Book of Moses

Source: Wikipedia, the free encyclopedia.
Not to be confused with
Five Books of Moses or Sixth and Seventh Books of Moses
.

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Contents and Persons

The Book of Moses, dictated by Joseph Smith, is part of the scriptural canon for some denominations in the Latter Day Saint movement. The book begins with the "Visions of Moses", a prologue to the story of the creation and the fall of man (Moses chapter 1), and continues with material corresponding to the Joseph Smith Translation of the Bible's (JST) first six chapters of the Book of Genesis (Moses chapters 2–5, 8),[1] interrupted by two chapters of "extracts from the prophecy of Enoch" (Moses chapters 6–7).[2]

The Book of Moses begins with Moses speaking with God "face to face" and seeing a vision of all existence. Moses is initially overwhelmed by the immensity of the cosmos and humanity's smallness in comparison, but God then explains that he made the earth and heavens to bring humans to eternal life.

Enoch,[1] described in the Bible as being an ancestor of Noah. In the expanded narrative, Enoch has a theophany in which he discovers that God is capable of sorrow, and that human sin and suffering cause him to grieve.[3]: 47–48  Enoch then receives a prophetic calling, and he eventually builds a city of Zion so righteous that it is taken to heaven.[4]: 138–141  Enoch's example inspired Smith's own hopes to establish the nascent Church of Christ as a Zion community.[3]: 57–60  The book also elaborates some passages that (to Christians) foreshadowed the coming of Christ, into explicit Christian knowledge of and faith in Jesus as a Savior - in effect Christianizing the Old Testament.[4]
: 133–134 

Portions of the Book of Moses were originally published separately by

scriptural canon. The same material is published by the Community of Christ as parts of its Doctrine and Covenants and Inspired Version of the Bible.[5]

Origin

Main article: Joseph Smith Translation of the Bible

In June 1830,

Evening and Morning Star and Times and Seasons in the 1830s and 1840s.[7]
: Ch. 1 

Publication by the LDS Church

Main article:
Standard Works
scriptural canon

The Book of Moses is considered part of the

Standard Works, which constitute the scriptural canon of the Church of Jesus Christ of Latter-day Saints (LDS Church).[7] The eight chapters of the Book of Moses were included as a separate book within the Pearl of Great Price through a series of events subsequent to Smith's death. Franklin D. Richards, who published the first edition of the Pearl of Great Price in 1851, only had access to the early versions of the JST found in church newspapers along with another incomplete handwritten part of JST Genesis, not the original manuscripts.[7]: Ch. 1  For this reason the Book of Moses ended abruptly in the middle of the story of Noah.[citation needed] Richards published everything he had at the time, and what is now the Book of Moses was later added by Orson Pratt in the 1878 edition of the Pearl of Great Price.[2] The Pearl of Great Price, including the Book of Moses, was officially canonized by the LDS Church in 1880.[7]
: Ch. 1 

Publication by the Community of Christ

Further information: Comparison of the Community of Christ and the Church of Jesus Christ of Latter-day Saints

The Community of Christ, formerly known as the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS Church), began publishing portions of the Book of Moses in its canonical Doctrine and Covenants (D&C) in 1864. Section 22 of the D&C contains Moses chapter 1, and section 36 contains Moses chapter 7. The inclusion of these excerpts in the Doctrine and Covenants was officially approved by the RLDS Church in 1970.

The RLDS Church began publishing the complete Joseph Smith Translation of the Bible in 1867 (giving it the name "The Holy Scriptures" and more commonly known as the "Inspired Version"); the portions of the Book of Moses that are not contained in the church's D&C are contained within this larger translation.

Synopsis and ancient parallels

Moses 1

  • Moses 1: The events described in Moses 1 are portrayed as taking place sometime after Jehovah spoke to Moses out of the
    2 Enoch 35:1–2), and stating that these words are to be shown only to those that believe (paralleling the pseudepigraphal 4 Ezra 14:6, 45–47). Then follows a vision outlining the creation, the fall of man, and subsequent events in the lives of Adam and Eve and their descendants.[14] This is consistent with ancient Jewish sources which affirm that Moses saw these events in vision.[15]

Moses 2–8

Moses 2–8 generally follow the first chapters of the Book of Genesis, but often provide alternative interpretations of the text or significant additional detail not found in the Bible. Among the notable differences are the following:

