Monday, May 26, 2025

Remembering Private Amos Franklin Terry Jr.

 

Today is Memorial Day. According to the all-knowing Google,” Memorial Day is a federal holiday in the United States for honoring and mourning the U.S. military personnel who died while serving in the United States Armed Forces.” It is also a day for remembering our ancestors who have passed from this life. Today, as we usually do, my wife and I visited the cemeteries in North Ogden, Utah, where my parents, maternal grandparents, and great-grandparents are buried; in Sandy, Utah, where my wife’s parents are buried; and in Pleasant Grove, Utah, where my wife’s paternal grandparents and great-grandparents are buried. My father and my father-in-law both served in the military during World War II, one in the army in Europe, the other in the navy in the Pacific. My wife’s paternal grandfather served in World War I.

Earlier this year, we visited the cemetery in Enterprise, Utah, where my paternal grandparents and many other Terry relatives are buried. Today I would like to honor the memory of an uncle I never knew. He joined the army after having served an LDS mission, but he never made it overseas. Let me tell you about my Uncle Amos. The quotes from his father (my grandfather) come from a transcript of his personal history made by my cousin Howard Stewart. Howard has kept the spelling and punctuation as they appear in the handwritten original.

Amos Terry - WW2 veteran

My grandfather was Amos Franklin Terry and went by Frank. His oldest son and the fifth of his ten children was also named Amos Franklin, but they called him Amos. Amos was born on October 19, 1917. After apparently serving an LDS mission in Colorado, Amos took a job at a Texaco station in St. George. At the same time, however, he applied for work with Standard Oil Company of California and was accepted for training in San Bernardino. After completing his training, he took a job in Las Vegas. Things get a little fuzzy in my grandpa’s personal history, but somehow Amos ended up back in Colorado. But on Christmas Day 1941, just eighteen days after the attack on Pearl Harbor, his parents received a box containing Amos’s civilian clothes because he had volunteered to join the army and was sent to Camp Ord in California.

As he said in a letter to his parents, “I Joined the army to help my Country in a time of need.” His father’s account includes this strange comment: “We had much suffering in our feelings and partly because of a statement he had made to his mother some time earlier. Upon approaching his mother he had said (‘Mother I feel like I am going to be Murdered’) His Mother said ‘Dont say that Amos’ Upon which he replied ‘I do. I feel like l will meet my death by murder.’”

Apparently, he was promised furlough a few times, but it was always canceled, so his parents never saw him again. Meanwhile, his parents were serving a mission as ordinance workers in the St. George Temple, and they became very concerned when all communication from Amos ceased. Then, one day in July 1943, a letter arrived, but it was from First Lieutenant LeRoy Radford.

 

Battery A 195th Field Artillery Battalion

APO 182, c/o Postmaster

Los Angeles, California

12 July 1943

Mr. A.F Terry Sr.

Enterprise, Utah

P.O. Box 395

 

Dear Mr. Terry:

 

Your son Amos F. Terry, 19011982, is absent from his organization without proper authority.

 

Pvt Terry left his battery 29 June 1943, while the organization was on maneuvers.

 

If you know Pvt Terry’s whereabouts, he should be notified to return to his organization immediately, should he fail to do so severe punishment will result.

 

LeRoy Radford

1st Lt 195th Fa Bn

Commanding Btry A

 

 

My grandpa’s personal history states, “I at once wrote Mr Radford advising him that I knew our son had not gone away without authority but had met with foul play or had perished in the desert and that I wished they would scout the territory for his remains.” He received the following reply.

 

Battery A 195th FA Bn

APO 182, c/o PM

Los Angeles, Calif

August 11, 1943

Mr. A.F Terry Sr.

Enterprise, Utah

P.O. Box 395

 

Dear Mr. Terry:

 

I am writing you with regards to your son Private Amos F. Terry and will try to answer some of the questions which you asked me in your last letter.

 

The are[a] in which your son was missing was searched thoroughly for any trace of your son and the last men to see him were questioned thoroughly. The area was within one and one half miles of a public highway on which lighted vehicles were traveled. There was a bright lighted rock quary within three miles of the area set on a hill and was visible for many miles. With this evidence and the fact that sufficient water was available at this time it is not believed that he became lost or became sick within the camp area and was not found. In view of the fact that it was night when he disappeared and very cool it is not believed that he became afflicted with heat prosteration.

 

I hope that I have to some degree set your mind at ease to the fact that your son is missing and not dead. That he has merely become divorced from the Military Service by his own action.

 

If you should see your son will you please advise him that he is AWOL and should return to his station at once.

Sincerely yours

 

LeRoy Radford

Capt. 195th Fa Bn

Comdg Btry A

 

My grandpa and others apparently went to search the California desert near Blythe, where the company had been stationed at the time of his disappearance, but they found nothing. Here is Grandpa’s account of what happened next: “However on February 26th 1944 a young man by the name of David mott while hunting rabbits about 4 miles North and a little west of Blyth California found a skeleton of a soldier and the matter was reported The skeleton showed that a bullet had entered the head above and behind the right ear and had Come out near the left eye. . . . The army did not notify us until near the fore part of June. However at the temple cottage one week end morning before Coming to Enterprise that day to spend Sunday and Monday I was standing at the sink washing dishes when in my mind I Visualized a large funeral in which I thought I saw President Snow as one of the speakers This warning Caused me to wonder if Eunetta and I might meet with an accident on our way home I don’t remember if I mentioned this Circumstance to her or not but all the way from St George till we arrived home I drove with the utmost Care watching for any indication of trouble Upon arriving home folks began to come thinking I had heard and to express their sympathies to us. our girl [Verda, the youngest daughter] came out of the house to meet us and seeing we had heard nothing Broke the word to us A telegram had come and it stated ‘Your son is dead as you no doubt know and where shall we send the remains?’ We notified them to send his remains to Enterprise Via of Modena.”

