RELIGIO-SUNDAY SCHOOL
NORMAL LESSONS
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RELIGIO-SUNDAY SCHOOL
NORMAL LESSONS
COURSE TWO
BOOK OF MORMON
AND
ZION'S RELIGIO-LITERARY SOCIETY
BY
J. A. GUNSOLLEY, Zion's Religio- Literary Society
WALTER W.^MITH. Book of Mormon
Published by the Religio-Sunday School Normal Department
Second Edition; Revised
Herald Publishing House, Lamoni, Iowa
Ensign Publishing House, Independence, Missouri
1911
Digitized by the Internet Archive
in 2007 with funding from
IVIicrosoft Corporation
http://www.archive.org/details/bookofmormonzionOOsmitrich
5b-
/ 111
PREFACE TO FIRST EDITION.
No book can be said to be perfect, much less can the first
edition. We expect that errors will be found in this. It is
hoped the friends will kindly point out the errors, and exer-
cise patience with the authors and publishers until the errors
may be corrected.
The Religio Normal Lessons, Course Two, is a parallel
course to Course One, introduced last year.
The lessons are in a sense an experiment, being the first
of their kind written upon the subjects treated. But it is
firmly believed that the lessons on the Book of Mormon have
much merit, and the fact of their having been carefully ex-
amined and revised by such capable men as Frederick M.
Smith, of the First Presidency of the church; F. M. Sheehy,
of the Quorum of Apostles; and Samuel A. Burgess, a
thorough scholar and critic, should inspire confidence in their
value.
The lessons on the Religio were written by the president of
the general society, a fact that should give prestige to them.
We submit the course to the officers, teachers, and students
of the Religio and Sunday school, and to the church and the
world, and with a prayer that its mission may be fraught with
much good to humanity, bid it godspeed.
June, 1908. The Publishers.
V)W\);}: i ! \ ^>tMU)l1/U^ :9)iT
OUTLINES OF NORMAL LESSONS.
BOOK OF MORMON.
PART I.
Six Lessons on the Book and Its Books.
Lesson 1. The Book of Mormon, name, manner of writing,
authors and authenticity.
Lesson 2. The divisions or groups of books and numbers
in groups.
Lesson 3. The sets of plates.
Lesson 4. The Urim and Thummim, and sacred things.
Lesson 5. The translation of the Book.
Lesson 6. Review of Part I. , •
I
PART II.
Six Lessons on Book of Mormon History.
Lesson 7. The five periods, the first period — the Jaredite
period.
Lesson 8. The second period, the period of migration.
Lesson 9. The third period, the period of Nephite unity.
Lesson 10. The fourth period, the period of the reign of
the judges.
Lesson 11. The fifth period, the period of Nephite Chris-
tianity.
Lesson 12. Review of Part II.
PART III.
Five Lessons in Book of Mormon Geography.
Lesson 13. The lands of the Book of Mormon.
Lesson 14. The Land Northward.
Lesson 15. The Land of Nephi.
Lesson 16. The Land of Zarahemla.
Lesson 17. Review of Part III.
8 RELIGIO-SUNDAY SCHOOL
46-49). The language in which the record was made, was in
all probability a dialect of Hebrew, as the people were of
Israelitish origin (authorized edition, 1 Nephi 1: 1, 2; 1 Nephi
6:1-3; Omni 1:25-35; Alma 8:1, 2; Helaman 2:125-136;
small edition, 1 Nephi 1 : 1, 2 ; 6 : 1 ; Omni 1:6-8; Alma 8:1;
Helaman 2 : 27. The characters used in the writing were re-
formed Egyptian characters, having the Egyptian as a basis,
with modified Hebrew, and original additions and changes
.(a. e., 1 Nephi 1: 1, 2; Mormon 4: 98, 99; Mosiah 1:6; s. e.,
1 Nephi 1:1, 2; Mormon 4:8; Mosiah 1: 1.)
4. The Book of Mormon, like the Bible, is a Book of Books,
being made up of several smaller books. It contains fifteen
separate books, and we can trace in it the writings of twenty-
four authors, including the Record of Zeniff, the supposed
brother of Amaleki, son of Abinadom. It was ten centuries in
writing, from the time Ether made his record of the Jaredite
Nation, about 600 B. C,, to the time Moroni sealed up the
records, 421 A. D.