  • Moses 2 (cf. Genesis 1): A brief prologue affirming that the account derives from the words of God directly to Moses is added in verse 1. The repetition of the phrase "I, God" throughout the chapter also emphasizes the purported firsthand nature of the account. The idea that all things were created "by mine Only Begotten" (i.e., Jesus Christ, in his premortal state) is made clear, as is the Son's identity as the co-creator at the time when God said "Let us make man." Otherwise, the structure and basic premises of the Genesis account of the Creation are left intact. While following generally similar schemas, the two later versions of the creation story given in the Book of Abraham and in the temple endowment are replete with additional changes—some subtle and others stunning—that give new perspectives on the events portrayed.[16]
  • Moses 3 (cf. Genesis 2): The Book of Moses explains the meaning of verse 5 in terms of the LDS idea of a spiritual creation. God explains that He: "created all things … spiritually, before they were naturally upon the face of the earth. For I, the Lord God, had not caused it to rain upon the face of the earth. And I, the Lord God, had created all the children of men; and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the water, neither in the air (additions italicized).[cf 1] Consistent with this concept, some ancient sources assert that the heavenly hosts—variously described as including the angels, the sons of God, and/or the souls of humanity—were part of the light that appeared on day one of creation.[17] Verse 17 is expanded in a way that reinforces the LDS teaching that Adam and Eve were placed in a situation where they were required to exercise freedom of choice in order to continue their progression through the experience of earth life[cf 2] As in the Quran, the transgression of Adam and Eve that led to their coming to earth is seen as a positive and necessary step that would provide the preparatory schooling they needed for an eventual glorious return to heaven.[18]
  • Moses 4 (cf. Genesis 3): Four verses are added to the beginning of the Genesis version of this chapter, interrupting the flow of the story to give an account of heavenly councils where the nature and purposes of creation were discussed and decided. These verses echo stories in Jewish midrash recording that God "took counsel with the souls of the righteous before creating the world"[19] A summary of the story of Satan's fall from heaven is also given. Like the Quran, and in contrast to Genesis, the corresponding accounts of Satan's rebellion and Adam and Eve's fall form a "single, continuous story."[20]
  • Moses 5 (cf. Genesis 4): The Book of Moses adds fifteen verses to the beginning of the Genesis account. Verses 1–6 highlight the obedience of Adam and Eve by enumerating their faithfulness to each of the commandments they had been given. Adam and Eve began to "till the earth, and to have dominion over all the beasts of the field, and to eat his bread by the sweat of his brow." Likewise Eve fulfilled the commission she had received in the Garden of Eden and "bare … sons and daughters, and they began to replenish the earth." Moreover, "Adam was obedient to the commandments of the Lord" to "offer the firstlings of their flocks" for "many days," despite the fact that he did not yet fully understand the reason why he had been thus commanded. The period of testing for Adam involving "many days" mentioned in the Book of Moses corresponds to the "testing" of the first couple described in
    pseudepigraphal accounts such as the Life of Adam and Eve.[21] Also recalling parallels in these ancient stories is the book of Moses account of how Adam and Eve's enduring obedience is rewarded by the announcement of their redemption through the eventual sacrifice of the son of God (vv. 6–13). In light of this extended prologue extolling the virtue of obedience and the promise of redemption, the Book of Moses' expanded story of Cain's rebellion and murder of his brother Abel appears in even starker relief. Cain's murderous pact with Satan is portrayed as the foundation of "secret combinations" that later flourish among the wicked, and provide a plausible context for the more fragmentary Genesis account of Lamech
    's slaying of his rival. The chapter ends with the declaration that "all things were confirmed unto Adam, by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world, until the end thereof."
  • Moses 6 (cf. Genesis 5): Expansions in the early part of the chapter further describe the story of the righteous
    Book of the Giants the parallels with the Enoch chapters in the Book of Moses are concentrated in a scant three pages of Qumran fragments. These resemblances range from general themes in the story line (secret works, murders, visions, earthly and heavenly books of remembrance that evoke fear and trembling, moral corruption, hope held out for repentance, and the eventual defeat of Enoch's adversaries in battle, ending with their utter destruction and imprisonment) to specific occurrences of rare expressions in corresponding contexts (the reference to the "wild man," the name and parallel role of Mahijah/Mahujah, and the "roar of the wild beasts").[24][26]
  • Moses 7: This chapter continues the story of Enoch's preaching, including a vision of the "Son of Man"—a favorite motif in pseudepigraphal Book of Parables in 1 Enoch[cf 3] that also appears in marked density throughout the Book of Moses vision of Enoch[cf 4]. "Chosen One"[cf 5] "Anointed One",[cf 6] and "Righteous One"[cf 7] that appear prominently both in 1 Enoch and the LDS Enoch story. After considering the sometimes contentious debate among scholars about the single or multiple referent(s) of these titles and their relationship to other texts, Nickelsburg and VanderKam conclude that the author of 1 Enoch (like the author of the Book of Moses) "saw the … traditional figures as having a single referent and applied the various designations and characteristics as seemed appropriate to him."[28] Consistent with texts found at Nag Hammadi,[29] Smith's Enoch straightforwardly equates the filial relationship between God and His Only Begotten Son in the New Testament to the Enochic notion of the perfect Man and the Son of Man: "Man of Holiness is [God’s] name, and the name of his Only Begotten is the Son of Man, even Jesus Christ, a righteous Judge, who shall come in the meridian of time" (Moses 6:57). The single specific description of the role of the Son of Man given in this verse from the book of Moses as a "righteous judge" is highly characteristic of the Book of the Parables within 1 Enoch, where the primary role of the Son of Man is also that of a judge (e.g., 1 Enoch 69:27. Cf. John 5:27)."[28] In a vision of Enoch found in the book of Moses, three distinct parties weep for the wickedness of mankind: God (Moses 7:28; cf. v. 29), the heavens (Moses 7:28, 37), and Enoch himself (Moses 7:41, 49). In addition, the earth mourns for her children (Moses 7:48–49). This chorus of weeping is consistent with the ancient Enoch literature.[30][31] Moses chapter 7 concludes with the story of how Enoch gathered the righteous into a city he called Zion that was taken to heaven, a story whose ancient parallels have been explored by David J. Larsen.[32]
  • Moses 8 (cf. Genesis 5-6): Additional details are given about the story of
    flood of Noah
    , but the story continues in the remainder of the JST version of Genesis.

