The Book of Mormon contains various colophons and source indicators that signal documents or authors that Mormon and the writers of the small plates used, quoted, paraphrased, or summarized in composing the final text. Some of these headers have been italicized and separated out by the printer; others form an integral part of the text but could as well have been separated and italicized. Mormon’s extensive notation of sources is another set of evidence for the intricate and complex nature of the text and, simultaneously, of the magnitude of Mormon’s work as an ancient editor and historian.

This article recounts the background and consequences of the Utah War of 1857–58 and comments on the power struggle that existed between Governor Brigham Young and President James Buchanan during that time.

Review of New Approaches to the Book of Mormon: Explorations in Critical Methodology (1993), edited by Brent Lee Metcalfe. The claims of Metcalfe's New Approaches to the Book of Mormon appear to have been adequately responded to in the Review.

When the prophet Abinadi preached repentance to the Nephites, the people were upset and turned him over to King Noah. While in the king’s presence, Abinadi explained to the king and to the priests the meaning of Isaiah’s messianic prophecies. Although they did not heed Abinadi’s teaching, modern readers of the Book of Mormon are now able to better understand the life of Jesus Christ and the key principles of the atonement through Abinadi’s teachings.

Pages 35-38 revised as of June 30, 1986

No abstract available.

This article surveys the past and current research on Huqoq, an ancient Jewish village near the northwest shore of the Sea of Galilee. Historical sources and modern explorations show that Huqoq was a small agricultural village during the biblical and postbiblical periods. Formal excavations of the site began in 2011 and have uncovered portions of the ancient village and its synagogue. This article highlights the discoveries made during the first two seasons of excavation (2011-2012), including pieces of a mosaic floor in the synagogue’s east aisle that depict two female faces, an inscription, and an illustration of Samson tying lit torches to foxes (Judges 15:1-5). Because of the rarity of Samson in Jewish art, the religious significance of this mosaic is difficult to explain. However, liturgical texts from late antiquity indicate that some synagogue congregations celebrated Samson as an apocalyptic image and messianic prototype, whose victories against the Philistines fostered hope in the eschatological messiah expected to appear and deliver the Jewish community from foreign oppression.

From 1830 to the present those who find it difficult to accept “angelic visitations in the age of railroads” have searched Joseph Smith’s nineteenth-century environment for sources of the subject matter of the Book of Mormon. For example, in 1990 Susan Curtis explains the economic subthemes of the book as Joseph Smith’s commentary on “market capitalism.” But the economic conditions of Joseph Smith’s time and place are not reflected in the Book of Mormon. Its economic descriptions are consistent with our vast knowledge of the economic conditions of the ancient Middle East and not inconsistent with the little known of the economics of Mesoamerica of the relevant time period. Those more comfortable with Joseph Smith as universal commentator on the issues of his day would be well advised to ignore economics or limit that topic to the Doctrine and Covenants. Those who accept him as translator of ancient scriptural documents can gain additional reassurance from the economics of the Book of Mormon.

Brigham Young studied the text of the Book of Mormon for approximately two years before he decided to be baptized. This article discusses how his family life prepared him to receive the teachings of the Book of Mormon and the influence his testimony had on him throughout his life, as second president of the church, and as the first governor of the state of Utah. Despite his conversion to the Book of Mormon, Brigham did not often refer to its teachings in his sermons. This seemingly strange practice was likely a result of the cultural dependence on the Bible at that time and of Brigham’s careful attention to the prophet Joseph Smith Jr.’s teaching style, which did not include a large number of Book of Mormon references. Even though Brigham did not incorporate direct references in his teachings, he was greatly influenced by the principles taught in the Book of Mormon.

In 1831, Alexander Campbell (1788-1866), the founder of the Disciples of Christ Church and leader in the early nineteenth-century religious reformation known as the Restoration, published a short pamphlet entitled Delusions: An Analysis of the Book of Mormon: With an Examination of Its Internal and External Evidences, and a Refutation of Its Pretences to Divine Authority. In the pamphlet, Campbell argued that the Book of Mormon was a linguistic hodgepodge, “patched up and cemented with ’And it came to pass’ - ’I sayeth unto you’-’Ye saith unto him’-and all the King James’ haths, dids and doths-in the lowest imitation of the common version:’ He insisted that “it has not one good sentence in it, save the profanation of those sentences quoted from the Oracles of the living God:’ For Campbell, the seventeenth-century English in the Book of Mormon demonstrated that Joseph Smith was a fraud.

The historical influences of the past on modern religion are important for the future of religion.

To help mitigate the soteriological problem of evil, that one having had no chance to hear the gospel would be sent to hell, many early Christians practiced baptism for the dead. The only reference to this in the New Testament comes in 1 Corinthians 15:29, a scripture that some scholars attempt to reinterpret or repunctuate to dismiss baptism for the dead but that most scholars defend as a legitimate reference. Further strengthening the historicity of the practice are references by early writers such as Tertullian and Ambrosiaster. The quest for authenticating the practice of baptism for the dead should rest on these and other historical references, not on retroactively applied standards of orthodoxy.

