Conversion of Alma the Younger
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
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. -
Samuel the Lamanite
Samuel the Lamanite S. Michael Wilcox Samuel the Lamanite was the only Book of Mormon prophet identied as a Lamanite. Apart from his sermon at Zarahemla (Hel. 13—15), no other record of his life or ministry is preserved. Noted chiey for his prophecies about the birth of Jesus Christ, his prophetic words, which were later examined, commended, and updated by the risen Jesus (3 Ne. 23:9—13), were recorded by persons who accepted him as a true prophet and even faced losing their lives for believing his message (3 Ne. 1:9). Approximately ve years before Jesus’ birth, Samuel began to preach repentance in Zarahemla. After the incensed Nephite inhabitants expelled him, the voice of the Lord directed him to return. Climbing to the top of the city wall, he delivered his message unharmed, even though certain citizens sought his life (Hel. 16:2). Thereafter, he ed and “was never heard of more among the Nephites” (Hel. 16:8). Samuel prophesied that Jesus would be born in no more than ve years’ time, with two heavenly signs indicating his birth. First, “one day and a night and a day” of continual light would occur (Hel. 14:4; cf. Zech. 14:7). Second, among celestial wonders, a new star would arise (Hel. 14:5—6). Then speaking of mankind’s need of the atonement and resurrection, he prophesied signs of Jesus’ death: three days of darkness among the Nephites would signal his crucixion, accompanied by storms and earthquakes (14:14—27). Samuel framed these prophecies by pronouncing judgments of God upon his hearers. -
The Zarahemla Record September 1978
THEZARAHEMLA RECORD /ssueNumber 2 September 1978 "And he that witl not harden his heart, to him is given the greater portion of the word..." Alma 9: 18 The MORMON BOOKOF Endof JareditesArrive Jaredite Division and Culture of People- MESOAMERICAN OutlinesCompared: Beginning, Highpointsand Endings First Pottery Endof Olmec Maya Glyphs Appears Culture Begin By RaymondC. Treat The most importanttype of evidenceat the presenttime time range. The first pottery is clatedwithin this range. The so- supportingthe Bookof Mormonis a correlationof the outlines called Pox pottery from Puerto Marquez, Guerrero and the of the Book of Mormon and Mesoamericanarchaeology at Tehuacan Valley is dated 2300-2M B.C. and the newly strategic points along the approximately2800 years of their discovered Swasey pottery from Belize goes back to this time. common history. To understandthe reasonfor this it is Pottery is one of the most important types of evidence in necessaryto understandthat archaeologicalinformation is on- Mesoamericanarchaeology and the first appearanceof pottery ly partialinformation. Therefore, most archaeological informa- is always significant. Mesoamerica itself becomes known as a tion is subjectto morethan one interpretation.There is abun- culture area soon after the appearanceof pottery. dant evidencein Mesoamericanarchaeology supporting the Bookof Mormon,but in manycases a non-believercould offer Highpoint an opposinginterpretation to explainthe evidence.However, Archaeology necessarilydeals with physical things. Therefore the reconstructionof a long culturehistory is lesssubiect to in- an archaeologicalhighpoint is defined in terms of the quantity terpretationsince more data is gatheredto constructit than and quality of materialremains. Spiritual values of a culture are any other single type of archaeologicalevidence. This is much more difficult to detect. -
“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. -
Juvenile Instructor 16 (1 April 1881): 82
G. G.001 G. “Old Bottles and Elephants.” Juvenile Instructor 16 (1 April 1881): 82. Discusses earthenware manufacture in antiquity. Points out that some bottles and pottery vessels dug up on the American continent resemble elephants. Also mentions that the discovery of elephant bones in the United States tend to prove the truth of the Jaredite record. [A.C.W.] G.002 G., L. A. “Prehistoric People.” SH 51 (16 November 1904): 106-7. Quoting a clipping from the Denver Post written by Doctor Baum who had conducted expeditions in the southwestern United States, the author wonders why the archaeologists do not read the Book of Mormon to nd answers to their questions about ancient inhabitants of America. [J.W.M.] G.003 Gabbott, Mabel Jones. “Abinadi.” Children’s Friend 61 (September 1962): 44-45. A children’s story of Abinadi preaching to King Noah. [M.D.P.] G.004 Gabbott, Mabel Jones. “Alma.” Children’s Friend 61 (October 1962): 12-13. A children’s story of how Alma believed Abinadi and then organized the Church of Christ after preaching in secret to the people. [M.D.P.] G.005 Gabbott, Mabel Jones. “Alma, the Younger.” Children’s Friend 61 (December 1962): 18-19. A children’s story of the angel that appeared to Alma the Younger and the four sons of Mosiah and how they were converted by this experience. [M.D.P.] G.006 Gabbott, Mabel Jones. “Ammon.” Children’s Friend 62 (February 1963): 18-19. A children’s story of Ammon teaching among the Lamanites. [M.D.P.] G.007 Gabbott, Mabel Jones. -