Scholarship

In contrast to numerous scholarly analyses of Smith's translations of the Book of Mormon and the Book of Abraham that began to appear in the 19th century, explorations of the textual foundations of the JST began in earnest only in the 1960s, with the pioneering work of the RLDS scholar Richard P. Howard and the LDS scholar Robert J. Matthews.[34][35] A facsimile transcription of all the original manuscripts of the JST was at last published in 2004.[36] Among other studies of the JST, Brigham Young University Professor Kent P. Jackson, a longtime student of these topics, prepared a detailed study of the text of the portions of the JST relating to the Book of Moses in 2005.[7]

Although several brief studies of the teachings of the Book of Moses had previously appeared as part of apologetic and doctrinally focused LDS commentaries on the

Pearl of Great Price, the first detailed verse-by-verse commentary—and the first to incorporate significant amounts of modern non-LDS Bible scholarship—was published by Richard D. Draper, S. Kent Brown, and Michael D. Rhodes in 2005.[37]

In 2009, an 1100-page volume by Jeffrey M. Bradshaw was published, titled In God's Image and Likeness, which contains a comprehensive commentary on Moses 1–6:12, and incorporates a wide range of scholarly perspectives and citations from ancient texts. The book features an extensive annotated bibliography on ancient sources and over a hundred relevant illustrations with detailed captions.[38]

In his master's thesis, Salvatore Cirillo cites and amplifies the arguments of

Book of the Giants and the Book of Moses.[43]

As an alternative explanation for the Mahujah/Mahijah name and role in the Book of Moses, Matthew Black formulated a hypothesis in a conversation reported by Mormon scholar Gordon C. Thomasson that "certain carefully clandestine groups had, up through the middle-ages, maintained, sub rosa, an esoteric religious tradition based in the writings of Enoch, at least into the time of and influencing Dante" and "that a member of one of the esoteric groups he had described previously must have survived into the 19th century, and hearing of Joseph Smith, must have brought the group’s Enoch texts to New York from Italy for the prophet to translate and publish."[44]