It took some arm twisting from the local Red Cross, but the army eventually sent Amos’s remains, which they had identified by tags found in the clothing, which was still intact. My dad, Orvil, was also in the military at that time, being trained as a geodetic computer for the artillery at Fort Riley in Kansas. He was allowed to come home for the funeral and accompanied Amos’s remains from Modena, just north of Enterprise. The funeral was indeed very large, and President Snow did speak.

My grandfather’s attempts to learn what had happened to his son yielded some disturbing results. In speaking with the coroner in Riverside, California, he learned that they were able to determine that Amos was not killed at the spot where his remains were found, and he was not shot from close range. Here is a quote from my grandfather’s personal history: “On this trip to California we had stopped for lunch at a Cafe A young man eating by my side upon learning the nature of my trip informed me that the day before seven soldiers (7) were brought in there that had been found in the desert all had been shot in the head I also was told of Eleven (11) others who were found on a knol[l] almost Covered in sand all shot in the head No doubt some of those branded with desertion to swell the ranks of the California armys AWOL list (Be it here known that I can only state these matters as they were told to me) True or untrue I know not.”

Grandpa also corresponded with Amos’s buddies in the army. “And this we learned from the boys who were his close chums That Amos Franks superior officers had for months heaped upon him many unreasonably difficult tasks after long days of endurance tests in the deserts and upon this particular night They had come into camp after mid night and sargeant Chauncy B Creason ordered him to take cary a heavy machine gun and its equipment over a mountain and set it up. Amos Frank Jr Feeling this to be an unreasonable request said ‘I will take a light truck and another man and we will set it up.’ The Sargeant replied ‘No you go alone understand No one with you’ Did he want to get him alone to murder him or why not be reasonable you answer? . . . The sargeant replied ‘Terry Ill deal with you’ . . . The next morning our son was missing and the sargeant was the first man on the ground to announce that ‘Terry was missing’ This information from one Sanford A Perry a buddy to Amos Frank Jr.”

A letter from the Riverside city coroner is informative:

 

City of Riverside

office of

Ben F. White

Coroner

and

Public Administrator

Riverside, California

May 19, 1944

Amos F. Terry

General Delivery

St. George, Utah

 

Dear Sir:

 

This will acknowledge your letter of May 8 addressed to me at Blythe, California.

 

On the 26th of February, this year, a skeleton of a soldier was found in the desert area approximately four miles from Blythe, California. This matter was reported the same day to the military authorities at Blythe who made an investigation and removed the remains to the Larsen Mortuary at Blythe. My office was notified on February 27 and on February 29 the investigation was conducted at the Blythe Army Air Base which was situated near by.

 

According to information secured from army authorities, identification was made possible by identification tags found in the clothing. The body was clothed in army fatigue clothes which were in fair condition. Underneath the body was an army rifle which was reported to contain no discharged cartridges. A canteen full of water was also located near the body. The skull was examined carefully and showed evidence of two bullet wounds, one on the right and one on the left side. The skull was fractured in many places. This would suggest that the skull was crushed following the infliction of the bullet wounds.

 

It was reported that the organization to which Mr. Terry was attached was in the vicinity of Blythe on maneuvers. They departed from that area sometime in September of 1943. It was also reported that Mr. Terry disappeared from this organization about one year prior to the discovery of his body. The army authorities at the Blythe Air Base informed this office that they would continue their investigation in an effort to clear up the death of Mr. Terry. Since that time the Air Base has been closed and no information is available at the present time. For your information the District Attorney of this County has written to the Adjunct General at Washington D.C. requesting further information concerning this matter. I[f] and when additional information is received concerning your sons death, you may rest assured that we will communicate with you.

 

If you have any suggestions, feel free to write and we will attempt to answer them from the meager information on hand.

Ben F. White

Coroner and Public Administrator

SLC:pk

 

From all of this information, it appears that the army in California had a problem with disappearing soldiers, who were simply labeled as AWOL until their remains were found in the desert. The army was busy prosecuting a war in both Europe and the Pacific, and it is likely they did not feel compelled to investigate these incidents. At any rate, my uncle’s murder, possibly at the hands of his superior officer, was never investigated. He remains a casualty of friendly fire. He volunteered to serve his country, but he never got the chance.

I have been to Amos’s grave in Enterprise several times. It is silent and offers no explanations. When we cleaned out my dad’s house after he broke his hip and had to move to assisted living, we found the carefully folded flag that was given to Amos’s parents at his funeral. It is in a cupboard in my basement. I pulled it out recently and held it in my hands. It raises many questions about the uncle I never knew and the country he wanted to serve.

Sunday, May 18, 2025

My Education at BYU Studies

 

It has now been a little over a year since I retired from BYU Studies after almost 18 years as editorial director. Retirement has been good but busy, and life doesn’t appear to be slowing down at all. But now and then I think about my experience at BYU Studies. I’ve often told people that this job was the best education a person could ask for. Indeed, it was a far better education than I ever got as an undergraduate or graduate student. Why? Primarily because of the nature of BYU Studies. The journal we publishedtitled BYU Studies, then BYU Studies Quarterly, then once again BYU Studiesis a scholarly Mormon studies journal, but it is also very much a multidisciplinary journal, as the list below will demonstrate.