Land of Zarahemla Land of Nephi (Lehi-Nephi) Waters of Mormon
APPENDIX Overview of Journeys in Mosiah 7–24 1 Some Nephites seek to reclaim the land of Nephi. 4 Attempt to fi nd Zarahemla: Limhi sends a group to fi nd They fi ght amongst themselves, and the survivors return to Zarahemla and get help. The group discovers the ruins of Zarahemla. Zeniff is a part of this group. (See Omni 1:27–28 ; a destroyed nation and 24 gold plates. (See Mosiah 8:7–9 ; Mosiah 9:1–2 .) 21:25–27 .) 2 Nephite group led by Zeniff settles among the Lamanites 5 Search party led by Ammon journeys from Zarahemla to in the land of Nephi (see Omni 1:29–30 ; Mosiah 9:3–5 ). fi nd the descendants of those who had gone to the land of Nephi (see Mosiah 7:1–6 ; 21:22–24 ). After Zeniff died, his son Noah reigned in wickedness. Abinadi warned the people to repent. Alma obeyed Abinadi’s message 6 Limhi’s people escape from bondage and are led by Ammon and taught it to others near the Waters of Mormon. (See back to Zarahemla (see Mosiah 22:10–13 ). Mosiah 11–18 .) The Lamanites sent an army after Limhi and his people. After 3 Alma and his people depart from King Noah and travel becoming lost in the wilderness, the army discovered Alma to the land of Helam (see Mosiah 18:4–5, 32–35 ; 23:1–5, and his people in the land of Helam. The Lamanites brought 19–20 ). them into bondage. (See Mosiah 22–24 .) The Lamanites attacked Noah’s people in the land of Nephi. -
May 18 – 24 Mosiah 25 – 28 “They Were Called the People of God”
Come, Follow Me: May 18 – 24 Mosiah 25 – 28 “They Were Called the People of God” We now have a coming together of all the Israelites in the New World, except for the rebellious Lamanites. The Mulekites of Zarahemla had been discovered by Mosiah (the first) and desired that he should rule over them. Zeniff had departed back to the Land of Nephi and his descendants had been oppressed by the Lamanites. God had delivered them, and they had arrived in Zarahemla. Alma (the Elder) had been a priest of the wicked King Noah (Zeniff’s son) who had been converted by the words of Abinadi. He had fled to the waters of Mormon and baptized about 400 people there. They had fled King Noah and established a city, which was overrun by Lamanites. After being persecuted, they were also delivered by God and had arrived in Zarahemla. What were God’s purposes in gathering these Israelites Figure 1Mosiah II by James Fullmer via (descendants of Judah—the Mulekites—and Joseph—the bookofmormonbattles.com Nephites) in one place? The people of Alma and Limhi in Zarahemla (Mosiah 25): Mosiah (the second, the son of King Benjamin) called all the people together in a great conference in two bodies. The Mulekites outnumbered the Nephites. Why did the Mulekites desire to be taught the language of the Nephites and have them rule? When they had been gathered (verse 5) he had the records of Zeniff’s people read to those who had gathered. All the people had wondered what had become of Zeniff. -
EVIDENCE of the NEHOR RELIGION in MESOAMERICA
EVIDENCE of the NEHOR RELIGION in MESOAMERICA Jerry D. Grover Jr., PE, PG Evidence of the Nehor Religion in Mesoamerica Evidence of the Nehor Religion in Mesoamerica by Jerry D. Grover, Jr. PE, PG Jerry D. Grover, Jr., is a licensed Professional Structural and Civil Engineer and a licensed Professional Geologist. He has an undergraduate degree in Geological Engineering from BYU and a Master’s Degree in Civil Engineering from the University of Utah. He speaks Italian and Chinese and has worked with his wife as a freelance translator over the past 25 years. He has provided geotechnical and civil engineering design for many private and public works projects. He took a 12-year hiatus from the sciences and served as a Utah County Commissioner from 1995 to 2007. He is currently employed as the site engineer for the remediation and redevelopment of the 1750-acre Geneva Steel site in Vineyard, Utah. He has published numerous scientific and linguistic books centering on the Book of Mormon, all of which are available for free in electronic format at www.bmslr.org. Acknowledgments: This book is dedicated to my gregarious daughter, Shirley Grover Calderon, and her wonderful husband Marvin Calderon and his family who are of Mayan descent. Thanks are due to Sandra Thorne for her excellent editing, and to Don Bradley and Dr. Allen Christenson for their thorough reviews and comments. Peer Review: This book has undergone third-party blind review and third-party open review without distinction as to religious affiliation. As with all of my works, it will be available for free in electronic format on the open web, so hopefully there will be ongoing peer review in the form of book reviews, etc. -
Why Did the Lamanites Break Their Treaty with King Limhi?
