Dadson shares his experience of gaining a testimony of the Book of Mormon while a young teenager at boarding school in Ghana. He was blessed through clean living, studying the Book of Mormon, and paying his tithing.

Dahl reviews many of the major works of numerous authors who between 1800 and 1840 were using archaeology and conjecture to explain the origins of the mound-builders. He compares these works to Bryant’s poems “The Prairies” and “Thanatopsies” Concerning the Book of Mormon, Dahl writes that it is “certainly the most influential of all Mound-Builder literature,” and that “whether one wishes to accept it as divinely inspired or as the work of Joseph Smith, it fits exactly into the tradition”

The concept of hell plays a prominent role in the Book of Mormon. The term “hell” is attested sixty-two times in the Book of Mormon. Addresses the following questions regarding hell: Is hell temporary or permanent? What does it mean to die in our sins? Can one repent in hell? Can one receive the gospel and improve his/her condition between death and the resurrection?

Larry Dahl explores some of the teachings of the Book of Mormon concerning faith, hope, and charity. He discusses the meanings of these words, their relationships to each other, how they are acquired, and what their fruits are. Faith, hope, and charity must be centered in Christ. The first principle of the gospel is not just faith, it is faith in the Lord Jesus Christ. We must obtain not just hope, but a hope in Christ. Likewise, charity is not just love, it is the pure love of Christ.

The Lectures on Faith are among the oldest of LDS writings. They formed the basis for doctrinal studies in the School for the Elders during the winter of 1834–35 and ever since have been highly valued in the Church. They constitute a substantial historical and doctrinal heritage from early Restoration years. Bringing together in one volume the background, the history, the text, and an informed and stimulating commentary, this book makes a major contribution to an understanding of the subject and therefore to the reader’s efforts to live the great principle of faith in Jesus Christ. ISBN 0-8849-4725-4

After the announcement of the intent to rebuild the Nauvoo Temple, there was much discussion in the town about why The Church of Jesus Christ of Latter-day Saints would want to build such a large building in such a small place and what impact it might have on Nauvoo. Questions were raised about the vast potential increase in the number of visitors to Nauvoo, as well as whether large numbers of Church members would come to settle in Nauvoo permanently, significantly affecting the political and cultural environment. Additional interest focused on the whole history of the Mormons in Nauvoo. Those ideas, attitudes, and feelings of residents were captured in this collection of interviews. Twenty-six Nauvoo residents were interviewed and their answers recorded in this volume. ISBN 978-0-8425-2526-8

Abstract: In this article, we offer a general critique of scholarship that has argued for Joseph Smith’s reliance on 1 Enoch or other ancient pseudepigrapha for the Enoch chapters in the Book of Moses. Our findings highlight the continued difficulties of scholars to sustain such arguments credibly. Following this general critique, we describe the current state of research relating to what Salvatore Cirillo took to be the strongest similarity between Joseph Smith’s chapters on Enoch and the Qumran Book of Giants — namely the resemblance between the name Mahawai in the Book of Giants and Mahujah/Mahijah in Joseph Smith’s Enoch account. We conclude this section with summaries of conversations of Gordon C. Thomasson and Hugh Nibley with Book of Giants scholar Matthew Black about these names. Next, we explain why even late and seemingly derivative sources may provide valuable new evidence for the antiquity of Moses 6–7 or may corroborate details from previously known Enoch sources. By way of example, we summarize preliminary research that compares passages in Moses 6–7 to newly available ancient Enoch texts from lesser known sources. We conclude with a discussion of the significance of findings that situate Joseph Smith’s Enoch account in an ancient milieu. Additional work is underway to provide a systematic and detailed analysis of ancient literary affinities in Moses 6–7, including an effort sponsored by Book of Mormon Central in collaboration with The Interpreter Foundation.

This article gives evidence that indicates that cotton seeds from the Old World were transported across the ocean and interbred with wild cotton plants to produce a superior New World plant that was then cultivated.

Abstract: Dr. Michael Coe is a prominent Mesoamerican scholar and author of a synthesis and review of ancient Mesoamerican Indian cultures entitled The Maya.
Dr. Coe is also a prominent skeptic of the Book of Mormon. However, there is in his book strong evidence that favors the Book of Mormon, which Dr. Coe has not taken into account. This article analyzes that evidence, using Bayesian statistics. We apply a strongly skeptical prior assumption that the Book of Mormon “has little to do with early Indian cultures,” as Dr. Coe claims. We then compare 131 separate positive correspondences or points of evidence between the Book of Mormon and Dr. Coe’s book. We also analyze negative points of evidence between the Book of Mormon and The Maya, between the Book of Mormon and a 1973 Dialogue article written by Dr. Coe, and between the Book of Mormon and a series of Mormon Stories podcast interviews given by Dr. Coe to Dr. John Dehlin. After using the Bayesian methodology to analyze both positive and negative correspondences, we reach an enormously stronger and very positive conclusion. There is overwhelming evidence that the Book of Mormon has physical, political, geographical, religious, military, technological, and cultural roots in ancient Mesoamerica. As a control, we have also analyzed two other books dealing with ancient American Indians: View of the Hebrews and Manuscript Found. We compare both books with The Maya using the same statistical methodology and demonstrate that this methodology leads to rational conclusions about whether or not such books describe peoples and places similar to those described in The Maya.

Abstract: We do not have the Book of Mormon metal plates available to us. We cannot heft them, examine the engravings, or handle the leaves of that ancient record as did the Three Witnesses, the Eight Witnesses, and the many other witnesses to both the existence and nature of the plates. In such a situation, what more can we learn about the physical nature of the plates without their being present for our inspection? Building on available knowledge, this article estimates the total surface area of the plates using two independent approaches and finds that the likely surface area was probably between 30 and 86 square feet, or roughly 15% of the surface area of the paper on which the English version of the Book of Mormon is now printed.

Abstract: Dr. Michael Coe is a prominent Mesoamerican scholar and author of a synthesis and review of ancient Mesoamerican Indian cultures entitled The Maya.
Dr. Coe is also a prominent skeptic of the Book of Mormon. However, there is in his book strong evidence that favors the Book of Mormon, which Dr. Coe has not taken into account. This article analyzes that evidence, using Bayesian statistics. We apply a strongly skeptical prior assumption that the Book of Mormon “has little to do with early Indian cultures,” as Dr. Coe claims. We then compare 131 separate positive correspondences or points of evidence between the Book of Mormon and Dr. Coe’s book. We also analyze negative points of evidence between the Book of Mormon and The Maya, between the Book of Mormon and a 1973 Dialogue article written by Dr. Coe, and between the Book of Mormon and a series of Mormon Stories podcast interviews given by Dr. Coe to Dr. John Dehlin. After using the Bayesian methodology to analyze both positive and negative correspondences, we reach an enormously stronger and very positive conclusion. There is overwhelming evidence that the Book of Mormon has physical, political, geographical, religious, military, technological, and cultural roots in ancient Mesoamerica. As a control, we have also analyzed two other books dealing with ancient American Indians: View of the Hebrews and Manuscript Found. We compare both books with The Maya using the same statistical methodology and demonstrate that this methodology leads to rational conclusions about whether or not such books describe peoples and places similar to those described in The Maya.

Since 1998 the Brigham Young University Museum of Art has hosted the biennial Art, Belief, Meaning Symposium. The purpose of the symposium is to provide an opportunity for Latter-day Saint artists, critics, and commentators to contribute to the ongoing discussion about issues related to art and spirituality. Our goal is to articulate our interest in the making of art that not only is relevant and meaningful for our day, but which also bears witness and gives perspective to the realities that flow from the restored gospel of Jesus Christ. The symposium provides a welcome forum for discussion regarding issues that have always concerned serious religious artists: • What is the role of the artist in relation to the mission of the Church? • What is the place of self expression, belief, and inspiration in religious art? • Do artists have a “mission” through their work? • How does individual testimony find expression in the work of the artist? • Does religion create untenable tensions in the expression of the artist? • What is the relationship between idea and technique in religious art? • Can religious art find expression through contemporary art movements? This series provides an opportunity for like-minded believers, those with deep and often passionate interests in the arts, to come together, reason together, and benefit from each others’ points of view. Hopefully others who find themselves confronted by similar issues will benefit from a careful reading of these essays.

For Minerva Teichert there were only two reasons to paint--“either a thing must be very beautiful or it must be an important story.” She loved and lived the truths of the Book of the Mormon; it was the important story she felt determined to tell through her masterful art. The Book of Mormon Paintings of Minerva Teichert is her complete series of Book of Mormon murals--each one a story by itself. From the sons of Lehi, presenting their wealth to Laban in exchange for the brass plates, to Christ appearing at the temple in Bountiful, Minerva Teichert captured the teachings and drama of the Book of Mormon. From the beginning her dream was to teach the Book of Mormon through her painting. She adopted a statement from the dean of American mural painters, Edwin H. Blashfield, as her own: “The decoration in a building which belongs to the public must speak to the people--to the man on the street. It must embody thought and significance, and that so plainly that he who runs may read.” This was her goal for her Book of Mormon murals. She also dreamed of publishing the series in a book but never realized that goal. This publication is, in some measure, a fulfillment of that dream. One hundred color plates, assembled here for the first time, tell the story Teichert felt inspired to share through her painting. An overview of Teichert’s mural techniques and personal motivations complements the paintings and sketches. Scriptures, captions, and excerpts from her letters enrich the presentation of these works throughout the book. The Book of Mormon Paintings of Minerva Teichert is certain to inspire any reader--expert or novice. More important, this collection displays the truths that Teichert so strongly believed: that Jesus is the Christ and the Book of Mormon is the word of God.

Discusses attempts to discredit the Book of Mormon and Joseph Smith. Refers to Alexander Campbell, the Spaulding theory, and the Woodbridge Riley Theory. The best evidences of the divinity of the Book of Mormon are found within its own pages.

The Book of Mormon came by way of the Gentiles because of the destruction of the Nephites and rejection by the House of Israel. The book is to be used to gather Israel.

A dictionary dealing with angels. Includes an entry on Moroni, describing him as “the Mormon angel of God, son of Mormon, the last great leader of the Nephites” Notes the statue of Moroni on the Hill Cumorah.

