Hanukkah and Christmas

POSTED BY: holzapfel

12/10/09


hanukiah32Guest blog by Jeffrey R. Chadwick, Jerusalem Center Professor of Archaeology and Near Eastern Studies.

Hanukkah, the Jewish Feast of Dedication, begins this Friday night at sundown. The Hebrew word Hanukkah actually means “dedication.” The eight-day festival in 2009 runs from Saturday, December 12, to Saturday, December 19. It is a holiday period of considerable significance, both religiously and historically, to Jews the world over. But it should also be of some importance to Christians, including Latter-day Saints, for without the events celebrated in Hanukkah there would have been no Christmas.
Here’s the story: The ancient Jewish people in the land of Israel faced a grave threat when the Greco-Syrian despot Antiochus IV became king of the Seleucid empire in 175 BC. Syria controlled Judea at the time, but the Jews had been treated with tolerance by previous Syrian rulers. Antiochus IV, however, saw himself as a Greek deity in human form (he even adopted the name Epiphanes), and he set a goal to convert all the peoples of his realm to the worship of the Greek pantheon.

Seeking this goal with the Jews, Antiochus had his troops occupy Jerusalem and its Jewish temple, replacing the ceremonies that honored the God of Israel with pagan rites, and converting the edifice into a shrine for Zeus. The temple was defiled. Pigs were slaughtered on its altar by false priests in acts of disdain for the law of Moses and Jewish values.

Jewish religion in general was outlawed. The scriptures (books of what we call the Old Testament) were confiscated and burned. Jewish ordinances and practices, such as circumcision and prayer to the Lord, became capital crimes. The historical book of 1 Maccabees reports that “the women who had circumcised their children they (the Syrians) put to death under the decree, hanging the babies around their necks, and destroying their families and the men who had circumcised them” (1 Maccabees 1:60). Had not something happened to change the course of Antiochus’ program of cultural genocide against the Jews, their religion and identity would have been obliterated within a few generations.

But something did happen. In 167 BC, inspired by an Aaronic priestly family known as the Hasmoneans, the people of Judea revolted against the Syrian occupiers. Their war of independence was led by a Hasmonean priest known as Judah Maccabee. Often called the Hasomonean Revolt, or alternatively the Maccabean Revolt, the insurrection gained strength and was ultimately successful in repulsing the Syrian forces. By the winter month of Kislev (around our December) in 164 BC, the Jewish freedom fighters had recaptured Jerusalem’s temple mount, and liberated the temple from the pagan Syrians. As the war continued, the Maccabean forces eventually drove the Syrians out of the land of Israel.

Having freed Jerusalem, the Jews undertook to cleanse and rededicate their holy temple. According to rabbinic tradition recorded in the Talmud (TB Shabbat 21:b), when the Hasmonean priests entered the temple they found only one jar of consecrated olive oil to light the great seven-branched lamp (menorah) in the temple holy place for a single day. But anxious to rededicate the edifice, the high priest poured the oil into the seven cups on the menorah branches, and lit the lamp. The oil that was only enough for one day burned for eight whole days, enough time for new oil to be pressed and consecrated. This was seen as a miracle and a sign that God had been with the Jews in establishing their freedom and saving their religion and identity. The eight-day dedication period was celebrated by the Jews in Israel, and eventually throughout the world, each winter from that very year until the present, beginning on the 25th day of Kislev, and has always been known as festival of Hanukkah, the “feast of dedication.”

Modern Jews do a number of things in their Hanukkah celebrations. The first, and most important, is the lighting of Hanukkah lights. A nine-branched Hanukkah menorah (known in Hebrew as a Hanukiah) is the main instrument of the lighting. Small candles or vials of olive oil are placed in the arms of the menorah, one of which is elevated above the other eight. On the first night of Hanukkah, the elevated candle (known as the Shamash) is lit, followed by one other candle which represents the first day of Hanukkah. On the second night of Hanukkah, the Shamash and two candles are lit, on the third night three, and so forth until the eighth night of Hanukkah, when the Shamash and all eight candles are lit. The lit Hanukiah is placed in a windowsill each night so that all in the community can see that the Jewish family is celebrating the festival.

