Read the Book of Mormon Women's Session General Conference
Sharon Black, Brad Wilcox, and Kyle Lyons, "Book of Mormon Citations in Full general Conference, 1965–2014,"Religiuos Educator 17, no. 3 (2016): 144–69.
One way to mensurate increased employ of the Volume of Mormon is to count and analyze the number of times the volume is cited or discussed in general conference.
Joseph Smith referred to the Volume of Mormon as the keystone of our religion;[one] however, the book was not frequently studied in worship services or in gospel education in the early on Church building.[2] In the 1970s, focus on the scriptures increased as the curriculum for adult gospel study shifted from manuals discussing the scriptures to the actual scripture texts. The Book of Mormon became office of the correlated curriculum for Sunday School Gospel Doctrine lessons,[3] and Seminaries and Institutes likewise increased their use of scriptural content. In response, Church leaders oversaw the training of a fully cross-referenced version of the standard works, enabling publication of the get-go LDS edition of the Bible in 1979[iv] and the triple combination in 1981. President Spencer Due west. Kimball had told those involved in these projects that the goal was "to assist in improving doctrinal scholarship throughout the Church."[v] Church focus on the Book of Mormon intensified in 1985 when Ezra Taft Benson became President of the Church, emphasizing the importance of the Book of Mormon as the keystone of our witness of Christ, our doctrine, and our testimonies.[6]
Study Dorsumfooting and Purpose
Following his call as Church President, Ezra Taft Benson felt inspired that the Lord was calling him to bring the Book of Mormon to the minds and hearts of Church members throughout the globe.
Role of President Ezra Taft Benson. Following his call as Church President, Ezra Taft Benson felt an inspired prompting that the Lord was calling him to bring the Volume of Mormon to the minds and hearts of Church members throughout the globe. During a coming together of the General Regime in the temple early in February 1986, Gordon B. Hinckley prophesied that President Benson would become the Church's strongest advocate of the Volume of Mormon.[7]
A month after, in March, President Benson explained his prompting to the General Authorities and challenged them to reread the Volume of Mormon earlier the April briefing. In the solemn assembly where he was sustained as Church President, he told those assembled, "Now in our solar day, the Lord has revealed the demand to reemphasize the Book of Mormon." In the general conference of October 1986, President Benson promised members that "there is a ability in the book which volition begin to menstruation into your lives the moment you begin a serious study of the book."[8]
The General Authorities were taking the president'southward admonitions seriously. The 2 full general conferences of 1986 included 301 references to the Book of Mormon. By April 1987 there had been then many that Elderberry L. Tom Perry began his talk past saying, "President, I'm starting to receive the distinct impression that we've been listening to you. I, likewise, will accept my text from the Book of Mormon."[ix]
Report of citations. Having observed the development in the 1970s,[10] Noel B. Reynolds suggested in 1999, "One way to measure out increased utilize of the Book of Mormon is to count and analyze the number of times the book is cited or discussed in general conference. The frequency of such citations reflects the extent to which Volume of Mormon passages have entered the common discourse of Latter-day Saints, also as indicating the electric current emphasis placed on the Volume of Mormon by Church authorities."[11]
In writing this 1999 article, Reynolds used a preliminary version of what became the LDS Scripture Citation Index to track frequency of general conference citations to the Volume of Mormon. He establish that they represented approximately 12 percentage of total general conference citations to scriptures before President Benson's 1986 challenge to the Church to increase Book of Mormon written report. These citations "jumped to 40 per centum over the next year, then leveled off at nearly the 25 pct mark—nearly twice the before rate."[12]
In the extensive historical study of twentieth-century Church attitudes toward and study of the Book of Mormon that is the major focus of his 1999 article,[13] Reynolds acknowledged the influence of President Ezra Taft Benson. He concluded, "Probably more than than any other single cistron, his counsel stimulated an enthusiastic wave of Book of Mormon study and focus that continues to this 24-hour interval."[14]
Use of the current LDS Scripture Citation Index. The current index, developed and refined by Stephen W. Liddle and Richard C. Galbraith, provides a way to observe more specifically how Church leaders take cited the scriptures, including the Book of Mormon, in their speeches and publications. References to each scripture are recorded, whether information technology is quoted, discussed, mentioned, or referenced as additional back up for a related betoken. Clicking on the writer-title-engagement identification brings up a copy of the talk or article with all scriptures indicated and the requested scripture highlighted so its context tin be easily establish.
Church building scholars have been using this index equally a tool in a series of benign studies (e.g., Woodger and Brodrick,[15] Spackman,[16] Farnsworth et al.[17]). At the cease of their article, which examined citations to the Pauline epistles, Farnsworth et al. posed a question for further research: Do the Apostles refer equally to other scriptures, such as the Book of Mormon or the Doctrine and Covenants?[18]
Purpose of this study. The present study responds to the challenge of Farnsworth et al. past examining the LDS Scripture Commendation Index to find frequency and note some general patterns of usage of Book of Mormon scriptures by prophets, seers, and revelators during full general conference. In his 1999 study, Reynolds[19] counted overall usage statistics in improver to numbers indicating general extensiveness of use (brief reference, chief topic, etc.). With the completed citation index, we were able to focus on which specific scriptures had been referenced most frequently by the Starting time Presidency and apostles, noting the depth with which these speakers used each verse, and the specific teachings they cited to develop and support information technology.
Because the talks are accessible on the index, we could read and make note of ways the prophets, seers, and revelators used these scriptures to instruct and inspire. We promise to encourage Church building members to follow prophetic examples in applying Book of Mormon scriptures to their lives.
Method
Nosotros selected 1965 to 2014 every bit the time catamenia for the study: xx years earlier President Benson's administration, the eight years that comprised it, and twenty years thereafter. We began by filtering the citation index for these years and for the content of general conference addresses. As we went through the listed citations, we examined only the discourses of prophets, seers, and revelators. Talks given by individuals before becoming Apostles were not included; the year when each was chosen to the Quorum of the Twelve, we began examining and recording information regarding each succeeding accost. To ensure accurateness, nosotros verified that each accost included in the study had been published.