Review of Doctrinal Commentary on the Book of Mormon, vol. 4, Third Nephi through Moroni (1992), by Joseph Fielding McConkie, Robert L. Millet, and Brent L. Top

Royal Skousen’s most significant contribution to Book of Mormon scholarship, this paper states, is in openly and systematically detailing the thousands of variants that occur across two manuscripts and twenty editions and showing that these variations do not affect the message or validity of the book as a witness of Jesus Christ. Skousen’s work also offers new insights into the process of translating and publishing the Book of Mormon. Though the work of translation appears to have involved a number of different methods, we can nevertheless be sure that the Book of Mormon was translated by the “gift and power of God.”

Robert Matthews presents this survey of biblical textual criticism with the suggestion that omissions to the Bible text of today are more extensive and more intentional than most textual critics have realized. He sums up the history of biblical translations and discusses the church situation in June 1830, when Joseph Smith received the first revelation associated with an inspired translation of the Bible.

In a lecture given to the BYU religion faculty, Robert Matthews emphasizes the points of doctrine in the Book of Mormon and other standard works that elucidate the fall and atonement. He analyzes concepts in several different scriptural chapters and shows how they have points in common as well as areas of particular emphasis and clarification. He contrasts the classical Christian views of how Adam’s transgression affects humankind with the teachings of ancient and modem revelation. He explains how the divine sonship of Jesus Christ enabled him to effect the atonement. Matthews notes that Christ’s mission is intended to save us from both kinds of death (physical and spiritual); there is no viable replacement for the Savior’s atonement.

Smith’s newest book, Where the Gods Are: Spatial Dimensions of Anthropomorphism in the Biblical World (part of the Anchor Yale Bible Reference Library), continues that multidisciplinary trajectory, examining early anthropomorphic conceptualizations of deity in the Hebrew Bible and in cognate literature, as well as the way place and space mediated, influenced, and constrained those conceptualizations. The salience of anthropomorphism in recent years owes much to recent publications like Esther Hamori’s “When Gods Were Men” (2008),4 Benjamin Sommer’s The Bodies of God and the World of Ancient Israel (2009),5 and Anne Knafl’s Forming God: Divine Anthropomorphism in the Pentateuch (2014),6 and Smith engages with each in outlining a unique model of divine embodiment. However, Smith also seeks new insights in Where the Gods Are through the interpretive frameworks of materiality and spatiality, briefly roping in discussions about cognitive science and anthropology (without straying too far from his methodological wheelhouse).

David A. McClellan provides a basic understanding of some biological principles that would be helpful to one studying the question of DNA evidence of the authenticity of the Book of Mormon. After a discussion of these fundamental principles, McClellan concludes that DNA tests can neither prove nor disprove the existence of ancient Israelites in the New World.

When the Church of Jesus Christ of Latter-day Saints was first organized in the year 1830, the Book of Mormon had been published in only one language: English. But the church was growing quickly and spreading to other parts of the world. One of the first publications of the Book of Mormon in another language was in French. This article gives an account of the French translation from 1850 to 1852, when Elder John Taylor, a member of the Quorum of the Twelve Apostles, presided over a newly opened mission in France. Elder Taylor oversaw the translation process, which was done primarily by recent French converts Mr. Wilhelm and Louis Bertrand and one of Elder Taylor’s counselors, Elder Curtis E. Bolton. While these men were translating, Paris was in the midst of political unrest and was wary of unfamiliar social, political, and religious organizations. In fact, both Elder Taylor and Brother Bertrand had to hide from government officials. Despite all the complications that came about during this process, the work was ultimately a success.

Joseph McConkie offers a profile of the Book of Mormon prophet Jacob and discusses two themes taught by Jacob—the scattering and gathering of Israel and his testimony of the mission of Christ. The current gathering in Israel is temporal, not spiritual. From the Book of Mormon perspective, the gentiles are those who come from the gentile nations, even if they are of Ephraim, and are not Jewish nationals.

Review of New Evidences of Christ in Ancient America (1999), by Blaine M. Yorgason, Bruce W. Warren, and Harold Brown

Review of The Mormon Defenders: How Latter-day Saint Apologists Misinterpret the Bible (2001), by James Patrick Holding

Review of Letters to a Mormon Elder: Eye-Opening Information for Mormons and the Christians Who Talk with Them (1993), by James R. White

Review of “Salvation” (1998), by Phil Roberts

When authors use the rhetorical device of literary allusion, they not only teach through their own words but also attach to their own text meanings and interpretations from the alluded text. This is true of Nephi’s allusion to the account of David and Goliath in Nephi’s own account of his killing Laban, which allusion is generally of a thematic nature. A few of the main thematic parallels between the two accounts are that both unbelieving Israel and Laman and Lemuel are fearful of the main antagonist, both David and Nephi prophesy the death of their opponent, and both Goliath and Laban have their heads cut off and armor stripped. The implications of this allusion run deep. At a time in which the right to kingship was continually in dispute between Nephi and Laman, Nephi casting himself as David—the archetypal king of Judah, whose faith led to his supplanting Saul—could be seen as legitimizing his regal authority over Laman.

Review of Ross Anderson. Understanding the Book of Mormon: A Quick Christian Guide to the Mormon Holy Book.

