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POSTED BY: admin
Alexander L. Baugh
Professor of Church History and Doctrine, BYU
I was a late bloomer when it came to my pursuit of the study of history, and more particularly Mormon history. History was one of my least favorite classes in high school. It might have had something to do with my teachers, but nonetheless, I didn’t have much of an appetite for the subject at the time. However, while serving on my LDS mission in Virginia I began to feel the nudges that put me on the path toward the historical profession. During my mission I took the opportunity on preparation day to go to some of the historic places in or near Virginia—Revolutionary and Civil War battlefields, museums, the White House of the Confederacy, Monticello, and Kitty Hawk, to name a few. I learned a great deal and found myself wanting to know more. However, even after my mission, I was not yet converted to the study of history, although one of the first classes that I took at Utah State University after returning home was a Civil War class taught by Clyde Milner, a Yale graduate. Yet I remained content just to dabble in history from time to time while pursuing a degree in marriage and family studies.
I was well on my way toward completing my BS degree when I took a class at the LDS institute building from Kenneth W. Godfrey, Religion 341 (LDS Church History, 1805–1844). Godfrey had a definite flair for teaching the subject and he was well read. To supplement the class, he provided the students with a bibliography containing a number of historical articles published in BYU Studies, the Ensign, Journal of Mormon History, and the Improvement Era, which students could read before each class period. I soon found myself reading all of the articles he recommended on the reading list, and I even outlined the information that I learned. Godfrey’s class got me more and more excited about history in general, but more particularly early Mormon history. I subsequently enrolled in Religion 342 (LDS Church History, 1844–1877), followed by Religion 343 (LDS Church History, 1877–present). However, by the time I had finished taking these courses, I was well on my way toward completing my marriage and family degree; otherwise I might have switched my undergraduate major to history. Instead, I decided to remain in the field of family studies.
I graduated from Utah State in 1981 and moved on to teach in the LDS seminary program. While teaching at Viewmont Seminary in Bountiful, Utah, I learned that the BYU History Department was beginning an MA program in Western American history and I decided to look into the program. I met with Dr. James B. Allen, the department chair and the former assistant Church historian to Leonard Arrington. Professor Allen was reluctant to let me in the program, considering I was a non-history major had taken only a couple of undergraduate history courses. He informed me that before I could be admitted to the MA program I would be required to take several undergraduate classes, after which I would be evaluated. For the next year and a half, I took a number of courses, all with the hope that my performance would lead to my acceptance into the graduate history program. Things eventually worked out, and I was admitted. However, it was still four more years before I got my MA—two years to do the course work, and two years to write the thesis.
After defending my thesis I asked my thesis chair, Dr. Fred R. Gowans, if he felt that I had what it would take to get a PhD. He gave me some wonderful encouragement, and a year later I was admitted into BYU’s doctoral program in American history. It was a rough road, one much harder than I anticipated, but nine years later, at the age of thirty-nine, I received my doctorate. However, through my entire educational training, I felt that I was being led by a very kind and loving Heavenly Father and his Son, who made it all possible. I firmly believe that those who keep the commandments and strive to follow Christ’s example will receive the inspiration necessary to enable them to make the correct decisions that will help them be successful in the path of life that they pursue. President Ezra Taft Benson has written: “Men and women who turn their lives over to God will discover that He can make a lot more of their lives than they can. He will deepen their joys, expand their vision, quicken their mind, strengthen their muscles, lift their spirits, multiply their blessings, increase their opportunities, comfort their souls, raise up friends, and pour out peace” (“Jesus Christ–Gifts and Expectations,” Ensign, December 1988, 4). Recognizing the power that is in Christ, the Apostle Paul taught the Philippians, “I can do all things through Christ who strengtheneth me” (Philippians 4:13).