Working at BYU Studies was also a great education because of the nature of the editing I did. Largely due to Doris Dant, who was executive editor before I arrived in 2006, BYU Studies is very OCD about the little details. We source-checked everything. We always had two editors complete an edit of each article, with at least one other set of eyes (usually three) reading the article and checking for typographical problems. The lead editor for each article would do both a content edit and a copy edit, which meant that if I was the lead editor, I might have to dig into the intricacies of translation theory or literary criticism or economics or philosophy or game theory. We had to become well enough acquainted with the topic to raise questions with the author, sometimes beyond the questions our peer reviewers raised. And we became very conversant in LDS history.

Because of the breadth of the subject matter we dealt with and my own curiosity, at some point I put together a list of all the topics I had edited. I then added to this list with each new issue. What follows is that list, and it includes only those articles for which I served as lead editor. Not included is an equally large number of topics for which I was the second editor and then even more topics for which I was the final proofreader.

Anyway, here’s the list. It will give you some idea of the wide variety of subjects BYU Studies published during my 18 years there and a glimpse at the sort of education I was privileged to receive at the hands of a large number of excellent scholars. The topics are separated by issue, number, and year. The final entry is the special issue on evolution that I wrote about a couple of posts ago. We didn’t publish it, but we did all the editing.

 

45.2 (2006)

The Gospel of Judas

Metallurgical Provenance of Ancient Roman Plates

 

45.3

Draining the Swamp in Nauvoo (an engineering study)

Mormonism and Modern Protestantism

 

45.4

Franklin S. Harris and Church Education

“Beautiful Death” in the Smith Family

 

46.1 (2007)

Mormon Outmigration

 

46.2

History of Mormon Cinema

Competing Business Models in Mormon Cinema

Seeking the Good in Art, Drama, Film, and Literature

Toward a Mormon Cinematic Aesthetic

 

46.3

Joseph Smith and the United Firm

Dating and Marriage at BYU

Kierkegaard’s “About and Against Mormonism”

 

46.4

A Chronology of the Life of Joseph Smith

 

47.1 (2008)

Various Dedications of the Holy Land

Early Mormon Hymns

An Epistle of the Twelve, March 1842

 

47.2

Spencer W. Kimball and the Revelation on Priesthood

Pen and Pencil Markings in Joseph Smith’s Bible Translation

 

47.3

Mountain Meadows Massacre Documents

 

47.4

Joseph Smith and Søren Kierkegaard

Mormon Media History Timeline

 

48.1 (2009)

The Boggs Shooting and Attempted Extradition of Joseph Smith

Five Hymns by Frederick G. Williams

Missionary Work in Buckinghamshire, England, 1849–1878

 

48.2

Contemporary Mormon and Iranian Film

 

48.3

A Book of Commandments and Revelations

 

48.4

Colonel Thomas L. Kane

 

49.1 (2010)

The Ezekiel Mural at Dura Europos

The First Amendment and the Internet

Joseph F. Merrill and the 1930–1931 Church Education Crisis

 

49.2

Academic Freedom at BYU

Accreditation at BYU

Robert J. Matthews and the RLDS Inspired Version

Legal Insights into the 1830 Organization of the Church

 

49.3

The 1844/1845 Declaration of the Quorum of the Twelve

Theology and Ecology

German Writer Walter Kempowski

Icelandic Author Halldór Laxness

 

49.4

Dating the Birth of Christ

The Chicago Experiment and Church Education

A Poetics of the Restoration

 

50.1 (2011)

LDS Theology

Evolution of Stars and Planets

Temple Elements in Ancient Religious Communities

 

50.2

The Canadian Copyright to the Book of Mormon

British Copyright of the Book of Mormon

Educational Philosophy of Eliza R. Snow

 

50.3

The King James Bible in America

The Material God of Mormonism

John Taylor’s 1854 Account of the Martyrdom

Consecration in Nauvoo, 1842

 

50.4

Creating Christian Vocabulary in a Non-Christian Language

The Spirit and the Intellect

Religious Metaphor and Cross-Cultural Communication

The Fate of the Davao Penal Colony in World War II

 

51.1 (2012)

Mormonism in the Methodist Marketplace

The Medical Practice of Frederick G. Williams

Howard Nielson, BYU, and Statistics

 

51.2

Textual Similarities between Abinadi and Alma

Rediscovering Provo’s First Tabernacle with Ground-Penetrating Radar

 

51.3

Religious Universities in a Secular Academic World

Dating the Birth of Jesus

Engel’s Law

The LDS Church in Italy

 

51.4

Demographic Limits of Nineteenth-Century Mormon Polygamy

Plural Marriage in St. George, 1861–1880

Polygamy in St. George, June 1880

Textual Changes for a Scholarly Study of the Book of Mormon

Dissecting the Words of Mormon

 

52.1 (2013)

The Post-Manifesto Marriage Crisis

A Mormon Approach to Politics

 

52.2

The Law of Adoption

Game Theory and the Book of Mormon

Self-Interest, Ethical Egoism, and the Restored Gospel

 

52.3

Textual Development of D&C 130:22 and the Embodiment of the Holy Ghost

The Importance of Markets and What Makes Them Work

Joseph F. Smith and the Reshaping of Church Education

Enticing the Sacred with Words

 

52.4

What Happened to My Bell-Bottoms: How Things That Were Never Going to Change Have Changed Anyway

Seven Lineages of the Book of Mormon and Seven Tribes of Mesoamerica

Psalm 22 and the Mission of Christ

 

53.1 (2014)

The Temple According to 1 Enoch

Enoch and the City of Zion

The LDS Story of Enoch

Mitt Romney and “I Mormoni”

LDS Response to Widespread Acceptance of Elective Abortion

Gender Distribution of the LDS Church Worldwide

 

53.2

The Perils of Grace

Spirit Babies and Divine Embodiment

Mormons in the Marketplace

Hebrew Numerology in the Book of Mormon

 

53.3

Toward a Mormon Literary Theory

Gaining Knowledge

Structure, Doctrine, and the Church

Emma Lou Thayne and the Art of Peace

 

53.4

Physical Light and the Light of Christ

Science as Storytelling

The Children of Lehi and the Jews of Sepharad

 

54.1 (2015)

Russell M. Nelson and Tricuspid Valve Annuloplasty

Narrative Atonement in the Gospel of Mark

Muslim Students at BYU

Christ among the Ancient Peruvians?

