not be numbered less; therefore, fear BY priests, King Noah said, “Away with this fellow, not what man can do” (D&C 122:7, 9 ). and slay him.” But Abinadi boldly responded, The Prophet’s father, Joseph Smith Sr., gave “Touch me not, for God shall smite you if his son a blessing in September 1840, telling ye lay your hands upon me, for I have not him, “ ‘You shall live to nish your work.’ BUILDING OF NAUVOO TEMPLE, 54 “At this Joseph cried out, ‘Oh! Father, shall I?’ Step 4: Executed While Imprisoned for Treason “ ‘Yes,’ said his father, ‘you shall. You shall live to lay out all Early Christian history records that many Christians, the plan of all the work that God requires at your hand.’ ” 4 including the Apostles Peter and Paul, were executed in During the latter years of his life, Joseph Smith Rome under the direction of the emperor Nero. They were focused on nishing his work. Building a temple, accused of subversion, starting a re in Rome, and unwill- revealing its sacred ordinances, and conferring the ingness to sacri ce to Roman gods or the emperor’s image. 8 priesthood power to perform those ordinances pro- In the Book of Mormon, Abinadi was found “worthy vided a sense of urgency. 5 Finally, in a climactic meet- of death” because he had said “that God himself should ing in late March 1844, Joseph imparted to the Twelve come down among the children of men.” The accusa- Apostles all of the priesthood keys and power necessary tion was blasphemy, but after Abinadi had powerfully to lead the Church. defended himself, “king Noah was about to release “After he had thus spoken, he continued to walk him.” The priests then asserted that Abinadi had “reviled the oor, saying: ‘Since I have rolled the the king,” invoking a new charge of crime Like Abinadi in the Book burden off from my shoulders, I feel as light against the state, or treason. Abinadi was of Mormon, Joseph as a cork. I feel that I am free. I thank my then delivered up “that he might be slain,” “sealed the truth of his God for this deliverance.’ ” 6 suffering death by re, “having sealed the words by his death.” Elder Parley P. Pratt quoted Joseph truth of his words by his death” ( Mosiah as saying, “The Lord is about to lay the 17:7–8, 11–12, 20 ). burden on your shoulders and let me Despite being acquitted of charges related rest awhile; and if they kill me . the ARNOLD FRIBERG to the June 10, 1844, destruction of the kingdom of God will roll on, as I have Nauvoo Expositor press, Joseph and Hyrum now nished the work which was laid faced new charges of riot. 9 “On June 24, ILLUSTRATION BY ILLUSTRATION upon me.” 7 Joseph and Hyrum Smith bade farewell to uilding a temple and Bconferring priesthood power GLEN S. HOPKINSON to perform sacred ordinances pro- vided a sense of urgency for Joseph to nish his work.
Recommended publications
  • “The Word Is in Christ Unto Salvation” Alma 32-35
    BM#28 “The Word Is in Christ unto Salvation” Alma 32-35 I. Introduction II. Alma 32 III. Alma 33 IV. Alma 34 V. Alma 35 VI. Conclusions I. Introduction Alma, the younger, and his missionary companions go forth to teach the Zoramites. The people who are most receptive to their message are “among the poor class of people” (Alma 32:2). Because of their humility, Alma and his companions have success with them. Henry B. Eyring states, “Just as soil needs preparation for a seed, so does the human heart for the word of God to take root. Before he told the people to plant the seed, Alma told them that… the circumstances of their lives, which led them to be humble, had prepared them. They were then ready to hear the word of God.” (“To Touch a Life with Faith,” in Ensign, November 1995, 38). In Alma, Chapter 35, we learn that those who had converted to the gospel, “and they were many,…were cast out of the land…and they came over also to the land of Jershon” (Alma 35:6). As stated, the Zoramites who became members of the Church, were expelled from their own land. As refuges, they found acceptance by the people of Ammon in the land of Jershon. Outline of Alma 32-35: “Alma 32:1-27 Alma encourages the humble Zoramites to exercise faith and give place in their hearts for the word of God. “Alma 32:28-43 Alma compares the word of God to a seed that is planted in people’s hearts.
