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Every Needful Thing: Essays On The Life Of The Mind And The Heart, Edited By Melissa Wei-Tsing Inouye And Kate Holbrook, Susan Elizabeth Howe
Every Needful Thing: Essays On The Life Of The Mind And The Heart, Edited By Melissa Wei-Tsing Inouye And Kate Holbrook, Susan Elizabeth Howe
BYU Studies Quarterly
This important collection of essays is the result of the inspiration and insight of two generous and faithful scholars, Melissa Wei-Tsing Inouye and Kate Holbrook. Melissa has an appointment as a senior lecturer at the University of Auckland and is a historian for the Church History Department. Kate, who passed away in 2022, was also a historian, who worked on such important books as The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women’s History and At the Pulpit: 185 Years of Discourses by Latter-day Saint Women. Together, Melissa and Kate have sought out essays “on …
It Takes Two, Jenet Jacob Erickson
It Takes Two, Jenet Jacob Erickson
BYU Studies Quarterly
In 2006, Canadian fathering scholar Andrea Doucet shared an illuminating moment from her extensive research with single dads. After a long evening discussing these fathers’ experiences, Doucet asked, “In an ideal world, what resources or supports would you like to see for single fathers?” She expected to hear that they wanted greater social support and societal acceptance, more programs and policies directed at single dads. Instead, after a period of awkward silence, one dad stood and said, “An ideal world would be one with a father and a mother. We’d be lying if we pretended that wasn’t true.” Nods of …
"Show Them Unto No Man", Barry R. Bickmore
"Show Them Unto No Man", Barry R. Bickmore
BYU Studies Quarterly
Members of The Church of Jesus Christ of Latter-day Saints (LDS) who attempt to educate themselves about the history of their religion can sometimes be confronted with a bewildering array of interpretations made by historians who range in perspective from traditional believers to atheists and include numerous variations in between. When asked about the origins of such discrepancies, the historians will naturally refer to biases exhibited by the others and perhaps even to their own possible sources of bias.
Recorded In Heaven, Scott Hales
Recorded In Heaven, Scott Hales
BYU Studies Quarterly
Len and Mary Hope were African American Latter-day Saints who joined The Church of Jesus Christ of Latter-day Saints in Alabama (Len in 1919, Mary in 1925) and later raised their children in Cincinnati, Ohio. The Hopes’ story was recently featured in Saints, Volume 3: Boldly, Nobly, and Independent, introducing the couple’s experiences as Black Latter-day Saints in the early twentieth century to Church members around the world.
Charity As An Exegetical Principle In The Book Of Mormon, Matthew Scott Stenson
Charity As An Exegetical Principle In The Book Of Mormon, Matthew Scott Stenson
BYU Studies Quarterly
The eclectic Book of Mormon effectively collapses intellectual and sacred history. Anachronisms have drawn and do currently draw the attention of some Book of Mormon students and researchers. Nicholas J. Frederick, for instance, has written extensively on the presence of New Testament language in the largely pre–Christian Era record. Not all anachronisms are so extensive and involved as those Frederick traces. Some are minor and comparatively unimportant. However, there is a significant and pervasive conceptual anachronism that deserves critical attention. I speak of the primary narrators of the Book of Mormon using faith, hope, and charity (or love) as textual …
Salad Days, Alixa Brobbey
Salad Days, Alixa Brobbey
BYU Studies Quarterly
There used to be smoke standing on every corner and hovering just behind each shoulder, sitting politely at round tables ordering food from teenaged waiters.