 

54.2

Challenges Facing BYU as a Religiously Affiliated University

Mormons and Midrash

A Narrative Approach to the JST Synoptic Gospels

Translation of Bible Passages by Joseph Smith and Meister Eckhart

Joseph B. Keeler, Print Culture, and the Modernization of Mormonism

Minerva Teichert’s The Seduction of Corianton

 

54.3

Joseph Smith and John Milton

The Kirtland Safety Society and the Fraud of Grandison Newell

“Hard” Evidence of Ancient American Horses

 

54.4

The Necessity of Political Parties and the Importance of Compromise

Dating the Death of Jesus Christ

 

55.1 (2016)

Israelite Roots of Atonement Terminology

Seer Stones, Salamanders, and Early Mormon “Folk Magic”

Motives and the Path to Perfection

The Mormon Missionary

 

55.2

Why and How Did Karl G. Maeser Leave Saxony?

Visualizing Apostolic Succession (software development)

Alma’s Clash with the Nehors

Toward a Mormon Theology of Work

 

55.3

Joseph Smith and Egyptian Artifacts

Anatomy of Invention

On Criticism, Compassion, and Charity

The Young Ambassadors’ 1979 Tour of China

 

55.4

BYU Football and Sports Analytics

Stephen Webb, in Memoriam

Empathy and Atonement

Death Being Swallowed Up in Netzach

Socrates’ Mission

 

56.1 (2017)

Birth and Calling of the Prophet Samuel

Margaret Barker’s “The Lord Is One”

 

56.2

Kingship, Democracy, and the Book of Mormon

Reading Competency in the Book of Mormon

LDS Reimaging of “the Breath of Life”

The Life and Journal of Poet Lance Larsen

56.3

The Land of the Chaldeans

The Ancient Doctrine of the Two Ways

Love and the Limitations of Psychological Explanation

The Political Climate of Saxony during the Conversion of Karl G. Maeser

Samuel and His Nephite Sources

 

56.4

Joseph Smith Translating Genesis

Animals in the Book of Mormon

 

57.1 (2018)

Theological and Economic Perspectives on the LDS Church and Immigration

 

57.2

Dating the Departure of Lehi from Jerusalem

Women in Mormon Biblical Narrative Art

The Rise and Fall of Portugal’s Maritime Empire

 

57.3

Doctoring and Discipleship in a Hyperconnected Age

The Abrahamic Covenant and the Book of Mormon

The Language of the Original Text of the Book of Mormon

Martin Harris Comes to Utah, 1870

 

57.4

Identifying Forged Annotations in Elvis’s Book of Mormon

An Egyptian Linguistic Component in Book of Mormon Names

Cecil B. DeMille and David O. McKay—an Unexpected Friendship

 

58.1 (2019)

Genealogy

Doing Business in the World without Becoming Worldly

Who Is Leaving the Church? Demographic Predictors

 

58.2

The 1923 Commemoration of the Hill Cumorah

A Joseph Smith Pay Order and the Plight of Missionary Wives in the Early Church

Thomas S. Monson’s Fly-Fishing Adventures on the Provo River

Agency and Same-Sex Attraction

 

58.3

The History of the Name of the Church

 

58.4

Missionary Wives and Children

The Use of Gethsemane by Church Leaders, 1859–2018

Lehi and Sariah’s Escape from Jerusalem

 

59.1 (2020)

Grace, Legalism, and Mental Health among Latter-day Saints

LDS Leaders on the Crucifixion, 1852–2018

History of the Text of the Book of Mormon, Parts 5 and 6

Strengths and Challenges of Contemporary Marriages

 

59.2

Huntington Conference on the First Vision (about 20 papers I edited)

 

59.3

Special Issue on Women’s Suffrage

Hope in a Time of Fracture

An Interview with Eliza R. Snow’s Biographer

 

59.4

Conference Proceedings, 30 Year Anniversary of the BYU Jerusalem Center

 

60.1 (2021)

The Bible in the Millennial Star and the Woman’s Exponent

The Danite Constitution and Theories of Democratic Justice in Frontier America

The Chamber of Old Father Whitmer and Priesthood Restoration

Remnant or Replacement: A Possible Apostasy Narrative

Gospel Ethics

Reflections on Forgiveness and Reconciliation

Racism, Tribalism, and Disinformation

 

60.2

Images of Christ’s Crucifixion

A Teacher’s Plea

Book of Mormon Patterns of Protection

 

60.3

Is God Subject to or the Creator of Eternal Law?

What is the Nature of God’s Progress?

The Relationship between Grace and Works

How Limited is Postmortal Progression?

Each Atom and Agent?

The JST: Canonical or Optional?