A church member who has loved the Book of Mormon since childhood and who takes it for granted that the Book of Mormon is central to LDS class instruction, general conference addresses, and missionary discussions is likely to be surprised that we have only six Book of Mormon hymns in our 1985 hymnbook. Early hymn writers turned to the Book of Mormon itself for their texts. Twelve Book of Mormon hymns were introduced into Mormon hymnody by Emma Smith’s first hymnal, but the Book of Mormon as a theme almost disappeared from later hymnals. Only one hymn relating to the Book of Mormon was among the forty-nine new hymns added to the 1985 hymnal. In this article, Book of Mormon hymns are listed, discussed, and categorized. Most of the Book of Mormon hymns that have been written are narrative, rather than devotional. Each new hymnbook must meet the needs of its age. Devotional hymns are likely to be more forthcoming as literary appreciation of the Book of Mormon continues to grow.

Review of Sweet is the Word: Reflections on the Book of Mormon? Its Narrative, Teachings, and People (1996), by Marilyn Arnold

The wife of Solomon Spaulding, Matilda Spaulding Davidson, provides reasons why Spaulding wrote Manuscript Found. She believes that the Book of Mormon is built on Manuscript Found and that Sidney Rigdon had access to the manuscript left by Spaulding at the printing office of Mr. Patterson sometime between the years 1812 and 1816.

The wife of Solomon Spaulding, Matilda Spaulding Davidson, provides reasons why Spaulding wrote Manuscript Found. She believes that the Book of Mormon is built on Manuscript Found and that Sidney Rigdon had access to the manuscript left by Spaulding at the printing office of Mr. Patterson sometime between the years 1812 and 1816.

The wife of Solomon Spaulding, Matilda Spaulding Davidson, provides reasons why Spaulding wrote Manuscript Found. She believes that the Book of Mormon is built on Manuscript Found and that Sidney Rigdon had access to the manuscript left by Spaulding at the printing office of Mr. Patterson sometime between the years 1812 and 1816.

The wife of Solomon Spaulding, Matilda Spaulding Davidson, provides reasons why Spaulding wrote Manuscript Found. She believes that the Book of Mormon is built on Manuscript Found and that Sidney Rigdon had access to the manuscript left by Spaulding at the printing office of Mr. Patterson sometime between the years 1812 and 1816.

A presentation of Davies’s testimony of the divinity and truthfulness of the Book of Mormon.

Fawn Brodie’s statement in her book No Man Knows My History that “it may in fact have been [Ethan Smith’s] View of the Hebrews that gave Joseph Smith the idea of the Book of Mormon” is not based upon sound reasoning nor is it a historical fact.

A polemical attack on various religious groups that the author considers heretical. Chapter seven is devoted to Mormonism. He finds repugnant the LDS “doctrine of progressive revelations” and considers the Book of Mormon to be a forgery that plagiarizes the Bible, Shakespeare and the Westminster Confession of Faith. This work is reviewed in B.015.

In this tract the author sets about to prove that Mormonism is false and that the Book of Mormon is “a silly fabrication of falsehood and wickedness” States that the Book of Mormon story is fictitious and believes that it represents a plagiarism of Solomon Spaulding’s Manuscript Found.

Mormon scriptures are unusual, unique from any other. They claim the Book of Mormon to be the word of God, the translation of which was done through the Urim and Thummim. The book purports to be the records of pre-Columbian Americans. In reality, it is a fraud or forgery. Mormons have a large amount of written material in their canon that has become as important as the biblical writings.

The perspective of history can be sobering, even humbling. Not so recently, two men from the same faith tradition but different perspectives joined in a debate about whether and how a man whom they both acknowledged as a prophet could have seen what he said he saw and be who he claimed to be. As it unfolded, their discussion touched upon many aspects of what it means to have faith in such a person and in his revelations. The role of reason in relation to revelation, the relevance of history to faith, and the connection of language to perception were all explored. The power of poetry and other idioms of popular culture in establishing the credibility of one’s chosen narrative were on display. Their debate was not an isolated event; it was just one of many in an ongoing phenomenon of cultural and spiritual contestation and negotiation. And although the two men in this case lived eleven hundred years ago, that same process of debate that they engaged in is still under way in our own times and is very much a part of our cultural climate today.

This article discusses the potential for comparision between the Book of Mormon and texts of other world religions. Acknowledging the extent of such a project, the author focuses only on comparing prophets and prophecy in the Qur’an and Book of Mormon.

Review of The Legacy of the Brass Plates of Laban: A Comparison of Biblical and Book of Mormon Isaiah Texts (1994), by H. Clay Gorton.

The Book of Mormon records many of the prophecies of Isaiah, which teach that Zion will stand and not the United States of America.

Attempts to locate the Hill Cumorah in the Northeastern United States, arguing that such a location more fully fits the criteria of the Book of Mormon than other areas of the continent.

A detailed polemic against the Book of Mormon that claims that the Spaulding manuscript was the primary source of the Book of Mormon. Includes background historical material, a brief bibliography, and eight appendices. Attempts to demonstrate a connection between Sidney Rigdon and Solomon Spaulding.

Authors determine that The Book of Mormon is an “adaptation of an obscure historical novel.”

Biblical prophets foretold the coming forth of the Book of Mormon. Includes a brief synopsis of the Book of Mormon story line. Mentions Martin Harris’s visit to Professor Anthon. Joseph Smith had divine aid in translating.

The Book of Mormon chronicles the wars and other relations between the two major nations of Ancient America. This paper identifies certain principles evident in the relations between these nations and compares the principles found in the Book of Mormon with international practice of Ancient Israel in the old world. This paper is not want to be a study of the law of nations of the ancient Near East; rather, our purpose is to identify, if possible, principles of the law of nations in the Book of Mormon. Ccmparisons to the culture of the ancient Near East are not meant to function as proof (or disproof) of the old-world origin of the Book of Mormon culture. They should be taken as interesting illuminations of the principles of international relations which appear in the history of the ancient American nations.

Moroni was a man who was faithful in life, in death, and as a resurrected being. Under the most difficult circumstances during and after the Nephite civil war, he lived as an outcast rather than deny his testimony.

A booklet containing a photographic essay on the life and paintings of Minerva Teichert. Created to accompany an exhibition at the Museum of Church History and Art, the work contains representations of several of Teichert’s Book of Mormon paintings.

King Benjamin, in an attempt to establish and promote peace, created a form of government that may be understood as democratic. The political system is not a democracy in the way the term is understood today, but the democratic elements become especially clear when viewed next to its autocratic Lamanite counterpart. Davis demonstrates how a democratic system tends to bring more peace to a nation and, interestingly, also more victory when war does come upon them. The young Nephite state encountered the types of risks experienced in the modern progression to democracy, further illustrating how difficult a task it would have been for Joseph Smith to create this world. Although the democratic state played a role in the Nephite nation, the most important lesson in the Book of Mormon’s politics is that God makes all the difference.

A polemical work against the Book of Mormon. The author notes the common interest of many nineteenth-century Americans regarding the origins of the American Indians. He views Joseph Smith as having borrowed from the Spaulding romance and the common theories regarding Indian origins in formulating the Book of Mormon.

Brief summary of LDS beliefs, history, and the Book of Mormon story line. Points out lack of corroborating archaeological evidence for the Book of Mormon. Concludes that Joseph Smith authored the book, that it does not agree with current LDS doctrines, and that therefore it cannot be recognized as “another testament of Jesus Christ”

This article explores the translation process of the Book of Mormon, examining evidence of Joseph’s inability to produce the book of his own accord. It draws comparisons between Joseph and Andrew Jackson Davis, eventually concluding that naturalistic evidence is insufficient to prove or disprove the authenticity of the Book of Mormon.

In 1830, Joseph Smith Jr. published The Book of Mormon and subsequently founded a new American religion. According to Smith, The Book of Mormon represented the English translation of an authentic record, written in “Reformed Egyptian,” concerning ancient Israelites who migrated to the Americas in approximately 600 B.C.E. Smith’s purported translation of this sacred history, however, did not occur by traditional means. Rather than directly consulting the record and providing an English rendition, Smith employed a method of divination by placing a “seer stone” into the bottom of his hat, holding the hat to his face to shut out all light, and then he proceeded to dictate the entire text of The Book of Mormon in an extended oral performance, without the aid of notes or manuscripts. By his side, Smith’s scribes wrote down the entire text verbatim in the moment Smith uttered them. As a result, at over 500 printed pages, The Book of Mormon stands as one of the longest recorded oral performances in the history of the United States. This dissertation aims to uncover some of the primary techniques of oral performance that Smith used in the construction of his work. Oratorical skill constituted a critical mode of public and private discourse in the culture of the early American nation; and, as I will argue, the text of The Book of Mormon reveals key characteristics of Smith’s techniques in oral performance that, in turn, reflect the oratorical training of the age. Drawing on Smith’s exposure to a kaleidoscope of cultural institutions that inculcated oratorical skills--focusing specifically on formal and informal education, Sunday school training and revivalism, folk magic practices, semi-extemporaneous Methodist preaching and exhorting, and the fireside storytelling culture of early America--this dissertation will demonstrate how these related cultural streams of oral performance converged in Smith’s production of The Book of Mormon, providing him with the necessary skills and techniques to produce and recite his massive Christian epic through the medium of the spoken word.

This book examines Joseph Smith’s oral recitation of the Book of Mormon in the context of the prominance and importance of orality in nineteenth-century America. “The focus of this study is the oral per­for­mance techniques that Smith used to dictate the Book of Mormon, with specific attention to the methods of preaching in Smith’s contemporary sermon culture. Thus, the central issues revolve around the methods of oral composition, rather than narrative content.” [Author]

The term Lamanite applies to the native inhabitants (the Indians) of the American continent, the Eskimos, the Samoans of the Pacific Islanders, and other groups.

This second of two volumes of essays honoring Hugh Nibley includes scholarly papers based on what the authors have learned from Nibley. Nearly every major subject that Dr. Nibley has encompassed in his vast learning and scholarly production is represented here by at least one article. Topics include the sacrament covenant in Third Nephi, the Lamanite view of Book of Mormon history, external evidences of the Book of Mormon, proper names in the Book of Mormon, the brass plates version of Genesis, the composition of Lehi’s family, ancient burials of metal documents in stone boxes, repentance as rethinking, Mormon history’s encounter with secular modernity, and Judaism in the 20th century.
An essay written with the purpose to shd some light on problems related to ethnic and racial relations, via a few different channels.

An historical sketch of the life of the man who translated the Book of Mormon into French under the direction of John Taylor and with the assistance of L. A. Bertran, C. C. Bolton, and John Peck.