The citation alphabetize lists scriptures in commonly cited units likewise as private verses. For example, the single poesy Moroni 10:3 was used five times, but the unit Moroni x:three–5 was utilized 7 times and the unit Moroni 10:iv–5 was cited 24 times. The varied combinations often enhanced emphasis or perspective for different purposes: Moroni 10:3 emphasizes God'due south mercy throughout the dispensations, Moroni 10:three–5 completes Moroni's promise that the Holy Ghost will show to the truthfulness of the Book of Mormon, and Moroni 10:4–v emphasizes prayer as well as the power of the Holy Ghost to make known the truth of all things. We counted and rank ordered specific references only in the contexts in which they had been cited by the speakers. We began by calculating the overall frequency with which scriptures had been cited during our target menstruum, compiling a listing of those with the highest numbers of citations and noting trends and patterns in the usage. Nosotros and then compiled a listing of the 11 well-nigh cited verses and studied the talks in which they appeared, recording basic information about the ways the scriptures were used and details about the topics covered and points supported past each.
The Results section of this article includes the overall statistical and comparative information. The Discussion department presents the subject affair, content, and purposeful nature of the uses of the 11 well-nigh frequently cited scriptures.
Results
Frequency of scripture citations. For the dates 1965 through 2014, nosotros found a total of 40,102 citations of scripture in general conferences. The New Testament was cited most often (north = 12,824, 32 percent), followed by the Book of Mormon (north = x,203, just over 25 percentage), the Doctrine and Covenants (n = 9,952, just nether 25 percentage), the Erstwhile Testament (due north = 4,764, 12 percent), and the Pearl of Corking Toll (n = 2,359, 6 percent). During the same time period, those we sustain equally prophets, seers, and revelators cited the Book of Mormon half dozen,240 times in general conference, near 61 percent of the overall Volume of Mormon citations. These citations included both single and multiple references, comprising 2,627 unlike scriptural passages. Verses in the Volume of Alma were cited most (n = 1,507), and verses in the Words of Mormon were cited least (due north = 3). However, when the number of pages per book was considered, verses in the Volume of Moroni were the most cited, with 37 citations per page, followed by verses in the Book of Enos, with 19 citations per folio. Verses found in Words of Mormon were however cited to the lowest degree, with only 1 citation per page. Tabular array ane shows the full number of citations for each book.
Tabular array 1. Number of Citations for Each Volume in the Book of Mormon by Members of the First Presidency and the Quorum of the Twelve in General Briefing Addresses, 1965–2014
| Books in the Book of Mormon | Total number of citations | Citations per folio |
| Introductory materials | 54 | xviii |
| Kickoff Nephi | 579 | eleven |
| Second Nephi | 1097 | 17 |
| Jacob | 179 | 10 |
| Enos | 57 | nineteen |
| Jarom | 10 | 5 |
| Omni | 23 | 8 |
| Words of Mormon | 3 | one |
| Mosiah | 779 | 13 |
| Alma | one,507 | 9 |
| Helaman | 204 | v |
| Third Nephi | 857 | 15 |
| Fourth Nephi | 30 | eight |
| Mormon | 156 | 9 |
| Ether | 220 | 7 |
| Moroni | 485 | 37 |
| Total | Full 6,240 |
We institute 1,600 Book of Mormon passages cited only one time past prophets and Apostles and, in contrast, 82 cited 10 times or more. These 82 passages made upward 25 percent of all scriptural citations included in the general conference sermons of members of the First Presidency and Quorum of the Twelve Apostles in the fourth dimension period we studied.
We calculated Volume of Mormon citations by members of the First Presidency and the Quorum of the Twelve Apostles in general conference addresses in the twenty years before President Benson'south assistants and establish 1,233. During the 8 years of his presidency, the prophets, seers, and revelators cited the Volume of Mormon ane,276 times, and in the 20 years following his passing they used three,323 citations. Because of the departure in the length of the time periods, we calculated the average number of references per conference. Thus before President Benson's emphasis on Book of Mormon report, these detail leaders cited the Book of Mormon an average of 30.viii times per briefing. During his assistants they cited it an average of 79.viii times, and in the 20 years following his passing they included an average of 83.one citations per conference.
Book of Mormon citations by President Benson. President Benson led by instance. We tabulated President Benson'due south own use of the Book of Mormon in general briefing addresses before and after he was ordained President of the Church in Nov 1985. Betwixt 1965 and 1985 he spoke in general conference xl times and cited the Book of Mormon 146 times. During his presidency he gave 23 general conference addresses and cited the Book of Mormon 256 times. In gild to compare the two time periods and take into account the number of addresses per conference, nosotros calculated the rate of Book of Mormon citations per briefing talk before and after he was ordained President: 3.seven before and xi.1 after.
This increase in Volume of Mormon citations by all conference speakers also as by the grouping consisting of the prophets, seers, and revelators conspicuously demonstrates that President Benson's prophetic priority made a striking difference in Volume of Mormon accent during his presidency and during the succeeding 20 years. President Benson indeed fulfilled the calling he felt apropos the Book of Mormon, and he made remarkable changes during his administration which have lasted considerably across.
Passages with the most frequent citations. Overall numbers of citations reveal the increasing accent on studying and teaching the Book of Mormon over a period of 48 years: 20 before, eight during, and 20 subsequently President Benson'southward administration. From these statistics we learn that the First Presidency and Quorum of the Twelve have been emphasizing its teachings and examples to help Church members find answers to their questions and guidance for living their lives. But we have been interested not simply in how many times they take used these scriptures, simply in how they accept incorporated them into their talks, and what they taught through them. To explore these matters, we calculated the verses that have received the most citations and studied their employ in the talks, which nosotros accessed through the LDS Scripture Commendation Alphabetize. Because of ties in of import places, instead of the pop "Elevation 10" calculation, we offering a Meridian xi. Table 2 shows the eleven scriptures which were cited xxx times or more during the menses we covered in this report, including key words or phrases to make them easy to identify.