Book of Mormon Geographies

The Book of Mormon Translation Process

Civil Disobedience in LDS Thought

On the Foreknowledge of God

 

60.4

The Uses of Genre

Lost Sheep, Coins, and Meanings

The Early Development of LDS Women’s History

Religious Freedom and Equitable Teaching Practices

 

61.1 (2022)

Good Government Begins with Self-Government

Inequality in the Book of Mormon

Mosiah’s and Madison’s Commonsense Principle in Today’s Divided Politics

What We Can Learn from Germany about Reconciliation

Religious Freedom and Nondiscrimination

How Journalism Contributes to Good Government

Latter-day Saints and Foreign Affairs

On Being a Disciple of Hope

 

61.2 (2022)

Money and Prices in the Book of Mormon

Defusing the MX Missile System

Religion and Sexual Orientation as Predictors of Youth Suicidality

Jews of Greco-Roman Egypt and the Transmission of the Book of Abraham

 

61.3 (2022)

Experiential Learning and Conversion

The Rod of Iron as Shepherd’s Staff rather than a Handrail

Evidence of the First Vision in JST Psalm 14

 

61.4 (2022)

The Coming Forth of the Book of Abraham

The Facsimiles of the Book of Abraham

 

62.1 (2023)

Early LDS Doctrinal History

Isaiah’s Immanuel Prophecy

The Testimonies of Len and Mary Hope (Black Latter-day Saints in Cincinnati)

 

62.2 (2023)

20th Century MIA Curriculum

Early Jewish Christian Esoteric Tradition

Religious Freedom

 

62.3 (2023)

Abraham Lincoln and the Constitution

Religious Freedom

Gospel Methodology in Teaching

Organizing to Reduce Human Suffering

 

62.4

LDS Emigration from Great Britain

Joseph and Emma Smith’s Restored Kirtland Home

 

63.1 (2024)

John Taylor’s Journals

 

63.2

Gospel Methodology and the Humanities

Lessons from Mountain Meadows Massacre

A Forensic and Historical Reexamination of John Taylor’s Watch

 

6E.E

Teaching Evolution at BYU

The Seven Seals, the Age of the Earth, and Progressive Revelation

Scripture and Cosmology in Historical Perspective

To Latter-day Saints from Two Non-LDS Scientists

What Evolution Is and Is Not

Why the LDS Community Should Trust Science

Prophetic Epistemology

Monday, May 5, 2025

Charles Wesley, Hyfrydol, and the Tabernacle Choir

 

I have always enjoyed singing the LDS hymn “In Humility, Our Savior,” but one Sunday morning, I had the Tabernacle Choir broadcast on in the background, probably while I read the morning newspaper, and gradually became aware that they were singing different lyrics than I was accustomed to, and the orchestral accompaniment was spectacular (probably a Mack Wilberg arrangement). Unfortunately, with the Tab Choir, it is often difficult to understand the words, so I did a little searching and learned that these particular lyrics were written by Charles Wesley (17071788), an Anglican cleric and the author of more than 6,500 hymns.

I also learned that the melody, composed by Rowland Prichard, is called Hyfrydol (pronounced Huv'-ruh-doll), a Welsh word meaning “delightful, agreeable, pleasing, pleasant, beautiful, fair, fine, sweet, melodious.” And it certainly is.

Anyway, if you want a real treat, listen to the Tabernacle Choir sing with the orchestra accompanying (here’s the link) while reading Wesley’s lyrics, which I’ll copy below. This is a magnificent performance, and the lyrics are majestic, written by a true Christian who obviously loved his Savior.

 

Love Divine, All Loves Excelling

1. Love divine, all loves excelling,
Joy of Heav'n to Earth come down,
Fix in us thy humble dwelling,
All thy faithful mercies crown;
Jesus, thou art all compassion,
Pure, unbounded love thou art;
Visit us with thy salvation,
Enter ev'ry trembling heart.

2. Breathe, O breathe thy loving Spirit
Into ev'ry troubled breast;
Let us all in thee inherit,
Let us find thy promised rest;
Take away our love of sinning;
Alpha and Omega be;
End of faith as its beginning,
Set our hearts at liberty.

3. Come, Almighty to deliver;
Let us all thy grace receive;
Suddenly return, and never,
Never more thy temples leave.
Thee we would be always blessing,
Serve thee as thy host above,
Pray, and praise thee without ceasing,
Glory in thy perfect love.

4. Finish, then, thy new creation;
Pure and spotless let us be;
Let us see thy great salvation
Perfectly restored in thee;
Changed from glory into glory
Till in Heav'n we take our place,
Till we cast our crowns before thee,
Lost in wonder, love, and praise!

Sunday, April 20, 2025

New Book on the Gospel and Evolution Published by BYU

 

Some of you may be aware that about three years ago BYU Studies was all set to publish a special issue on evolution and the gospel when the university administration got cold feet and pulled the project. I won’t go into the politics of the matter, but let me just say that I was sorely disappointed. I spent close to 18 years as editorial director at BYU Studies, and I can say without equivocation that this special issue would have been the best issue of the BYU Studies that I had worked on, hands down, largely because it was so desperately needed. It had been requested specifically by the College of Life Sciences because their students needed it, and it was guest edited by two of the college’s faculty members, Jamie Jensen and Steve Peck, geneticist Ugo A. Perego, and Claremont PhD student (at the time) Ben Spackman, whose dissertation was on the history of  Latter-day Saints, evolution, and creationism. (Ben has an article in today’s Salt Lake Tribune about the Church’s new essay in the Topics and Questions series on religion and science.)

When I retired almost a year ago, the evolution issue was still in limbo, but within a few months, I was told that, after much lobbying, the College of Life Sciences had received permission to publish this special issue as an e-book and a printed book, both to be used primarily as textbooks. I am pleased to say that this wonderful publication is now available for free download on the college’s web page and will soon be for sale as a printed book.

I can’t say enough good about this book. It is thorough and fair and informative throughout. It combines sound science with religious sensibility and historical perspective. If you have ever had questions about evolution and the gospel or just want to read a very intelligent series of essays about a topic that is more important than you probably know, I can’t recommend this book highly enough.

Here is a list of the contents (with page numbers in parentheses):

 

Editors’ Introduction (xi)

Jamie L. Jensen, Steven L. Peck, Ugo A. Perego, and T. Benjamin Spackman

Accepting Evolution: Why Does It Matter? (1)

Jamie L. Jensen

From Biology Major to Religion Professor: Personal Reflections on Evolution (23)

Joshua M. Sears

What Do We Know from a Religious Epistemology?