The above may be illustrated as follows: Write the title,
The Book of Mormon. Ask, How many letters in this title?
Answer, THE (3) BOOK (4) OF (2) MORMON (6).
The Book of Mormon
3 plus 4 plus 2 plus 6 equals 15, the number of books in the
Book.
Ask, How many letters in the name Book Mormon?
Answer, BOOK (4) MORMON (6).
Book Mormpn.
4 times 6 equals 24, the number of authors.
Again :
Book Mormjon.
4 plus 6 equals 10, the number of centuries.
5. That the Book of Mormon is what it claims for itself,
i. e., a record of the ancient inhabitants of America, is
proven: First, by the internal evidences of the Book. Second,
by the prophecies of the Jewish Scriptures. ' Third, by archae-
ology. Fourth, by the testimony of those engaged in bringing
NORMAL LESSONS 9
it forth into the English language. Fifth, by the Witness of
the Spirit.
BLACKBOARD OUTLINE.
1st B.
of M.
Rec. G. Dea.
Anc. Amer.
26 Cen.
2d B.
of M
Pro. Mormon
Dir. of Ld.
Rec. Tes. Wd.
3d B.
of M
On Plates
Lg. Heb.
Ch. Ref. E.
4th B.
of M.
15 Bks.
24.Auth.
10 Cen.
5th B.
of M.
Int. Ev.
Pro. Bib.
Arch. Tes. Wit. Sp.
QUESTIONS.
What is the Book of Mormon? In what way are the
matters in the Book treated? How many centuries does this
history cover? From what source does the Book derive its
name? How came there to be such a book? By what names
is the Book spoken of in itself? Upon what material was the
record written? In what language was it written? What
characters were used to engrave the record? How many
books in the Book of Mormon? How many authors wrote
the Book? How many centuries were employed in its writing?
In what way is the Book authenticated?
Lesson 2.
the divisions or groups of books and number in each
GROUP.
1. The books of the Book of Mormon are divided into
five divisions or groups ; but as all the books are historical in
their nature, the division or classification is made according
to the period to which the history narrated in them belongs.
The five periods are: The Jaredite period, the period of mi-
gration, the period of Nep^ite unity, the period of the reign
of the judges, and the period of Nephite Christianity.
10 RELIGIO-SUNDAY SCHOOL
2. The Jaredite period begins with the dispersion, about
B. C. 2200, and closes with the Battle of Ramah, about B. C.
600. The Book belonging to this period is the book of Ether,
an abridgment made by Moroni, about A. D. 400, from the
record of the Jaredites, written by the Prophet Ether about
B. C. 600.
3. The period of migration begins with the warning of Lehi,
B. C. 600, and closes with the union of the Nephites vnth the
people of Zarahemla, about B. C. 200. The books belonging
to this period are six, viz, First and Second Nephi, Jacob,
Enos, Jarom and Omni. Each book bears the name of its
author, except Omni, which was written by Omni, Amaron,
Abinadom and Amaleki.
4. The period of Nephite unity begins with the union of
the Nephites and people of Zarahemla, about B. C. 200, aiid
closes with the seating of Alma, the first chief judge, B. C.
91. The book belonging to this period is Mosiah written by
King Mosiah, son of King Benjamin. (Chapters 6 to 10 of
this book are the record of Zeniff, the supposed brother of
Amaleki, son of Abinadom.)
5. The period of the reign of the judges begins with the
seating of Alma, first chief judge, B. C. 91, and closes with the
birth of Jesus the Christ. The books belonging to this
period are two — Alm.a and Helaman, the first written by
Alma the younger and his sons Helaman and Shiblon, the
second written by Helamxmi the younger and his son Nephi.
6. The period of Nephite Christianity begins with the
birth of Jesus the Christ and closes with the hiding of the
records by Moroni, A. D. 421. The books belonging to this
period are five: Nephi, Nephi the son. Mormon, Words of
Mormon, and Moroni. They were written as follows: Nephi
by Nephi the grandson of Helaman the younger; Nephi the
son, by Nephi the son of Nephi, the disciple of Christ, his
son Amos and grandsons, Amos and Amarom; Mormon by
Mormon, son of Mormon, as also the Words of Mormon; and
Moroni, by Moroni, the son of Mormon. Moroni also wrote
a portion of the Book of Mormon.
NORMAL LESSONS
BLACKBOARD OUTLINE.