Table 2. Book of Mormon Passages Cited More Than xxx Times by Members of the Offset Presidency and Quorum of the Twelve in General Conference Addresses, 1965–2014
| Book of Mormon reference | Key argument or phrase(s) | Number of citations |
| Mosiah 3:19 | "For the natural man is an enemy to God" | fifty |
| 3 Nephi 27:27 | "Therefore, what way of men ought ye to exist? Verily I say unto you, even every bit I am" | 46 |
| Moroni 10:32 | "Yea, come up unto Christ, and be perfected in Him" | 40 |
| ii Nephi 31:20 | "Ye must printing forward with a steadfastness in Christ" | 39 |
| Alma 41:10 | "Behold, I say unto you, wickedness never was happiness" | 37 |
| 2 Nephi 2:27 | "They are free to choose liberty and eternal life, through the great Mediator of all men" | 34 |
| 1 Nephi 3:seven | "I volition become and practice the things which the Lord hath commanded" | 34 |
| 2 Nephi 2:25 | "Adam savage that men might exist; and men are, that they might have joy" | 33 |
| Alma 42:eight | "The keen plan of happiness" | 33 |
| Mosiah 18:ix | "Mourn with those that mourn; yea, and comfort those that stand in need of comfort" | xxx |
| Mosiah five:2 | "We take no more than disposition to do evil, simply to do good continually" | thirty |
Discussion
Classification of citations. The written report conducted by Reynolds (1999) with a developmental version of the citation alphabetize grouped citations on levels of use intensity: (1) brief reference, (2) brief discussion (one or two paragraphs), (iii) a major component of the talk, and (4) the main topic. Results showed that the references on the brief give-and-take level "have been consistently higher and have increased over the years far more than than substantial ones." Even so, Reynolds noted that citation levels 3 and 4 "increased and reached their peak during 1985–89, most probable influenced by President Benson's 1986 address."[twenty]
As the current edition of the LDS Scripture Citation Index makes the talks available, highlighting the target scriptures, we were able to await more closely at directions and meanings involved with the apply of the most commonly cited scriptures. Because the brief references and curt discussions have been decisively more prevalent than the major component and main topic levels, nosotros adapted Reynolds'due south categorization to more accurately represent the utilise nosotros were making of the commendation index.[21]
We subdivided the brief reference category, as we plant two kinds of brief references that nosotros considered distinct. A frequent strategy was an indirect reference to a scripture either singly or with others in parenthesis preceded by the give-and-take meet—acknowledgement of human relationship without development of content. The higher level of cursory reference, the most frequent commendation course overall, was a brief innuendo to the meaning of a scripture in which a central word or phrase (occasionally the consummate quotation) would exist given with the content noted just very little if any development. These allusions were a specific informational support rather than a mere indication of availability.
Comparable to Reynolds's study,[22] we used a category of brief discussion: Generally these ranged from one substantial paragraph to three or iv shorter paragraphs—occasionally 5 or six ane-sentence paragraphs. Since speakers vary in the length and developmental level for their paragraphs, nosotros did not endeavor a precise delineation. For some of the scriptures, nosotros found a number of treatments that had the depth only non the extensiveness of a major component. For these scriptures we added a subcategory titled major evolution.
For our most intensive category, we combined Reynolds'due south total-talk and major-component treatments, because both were relatively rare and not all the scriptures had a handling in the full-talk category. The major components were not identified by countable elements, but by presence of a loftier level of explanation, awarding, or clear synthesis with additional scriptures. For the sake of clarity and efficiency, we present our results in a series of tables. Because not all scriptures were used in all categories, slight shifts in numbers and labels of listed categories have been necessary to represent usage every bit accurately as possible.
For ease in making connections and discerning patterns, we have sequenced the Top 11 scriptures by frequency of employ; equally far as possible, we have considered the relationship of topics within the usage society. Although we have used numerical data, classification has not been formulaic. We're dealing with private ideas and oftentimes experiences expressed in varied individual ways; some subjectivity has been unavoidable.
Becoming like Christ. Nosotros were non surprised that the basic content area of the nigh cited scriptures involves condign more than like the Savior. The verse cited most oft between 1965 and 2014 was Mosiah 3:19. Information technology was cited 101 times: 11 of them before President Benson'south administration, ninety afterward. Prophets, seers, and revelators take cited it 50 times. The verse is long, including many important teachings; we noted only three talks in which it was quoted in its entirety. Thus most of the quotations and citations involve a role of it, even when used equally a major theme.
"For the natural human is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the amende of Christ the Lord, and becometh every bit a kid, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his male parent."
| Type | No. | Some topics covered | Nature of usage |
| Indirect reference with "encounter" | ten | Natural human being by far the most common; also submissiveness, patience, childlike qualities, suffering, cheerfulness | Parenthetical references are made to aid readers in making general extensions of topics and ideas beingness discussed. |
| Cursory innuendo | 24 | Natural man most frequent; too conversion, Atonement, spiritual enticings, childlike qualities, self-mastery | Boosted contexts tend to be more abstract with more doctrinal depth. |
| Brief discussion | 12 | Natural man followed by childlike characteristics, also pride/ | Comments aid put the scripture in context, betoken importance, brand brief applications or extensions. |
| Major theme or focus of entire talk | 4 | 1. Repentance ii. Nature of alter when putting off natural homo 3. Pride four. "As A Child" talk focus | one. Elder Nelson used information technology to climax his discussion of the fruits of repentance (2007) and to raise the conversion story of a friend (2009).[23] 2. Elder Bednar (2007)[24] synthesized scriptures and teachings on purity. 3. The section on humility climaxes the landmark accost on pride (Benson, 1989).[25] four. The theme of Male monarch Benjamin speaking is carried throughout the talk in discussing such topics as choice, modify, submission, and the Holy Ghost (Eyring, 2006).[26] |
The second-most cited scripture by the First Presidency and the Apostles, three Nephi 27:27, too admonishes spiritual change that transforms lives. Prophets, seers, and revelators included this Volume of Mormon verse in their sermons 46 times between 1965 and 2014. Although the starting time role of this verse refers to judging, prophets focused only on becoming like Christ. This scripture was used with different degrees of emphasis and applied in unlike contexts, but the message of emulation is consequent and articulate.