Other Hanukkah activities include the preparation and eating of foods fried in oil, such as potato latkes (spicey, fried potato pancakes) and donuts known as sufganiot. The frying in oil is a reminder of the miracle of the oil. The old practice of giving children coins to spend at Hanukkah has evolved into a gift-giving tradition for the holiday season. And children often play a game with a small, four-sided top called a dreidel. Sometimes Hanukkah is called a minor festival, but this is only because it is not mandated in the Torah (the scriptural law of Moses). In practice it is a major Jewish holiday period, widely celebrated and loved.

Those who celebrate Christmas each December may find it of interest to know that Jesus, who was genuinely Jewish, traveled to Jerusalem to celebrate Hanukkah. The Gospel of John reports, “It was . . . the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon’s porch” (John 10:22–23). Jesus honored the Hanukkah festival the same way he honored the Passover and other feasts: he taught the people of his own divine identity and mission.

Christians also ought to consider this: If there had been no Hasmonean revolt, and if Jerusalem and the temple had not been liberated and rededicated—if Antiochus and the Syrians had succeeded in obliterating Jewish religion and identity—then there would not have been a Jewish village called Nazareth, nor would there have been a Davidic Jewish village called Bethlehem. There would have been no Jewish nation awaiting the coming of that Redeemer. The entire setting for the birth and life of Jesus of Nazareth would not have existed!

But, thanks be to heaven, there was a revolt, and the Jewish nation not only survived but thrived. And because of these events, the way was prepared for the first Christmas. It seems entirely appropriate at this season that we join in wishing each other “Happy Holidays.” Happy Hanukkah and Merry Christmas to all!


The Advent Season

POSTED BY: holzapfel

12/07/09


christmas-advent_sm1Guest blog by Eric D. Huntsman, associate professor of ancient scripture at BYU.

The term Advent comes from the Latin adventus, meaning “coming” or “appearance.” Beginning the fourth Sunday before Christmas, Advent helps Christians not only to celebrate the First Coming of Jesus Christ but also to look forward to his glorious Second Coming. Although Advent customs may be foreign to many, like so many other seasonal traditions they are a wonderful way to turn our attention more fully to the true meaning of Christmas.

Many Advent traditions come from Germany, where Martin Luther encouraged its continued observance as a way of teaching children and families more about the significance of the coming of Jesus Christ. It came to be celebrated by both Roman Catholics and Lutherans there and has become a common celebration in many Christian faith communities throughout the world.

One of the best known Advent customs is the lighting of the candles in an Advent wreath, a simple or decorated evergreen wreath with four candles placed in the circle and a single white candle in the center. The wreath itself represents the never-ending circle of God’s love, that he is forever the same in his love toward his people. The green of the wreath, as in the Christmas tree, represents the hope of eternal life that comes through Christ and serves a reminder of the freshness of God’s love and promises. The light of the candles reminds us that Jesus is the Light of the World, that his birth represented the coming of the light into darkness, and that we are called to reflect that light in our lives.

The outer candles are purple, the color of royalty, although customarily the third one is rose or pink. Traditions differ regarding the symbolism of the candles. One is that they represent the hope, love, joy, and peace that come through Jesus Christ. Each Sunday before Christmas an additional candle is lit, creating a beautiful stepped effect as the previous weeks’ candles burn down further. Scriptures can be read and carols sung as part of the lighting, which we do before family prayer. The four candles can also represent the different Old Testament covenants that God made with his servants, beginning with Noah and continuing through Abraham, Moses, and David. The central white candle is known as the Christ candle. It is lit on Christmas Eve and Christmas Day and represents the new covenant made possible through Christ.

While formally observing Advent is not part of the Latter-day Saint tradition, individuals and families can often adapt and employ such traditions for their own use. President Dieter F. Uchtdorf has spoken positively of the Advent traditions that he grew up with in Germany in a recent First Presidency Christmas devotional, as have other converts to the Church. As my wife and I were developing our own family traditions early in our marriage, observing Advent was one that we found enriched our Christmas season, and in recent years we have found that it is a wonderful way to teach our children, share spiritual experiences with them, and keep them focused on the true meaning of Christmas.

