Showing posts with label revision. Show all posts
Showing posts with label revision. Show all posts

Wednesday, April 1, 2015

The Author's Touch: Revised Edition

The Book of Mormon was not written by perfect people, and it certainly wasn't written by perfect authors with respects to story development and conventional literary knowledge. However, some of the red herring details have actually strengthened my testimony.


For example, in 1 Nephi 2:6, Nephi describes himself as being "exceedingly young, nevertheless being of large stature" before diving into his anxiety to know the truth from God. Why would Nephi mention his size in relation to his age and its connection to his spiritual disposition? I had a friend once who read Nephi's writings as if Nephi had an unrestrained ego, but that is not what I read here. I see a man giving a simple detail of interest to better allow the reader to picture and understand him. It would be similar to me saying, "I, Nick, being exceedingly young and a little less coordinated than your average teenager." These little details, for me, are glimpses into a man who actually lived, and an author who (perhaps without much thought or literary foresight) simply described a cardinal attribute about himself that he considered indistinguishable from a full depiction of himself.



Another instance of an author's signature can be seen in Alma 24. This account relates the story of the Anti-Nephi-Lehis (a complicated name to begin with). After vowing with God to never draw their swords again in battle, they are met and exterminated by the Lamanites. The slaughter has the effect of humbling the Lamanites, which the author explains as follows:


"And thus we see that, when these Lamanites were brought to believe and to know the truth, they were firm, and would suffer even unto death rather than commit sin; and thus we see that they buried their weapons of peace, or they buried the weapons of war, for peace."


The last phrase may catch the attentive reader off guard. The term "weapons of peace" is not one we commonly see in scripture, especially in relation to a group abandoning its previous engagement in warfare. This may be an editorial mistake, and perhaps an indication of how hard it is to erase mistakes when writing in stone rather than paper, but it could also account for a very peculiar style of authorship. I personally like the amendment, because the author catches himself in describing "weapons of peace," realizing that the point of the story is that warfare does not bring the same peace that diplomacy and repentance are capable of.

Tuesday, March 31, 2015

Realities of the Book of Mormon: Revised Edition

The Book of Mormon is a sacred book of scripture for many people throughout the world. Its incredible message has brought many people unto Christ and has helped so many find truth in this confusing world full of opinion and opposing views.
I've read the Book of Mormon many times but each time I find new insight to the gospel of Jesus Christ though the struggles and successes of this ancient civilization.
Usually when I read, I try to immediately apply every story to my current life or today's society in general. After all, the Book of Mormon was written for our day, was it not? But recently I re-read the introduction to the Book of Mormon and I realized that this book was written for the Lamanites and the Nephites just as much as it was written for us, if not more so. Since then, I've tried to make my study of the Book of Mormon a little different by first putting things into the context of their situation. I ask myself “What did the author mean by adding this detail or this story?” Then, I would move to thinking about the original intents and feelings of the characters, which has helped me find a much richer interpretation of many classic Book of Mormon stories.

For example, modern readers tend to give Lamen and Lemuel a really bad reputation. We talk about them as “Thee Bad Guys” of the Book of Mormon, which is slightly unfair considering that we only see them through the eyes of Nephi many years after they grew up together, after they had separated from each other. Nephi, as great a guy as he is, is a bit biased as a narrator. Just think about what the family of Lehi was being asked to do. They were asked to leave their comfortable, safe home in Jerusalem and embark on a journey through the wilderness. In this time period, wilderness equated death. There would be little opportunity to find food and water, shelter would consist of a flimsy tent to protect against sandy wind storms, and robbers circled the lesser-traveled areas like vultures. The family also didn't exactly know where they were going or how long it would take to get there. Honestly, Lamen and Lemuel had a lot to complain about. While that doesn't make complaining right, it does help deepen my understanding of why Lehi said he was "exceeding glad" to hear Nephi accept this situation (1 Nephi 3:8). Lehi would have been so relieved to hear that at least someone was going to support him in this trial because this would have been a major trial for Lehi too!
Placing the family of Lehi in their proper context has helped me to recognize the characters of the Book of Mormon as so much more than an ancient people. They have become real to me as I remember that even though they were prophets and did incredible things throughout their lives, they were just people too. They were flawed people with weaknesses and short-comings that they had to work to overcome. As a result, I applaud them that much more for what they did to draw closer to God.