"And know ye that ye shall be judges of this people, co-ordinate to the judgment which I shall give unto you, which shall be just. Therefore, what mode of men ought ye to be? Verily I say unto you, even equally I am."
| Type | No. | Some topics covered | Nature of usage | |
| Indirect reference with "see" | 13 | The Savior's expectations for us, His instance as a pattern for our lives, the nature of repentance | Parenthetical references to this scripture in relation to these topics remind audience members of the overarching role of his instance as well as his explicit instruction. | |
| Brief allusion | 16 | Comfort in despair, treatment of others, path of discipleship, self-mastery, forgiveness, honesty, priesthood | Contexts extend into a wider diversity of applications and relationships than the indirect references. | |
| Cursory discussion | 9 | What information technology means to know Christ, what He outlined for the states during his earthly ministry building; what we can become as His children; how nosotros can progress in the program of salvation | These discussions include a strong eternal perspective, with emphasis on existence and becoming. | |
| Substantial development | 5 | i. "Every virtue in its perfection." (Benson, 1972)[27] 2. Conduct for priesthood holders (Benson, 1983)[28] 3. Doing adept, resisting temptation, beingness obedient, blessing those in need, cleansing the temple 4. Savior's parable of Himself as the Good Shepherd (Monson, 1992); reprise of the Skillful Shepherd emphasizing the Savior'south honey for the states with new instance (Monson, 2008)[29] | one. Content is idealistic, personal, abstract (e.one thousand., inspiration, personal revelation). 2. Specific actions and behaviors are treated. iii. Elder Christofferson (2006)[xxx] discussed activities of the Savior'due south daily life that nosotros can emulate. 4. The parable serves every bit a context in which all other lists of actions and activities become significant, with examples of individuals audience members tin easily understand and admire. | |
| Major theme or focus of entire talk | iii | 1. "Lifelong and eternal process," with traits portrayed in the Sermon on the Mountain and other scriptures 2. Kindness, helpfulness, virtue, charity, and other attributes of the divine nature (Benson, 1986) iii. Talk focused entirely on spiritual concepts related to becoming like the Savior (Hunter, 1994)[31] | ane. Elder Peterson (1982)[32] treated the theme in a synthesis of scriptures quoting and portraying the Savior. 2. President Benson (1986)[33] described idealistic but attainable attributes, in contrast to ethereal attributes of 1972. 3. Rather than giving characteristics or activities as the other had done, President Hunter focused on broader eternal perspectives concerning who Christ was and what He did that brand it so important that we should accept and follow the example of His exemplary life. | |
The third-most quoted and cited scripture by the prophets, seers, and revelators as well involves the all-encompassing challenge of becoming more like Christ. The First Presidency and the Twelve referred xl times to Moroni 10:32. There are then many principles involved in the scripture that nearly references quote it simply partially; nosotros noticed iv total quotations: one accompanied by cursory development, ane by strong evolution, and 2 with no development included.
"Yea, come up unto Christ, and exist perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, heed and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God."
| Type | No. | Some topics covered | Nature of usage |
| Indirect reference with "see." | x | Eternal marriage, repentance, grace, perfection, accountability, Christ, consecration, humility | These parenthetical allusions bring Christ's interest, love, and perfecting power into a diverseness of topics/ |
| Brief innuendo | 22 | Faith, celestial marriage, burdens, scripture comprehension, worldwide Church, success pattern, Church membership, grace, endurance, pioneers | Many allusions with brief comments invite listeners to come unto Christ, love Him, feel His love, exist perfected in Him, and become like Him. Accent is on all individuals worldwide. |
| Brief discussion | 7 | Imperfect people, endurance, last days, physical appetites, chastening, repentance, the Savior | These discussions center on the dear, ability, and back up of the Savior in various trials and dangers: healing/ |
| Major theme | 1 | Cede, repentance, Holy Ghost, ordinances, covenants, overcoming habits, cleaved eye and contrite spirit | Pres. Benson (1979)[34] quoted the entire scripture, counseling members to deny themselves of all ungodliness and offer a cleaved eye and contrite spirit as i of iv ways to practice the principle of sacrifice. |
Maintaining Christ's standards. A number of the most cited scriptures are concerned with standards of conduct that the Brethren hope Church members will follow. The fourth-almost cited scripture by the First Presidency and the Apostles in general briefing over the menstruum that we studied was 2 Nephi 31:20, a rather comprehensive acquit guide. These brethren cited it in 39 speeches. We found no citations in which the scripture itself was the central focus or even a major theme of a talk, perhaps because it goes in so many directions. Information technology was oftentimes quoted, partially quoted, or referenced to requite impact and reinforcement to an important theme such as maintaining hope, studying the words of Christ, or indelible to the stop.
"Wherefore, ye must printing forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and suffer to the terminate, behold, thus saith the Father: Ye shall accept eternal life."
| Blazon | No. | Some topics covered | Nature of usage |
| Indirect reference with "see" | five | Pressing frontward, studying scriptures, enduring, and maintaining hope | References reinforced the promise experienced with the passing of a loved one and the endurance required in a struggle with cancer. |
| Cursory innuendo with at to the lowest degree partial quotation | 26 | Existence converted, being built-in again, enduring to the end, dispelling despair, sharing the gospel, feasting on words of Christ, consecrating, hoping for eternal things, pressing forward men and women together, being disciples, self-assessing, beingness valiant in testimony | A brief quotation or partial quotation, often with ane or two sentences of comment, was the most common form of usage and about diversified. Ofttimes, this scripture was quoted or partially quoted every bit a conclusion or other form of climax for a talk. |
| Brief give-and-take | v | Avoiding distraction by "appendages," loving others despite differences, following the path of discipleship, recognizing Christ as the cardinal effigy of man history | These brief explanations give more depth and evolution for topics, extending their meanings and applications: (a) importance and difficulty of loving people of unlike cultures and beliefs, (b) what to do to exist strong and how information technology will do good y'all, (c) how Christ strengthens united states of america and gives us peace. |
| Substantial development | three | ane. Feasting on the words of Christ ii. Condign truthful disciples 3. Hoping for immortal things | 1. Feast goes beyond taste to savor and ultimately seal in heart (Nelson 2000).[35] 2. Elder Ballard (2000)[36] discussed particular aspects of truthful discipleship. 3. Elder Maxwell (1998)[37] discussed how real hope goes beyond popular concepts. |
The fifth-nigh cited scripture, Alma 41:10, also involves conduct and consequences; but in this scripture the emphasis is generally on negative consequences rather than ultimate reward. It has been cited in general conference by the First Presidency and the Twelve 37 times. Although this scripture is found in Alma's words instruction his son Corianton about the resurrection, overall the Brethren who accept cited this verse in general conference have non done so to emphasize the resurrection, and they have not quoted the entire scripture. Just ane, Elder Mark E. Petersen (1965),[38] mentioned the warning that i won't be "restored from sin to happiness." The rest isolated the phrase "wickedness never was happiness" and practical it to a variety of topics ranging from pornography to marriage.