For LDS families, Advent can be adapted by reading not only from the Old Testament and New Testament but also from the Book of Mormon and Pearl of Great Price (see our selection at my Advent site). While not all families may wish to observe such Advent customs, spending time with the scriptures and enjoying beautiful music on the Sundays of Advent can be uplifting and provide meaningful reflection on the season.


Yom Kippur: Day of Atonement

POSTED BY: holzapfel

09/25/09


2-high-priest-on-day-of-atonement-smallest1Guest blog by David Rolph Seely, professor of ancient scripture at BYU.

The Day of Atonement—Yom Kippur in Hebrew—is the most solemn and holy day of the Israelite calendar. It falls on the tenth day of the seventh month, and this year (2009) it will begin at sundown on September 27. Ancient Israelites prepared themselves by refraining from work as on the Sabbath, repenting of their sins, and fasting. The purpose of this day is described in Leviticus: “For on that day shall the priest make an atonement for you, to cleanse you, that you may be clean from all your sins before the Lord” (Leviticus 16:30). The high priest performed a series of rituals, including washing himself, offering sacrifices, and taking blood into the Holy of Holies of the temple, where he sprinkled it on the mercy seat on the Ark of the Covenant. The power of the Lord to cleanse his people was dramatized when the high priest cast lots over two goats. One goat was designated as belonging to the Lord and was sacrificed by the high priest. The high priest took the other goat and transferred the sins of the people to this goat by laying his hands on its head. The second goat, called the “scapegoat” in English, was driven into the wilderness, symbolizing the cleansing of the people from the stain of ritual impurity and sin.

The book of Hebrews in the New Testament teaches the doctrine of the Atonement of Christ through the symbolism of the Day of Atonement. Christians believe that Jesus offered himself as a sacrifice to cleanse his people from their sins. Just as the high priest on the Day of Atonement, Jesus “by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12). Because Latter-day Saints understand the Day of Atonement was part of the law of Moses fulfilled in Christ, we do not formally celebrate this occasion, but we do regularly take of the tokens of the sacrament as symbols of the power of the redemption of Christ to cleanse us from our sins and transgressions.

After the destruction of the temple in AD 70 the Jews were no longer able to offer sacrifice, and the celebration of Yom Kippur moved from the temple to the synagogue. Today Jews celebrate Yom Kippur as the culmination of the process of repentance that begins with Rosh Hashanah, the first day of the seventh month. For nine days Jews engage in personal retrospection and repentance, reaching out to those around them to confess their sins and ask forgiveness. On the tenth day, Yom Kippur, each individual solemnly presents him or herself before God in the synagogue in fasting and prayer seeking for divine forgiveness for their sins and shortcomings. In light of the absence of the temple, the Talmud prescribes the study and recitation of the biblical ritual described in Leviticus 16 on Yom Kippur. The meaning of Yom Kippur is eloquently expressed in Song of Songs Rabbah 6.11: “Just as a nut falls into some dirt you can take it up and wipe it and rinse it and wash it and it is restored to its former condition and is fit for eating, so however much Israel may be defiled with iniquities all the rest of the year, when the Day of Atonement comes it makes atonement for them, as it is written, ‘For on this day shall atonement be made for you, to cleanse you.’”

One year my family and I experienced Yom Kippur in Jerusalem. There was complete silence in the streets throughout the day as all normal daily activities came to a complete stop. It was a vivid reminder of the need to take time, whether once a year, or once a week, to pause and inventory one’s standing with God and with each other, and to seek to find “at-one-ment” with the Lord through repentance and divine forgiveness.



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Courtesy Community of Christ Archives, Independence, Missouri.

Guest blog by Kent P. Jackson, professor of ancient scripture.