John L. Brooke claims that Sidney Rigdon, among others, was a "conduit of Masonic lore during Joseph’s early years" and then goes on to make a set of claims connecting Mormonism and Masonry.[45] These claims, including connections with the story of Enoch's pillars in Royal Arch Masonry, are disputed by Mormon scholars William J. Hamblin, et al.[46][47] Non-Mormon scholar Stephen Webb agreed with Hamblin, et al., concluding that "actual evidence for any direct link between [Joseph Smith’s] theology and the hermetic tradition is tenuous at best, and given that scholars vigorously debate whether hermeticism even constitutes a coherent and organized tradition, Brooke’s book should be read with a fair amount of skepticism."[48]

Some non-Mormon scholars have signaled their appreciation of the significance of the Smith's translation efforts in light of ancient documents. Yale University critic of secular and sacred literature Harold Bloom, who classes the Book of Moses and the Book of Abraham among the "more surprising" and "neglected" works of LDS scripture,[49] is intrigued by the fact that many of their themes are "strikingly akin to ancient suggestions" that essentially restate "the archaic or original Jewish religion, a Judaism that preceded even the Yahwist." While expressing "no judgment, one way or the other, upon the authenticity" of LDS scripture, he finds "enormous validity" in the way these writings "recapture … crucial elements in the archaic Jewish religion … that had ceased to be available either to normative Judaism or to Christianity, and that survived only in esoteric traditions unlikely to have touched Smith directly."[50] With respect to any possibility that Smith could have drawn from ancient manuscripts in his writings, Bloom concludes: "I hardly think that written sources were necessary." Stephen Webb concludes that Smith "knew more about theology and philosophy than it was reasonable for anyone in his position to know, as if he were dipping into the deep, collective unconsciousness of Christianity with a very long pen."[51]

Genealogy

The Book of Moses contains a detailed account of

Adam's descendants. Genealogy from the Book of Abraham is shown below. Bold denotes individuals not from Genesis. The names Egyptus and Pharaoh are not present in the Book of Moses, but they are mentioned in the Book of Abraham
, another book of Mormon scripture.

AdamEve
sonCainAbelSeth
daughterEnos
EnochCainan
IradMahalaleel
MahujaelJared
MethusaelEnoch
AdahLamechZillahMethuselah
JabalJubalTubal CainNaamahLamech
Noah
JaphethShemHamEgyptus
Egyptus
Pharaoh

See also

Footnotes

  1. ^ see also vv. 7, 9
  2. ^ "But of the tree of the knowledge of good and evil, thou shalt not eat of it, nevertheless, thou mayest choose for thyself, for it is given unto thee; but, remember that I forbid it, for in the day thou eatest thereof thou shalt surely die."
  3. ^ See 46:2–4; 48:2; 60:10; 62:5, 7, 9, 14; 63:11; 69:26-27, 29; 70:1; 71:14, 17
  4. ^ Moses 7:24, 47, 54, 56, 59, 65
  5. ^ Moses 7:39. Cf. Moses 4:2. See 1 Enoch 39:6; 40:5; 45:3–4; 49:2, 4; 51:5a, 3; 52:6, 9; 53:6; 55:4; 61:5, 8, 10; 62:1
  6. ^ i.e., Messiah. See Moses 7:63. Cf. 1 Enoch 48:10; 52:4
  7. ^ Moses 6:57; 7:45, 47, 67. Cf. 1 Enoch 38:2; 53:6. See also 39:6; 46:3; 49:2; 62:2–3