"Do not suppose, because it has been spoken apropos restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness."
| Type | No. | Some Topics Covered | Nature of Usage |
| Indirect reference with "run into" | 7 | Marriage, personal purity, pornography, self-deceit | The passage was referenced indirectly to support warnings: "not even a little wickedness" (Hales, 1990),[39] "don't flirt with evil" (Scott, 2002).[40] |
| Cursory allusion with at least fractional quotation | eighteen | Chastity, moral comport, self-respect, pornography, temptation, disobedience, evil and sin, spiritual pain, inability to rest or observe peace | Brief, undeveloped allusions, by far the most mutual employ, were more often than not applied to moral challenges, repentance, and loss of cocky-respect or peace. |
| Brief give-and-take | 11 | Moral absolutes and law, specifics about Corianton every bit son, and Alma as advisor, want of God for us to be happy, deceitfulness of appearances | Discussions dealt with deeper concepts (east.g., "sin creates disharmony with God"[41]), more specific applications (story of immature woman'south tragic experience), and more than personal treatment (childhood error). |
| Entire talk | i | Return from error, conse-quences of sin, repentance, forgiveness, liberty from burdens through Christ | Elder Scott (2002)[42] pleaded with the straying to return with a detailed account of a swain who rode the "crest of the wave of appetite and passion." Effects of sin are role of God's plan; repentance and the Savior free us from the burdens. |
Two scriptures tied for sixth-most cited. In some means comparable to Alma's advice to his son Corianton, Lehi spoke 2 Nephi 2:27 as communication to his sons concerning their conduct and its consequences. In this final counsel that he gave before his passing, Lehi emphasized the individual'due south liberty to choose but warned of the source equally well every bit the negative consequences of wrong choices. This scripture was cited in full general briefing 34 times by the prophets, seers, and revelators. This is a long verse containing many components of counsel. We institute it quoted in its entirety only 6 times. We were interested by the number of times that citations of all kinds were in the context of Satan: his programme, his wickedness, his misery, and his threat to men: xix of the 34.
"Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are gratuitous to cull liberty and eternal life, through the great Mediator of all men, or to choose captivity and expiry, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself."
| Type | No. | Some topics covered | Nature of usage |
| Indirect reference with "encounter" | ten | Satan's influence, Satan's misery, our discouragement, union alternatives, moment vs. eternity | Half of these references were in relation to Satan. The not-Satanic parenthetical references involved the perspective of the mortal journeying and the freedom to cull. |
| Cursory innuendo | thirteen | Satan's activities, Christ's attributes, liberty, bureau, accountability, law, family, trials, addictions | Seven of the thirteen related to Satan, including his programme and war, every bit well as the misery he wants to share with u.s.a.. "Great mediator" was stressed every bit a office of Christ. Gifts of freedom and liberty were noted. |
| Brief discussion | 10 | The expiry of a loved one (personal example), plan of conservancy/ | Again, half of the citations dealt with Satan. The plan of salvation and its accompanying choices and blessings accept their time of emphasis as well. |
| Substantial development | i | God loves us and wants us to have joy; he gives usa commandments and choices; we make our choices through our desires, thoughts, and deportment | In "The Great Commandment—Love the Lord" (1988), President Benson gave a detailed contrast of God's and Satan's qualities, desires, relationships with us, and gifts to us. This climaxes his talk.[43] This scripture in itself was not a dominant theme in any talk. |
The other scripture that tied for 6th place in citations by prophets, seers, and revelators is also related to deport—one of the well-nigh positive examples of conduct portrayed in the Volume of Mormon, ane of the best known equally well as near usually cited in general conference. The verse portraying Nephi'due south courageous obedience to the commandment to obtain the plates of Laban was described or alluded to in general briefing sessions by these Brethren with 34 citations of one Nephi iii:7. Qualities and characteristics these Brethren discussed with citations to this scripture related about oftentimes to courage and obedience only also included trust, faith, prayerfulness, and delivery too.
"And it came to pass that I, Nephi, said unto my male parent: I will get and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall ready a mode for them that they may accomplish the thing which he commandeth them."
| Type | No. | Some topics covered | Nature of usage |
| Indirect reference with "see" | 4 | Character of Laman and Lemuel, tithing, need to trust God and pray to know His will, teaching and vocation of single men | This scripture is often noted in parentheses for listeners and readers to associate with various applications of strength of graphic symbol. |
| Brief allusion | fifteen | Obeying, having courage, going where the Lord calls, accepting call to apostleship (2 examples), responding to counsel, committing, serving, laboring | By far the near common use is a quotation or partial quotation with a cursory innuendo comparing Nephi'south love for and trust in the Lord to whichever of a broad multifariousness of topics was being adult. |
| Cursory word | 12 | Story of the call and struggle to obtain the plates; discussions of obedience, organized religion, prayer, spiritual direction, and seed of organized religion; importance of trusting and knowing God | Four of the discussions centered on the story, two of them comparing Nephi to Laman and Lemuel. Emulation was stressed: newly sustained Pres. Kimball's faith was compared, as was the power of Heber J. Grant'southward reading of the scripture. |
| Major theme or focus of talk | 3 | 1. Following the Lord's commandments 2. Putting ourselves in Nephi's place 3. Faith and divine guidance | 1. Elderberry Perry (1973)[44] retold details of the story along with details well-nigh Benjamin Franklin. ii.With a story retelling, Elder Perry 1979)[45] urged the audience to make right decisions equally Nephi did. 3. Elder Scott (1989)[46] told the story in terms of the guidance Nephi received because of his faith and willingness to obey the Lord. |
Understanding eternal contexts. The final gear up of scriptures emphasized eternal contexts surrounding various aspects and blessings of the plan of conservancy. Two scriptures tied for the next position in the sequence. The previous scripture was considered seventh in calculating sequence, although it was tied for sixth according to number of citations. The following two are tied for the next position—thus they are both in eighth place in number, though calculated equally 8 and nine in the sequence.