11
177
QUESTIONS.
How many divisions or groups of- books in the Book of
Mormon? What is the method of classification? Name the
periods of history by which the books are grouped. How
many books in the first period? Name them. Name the
books in the second period. How many authors? Who wrote
the book recording the history of the third period? What
other record does it contain? Name the books of the fourth
period. Who are the authors? What books belong to the
fifth period? Who wrote them?
Lesson 3.
the sets of plates.
The records of the ancient inhabitants of this continent
were largely engraven on metallic plates. Of these", six sets
come prominently before us, viz, the brass plates, the larger
12 RELIGIO-SUNDAY SCHOOL
plates of Nephi, the smaller plates of Nephi, the record of
Zeniff, the twenty-four gold plates, and the plates of Mor-
mon's abridgment. There were many other records and books
written principally by the Nephites, but we notice at length
only these six principal sets of plates. (A. e., Helaman 2: 12-
14; s. e., Helaman 2: 4.)
1. The brass plates were, at the time of Lehi's departure
from Jerusalem, in the possession of Laban. They were ob-
tained by the direction of the Lord and brought with them
to America. After the division of the colony they were re-
tained by the Nephites, and handed down from generation to
generation with the sacred records, until Mormon deposited
them, with other sacred records and things in the Hill Cu-
morah, just prior to the Battle of Cumorah, A. D. 384.
This record contained the five books of Moses, the recprd
of the Jews from the beginning down to the reign of Zede-
kiah, B. C. 600. They also contained the prophecies of Jo-
seph while in Egypt, Isaiah, Jeremiah, Zenock and Zenos.
They contained the genealogy of the family of Lehi, of which
Laban was a relative. (A. e., 1 Nephi 1:60-63; 118-126,
159, 164-166; 3:156-164; 6:1-8; 2 Nephi 3:1-6; 2 Nephi
4:14; Omni 1; Mosiah 1:1-18; 12:12-23; Alma 17:32;
Nephi 1:2; Mormon 3:8; s. e., 1 Nephi 1:20, 35, 36, 46,
47; 3:39; 6:1, 2; 2 Nephi 3:1; 4:2; Omni 1; Mosiah
1:1-3; 12: 3-13; Alma 17: 5; Nephi 1: 1; Mormon 3: 2.)
2. The larger plates of Nephi were made by Nephi shortly
after they left Jerusalem, and were handed down from one
ruler or Nephi to another, down to the days of Mosiah II,
who delivered them* to Alma, and from him they were handed
down the prophetic line, and were finally deposited in the
Hill Cumorah about A. D. 384.
They contained the civil history of the nation, from the
time they left Jerusalem until the Battle of Cumorah. Upon
them Nephi inscribed the history kept at first by his father
Lehi. After the smaller plates were full, about B. C. 160, in
addition to the civil history, the ecclesiastical history of the
nation was also kept on these plates. It was from these
plates that Mormon made his abridged history. (A. e., 1
NORMAL LESSONS 13
Nephi 1:17; 2:1, 93-98; 5:218-222; 2 Nephi 3:27; 4:45,
50 ; Jacob 1:3; 2 : 68 ; Jarom 1:31; Omni 1:16;. Words of
Mormon 1: 4-15; Mosiah 1: 23; 13j 1, 2; Alma 17: 31; Nephi
the Son 1: 22; Mormon 1: 5, 44, 45; 3: 8; s. e., 1 Nephi 1: 7;
2: 1, 27, 28; 5: 46; 2 Nephi 3: 5; 4: 5, 6; Jacob 1: 1; 2: 11;
Jarom 1:6; Omni 1:5; Words of Mormon 1:4; Mosiah 1:3;
13 : 1 ; Alma 17:5; Nephi the Son 1 : 6 ; Mormon 1 : 1, 5 ; 3 : 2.)
3. The smaller plates of Nephi were made at the command
of God by "Nephi, thirty years after they left Jerusalem, and
were handed down from one generation to another through
the line of prophets, being last in the hands of Amaleki, who
filled them and delivered them into the possession of King
Benjamin, about B. C. 160. They were preserved among the
sacred records of the people; and became a part of the record
deposited by Moroni in New York ; and were translated in
the Book of Mormon,
They contained the sacred history of the nation from the
time they left Jerusalem until the days of King Benjamin.