I believe that Joseph Smith was called by God to bring about a restoration of the fullness of the gospel of Jesus Christ, so for me, the study of Mormon history has been a deeply moving spiritual experience. Furthermore, I consider the history that I teach, research, and write about to be a sacred trust, and in my pursuit of historical truth I have attempted to interpret the history of Mormonism “by study and also by faith” (D&C 88:118) through what could simply be called “Restoration eyes.” And while I believe that non-believing historians have made wonderful contributions in the field of Mormon history, I am of the opinion that the best scholarship in Mormon history has been, and will continue to be produced by believing Latter-day Saint historians and writers—those on the “inside”—who understand the spiritual dimensions and workings of the Church and its leaders and members who possess the gift of the Holy Ghost, which enables them to tap into the higher source of knowledge and truth, the truth that God possesses.
Some time ago, I was discussing with one of my colleagues in Religious Education about the incredible amount of historical scholarship and literature that has been produced about the Latter-day Saints. To this he said something quite profound. “Yes, much has been done,” he remarked. “And yet, with all that has been done, what has been written is only a prelude. There is so much more to do.” Truly there is “much more to do,” much more to research, much more to write about. And the best in Mormon history is yet to be written. And I believe it will be written by scholars who see through the lens of faith the ever-unfolding history of the Latter-day Saints.
POSTED BY: admin
Brent R. Nordgren
Production Supervisor, Religious Studies Center
The RSC app is now available for free through the Apple app store. To include the app on your Apple device, simply go to the Apple app store and search for “BYU RSC.” If you like it, please give it a positive rating so others will benefit from it. Also, please encourage your students, family, and friends to download the RSC app.
The BYU RSC app gives you thousands of FREE, informative, gospel-centered articles, journals, and books from the Religious Studies Center (RSC) library. These are researched and written by scholars, educators, Church leaders, and historians. This library is exclusive to the RSC and is NOT available on LDS.org. This app will aid scripture study and provide you with a greater understanding of a multitude of gospel topics. It is ideal for your personal gospel study and for preparing talks and lessons. The RSC library is filled with books and journals written by some of the best LDS intellectuals of our day. Besides the published books, below is a sample of what else you will have access to.
Religious Educator Journal
Browse hundreds of articles published in the RSC Religious Educator journal, which were written specifically for teachers of the gospel and generally for all members who wish to achieve a greater understanding of the gospel and its teachings. Enhance your scripture study and analysis. Also, discover the latest information regarding Church history and doctrine. Each Religious Educator journal leads off with one or more articles written by General Authorities and other Church leaders.
BYU Conferences and Symposia
Access past Religious Education/RSC conferences and symposia. Watch recorded conferences and symposia or read the presentations you would otherwise find in books published by the RSC. You can also learn about upcoming events.
Discover all that is happening in Religious Education at BYU by reading the Review magazine. For example, read articles on the BYU Jerusalem Center, the Joseph Smith Papers Project, archaeological discoveries, and the teaching legacies of those who have had an impact on BYU students, administrators, and millions of members around the world.
We hope you enjoy the app!
POSTED BY: Millet
Peace is what it’s all about in the gospel sense. Although most members of the Church know what peace is, I believe peace has not yet been given its day in court; maybe we have not fully appreciated as a people what a remarkable “fruit of the Spirit” (Galatians 5:22) and what a transcendent manifestation of the new birth peace is! Peace is a priceless gift in a world that is at war with itself. Disciples look to him who is the Prince of Peace for their succor and their support. They know that peace is not only a cherished commodity in the here and now but also a harbinger of glorious things yet to be. Peace is a sure and solid sign from God that the heavens are pleased. In referring to a previous occasion when the spirit of testimony had been given, the Savior asked Oliver Cowdery, “Did I not speak peace to your mind . . . What greater witness can you have than from God?” (D&C 6:23).
Sin and neglect of duty result in disunity of the soul, inner strife, and confusion. On the other hand repentance, forgiveness, and rebirth bring quiet and rest and peace. While sin results in disorder, the Holy Spirit is an organizing principle that brings order and congruence. The world and the worldly cannot bring peace. They cannot settle the soul. “Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked” (Isaiah 57:19–20).
