BYU Studies – Détails, épisodes et analyse

Robbie Taggart presents a poignant poem exploring faith, loss, and healing, inspired by the biblical story set in Nain, inviting listeners into a deeply reflective and spiritual experience.

Read the full poem online.

Nicholas J. Frederick investigates the theological intersections between scriptural symbolism, Earth's age, and ongoing divine revelation, addressing some of the profound mysteries and debates within Church doctrine.

Read the full article online.

1. Love as a Law: Love is described as the substance of God’s law, not a reward to be earned. It is a commandment to love God and others unconditionally.

2. Parable of the Prodigal Son: Both sons in the parable misunderstand love as a reward. The younger son feels unworthy, while the elder son feels entitled. The father represents God’s unconditional love.

3. Perfectionism vs. Perfect Love: Perfectionism is seen as a backward approach to love, focusing on being lovable rather than loving perfectly. God’s perfect love is unconditional and not based on merit.

4. Righteous Judgment: True judgment is about how to love others, not about who deserves love. Love should be given freely, even to enemies.

5. Practical Application: The article encourages readers to stop treating love as a reward and start obeying it as a law, participating in the work of loving others without conditions.

For additional information see:https://byustudies.byu.edu/article/love-is-a-law-not-a-reward

Facsimile 3 of the Book of Abraham has been identified in the past as a scene of the judgment of the dead. This interpretation has been prevalent among Egyptologists. However, when compared to other judgment scenes or throne scenes, Facsimile 3 contains several anomalous elements that challenge this categorization.

Joseph Smith identifies figure 7 in Facsimile 2 as "God sitting upon his throne." The figure appears in other ancient Egyptian hypocephali (round amulets like Facsimile 2), and some Egyptologists interpret the figure as Min, one of the oldest Egyptian gods, associated with protection and fertility.

From⁠ BYU Studies Quarterly, volume 61, number 4⁠.

Joseph Smith's succinct interpretation of figure 6 in Facsimile 2 "converges nicely" with current Egyptological knowledge.

From⁠ BYU Studies Quarterly, volume 61, number 4⁠.

Figure 5 in Facsimile 2 of the Book of Abraham, a figure of an upside-­down cow, is identified by Joseph Smith with an elaborate explanation. From the viewpoint of current Egyptological knowledge, is Joseph Smith's explanation plausible?

From⁠ BYU Studies Quarterly, volume 61, number 4⁠.

One of the more puzzling comments in the Book of Abraham comes from the explanation given in figure 1 of Facsimile 2, which speaks of “the measurement according to celestial time [of Kolob], which celestial time signifies one day to a cubit.” Latter-­day Saint commentators on this passage have largely been at a loss to explain what this might mean. However, scientist Hollis R. Johnson proposes a straightforward scientific explanation that finds precedent in the ancient world.

From⁠ BYU Studies Quarterly, volume 61, number 4⁠.

Facsimile 2 of the Book of Abraham is a type of document called a hypocephalus, an amuletic disc placed beneath the head of the mummies of priests or their relatives. The contents of hypocephali have forerunners in earlier Egyptian texts, and intriguingly, an extrabiblical text about Abraham seem to make allusions to the hypocephalus in Facsimile 2.

From⁠ BYU Studies Quarterly, volume 61, number 4⁠.

The explanation accompanying figure 3 of Facsimile 1 of the Book of Abraham identifies it as “the idolatrous priest of Elkenah attempting to offer up Abraham as a sacrifice.” In order to gauge the validity of this interpretation from an Egyptological perspective, a number of factors need to be considered.

From⁠ BYU Studies Quarterly, volume 61, number 4⁠.