(A. e., 1 Nephi 1: 17; 2:1, 93-98; 3:1; 5: 218-223; 2 Nephi
3:27; 4:45, 50; 13:1; Jacob 1:3; 2:68; 5:45, 46; Jarom
1: 1, 2, 30, 31; Omni 1: 43, 53; Words of Mormon 1: 4-15; s. e.,
1 Nephi 1: 7; 2: 1, 27, 28; 3: 1; 5: 46, 47; 2 Nephi 3: 5; 4: 5,
6; 13:1; Jacob 1:1; 2:11; 5:9; Jarom 1:1, 6; Omni 1;
Words of Mormon 1: 2-4.)
4. The record of Zeniff was written on plates, but as to
who made them we are not informed. The record was begun
by Zeniff, the supposed brother of Amaleki, son of Abinadom,
but by whom it was afterwards kept we are not told. The
plates were in the possession of King Limhi, who, about B. C.
121, deposited them with the sacred record in the possession
of Mosiah II.
The record contains the history of a part of the Nephites,
who, in the days of Mosiah 7, left the land of Zarahemla to
reinhabit the land of Nephi. It records the reign of Zeniff,
his son Noah, and his son Limhi, the prophecy of Abinadi, the
conversion of the first Alma, the establishment of the church,
and the deliverance of the people from the bondage of the
Lamanites. (A. e., Omni 1: 48-51; Mosiah 5: 1-12, 57; 6:1;
14 RELIGIO-SUNDAY SCHOOL
7: 1; 10: 17; s. e., Omni 1: 14, 15; Mosiah 5: 1, 2, 9; 6: 1;
7: 1; 10: 3.)
5. The twenty-four gold plates of Ether were made by the
Prophet Ether, a descendant of Jared, who led the first colony
to America. Ether made the record about the time of the
battle of Ramah, which was fought about B. C. 600, and
deposited it in the place where it was discovered by the search-
ing party of King Limhi, B. C. 121 in the land Desolation.
They were deposited with the sacred records in the possession
of Mosiah II, and preserved with them. After the death of
Mormon, A. D. 384, Moroni made a short history of the peo-
ple of Jared from them, and inscribed it upon the abridged
plates, as the Book of Ether.
They contained the history of the Jaredite nation, from the
time they left the tower, at the confusion of language, about
2200 B. C, until the battle of Ramah, about 600 B. C; also a
history of the human family from the creation down to the
time of the building of the tower. (A. e., Omni 1: 35; Mosiah
5: 64; 9: 166-169; 10: 17; 12: 16-22; 17: 52; Helaman 2: 150;
Ether 1:2, 82; 2:1; 6:14, 15, 108; s. e., Omni 1:9, 10;
Mosiah 5:9; 9:26; 10:3; 12:3, 4; Alma 17:9; Helaman
2: 30; Ether 1: 1, 9; 2: 1; 6: 2, 9.)
The plates of Mormon's abridgment were made at the com-
mand of God, by Mormon, about A. D. 384. They were made
of gold and upon them Mormon inscribed the abridged history
of the Nephite nation, taking the record from the larger
plates of Nephi. The plates were about seven by eight
inches in size, and a little thinner than common tin. The
whole volume was about six inches in thickness, and was held
together like a book, by three rings running through the edge
of the plates. Mormon inscribed the record upon them in the
characters called reformed Egyptian. The characters were
very small and skillfully executed upon both sides of the
plates. About the time of the battle of Cumorah, Mormon
delivered the plates into the hands of Moroni his son, who
finished the record and buried it in a hill, called by us Cu-
morah, in western New York State, A. D. 421.