Abstract: Historical chronicles of military conflict normally focus on the decisions and perspectives of leaders. But new methodologies, pioneered by John Keegan’s Face of Battle, have focused attention on the battle experience of the common soldier. Applying this methodology to a careful reading of details within the Book of Mormon shows an experience in battle that is just as horrific as it is authentic.

As a relatively new major scripture, the Book of Mormon is often neglected in a discussion about the principles of just war. LDS scholars haven’t helped by rarely engaging with seminal just war thinkers. Their engagement usually becomes a perfunctory review that serves as a platform for dismissing just war theories and theorists as insufficient in favor of their preferred theories and handful of proof texts, or because of a chauvinistic attitude that disregards non restoration texts. This is tragic because of the Lord’s command to seek ye out of the best books [and] words of wisdom (D&C 88:118). And because the Book of Mormon doesn’t simply show congruency with just war beliefs but offers important commentary and insights about those theories. In contrast to just war theorists who had to discern their insights through expertly reasoned, but still extra Biblical theorizing, insights from the Book of Mormon come within holy text and thus should assume stronger importance. Studying the Book of Mormon’s interactions with just war theory shows how the Book of Mormon conclusively resolves a seeming contradiction regarding how a soldier with a peaceful heart can wield the sword and be a peacemaker (or renounce war). This, in turn, forms a much stronger foundational outlook regarding war and peace.

Review of Michaela Stephens, To Defend Them By Stratagem: Fortify Yourself with Book of Mormon War Tactics (Gilbert, AZ: Lion’s Whelp Publications, 2018). 246 pp. $12.99 (paperback).
Abstract: Sometimes it is easy to overlook, disregard, or discount the “war chapters” in the Book of Mormon. Michaela Stephens’ new book about these chapters deserves wider attention, as it is an excellent study resource that provides valuable devotional and academic insights while remaining accessible to lay readers.

Well-meaning people may honestly disagree with my interpretation of how the universe is put together. Agency allows and requires this possibility. But for me, as I noted above, science is faith affirming because I choose to believe, and everything else follows.

A sensationalistic exposé of Mormonism. Pages 99-115 discuss the Book of Mormon. Among the numerous “problems” discussed by the authors are the Kinderhook plates, the credulity of the Book of Mormon witnesses, possible Satanic connections, textual changes, Bible plagiarism, King James English, and possible dependence upon the View of the Hebrews.

A polemical attack on Mormon scriptures, including the Book of Mormon. There is no archaeological evidence for the Book of Mormon. Various anachronisms found in the Book of Mormon, such as the use of steel and Nephi’s temple in America, are discussed.

A slender polemical tract. Notes that several “plain and precious things” taught in the LDS church are not found in the Book of Mormon, and that both the Bible and the Book of Mormon oppose doctrines taught in the Church.

An anti-Mormon pamphlet designed to encourage members of the LDS church to leave their religion. The Book of Mormon adds to God’s word in the Bible.

This article consists of comments regarding A Voice from the Dust, an edition of the Book of Mormon that the author edited and rearranged.

A recreation of the entire text of the Book of Mormon. Contains commentary and pictures of sites in Mexico that may correspond with Book of Mormon lands.

RLDS professor at Graceland College defends the authenticity of the Book of Mormon by showing examples of chiasmus.

The temple of inscriptions at Palenque in Mexico has a glyph that “can be interpreted as meaning Hill Ramah or Hill Cumorah” Delong believes that Cerro Rabon is a prime candidate for the Hill Cumorah in Mesoamerica.

The twelfth and thirteenth chapters of the Book of Mormon’s Alma contain a theologically rich and often misunderstood text—a brief discourse to the people of Ammonihah exploring the nature of redemption and the establishment of God’s holy order of priesthood. In this collection of essays, eight scholars examine Alma’s words from a broad range of disciplines and analytical approaches, from literary criticism to philosophy to comparative religious history. Their interpretive experiments open this text up to theological insights that inform devotion and prompt deep inquiry.

In 1840, the Church of Jesus Christ of Latter-day Saints established its first branch in Wales. The branch had been organized and converts baptized without the help of Welsh translations of the Book of Mormon and other church materials. In this specific area in Wales, English was widely spoken; thus translating the Book of Mormon into Welsh had not been a priority. However, after being sent to a different area of Wales by Elder Lorenzo Snow of the Quorum of the Twelve Apostles, William Henshaw quickly realized that such a translation was imperative to the spreading of the gospel throughout the rest of Wales. In 1845, Captain Dan Jones arrived in Wales as a new missionary. Elder Jones used a press belonging to his brother, a Welsh clergyman, to print church pamphlets that he had translated into Welsh. One of the employees who worked at the press, John S. Davis, eventually was baptized. In 1850, Davis translated the Doctrine and Covenants into Welsh. The next year, he asked the Welsh Saints to subscribe to the official Mormon periodical, which would publish a part of the Book of Mormon each week. The subscriptions would provide the funds necessary to do so. The Saints responded enthusiastically, and as a result, the Welsh translation of the Book of Mormon was eventually all published.

A review of John W. Welch, Neal Rappleye, Stephen O. Smoot, David J. Larsen, and Taylor Halverson, eds., Knowing Why: 137 Evidences That the Book of Mormon is True. Covenant Communications, Inc., 2017, 380 pages including endnotes and biographical material. $34.99 (paperback).
Abstract: Book of Mormon Central has produced a fantastic resource for students and teachers of the Book of Mormon. Knowing Why updates prior discoveries and provides new and interesting insights based upon solid scholarship.

An attempt to understand how Mormonism’s idea of “religious authority” appealed to early converts. Refers to the Book of Mormon to describe Mormonism’s idea of religious authority. Discusses the role of the book in the formulation of Joseph Smith’s philosophy and doctrine.

An attempt to understand Mormonism and its nineteenth-century context. The idea of “religious authority” may have had great appeal for early converts to Mormonism.

Celebrates the noble women in the Book of Mormon, notably Sariah and the mothers of the stripling soldiers who fought under Helaman.

Celebrates the noble women in the Book of Mormon, notably Sariah and the mothers of the stripling soldiers who fought under Helaman.

Celebrates the noble women in the Book of Mormon, notably Sariah and the mothers of the stripling soldiers who fought under Helaman.

Quotes relevant passages from the Doctrine and Covenants showing the importance of the Book of Mormon. Ends with a charge to study the Book of Mormon, and a testimony of its truthfulness.

Summarizes the main events of Christ’s visit to the Americas and determines that the Nephite twelve apostles were on the same level as the twelve in Jerusalem.

After Jesus’ resurrection and ascension into heaven He appeared to the Nephites in fulfillment of the words of a number of their ancient prophets. The people to whom He came were those who had assembled near the temple in the Land Bountiful. They were conversing about the marvelous changes that had taken place on the face of the land by reason of convulsions that occurred at the death of the Savior. While thus engaged they heard a voice from heaven. At first they did not understand it, but the third time they understood that it was the voice of the Father calling upon them to behold His beloved Son. They then cast their eyes toward heaven and beheld a man, clothed in a white robe coming down out of heaven. He announced Himself to be Jesus Christ the Son of God, who was slain for the sins of the world. He then permitted them to feel the prints of the nails in His hands and feet and thrust their hands into His side, that they might be fully satisfied that it was He of whom the prophets had testified. And the people fell at His feet and worshiped Him.

For several generations, previous to the birth of the Prophet, his forefathers had been honest, industrious farmers in New England. The first of his ancestors to come to America, from England, was Robert Smith, who emigrated to this country about the middle of the seventeenth century. He settled in New England, and there his descendants lived for five generations. Joseph Smith, who was the fourth in descent from Robert, married Lucy Mack, Jan. 24, 1796. Her ancestors had also been husbandmen, and therefore ail of the sturdy qualities attaching to that class were inherited by the Prophet. During the early part of their married life Joseph and Lucy (who had settled in the town of Tunbridge, Vermont,) were prosperous in a worldly sense, but through the treachery of a friend they were deprived of all their property. Soon afterward they removed to Sharon, in the same State, where they lived under very unfavorable circumstances until after the birth of their son Joseph, which occurred at Sharon, Windsor Co., Vermont, December 23, 1805. The poverty, ill health and other chastenings of the parents of Joseph were effectual in teaching the family to be humble and dependent upon their Heavenly Father. Had it been otherwise—had Joseph and his parents been successful ’in obtaining wealth, the young man’s spirit might have been less perfectly moulded to suit the purposes of his Heavenly Father. Pride might have taken the place of humility, and self-conceit, of faith and trust. It is a significant fact that Joseph’s grandfather, Asael Smith, possessed sufficient of the spirit of prophecy to declare that one of his descendants should exert a great influence on the religious belief of his associates. Said he, “ It has been borne in upon my soul that one of my descendants will promulgate a work to revolutionize the world of religious faith.” How literally has this been fulfilled! How completely is the faith established by our Heavenly Father through the Prophet Joseph revolutionizing the religious belief of this day! And Asael Smith lived to witness the commencement of the fulfillment of his prediction, for a short time before his death he was permitted to behold a copy of the Book of Mormon; and as he was about to depart from this earth, he warned his descendants to take heed of this work and to accept the ministry of Joseph, for that which he was about to bring forth was of God. The birth of Joseph Smith marks an important era in the world’s history. Thousands can testify at the present time that he was one of the greatest prophets the world has ever known. To him were entrusted the keys of the dispensation of the fullness of times. His work will yet be known and his praises sung in all nations under heaven. And yet the man destined to such high honor was born of humble parents, in poverty, in an obscure town among the backwoods of Vermont. Truly the ways of God are past the comprehension of feeble, mortal man.

Our lesson today is the testimony of three men that the prophecy of the coming forth and translation of the Book of Mormon had been fulfilled. When Moroni finished the record of the Nephites he closed with the prophetic words which formed our last lesson; we here have a solemn statement of the manner of their accomplishment. It appears, from this testimony, that these three witnesses saw the sacred plates and the engravings thereon, that an angel of God, who is generally understood to be Moroni himself, came down from heaven and showed them to the witnesses; also, that the voice of the Lord declared unto them that the engravings had been translated by the gift and power of God, and that He commanded them to bear record of these things. (Doc. and Cov., Sec. 17.) And to be obedient to that commandment they send this testimony forth to all the world, that all men may know what great things God had done and was now doing for His children on this earth. It is worthy of especial note that though these witnesses all left the Church, and for a time entertained very bitter feelings towards the Prophet Joseph Smith, yet they never denied this testimony nor faltered in their allegiance to the Book of Mormon; though often strongly urged by apostates and unbelievers to do so. But their unvarying reply was that they had seen and heard the angel and that their testimony, as printed,, was true in every particular.