When Worlds Collide: Scripture and Cosmology in Historical Perspective (49)

Kyle R. Greenwood

The Genesis Creation Account in Its Ancient Context (61)

Avram R. Shannon

The Seven Seals, the Age of the Earth, and Continuing Revelation (77)

Nicholas J. Frederick

(No) Death before the Fall?: The Basis and Twentieth-Century History of Interpretation 81

T. Benjamin Spackman

What Do We Know from a Scientific Epistemology?

Why the Latter-day Saint Community Can Trust Science (in the Same Way Scientists Do) (119)

Steven L. Peck

Accepting Evolution with Joy Is Possible (143)

T. Heath Ogden

Wonderful Forms of Life Have Been and Are Being Evolved: A Brief Explanation of What Evolution Is and Is Not (161)

Tyler A Kummer and Jamie L. Jensen

The Scientific Evidence for Human Evolution (187)

Seth M. Bybee

Thoughts on Reconciliation

Should Evolution Be Taught at BYU?: A Certain “Yes” from an Uncertain Defender (213)

James P. Porter

Evolutionary Biology as a Discipline at Brigham Young University: An Academic Success Story (219)

Michael F. Whiting

From Seminary Teacher to Scientist to Institute Director: Learning by Study and Also by Faith (239)

Ugo A. Perego

Living with Uncertainty Helps Us Reconcile Evolution and Faith (251)

Jared Lee

Using a Reconciliation Approach to Teach Evolution May Help Religious Students Remain Faithful (263)

Danny Ferguson, Ethan Tolman, Spencer Shumway, and Cassidy Shively

To the Latter-day Saint Audience . . . from Scientists Who Care (281)

Jamie L. Jensen, with Constance M. Bertka and Lee Meadows

On the Official Position of The Church of Jesus Christ of Latter-day

Saints on Evolution

The 1909 and 1925 First Presidency Statements in Historical and Scientific Contexts (299)

T. Benjamin Spackman

Appendix A: Organic Evolution (331)

Appendix B: The Origin of Man (337)

The First Presidency of the Church

Appendix C: “Mormon” View of Evolution (345)

The First Presidency of the Church

Appendix D: What Does the Church Believe about Evolution? (347)

Appendix E: What Does the Church Believe about Dinosaurs? (349)

Appendix F: Science and Our Search for Truth (351)

Alicia K. Stanton

 

This 360-page volume is the most complete publication, by far, that has ever come from the Church on the topic of evolution. We know, from disapproving emails we received after word of this project spread, that there are some in the Church who view evolution as a doctrine of the devil. These people prefer to quote Joseph Fielding Smith rather than James Talmage or John Widtsoe. These are scriptural literalists, who defend positions that the Church as an institution never has. And I would challenge any of these individuals to read this book with an open mind. They may learn a great deal that will change their perspective on many topics.

I might add also that even though the various essays in the volume were requested and edited for content by the three editors, the source checking and copy editing were handled by our excellent staff at BYU Studies, so I can attest to the quality of the final product.

Again, this is a landmark publication that has been desperately needed by both BYU and the Church for decades. It will help countless students who love science or who have perhaps had mistaken ideas about certain doctrines. But it is not just for college students. It should be read by every member of the Church. I’m just grateful that the university administration and the General Authorities finally authorized this publication and made it available for everyone free of charge.

Wednesday, April 16, 2025

Book of Mormon Questions #5 (Theology)

 To see the context for this and other questions in this series, please see the introduction, parts 123, and 4. 


Why Do Explicit Doctrines in the Book of Mormon Contradict Implicit Doctrines Embedded in the Narrative?


There are doctrines in the Book of Mormon that are taught explicitly, and there are doctrines that can be inferred from events described in the narrative. Sometimes these explicit and implicit doctrines do not square with each other. Let me give three examples. And let me mention at the outset that all Book of Mormon quotations will come from Skousen’s Earliest Text, because I want to come as close as I can to what Joseph actually dictated, not what decades of editing have produced.

 

The Memo Problem

A dilemma for Christian scholars over the centuries has been referred to as the soteriological problem of evil, or the memo problem (billions of God’s children didn’t get the gospel memo). This dilemma results from the incoherence of two Christian doctrines and one irrefutable fact: (1) God is loving and just and wants all of his children to be saved; (2) salvation comes only through an acceptance of Jesus Christ; and (3) billions of God’s children have lived and died without ever having heard about Jesus. This is a perplexing problem, over which much ink (or toner) has been spilled. And the Book of Mormon weighs in on it very explicitly.

Jacob, Abinadi, and Mormon all agree that those who die without hearing the gospel are saved through the Atonement of Jesus Christ. Abinadi even goes so far as to say that these people receive eternal life, although in the Book of Mormon that term does not mean what it means in modern Mormonism. It is simply another expression for salvation, or going to heaven, the ultimate reward in Book of Mormon theology.

Jacob declares: “Wherefore he has given a law. And where there is no law given there is no punishment, and where there is no punishment there is no condemnation, and where there is no condemnation the mercies of the Holy One of Israel hath claim upon them because of the atonement, for they are delivered by the power of him. For the atonement satisfieth the demands of his justice upon all those who hath not the law given to them, that they are delivered from that awful monster, death and hell, and the devil and the lake of fire and brimstone which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel” (2 Ne. 9:25–26).