Bibliography of publications on the Book of Mormon in 1994.

Review of “A Hemeneutic of Sacred Texts: Historicism, Revisionism, Postitiveism, and the Bible and Book of Mormon” (1989), by Alan Goff.

Many Book of Mormon scholars have attempted to determine the course that Lehi and his family took when they fled Jerusalem to travel to the promised land. In his record, Nephi provided place-names and geographical descriptions, but that information is not sufficient to make conclusive claims. This article draws on the experiences and research of others to discuss the possible locations of the Valley of Lemuel, Shazer, the area where Nephi’s bow broke, Nahom, and Bountiful.

By John W. Welch and Daniel B. McKinlay, Published on 01/01/99

Select bibliography of LDS research on the Dead Sea Scrolls.

Review of Fathers and Sons in the Book of Mormon (1991), by E. Douglas Clark and Robert S. Clark.

Review of Symbols in Stone: Symbolism on the Early Temples of the Restoration (1997), by Matthew B. Brown and Paul T. Smith

Review of See the Gods Fall: Four Rivals to Christianity (1997), by Francis J. Beckwith and Stephen E. Parrish

By covenanting with Abraham, God promised him that through his seed all the families of the earth would be blessed—his seed would be as leaven within bread. This metaphor can likewise be applied to the children of Lehi, who introduced the Abrahamic covenant to the much larger indigenous Mesoamerican population. The larger gene pool with which the children of Lehi assimilated makes it very likely that no genetic evidence will ever substantiate an American–Middle Eastern link, although Native American populations show a strong affinity with Asian populations. The assumption that all modern-day Native Americans are descended exclusively from Book of Mormon peoples is not required by the scriptures. The genetic link, however, may be less important than the nongenetic transmission of memes, including ideas, behaviors, information, languages, and divine kinship.

Byron Merrill discusses Moroni’s mission, both during his mortal life and in his role as the angel who brought the Book of Mormon to the last dispensation. The scriptures tell of the strength of his educational preparation and his relationship with his father. Moroni deals with signs of the latter days such as pollutions, fashions, pride, and miracles. Merrill describes the latter-day functions of Moroni and the reason why his statue is atop so many temples.

Review of The 1996 Directory of Cult Research Organizations: A Worldwide Listing of 752 Agencies and Individuals (1996), by Keith Edward Tolbert and Eric Pement

Review of Religion, Feminism, and Freedom of Conscience: A Mormon/Humanist Dialogue (1994), edited by George D. Smith.

This article discusses the meaning of the term record and explains how it applies to the Book of Mormon.

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.
A study showing that the Book of Mormon and Joseph Smith’s prophecies are being discussed in an arena in which there is a struggle for control of the past of the Latter-day Saints.

Review of Douglas E. Cowan. Bearing False Witness? An Introduction to the Christian Countercult.

Review of “The Word of God Is Enough: The Book of Mormon as Nineteenth-Century Scripture” (1993), by Anthony A. Hutchison.

Building on the metaphor of a garden, Midgley introduces the reviews and articles of this issue; he deals specifically with geographical issues, in particular the Heartland model.

Midgley shares a missionary experience in New Zealand in which he was confronted about the Church of Jesus Christ of Latter-day Saints. He then discusses the evolution of the evangelical movement and the problematic nature of engaging in heated debates about religion. While he encourages Latter-day Saints to defend their faith, he insists that they can do so with civility toward and respect for other beliefs.

Midgley explains the need for people to learn about and come to know Joseph Smith as the man who restored the gospel of Jesus Christ to the earth.

Introduction to the current issue, including editor’s picks. Midgley discusses countercultists who oppose Mormonism and who consider it “counterfeit Christianity.”

Introduction to the current issue, including editor’s picks. Midgley explores such topics as Tertullian’s distinction between human wisdom and the “wisdom of God”; Augustinian traditions; evangelical and Roman Catholic views of God; Calvinism; freedom; and Book of Mormon teachings on redemption.

Introduction to the current issue, including editor’s picks. A Protestant historian’s ideas about the durability of Mormonism—if it can survive the critical scrutiny of its foundational events—invite discussion of how secularism, cultural Mormonism, atheism, scientism, countercult anti-Mormonism, and other forms of intellectualism seek to disparage the faith of Latterday Saints.

Review of No Man Knows My History: The Life of Joseph Smith, the Mormon Prophet (1995), by Fawn McKay Brodie

Review of “And the Saints Go Marching On” (2002), by Carl Mosser; and Mormon America: The Power and the Promise (1999), by Richard N. Ostling and Joan K. Ostling

Available for free at BYU ScholarsArchive.
A review of Ancient State: The Rulers and the Ruled, Collected Works of Hugh Nibley vol. 10.

Since the late 1960s RLDS “liberals” have argued that the Book of Mormon should not be read as an authentic ancient history. This novel reading of the Book of Mormon has been part of a sustained effort by the RLDS hierarchy to make the Reorganization conform more closely with Protestant liberal approaches to the Bible. I demonstrate that the RLDS hierarchy has encouraged changes in the way the Book of Mormon is read by RLDS intellectuals. I then examine the arguments of Roger Launius, currently the foremost RLDS historian, who has recently insisted that the Book of Mormon ought to be read as “inspiring” frontier fiction. I also describe and criticize his claim that any concern with the historical authenticity of the Book of Mormon is not serious historical scholarship, which he wants focused on issues currently fashionable among secularized historians.