Hope in Christ, which is a natural result of our saving faith in Christ, comes through spiritual reawakening. We sense our place in the royal family and are warmed by the sweet family association. And what is our indication that we are on course? How do we know we are in the gospel harness? “Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit” (1 John 4:13; emphasis added). The presence of God’s Spirit is the attestation, the divine assurance that we are headed in the right direction. It is God’s seal, his anointing, his unction (see 1 John 2:20) to us that our lives are in order. John Stott, a beloved Christian writer, has observed, “A seal is a mark of ownership . . . and God’s seal, by which he brands us as belonging forever to him, is the Holy Spirit himself. The Holy Spirit is the identity tag of the Christian” (Authentic Christianity, 81).
We need not be possessed of an unholy or intemperate zeal in order to be saved; we need only be constant and dependable. God is the other party with us in the gospel covenant. He is the controlling partner. He lets us know, through the influence of the Spirit, that the gospel covenant is still intact and the supernal promises are sure. The Savior invites us to learn the timeless and comforting lesson that “he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come” (D&C 59:23). Peace. Hope. Assurance. These things come to us by virtue of the atoning blood of Jesus Christ and as a natural result of our new creation. They serve as an anchor to the soul, a solid and steady reminder of who we are and Whose we are.
POSTED BY: Millet
God does not expect us to work ourselves into spiritual, emotional, or physical exhaustion, nor does he desire that the members of the Church be truer than true. There is little virtue in excess, even in gospel excess. In fact, as we exceed the bounds of propriety and go beyond the established mark, we open ourselves to deception and ultimately to destruction. Imbalance leads to instability. If Satan cannot cause us to lie or steal or smoke or be immoral, it just may be that he will cause our strength—our zeal for goodness and righteousness—to become our weakness. He will encourage excess, for surely any virtue, when taken to the extreme, becomes a vice.
“Gospel hobbies” lead to imbalance. To instability. To distraction. To misperception. They are dangerous and should be avoided as we would any other sin. President Joseph F. Smith said: “We frequently look about us and see people who incline to extremes, who are fanatical. We may be sure that this class of people do not understand the gospel. They have forgotten, if they ever knew, that it is very unwise to take a fragment of truth and treat it as if it were the whole thing” (Gospel Doctrine, 122). To ride a gospel hobby is to participate in and perpetuate fanaticism. On another occasion, President Smith taught, “Brethren and sisters, don’t have hobbies. Hobbies are dangerous in the Church of Christ. They are dangerous because they give undue prominence to certain principles or ideas to the detriment and dwarfing of others just as important, just as binding, just as saving as the favored doctrines or commandments.
“Hobbies give to those who encourage them a false aspect of the gospel of the Redeemer; they distort and place out of harmony its principles and teachings. The point of view is unnatural. Every principle and practice revealed from God is essential to man’s salvation, and to place any one of them unduly in front, hiding and dimming all others is unwise and dangerous; it jeopardizes our salvation, for it darkens our minds and beclouds our understandings. . . .
“We have noticed this difficulty: that Saints with hobbies are prone to judge and condemn their brethren and sisters who are not so zealous in the one particular direction of their pet theory as they are. . . . There is another phase of this difficulty—the man with a hobby is apt to assume an ‘I am holier than thou’ position, to feel puffed up and conceited, and to look with distrust, if with no severer feeling, on his brethren and sisters who do not so perfectly live that one particular law” (Gospel Doctrine, 116–17).
True excellence in gospel living—compliance with the established laws and ordinances in a quiet and consistent and patient manner—results in humility, in greater reliance upon God, and a broadening love and acceptance of one’s fellowman. What we do in the name of goodness ought to bring us closer to those we love and serve, ought to turn our hearts toward people, rather than causing us to turn our nose up in judgmental scorn and rejection. The greatest man to walk the earth, the only fully perfect human being, looked with tenderness and compassion upon those whose ways and actions were less than perfect.