At the commencement of the reign of Zedekiah, the last king of Judah, there lived in Jerusalem a worthy, prayerful man named Lehi. At that time many prophets of God came to the Jews, calling upon them to repent of their sins, or the great city of Jerusalem would be destroyed. Lehi, hearing these prophecies, prayed to the Lord with all his heart in behalf of his people. As he prayed a pillar of fire came and dwelt on a rock before him, and many things were then shown him by the Lord which caused him much sorrow and fear. When he returned to his home in Jerusalem he was carried away in a vision. The heavens were opened to his view, and he saw God sitting upon His throne, surrounded by vast hosts of angels who in songs, were praising the Lord. Then he saw a bright and holy Being who was followed by twelve others, come down out of heaven on to this earth. These were Jesus Christ, our Lord, and His Apostles. Then in the vision, Jesus came to Lehi and gave him a book, which he bade him read. When Lehi did so he found it contained the word of the Lord against Jerusalem; that because of its great wickedness it should be destroyed, many of its people should be slain and many should be carried away 1 captive into Babylon. When Lehi learned these terrible truths he went forth among the people, pleading with them to repent and reform, lest these judgments come upon them. But the inhabitants of Jerusalem, at that time, would not give heed to the warnings of the servants of God, and they mocked at Lehi, and sought to take away his life, as they had the prophets of earlier times, whom they had cast out, and stoned and slain. Elijah they had cast out. Zenos they had slain. Zechariah they had stoned. Isaiah they had sawn asunder, and Jeremiah, who prophesied at the same time as Lehi, they imprisoned and otherwise abused.

We learned in our last lesson that the Jews at Jerusalem sought to take the life of Lehi, because he bore a message from God which foretold evil to them, unless they repented. It would seem that the wicked who have no desire to repent, almost always act as though the prophet who brings a divine message of chastisement, is responsible, and not they themselves, for the woes pronounced against them. They have, as a rule, sought to slay the servants of God who prophesied of sorrow and trouble, as though the servant and not the Lord was the one who ordained and executed the punishment. So it was with Lehi, but the Lord preserved him from the hands of the wicked; and blessed him, because he had declared the things which He commanded. And the Lord warned Lehi in a dream to leave Jerusalem, and journey in the wilderness, and go where He should direct him. All this Lehi did. He left his home in Jerusalem, with all the riches it contained, and taking his family with him he went into the wilderness. He took nothing with him except such things as were necessary, as provisions and tents, for the comfort of himself and family, which consisted of his wife, Sariah, and his sons, Laman, Lemuel, Sam and Nephi. Which way they traveled we are not informed, but in a few days they reached the borders of the Red Sea, most probably that portion known to us as the gulf of Akabah. They may have journeyed from Jerusalem to the south end of the Dead Sea, thence southerly by the wady (valley) of Arabah, or they may have taken a somewhat more westerly route.

Soon after the arrival of Lehi and his family on the borders of the Red Sea the Lord gave Lehi a commandment that his sons should return to Jerusalem to obtain certain brass plates, upon which was engraven a history of the world, from the creation to the days of Zedekiah, and more particularly a record of the Jews. The plates also .contained the genealogy of Lehi and his family. When the elder sons of Lehi heard this command they objected. They said it was a hard thing that their father required of them; for they had no faith that they could obtain the plates, as they were in the hands of a rich, wicked and powerful man, named Laban, who would not be willing to give them up. Their father told them that it was not he, but the Lord, who desired them to obtain the plates. This did not satisfy them : they still murmured. But Nephi, when he heard the command, at once consented to go, for, he told his father, he had learned that God gave no commandments to men, unless He prepared a way for them to accomplish the thing which He required. When Lehi saw how great was the faith of his son, Nephi, he was exceedingly glad, for he knew that the Lord had blessed him. Persuaded by Nephi the brothers consented to go; then with their tents they journeyed back to Jerusalem. After two unsuccessful attempts Nephi, on the third effort obtained the plates, and the young men returned with them to the tents of the family in the wilderness. Lehi greatly rejoiced when the plates were given into his charge, and offered up a sacrifice to the Lord in token of his gratitude. These plates remained with the people of Nephi from this time to the destruction of the race at Cumorah, nearly a thousand years later.

Soon after the return of the sons of Lehi with the plates of brass to the tent of their father, on the borders of the Red Sea, they were commanded of the Lord to return once more to Jerusalem. The cause of this command was that God intended to make of the seed of Lehi a great people; but his sons were all unmarried, and there were no young women in the company who would do for wives for them. So, to fulfill the purposes of the Lord, they were sent to a man of the tribe of Ephraim, named Ishmael who had several marriageable daughters. We do not read that any of the sons of Lehi murmured at this command, but they immediately returned to Jerusalem. There they went to the house of Ishmael and made known their errand. And the Lord gave them favor in the eyes of Ishmael and his family, who left their home and went with the sons of Lehi into the wilderness. On the way they had considerable trouble, for Laman and others were very rebellious and quarrelsome; but, at last, they reached the tent of Lehi in safety, and in thankfulness to the Lord they thereupon offered sacrifice and burnt offerings unto Him. In a very little while four of the daughters of Ishmael married the four sons of Lehi, and the eldest daughter became the wife of Zoram, formerly the servant of Laban.

Shortly after the marriage of his sons to the daughters of Ishmael, Lehi was directed by the Lord to continue his journey the next day towards the Land of Promise. The little colony had been organizing and resting for some time at the place they had first selected on the shores of the Red Sea, near a little stream which Lehi called the river Laman, in honor of his eldest son. The next morning when Lehi arose and went to his tent door he found near by a round ball of curious workmanship. It was made of fine brass and within it were two spindles or needles, one of which pointed the way the company should travel. The country through which they were about to pass was new to them and ’they had no guide who knew the way. They were acquainted with the region between Jerusalem and the Red Sea, and consequently did not need any person or thing to point out that road. From this time it would be different, all was strange to them; without divine help they might die for want of water and food, or fall into the hands of the inhabitants of the land, or entirely lose their way in the desert. So the Lord provided this ball, which they called a Liahona. It had the strange peculiarity of working according to their faith, and, when necessary, writing would appear on it, giving instructions to them what to do in cases of emergency. In fact, it took the place and performed the work of the fiery, cloudy pillar that went before the Israelites when Jehovah led them out of Egypt in the days of Moses. This Liahona first led the company for four days in a direction a little east of south along the.borders of the Red Sea. At the end of these four days they rested. They called the place where they camped Shazer. Here they hunted and killed game for food, and then resumed their journey along the borders of the Red Sea. And so they continued to follow the directions of the ball, which led them through the more fertile parts, of the wilderness. By. and by they changed their direction and traveled almost directly eastward, across the Arabian Peninsula, until they reached the waters of the great ocean. The Prophet Joseph Smith says, “They traveled nearly a south south-east direction until they came to the nineteenth degree of north latitude, then nearly east to the Sea of Arabia.”

Many persons who do not believe in the divinity of Joseph Smith’s mission endeavor to prove that there was no necessity of any prophet being raised up to perform the work which he accomplished. They claim that the work done by Jesus Christ and His apostles rendered the coming of a prophet in this day entirely unnecessary. But there were some particulars in which the dispensation introduced by the Savior, and continued by His apostles, was wanting to make it a complete and final one. In the first place, it was not a gathering dispensation. No attempt was made in those days to gather all who accepted the Gospel to one place, where they could be instructed in the ways of God, build temples to His name, and prepare for the second coming of the Redeemer. Secondly, some of the chief apostles after the time of Christ plainly foretold the falling away, or apostasy of the church, and the restoration of the Gospel in its fullness at a later day. Paul, in his second epistle to the Thessalonians, ii:3, says, “Let no man deceive you by any means; for that day (the day of Christ’s second coming) shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition.” He speaks of evidences of this falling away, Titus i:10-11, “For there are many unruly and vain talkers and deceivers, * * * whose mouths must be stopped; who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.” A graphic picture, not only of that day, but also of this day of hireling priests. No doubt the final step of the falling away of the people from the plain truths of the Gospel took place when Constantine, one of the Roman emperors, accepted the Christian faith, and established it as the state religion of Rome. In order that the principles of that faith might be rendered more acceptable to the pagan Romans, many of its most precious truths were changed, and heathen rites introduced. From this union of Christian and pagan belief the Roman Catholic Church originated, the- head of which, the Pope of Rome, professes to have received his authority direct from Peter, the chief apostle after Christ. There are many objections to this claim, chief of which is the fact that none of the popes have ever claimed or exercised the gifts and blessings pertaining to the Priesthood which Peter held. Again, so many changes have been introduced into the Catholic faith, that neither it nor the religions which have sprung from it can well be the everlasting, unchangeable Gospel. If, then, the Priesthood of God was taken from the earth with the death of the apostles, a restoration of that power would be necessary to prepare the people for the second advent of the Savior. This would mean that some person formerly holding that power should restore it to some one upon the earth. It would necessarily be the visit of an angel to a prophet. John, the Revelator (Rev. xiv, 6), says: “And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.” If this angel was to come to the earth, as John declares, there must of necessity have been an individual prepared to receive him and his message. Hence the necessity of a latter- day prophet. Joseph Smith was verily raised up most opportunely for this work. As we shall see in continuing the history of the Prophet, he received the message of that angel (Moroni), and afterward received the Priesthood from other angels (John the Baptist, and Peter, James and John), thus literally fulfilling many prophecies concerning these events.