Review of Fawn McKay Brodie: A Biographer's Life (1999), by Newell G. Bringhurst

The M?ori people read and understood the Book of Mormon from their own cultural perspective. Rather than examining particular verses for doctrinal content, the M?ori viewed the Book of Mormon as a moral story of a people with failings and strengths. They likened the stories to themselves, feeling they lacked the spiritual strength to stay on a righteous path for long. They saw a tragic story of families in conflict and subtribes and tribes quarreling with each other and bent on revenge for personal insults and factional quarrels. The kinship ties seemed particularly relevant to them. The Book of Mormon can be read in multiple ways and will be interpreted according to the cultural background of those reading it.

Since 1989, the Review of Books on the Book of Mormon has published review essays to help serious readers make informed choices and judgments about books and other publications on topics related to the Latter-day Saint religious tradition. It has also published substantial freestanding essays that made further contributions to the field of Mormon studies. In 1996, the journal changed its name to the FARMS Review with Volume 8, No 1. In 2011, the journal was renamed Mormon Studies Review.
The author reflects on the lasting influence of the eminent Latter-day Saint scholar Hugh Nibley, whose far-reaching scholarship, unmatched erudition, and vigorous defense of the Mormon faith established Mormon studies on a solid foundation and pointed the way for others to follow.

Review of The Word of God: Essays on Mormon Scripture (1990), edited by Dan Vogel.

Review of Mormon Neo-Orthodoxoy: A Crisis Theology (1987), by O. Kendal White Jr.

Latter-day Saint scholar Terryl L. Givens has recently made two extraordinary contributions to Mormon studies. The first, Viper on the Hearth: Mormons,Myths, and the Construction of Heresy, was published by the prestigious Oxford University Press in 1997 and received virtually uniformly glowing reviews. If one wishes to understand the complex of interests and motivations—pecuniary, personal, and ideological—that fuel both sectarian and secular anti-Mormonism, Viper is the book to consult. The editors at Oxford appreciated the merits of this well-written, informative book and invited Givens to publish again with them. The result is By the Hand of Mormon: The American Scripture That Launched a New World Religion, published this year.

With the recent publication of The Book of Mormon: A Reader‘s Edition, Grant Hardy has provided the members of the Church of Jesus Christ of Latter-day Saints with a remarkable new version of their founding text. Although Hardy gears his book to a broad readership, those who truly love the Book of Mormon, seek to be serious students of it, or both will find A Reader’s Edition well worth owning. Why? Because in this edition the text is displayed not in verse format but in discrete, sub-headed sections of greater length with ease of reading the end in view.

Reprinted in Eloquent Witness: Nibley on Himself, Others, and the Temple, The Collected Works of Hugh Nibley 17.
Review of Hugh Nibley. Eloquent Witness: Nibley on Himself, Others, and the Temple, The Collected Works of Hugh Nibley 17.

Review of essays on Mormonism. Southern Baptist Journal of Theology.

Since 1989, the Review of Books on the Book of Mormon has published review essays to help serious readers make informed choices and judgments about books and other publications on topics related to the Latter-day Saint religious tradition. It has also published substantial freestanding essays that made further contributions to the field of Mormon studies. In 1996, the journal changed its name to the FARMS Review with Volume 8, No 1. In 2011, the journal was renamed Mormon Studies Review.
An explanation of why “Beyond Politics” was never published.

Review of “Meeting the Book of Mormon Challenge in Chile” (1990), by Dean Maurice Helland.

Midgley applies Yosef Yerushalmi’s discussion of the ways of remembrance as illustrated in Jewish history to the Book of Mormon.

Review of Doctrinal Commentary on the Book of Mormon, Volume I: First and Second Nephi (1987), and Volume II: Jacob through Mosiah (1988), by Joseph Fielding McConkie and Robert L. Millet. The faith of the Nephites and the language of the Book of Mormon tends to be harmonized with certain contemporary statements about Mormon beliefs. The Book of Mormon should be more than a resource for theology. Rather than seeking confirmation for what we already know, we should search for the meaning and message of the text.

Review of Grant H. Palmer. An Insider’s View of Mormon Origins.

Beginning in the 1960s, the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) has modified its understanding of the Book of Mormon and Joseph Smith’s prophetic charisms. Where the RLDS were earlier permitted to do this, they are now encouraged by their leaders to read the Book of Mormon as nineteenth-century fiction, though they are still permitted to find in it, if they wish, some inspiring passages. These changes have been resisted by a conservative minority that has lost the battle for control of the Reorganization and now tends to worship outside RLDS congregations. A few Latter-day Saints have also begun to read the Book of Mormon as fiction. Their efforts to turn the Book of Mormon into nineteenth-century fiction have been opposed by competent Latter-day Saint scholarship, though not without resistance from those who control “independent” and “liberal” publishing ventures.