References

  1. ^
    ISBN 978-0-02-904040-9
    .
  2. ^
    LDS Church
    .
  3. ^
    OL 28940280M
    .
  4. ^
    ISBN 9780307426482 – via Google Books
    .
  5. LDS Church
    .
  6. ISBN 9780875796475 – via Internet Archive
    .
  7. ^
    ISBN 0-8425-2589-0
    .
  8. ^ Nibley, Hugh (1978). "To Open the Last Dispensation: Moses Chapter 1" (PDF). In Madsen, Truman G. (ed.). Nibley on the Timely and the Timeless. Provo, Utah: Religious Studies Center at Brigham Young University. pp. 1–20.
  9. ^ (cf. Apocalypse of Abraham 21:7; 22:2, 5; and the LDS Book of Abraham 3:22–23)
  10. ^ (cf. Apocalypse of Abraham 10:1–3)
  11. ^ (cf. Apocalypse of Abraham 13–14)
  12. ^ (cf. Apocalypse of Abraham 21:1)
  13. ^ (cf. the corresponding illustration in the Codex Sylvester, the oldest complete account of the Apocalypse of Abraham)
  14. ^ (cf. Apocalypse of Abraham 21:3–5, 23:1–14)
  15. ^ Clark, E. Douglas (2006). "A Prologue to Genesis: Moses 1 in Light of Jewish Traditions". BYU Studies. 45 (1). Brigham Young University: 129–42.
  16. OCLC 24502140
    .
  17. ^ See, e.g., Margaret Barker. "Beyond the veil of the temple: The High Priestly origins of the apocalypses" Scottish Journal of Theology 51(1) (1998): 1–21.
  18. ^ at-Tabataba'i, Allamah as-Sayyid Muhammad Husayn. 1973. Al-Mizan: An Exegesis of the Qur'an. Translated by Sayyid Saeed Akhtar Rizvi. 3rd ed. Tehran, Iran: World Organization for Islamic Services, 1983, 2:35, 1:179–81, 193–94.
  19. Genesis Rabbah: The Judaic Commentary to the Book of Genesis, A New American Translation. 3 vols. Vol. 1: Parashiyyot One through Thirty-Three on Genesis 1:1 to 8:14. Brown Judaic Studies 104, ed. Jacob Neusner. Atlanta, GA: Scholars Press, 1985, 8:7:1, p. 80. See also e.g., H. Freedman
    and Maurice Simon, eds. 1939. Midrash Rabbah. 3rd ed. 10 vols. London, England: Soncino Press, 1983, Ruth 2:3, 7:28.
  20. ^ at-Tabataba'i, Allamah as-Sayyid Muhammad Husayn. 1973. Al-Mizan: An Exegesis of the Qur'an. Translated by Sayyid Saeed Akhtar Rizvi. 3rd ed. Tehran, Iran: World Organization for Islamic Services, 1983, 2:35, 1:179.
  21. ^ This pattern of testing is described in, e.g., Michael E. Stone. Adam's Contract with Satan: The Legend of the Cheirograph of Adam. Bloomington, IN: Indiana University Press, 2002, pp. 13–14.
  22. Muhammad ibn Jarir al-Tabari
    . d. 923. The History of al-Tabari: General Introduction and From the Creation to the Flood. Vol. 1. Translated by Franz Rosenthal. Biblioteca Persica, ed. Ehsan Yar-Shater. Albany, NY: State University of New York Press, 1989, 1:151, p. 322.
  23. ^ E.g., Hugh Nibley. Enoch the Prophet Archived 2012-06-30 at the Wayback Machine. Edited by Stephen D. Ricks. Salt Lake City, Utah: Deseret Book, 1986.
  24. ^
    Interpreter: A Journal of Mormon Scripture
    , 4 (2013), 1–27.
  25. ^ "Metatron as the Youth Andrei Orlov". www.marquette.edu.
  26. ^ a b Hugh Nibley, http://maxwellinstitute.byu.edu/publications/books/?bookid=53&chapid=484 Archived 2011-10-20 at the Wayback Machine.
  27. ^ Anderson, Gary A. "The exaltation of Adam", in Literature on Adam and Eve: Collected Essays, edited by Gary A. Anderson, Michael E. Stone and Johannes Tromp, 83–110. Leiden, Netherlands: Brill, 2000, 107.
  28. ^ a b Nickelsburg, George W. E., and James C. VanderKam, eds. 1 Enoch 2: A Commentary on the Book of 1 Enoch, Chapters 37–82. Hermeneia: A Critical and Historical Commentary on the Bible. Minneapolis, Minnesota: Fortress Press, 2012, p. 119.
  29. ^ See Brown, S. Kent. "Man and Son of Man: Issues of theology and Christology," in The Pearl of Great Price: Revelations from God, edited by H. Donl Peterson and Charles D. Tate, Jr., 57–72. Provo, Utah: Brigham Young University Religious Studies Center, 1989, 68–69
  30. ^ Peterson, Daniel C. "On the motif of the weeping God in Moses 7," in Reason, Revelation, and Faith: Essays in Honor of Truman G. Madsen, edited by Donald W. Parry, Daniel C. Peterson, and Stephen D. Ricks, pp. 285–317. Provo, Utah: Foundation for Ancient Research and Mormon Studies, 2002.