NORMAL LESSONS 15
The abridged record contained the history abridged from
the larger plates of Nephi, from the time of the departure
from Jerusalem until the battle of Cumorah. It also con-
tained a duplicate history from the time of the departure till
the days of King Benjamin, about B. C. 160, in the smaller
plates of Nephi which Mormon inserted at the place where
he recorded the reign of King Benjamin. This he did with-
out abridging. After the death of Mormon, Moroni records a
few things touching the downfall of the Nephite nation, then
makes upon the plates an abridged history of the Jaredite
nation, and wrote a few of the teachings of Christ and some
of his father's (Mormon's) writings. He then inscribed upon
the plates, in the remaining space, the mysteries shown to the
brother of Jared in the mount. Where he obtained access to
these we are not informed. These last he sealed, not to be
opened until such time as God should give direction. (A. e.,
1 Nephi 1: 17, 293-299; 5: 218-226; 2 Nephi 3: 27; Words of
Mormon 1: 4-15; Ether 1: 1, 82-100; 2:1; 5: 25, 26; Helaman
1:51, 52; Nephi 2:92-96, 100-102; 12:1-6; Mormon 1:1-6,
45; 3: 8; 4: 1, 5; Moroni 1: 1; 2: 1; 7: 1; 8: 1; 10: 1; s. e.,
1 Nephi 1: 7; 2: 27; 5: 46; 2 Nephi 3: 5; Words of Mormon
1: 1; Helaman 1: 10; Nephi 2: 11; 12: 1; Mormon 1: 1, 5;
3: 2; 4: 1; Moroni 1: 1; 2: 1; 7: 1; 8: 1; 10: 1; Ether 1: 1,
9-11 ; 2:1; 5:2. Doctrine and Covenants 3 : 8-10 ; Church
History, volume 1, chapters 2 to 6; Letters of Oliver Cowdery ;
Visions of Joseph the Seer.)
BLACKBOARD OUTLINE.
1st B. PI.
Lab. 5 B. M. Proph. I. J. Z. Z. Gene. Lab.
2d L. PI. N.
Nep. Civ. Hist. Nep. 600 B. C— 421 A. D.
3d S. PI. N.
Nep. Sacr. Hist. Nep. 600 B. C— 161 B. C.
4th R. Zen.
Hist. Col. Ret. to L. Nep.
5th 24 G. PI.
Eth. Hist. Jaredites— 2200 B. C— 600 B. C.
6th PI. M. Abr
Mor. Abr. Hist. Nep. Lam. 600 B. C— 421 A. D.
16 RELIGIO-SUNDAY SCHOOL
QUESTIONS.
Upon what were the records of the ancient Americans
written? How many sets of plates are mentioned? Who
kept the brass plates? What was written on the brass
plates? What became of them? When were the larger plates
of Nephi made? Why called "plates of Nephi"? What his-
tory was recorded upon them? Who kept them? What great
purpose did they serve? Why did Nephi make the smaller
plates of Nephi? What was recorded upon them? Who was
the last writer? When were they filled? Who was Zeniff?
What record bears his name? Who brought the record to
Mosiah? Who wrote the twenty-four gold plates? When
were they written and discovered? What record was en-
graved upon them? Who made the plates upon which the
abridged history was written? Who wrote the abridgments?
From what record was the abridgment made? What was
the size of the plates? Of what material were they made?
What characters were used in the writing? To whom did
Mormon deliver these plates? What did he write upon them?
Where and when did he hide them up?
Lesson 4.
the urim and thummim and sacred things.
There were in the possession of the prophets and kings of
the Nephite nation, certain sacred things which were pre-
served and handed down from generation to generation, with
the sacred records. Among them we notice the Urim and
Thummim, the Sword of Laban, the ball or directors, and a
BREASTPLATE.
1. The Urim and Thummim were called "interpreters," by
the Nephites. It is said that the words, in the Hebrew, mean
"light and perfection." They are believed by some to have
been in the possession of Abraham about B. C. 1921. They
became a part of the sacred vestments of the high priest in
NORMAL LESSONS 17
the time of Moses, about B. C. 1491. They were used in
obtaining revelation from God, and those who had and used
them were called seers. The Prophet Samuel was a seer, and
had the Urim and Thummim. From him King Saul sought
light, about B. C. 1056. Iddo was a seer and kept the genealo-
gies about B. C. 971. Amos the prophet was mentioned as a
seer as late as B. C. 787. This is the last mention of seers
among the Israelites, after the captivity the lineage of cer-
tain claimants to the priest's office could not be determined,
because no one among them had the Urim and Thummim.
(Exodus 28:30; Leviticus 8:8; Numbers 27:21; 1 Samuel
9: 18, 19; 28: 6; 2 Chronicles 12: 15; Ezra 2: 63; Nehemiah
7: 65; Amos 7: 12. A. e., Mosiah 5: 72-81; s. e., Mosiah 5: 19.)
a. Whether there were two sets or not we can not say. The
one of which we are studying, in connection with the Book of
Mormon, was given to the Brother of Jared in the "mount,"
on the Eastern Hemisphere, about B. C. 2200, for the purpose
of translating languages and revealing to the children of men
the secrets of the Lord. No further mention is made of them
till B. C. 124, when King Mosiah had them. We are not told
where he obtained them, but he used them to translate an
unknown language and gave them to Alma the younger.