This article references Yosef Yerushalmi’s study of the role of remembrance in the Jewish religion. Novak and Midgley claim that Latter-day Saints have a similar need for remembrance in their religion, as is dem-onstrated in the Book of Mormon.

Review of On the Barricades: Religion and Free Inquiry in Conflict (1989), edited by Robert Basil, Mary Beth Gehrman, and Tim Madigan.

Review of Mormonism: The Story of a New Religious Tradition (1985), by Jan Shipps.

Although founded and directed by members of the Church of Jesus Christ of Latter-day Saints, publishing company Signature Books has a reputation of having a liberal view of controversial LDS issues. Louis Midgley examines the history of Signature Books and compares it to that of Prometheus Books, a publisher of atheist literature.

Review of Mormonism (1957); The Maze of Mormonism (1962); and The Kingdom of the Cults (1997), by Walter Martin

Review of Christopher Catherwood. Church History: A Crash Course for the Curious.

Response to Richard Lyman Bushman, with the assistance of Jed Woodworth. Joseph Smith: Rough Stone Rolling.

Careful attention to one particular word used in the Book of Mormon yields some surprising dividends. For example, Lehi pled with his sons to remember his words: “My sons, I would that ye would remember; yea, I would that ye would hearken unto my words.” Such language may go unnoticed, or it may seem to be merely a request to recall some teachings. The word remember seems rather plain and straightforward. But when looked at more closely, the language about remembrance in the Book of Mormon turns out to be rich and complex, conveying important, hidden meaning.

By Donald W. Parry, Jeanette W. Miller, and Sandra A. Thorne, Published on 01/01/96

Throughout history in many cultures, man has looked to the tree of life as a symbol of eternal life. The form of the tree of life varies according to a culture’s perception of the universe. Many early Christians saw the tree of life as a personification of Jesus Christ. It may be that the tree of life vision in the Book of Mormon was presented to introduce the Savior and his ministry. We may learn much about the Lord’s calling and personality by combining a study of various cultural ideas of the tree of life with the testimonies of the prophets contained in the scriptures.

A varied body of musical works inspired by the Hill Cumorah’s prophetic history attests to the dramatic and emotional appeal of this great landmark of Mormonism. The author surveys a variety of musical works, including compositions, anthems, hymns, oratories, plays, operas, and musicals, that show a wealth of musical potential in the Hill Cumorah’s history. Despite the variety and quality of works composed thus far, the author considers the potential largely untapped and hopes that the music of Cumorah has only just begun.

Robert Millet shows that Christ’s atonement is central to the Book of Mormon, particularly as it pertains to the fall. He illuminates the nature of the “good news” of the gospel—the hope of redemption through Christ. Without the atonement all other facets of our religion are bereft of ultimate power, and we remain in our sins. He explains that the atonement is infinite in several ways and that the Book of Mormon both extends an invitation to come unto Christ and teaches how to do so. Grace and works each play an important role in our salvation.

Robert Millet begins by reviewing what we know of King Benjamin’s life prior to his great sermon and covers some of the highlights of what he taught. Millet explains what the name Jesus Christ means according to the Hebrew background, and delineates the importance of that name. He explains some of the benefits of the atonement, including that it covers those who have sinned in ignorance.

The historicity of the Book of Mormon record is crucial. We cannot exercise faith in that which is untrue, nor can “doctrinal fiction” have normative value in our lives. Too often the undergirding assumption of those who cast doubt on the historicity of the Book of Mormon, in whole or in part, is a denial of the supernatural and a refusal to admit of revelation and predictive prophecy. Great literature, even religious literature, cannot engage the human soul and transform the human personality like scripture. Only scripture—writings and events and descriptions from real people at a real point in time, people who were moved upon and directed by divine powers—can serve as a revelatory channel, enabling us to hear and feel the word of God.

Review of “Book of Mormon Chrstology” (1993), by Melodie Moench Charles

Robert Millet defines the terms Israel, Jew, and gentile and recommends avoiding a narrow definition of these terms when reading about Israel and the gentiles in the Book of Mormon. He explains that the Jews are the descendants of those who lived in the kingdom of Judah, and that the remnant of Jacob spoken of in the Book of Mormon is not limited to the Lamanites. Millet further relates that the Book of Mormon plays a role in the gathering of Israel, and that the scattering and gathering of Israel typify the fall and the atonement.

In this lecture, Robert Millet discusses spiritual rebirth and how the passage into new life is connected to baptism and the reception of the Holy Ghost, as well as to spiritual experience. In the process of conversion we become new creatures and lose our disposition to sin. Those who are born again are part of a new family relationship as they become children of Christ. The ultimate goal is to become joint heirs with Christ.

Robert Millet notes the differences between the teachings of Jesus in 3 Nephi and in the four Gospels. The Book of Mormon is more crucial now than ever before in witnessing to the truth of the Bible. Observing the intensified moral demands given by Jesus enables us to keep the Old Testament commandments more easily. Millet considers a more precise definition of what the “gospel” means than the broader definition often associated with that word.