We have been counseled to stay in the mainstream of the Church, to see to it that our obedience and faithfulness reflect sane and balanced living. While we are to be true, we need not be truer than true. While we are not to partake of the vices of the world, we are to live in it. While we are to “be valiant in the testimony of Jesus” (D&C 76:79), we are not to be excessive in our zeal. We will arrive safely at the end of our gospel journey through steady and dedicated discipleship—loving and trusting the Lord, keeping his commandments, and serving his children—not through righteousness crusades or spiritual marathons. True conversion manifests itself in settled simplicity.
POSTED BY: Millet
I was sitting in a Sunday School class once when the teacher began to address the issue of comparing ourselves to one another. He warned of the hazards of doing so and then added, “We should never compare ourselves or our situations in life to others. If you must compare yourself to someone, then compare yourself to Christ, for he is our Exemplar.” I reflected on that comment for quite a while that day and found myself thinking, “Oh, we should compare ourselves with Christ. Well, that certainly makes me feel better! From now on I will lay my deeds and my puny offerings next to his, and then I can really get (and stay) depressed.”
The fact is, comparing just doesn’t work. Period. We will either maintain a constant feeling of inadequacy or cultivate an inappropriate view of our own importance. Neither is healthy. Even some of Jesus’ chosen disciples were tempted to seek for positions of prominence, and the Master chastened them with the words, “Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant” (Matthew 20:26–27; compare Mark 10:28–41). Jesus himself set the standard and abolished all forms of spiritual pecking orders when he, the greatest man to traverse earth’s paths, described his role as follows: “I am among you as he that serveth” (Luke 22:27).
Andy Stanley put this all into perspective when he asked: “When you die, do you get to go to heaven if your good deeds constitute 70 percent of your overall deeds? Or does 51 percent earn you a passing grade? . . . Or what if God’s holiness and perfection outweigh his mercy and he requires that 90 percent of our deeds be good? Or what if God grades on a curve and Mother Teresa skewed the cosmic curve, raising the bar for good deeds beyond what most of us are capable of?” (How Good Is Good Enough? 45–46.)
While for Latter-day Saints, salvation is a family affair, coming unto Christ by covenant and carrying out the will of God is an individual undertaking. When it comes to standing at the bar of judgment, a summary of our lives (including our good deeds) will not be placed alongside anyone else’s. We are baptized one by one, confirmed one by one, ordained one by one, set apart one by one, and endowed one by one. And even though we kneel in the house of the Lord opposite the love of our life in the highest ordinance this side of heaven, the keeping of temple covenants and ultimately the matter of being conformed to the image of Christ is accomplished one soul at a time. We are all in this together. No one of us is exempt from the examinations of mortality or receives a bye in the game of life. We’re here to do the best we can. The quest for spirituality doesn’t entail our being xeroxed into the image of another human, but rather the quest to have God, through his Holy Spirit, make you and me into all that he desires us to be. Through the years and after the Holy Ghost has fashioned our hearts, after the Lord has educated our consciences, after the Spirit has matured our judgment and enhanced our wisdom, then “when [Christ] shall appear we shall be like him, for we shall see him as he is” (Moroni 7:48; compare 1 John 3:1–2).
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: Millet
For many years I wrestled with how to take a compliment. I don’t know how many hundreds of talks or lessons I’ve given over the last thirty years, but it’s been a lot. And more than once people have come to the front of the room to thank me afterward. Those compliments have been as varied as the personalities of the people themselves. Some simply say, “Good job” or “Great talk” or “I really enjoyed your message.” The more thoughtful compliments take the form of follow-up questions, requested clarifications, or an eagerness to get a reference or source of a thought or quotation. As a speaker or teacher, I appreciate the fact that they would make the effort to provide feedback.
For the longest time, however, I just didn’t handle such compliments properly. I would often say something like, “Well, not really; I thought it was sort of mediocre” or “Thanks, but I only got through half of my material.” My wife, Shauna, noticed my discomfort and suggested that I might take a different approach: I might try saying, “Thank you.” It actually works quite well.