In attempting to prove that Joseph Smith was not a true prophet, his enemies point to the fact that he was a young, ignorant boy at the time he claimed to have received his first vision. They ask how it is that God would choose an unlearned boy for His work, when there was so many thousands of men who had spent their entire time from early youth in teaching the people, who were well versed in the Scriptures, having given up the best part of their lives to their study. “Would it not have been better,” say these persons, “for God to choose one already educated to the ministry, rather than one whom He would have to instruct in the principles of the Gospel?” In answer to this question and these objections, we can say that God showed His infinite wisdom in making choice of so humble an instrument as Joseph Smith to perform the great labor of restoring the Gospel. In the first place, it was necessary that a person should be chosen who had not been taught in the sectarian doctrines of the day, which God Himself has declared to be false. What advantage would it have been, to select a man who had been engaged all his life in teaching false doctrine, to introduce the true Gospel? You can see at once that the idea is absurd? Joseph had not been taught in the religious notions of his time. His mind was a blank, so far as doctrine was concerned, prepared to receive such impressions as God should see fit to make upon it. He was humble, and would willingly receive and treasure up God’s word to him. Besides all this he was comparatively innocent of the sins so prevalent in the world, and God delights in innocence and purity. What wonder is it, then, that He should have chosen the humble boy, Joseph, for the great latter-day work? Again, prophets in ancient times have foretold the work which Joseph has performed, and the instrument chosen to carry it out. One of these was Joseph, who was sold into Egypt. Lehi tells us (II Nephi 3: 14, 15) that Joseph, in speaking of the latter times, said, “Behold, that seer will the Lord bless; and they that seek to destroy . him, shall be confounded * * * * *. And his name shall be called AFTER ME: AND IT SHALL BE AFTER THE name of his father. And he shall be like unto me; for the thing which the Lord shall bring forth by his hand, by the power of the Lord shall bring my I people to salvation. ” Here Joseph not only points out the fact that a prophet should be raised up, but he even declares that the name of that prophet should be the same as his, and that he should be named after his father. All these predictions were fulfilled in Joseph Smith, the prophet. Nor is it a new thing for God to select a boy for an important labor. The boy David, the youngest son of Jesse, was chosen to be king of Israel. The boy Samuel was called to succeed Eli in his important position, and in his more advanced age, he became one of the greatest prophets Israel had ever known. All evidences point to the fact that God showed His supreme wisdom in the selection of the boy Joseph to be His latter-day prophet.

For several generations, previous to the birth of the Prophet, his forefathers had been honest, industrious farmers in New England. The first of his ancestors to come to America, from England, was Robert Smith, who emigrated to this country about the middle of the seventeenth century. He settled in New England, and there his descendants lived for five generations. Joseph Smith, who was the fourth in descent from Robert, married Lucy Mack, January 24, 1796. Her ancestors had also been husbandmen, and therefore all of the sturdy qualities attaching to that class were inherited by the Prophet. During the early part of their married life, Joseph and Lucy (who had settled in the town of Tunbridge, Vermont,) were prosperous in a worldly sense, but through the treachery of a friend they were deprived of all their property. Soon afterward they removed to Sharon, in the same State, where they lived under very unfavorable circumstances until after the birth of their son Joseph, which occurred at Sharon, Windsor Co., Vermont, December 23, 1805. The poverty, ill health and other chastenings of the parents of Joseph were effectual in teaching the family to be humble and dependent upon their Heavenly Father. Had it been otherwise—had Joseph and his parents been successful in obtaining wealth, the young man’s spirit might have been less perfectly moulded to suit the purposes of his Heavenly Father. Pride- might have taken the place of humility, and self-conceit, of faith and trust. It is a significant fact that Joseph’s grandfather, Asael Smith, possessed sufficient of the spirit of prophecy to declare that one of his descendants should exert a great influence on the religious belief of his associates. Said he, “It has been borne in upon my soul that one of my descendants will promulgate a work to revolutionize the world of religious faith.” How literally has this been fulfilled! H ow completely is the faith established by our Heavenly Father through the Prophet Joseph revolutionizing the religious belief of this day! And Asael Smith lived to witness the commencement of the fulfillment of his prediction, for a short time before his death he was permitted to behold a copy of the Book of Mormon; and as he was about to depart from this earth, he warned his descendants to take heed of this work and to accept the ministry of Joseph, for that which he was about to bring forth was of God. The birth of Joseph Smith, marks an important era in the world’s history. Thousands can testify at the present time that he was one of the greatest prophets the world has ever known. To him were entrusted the keys of the Dispensation of the Fullness of Times. His work will yet be known and his praises sung in all nations under heaven. And yet the man destined to such high honor was born of humble parents, in poverty, in an obscure town among the backwoods of Vermont. Truly the ways of God are past the comprehension of feeble, mortal man.

After receiving his first vision, as related in the last lesson, Joseph continued his usual labor, withstanding the attacks of his enemies, and cherishing in his heart the remembrance of the vision he had seen. Many attempts were made to cause him to deny having received this revelation, but they were all unsuccessful. For three years and a half he had no further manifestation from heaven, and during all that time he saw himself and those near and dear to him, shunned by those who had formerly been friendly. He was sometimes forced into the society of those who scoffed at all religious beliefs, and many things conspired to rob him of the great testimony he had obtained; but he still held it. On the night of September 21, 1823, he had retired to rest, and was silently praying that God would give him a heavenly manifestation, to dispel all doubts. While thus engaged, he was surprised to observe the room becoming lighter, until the brilliancy exceeded that of the sun at noon. In the midst of this glorious light stood a personage, rather taller than an ordinary man, clothed in a robe of dazzling brightness, with head, face, neck, hands, wrists, feet, and ankles bare, and surrounded by a light even more brilliant than that which filled the remainder of the room. His countenance was most beautiful to behold, bearing an expression of earnest love and tenderness. He moved without touching the floor, for he did not require its support. This glorious personage called Joseph by name, and announced himself as an angel, Moroni, sent of God to deliver a message. He said that God was about to restore the Gospel to the earth, and that Joseph was the instrument chosen for the performance of this work. As a consequence of his accepting this mission, Joseph should be known throughout the earth, being loved by the pure, but reviled by the ungodly. Moroni also stated that in a hill near the town of Manchester were concealed holy records, which contained an account of a people who inhabited this land many centuries before. These records should be delivered to Joseph, in connection with the Urim and Thummim, and with the aid of this instrument he should be enabled to translate the records into the English language. While listening to these instructions, Joseph was enabled to see in vision the hill described by the angel, and the exact spot where the records were concealed. This vision was so distinct that when he afterwards visited the hill he found the place of concealment, without difficulty. Moroni then proceeded to quote from the Bible the prophecies contained there, pointing to the great latter-day work. He impressed upon Joseph’s mind the around, he saw Moroni at his side. The angel informed Joseph that a period of four years must elapse before he would have the privilege of taking the plates, . and that during that time he would be tried and tempted, and instructed in the things of God. The angel further told him that he might visit the hill each year on the 22nd of September, when he would be permitted to view the plates, and receive further instructions and counsel. Moroni then imparted much valuable knowledge to Joseph, and finally showed him some of the glory of the Kingdom of Heaven, and also the followers of the Evil One; Moroni warned Joseph to avoid the influence of Satan, and keep himself pure and unspotted from the world. Joseph, after having restored the stone and the thin cover of earth to their former place, saw the departure of the angel, and then returned to his home.

As stated in the last lesson, four years were to pass away from the time Joseph first saw the plates, before they were to be entrusted to him. In other words, Joseph waited until he was nearly twenty-two years old before he received the precious charge. It would perhaps enter the minds of some, that Joseph having received all these manifestations and knowing what his mission was to be, would not have felt inclined to continue the labors of every-day life; but such was not the case. He well knew that the routine of daily toil was all necessary in its place, and he further knew that he must remain humble, or he would fail in fulfilling the purposes of God. Accordingly, Joseph continued working on his father’s farm for nearly two years after the events related in the last lesson, when he received the offer of employment elsewhere. Accepting this offer, Joseph went to his new place of labor in Susquehanna County, Pennsylvania, where he entered the employ of a man named Josiah Stoal. While laboring there, Joseph boarded at the house of Isaac Hale, who had a daughter named Emma, a very worthy young woman, whom Joseph learned to love sincerely. She returned the affection, and her father was asked to give his consent to their marriage. At first he hesitated, for he knew that Joseph was poor, but finally, in January of the year 1827, his consent was given, and Joseph and Emma were married on the 18th of that month. They left Pennsylvania and traveled northward to the house of Joseph’s parents. He went to work on the farm, in order to obtain means for the support of his family. Nothing of an extraordinary character occurred during the following summer, and at length the 22nd day of September came—the day when the records were to be delivered into Joseph’s hands. During the four years that he had been waiting, he had visited the hill on each anniversary of the angel’s appearance, and there met Moroni and received necessary instruction from him, and hence he was well prepared for the charge about to be conferred upon him. On the morning of that day Joseph again visited the hill Cumorah, and was told by the angel to lift the records out of the box. As he did so he was filled with inexpressible joy, for he knew that the plates thus entrusted to him were of a most precious character. TogEther with the plates was the Urim and Thummim, which was to be used by Joseph in translating the records, and this instrument was fastened to a large breastplate of pure gold. The plates were of gold, and were fastened with rings along one edge, thus presenting the appearance of a book. (As these records have been described in a former lesson, see No. 42, it is not considered necessary to repeat the description here.) Joseph was told by the angel that he alone would be held responsible for the plates, and that the only way he could resist the efforts which would be made to take them from him, would be by remaining faithful to his trust and to the commandments of God. But if he was unfaithful, and by his carelessness permitted the plates to be lost, the displeasure of God should come upon him, and he should be destroyed. Even on the journey toward his home, with the precious records in his charge, Joseph experienced the power of the Evil One, for unknown men under the influence of Satan attacked him three different times, and it was only by the assistance of God that he was enabled to withstand them and keep the records. At length, in a bruised and weary condition he reached his home.

The work of translation proceeded rather slowly, Martin Harris acting as scribe and writing from the Prophet’s dictation. It is impracticable here to enter into all the details of this labor. During the progress of the work Martin brought very deep trouble upon both himself and Joseph by allowing the first 116 pages of manuscript to be lost. For a time it seemed that Joseph would lose his calling for having allowed Martin to take the manuscript away, but by his sincere repentance he regained the favor of God, although his error cost him great sorrow and much additional labor. Martin Harris, however, was never permitted to be his scribe again. His place was filled temporarily by Emma, the wife of Joseph, but she was so bowed down with sorrow with the death of her babe that she could render but little assistance. It was at this time that Oliver Cowdery, a young school teacher who had received a testimony of the divinity of Joseph’s mission, came and offered to act as a scribe. This offer was most willingly accepted, and the work of translation was resumed April 7, 1829. While proceeding with their work, they came to a passage in the record referring to baptism for the remission of sins, and desiring light on this subject, on the 15 of May, 1829, they went into the woods to pray. As they were thus engaged, an angel appeared to them, announcing himself as John the Baptist, the forerunner of Christ and the one who baptized Him. Laying his hands upon their heads, he said, “Upon you my fellow-servants, in the name of Messiah, I confer the priesthood of Aaron, which holds the keys of the ministering of angels and of the gospel of repentance and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord In righteousness.” He then gave them instructions as to the powers of the Aaronic Priesthood, and told them to baptize each other for the remission of their sins. After John the Baptist left them they followed out his instructions and experienced such joy as they had never before known. During the month following this event the work of translation proceeded, and many persons became convinced of the truth of Joseph’s teaching. Eleven of these were chosen as witnesses to the record, and their testimony is found in the commencement of the Book of Mormon. This record was at last completed and published, and the plates were given back to Moroni. In the month of June, 1829, Peter, James, and John, three of Christ’s apostles appeared to Joseph Smith and Oliver Cowdery, and bestowed upon them the Melchisedek Priesthood, giving them instructions as to its powers. Thus the Holy Priesthood, in all its glory, was restored to the earth in our day.