The anticipation of redemption is meaningless without an understanding of the seriousness of the fall. In this transcript, Robert Millet discusses what the Book of Mormon and the book of Moses teach about the doctrine of the fall, emphasizing its consequences for, and effects on, humanity. While refuting the notion of original sin, Millet notes the reality of our fallen nature and our vulnerability while living in a fallen environment. He takes due account of the tendencies of the natural man and witnesses that worldly impulses may be countered by a conscious yielding to God.

Robert Millet explains what Jerusalem was like in Lehi’s time according to information in the book of Jeremiah and the Book of Mormon. He reviews the teachings of Lehi concerning the coming of a Messiah to counter the effects of the fall, the important place of the house of Israel in the Lord’s scheme for this earth, the role of grace through Christ’s redemption, and the future calling of Joseph Smith as a “choice seer.”

Robert Millet discusses the evils of pride and the power of humility. The experiences related in the Book of Mormon depict the consequences of pride. Those scriptures also teach that if we trust in and rely upon the Lord, and if we are willing to acknowledge that he can make more of us than we could ever make of ourselves, we will be able us to avoid the perils of pride.

The Book of Mormon is holy scripture. It is a key witness of the divine Sonship of Jesus Christ and a convincing testimony that salvation is to be found only through him. The Book of Mormon’s primary message, that Jesus Christ came to earth to redeem mankind, is closely tied to the history of the house of Israel. One of the primary purposes of the Nephite record, according to its title page, is “to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever.”

With the rapid and visible growth of the Church of Jesus Christ of Latter-day Saints, it was inevitable that doctrinal differences would arise between the Latter-day Saints and people of other faiths. Members of the LDS Church profess to be Christians, yet others doubt or do not understand this claim.
The contributors to Latter-day Christianity hope that the 10 essays contained in this full-color, illustrated book will help Latter-day Saints who want to explain their beliefs and will be useful to people outside the LDS Church who want a simple and clear statement of those beliefs. The essays address such topics as whether Latter-day Saints are Christian and what they believe about God, the Bible, personal revelation, human deification, salvation, and proselytization.

Robert Millet discusses what, in addition to doctrine, we can learn from Joseph Smith’s translation of the Bible. These lessons include the knowledge that the Bible has not come to us in its pristine purity, the greatest commentary on scripture is scripture, revelation comes line upon line to prophets as it does to us, passages may be rendered in several ways, loyalty to a living oracle entails acceptance of what he brings forth, and the JST is part of the canon.

In the spirit of President Ezra Taft Benson’s plea to take the Book of Mormon more seriously, this discussion contains a sweeping review of Book of Mormon doctrines and the crucial role the book plays in the restoration. Robert Millet summarizes the highlights of the teachings of Lehi, Nephi, Jacob, King Benjamin, Abinadi, Alma the Younger, Samuel the Lamanite, Jesus Christ, Mormon, and Moroni, and delineates prominent themes throughout the Book of Mormon.

The parable of the prodigal son is among the most beloved and consoling of the Savior’s teachings. This literary masterpiece is essentially a distillation of God’s plan of salvation, a sobering insight into human nature—men and women’s tendency to stray, their inclination toward envy, the temptation to judge unrighteously. And yet towering above the condition of the two sons—each a prodigal in his own way—is the tender revelation of the waiting father, the actual hero of the story. His capacity to love without limits, to readily forgive, and to celebrate the return of a wandering child is as stunning as it is dramatically moving. It is, of course, a glimpse into the soul of God, our Heavenly Father.

The Book of Mormon is a book about God. It provides one of the most powerful treatments of the nature of God of any other book in Latter-day Saint scripture. Robert Millet puts forth arguments to show that the Book of Mormon does not depict only one God. Jesus Christ is the central character, but the fact that there is a God separate from Christ comes through early on.

The brass plates are an intergral part of the Nephite story and of the message of the Book of Mormon. Robert Millet reviews the contents of the plates and the teachings of the prophets that were written on them.

A well-defined trend over the past two hundred years in secular biblical scholarship has been to sunder spiritual from historical, relegating events such as miracles and the resurrection to the category of “sacred stories.” This trend has also crept into some circles of LDS Book of Mormon scholarship, with adherents claiming an “expansionist” view of the Book of Mormon. They contend that the core of the text is historical but that so-called anachronisms in the text—references to the fall, atonement, resurrection, or new birth prior to the time of Christ—are due to Joseph Smith’s own interpolations. Because Book of Mormon writers and Joseph Smith himself clearly state that the text is entirely historical, this logically leaves expansionist advocates in the precarious position of claiming either that Joseph did not know the truth or that he lied. In contrast to this view, certain well-defined truths such as the truthfulness of the Book of Mormon, the reality of the First Vision, and the atonement and resurrection of Christ must stand as the foundation of the LDS faith.

Although chapters 8 and 9 of the book of Moroni (Mormon’s epistles to Moroni) were placed with Mormon and Moroni’s abridgment by Moroni sometime between the years ad 401 and 421, these chapters were not written at that time. The insertion into the text of these epistles was done for doctrinal reasons; however, mixed in with the doctrinal message are certain facts and phrases that deal with their historical-chronological setting. By analyzing the specific chronological clues contained within Mormon’s epistles and comparing them with his abridged record of the final years of the Nephite nation, we can create a set of chronological time frames which then can be compared to construct a reasonable historical setting of ad 375 to 376.