Comparing Characters: Moroni and Amalikiah Revised

The Book of Mormon is filled with memorable people from all walks of life. There’s Nephi, the strong, faithful, younger brother who’s always being picked on by his older brothers. There’s Korihor, the anti-Christ who asked for a sign and lost his voice as a result. There’s Abinadi, the prophet who had enough faith in the Lord that he refused to deny his testimony and was killed. There’s Alma the Younger, the rebellious son who changes his ways.
One of my favorite people in the Book of Mormon has always been Captain Moroni. He was a courageous man who wrote the Title of Liberty and led the Nephites to victory against the Lamanites on multiple occasions. You can't get much better than Captain Moroni. I mean, not many people can be described like he is in Alma 48:17: "Yea, verily, verily say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever."
Talk about a great guy! I personally wouldn’t mind meeting or being compared to Captain Moroni.
Unfortunately, not everyone is like Moroni. Around the same time we meet Captain Moroni, we also meet Amalickiah, a wicked, former Nephite who uses deception and trickery to become king of the Lamanites. Amalickiah is described as being "a man of cunning device and . . . of many flattering words" (Alma 46:10) and "a very subtle man to do evil" (Alma 47:4).
In other words, not a great guy; in fact, a very bad guy.
Though I've read the Book of Mormon many times, during my most recent reading I noticed something new concerning these two individuals. One of the most righteous men and one the most wicked men in the Book of Mormon are discussed simultaneously, contrasting the two. The Book of Mormon switches back and forth between Amalickiah's actions and Captain Moroni's actions, showing their similarities and differences.
Amalickiah and Captain Moroni are similar in that they both use strategy to accomplish their goals. They're both powerful leaders and they lead armies into battle. They're both Nephites and highly persuasive.
However, they also have some very distinct, important differences. Captain Moroni follows the prophet. Amalickiah is a dissenter. Captain Moroni is righteous and fights for the freedom of his people. Amalickiah is wicked and fights for power and his own selfish gains. (In literary words, these two are a foil to each other).
In comparing these two I saw in a new way the power that one righteous man (Captain Moroni) can have and the power that one wicked man (Amalickiah) can have. Moroni led his people to victory and protected their freedoms. Amalickiah led his people to death and destruction, his own life being taken on the battle field as he attempted to overthrow the Nephites.
And I learned all of this through simple comparison.
It’s a comparison that I think can be applied to other portions of the Book of Mormon. I can’t wait to see what more I can learn by contrasting foils like Alma and Korihor or Nephi and Laman and Lemuel or Nephi and Laban or Abinadi and Noah. What more can foils teach us? I guess we’ll have to study the Book of Mormon to find out.

Statue of Captain Moroni by Josh Cotton; Image from Wikimedia


Written for Humanity: Revision

When reading a novel, poem or essay, I don't like when I am given the "moral of the story" within in the first paragraph. I like to analyze and search and even create my own meaning. Where is the fun when the answer is blatantly stated?

Among the chapters in the Book of Mormon, the writers often include a statement of intended language. In 2 Nephi 31: 2-3, Nephi states that he will speak in plain language and he emphasizes "plain" multiple times. He says "I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying". The prophets of the Book of Mormon write to enlighten and engage our understanding; they do not write to confuse or misguide. Just like when conveying something clear and essential, we do not do so in difficult terms. We tell it like it is. The Book of Mormon is meant to be understood by humanity for it was written for humanity. Nephi testifies "For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding".

When I read the scriptures, I want to be told and carefully guided the answer. I've been taught that we can find answers and happiness in the scriptures so I'd rather receive inspiration and knowledge sooner rather than later. Sometimes though, as I'm sure most people will find, I don't always understand what I am reading; whether it be the message, the language or the context I am unsure. But I trust that Nephi and others were honest in their intentions to speak plainly of the workings of God. The intention of the Book of Mormon is even stated on the first page. On the title page, Mormon writes that such a record intends “to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever­­ – And also to the convincing of the Jew and Gentile that Jesus is the Christ”.

The Book of Mormon was not only written for scholars or prophets but for us. It was written plainly and is meant to be understood. So I may enjoy the well-crafted words of Shakespeare or appreciate the deep passions of Emily Bronte but more than that I adore the plain and simple truths the Book of Mormon offers to all who read.

befriending the Book of Mormon: revised post.


There are many challenges that come with reading the scriptures, especially the Book of Mormon. Sometimes it’s simply hard to follow. Sometimes it’s really annoying when the writer goes off on a huge tangent about confusing things, like Isaiah or the money system. Sometimes the language is too thick and it’s near impossible to understand what they are trying to say. Sometimes it’s just too difficult to relate to the people being talked about, because gosh darn it, I’ve never been to war or been in a place where a type of punishment is being stoned to death or burned alive.