The showtime of the scriptures that tied for eighth place, 2 Nephi 2:25, was quoted in general briefing by the Starting time Presidency and the Apostles 33 times. It was used in many different contexts; 14 of the 33 discussed the Cosmos and the Fall, some of them including the Atonement. Many focused only on the scripture'southward final assertion, which is a course of context as it expresses God's overall perspective—"men are that they might take joy"—relating this to a variety of topics and gospel principles. Sometimes both areas were included.
"Adam vicious that men might be; and men are that they might have joy."
| Blazon | No. | Some topics covered | Nature of usage |
| Indirect reference with "see" | 10 | Acting for ourselves, keeping commandments, creating things, finding joy in the correct, seeking truthful joy, exercising agency and self-reliance, maintaining chastity | These references were often made in relation to the Creation, Fall, and/ |
| Brief allusion | xiv | Creation/ | Six focus on the Creation and Fall, with two specifically on Eve (east.g., "that men [and women] might be," Holland, 1997).[49] Though typically merely partial quotes are accompanied past a judgement or and so (often merely phrases), they involve a diverseness of topics. |
| Brief give-and-take | 8 | Human relationship to creation of physical body, answers to prayers, trust in the Lord, plan of happiness, joy/ | These present howsouthward and whys with more than depth and specificity: miracle of the physical trunk, ways trusting God brings joy, specifics on Eve's act as a "glorious necessity" (Oaks 1993),[50] LDS as a "joyful faith" (Uchtdorf, 2007).[51] |
| Substantial evolution (not the simply bailiwick or a major theme in whatsoever talk) | i | Global economic system, societal immorality, pickets and persecutions, wars, natural disasters, God with united states | Elder Monson (2009)[52] quoted the entire scripture in terms of discouraging problems in the world and trials in our individual lives. Listeners were assured that the Lord will e'er stand past us. |
During the time nosotros studied, the First Presidency and the Apostles too referred 33 times to Alma 42:8. This verse is part of the teachings of Alma to his son Corianton concerning the Autumn—describing spiritual and temporal death and affirming that mortality is a fourth dimension of probation and preparation. A number of prophets, seers, and revelators have cited this scripture in terms of the significance of the Fall and the necessity of physical death. Others have cited information technology with a focus on the phrase "great plan of happiness," associated with a broad range of gospel principles and practices, ranging from prayer to celestial wedlock, including admonitions to avoid fear and mind to the prophets.
"Now behold, it was non expedient that homo should be reclaimed from this temporal death, for that would destroy the bully plan of happiness."
| Type | No. | Some topics covered | Nature of usage |
| Indirect reference with "see" | 10 | Aging, Gospel restoration, agency to injure others, forever families, death, separation, thoughts, deeds, testing, mistakes, God'due south police force | References to the plan with these topics relate a sense of God'due south purpose to the discussion of both negative and positive aspects of mortal existence. |
| Cursory innuendo | 12 | Centrality of family/ | All these contrasting factors come up out in the allusions made in the talks. The effect is reassurance that the program of salvation ultimately brings contrasting aspects of life together in meaningful relationships. |
| Brief give-and-take | 8 | Crumbling, death, gender identity, eternal wedlock, resurrection, immortality, agency, probation, procreation, marriage, our return home | In 5 dissever talks (1992–2013)[53] Elder Nelson discussed processes of aging and temporal expiry, explaining they are necessary to fulfill the plan. Others also acknowledged the necessity of death, stressing the family unit that goes on. |
| Major theme or focus of entire talk | 3 | 1. Heavenly parents, Adam/ 2. Premortal existence, quango in heaven, Satan'south plan, our choice, Eve, transgression, our eternal destiny 3. Heavenly council, role of Lucifer, role of Adam and Eve, gender roles, motherhood | 1. The programme answers major questions of life; information technology's "cute in its simplicity" and influences "every aspect of our lives" (Ballard, 1995).[54] 2. The programme'southward ultimate purpose emerges in terms of its premortal and early mortal history and its emphasis on family (Oaks, 1993).[55] 3. The emphasis is on doctrine and principles that cannot modify; blessings and responsibilities can exist eternal matters (Packer, 1993).[56] |
To prepare themselves for the principles, the processes, and the blessings of the plan of happiness, children of God need to go beyond recognizing that they will not be happy in wickedness and that their ultimate destiny, according to the program, will involve temptations, challenges, struggles, and eventually mortal death. They need to be instructed in ways to resist the temptations and challenges and deal effectively with the struggles, helping others to do then every bit well.
Two scriptures are tied for tenth place; they are similar in both context and injunction. Both involved a group of newly converted individuals experiencing an overwhelming modify of heart as they converted and committed to exist followers of Christ. Both experienced cleansing that prepared them for the eternal blessings of the plan of salvation. In quoting and citing these scriptures, the First Presidency and the Twelve Apostles have taught their listeners of the changes and cleansing that they besides must experience to receive the blessings of the plan of salvation.
In Mosiah 18:9 Alma explained to those requesting baptism two forms of commitment that might be perceived every bit themes of the scripture: to human activity with compassion (as they "mourn with those that mourn" and "comfort those that stand in need of comfort") and to stand up as a witness for Christ ("even until death"). The ultimate consequence is the redemption and eternal life promised in the great programme of happiness.
"Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in demand of comfort, and to stand up as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the get-go resurrection, that ye may accept eternal life."
| Type | No. | Some topics covered | Nature of usage |
| Indirect reference with "see" | 5 | Showing compassion, reflecting Christ'south example, sharing the gospel, testifying of Christ | These references support both the compassion and witness themes, with strong words like commandment, obligation, and "captained by Christ." |
| Brief allusion | 15 | Map for eternal destination, healing, baptismal covenant, family life, pioneers, Church proper noun, aid for missionaries | The witness theme is used most often in the allusions: every bit a closing final encouraging comment by four speakers; to stress covenants, responsibilities, and eternal destinations by others. |
| Brief discussion | 8 | Compassion, testimony bearing, members/ | Both compassion and witness themes are developed. Examples are used well: children of Israel in fiery furnace, critically ill child comforting mother, Joseph F. Smith facing drunken threats. |
| Talk focus or prominent idea | 2 | ane. Baptismal covenant, eternal life, charge, covenant, service, prayer, bold witness, scripture study, endurance, courage 2. Early on apostles, Holy Ghost, every member'southward testimony, souvenir to know, souvenir to believe others | one. Elder Eyring (2011)[57] centered his talk around the scripture, developing both the compassion and witness themes with moving personal and scriptural examples. 2. Equally a major theme, Elder Oaks (1990)[58] illustrated the responsibility to witness and testify with a broad variety of scriptural testifiers. |
Male monarch Benjamin's people underwent a transformation similar to that of Alma and his converts. In their renewed state they needed to avoid evil and repent and be cleansed of the damages it had done to them; the prophets, seers, and revelators accept counseled in general conferences that doing these things requires an eternal perspective involving their disposition toward evil. The Beginning Presidency and the Apostles take cited, quoted, and/
"And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, considering of the Spirit of the Lord Omnipotent, which has wrought a mighty change in the states, or in our hearts, that we have no more disposition to do evil, merely to do skillful continually."
| Type | No. | Some topics covered | Nature of usage |
| Indirect reference with "meet" | nine | Godly sorrow, beliefs change, addictive behavior, guiltlessness, change of heart, conversion, Christ'south healing, natural man vs. discipleship | References related to both needs for change and blessings following change. Many stressed it must be a "mighty modify," not an piece of cake or a casual one. |
| Cursory allusion | 8 | Mercy, God's honey, personal agreement, clemency, worldwide gospel culture, armor of God, gathering, conversion | These allusions tend to be associated with positive effects, peculiarly in terms of experiencing God's beloved and the alter that occurs with deepening dearest. |
| Brief discussion | 11 | Christlike qualities, conversion, covenants, spiritual rebirth, conference talks, church building welfare, intensity/ | In talks that closed conferences, members were told to apply their learning to alter. Several described the context of Benjamin'southward people. Rebirth was stressed. |
| Topic focus or prominent theme | two | 1. Benjamin's and Alma's people are described in terms of "mighty modify." 2. Benjamin's people were cleansed from "taint and tyranny of sin." | 1. Elderberry Christofferson (2008) described both groups as "built-in again" and condign "new creatures."[59] 2. Elder Bednar (2007) described the "fundamental change" in their desires, motives, and nature.[60] |
Implications and Conclusions
The purpose of this written report was to identify the number of times the Volume of Mormon was cited in general conferences between 1965 and 2014. We looked at the number of citations in all conference addresses, simply we were particularly interested in the frequency of Book of Mormon citations by prophets, seers, and revelators and in the contexts in which the verses were quoted and referenced. The results were consistent enough with the increased emphasis on scripture study in the Church building curriculum and the availability of cantankerous-referenced editions of the scriptures during the 1970s to advise some cause-consequence relationships. Additionally, the use of statistics and treatment of content vividly reflect the impact of President Benson's focus throughout his presidency on the Volume of Mormon as the keystone of the Latter-mean solar day Saint religion. He was a living example of his memorable sermons on studying, knowing, testifying of, and living its teachings. During and since his time as Church building President, the leaders, peculiarly the prophets, seers, and revelators, have cited the Volume of Mormon to explain, analyze, and back up a wide multifariousness of teachings and testimonies.
Results of this written report take implications for personal study as well as for learning and teaching in Church classes. President Benson said, "The Book of Mormon . . . was written for our solar day. The Nephites never had the volume; neither did the Lamanites of aboriginal times. It was meant for us."[61] In "'I Know Your Doing': The Book of Mormon Speaks to Our Times," published in the Ensign, Richard Dilworth Rust confirmed, "The Book of Mormon fits our era of world history precisely, even though it refers to age-quondam events that happened in a foreign culture."[62] The Book of Mormon contains carefully selected sermons, letters, experiences, and prophecies inspired by the Lord to be preserved for our day. President Gordon B. Hinckley wrote, "In its descriptions of the problems of today'south society, [the Book of Mormon] is every bit current as the morn paper, and much more definitive."[63] Moroni wrote, "I speak unto y'all as if ye were nowadays."[64] He and his male parent saw our greatest latter-day needs through revelation. Mormon affirmed, "I . . . write the things which take been commanded me of the Lord."[65]
Religious educators accept the privilege and responsibility of helping learners make connections relating the Volume of Mormon to their personal lives and to the world in which they live. Agreement the connections the Brethren have made may provide examples and motivation to guide learners in doing the aforementioned—enabling all of us to more fully appreciate the force and magnitude of the keystone of the restored gospel.
Notes
---
[1] Run across Book of Mormon, Introduction.
[2] Noel B. Reynolds, Book of Mormon Authorship Revisited: The Bear witness for Ancient Origins (Provo, UT: FARMS, 1997), 2.
[iii] Reynolds, Book of Mormon Authorship Revisited, 2; see also The Dominicus School Bulletin, 3, no. 1 (Jan 1972), 4.
[iv] Lavina Fielding Anderson, "Church building Publishes First LDS Edition of the Bible," Ensign, October 1979, viii–18.
[five] Bruce T. Harper, "The Church Publishes a New Triple Combination," Ensign, Oct 1981, https://
[6] Encounter "The Volume of Mormon—Keystone of our Religion," Ensign, November 1986, four–seven.
[seven] Ezra Taft Benson, Personal Journal, six February 1986, as cited in Sheri L. Dew, Ezra Taft Benson: A Biography (Table salt Lake City: Deseret Book, 1987), 494.
[eight] "The Book of Mormon—Keystone of Our Religion," Ensign, November 1986, 7.
[ix] Fifty. Tom Perry, "United in Building the Kingdom of God," Ensign, May 1987, 33.
[ten] Reynolds, Book of Mormon Authorship Revisited, ii.
[11] Noel B. Reynolds, "The Coming Forth of the Book of Mormon in the Twentieth Century," BYU Studies 38, northward. 2 (1999): 26.
[12] Reynolds, "Coming Along," x.
[thirteen] Reynolds, "Coming Forth," half dozen–47.