Submitting oneself to an ordeal was viewed in several ancient legal systems as a means of seeking a divine dispensation of judgment. The idea that justice will prevail in a contest between good and evil survives in the spontaneous schoolyard ordeal: “Cheaters never prosper” chant the children who win the replay after a dispute over whether the original ball was fair or foul. Piaget found that young children often believe that natural events are punishment for moral transgressions, while teenagers discard the idea of immanent justice in favor of mechanical chance.
Nearly every society has, at some time in its development, made formal use of the ordeal to test guilt and innocence, and nearly every society has used water as one of the mediums to reveal the truth--God’s judgment. This study examines the common elements of water ordeals in secular and scriptural contexts. An overview of trials by water is followed by specific analysis of water ordeals in the Near East generally, which in turn serves as background for detailing the literal and metaphorical water ordeals in the Old Testament, New Testament and Book of Mormon.

Review of John W. Welch. The Sermon on the Mount in the Light of the Temple.

Mitton highlights a few seventeenth-century prophecies concerning the last days and uses that background information to explain the outlook that many people today have on modern revelation.

Introduction to the current issue, including editor’s picks. Mitton explains the need to address anti-Mormon texts and their authors, beginning in the early days of the church. It is important to give attention to Joseph’s own explanation and that of his close associates.

Reviews of Margaret Barker. Temple Themes in Chrstian Worship.

Review of The Refiner's Fire: The Making of Mormon Cosmology (1994), by John L. Brooke.

Review of Same-Sex Dynamics among Nineteenth-Century Americans: A Mormon Example (1996), by D. Michael Quinn

In this statement, the First Presidency requests that the Book of Mormon not be rewritten into familiar or modern English because of “risks that this process may introduce doctrinal errors or obscure evidence of its ancient origin.”

Many interpretations exist about who the “suffering servant” in many of Isaiah’s writings might be. Interpretations for this figure include Isaiah himself, the people of Israel, Joseph Smith, and Jesus Christ. Without arguing against these understandings of the servant, this paper claims that Christ, in 3 Nephi 20–23, personifies the servant as the Book of Mormon. Both the servant and the Book of Mormon are portrayed as filling the same “great and marvelous” works in the gathering of Israel, reminding the Jews of their covenants with God, and bringing the Gentiles to Christ.

The following article by Susanna Morrill first appeared in Historicizing “Tradition” in the Study of Religion, ed. Steven Engler and Gregory Price Grieve (Berlin: De Gruyter, 2005), 127-44. We believe that it has, unfortunately, not received the attention it deserves for the light it sheds on the ways the Book of Mormon has been received by its readers. Morrill writes from the perspective that the Book of Mormon is a product of the nineteenth-century, but we feel that all stand to learn much from her analysis. We would like to express our gratitude to Professor Morrill, as well as to De Gruyter, for allowing us to reprint the essay. Similarly, she ruefully recounted her visit to Phoenix, a city originally settled and then given up by Mormon pioneers.

Review of Robert K. Ritner. “The ‘Breathing Permit of Hôr’ Thirtyfour Years Later.” Dialogue 33/4 (2000): 97–119. Review of Robert K. Ritner. “ ‘The Breathing Permit of Hôr’ among the Joseph Smith Papyri.” Journal of Near Eastern Studies 62/3 (2003): 161–77.

Shortly after arriving in New York and beginning employment as a schoolteacher in 1828, Oliver Cowdery first learned about Joseph Smith and the gold plates through rumors and gossip. Through the sincere investigations of Oliver and his newfound friend, David Whitmer, and his time as a boarder with the Joseph Smith family in Palmyra, Oliver continued to learn about Joseph and the plates. He received a personal witness and traveled with Samuel Smith to visit Joseph in Harmony. Several events involving Martin Harris, David Whitmer, Joseph Knight Sr., and the Smith family all played a role in Oliver’s conversion, and on April 7, Joseph and Oliver began the translation of the Book of Mormon.

Review of Frederick Babbel. On Wings of Faith: My Daily Walk with a Prophet.

Review of Ronald V. Huggins. “From Captain Kidd’s Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism.” Dialogue 36/4 (2003): 17–42.

Review of Dan Vogel. Joseph Smith: The Making of a Prophet.

Review of LaMar Petersen. The Creation of the Book of Mormon: A Historical Inquiry. Review of Robert D. Anderson. Inside the Mind of Joseph Smith: Psychobiography and the Book of Mormon. Review of Dan Vogel. “The Validity of the Witnesses’ Testimonies.” In American Apocrypha: Essays on the Book of Mormon

Review of Gary Topping. Utah Historians and the Reconstruction of Western History.

Simile curses, a combination of the literary feature called “simile” and an oath of malediction, are common elements in ancient Near Eastern texts, including the Old Testament and Book of Mormon. Simile curses occur most often in three contexts—treaties, religious covenants, and prophecies. A Book of Mormon example of a simile curses is found in Alma 44:1-4 where the simile “even as this scalp has fallen to the earth” is followed by the curse, “so shall ye fall to the earth” A ritualistic act or visual action often accompanies the curse, such as rending garments, felling a tree, or breaking a weapon, making the symbolism of the curse more effective. The attestation of simile curses in the Book of Mormon may suggest a historical connection between the new world scripture and the ancient records of the old world.