    [Show full text]
  • Document Resume Ed 049 958 So 000 779 Institution Pub
    DOCUMENT RESUME ED 049 958 SO 000 779 AUTHCE Nakosteen, Mehdi TITLE Conflicting Educational Ideals in America, 1775-1831: Documentary Source Book. INSTITUTION Colorado Univ., Boulder. School of Education. PUB DATE 71 NOTE 480p. EDES PRICE EDES Price MF-SC.65 HC-$16.45 DESCRIPTORS *Annotated Bibliographies, Cultural Factors, *Educational History, Educational Legislation, *Educational Practice, Educational Problems, *Educational Theories, Historical Reviews, Resource Materials, Social Factors, *United States History IDENTIFIERS * Documentary History ABSTRACT Educational thought among political, religious, educational, and other social leaders during the formative decades of American national life was the focus of the author's research. The initial objective was the discovery cf primary materials from the period to fill a gap in the history of American educational thought and practice. Extensive searching cf unpublished and uncatalogued library holdings, mainly those of major public and university libraries, yielded a significant quantity of primary documents for this bibliography. The historical and contemporary works, comprising approximately 4,500 primary and secondary educational resources with some surveying the cultural setting of educational thinking in this period, are organized around 26 topics and 109 subtopics with cross-references. Among the educational issues covered by the cited materials are: public vs. private; coed vs. separate; academic freedom, teacher education; teaching and learning theory; and, equality of educational opportunity. In addition to historical surveys and other secondary materials, primary documents include: government documents, books, journals, newspapers, and speeches. (Author/DJB) CO Lir\ 0 CY% -1- OCY% w CONFLICTING EDUCATIONAL I D E A L S I N A M E R I C A , 1 7 7 5 - 1 8 3 1 : DOCUMENTARY SOURCE B 0 0 K by MEHDI NAKOSTEEN Professor of History and Philosophy of Education University of Colorado U.S.
    [Show full text]
  • What Can We Learn from the Allegory of the Olive Tree?
    COME, FOLLOW ME: THE BOOK OF MORMON What Can We Learn from the Jacob 5–7 Allegory of the Olive Tree? (MARCH 16–22) n the allegory of the olive PRUNING removes DIGGING includes clear- NOURISHING keeps a tree, the master of the dead branches and bad ing away obstacles, such tree healthy by providing I fruit from a tree. The as weeds, from around minerals and other nutri- vineyard finds his olive master cut off the dead a tree. Digging ensures ents. Like trees, our spir- tree in a state of decay and branches and cast them nothing will hinder the its need nourishment. says, “I will prune [the into the fire (see Jacob tree’s ability to grow. How can we nourish our tree], and dig about it, and 5:9). How does God help What obstacles keep us spirits? nourish it” ( Jacob 5:4). us “prune” our lives of from growing spiritually? Throughout the alle- sins and weaknesses? gory, the master and his servant visit the vineyard several times (see Jacob 5:15–18, 29–32, 37–42). Each time, the process of pruning, digging, and nourishing is repeated. The master of the vineyard represents Jesus Christ. The tree and its branches represent His people. This allegory is much more than a story about trees and fruit. It is a powerful witness of God’s involvement in His children’s lives and the Savior’s mission and His love for all mankind. DISCUSSION The allegory of the olive tree was orig- inally written on the brass plates by the prophet Zenos.
    [Show full text]
  • Lesson 13 Final
    Zenos and the Allegory of the Olive Tree {Jacob Chapter 5} Take Home Worksheet Joseph Fielding Smith said: “But we have something in the Book of Mormon that, if we did not have other truth expressed in it, would be sufficient evidence of the divinity of this book. I have reference to the fifth chapter of Jacob…I think that as many as ninety-nine out of every hundred who read the Book of Mormon, read this parable through without grasping the fullness and meaning of it. And I think this is one of the greatest passages in the Book of Mormon…No matter how many times you have read the Book of Mormon,…take a few minutes at some convenient time and sit down and just read carefully every word in the fifth chapter of the Book of Jacob…No greater parable was ever recorded…I tell you, my brothers and sisters, Joseph Smith did not write it. That was written by the inspiration of the Almighty…When you read that chapter through if you cannot say in your soul, ‘this is absolutely a revelation from God,’ then there is something wrong with you.” Zenosʼs Allegory Symbols Symbol Meaning Bad fruit kills good fruit Nephites destroyed by Lamanites Bearing good fruit= Adding life & strength to church Good Verses to Practice Branches Groups of people Interpreting Symbols: Jacob 5: 25, Decay Apostasy Jacob 5: 46, Jacob 5:52. Dunging Nourishing Final nourishing Gospel restoration / Gathering of Israel This “practice” is what Nephi in 2 Good fruit Lives or works of good people Nephi 32 explains as “searching Grafting Joining House of Israel through baptism knowledge”.