From Alma they were handed down from generation to gene-
ration, with the sacred records and things, and were de-
posited with the abridged record and a breastplate, by Moroni
A. D. 421, in the stone box, in the manner in which they were
discovered by Joseph Smit^, jr., A. D. 1827. (Doctrine and
Covenants 15: 1.)
b. They consisted of two transparent stones, set in the rims
of a silver bow, somewhat like spectacles. The manner of
their use by the seers was on this wise: Prayer was offered
unto God for light upon a matter, and the seer looked in the
stone, and before him appeared the answer. Languages were
translated by looking into the stone, and in connection with
the inscription would appear, before the seer, the matter, in
the language which he understood. (A. e., Mosiah 5: ^4-81;
12,: 18-21; 13: 1, 2; Alma 17: 55, 56; Mormon 4: 100; Ether
1:87-89, 93, 99; s. e., Mosiah 5:9-11; 12:3; 13:1; Alma
18 RELIGIO-SUNDAY SCHOOL
17: 9; Mormon 4: 8; Ether 1: 10, 11. Doctrine and Covenants
3: 1; 15: 1; Church History, volume 1, chapters 2 to 6; Oliver
Cowdery's Letters; and Lucy Smith's History.)
2. The Sword of Laban was a very precious implement of
war. The blade was of steel, the hilt of gold, both skillfully
made. The sword was taken from Laban while he lay in a
drunken stupor at his own door in Jerusalem, by Nephi, who,
by constraint, slew its owner, and obtained the plates of
brass. It was carried by Nephi to America, and was used by
him as a pattern for other swords to defend the Nephites
from the Lamanites. It evidently descended through the line
of Nephis or kings, as King Benjamin had it and used it in de-
fense, in his time, and gave it to his son, Mosiah, B. C. 124. It
was preserved thereafter with the sacred things, and deposited
with them by Mormon, and was shown to Joseph Smith and
the three witnesses by the angel of the Lord. (A. e., 1 Nephi
1:108-110, 120-124; 2 Nephi 4:19; Jacob 1:9; Words of
Mormon 1: 20; Mosiah 1: 24; s. e., 1 Nephi 1: 32-36; 2 Ne-
phi 4:3; Jacob 1:2; Words of Mormon 1:5; Mosiah 1:3;
Doctrine and Covenants 15: 1; Whitmer Interviews.)
3. The Ball or Directors, called liahona or compass, was
a round ball of curious workmanship, made of brass, with two
spindles or pointers, which worked according to the faith of
the operator, directing the travel, in the most direct path.
Revelations were received through it, also, appearing in the
form of writing upon the ball, from time to time. It was
given to Lehi in the wilderness, along the Red Sea, in Arabia,
while on the journey toward the promised land. It was car-
ried with them in all their migrations, and was deposited with
the sacred things, and viewed by Joseph Smith and the three
witnesses, in the same way as the Sword of Laban. (A. e.,
1 Nephi 5: 10-12, 20, 31-36; 190, 209; 2 Nephi 4: 17; Mosiah
1: 24; Alma 17: 71-78; s. e., 1 Nephi 5:4, 7, 11-13, 38, 42;
2 Nephi 4:2; Mosiah 1:3; Alma 17:12, 13; Doctrine and
Covenants 15: 1; Whitmer Interviews.)
4. The Breastplate. With the plates and the Urim and
Thummim, Joseph Smith found a breastplate. It is described
NORMAL LESSONS 19
as being large enough to cover the vital parts of a man of
extra large size, having four straps of the same material, by
which it was fastened to the wearer; two to fasten over the
shoulder, and two about the hips. The whole breastplate was
shaped so as to conveniently fit the wearer. Where this was
obtained, we are not told. We are told, however, that when
the forty-three men of Limhi found the twenty-four gold
plates, they also found breastplates of brass and copper, which
they brought with them to King Mosiah, B. C. 121. It might
be one of these, or it might be another. (A. e., Mosiah 5: 65;
s. e., Mosiah 5:9; Church History, volume 1, chapters 2 to 6;
Lucy Smith's History.
BLACKBOARD OUTLINE.