The Book Of Mormon Art Catalog, Jennifer Champoux
The Book Of Mormon Art Catalog, Jennifer Champoux
BYU Studies Quarterly
You can learn much about a society from its religious art. Compare, for example, two images of Christ’s descent from the cross—one a Counter-Reformation Flemish painting and the other from just twenty years later in nearby Protestant Amsterdam. In the earlier piece, Peter Paul Rubens (fig. 1) creates a scene of movement, drama, vivid color, and swirling drapery and depicts the body of Christ as muscular and heroic. In the second, by Rembrandt (fig. 2), we see a somber, quiet, darkly monochromatic scene and Christ’s frail, sagging body. How might we account for such different visual interpretations of this pivotal …
Fired From Carpool, Cristie Cowles Charles
Fired From Carpool, Cristie Cowles Charles
BYU Studies Quarterly
"I don’t think this is working out.” “What do you mean? What part isn’t working out?” “I just feel like we have different styles. I mean, I miss my kids so much while they’re at school that I want to see them as soon as possible afterward. And you seem to have . . . different priorities.” My neighbor Julie’s blown-out blonde hair shakes at that last word, and she shifts in her doorway.
"He Is God; And He Is With Them", Matthew L. Bowen
"He Is God; And He Is With Them", Matthew L. Bowen
BYU Studies Quarterly
The prophet Isaiah foretold to Ahaz and the house of David: “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isa. 7:14). Latter-day Saints often interpret and teach the “Immanuel” prophecy of Isaiah 7:14 as a simple, straightforward messianic prophecy with a single fulfillment in the birth of Jesus Christ. Most pay little attention to the historical circumstances in which Isaiah gave the prophecy—namely, the Syro-Ephraimite crisis prior to the Assyrian invasion in the eighth century BCE. The idea of a more immediate, contemporary fulfillment …
That They May Be Light, Stephanie Hock
That They May Be Light, Stephanie Hock
BYU Studies Quarterly
When covenant women are together, they become each other’s shelter. The storms might be raging around them, but they don’t feel the rain or hear the thunder because they’re so busy laughing and loving each other. They carry burdens collectively as they walk forward toward the light. They encourage each other to keep going and lean on each other when it’s hard. I have found that walking through the storms of life with these women at my side has brought more relief than I could ever imagine.
Joseph Smtih And The Mormons By Noah Van Sciver, Scott Hales
Joseph Smtih And The Mormons By Noah Van Sciver, Scott Hales
BYU Studies Quarterly
Readers have been anticipating Noah Van Sciver’s graphic novel Joseph Smith and the Mormons since 2011, when the cartoonist first published a story about Joseph Smith and Latter-day Saint origins in his indie comics anthology Blammo. In the story, Van Sciver offset a rather straightforward account of the First Vision and translation of the Book of Mormon with his signature visual style, an arresting combination of the primitive and the grotesque. The result was an artistically intriguing retelling of early Church history, and readers wanted more. When Van Sciver subsequently published graphic novels about Abraham Lincoln (The Hypo: …
After Anger, Daniel Teichert
After Anger, Daniel Teichert
BYU Studies Quarterly
Where are the angels? In the kitchen’s brittle light hard words are fallen and the angels have retreated, but not far.
Perspectives On Latter-Day Saint Names And Naming: Names, Identity, And Belief, Edited By Dallin D. Oaks, Paul Baltes, And Kent Minson, Matthew B. Christensen
Perspectives On Latter-Day Saint Names And Naming: Names, Identity, And Belief, Edited By Dallin D. Oaks, Paul Baltes, And Kent Minson, Matthew B. Christensen
BYU Studies Quarterly
Perspectives on Latter-day Saint Names and Naming: Names, Identity, and Belief, edited by Dallin D. Oaks, Paul Baites, and Kent Minson, is an exploration of the significance and practices surrounding names within the context of the faith and culture of The Church of Jesus Christ of Latter-day Saints.
What Egyptian Papyri Did Joseph Smith Possess?, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
What Egyptian Papyri Did Joseph Smith Possess?, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
In early July 1835, Joseph Smith acquired some Egyptian papyri from which he claimed to translate the Book of Abraham. From historical evidence and the papyrus fragments that were returned to The Church of Jesus Christ of Latter-day Saints in November 1967, we can piece together a profile of what papyri the Prophet is known to have possessed.