    [Show full text]
  • Samuel's Reliance on Biblical Language Shon Hopkin
    Journal of Book of Mormon Studies Volume 24 | Number 1 Article 3 1-1-2015 Samuel's Reliance on Biblical Language Shon Hopkin John Hilton III Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Hopkin, Shon and Hilton, John III (2015) "Samuel's Reliance on Biblical Language," Journal of Book of Mormon Studies: Vol. 24 : No. 1 , Article 3. Available at: https://scholarsarchive.byu.edu/jbms/vol24/iss1/3 This Feature Article is brought to you for free and open access by the All 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]. Samuel’s Reliance on Biblical Language Shon Hopkin and John Hilton III This essay grows out of a larger project focused on the word pat- terns of individual speakers in the Book of Mormon. As we have worked on this project, a unique characteristic that has come to the foreground is Samuel the Lamanite’s use of certain biblical phrases. Naturally, many Book of Mormon speakers consistently employ biblical language and allusions since the Old Testament is presented as part of their historical and literary milieu. Three authors, however, demonstrate an especially marked reliance on certain specific biblical titles and phrases: Nephi, Ja- cob, and Samuel. However, because of the relatively surprising nature of Samuel’s use of these biblical phrases, we will focus on him in this study. One can explain Nephi’s and Jacob’s familiarity with and use of biblical language because of their close proximity in space and time to their Jewish origins and their documented enthusiasm for the Hebrew prophets.
    [Show full text]
  • History Through Seer Stones: Mormon Historical Thought 1890-2010
    History Through Seer Stones: Mormon Historical Thought 1890-2010 by Stuart A. C. Parker A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of History University of Toronto © Copyright by Stuart A. C. Parker 2011 History Through Seer Stones : Mormon Historical Thought 1890-2010 Stuart A. C. Parker Doctor of Philosophy Department of History University of Toronto 2011 Abstract Since Mark Leone’s landmark 1979 study Roots of Modern Mormonism , a scholarly consensus has emerged that a key element of Mormon distinctiveness stems from one’s subscription to an alternate narrative or experience of history. In the past generation, scholarship on Mormon historical thought has addressed important issues arising from these insights from anthropological and sociological perspectives. These perspectives have joined a rich and venerable controversial literature seeking to “debunk” Mormon narratives, apologetic scholarship asserting their epistemic harmony or superiority, as well as fault-finding scholarship that constructs differences in Mormon historical thinking as a problem that must be solved. The lacuna that this project begins to fill is the lack of scholarship specifically in the field of intellectual history describing the various alternate narratives of the past that have been and are being developed by Mormons, their contents, the methodologies by which they are produced and the theories of historical causation that they entail. This dissertation examines nine chronica (historical narratives
    [Show full text]
  • Nibley's Commentary on the Book of Mormon
    Nibley’s Commentary On The Book of Mormon Sharman Bookwalter Hummel, Editor Selections from all Four Volumes Teachings of the Book of Mormon by Hugh W. Nibley Volume 1 (Edited from Semester 1, 2) Nibley’s Commentary on The Book of Mormon is based on transcriptions from classes taught by Hugh Nibley, and is published with the permission of the Neal A. Maxwell Institute for Religious Scholarship and Nibley LLC. It is not sponsored or endorsed by either the Maxwell Institute or Brigham Young University, and represents only the opinions and/or editorial decisions of Hugh Nibley and Sharman B. Hummel.” See http://www.nibleys-commentary.com/ Our thanks to Jimmy Sevilleno [email protected] for e-book conversion Dedication To the Ancient Prophet Moroni, the last Editor of The Book of Mormon, who knew through prophecy the problems of our day, and who as an Angel was assigned to restore the Gospel at the hands of a Modern Prophet Joseph Smith. Contents Preface . 7 About Hugh Nibley . 9 Lecture 1 Introduction . 11 Lecture 2 Introduction . 23 Lecture 3 Introduction . 31 Lecture 4 Introduction . 36 Lecture 5 (Jeremiah) . 43 Lecture 6 Omitted By Editor . 46 Lecture 7 1 Nephi 1; Jeremiah . 47 Lecture 8 1 Nephi . 55 Lecture 9 1 Nephi 1-3, 15 . 58 Lecture 10 (Dead Sea Scrolls). 66 Lecture 11 1 Nephi 4-7 . 70 Lecture 12 1 Nephi 8-11 . 90 Lecture 13 1 Nephi 12-14 . 105 Lecture 14 1 Nephi 15-16 . 125 Lecture 15 1 Nephi 17-19, 22. 139 Lecture 16 2 Nephi 1-4 .
