Robert L. Millet Blog Posts
Publications Director of BYU Religious Studies Center
POSTED BY: Millet
The gospel of Jesus Christ is the grand news, the glad tidings that through our exercise of faith in Jesus Christ and his Atonement, coupled with our repentance that flows therefrom, we may be forgiven of our sins and justified or made right with God. Our standing before the Almighty has thereby changed from a position of divine wrath to one of heavenly favor and acceptance; we have traveled the path from death to life (see Romans 5:9–10). “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). Or, as Peter taught, “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: casting all your care upon him: for he careth for you” (1 Peter 5:6–7; emphasis added). Surely it is the case that we can cast our burdens upon the Lord because he cares for us—that is, because he loves us. But I sense that more is intended by Peter in this passage. We can give away to Him who is the Balm of Gilead our worries, our anxieties, our frettings, our awful anticipations, for he will care for us, that is, will do the caring for us. It is as though Peter had counseled us: “Quit worrying. Don’t be so anxious. Stop wringing your hands. Let Jesus take the burden while you take the peace.” This is what C. S. Lewis meant when he pointed out that “f you have really handed yourself over to Him, it must follow that you are trying to obey Him. But trying in a new way, a less worried way” (Mere Christianity, 130–31; emphasis added).
Following his healing of a blind man, Jesus spoke plainly to the self-righteous Pharisees: “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.” What an odd statement! And yet it goes to the heart of that which we have been discussing—our need to acknowledge our need. Those who have accepted Christ and his saving gospel come to see things as they really are. They once were blind, but now they see. Those who choose to remain in their smug state of self-assurance, assuming they see everything clearly, these are they that continue to walk in darkness. Thus Jesus concluded, “If ye were blind”—that is, if you would acknowledge and confess your blindness, your need for new eyes to see who I am and what I offer to the world—“ye should have no sin: but now ye say, We see; therefore your sin remaineth” (John 9: 41).
It was Jacob, son of Lehi, who wrote that those who are “puffed up because of their learning, and their wisdom, and their riches—yea, they are they whom he [the Holy One of Israel] despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them” (2 Nephi 9:42; compare 1 Corinthians 3:18; 4:10; 8:2). On the other hand, “the poor in spirit,” those who consider themselves spiritually bankrupt without heavenly assistance and divine favor, those who come unto Christ and accept his sacred offering, inherit the kingdom of heaven (see Matthew 5:3; 3 Nephi 12:3).
Let’s be wise and honest: We cannot make it on our own. We cannot pull ourselves up by our own spiritual bootstraps. We are not bright enough or powerful enough to bring to pass the mighty change necessary to see and enter the kingdom of God. We cannot perform our own eye surgery. We cannot pry our way through the gates of the heavenly Jerusalem. We cannot make ourselves happy or bring about our own fulfillment. But we can “seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in [us] forever” (Ether 12:41). Then all these things will be added unto us (see Matthew 6:33). That’s the promise, and I affirm that it’s true.
POSTED BY: holzapfel
I am finishing co-directing the BYU summer study abroad program in Rome this weekend before moving on to Athens for the final week and half of the summer term.
It has been a hot and humid month as Dr. Gary Hatch and I have tried to keep a day ahead of the forty students who joined us. We have seen a lot of Rome and of Italy during the month.
However, Rome has been our base of operation, and during the term, we lived in several different apartments located around Vatican City, the smallest independent nation on earth. Two student apartments, in fact, have direct views of St. Peter’s Basilica from their bedroom windows.
Of course, like other travelers and tourists, we visited the Vatican museums, the Vatican gardens, the Scavi (the first-century necropolis under St. Peter’s Basilica), and inside the church itself. The students also attended a papal audience the very first week. On other occasions St. Peter’s magnificent square was a meeting place for the group before we headed off to some other location in the city. Nevertheless, it seems as though we were in the shadow of St. Peter’s every day no matter where we were in the city.
Even for non-Catholics, St. Peter’s is a must place to visit in Rome. Michelangelo’s Pieta is located in the church, and his dome looms over the skyline of Rome itself, beckoning people to gather at this remarkable site.
According a long-held tradition, Peter was crucified in Nero’s Circus and buried nearby sometime between AD 64 and 66. At some fairly early date, maybe by the middle of the second century AD, Christians marked a tomb they believed contained the bones of Peter. Later, Constantine erected a church on the site in the fourth century. Eventually, Pope Julius II began the construction of a new church, the current basilica, on the site in 1505. Beginning in 1939, the Vatican sponsored several archeological investigations under the Basilica where they found the remnants of the first church building and some first-century tombs.
Today, visitors to the Scavi are shown a specific tomb Catholics believe is that of St. Peter, directly under the current high altar covered by Bernini’s canopy directly under Michelangelo’s magnificent dome. Although most likely not the tomb of the fisherman from Galilee, there is something remarkable about visiting a site that has been the focus of pilgrimages for nearly two thousand years. And while we may never know exactly what happened to Peter (where, how, and when he died), there is something that makes us think about him in the shadow of the basilica named after him in this amazing city on the Tiber River.
POSTED BY: holzapfel
The BYU Religious Studies Center promotes research and publication through grants and publication venues. One aspect of the RSC’s mission is to help reconstruct the world of the scriptures and the Restoration to provide helpful context.
Currently, I am codirecting a BYU Study Abroad program in Rome and Athens for the summer with Gary Hatch, associate dean of General Education and Honors. Forty students have joined us on this adventure, and it is an adventure—it is hot, humid, and sometimes difficult to get everyone to a particular museum or archaeological site via a congested and confusing bus, subway, and train system.
As one can imagine, we spend a significant amount of time walking through ancient Rome. In some places we may have even walked in the footsteps of Peter and Paul. This coming week we take a journey further afield—to ancient Pompeii, near modern Naples, Italy.
I have made my way to Pompeii on numerous occasions since my first visit with a group of high school students from York, Maine, in 1972. With each successive visit, I go away more melancholy than the first, so I am not really looking forward to this visit. I am haunted by the images of death in the city, especially by plaster casts ingeniously made of the bodies of the people who died there so many years ago. Nevertheless, I have been preparing for the visit with our students by reading a new book on Pompeii by Mary Beard, The Fires of Vesuvius: Pompeii Lost and Found (Cambridge, MA: The Belknap Press of Harvard University Press, 2008).
Beard’s book reminds me that the past is much more complex than we sometimes imagine. This is an important book for anyone dreaming of going to Pompeii or anyone wanting to understand the complexity of history. First, the author tells us Pompeii is more than a city “simply frozen in midflow” (9). Chapter after chapter, the author tells us, “Everything is not as it may at first seem” (13). There was destruction before the famous eruption in AD 79 (she argues against the August 25 date), and there was looting almost immediately after the tragedy. Then in 1943, Allied bombs did even more destruction—it is a very complicated story indeed! Nevertheless, Beard notes, “It is true that the city offers us more vivid glimpses of real people and their real lives than almost anywhere else in the Roman world” (15). However, “the bigger picture and many of the more basic questions about the town remain very murky indeed” (16).
Beard provides word pictures that help us see beyond the modern reconstruction of the city and our Hollywood imagination of what it may have been like, to a nuanced and complex story that is, in reality, what life is like. Next time you read the second part of the New Testament, consider filling in the cultural and historical gaps in the story found in Acts. It will reveal an interesting and complex world, providing context to the writings of Paul, Luke, Peter, and others.
POSTED BY: holzapfel
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).