KnoWhy #98 May 12, 2016 Lamanite Daughters by Minerva Teichert Why did the Lamanites Break Their Treaty with King Limhi? “And are not they the ones who have stolen the daughters of the Lamanites?” Mosiah 20:18 The Know After Abinadi’s martyrdom1 and Alma the El- in the capital city of Nephi (Mosiah 20:6–11),2 der’s flight into the wilderness, the Lamanites whom the Lamanites assumed were connected were seen again in the borders of the land of with the taking of their daughters. Commenting Nephi (Mosiah 19:6). While king Noah fled with on this passage, S. Kent Brown speculated, “In many of his men (19:11), some stayed with their the end, the [Lamanite] king’s decision to destroy women and entered into a treaty with the La- the Nephite colony must have rested on a com- manites, agreeing to pay “half of all they pos- bination of considerations, one of which was his sessed” (19:15) in order to remain on their lands. feeling of anger.”3 Meanwhile, king Noah was put to a fiery death by some of his men who now wanted to return Readers can understand this anger on the part to their wives back in the land of Nephi (19:20). of the Lamanites. Not only were their daugh- Noah’s priests, however, fled (19:21), and soon ters the victims of a sexual crime, but con- thereafter they abducted 24 Lamanite maidens quered subjects appeared to be rising in defi- “and carried them into the wilderness” (Mosiah ance. -
Priesthood Concepts in the Book of Mormon
s u N S T O N E Unique perspectives on Church leadership and organi zation PRIESTHOOD CONCEPTS IN THE BOOK OF MORMON By Paul James Toscano THE BOOK OF MORMON IS PROBABLY THE EARLI- people." The phrasing and context of this verse suggests that est Mormon scriptural text containing concepts relating to boththe words "priest" and "teacher" were not used in our modern the structure and the nature of priesthood. This book, printed sense to designate offices within a priestly order or structure, between August 1829 and March 1830, is the first published such as deacon, priest, bishop, elder, high priest, or apostle. scripture of Mormonism but was preceded by seventeen other Nor were they used to designate ecclesiastical offices, such as then unpublished revelations, many of which eventually appearedcounselor, stake president, quorum president, or Church presi- in the 1833 Book of Commandments and later in the 1835 dent. They appear to refer only to religious functions. Possibly, edition of the Doctrine and Covenants. Prior to their publica- the teacher was one who expounded and admonished the tion, most or all of these revelations existed in handwritten formpeople; the priest ~vas possibly one who mediated between and undoubtedly had limited circulation. God and his people, perhaps to administer the ordinances of While the content of many of these revelations (now sec-the gospel and the rituals of the law of Moses, for we are told tions 2-18) indicate that priesthood concepts were being dis- by Nephi that "notwithstanding we believe in Christ, we keep cussed in the early Church, from 1830 until 1833 the Book the law of Moses" (2 Nephi 25: 24). -
Why Did the Nephites Practice Baptism? Behold, Here Are the Waters of Mormon
KnoWhy #320 May 31, 2017 Aguas de Mormon by Jorge Cocco Why Did the Nephites Practice Baptism? Behold, here are the waters of Mormon ... and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another’s burdens, that they may be light …. Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you?” Mosiah 18:8–10 Context & Content jjkl In Mosiah 18, Alma the Elder, who had been one teous people of King Limhi wanted to be baptized, of King Noah’s priests until being converted by they understood that baptism was meant to be “a Abinadi’s preaching, led a large group of people witness and a testimony that they were willing to to be baptized in the “waters of Mormon.” Mosiah serve God with all their hearts” (Mosiah 21:35; cf. 18:1 says that Alma first “repented of his sins and 3 Nephi 7:25). iniquities,” and then “began to teach the words of Abinadi.” Those who believed his teachings went A covenant is a promise between two parties, each to a place called “Mormon,”1 where there was “a agreeing to do something for the other, if the other fountain of pure water” (vv.