    [Show full text]
  • Nephite Uses and Interpretations of Zenos
    Brigham Young University BYU ScholarsArchive Faculty Publications 1992-07-06 Nephite Uses and Interpretations of Zenos Noel B. Reynolds Brigham Young University - Provo, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Biblical Studies Commons, History of Christianity Commons, Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons BYU ScholarsArchive Citation Reynolds, Noel B., "Nephite Uses and Interpretations of Zenos" (1992). Faculty Publications. 1495. https://scholarsarchive.byu.edu/facpub/1495 This Peer-Reviewed Article 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]. Nephite Interpretations of Zenos Noel B. Reynolds, author and copyright holder July 6, 1992 draft The final edited version was published in The Allegory of the Olive Tgree: The Olive, the Bible, and Jacob 5, Stephen D. Ricks and Jowh W. Welch editors, FARMS and Deseret Book, 1994: 21–49. It has long been recognized that the allegory of the olive tree attributed to the ancient prophet Zenos and copied from the plates of brass into the small plates by Jacob was a source used by several Book of Mormon prophets. It is often noted that Lehi, Nephi, Jacob, and Alma seemed to be relying on the allegory at several points in the elaboration of their own visions, prophecies, and teachings. In this paper I will undertake a systematic documentation of this phenomenon, including passages that have not previously been linked to Zenos.
    [Show full text]
  • Book of Mormon Class Member Study Guide Comments and Suggestions Your Comments and Suggestions About This Study Guide Would Be Appreciated
    Book of Mormon Class Member Study Guide Comments and Suggestions Your comments and suggestions about this study guide would be appreciated. Please submit them to: Curriculum Planning 50 East North Temple Street, Floor 24 Salt Lake City, UT 84150-3200 USA E-mail: [email protected] Please list your name, address, ward, and stake. Be sure to give the title of the study guide. Then offer your comments and suggestions about the study guide’s strengths and areas of potential improvement. Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah © 1999 by Intellectual Reserve, Inc. All rights reserved Printed in the United States of America English approval: 8/96 Introduction In a meeting with the Twelve Apostles, the Spirit of truth” and that those the Prophet Joseph Smith “told the who receive “the word of truth” brethren that the Book of Mormon was should “receive it by the Spirit of the most correct of any book on earth, truth” (D&C 50:17, 19). Come to and the keystone of our religion, and class prepared to contribute insights, a man would get nearer to God by ask questions, share appropriate ex- abiding by its precepts, than by any periences, bear testimony, and listen other book” (History of the Church, attentively to the teacher and the 4:461; see also the introduction to other class members. When you have the Book of Mormon). studied the reading assignments and pondered the questions in this study This study guide is designed as a com- guide, you will be better prepared to panion to your study of the Book of experience the fulfillment of the Lord’s Mormon.