Despite all these difficulties, there is still hope. Before you roll your eyes or let out an exasperated sigh, let me share an experience of my own that might shed some light on this ‘hope’ I speak of:

We Are Not That Different: A revision of Book of Mormon Entry 1

The Psalm of Nephi, or 2 Nephi 4, is Nephi's most poignant and poetic work. Already being considered a sacred hymn by way of it being a psalm, it was adapted into a Mormon Tabernacle Choir piece called "I Love the Lord" based on the hymn "Be Still My Soul." And although I've studied this chapter frequently, listened to it's musical rendition, and visited it in my own times of sorrow, I've rarely thought of the chapter as more than just Nephi having a bad day. But then I read it again.

The psalm can be easily formatted to poetic stanzas since it is written to be a sacred hymn. Once it is in stanzas though, it is amazing to watch the poetic devices emerge. As I was reading the chapter in stanzas, I noticed that Nephi repeats the beginning few words of his lines, called an anaphora, all the time. For example "he hath" in versus 20 to 23, or "O Lord" in versus 30 to 34. Nephi uses anaphoras like I do? I was surprised. I began to wonder what type of man would use poetic device to self-reflect, to express sorrow, to show his faith and angst simultaneously? What type of man would write devotional poetry at all? 

I guess Nephi would. 

It suddenly dawned on me that Nephi, at about 20 to 30 years old, took the time to sit down and scratch a repeating opener (an anaphora) into metal sheets. Nephi took the time to molten the plates and show future generations that it is normal to feel inadequate, sorrowful, and even self-deprecating. Nephi took the time to write a poem so that we could see the beauty that comes from turning sorrow into self-reflection and angst into faith. 

As I read the versus again and again, more poetic devices kept appearing. Apostrophes and exclamatios were everywhere. Nephi used exclamatios, or emotional exclamations, to address himself "O wretched man that I am!" and "O my heart," showing just how intensely he was feeling. The apostrophes (addressing either an inanimate object or abstract or absent being) were addressed to God, "O Lord, I have trusted in thee," showing that Nephi felt actual distance from God. Could Nephi feel distant from God, the same way I have sometimes felt? Could Nephi feel upset with himself the way I sometimes am? Nephi's desperate cries while still sacred and emotional, were becoming more and more reminiscent of my own pleas to God.

Starting to feel more similar to Nephi than different, I wasn't surprised to see him use imperatives (or command verbs) to give himself personal pep talks, just the way I have: "Awake my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul." It was almost contagious, as though whispering the motivating words to myself louder and louder would allow me to join the rally of souls, although both he and I were alone, him in writing the words and me in reading them.

In one last glance at the chapter, feeling like I'd made a new friend, I noticed Nephi's self-reflecting rhetorical questions sprinkled through his poetry. Yes, I have bad days just like Nephi. Yes, I sometimes write poetry just like Nephi. Yes, I cry against myself and to God just like Nephi. And yes, I give myself commanding pep talks just like Nephi. But, what I do best is self-reflect. So no, I am not surprised that Nephi, too, self-reflects: "Why should my heart weep and my soul linger in the valley of sorrow, / and my flesh waste away, / and my strength slacken, / because of mine afflictions?" Nephi talks to himself like I do? Nephi self-reflects like I do? Yes, of course he does.

After all, Nephi and I really aren't that different. I mean, come on, the guy writes poetry. 