In recent years, I have discovered another way to handle compliments, even gushy ones about how wonderful and inspiring I am. I find myself saying things like, “Thank you. It was a great evening, wasn’t it? The Lord was good to us” or “There was a sweet Spirit in our midst. I’m grateful I was here.” Those aren’t just handy homilies to me, nor are they insincere. The longer I live and the more I experience, the more clearly I perceive the workings of the Lord; if we have an inspiring experience together, all the glory and honor and thanks ought to go to God.
I can still remember very distinctly the words of President Joseph Fielding Smith at the April 1970 conference, in which he was sustained as the tenth President of the Church. “I desire to say that no man of himself can lead this church,” President Smith affirmed. “It is the Church of the Lord Jesus Christ; he is at the head. The Church bears his name, has his priesthood, administers his gospel, preaches his doctrine, and does his work.
“He chooses men and calls them to be instruments in his hands to accomplish his purposes, and he guides and directs them in their labors. But men are only instruments in the Lord’s hands, and the honor and glory for all his servants accomplish is and should be ascribed unto him forever” (in Conference Report, April 1970, 113).
Such words should create feelings of profound humility, feelings of gratitude, of reverence, of resounding praise to Him who holds all things in his power and is the Source of our strength and very being. Elder Gerald N. Lund pointed out that “focusing on the word profit will help us better understand the concept of unprofitable servants. The word implies personal gain or benefit. Profit means an increase in assets or status or benefits.
“That is the crux of the concept of man being an unprofitable servant. God is perfect—in knowledge, power, influence, and attributes. He is the Creator of all things! What could any person—or all people together for that matter—do to bring profit (that is, an increase in assets, status, or benefits) to God? . . .
“That we are his children and he loves us is undeniable, and that situation puts us in a status far above any of his other creations. But we must somehow disabuse ourselves of any notion that we can bring personal profit to God by our actions. That would make God indebted to men, which is unthinkable” (Jesus Christ, Key to the Plan of Salvation, 120–21; emphasis added).
To the extent that we realize who we are, Whose we are, what we can do, and what we can never do for ourselves, our Heavenly Father and his Beloved Son will do everything in their power to forgive us, equip us, empower us, transform us, and ultimately glorify us. We may not have “arrived” yet, but we’re well on the way when we begin to acknowledge our limitations, confess his goodness and mercy and strength, and learn to embody an attitude of gratitude. In the language of the revelation, we are to “thank the Lord [our] God in all things” (D&C 59:7; see also v. 21). In weakness there is strength (see 2 Corinthians 12:9–10; Ether 12:27). In submission and surrender, there is power and victory. Thanks be to God, who grants us that victory through the mediation of his Son, the Lord Jesus Christ (see 1 Corinthians 15:57).
POSTED BY: holzapfel
A few years ago, a colleague and I sat at lunch with two prominent theologians. This was not our first visit together because we had met two years earlier and had had a sweet and delightful discussion of Jesus Christ, the centrality of his Atonement, the lifting and liberating powers of his grace, and how our discipleship is and should be lived out day by day. In that initial meeting there was no defensiveness, no pretense, no effort to put the other down or prove him wrong. Instead, there was that simple exchange of views, an acknowledgment of our differences, and a spirit of rejoicing in those central features of the doctrine of Christ about which we were in complete agreement—a sobering spirit of gratitude for the incomparable blessings that flow from the life and death and transforming power of the Redeemer.
Now, two years later, we picked up where we had left off, almost as if no time had passed at all. Many things were said, diagrams were drawn on napkins, and a free flow of ideas took place. Toward the end of our meeting, one of our friends turned to me and said: “Okay Bob, here’s the one thing I would like to ask in order to determine what you really believe.” He continued: “You are standing before the judgment bar of the Almighty, and God turns to you and asks, ‘Robert Millet, what right do you have to enter heaven? Why should I let you in?’” It was not the kind of question I had anticipated. (I had assumed he would be asking something more theoretical. This question was poignant, practical, penetrating, and personal.) For about thirty seconds, I tried my best to envision such a scene, searched my soul, and sought to be as clear and candid as possible. Before I indicate exactly what I said, I want to take us forward twenty-four hours in time.