While Lehi and his company were traveling in the Arabian desert a slight accident occurred which gave cause for much trouble and discontent. It would appear that Nephi was the chief hunter of the company. Going out one day to slay beasts for food, he broke his bow, which was made of very fine steel. This made his brothers very angry, for they obtained no food, as their bows had lost their spring. Hungry, angry and dejected, they returned to their tents. They were very much fatigued, and, like most men when hungry and tired, they were in a bad humor. Even Lehi so far forgot himself that he also murmured against the Lord. But Nephi, in this ! trying hour, retained his trust in God. He did not murmur nor complain, but, after having reasoned with the rest of the family, he went to work, and out of suitable wood he made a bow, and out of a straight stick he cut an arrow. When he had done this he went to his father, Who had now humbled himself before the Lord and sought forgiveness, and asked him where he should go to obtain food. Then the voice of the Lord came to Lehi and he was truly chastened because of his murmuring. The voice said, “Look upon the ball.” When he looked he was seized with fear because of the things which were written thereon, and the rest of the family also feared and trembled exceedingly when they read the writing. The writing on the ball also directed Nephi to go to the top of a certain high mountain, and there slay game for food. This he did, and brought it with joy to the tents of his people, who humbled themselves and gave thanks unto God. Then they resumed their journey.

When the people of Lehi reached the sea shore they rejoiced greatly that their tedious wanderings were over; for they had not traveled in a straight line from coast to coast, but had wandered around and about as the Liahona directed them, which worked according to their faith and faithfulness. Eight years had been spent in taking a journey which, had they been as faithful as they should have been, would only have occupied a few weeks or months. They pitched their tents by the sea shore, and after many days, the voice of the Lord came unto Nephi, saying, “Arise, and get thee into the mountain.” As ever, Nephi obeyed the heavenly word. He went up into the mountain, and there cried unto the Lord. Then the Lord commanded him to build a ship, after a manner and pattern that He would show him, that the colony might be carried across the great waters that lay before them. Here a difficulty presented itself to the mind of Nephi. He had no tools, and how was it possible to build a ship without them? So he laid the matter before the Lord, who, in answer to his prayers, told him where he could find ore with which he might make the tools he needed. Nephi at once proceeded to carry out the commands of the Lord. With the skins of beasts he made a bellows to blow the fire, but fire as yet he had none, as the Lord had not permitted fires to be lighted in the wilderness. So he smote two stones togEther, and a fire was lighted. When his forge was made and his fire was lit, Nephi began to melt the ore that he had obtained to make the tools which he needed.

When his brothers saw that Nephi was about to build a ship, they began to | ridicule him. They would give him no help, for they did not believe he was instructed of the Lord. Nephi became very sorrowful because of the hardness of their hearts. When they saw this they were glad, and tauntingly told him they knew that he was lacking in judgment and could not accomplish so great a work. They reproached him with being like their father, in being led away by the foolish imaginations of his heart. They recited their imaginary grievances against Lehi for leading them out of Jerusalem and bringing upon them the sufferings which they and their wives had endured since leaving that city. Warming up with their complaints, they said it would have been better for their wives to have died before they left Jerusalem than to have had such afflictions as they had borne. While they were suffering all these hardships in the desert they might, they said, have been happily enjoying themselves at home. As for the people of Jerusalem, notwithstanding their father’s condemnation of them, they declared they knew them to be a righteous people; for they kept the statutes and judgments of the Lord, and all His commandments according to the law of Moses. But their father had led them away, because they had hearkened to him, and now Nephi, their brother, was just like him. Nephi, according to his custom when they grumbled and found fault, commenced to reason with and teach them. He cited to them the history of the children of Israel under the leadership of Moses, what the Lord had done and the mighty works He had enabled Moses to do. He did not spare them in his rebukes. The only effect his words and remonstrances appeared to have upon them was to enrage them. They went so far as to attempt to throw him into the depths of the sea; but as they advanced towards him for that purpose, he commanded them in the name of the Almighty God not to touch him. Nephi was filled with the power of God, even unto the consuming of his flesh. He had so much power on this occasion that they dared not lay their hands upon him or et en touch him with their fingers. Neither dared they venture to do so for many days for fear lest they should wither before him.

A little while after the events had occurred which formed the subject of our last lesson the Lord told Nephi to stretch forth his hand again toward his brethren, and that they should not wither; but the power of God should smite them; and this he was commanded to do that they might know that the Lord was their God. So Nephi stretched forth his hand as he was commanded, and the Lord shook Laman and Lemuel as He had promised. Then they fell down to worship their younger brother, whom in times past they had so much abused; but he would not permit them. He said, “I am your brother, even your younger brother, wherefore worship the Lord thy God, and honor thy father and thy mother. ” Then the brothers of Nephi worshiped the Lord, and showed their repentance by helping Nephi to build the ship; while he, from time to time, received the word of the Lord as to how he should work its timbers; for he did not work after the manner of the shipbuilders of that time, nor after any manner that men were accustomed to. But he built the ship just as the Lord had shown it to him; and we cannot doubt that it was admirably suited for its purpose. Nephi also often went up into the mount and prayed to the Lord, and God showed him many great things. When the vessel was finished, Nephi’s brothers saw that it was good, and its workmanship exceedingly fine, therefore they again humbled themselves before Heaven. Then the voice of the Lord came to Lehi and commanded the company to go on board, which word they willingly obeyed, and at once put forth to sea.

When Nephi had finished the ship all the company went on board, and at once put to sea. The vessel was then driven by the winds towards the promised land. After they had been sailing prosperously for a number of days, the hearts of Nephi’s brothers and of the sons of Ishmael and others grew merry and in their merriment they forgot the Lord. They danced, and sang, and became very boisterous and rude. Nephi reproved them. This opened the old sore. They said they would not have him for their ruler, but would do as they pleased. Then they seized him and bound him, hands and feet, so tightly that he suffered a great deal. The result was that the Lord was angry at their wickedness, and the Liahona ceased to work. A heavy storm arose, a head wind drove them back upon the waters, the waves threatened to engulf them, and they were all in danger of being drowned. For three days the rebels continued stubborn in their anger; during that time they would not loose Nephi, and every one who pled for him or spoke in his favor was threatened with like tortures. But at last, on the fourth day, the danger grew so threatening that they released him; but his legs and arms had swollen so greatly by reason of the way in which he had been tied that he could scarcely use them. Notwithstanding his great weakness and sufferings, as soon as he was loosed he took the Liahona, and in his hands it began to work. Then the wind fell, the storm ceased, and there came a great calm. And Nephi took charge of the ship and guided it without further trouble, to the promised land.

When Lehi and his people reached the promised land they landed and pitched their tents, they acknowledged that the Lord had indeed fulfilled His promises unto them. He had guided them through the wilderness, had enabled them to construct a vessel in which He had brought them safely across the mighty breadth of ocean which extended from Arabia to the coast of what is now called South America. The prophet Joseph, in speaking of their place of landing, said it was on the coast of the country now known as Chili—a country which possesses a genial, temperate and healthful climate. They then prepared the ground and put in all the seeds which they had brought with them from the land of Jerusalem. They found the soil admirably adapted for agriculture. Their seeds grew and yielded good crops, and they were blessed with abundance. In exploring the wilderness after their arrival they found animals of every kind — the cow, the ox, the ass and the horse, the goat and the wild goat, and all manner of wild animals which were for the use of man; they also found ores of all kinds, particularly of gold, silver and copper. The animals they tamed for their use, and Nephi and his people raised large flocks and herds of animals of various kinds.

The people of Lehi were so few in number that they were a quiet and solemn race, with few amusements, but with an oppressing sense of the vastness of the land which they occupied, and of their own insignificance. Nor was there entire peace amongst them, for Laman and Lemuel, with others, were still fractious and turbulent. In course of time Lehi felt that his earthly life was near its close, for he was aged and in failing health. So he called to him his sons and daughters and the other members of his colony, and blessed them in the same manner as his forefather Jacob blessed his family before he died. Lehi also prophesied many things that should happen to his posterity after him, for he was possessed of much of the Spirit of the Lord. After he had done this he died and was buried.

Scarcely was Lehi buried than trouble arose. Laman and Lemuel with their friends, would not be led by Nephi. They asserted” that they were the elder brothers, and theirs was the right to rule. They would not recognize Nephi’s authority, though they knew that God had appointed him to be their leader. So, by the command of Heaven, the two parties separated. Nephi, and those who would listen to him, moved away, and left those who clung to Laman in possession of their first home. Those who went with Nephi were his own family, Zoram, Sam, Jacob and Joseph, and their families, and some others whose names the Book of Mormon does not give. Henceforth those who belonged to this branch of Lehi’s house were known as Nephites, after Nephi, their leader; while those who remained with Laman were called Lamanites. The Nephites were those who believed in the warnings and revelations of God; while the Lamanites rejected His word and did not keep His commandments. After many days’ journey the Nephites pitched their tents and began to build up a new home. To the land they now occupied they gave the name of Nephi, while the region they left in the possession of the Lamanites is frequently called “The Land of their First Possession.”