Sunday, November 9, 2014

A Promised Land in the West


The minivan was filled with anxious bodies as it rolled over side roads on the outskirts of Ashton, Idaho. The smell of the worn out air conditioner blended not so nicely with the fragrance of sweaty socks and stale red vines. It represented a very hard fought journey. My older sister and I would refer to our younger sister as Nephi, always tattling and making sure we had our seat belts on. Erica and I were referred to as Lamen and Lemuel by default. But the 24 hour road trip was coming to a close and grandma’s house was quickly approaching.
School was out for the summer and we were happy to get out of suburban Chicago for at least a few weeks. Straight roads with curbs, sidewalks, and fire hydrants were no longer. Here, roads were curving and natural, making its way around the groves of aspen trees, juniper bushes, old granaries and feed sheds. Every year the trek is made from Chicago to Grandma’s farm.
The sound of the rubber wheels of the van slowing to a crawl on the gravel road, then onto the fluffy dirt of an eastern Idaho driveway was a familiar experience. One can hear the willow branches rustling in the wind with light sound of a wind chime in the dry wind. The willow droops over the front yard of the old farm house. The Teton Mountains stand just outside the door across from the expansive fields of hay and potato. Though more than 40 miles away, they seemed just a few miles. The clouds are scattered in the sky on a late summer afternoon, allowing light to push through and bring out majestic shapes and textures of the clouds. The sky is open and unrestricted here. Besides the jutting mountain range in the distance, clouds were free to roam above the miles of farm land.
There across the gravel road stood the remains of the old wooden coral. The wooden barn stands strong and tall despite the missing patches of sheet metal on the roof. An Ice cold creek snakes around the farm yard. The water is clear and its bed is sandy. The sand is soft enough to walk bare foot in it perfect for catching frogs. Despite the cold, it made for a perfect swimming hole. After a long day swimming in the sandy bottom creek, Grandma made sure none of the sand made its way into the house. There by the front door, the command was given to drop your trunks to your ankles so grandma can spray you down.
The house had the smell of a lot of farming history. A musty smell came up from the potato seller. A faint smell of burning pine wood came from the wood burning stove in the old family room. Loaded 22 caliber rifles and 12 gage shotguns lean precariously by the green painted wooden door as grandkids play on the floor. My cousin Kody and I sat on the hard multicolored rug of the dusty farm house floor. We sat playing with the small plastic fences, bulls, and cows that came with a toy set. Grandpa came in, and stood in the doorway. With a sad complex but minimal visible emotion, he shares the news that his mother just died in a car accident. He walks onward towards the kitchen away from view. The innocence of childhood toys with my cousin seemed to disappear. Mom cried in a way I have never seen. She cried loudly and painfully, making me confused and feeling awkward. I did not know my Great Grandmother well. Showing emotion to that magnitude was a confusing thing for me that I tried to avoid. Feelings I didn’t understand were pushed to the side. The adventure of grandma’s farm with the sand creek, splintery old barn, half standing coral, rolling sand dunes, and the distant tree line kept my intrigue.
After a few short weeks at grandmas, it was time to make the long road trip home to Chicago. The van was packed once more to make the grueling journey east. The family gathered around and knelt in prayer. Grandma offered the prayer. She stumbled over her few words and held in emotions as much as she could. It was the only time I saw emotion from Grandma May. She wept. Being young I wondered why. I knew we would be leaving, only to return in one years’ time.

Grandma’s house brought the emotion of freedom and adventure trickled with subconscious feelings of appreciation and love for my family. With growing up in a suburb of Chicago Illinois, I felt that my Idaho heritage separated me from my acquaintances and friends back at home. I felt pride for my mountain west heritage and missed the raw west atmosphere that did not exist in suburban Chicago. My large extended family was there and their raw authentic nature made me proud of them. They seemed tougher than everyone I knew back at home.


Although I will not compare the road trip to a treacherous sea voyage, I see Nephi’s discovery of his new western world comparable to mine. Leaving a land of paved roads and tall buildings in Jerusalem, Nephi must have seen adventure in this Promised Land. It was a land where he could unite his family. Old family members died and were buried there. The trip may have had its rough patches but the wild west of the Promised Land held an opportunity unlike any other. It was a new wilderness with new creatures and landscapes.  But it is time to load up the van and drive back to Jerusalem. Threats were made to tie siblings up like Nephi of old but they were in vain. My annual western voyage and the adventures of the Promised Land became the location of my scattered and wandering thoughts through the long school years of suburban Jerusalem.  

Wednesday, October 8, 2014

Revising General Conference Analysis

I'd like my students to return to the rhetorical analysis that each did of a General Conference speaker in order to formalize these analyses slightly: adding brief biographical background, standardizing format, and making some rhetorical adjustments.

Add Biographical Background

  • Find and read biographical information about the speaker. Add to your analysis something from the speaker's general background or from his/her recent history that sheds light on the speaker's topics or rhetorical approach. You can find biographies of general authorities on LDS.org.  You might also, however, look up recent history of the speaker using their social media or via the LDS Church News archive. Don't make this a long addition to your analysis. Consider these examples:
    --"It's no surprise that Elder Packer would emphasize the scriptures, since he has been involved in developing the LDS editions of the scriptures and served for years in the church educational system teaching youth to study the scriptures..."
    --"Elder Oaks' sensitivity to other cultures may in part come from the fact that from 2002-04 he served as Area President in the Philippines."
    --"Because Elder Nelson remarried in 2006, it comes as no surprise that in 2008 he would speak so enthusiastically about marriage in General Conference."