How Did Joseph Smith Translate The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
How Did Joseph Smith Translate The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
Multiple sources associated with the coming forth of the Book of Abraham spoke of Joseph Smith “translating” the text from the papyri he acquired. The Prophet himself used this language to describe his own activity with the text. For example, an entry in his journal under the date November 19, 1835, indicates the Prophet “spent the day in translating” the Egyptian records. In an unpublished editorial that was apparently meant to be printed in the March 1, 1842, issue of the Times and Seasons (the issue that saw the publication of the first installment of the Book of Abraham), Joseph …
The "Kirtland Egyptian Papers" And The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The "Kirtland Egyptian Papers" And The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
Associated with the translation of the Book of Abraham is a collection of documents commonly known today as the “Kirtland Egyptian Papers.” This name was coined by Hugh Nibley in the early 1970s to describe a corpus of manuscripts that can be classified into, broadly, two categories: Book of Abraham manuscripts and Egyptian-language manuscripts (or manuscripts that “focus on alphabet and grammar material that the authors connected to the ancient Egyptian language”). Because some of these documents postdate the Kirtland period of Latter-day Saint history, and because the name coined by Nibley to describe this corpus is somewhat vague, the …
The Relationship Between The Book Of Abraham And The Joseph Smith Papyri, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Relationship Between The Book Of Abraham And The Joseph Smith Papyri, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
It is clear that Joseph Smith’s inspired translation of the Book of Abraham was connected to the Egyptian papyri he acquired in summer 1835. However, less clear is the precise relationship between the Book of Abraham text and the papyri. “Several theories posit ways in which the Book of Abraham text relates to the papyri. The Church of Jesus Christ of Latter-day Saints maintains that Joseph Smith translated the Book of Abraham from papyri, but they do not specify which papyri. Theories about the relationship may be categorized under three heads: Joseph Smith produced the Book of Abraham (1) from …
The Priesthood Ban And The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Priesthood Ban And The Book Of Abraham, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The Book of Abraham preserves an account of the founding of Egypt (Abr. 1:23–27) and mentions the origins of a “curse in the land” (v. 24) pertaining to the priesthood among the descendants of Ham. “The land of Egypt,” the text says, was “first discovered by a woman, who was the daughter of Ham, and the daughter of Egyptus” (v. 23). According to this account, “when this woman discovered the land it was under water, who afterward settled her sons in it; and thus, from Ham, sprang that race which preserved the curse in the land” (v. 24). Before the …
Ur Of The Chaldees, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Ur Of The Chaldees, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The opening verse of the Book of Abraham places the beginning of the patriarch’s story “in the land of the Chaldeans” (Abr. 1:1). Several references to the city of Ur and “Ur of the Chaldees” are also present in the text (Abr. 1:20; 2:1, 4, 15; 3:1). This location is said to be the “residence of [Abraham’s] fathers” and Abraham’s own residence and “country” (Abr. 1:1; 2:3).
Abraham And Idrimi, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Abraham And Idrimi, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The Book of Abraham narrates the life of the biblical patriarch in a first-person autobiographical voice. The book begins: “In the land of the Chaldeans, at the residence of my fathers, I, Abraham, saw that it was needful for me to obtain another place of residence” (Abr. 1:1). This first-person voice continues throughout the text as if Abraham himself was writing.
Human Sacrifice, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Human Sacrifice, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The Book of Abraham begins with an account of the biblical patriarch Abraham almost being sacrificed to the “dumb idols” and “strange gods” of his kinsfolk (Abr. 1:7–8). The form of sacrifice practiced by Abraham’s kinsfolk in Ur of the Chaldees (vv. 8, 13) was said to be “after the manner of the Egyptians” (vv. 9, 11), and indeed a “priest of Pharaoh” was involved in this procedure (vv. 7–8, 10). This suggests that Abraham’s kinsfolk had adopted Egyptian practices and incorporated these elements into their local (Chaldean) rituals.