The next day I spoke to a large group of Latter-day Saint single adults from throughout New England who had gathered for a conference at MIT in Boston. My topic was “Hope in Christ.” Two-thirds of the way through my address, I felt it would be appropriate to share our experience from the day before. I posed to the young people the same question that had been posed to me. There was a noticeable silence in the room, an evidence of quiet contemplation upon a singularly significant question. I allowed them to think about it for a minute or so and then walked up to one of the young women on the front row and said: “Let’s talk about how we would respond. Perhaps I could say the following to God: ‘Well, I should go to heaven because I was baptized into the Church, served a full-time mission, married in the temple, attend worship services regularly, read my scriptures daily, pray in the morning and at night. . .’” At that point the young woman cut me off with these words: “Wait. . . . Wait. . . . I don’t feel right about your answer. It sounds like you’re reading God your résumé.”
Several hands then went up. One young man blurted out: “How did you answer the question? Tell us what you said!” I thought back upon the previous day, recalled to mind many of the feelings that swirled in my heart at the time, and told the single adults how I had answered. I looked my friend in the eye and replied: I would say to God: I claim the right to enter heaven because of my complete trust in and reliance upon the merits and mercy and grace of the Lord Jesus Christ.” My questioner stared at me for about ten seconds, smiled gently, and said: “Bob, that’s the correct answer to the question.”
Obviously a person’s good works are necessary in the sense that they indicate what we are becoming through the powers of the gospel of Jesus Christ; they manifest who and what we are. But I also know there will never be enough good deeds on my part—prayers, hymns, charitable acts, financial contributions, or thousands of hours of Church service—to save myself. The work of salvation requires the work of a God. Unaided man is and will forevermore be lost, fallen, and unsaved. It is only in the strength of the Lord that we are able to face life’s challenges, handle life’s dilemmas, engage life’s contradictions, endure life’s trials, and eventually defeat life’s inevitable foe—death.
POSTED BY: Millet
POSTED BY: holzapfel
Those who are interested in the Doctrine and Covenants need to roll up their sleeves and begin to mine the treasure in the latest volume of The Joseph Smith Papers, released a little over a month ago on September 22, 2009. This stunning oversized volume, Manuscript Revelation Books (Salt Lake City: Church Historian’s Press, 2009), reproduces the original revelation manuscripts in actual size and color. The binding and design are excellent. The book is a treasure in itself, but the content is pure gold.
Robin Scott Jensen, Robert J. Woodford, and Steven C. Harper, my Religious Education colleague, edited this particular volume. The introductory essays alone are worth the hundred-dollar price tag.
This week, BYU Studies released its latest issue (48, no. 3), containing excellent essays by the editors and by Grant Underwood (BYU History Department) highlighting the discovery of the manuscript for “A Book of Commandments and Revelation” (pp. 7–17), a review of the history of the manuscript through publication of the 1833 Book of Commandments and the 1835 Doctrine and Covenants (18–52), a discussion of the significance the manuscripts (53–66), and a review of how the manuscript can help us understand the “process by which Joseph Smith received, recorded, and published” his revelations (67–84). Added to these four outstanding essays is a response by the former archivist of the Community of Christ, Ron Romig (85–91).
Steve Harper notes, “The Book of Commandments and Revelations (BCR) will have an immense influence on the scholarly study of early Mormon revelations” (53). That is definitely true. His work, along with that of his coeditors, will provide current and future historians an opportunity to examine these important primary sources without traveling to Salt Lake City, Independence, or Provo. The publication’s impact on our understanding of Joseph Smith’s prophetic career cannot be fully appreciated now. However, BYU Studies has begun providing the kind of thoughtful consideration of the Book of Commandments and Revelation manuscript that will appear during the next few years and decades. If you own Manuscript Revelation Books, you need to get a copy of the latest BYU Studies—an important and valuable contribution to our understanding of The Joseph Smith Papers.Older Posts »