1st U
. T
"Int." Seer. Rev. Sec. Trans.
Lang.
2d S.
L.
St. Blade,
G. hilt, sk. ma. Sac.
Th.
3d B.
D.
"Liahona"
Dir. Trav. Rev.
4th B
T.
with U. T
. Sac. things.
QUESTIONS.
What sacred things were kept by the prophets and kings
of the Nephites? What was the Urim and Thummim called?
Give the history of the Urim and Thummim? What is said
of there being two sets? Describe them. How were they
used? What is a prophet called who has the Urim and
Thummim? Where did Joseph Smith get them? What kind
of sword was the sword of Laban? Where did Nephi get it?
To what use was it put? What became of it? What was
the ball or directors called by the Nephites? Who gave them
to Lehi? What purpose did they serve in their travel? How
did they work? What other purpose did they serve than as
a compass? What became of them? What did Joseph Smith
f nd in the stone box, besides the plates and Urim and Thum-
mim? Describe the breastplate? What is known of its his-
tory?
20 RELIGIO-SUNDAY SCHOOL
Lesson 5.
the translation of the book.
1. A Word Concerning Joseph Smith, Jr., the translator
of the Book of Mormon, He was horn December 23, 1805, at
Sharon, Windsor County, Vermont, the scion of an old New
England family of Puritan stock. His education was limited,
but he early displayed strong religious feeling. He was
much exercised over his spiritual condition in the spring of
1820, and was, in answer to his earnest supplications, visited
by. a heavenly messenger, which determined his future reli-
gious experience. He ' subsequently translated the Book of
Mormon, established the Church of Jesus Christ, gathered
many thousands of Saints together, and died a martyr to the
cause he established, being assassinated at Carthage, Illinois,
June 27, 18U.
2. On the night of September 21, 1823, Joseph Smith was
visited by the Angel Moroni, who informed him of the where-
abouts of the metallic plates, upon which was engraven the
sacred history of the Jaredite, Nephite, and Lamanite nations.
These, he was informed, weie buried in a prominent hill, near
Manchester, New York, where they had been deposited in
A. D. 421. He repaired to the hill the following day, and
obtained a view of the plates, the breastplate, and the Urim
and Thummim. They, however, were not delivered into his
possession until September 22, 1827.
3. As soon as Mr. Smith obtained the plates, evilly design-
ing men set up such a persecution that he was compelled to
remove, during the month of December, to Harmony, Susque-
hanna County, Pennsylvania. Shortly afterwards he tran-
scribed some of the characters from the plates, and in the
month of February, 1828, sent them by the hand of Martin
Harris, to Prof. Charles Anthon and Doctor Mitchill, of New
York City. Professor Anthon declared the characters genuine,
but said he could "not translate a sealed book.*'
4. Early in April, Martin Harris returned to Harmony,
Pennsylvania, the home of Mr. Smith, and began to write for
him, as the latter translated from the plates, the history writ-
NORMAL LESSONS 21
ten in the language of the Nephites, Mr. Harris writing as
the seer dictated; the translation, we are told, being made by
the aid of the U rim and Thummim.
5. Mr. Harris continued to write until early in June, when
he had written one hundred and sixteen pages of foolscap,
about as much matter as is contained in the First Book of
Nephi, and ten chapters of the Second Book of Nephi. Hav-
ing come to the close of the first abridgment, from the larger
plates of Nephi (to the reign of King Benjamin), they left
off translating for a season, and after much importuning, Mr.
Harris was permitted to carry the manuscript home with him
to Manchester, New York. It was lost, and he was not able
to recover it.
6. The plates and Urim and Thummim were taken from Mr.
Smith by the angel, returned to him in the month of July,
again taken, but returned probably on September 22, 1828.
Very little was done toward the translating of the record for
a time, as the translator had little time to devote to it, and his
wife, being the only person he had to write for him, had little
time to write.
7. Early in April, 1829, Mr. Oliver Cowdery, who had pre-
viously heard of the work, came to Harmony and offered his
services as scribe, and began immediately to write, and con-
tinued with but little interruption until the work was done.
The translating was done at the home of Mr. Smith, at Har-
mony, Pennsylvania, until early in the month of June, when
they removed to the home of Peter Whitmer, sr., at Fayette,
New York, where the work was finished, the latter part of
June or early in July, 1829.