This month we celebrate the 179th anniversary of something that most Latter-day Saints take for granted. It was in June 1830, just two months after the Church was organized, that the Prophet Joseph Smith began working on his Bible translation. Today we usually call it the Joseph Smith Translation—JST for short—but the Prophet himself called it the New Translation. The first nineteen pages, revealed between June 1830 and the end of that year, contain his revision of the first few chapters of Genesis. When the Pearl of Great Price was created in 1851, those Genesis chapters were included in it, and they’re still there today. It is the Book of Moses.

Is there anything new in the New Translation? Let’s take a look at just one chapter, the very first chapter of the translation, revealed in June 1830.

What we now call Moses chapter 1 is the text of a vision that Moses experienced before the Lord revealed to him the account of the Creation. It is thus the preface to the book of Genesis. This is one of the most remarkable chapters in scripture, and it is full of doctrines that set Latter-day Saints apart from all other Bible believers. Although Moses’s vision is a biblical event and takes place in a biblical context, there is no record of it in the Old Testament. It has no biblical counterpart at all. But it is one of the great gems of the Restoration—a real pearl of great price.

In this one chapter, we learn a lot.

Moses speaks with God “face to face” in terms that indicate strongly that God indeed has a face. We learn of God’s Only Begotten Son. As the Father speaks with Moses and teaches him of Jesus Christ, we are reminded in clear scriptural terms that the Father and the Son are separate divine beings. We also learn something of ourselves, that we—left to our own resources—are “nothing,” yet we are sons and daughters of God created in the image of his Only Begotten, endowed with enormous potential.

We learn about God’s glory, the celestial power that emanates from him and surrounds him. Humans must be transfigured to abide God’s glory, but Satan can only feign having it and possesses none of it himself. We see God and Satan juxtaposed in striking contrast, and we learn that Satan has a pathological need to be worshipped and seeks only his own interests.

We learn something of God’s power and of the awesomeness of his creations. Moses, enveloped in God’s glory, was able to see every particle of this earth and to discern every soul on it. He was even shown other inhabited worlds—worlds without number. He learned that Christ is the Creator of all those worlds, and he learned that God’s work and glory is to bring to pass the immortality and eternal life of his children who dwell thereon.

Needless to say, none of this was the standard fare of mainstream Christianity in June 1830 when the Lord revealed these things to Joseph Smith.

Indeed, there is much new in the New Translation. But that was only the first chapter.


Good Friday

POSTED BY: holzapfel

04/10/09


Harry Anderson, "The Crucifixion"

This week’s blog was written by guest writer Eric D. Huntsman, associate professor of ancient scripture.

During his conference talk of April 5, 2009, President Uchtdorf referred to Sunday morning as Palm Sunday. Looking forward to Easter, he encouraged members of the Church to focus their minds more fully on the great atoning sacrifice of the Lord Jesus Christ. President Uchtdorf said, “It is fitting that during the week from Palm Sunday to Easter morning we turn our thoughts to Jesus Christ, the source of light, life, and love. The multitudes in Jerusalem may have seen Him as a great king who would give them freedom from political oppression. But in reality He gave us much more than that. He gave us His gospel, a pearl beyond price, the grand key of knowledge that, once understood and applied, unlocks a life of happiness, peace, and fulfillment.” In his talk, Elder Holland also pointed to the events of the Savior’s last week: “As we approach this holy week—Passover Thursday with its Paschal Lamb, atoning Friday with its cross, Resurrection Sunday with its empty tomb—may we declare ourselves to be more fully disciples of the Lord Jesus Christ.”

Today is Good Friday, observed by much of the Christian world as a day of great solemnity and holiness. As a young boy, aware of the day because of my many Roman Catholic and high-church Protestant friends and neighbors, I thought the term “Good Friday” was an oxymoron. What was so good about the day Jesus died? Only as I became more mature in the gospel did I come to understand that Jesus’ death was holy, a sacred act sealing the atoning journey that had begun the night before when he took upon himself our sins and our sorrows and then, as a sacrificial victim, carried that burden to the altar—in this case a cross—where he paid the ultimate price. Later I came to understand another, linguistic nuance. Many see the use of “good” in Good Friday to be an archaic use as in “good-bye.” Here it may be a synonym for “God,” in which case it is “God’s Friday,” that day of cosmic significance when the Father reconciled the world to himself: “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Romans 5:8–12).