  31. Interpreter: A Journal of Mormon Scripture
    2 (2012): 41–71.
  32. YouTube
    . presented at the Academy of Temple Studies Conference on Enoch and the Temple, Logan, Utah and Provo, Utah, February 19 and 22, 2013.
  33. ^ E.g., Ephrem the Syrian. ca. 350–363. "The Hymns on Paradise." In Hymns on Paradise, edited by Sebastian Brock, 77–195. Crestwood, New York: St. Vladimir's Seminary Press, 1990, 1:11, 81–82
  34. ^ Howard, Richard P. Restoration Scriptures. Independence, MO: Herald House, 1969.
  35. ^ Robert J. Matthews A Plainer Translation: Joseph Smith's Translation of the Bible—A History and Commentary. Provo, UT: Brigham Young University Press, 1975.
  36. ^ Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews, eds. Joseph Smith's New Translation of the Bible: Original Manuscripts. Provo, UT: Religious Studies Center, Brigham Young University, 2004.
  37. ^ Richard D. Draper, S. Kent Brown, and Michael D. Rhodes. The Pearl of Great Price: A Verse-by-Verse Commentary. Salt Lake City, UT: Deseret Book, 2005.
  38. ^ Jeffrey M. Bradshaw. In God's Image and Likeness: Ancient and Modern Perspectives on the Book of Moses. Eborn Publishing LLC., 2009.
  39. ^ Quinn, D. Michael. Early Mormonism and the Magic World View. Revised and enlarged ed. Salt Lake City, Utah: Signature Books, 1998, p. 193.
  40. ^ Cirillo, Salvatore. "Joseph Smith, Mormonism, and Enochic Tradition." Masters Thesis, Durham University, 2010, 126.
  41. ^ See, e.g., Cirillo (2010), pp. 90–91.
  42. ^ Bushman (2005), p. 138; cf. Woodworth, Jed L. "Extra-biblical Enoch texts in early American culture." In Archive of Restoration Culture: Summer Fellows' Papers 1997–1999, edited by Richard Lyman Bushman, 185–93. Provo, Utah: Joseph Fielding Smith Institute for Latter-day Saint History, 2000, 190–92
  43. ^ Cirillo, Salvatore. "Joseph Smith, Mormonism, and Enochic Tradition." Masters Thesis, Durham University, 2010, 105–06.
  44. ^ Panel discussion in Provo (Kent Brown; William Hamblin; Gordon Thomasson), Academy of Temple Studies Conference on Enoch and the Temple, Logan, Utah and Provo, Utah, February 19 and 22, 2013, https://www.youtube.com/watch?v=EaRw40r-TfM. Cf. Nibley, Hugh W. 1986. Teachings of the Pearl of Great Price. Provo, UT: Foundation for Ancient Research and Mormon Studies (FARMS), Brigham Young University, 2004, Lesson 21, 267–69.
  45. ^ Brooke, John L. The Refiner's Fire: The Making of Mormon Cosmology, 1644–1844. Cambridge, England: Cambridge University Press, 1994.
  46. ^ Hamblin, William J., Daniel C. Peterson, and George L. Mitton. "Mormon in the fiery furnace or Loftes Tryk goes to Cambridge." Review of Books on the Book of Mormon 6, no. 2 (1994): 3-58. See pp. 52–58.
  47. ^ Hamblin, William J., Daniel C. Peterson, and George L. Mitton. "Review of John L. Brooke: The Refiner's Fire: The Making of Mormon Cosmology, 1644–1844." BYU Studies 34, no. 4 (1994): 167–81. See pp. 178–79.
  48. ^ Webb, Stephen H. Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter. Oxford, England: Oxford University Press, 2012, p. 260. See also Barlow, Philip L. "Decoding Mormonism." Christian Century, 17 January 1996, 52–55; Shipps, Jan. Sojourner in the Promised Land: Forty Years among the Mormons. Urbana, Illinois: University of Illinois Press, 2000, 204–17.
  49. ^ Harold Bloom. Jesus and Yahweh: The Names Divine. New York City, NY: Riverhead Books (Penguin Group), 2005, p. 25.
  50. ^ Harold Bloom. The American Religion: The Emergence of the Post-Christian Nation. New York City, NY: Simon and Schuster, 1992, pp. 98, 99, 101.
  51. ^ Webb, Stephen H. Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter. Oxford, England: Oxford University Press, 2012, p. 253.

External links

Pearl of Great Price
Preceded by
None
 Pearl of Great Price Succeeded by
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