As soon as possible after the arrival of Nephi and his people at their new home, which they called the Land of Nephi, they commenced to build a temple to the Most High God. This they were compelled to do, in order that they might observe the requirements of the law of Moses, as God had commanded them. For without a temple they could not offer the sacrifices and burnt offer­ings required by that law; and it was then in force to all the house of Israel, of which the Nephites were a branch, and so continued until the great sacri­fice was offered up on Mount Calvary, of which all others were but types. So to fulfill the law, temples were built by the Nephites in every land that they colonized; and in different parts of the Book of Mormon we read of temples being built by them in the lands of Nephi, Lehi-Nephi, Zarahemla, Bounti­ful and other places. Less than fifty years B. C. one historian states (Hela­man 3:14): “But behold a hundredth part of the proceedings of this people, yea, the ac­count of the Lamanites, and of the Nephites, and their wars, and conten­tions, and dissensions, and their preach­ing, and their prophecies, and their shipping, and their building of ships, and their building of temples, and of synagogues, and their sanctuaries * * * cannot be contained in this work. ” That the Nephites by thus building temples in every land in which they dwelt were simply carrying out the commandments of God is proved by His word to His people in these days, wherein he says: “Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your me­morials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house which my people are always commanded to build unto my holy name.” (Doctrine and Covenants, Sec. 124:39.) The temple built in the land of Nephi was evidently patterned after that built by Solomon, for it was to be used for the same purposes; but, as the prin­ciples of the Gospel were taught to the Nephites as well as the Mosaic law, it is reasonable to suppose that many of the ordinances now administered in temples were also performed there. The most marked difference between the Temple of Solomon and that of Nephi was that the latter “was not built of so many precious things” as the former. We are also justified in believing, as it was built by a very small people, and was simply intended to meet their needs, that it was probably smaller than the temple at Jerusalem. To build one as large as that of Solomon would have been an almost impossible task for a people so few in numbers. Still this is but conjecture, as Nephi is entirely silent with regard to the dimensions of the building. This temple was occasionally, if not ordinarily, used for the public gatherings of the Nephites. Jacob, the brother of Nephi, used it for such a purpose (Jacob 2:2). This was also the case with the one afterwards erected in the city of Zarahemla; when King Benjamin desired to give his last address to his people’ and present his successor (his son, Mosiah II,) he directed that the people should be gathered at that temple to hear his words. (Mosiah 2:1).

Soon after the arrival of the Nephites in their new home, they desired that Nephi should be their king, which he, in reality, was in all but the name. For he was their leader and guide, their high priest and prophet, and in time of war their general and commander. But Nephi was desirous that they should have no king. He, doubtless, preferred that they should recognize God as their King, but to comply with their wishes he consented, and as their king, did for them all the good that was in his power. Under his wise and beneficent rule the Nephites increased and prospered greatly. So much did they love him because of his goodness, that when he died they called his immediate successors second Nephi, third Nephi, and so on, no matter what their individual names were. How long this practice continued we are not told, but we find that the last three kings (Mosiah I., Benjamin, Mosiah II.) were called by their own particular names. The separation of the followers of Laman and Nephi brought about a further fulfillment of the word of the Lord. He had promised that Nephi should be a ruler and teacher to his brethren, which he was until they strove to kill him after the death of Lehi. Then the Lord commanded him to leave the rebellious portion of the community to themselves and take the obedient to a new land. In this new land he became their king, while the others, by this division, were bereft of the priesthood; they had none who could approach God, and consequently, as had been foretold, they were cut off from His presence. The result of this was that they rapidly sank into barbarism; while the Nephites, enlightened of the Lord and led by His servants, increased in numbers and wealth, and developed many admirable traits of genuine civilization. Shortly before his death Nephi anointed another man to succeed him on the throne.

After the flood the whole earth was of one language. As the people journeyed from the east they came into a valley which was called Shinar. In this valley they burned brick, and undertook to build a tower which would reach up to heaven. But the Lord came down and saw that the people were united and all spake one language, and He said, “Let us confound their language that they may not understand one another’s speech.” The Lord thereupon scattered them abroad upon the face of the earth and caused them to speak different lan- guages. Because of this confusion of tongues the place was called Babel. At the time these people were scattered upon the face of the earth there lived among them two great men, Jared and his brother. The account of these men and those that left the valley of Shinar with them is given in the Book of Mormon, in the Book of Ether by Moroni. From the account of Moroni, God scattered the people from the tower of Babel in His anger. The descendants of Jared and his brother and those who followed them to this continent were all ultimately destroyed.

The Prophet Joseph was busily engaged in the translation of the Book of Mormon records during the years 1828 and 1829. In this work he was assisted by his wife, Emma Smith, Oliver Cowdery, and Martin Harris, who at various times acted in the capacity of scribe. The Prophet was given some trouble by Martin Harris, who received reluctant permission to take a portion of the manuscript and show it to his relatives. It fell into the hands of the enemies of the work, necessitating the translation of a corresponding portion of the “smaller plates,” as a substitute for the lost manuscript. As a result of Martin’s carelessness, the instruments of translation were taken away from the the Prophet for a time. The work of translation was interrupted occasionally by Joseph’s financial condition, which rendered it necessary for him to labor for the support of himself and wife. These financial difficulties were partially overcome by the generosity of Mr. Joseph Knight Sen., of Colesville, Broome County, New York, who, out of pure kindness of heart and regard for the Prophet, furnished provisions on a number of occasions. David Whitmer also rendered some assistance, inviting Joseph and Oliver to go to his father’s house at Fayette, where they remained until the translation of the Book of Mormon was completed. Oliver Cowdery, David Whitmer, and Martin Harris received a partial reward for their faithful labors, by being permitted to act as the three chosen witnesses to the divinity of the work. While the translation was in progress, many persons visited the Prophet and his companions, propounding many questions, some for the purpose of learning the truth, but many with the intention of injuring these faithful men. But the power of God was made manifest in the wisdom with which these questions were answered, and the work went on apace. At length the translation was completed, and arrangements were made for the publication. Mr. Egbert Grandin, a printer of Palmyra, Wayne County, New York, issued five thousand copies of the Book of Mormon in the early spring of 1830, charging three thousand dollars for the work. In order to retain the control of all future publications of the book, Joseph Smith and Oliver Cowdery secured the copyright. And thus one of the most precious records ever issued was published to the world. It has since been translated into fully twelve foreign languages.

[R] 1972. Contains forty-three Sunday School lessons designed for the student. Each lesson contains a commentary on several topics assigned from the reading for that section. Topics include the testimony of the witnesses, the plan of redemption, the allegory of the olive tree, and the abridgment and correlation of sacred records.

A Sunday School instructor’s manual containing forty-five Book of Mormon lessons. The lessons feature lesson objectives, commentary, selected related scriptural references, and an assignment for the next class.

Outlines of lessons for Sunday School classes that cover many subjects relating to Mormonism, including the Book of Mormon.

A polemical work divided in two parts, one dedicated to the history of the Church and the second to the Book of Mormon. The Book of Mormon contains anachronisms, mistakenly uses Greek words, and presents supernatural and miraculous events that are not to be believed. Joseph Smith’s claim that the Book of Mormon was written in reformed Egyptian does not hold up, and the Book of Mormon introduces new doctrine.

Traces the succession of those who kept the records of the Book of Mormon until Moroni gave them to Joseph Smith.

No marriage or family, no ward or stake is likely to reach its full potential until husbands and wives, mothers and fathers, men and women work together in unity of purpose.

No woman is a more vibrant instrument in the hands of the Lord than a woman of God who is thrilled to be who she is.

The prophet Joseph Smith was the instrument through which the Book of Mormon was produced. The gospel of Jesus Christ was revealed through the mind of Joseph in modern scripture—the Book of Mormon, the Pearl of Great Price, and the Doctrine and Covenants. These scriptures are new witnesses for God.

The translation of the Book of Mormon was conducted under the inspiration and direction from God. The eleven witnesses bore testimony of the truthfulness of the Book of Mormon, never retracting their testimonies even though some became disaffected with the Church.

Book review.

Using a compilation of biblical passages supported by Book of Mormon passages, this booklet presents a narrative concerning Christ’s role and doctrine, interspersed with commentary by the compiler.

Maintains that the Book of Mormon is true but that some who believe in it have drifted from its teachings. Presents a compilation of biblical passages in conjunction with Book of Mormon passages to show that God and the Lord are one and the same God—Jesus Christ, there is no other.

A compilation of scriptural passages from the Bible with supporting Book of Mormon passages and commentary to help believers of the Book of Mormon see they have been led to believe in false doctrine. Subjects include: the gathering of Israel, Adam and Eve, the doctrine of Christ, apostasy from the primitive Church of Christ, a book to come forth, and others. Maintains that God is a spirit and that Joseph Smith and others misinterpreted their experiences. Plurality of wives is forbidden of God and the Book of Mormon. Dislikes baptism for the dead.

Whether [your holy places] are geographic or moments in time, they are equally sacred and have incredible strengthening power.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The thirtieth part covers Aztec recordkeeping.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The second part covers Mayan glyphs.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-sixth part covers the proceedings of an anthropological conference.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-fourth part covers archaeological findings about the use of arches and wheels in Ancient America.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The ninth part covers the practice of fasting among the Aztecs.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The nineteenth part covers an Aztec codex.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-third part covers the “Central American migration legend.”

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The seventh part covers ruins in Chiapas.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The fifth part covers Native American languages.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The seventeenth part covers the ancient cemetery at Copilco.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The tenth part covers archaeological work in Cuicuilco.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The thirteenth part covers archaeological work in Mexico City.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The fifteenth part covers archaeological discoveries in Teotihuacán.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twentieth part covers the “five suns” of Aztec mytology.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-eighth part covers the practice of human sacrifice among the Aztecs.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-first part covers the La Venta culture.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The eleventh part covers the Mayan calendar.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The fourth part covers Ancient American metallurgy.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The first part covers Mexican and Mayan codices.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The fourteenth part covers Mexican “money-axes.”

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The eighth part covers the Olmecs.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-seventh part covers English words of Aztec origin.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-second part covers pre-Columbian irrigation methods.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The sixteenth part covers priests’ dwellings in Teotihuacán.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The eighteenth part covers Quetzalcoatl.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items The twelfth part covers ruins in Mexico.

The Aztecs of Mexico were religious fanatics who eventually were led to human sacrifice. The myths and legends of the Aztec people are perversions from the true gospel of Jesus Christ that was had in the first and second centuries A.D.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The third part covers Costa Rica.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-fifth part covers some characteristics about Central American architecture.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The twenty-ninth part covers a translation of the Ten Commandments into Aztec characters.

A series of brief comments in which the author presents archaeological findings, architectural notes, and myths and legends that deal indirectly with the Book of Mormon. Dibble discusses the wheel, ancient irrigation methods, metals, Mexican and Mayan codices, Quetzalcoatl, ancient buildings, and numerous other related items. The sixth part covers the Toltecs.

The writer finds Mormon claims to revelation and visions “in the age of railways” somewhat absurd. He notes the similarity in language between the Book of Mormon and the Old Testament and appears to accept the Spaulding theory of its origin.