Abinadi agrees: “And now the resurrection of all the prophets and all those that have believed in their words—or all those that have kept the commandments of God—these shall come forth in the first resurrection; therefore they are the first resurrection. They are raised to dwell with God, who hath redeemed them. Thus they have eternal life through Christ, who hath broken the bands of death. And these are those who have part in the first resurrection, and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these, and they have a part in the first resurrection, or hath eternal life, being redeemed by the Lord” (Mosiah 15:22–24).

Mormon, in his letter to Moroni about child baptism, includes a similar claim about those who died in ignorance: “For behold that all little children are alive in Christ, and also all they that are without the law, for the power of redemption cometh on all they that have no law. Wherefore he that is not condemned—or he that is under no condemnation—cannot repent, and unto such baptism availeth nothing” (Moro. 8:22).

This is of course a problematic doctrine, one that we completely reject today in the Church. If those who died without hearing the good news of the gospel are saved, or given eternal life, through the mercy and grace of Christ, then missionary work is not only unnecessary but ultimately counterproductive, because people would be accountable and may be damned if they hear the word and reject it. But if they never hear the gospel, they are automatically saved. Likewise, family history and temple work would be completely unnecessary.

Because this is an unsatisfactory doctrine, Joseph Smith rejected it. Charles Harrell, in his book This Is My Doctrine, shows how this doctrine went through at least three stages of development before arriving at what we now accept. The first step came in February 1832 with the Vision, now recorded in D&C 76. Here, those who die without the law inherit the terrestrial glory (D&C 76:72–74). The next stage came in January 1836 with Joseph’s vision of his brother Alvin in the celestial kingdom. Here those who die without the restored gospel receive the celestial kingdom if they “would have received it if they had been permitted to tarry” (D&C 137:7). They are judged “according to their works, according to the desire of their hearts” (D&C 137:9), without any need for the ordinance of baptism or the as yet unrevealed temple ordinances. The final stage in the development of this doctrine began in 1840 with Joseph’s introduction of baptism for the dead. This evolved over the years into our current program of baptizing, endowing, and sealing the dead. A far cry from what we read in the Book of Mormon.

But it appears from the Nephite narrative that they didn’t actually believe Jacob, Abinadi, or Mormon. There is an implicit doctrine that carries through the entire book. Preaching the gospel to the ignorant is seen as a necessity. The sons of Mosiah were “desirous that salvation should be declared to every creature, for they could not bear that any human soul should perish; yea, even the very thoughts that any soul should endure endless torment did cause them to quake and tremble” (Mosiah 28:3). But if Jacob, Abinadi, and Mormon are to be believed, this was a needless anxiety. In fact, by going to the Lamanites and preaching to them, they ensured that thousands who heard their words and rejected them would suffer eternal torment. If they had just stayed home and ruled the kingdom, all those Lamanites would have been automatically saved through the Atonement of Christ. And their missionary effort is not unique. The theme runs through the whole Nephite narrative. Preaching the gospel to the ignorant is viewed as a high priority. Amulek insists that this life is the time for men to prepare to meet God” (Alma 34:32). It is obvious from the Nephite narrative that the implicit doctrine is at odds with the explicit theology taught by three different prophets.

 

Modalism among the Nephites?

The second example is a bit messier. For this doctrine, there is only one extended explicit theological explanation, but there are several brief references, some of which can be interpreted in various ways. I became aware of this second example when LDS theologian David Paulsen sent a book manuscript to us at BYU Studies. The book has not been published, and Paulsen has since died, but in the manuscript he and two coauthors attempt to refute the notion that the Book of Mormon teaches modalism.1 They are mostly successful, but I think their blanket conclusion does not fit all the evidence they present. The notion of explicit teachings not exactly matching the implicit teachings comes closer to the mark, in my opinion.

According to Theopedia, “Modalism, also called Sabellianism, is the unorthodox belief that God is one person who has revealed himself in three forms or modes in contrast to the Trinitarian doctrine where God is one being eternally existing in three persons. According to Modalism, during the incarnation, Jesus was simply God acting in one mode or role, and the Holy Spirit at Pentecost was God acting in a different mode. Thus, God does not exist as the Father, Son, and Holy Spirit at the same time. Rather, He is one person and has merely manifested himself in these three modes at various times. Modalism thus denies the basic distinctiveness and coexistence of the three persons of the Trinity.”2

The most obvious place where the doctrine of modalism appears to be taught in the Book of Mormon is again Abinadi’s preaching to the priests of King Noah: “I would that ye should understand that God himself shall come down among the children of men and shall redeem his people. And because he dwelleth in flesh he shall be called the Son of God; and having subjected the flesh to the will of the Father, being the Father and the Son, the Father because he was conceived by the power of God and the Son because of the flesh, thus becoming the Father and Son—and they are one God, yea, the very Eternal Father of heaven and earth—and thus the flesh becoming subject to the Spirit, or the Son to the Father, being one God, suffereth temptation and yieldeth not to the temptation, but suffereth himself to be mocked and scourged and cast out and disowned by his people” (Mosiah 15:1–5).

Some of this doctrine is admittedly confusing, but portions of it definitely do sound like a form of modalism. Paulsen and his coauthors grant that this passage is hard to not see as modalism, but they also try to spin it in a different direction.

Other passages in the Book of Mormon also appear to lean toward a modalistic concept of God. For instance, in 3 Nephi 1:14, Jesus, speaking to Nephi4, says, “Behold, I come unto my own to fulfil all things which I have made known unto the children of men from the foundation of the world, and to do the will both of the Father and of the Son—of the Father because of me, and of the Son because of my flesh.” This language is somewhat confusing, but a plain reading of it has Jesus claiming to be both the Father and the Son.

Amulek, in his debate with Zeezrom, claims that Christ “is the very Eternal Father of heaven and earth” (Alma 11:39) and that “Christ the Son and God the Father and the Holy Spirit” are “one Eternal God” (Alma 11:44). These verses can be read modalistically, but they can be interpreted in other ways too.