Mark Morrise defines the “simile curse” and discusses its existence in ancient Near Eastern texts, the Old Testament, and the Book of Mormon. In the Book of Mormon simile curses were associated with treaties, religious covenants, and prophecies. Morrise analyzes the common characteristics of simile curses in the Book of Mormon, as well as the similarities between such curses in ancient Near Eastern, Old Testament, and Book of Mormon texts.

The simile curse is a type of curse that appears in ancient Near Eastern, Old Testament, and Book of Mormon texts. It consists of two parts: (1) an event (e.g., “Just as this wax is burned by fire”) and (2) an application of that event to the subject of the curse (e.g., “so shall Arpad be burned”). In ancient Near Eastern texts, simile curses appear in written treaties and were often part of a ritual acted out during a treaty ceremony. In the Old Testament, simile curses appear primarily in prophetic writings as literary devices. In the Book of Mormon, simile curses appear in the context of treaties, religious covenants, and prophecies, and in several instances were acted out. These curses were probably part of the oral tradition of ancient Near Eastern, Old Testament, and Book of Mormon peoples.

Understanding the history of biblical criticism as it takes place within specific denominational contexts is, to my mind, interesting not only to members of those groups, but also to anyone who wants to understand the history of the guild and the history of scholarship, as well as those who want to understand the history of ecclesial relations with the academy.

Review of How Wide the Divide: A mormon and an Evangelical in Conversation (1997), by Craig L. Blomberg and Stephen E. Robinson

Some critics of the Book of Mormon claim that Joseph Smith drew certain terminology from his nineteenth-century environment. In particular, they suggest that terms such as secret society and secret combination may reflect anti-Masonic rhetoric from the period or even that the term flaxen cord has Masonic overtones. This article traces many varied uses of secret combination in nineteenth-century writings that have nothing to do with the Masons. The appearance of these terms in the Book of Mormon does not weaken the historical claims of the Book of Mormon.

Review of John Gee and Brian M. Hauglid, eds. Astronomy, Papyrus, and Covenant.

Review of Michael D. Rhodes. The Hor Book of Breathings: A Translation and Commentary.

The plausibility of the attempted offering of Abraham by a priest of pharaoh and the existence of human sacrifice in ancient Egypt have been questioned and debated. This paper presents strong evidence that ritual slaying did exist among ancient Egyptians, with a particular focus on its existence in the Middle Kingdom. It details three individual evidences of human sacrifice found in ancient Egypt. Four different aspects of the attempted offering of Abraham are compared to these Egyptian evidences to illustrate how the story of Abraham fits with the picture of ritual slaying in Middle Kingdom Egypt.

In his effort to correct and preserve the original text of the Book of the Mormon, Royal Skousen has also increased our understanding of and appreciation for this volume of sacred scripture. Skousen’s close examination of the use of words and phrases throughout the book highlights its intertextuality and demonstrates that Book of Mormon authors were aware of and influenced by the words of previous authors. Moreover, restoring the original text helps clarify some vague constructions and should also caution us against putting too much emphasis on the exact wording of the present Book of Mormon. Skousen’s analysis of how such changes occurred during a relatively modern transmission process can also further the understanding of more ancient textual transmission. Finally, Skousen’s work reveals that the original Book of Mormon may have been even more strikingly Semitic than the present text and that some characteristically Hebrew constructions have been edited out over the years, though many still remain.

This article discusses possible explanations regarding the procedures Joseph Smith and his associates used in mounting the Joseph Smith Papyri fragments and their reasons for doing so. The backing materials, some of which contain drawings of a temple plan and plat sketches of northeastern Ohio townships, provide a valuable historical artifact that helps historians answer questions associated with the papyri. The dimensions, gluing techniques, and cutting patterns of the backing paper and papyri also help explain the mounting process, as does an examination of the handwriting on the backing paper. Careful analysis suggests that a portion of the backing material came from several sheets of paper glued together to make a large sheet on which plans for a temple were drawn. Historical evidence suggests that in late 1837 or early 1838, pieces of papyri were glued to this and other papers and cut into smaller pieces, some of which were put under glass to preserve the papyrus fragments from further deterioration.

Throughout its history, ancient Egyptian religion showed a remarkable capacity for adopting new religious ideas and characters and adapting them for use in an already existing system of worship. This process continued, and perhaps accelerated, during the Groco-Roman era of Egyptian history. Egyptian priests readily used foreign religious characters in their rituals and religious formulas, particularly from Greek and Jewish religions. Religious texts demonstrate that Egyptian priests knew of both biblical and nonbiblical accounts of many Jewish figures--especially Jehova, Abraham, and Moses--by about 200 BC. Knowing this religio-cultural background helps us understand how the priest in Thebes who owned Joseph Smith Papyrus I would have been familiar with stories of Abraham.

This article discusses the importance of recording sacred experiences and preserving other written records.