Dickinson, the great-niece of Solomon Spaulding, reports an interview she conducted with Matilda Spaulding McKinstry, daughter of Solomon Spaulding. Gives basic facts about Spaulding’s Manuscript Found. Spaulding was the first to discover the Ohio mound-builder’s Israelite descent. His manuscript contained the names Mormon, Maroni, Lamenite, and Nephi and was taken to Patterson, a publisher in Pittsburg, with whom Sidney Rigdon spent time. In 1834 a man named Hurlburt asked for the manuscript for the purpose of making a comparison and the manuscript was lost.

This letter to the editor states that Hurlburt had searched out Mrs. Davidson, widow of Rev. Spaulding. The Manuscript Found was reported to be the basis of the Book of Mormon, but upon examination was found to be “nothing of the kind” Includes several affidavits by friends and neighbors of Rev. Spaulding that assure that the Book of Mormon is similar to the Spaulding manuscript.

A polemical work on Mormonism. Pages 237-67 contain numerous affidavits relative to the Spaulding hypothesis.

Autobiographical sketch of DiFrancesca’s life-long search for the Church after finding a damaged Book of Mormon in an ash barrel.

Abstract: A comet seen by the Chinese in 5 bc has been considered by some authors as a possibility for the Star of Bethlehem. This article starts with that premise and argues that Book of Mormon evidences reinforce that likelihood. The comet path can account for all events surrounding the Star of Bethlehem. Based on typologies in the scriptures, eyewitness reports, and the comet’s timing, the date of Christ’s birth can be determined. A proposal can then be made as to when and why the wise men began travelling to Jerusalem. The comet left a trail of debris the wise men saw on the night they located the house where Jesus was. The wise men and Joseph and Mary left Judea in mid-June of 5 bc and the slaughter of the innocents occurred later in that month. Using Josephus’s “Antiquities,” this article then argues strongly that Herod’s death occurred sometime after a lunar eclipse on September 15, 5 bc and before the next Passover. This serves also to support his death in the spring of 4 bc, contrary to some scholars who opt for a 1 bc death. This study reaffirms the reality of the Star of Bethlehem.

There are a total of 42 verses in the Book of Ether which apply to this discussion. Because of the limited information provided there must needs be some speculation. The Jaredites collected seeds, swarms of bees, fowl, and live fish: this article discusses why they might do that. It is determined that these did not travel to the Americas. The fowl that made the ocean journey were likely descendants of the red jungle fowl (chickens). The Jaredites were early travelers on the Silk Road. The brother of Jared cut a hole in the bottom of an ocean-going boat. The hole is necessary to ensure a safe and healthy ocean passage. An MIT experiment demonstrates the viability of the proposed ventilation system for the boats. The psychological effect on the crews is taken into consideration and the conclusion is that the journey was made in two legs.

A reprint from the Deseret News, this article contains a report of a special conference held at Council Bluffs concerning Oliver Cowdery’s return to the Church. Quotes Cowdery’s testimony of the Book of Mormon from that conference. Includes a report by D. B. Dille who visited Martin Harris and tells of that visit.

A correspondence between a Mormon and a Baptist regarding Mormon beliefs. Common criticisms against the Book of Mormon are raised and discussed, such as the Book of Mormon’s condemnation of polygamy, alleged contradictions with the Bible, lack of archaeological evidence, witnesses to the Book of Mormon, and others.

The Book of Mormon is the scripture embraced by followers of Joseph Smith in his 1830s Latter-day Saint movement. Despite the faith of believers that the Book of Mormon is “the most correct of any book,” ever since Smith dictated the text to scribes in 1827, there have been significant modifications with each printing. Here, presented for the first time, is an easy-to-use, single volume correlating all the major changes to English language editions of the Book of Mormon. It includes the original manuscript, printer’s manuscript, and fifteen editions from 1830, 1837, 1840, 1841, 1849, 1852, 1879, 1888, 1902, 1905, 1906, 1907, 1911, 1920, and 1981. The presentation is simple and reader friendly. The base text is from an original 1830 edition, and bold lettering signals the altered text. Footnotes track changes over time, with details from the variant texts. Often these changes simply clarify minor issues of spelling, adding or deleting conjunctions or completing fragmented sentences. But at several important points, the changes transform the meaning of Joseph Smith’s canon. A major character in the book describes the symbolism of a dream he has and refers to “the Lamb of God” (Jesus) as “the Eternal Father,” a generic Trinitarian belief that Mormons now reject. The text was subsequently changed to read “the Lamb of the Son of the Eternal Father,” which reflecting the shift in belief among Mormons at the time, as they came to regard Deity as three separate beings with exalted human bodies. Other changes affect basic understandings of theology, race, and identity, which morph through printings and are tracked here in a clean, straightforward approach.

Although both members and academics alike often think of this story as well known, recent insights and discoveries associated with the efforts by the Church History Department to publish The Joseph Smith Papers have provided a fuller, richer understanding of the translation and publication of the Book of Mormon. This book was written to provide a detailed explanation of how Joseph Smith and the scribes who served with him described the process of translating the gold plates and the difficulties encountered as they sought to publish the completed book. ISBN 978-0-8425-2888-7

The article discusses research concerning a document known as the “Caractors” and its relationship to the “Book of Mormon” and the gold plates associated with the “Book of Mormon,” and its significance to the history of the Church of Jesus Christ of Latter Day Saints (LDS). It discusses the testimony of possible gold plates witness David Whitmer, the interpretative research of historian George Q. Cannon, and whether the document was the same as the document taken to scholar Charles Anthon from LDS convert Martin Harris.

This book provides a detailed description of the process by which Joseph Smith translated the Book of Mormon. Drawing from firsthand accounts of Joseph himself and the scribes who served with him, From Darkness unto Light explores the difficulties encountered in bringing forth this book of inspired scripture. Recent insights and discoveries from the Joseph Smith Papers project have provided a fuller, richer understanding of the translation and publication of the Book of Mormon. This book helps readers understand that the coming forth of the Book of Mormon was a miracle. Faith and belief are necessary ingredients for one to come to know that Joseph Smith performed the work of a seer in bringing the sacred words of the Book of Mormon from darkness unto light.

“Ever since it was first published in 1830, the Book of Mormon has been intensely scrutinized by both critics and believers. Part of that scrutiny has included speculation about how the book was produced, and many Latter-day Saints have found themselves confused by the various explanations put forth. How exactly did Joseph Smith translate the Book of Mormon? What is the Urim and Thummim, and how did Joseph use it? Why are there different theories of translation, and do they contradict what Joseph Smith and witnesses of the translation described? Historians Gerrit J. Dirkmaat and Michael Hubbard McKay strip away the noise and answer these questions by focusing on primary, historical sources-- records from the key players in the translation, including witnesses, scribes, and Joseph himself. They tell the story of how Joseph obtained the gold plates and then translated them, addressing many common questions Latter-day Saints have about the process.” [From book flap]

This article is about Edward King or Viscount Kingsborough, author of a nine-volume work The Antiquities of Mexico, believed that the Ancient Americans were members of the house of Israel and at some time in their history they had been visited by Jesus Christ.

Argues that the Hill Cumorah, where the Nephites and Lamanites fought their last battle, was the Hill Cumorah in New York state. The author also believes that the Nephites landed in Chile thirty degrees south latitude, according to a statement attributed to Joseph Smith. This work is reviewed in K.117.

An extensive discussion of the book of Omni. Examines the personalities, geography, and plates of Omni, and presents charts and illustrations.

An extensive discussion of the book of Omni. Examines the personalities, geography, and plates of Omni, and presents charts and illustrations.

Takes issue with John Kunich’s theory that a 2 percent per year population growth in the Book of Mormon is “unheard of” According to newly issued population reports of May 1991, the Mideast is expanding at 2.8 percent, South Asia at 2.3 and Africa and 3 percent. It is possible that this type of population growth can occur.

A series: extracts from the pages of the Book of Mormon prior to publication of the book.

My friends, wherever you find yourself spiritually, I say to you in love and humility: I know that God lives and will answer your sincere prayers.

Issued by the First Presidency and Quorum of the Twelve in 1995, “The Family: A Proclamation to the World” has instructed and inspired Latter-day Saints throughout the world, including many LDS scholars who seek to strengthen and defend marriages and families. This new volume, edited by Alan Hawkins, David Dollahite, and Thomas Draper, all of The School of Family Life at Brigham Young University, draws together the best of their latest findings.

Tells of viewing the Izapa tree-of-life stone and other places of interest that are identified as the “land Southward” in the Book of Mormon.

Tells of viewing the Izapa tree-of-life stone and other places of interest that are identified as the “land Southward” in the Book of Mormon.

Volume 6 i​n the Regional Studies Series Ohio became the first gathering place for the Saints in this dispensation when the Lord declared, “A commandment I give unto the church, that it is expedient in me that they should assemble together at the Ohio” (D&C 37:3). Members of the Church in New York responded to this command by gathering in and around Kirtland, Ohio, where the Lord promised that He would give them His law and endow them power. Revelation was abundant and sometimes accompanied by the Lord’s presence. Almost half of the revelations in the Doctrine and Covenants were received in Ohio. Soon, stretching northward into Canada, the message of the restored gospel reached the homes of John Taylor, Mary Fielding, and other early converts. This book also tells the story of journalist and political activist William Lyon Mackenzie and his interest in the Saints. Contributors are Richard E. Bennett, David F. Boone, Richard O. Cowan, H. Dean Garrett, William Goddard, Steven C. Harper, Daniel H. Olsen, Craig James Ostler, Kip Sperry, Dennis A. Wright, and Helen Warner. ISBN 978-0-8425-2653-1

David Bokovoy’s most recent book, Authoring the Old Testament: Genesis–Deuteronomy, represents a fresh and much-needed perspective on how Latter-day Saints can simultaneously embrace both scholarship and faith. This book is the first in what is anticipated to be a three-volume set exploring issues of authorship in the Old Testament published by Bokovoy with Greg Kofford Books. Bokovoy uses current scholarship on the Pentateuch as a springboard for discussing LDS perspectives on scripture, revelation, and cultural influence. To my knowledge, this is the first book-length attempt to popularize the classical Documentary Hypothesis among Latter-day Saints, and Bokovoy does an exemplary job of tackling this issue head-on and taking an unflinching view of its implications for how we understand Restoration scriptures such as the Book of Moses, the Book of Abraham, and the Book of Mormon.