Another seemingly modalistic passage appears in Ether 3:14: “Behold, I am he which was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have light—and that eternally—even they which shall believe on my name; and they shall become my sons and my daughters.” Here it is possible that Christ is saying he is the Father because those who believe on his name become his children, but it can also be read with a flavor of modalism.

Another example comes again from Abinadi in Mosiah 16:15: “Teach them that redemption cometh through Christ the Lord, which is the very Eternal Father.” Moroni also uses similar language (Morm. 9:12).

Finally, there are a handful of passages in the Book of Mormon that originally referred to Jesus as “God” or “the Everlasting God” or “the Eternal Father,” but these were changed by Joseph Smith in 1837 to “Son of God,” “Son of the Everlasting God,” and “Son of the Eternal Father.” For example, 1 Nephi 11:18 originally read, “Behold, the virgin which thou seest is the mother of God after the manner of the flesh.” A few verses later, 1 Nephi 11:21 read in the original, “Behold the Lamb of God, yea, even the Eternal Father.” And 1 Nephi 11:32 once read, “And I looked and beheld the Lamb of God, that he was taken by the people, yea, the everlasting God was judged of the world.” All these had “Son of” added to them to remove any apparent modalism.

Paulsen and his coauthors argue that the Book of Mormon does not teach modalism, because the book contains an overwhelming number of verses that not only imply a trinitarian or tritheistic reading but cannot be read any other way. I agree with this assertion for the most part. There are scores of passages in the Book of Mormon that strongly indicate separate divine beings in the Godhead. But because of the few verses that do seem overtly modalistic, I see this as another example of explicit doctrines teaching one thing and implicit doctrines teaching another.

The most prominent (perhaps only) passage in the book that actually spells out a doctrine of the Godhead is Abinadi’s sermon to the priests of Noah. Other verses imply modalism. But the vast majority of passages referring to members of the Godhead do not support a modalistic interpretation of the Book of Mormon. So here again we have an explicit doctrine that seems at odds with multiple expressions of an implicit doctrine.

 

The Curse on the Lamanites

A third doctrine that appears to have contradictory explicit and implicit understandings revolves around the curse God place upon Laman and Lemuel and their followers and descendants. The explicit doctrine is taught by Nephi, in 2 Nephi 26:33: “And he [the Lord] inviteth them all to come unto him and partake of his goodness. And he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen. And all are alike unto God, both Jew and Gentile.” Earlier, Nephi taught, “Behold, the Lord esteemeth all flesh in one” (1 Ne. 17:35).

These verses seem at odds with the account Nephi gives of God cursing his older brothers with a skin of blackness. According to Nephi, “he [the Lord] had caused a cursing to come upon them, yea, even a sore cursing because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto flint. Wherefore as they were white and exceeding fair and delightsome [even though they were already wicked], that they might not be enticing unto my people, therefore the Lord God did cause a skin of blackness to come upon them. And thus saith the Lord God: I will cause that they shall be loathsome unto thy people save they shall repent of their iniquities. And cursed shall be the seed of him that mixeth with their seed, for they shall be cursed even with the same cursing” (2 Ne. 5:2123). The obvious implication here is that the curse was passed on genetically, which also conflicts with the doctrine that children are not culpable for the sins of their parents (a doctrine that we accept now but that was, ironically, taught in the Book of Mormon by none other than Korihor [Alma 30:25]).

Some apologists have attempted to explain away this cursing by interpreting the “skin of blackness” as a metaphorical skin. It was symbolic of wickedness. But this interpretation has more holes in it than Swiss cheese (for instance, see my bracketed comment in the quote above). A plain reading of the text indicates that God cursed the Lamanites with a dark skin, a literal dark skin. Which suggests that all are not alike unto God. Black and white are not equal in his eyes. And even when thousands of Lamanites were converted by Ammon and his fellow missionaries, the curse of a dark skin was not taken away, even though they became more strictly righteous than the Nephites.

Now, this topic is a massive can of worms, and my purpose here is not to discuss racism or white supremacy in the Book of Mormon. It is merely to point out that an explicit doctrine proclaimed by Nephi appears to directly contradict his narrative. I don’t know how or if he reconciled this contradiction in his mind, but this is another example of a seeming disconnect between the theology and the narrative.

How to explain this disconnect? Well, one way is to accept Royal Skousen’s conclusion, that “the Book of Mormon is a creative and cultural translation of what was on the plates, not a literal one. Based on the linguistic evidence, the translation must have involved serious interventions from the English-language translator, who was not Joseph Smith.”3

But if this was the case, which of the conflicting doctrines came from the translator and which were on the plates? Were the explicit doctrines, which usually appear in speeches or direct teachings, added by the translator, and were the implicit doctrines embedded in the narrative original to the plates? If so, why would the translator add theology that isn’t consistent with the story? Or were both added by the translator? If so, then was everything added by the translator? Or did the Nephites just not understand the practical implications of their own doctrines? Any way you slice it, having explicit doctrinal teachings that are inconsistent with the narrative is problematic.

__________________

1. David L. Paulsen, Ari D. Bruening, and Benjamin B. Brown, The Earliest Mormon Understanding of God (1829–1844): Modalism and Other Myths, unpublished manuscript, in my possession.

2. “Modalism,” Theopdedia, https://www.theopedia.com/modalism.

3. Royal Skousen, ed., The King James Quotations in the Book of Mormon, part 5, volume 3, The History of the Text of the Book of Mormon, The Critical Text of the Book of Mormon (Provo, Utah: The Foundation for Ancient Research and Mormon Studies and Brigham Young University Studies, 2019), 6.