As a Latter-day Saint, so much of what Good Friday commemorate once seemed uncomfortable to me. “We worship a living Christ, not a dead Christ,” was the common refrain I grew up hearing. It was easier to acknowledge that Jesus somehow took upon himself the burden of our sins and sorrows in Gethsemane and then move as quickly as possible through all the unpleasantness of the trial, abuse, and crucifixion to the joy of Easter morning. The cross was particularly unfamiliar, if not uncomfortable, to me. The Church does not rely heavily upon images in our churches and temples, although other kinds of symbolism abound. Not understanding the theological details of the mass being a “real sacrifice” in the Roman Catholic tradition, I did not grasp why the crucifix carried such weight to my friends. Not bothering to ask my Protestant friends what the cross meant to them, until adulthood I was oblivious to the fact that to them the cross was not just a symbol of his death for us, it was also, to them, a symbol of his resurrection because the cross was empty!

Further study, however, has brought a new awareness of the scriptural and symbolic richness of the imagery of Jesus’ death on the cross. Here it is not the cross itself, whether it was an upright pole or simple scaffolding upon which the victim’s crossbeam was tied or nailed. Nor is it the religious iconography of a Latin or Greek cross. Instead, for me, the significance of the crucifixion lies in the image of Christ “being lifted up,” the cross itself as a tree, and in the lasting marks or tokens of his sacrifice that it left.

Three times in the Gospel of John, Jesus says that he must be lifted up as part of his returning to the Father and his drawing of all men to himself (see John 3:14, 8:28, 12:32–33), and the last time he makes it clear that this was a reference to how he would die. Crucifixion was a humiliating but above all a very public form of execution, but what seems to be significant here is that Jesus’ sacrifice is there for all, in every age and place, to see. John 3:14 directly connects it with the raising of the brazen serpent upon a pole in the wilderness (see Numbers 21:9), an image that Book of Mormon authors recognized and expanded (see 2 Nephi 25:20; Alma 33:19; Helaman 8:14–16). Therefore the crucifixion illustrates that Jesus’ salvific death provides healing and life to all who will simply look to him.

But perhaps the strongest endorsement of “lifting up” imagery came from Jesus himself, who told the Nephites: “My Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works” (3 Nephi 27:14–15).

Recognizing that crucifixion was tantamount to “being hanged on a tree” adds another level of symbolism. Under the law of Moses, cursed was anyone who was hanged on a tree (see Deuteronomy 21:22–23), perhaps explaining one of the reasons why Jesus’ opponents were anxious to have the Romans crucify him. While it is not completely clear what rights of capital punishment the Jewish authorities might have had (the prohibition against putting any man to death in John 18:31 might have referred to Jewish law, since they could not execute on Passover), having the Romans kill Jesus did more than shift blame. Jewish execution for blasphemy would have been stoning, whereas Roman execution for treason or rebellion was crucifixion. The high priest had asked Jesus the night before, “Art thou the Christ, the Son of the Blessed?” (Mark 14:61), and nothing could have proved that Jesus was just the opposite, cursed of God, than having him hanged on a tree. Nevertheless, this “cursing” was part of the Savior’s descending below all things. Indeed, Paul wrote, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13).

What was amazing, however, was that the cross, the Tree of Cursing, became, in effect, a Tree of Life to us. After Jesus expired, a soldier pierced his side with a spear, “and forthwith came there out blood and water” (John 19:24). Hearkening back to Jesus’ discussion of living water with the Samaritan woman in John 4 or his discourse on the life-giving Spirit in John 7 in which rivers of living water flow out of him, this sign suggests that Jesus’ death brought forth life. Indeed, in medieval iconography there developed the image of the “verdant cross,” or green cross, which was often portrayed as sprouting leaves and fruit.