The Idolatrous God Elkenah, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Idolatrous God Elkenah, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The Book of Abraham tells how Abraham’s kinsfolk worshipped false gods. One of these was “the god of Elkenah” (Abr. 1:6). When Abraham preached against the worship of this god, he said that his kinsfolk “hearkened not unto [his] voice, but endeavored to take away [his] life by the hand of the priest of Elkenah” (v. 7). Not only did the priest try to take Abraham’s life, but “this priest had offered upon this altar three virgins at one time, . . . because of their virtue; they would not bow down to worship gods of wood or of stone, …
Sobek, The God Of Pharaoh, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Sobek, The God Of Pharaoh, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The opening chapter of the Book of Abraham identifies “the god of Pharaoh” as being one of the idolatrous gods worshipped by Abraham’s kinsfolk (Abr. 1:6, 9, 13, 17). In figure 9 of Facsimile 1 of the Book of Abraham, this god is depicted as a crocodile. Is there any evidence for who this god might have been and whether he was worshipped in Abraham’s lifetime (ca. 2000–1800 BC)?
The Plain Of Olishem, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Plain Of Olishem, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The opening chapter of the Book of Abraham mentions a location called “the plain of Olishem” (Abr. 1:10). It isn’t clear from the text whether the plain itself was Olishem, or whether Olishem was some city or region in the area to which the plain was adjacent, or whether the plain takes its name from a major city on the plain. In any case, this “plain of Olishem” was near Abraham’s homeland of Ur of the Chaldees, according to the text.
Potiphar's Hill, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Potiphar's Hill, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
Besides Ur of the Chaldees and the plain of Olishem, one of the geographical features of the Book of Abraham is a location called Potiphar’s Hill, which is said to be “at the head of the plain of Olishem” in the land of Chaldea (Abr. 1:10). It was at this hill that “the priest of Pharaoh”— who was also in the service of a solar deity named Shagreel—made offerings on an altar (vv. 9–10). Other sacrifices were made at this site, and it also appears to have been the site of local idol worship (vv. 11–12).
The Blood Of The Canaanites, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Blood Of The Canaanites, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The first chapter of the Book of Abraham contains a short detail about the ancestry of Pharaoh, the king of Egypt: “Now this king of Egypt was a descendant from the loins of Ham, and was a partaker of the blood of the Canaanites by birth. From this descent sprang all the Egyptians, and thus the blood of the Canaanites was preserved in the land” (Abr. 1:21–22). Although he was a righteous man who “judged his people wisely and justly all his days” (v. 26), Pharaoh could not lay claim to any priesthood authority because of his ancestry (v. 27). …
Zeptah And Egyptes, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
Zeptah And Egyptes, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
The Book of Abraham describes how “the land of Egypt [was] first discovered by a woman, who was the daughter of Ham, and the daughter of Egyptus” (Abr. 1:23). This woman “discovered the land [when] it was under water, who afterward settled her sons in it; and thus, from Ham, sprang that race which preserved the curse in the land.” Thereafter “the first government of Egypt was established by Pharaoh, the eldest son of Egyptus, the daughter of Ham” (vv. 24–25).
The Name Of The Lord, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
The Name Of The Lord, Stephen O. Smoot, John Gee, Kerry Muhlestein, John S. Thompson
BYU Studies Quarterly
On two occasions in the Book of Abraham, the Lord reveals to Abraham his true name: Jehovah. The first incident was when Abraham had a “vision of the Almighty,” wherein “the angel of [the Lord’s] presence” rescued him from being sacrificed in Ur of the Chaldees and made early allusions to a future covenant relationship (Abr. 1:15). “And his voice was unto me: Abraham, Abraham, behold, my name is Jehovah, and I have heard thee, and have come down to deliver thee, and to take thee away from thy father’s house, and from all thy kinsfolk, into a strange …