Abstract: Loss, pain, and suffering are too often, it seems, co-sojourners through our lives. To one degree or another, we all become familiar with these elements of a life lived in an imperfect world. It is inevitable — and virtually universal — that such companions foster questions about the meaning of life and whether there is a God who is the author, director, and finisher of that meaning. For those who conclude that God is real and has part in our lives, suffering can have or acquire eternal significance, enhanced by the personal realization that God, too, suffers and has suffered. In the Christian paradigm, God shares our suffering and we, in turn, share in His. In the depths of our sorrow we have, literally, a “co-sufferer” sharing our journey. As Christians, we are called upon to take upon ourselves the name of Christ. This act not only gives us a new name, but may require us to bear loss, pain, and suffering as did Christ — to acquire the “marks of Jesus” in our own lives. Indeed, for some, such bearing may be a key part of becoming what God plans for us to become. Continue reading
Abstract: The best explanation for the name “Nephi” is that it derives from the Egyptian word nfr, “good,” “goodly,” “fine,” “fair,” “beautiful.” Nephi’s autobiographical wordplay on his own name in his self-introduction (and elsewhere throughout his writings) revolves around the evident meaning of his name. This has important implications for how the derived gentilic term “Nephites” was understood over time, especially among the Nephites themselves. Nephi’s early ethno-cultural descriptions of his people describe them as “fair” and “beautiful” (vis-à-vis the Lamanites). These early descriptions subsequently become the basis for Nephite ethno-cultural self-perceptions. The Nephites’ supposition that they were the “good” or “fair ones” was all too frequently at odds with reality, especially when Nephite “chosenness” was understood as inherent or innate. In the end the “good” or “fair ones” fell (Mormon 6:17‒20), because they came to “delight in everything save that which is good” (Moroni 9:19). The Book of Mormon thus constitutes a warning against our own contemporary cultural and religious tendency toward exceptionalism. Mormon and Moroni, like Nephi their ancestor through his writings on the small plates, endeavor through their own writing and editorial work to show how the “unbelieving” descendants of the Nephites and Lamanites can again become the “good” and the “fair ones” by choosing to come unto Christ, partaking of his “goodness,” and doing the “good” stipulated by the doctrine of Christ.
Abstract: Although it is common to believe that the Ammonites were pacifists, the report of their story demonstrates that this is a mistake. Appreciating the Ammonites’ non-pacifism helps us think more clearly about them, and it also explains several features of the text. These are textual elements that surprise us if we assume that the Ammonites were pacifists, but that make perfect sense once we understand that they were not. Moreover, in addition to telling us that the Ammonites were not pacifists, the text also gives us the actual reason the Ammonites came to eschew all conflict — and we learn from this why significant prophetic leaders (from King Benjamin to Alma to Mormon) did not reject the sword in the same way. The text also reveals the intellectual flaw in supposing that the Ammonites’ early acts of self-sacrifice set the proper example for all disciples to follow. Continue reading
Abstract: How long did it take Nephi to compose his portions of the “small account?” Careful text analysis and data mining suggest that “Nephi’s” texts may have been composed across periods as great as forty years apart. I propose a timeline with four distinct periods of composition. The merits of this timeline are weighed, and some thoughts are explored as to how this timeline alters the reader’s perceptions of Nephi. The net effect is that Nephi becomes more sympathetic, more personable, and more relatable as his record progresses and that the totality of Nephi’s writings are best understood and interpreted when the factor of time is considered. Continue reading
Abstract: Repentance is considered one of the foundational principles of the gospel. As demonstrated in this article, there is a harmony in how repentance is portrayed in the Old Testament, New Testament, and Book of Mormon. In all three books the principle of repentance is shown to be a two-part process of turning away from sin and returning to the Lord through good works. Just as faith has been called “active belief,” repentance could be called “active remorse,” and must be accompanied by good works to be effective in our lives. The goal and end result of sincere repentance is a turning to the Lord with the whole heart, enabling us to return to the presence of God. Continue reading