Finally, crucifixion left lasting tokens of the Lord’s saving act, marks that were used to impart a sure witness that he was the Lord and God of those whom he saved. Although the experience of Thomas after the Resurrection does suggest that we should be believing before we receive such assurance (see John 19:24–29), Jesus’ display of the marks in his hands, feet, and side took on almost ritual significance when he appeared to the Nephites at the temple in Bountiful: “Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world” (3 Nephi 11:14).

For these reasons, as I read, review, and ponder the Savior’s last acts on this day, I am no longer skittish of imagery that was once foreign to me. Instead, I rejoice in what Jesus did for me and see it as a necessary precursor not just to Easter morning but to the great gift of eternal life, the precious fruit of the tree, which “is the greatest of all the gifts of God” (1 Nephi 15:26; see also D&C 14:7).


Joseph Smith: A Modern Witness of Jesus Christ

POSTED BY: holzapfel

12/22/08


During December, our thoughts may turn to a wintry day in a small farmhouse in Vermont where Joseph Smith Jr. drew his first breath in 1805. Or we may ponder a hot, muggy Thursday afternoon in June 1844 when the Prophet drew his final breath.

 

During his lifetime, Joseph Smith was many things—a dutiful son, a loving father, a kind neighbor, a visionary community leader. In addition, he was a prophet of God.

 

From the beginning, prophets have had specific duties.  Noah built an ark. Moses led the children of Israel out of bondage. Joshua let the Israelites into the promised land. Lehi and Jeremiah warned the inhabitants of Jerusalem about an impending exile. Peter and Paul took the gospel to the nations of the earth. No matter what specific assignments they have, all prophets stand as witnesses of the Lord.

 

Joseph Smith was no different. He received numerous assignments from the Lord. Nevertheless, his greatest and most important role as a prophet was to be a modern witness for Jesus Christ. In 1820, Joseph Smith recorded, “It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him!” (Joseph Smith—History 1:17).

 

In 1832, Joseph and Sidney Rigdon testified, “For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father” (Doctrine and Covenants 76:23).

 

In 1836, Joseph and Oliver Cowdery testified, “We saw the Lord standing upon the breastwork of the pulpit, before us; and under his feet was a paved work of pure gold, in color like amber. His eyes were as a flame of fire; the hair of his head was white like the pure snow; his countenance shone above the brightness of the sun; and his voice was as the sound of the rushing of great waters, even the voice of Jehovah” (Doctrine and Covenants 110:2-3).

 

Joseph Smith’s prophetic ministry can easily be divided into two separate but related duties.

 

First, the Prophet was called to testify of Jesus as Savior and Redeemer. He did this primarily through bringing forth the Book of Mormon and establishing the Church of Jesus Christ. The Book of Mormon and the Church focus on the Atonement of Christ, repentance, salvation, and eternal life. This first assignment saw its culmination in the restoration of the first principles and ordinances of the gospel, which allow us to enter the celestial kingdom. This is called the “fulness of the gospel of Jesus Christ.”

 

Second, the Prophet was called to testify of Jesus as the “maker and finisher of our faith.” He did this primarily through the revelations he received, beginning in 1832, regarding exaltation and eternal lives (see Doctrine and Covenants 76, 84, 88, and 93). This last assignment saw its culmination in the temple, in which Latter-day Saints receive the ordinances of the Church of the Firstborn that allow them to come unto the presence of Elohim.

 

All the blessings and promises we announce to the inhabitants of the earth come through and by Jesus Christ—God’s own son. Certainly, it is all “good news.” Without Jesus Christ, we have nothing. Joseph Smith said on May 12, 1844, just a few weeks before he was murdered, “The Savior has the words of eternal life—nothing else can profit us” (Andrew F. Ehat and Lyndon W. Cook, eds., Words of Joseph Smith [Provo, UT: Religious Studies Center, Brigham Young University, 1980], 365).

 

As we listen to Joseph’s witness of Jesus Christ, we hear the voice of Jesus because “Jesus anointed that Prophet and Seer” (William W. Phelps, “Praise to the Man,” Hymns [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1985), no. 27).