    [Show full text]
  • Onomastic Wordplay on Joseph and Benjamin and Gezera Shawa in The
    Onomastic Wordplay on Joseph and Benjamin and Gezera Shawa i Matthew L. Bowen [Page 255]Abstract: The Book of Mormon contains several quotations from the Hebrew Bible that have been juxtaposed on the basis of shared words or phrases, this for the purpose of interpreting the cited scriptural passages in light of one another. This exegetical technique — one that Jesus himself used — came to be known in later rabbinic times as Gezera Shawa (“equal statute”). In several additional instances, the use of Gezera Shawa converges with onomastic wordplay. Nephi uses a Gezera Shawa involving Isaiah 11:11 and Isaiah 29:14 twice on the basis of the y?sap verb forms yôsîp/yôs?p (2 Nephi 25:17 and quoting the Lord in 2 Nephi 29:1) to create a stunning wordplay on the name “Joseph.” In another instance, King Benjamin uses Gezera Shawa involving Psalm 2:7, 2 Samuel 7:14, and Deuteronomy 14:1 (1–2) on the basis of the Hebrew noun b?n (“son”; plural b?nîm, b?nôt, “sons” and “daughters”) on which to build a rhetorical wordplay on his own name. This second wordplay, which further alludes to Psalm 110:1 on account of the noun y?min (“right hand”), was ready-made for his temple audience who, on the occasion of Mosiah’s coronation, were receiving their own “endowment” to become “sons” and “daughters” at God’s “right hand.” The use of Gezera Shawa was often christological — e.g., Jacob’s Gezera Shawa on (“stone”) in Jacob 4:15–17 and Alma’s Gezera Shawa on Zenos’s and Zenock’s phrase “because of thy Son” in Alma 33:11–16 (see Alma 33:4 17).
    [Show full text]
  • Hugh Nibley, Since Cumorah
    Review of Books on the Book of Mormon 1989–2011 Volume 2 Number 1 Article 22 1990 Hugh Nibley, Since Cumorah John A. Tvedtnes Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Tvedtnes, John A. (1990) "Hugh Nibley, Since Cumorah," Review of Books on the Book of Mormon 1989–2011: Vol. 2 : No. 1 , Article 22. Available at: https://scholarsarchive.byu.edu/msr/vol2/iss1/22 This Review is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Author(s) John A. Tvedtnes Reference Review of Books on the Book of Mormon 2/1 (1990): 175–81. ISSN 1050-7930 (print), 2168-3719 (online) Abstract Review of Since Cumorah (1988), by Hugh Nibley. Hugh Nibley, Since Cumorah, gen. ed. John W. Welch, vol. 7 in The Collected Works of Hugh Nibley, 2d ed. Salt Lake City: Deseret Book and F.A.R.M.S., 1988. xv+ 486 pp., scripture reference list and index. $16.95. Reviewed by John A. Tvedtnes During the past half of a century, Hugh Nibley has become the apologist laureate of the Book of Mormon. One of his primary goals has been to show that criticism of the Book of Mormon has been premature and superficial. The loudest critics are typically those who have spent the least time examining the contents of the book.
    [Show full text]
  • Textual Similarities in the Words of Abinadi and Alma's Counsel To
    Textual Similarities in the Words of Abinadi and Alma’s Counsel to Corianton John Hilton III he text of the Book of Mormon makes it clear that individuals who lived Tin later time periods had access to the teachings of earlier prophets. King Benjamin “caused that the words which he spake should be written and sent forth among those that were not under the sound of his voice, that they might also receive his words” (Mosiah 2:8). This instance was not the only sending forth of the written prophetic word. In Alma 63:12, Mormon tells us, “All those engravings which were in the possession of Helaman [these likely included the words of Alma, Amulek, Abinadi, Benjamin, and others] were written and sent forth among the children of men throughout all the land.” When preaching to the people of Ammonihah, Alma alludes to King Benjamin’s words, suggesting that, although apostate, the people of Ammo- nihah may have had access to the prophetic word of a previous generation (see Alma 13:28, compare Mosiah 3:19). In his address to the poor Zoramites, Alma clearly alludes to Zenos, Zenock, and Moses, leading the reader to believe that even these individuals with lower socioeconomic status were familiar with teachings from the brass plates (see Alma 33:3–20). Helaman’s counsel to his sons Nephi and Lehi indicates that they had access to the works of previous prophets.1 Later textual evidence suggests that words 1. He told them, “O remember, remember, my sons, the words which king Ben- jamin spake unto his people.
    [Show full text]