[fourteen] Reynolds, "Coming Forth," 31.
[15] Mary Jane Woodger and Michelle Vanegas Brodrick, "Lehi's Dream and Nephi's Vision as Used by Church Leaders," in The Things Which My Male parent Saw: Approaches to Lehi'southward Dream and Nephi's Vision, eds. Daniel 50. Belnap, Gaye Strathearn, and Stanley A. Johnson (Provo, UT: Religious Studies Center; Table salt Lake City: Deseret Book, 2011), 374–92.
[16] Ben Spackman, "The Story of Judah and Tamar," Religious Educator 11, no. 1 (2010): 64–74.
[17] Brad Farnsworth, John Hilton Three, Jaclyn Nielson, and Jonathan Ogden, "Prophetic Utilise of the Pauline Epistles, 1970–2013," Religious Educator 16, no. 1 (2015): 76–103.
[eighteen] Brad Farnsworth et al., "Pauline Epistles," 93.
[19] Reynolds, "Coming Forth," six–47.
[twenty] Reynolds, "Coming Forth," 11.
[21] Reynolds, "Coming Forth," 11.
[22] Reynolds, "Coming Along," xi.
[23] Russell 1000. Nelson, "Repentance and Conversion," Ensign, May 2007, 102–v; "Ask, Seek, Knock," Ensign, Nov 2009, 81–84.
[24] David A. Bednar, "Ye Must Be Born Over again," Ensign, May 2007, 19–22.
[25] Ezra Taft Benson, "Beware of Pride," Ensign, May 1989, four–7.
[26] Henry B. Eyring, "As a Kid," Ensign, May 2006, fourteen–17.
[27] Ezra Taft Benson, "Heed to a Prophet'south Vocalism," Ensign, January 1973, 57–59.
[28] Ezra Taft Benson, "What Matter of Men Ought We to Be?" Ensign, Nov 1983, 42–44.
[29] Thomas S. Monson, "To Acquire, To Exercise, To Be," Ensign, May 1992, 47–50; "To Learn, to Exercise, to Be," Ensign, November 2008, 60–68.
[30] D. Todd Christofferson, "Let U.s. Be Men," Ensign, November 2006, 46–48.
[31] Howard W. Hunter, "Follow the Son of God," Ensign, November 1994, 87–88.
[32] Mark E. Petersen, "Believers and Doers," Ensign, November 1982, 16–eighteen.
[33] Ezra Taft Benson, "Godly Characteristics of the Master," Ensign, November 1986, 45.
[34] Ezra Taft Benson, "This Is a Day of Sacrifice," Ensign, May 1979, 32–34.
[35] Russell M. Nelson, "Living past Scriptural Guidance," Ensign, Nov 2000, 16–eighteen.
[36] M. Russell. Ballard, "'How Is It with Us?'" Ensign, May 2000, 31–33.
[37] Neal A. Maxwell, "Hope through the Atonement of Jesus Christ," Ensign, November 1998, 61–63.
[38] Mark Due east. Petersen, "No True Worship without Christianity," Improvement Era, June 1965, 203–505.
[39] Robert D. Hales, "The Aaronic Priesthood: Return with Honor," Ensign, May 1990, 39–41.
[40] Richard G. Scott, "To Be Gratis of Heavy Burdens," Ensign, November 2002, 86–88.
[41] Ezra Taft Benson, "The Great Commandment—Beloved the Lord," Ensign, May 1988, 4–half dozen.
[42] Scott, "To Exist Free of Heavy Burdens," 86–88.
[43] Benson, "The Groovy Commandment—Love the Lord," 4–six.
[44] L. Tom. Perry, "'I Will Go and Do the Things Which the Lord Hath Allowable,'" Ensign, January 1974, 51–53.
[45] 50. Tom. Perry, "Making the Right Decisions," Ensign, November 1979, 34–36.
[46] Richard G. Scott, "Learning to Recognize Answers to Prayer," Ensign, Nov 1989, xxx–32.
[47] Russell M. Nelson, "Constancy amid Alter," Ensign, November 1993, 33–36.
[48] Russell Thou. Nelson, "Perfection Pending," Ensign, November 1995, 86–88.
[49] Jeffrey R. Holland, "Because She Is a Mother," Ensign, May 1997, 35–37.
[50] Dallin H. Oaks, "The Great Plan of Happiness," Ensign, November 1993, 72–75.
[51] Dieter F. Uchtdorf, "Have We Not Reason to Rejoice?," Ensign, November 2007, 18–21.
[52] Thomas S. Monson, "Be of Practiced Cheer," Ensign, May 2009, 89–92.
[53] Russell Grand. Nelson, "Doors of Decease," Ensign, May 1992, 72–74; "The Amende," Ensign, Nov 1996, 33–36; "We Are Children of God," Ensign, Nov 1998, 85–87; "Thank you Be to God," Ensign, May 2012, 77–80; "Decisions for Eternity," Ensign, Nov 2013, 106–9.
[54] Chiliad. Russell Ballard, "Answers to Life's Questions," Ensign, May 1995, 22–23.
[55] Dallin H. Oaks, "The Language of Prayer," Ensign, May 1993, xv–18.
[56] Boyd K. Packer, "For Time and All Eternity," Ensign, November 1993, 21–24.
[57] Henry B. Eyring, "A Witness," Ensign, November 2011, 68–71.
[58] Dallin H. Oaks, "Witnesses of Christ," Ensign, Nov, 1990, 29–32.
[59] D. Todd. Christofferson, "Born Again," Ensign, May 2008, 76–79.
[60] David A. Bednar, "Make clean Hands and a Pure Eye," Ensign, November 2007, eighty–83.
[61] Ezra Taft Benson, "The Book of Mormon—Keystone of Our Religion," Ensign, November 1986, 6.
[62] Richard D. Rust, "I Know Your Doing," Ensign, December 1988, xv.
[63] Gordon B. Hinckley, "'An Angel from on High, the Long, Long Silence Bankrupt,'" Ensign, Nov 1979, 8.
[64] Mormon 8:35.
[65] 3 Nephi 26:12.
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Source: https://rsc.byu.edu/vol-17-no-3-2016/book-mormon-citations-general-conference-1965-2014
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