8. When the work of translating was about finished, the
plates and sacred things were shown to Oliver Cowdery, David
Whitmer, and Martin Harris, by the angel, and the voice of
God bore record to them of the truthfulness of the work, and
commanded them to bear testimony of the divinity of it.
Shortly afterwards the plates were shown to eight others,
who also bore testimony to the divinity of the work. (See
the testimony of the three and of the eight witnesses, ap-
^2 RELIGIO-SUNDAY SCHOOL
pended to the Book of Mormon.) When the work of trans-
lation was finished, the plates and the Urim and Thum7nim
were again delivered into the hands of the angel Moroni, who
had delivered them .to Joseph Smith at the first.
9. The Book of Mormon was published early in 1830, by
E. B. Grandin, of Palmyra, New York. It has since run
through several editions in English, both in America and Eng-
land, and has been published in many other languages. The
original manuscript in the handwriting of Oliver Cowdery,
Emma Smith, Christian Whitmer, Martin Harris, and proba-
bly Alva Hale, was delivered by Joseph Smith to Oliver Cow-
dery, who, at his death, in 1850, gave it to David Whitmer,
from whose heirs it passed into the possession of Joseph
Smith, of Independence, Missouri, in whose possession . it
now is.
BLACKBOARD OUTLINE.
1st J. S. b. Dec. 23, 1805. Tran. B. M. Es. Ch. d. June 27,
1844.
2d An. Mor. Vis. Sept. 21, 1823, Del. PI. Sept. 22, 1827, Per.
Rem.
3d M. H. Char. Prof. A. Dr. M. 116 pp. 1, tak. ret.
4th O. C. Wr. Apr. Ju. 1829. PI. U. T. Ret.
5th 0. C, D. W., M. H. sh. pl. 8 wit. 1829.
6th B. M. pr. E. B. G. 1830, Orig. Mss. J. S. Ind. Mo.
QUESTIONS.
Who translated the Book of Mormon into the English lan-
guage? Give a brief sketch of his life? When did he receive
the second visitation? Who informed him of the metallic
plates? Where were the plates hidden? When did he see
the plates? When did he obtain them? What immediately
followed the obtaining of the plates? To what place did he
remove? What did he send to Professor Anthon? How did
he send it? What did Professor Anthon say of the charac-
NORMAL LESSONS 23
ters? Who first wrote for the translator? How much did he
write? What became of this portion of the record? What
happened as a result of it. Who became the principal writer
in 1829? Where was the translating done? When was the
translation finished? How long were they in translating the
book? What was shown to the witnesses? Who commanded
the three to bear record of the work? When did the witnesses
see the plates? Name the witnesses? What disposition was
made of the plates? When and by whom was the Book of
Mormon first published? Give a history of the original manu-
script.
Lesson 6.
review of part i. — the book and its books.
1. What the Book of Mormon is; origin of its name, manner
of writing, and how composed.
2. The number of books; number of authors, and the cen-
turies of composition.
3. The number of divisions of the books and the manner of
classifying.
4. Number and name of books in each division, and the
author of each.
5. The sets of plates had among the Nephites.
6. What each set of plates contained.
7. The history of the Urim and Thummim.
8. Description of the other sacred things.
9. The translator of the Book of Mormon and his scribes.
10. History of the translation; manner of translating; time
used; and the disposition of the plates and manuscript.
24 RELIGIO-SUNDAY SCHOOL
BLACKBOARD OUTLINE.
1.
Rec. G. D. Mor. Ev. Int. Bib. Arch. Test. Wit.
2.
Books— 15 Auth. 24 5 Grou. Ja. 1, Mig. 6 Un. 1 Jud. 2
N. Ch. 5.
3.
Writ. PI. PI. of Br. L. PI. Ne. S. PI. Ne. Rec. Z. 24 G.
PI. Mor. Ab.
4.
U. T. Swo. Lab. Ba. or D. Liahona. Br. PI.
5.
J. S. Jr. An. and M. M. H., 0. C, D. W. 3 Wit. 8 Wit.
Book Pub.
PART 2.
six lessons on book of mormon history.
Lesson 7.
the five periods.
The Jaredite Period.
1. The theme of Book of Mormon history, like that of the
Bible, is the redemption of mankind through Jesus Christ.
The matter is dealt with historically, being a narration of
God's dealings with his people upon the American Continent.
2. Book of Mormon history includes the time from the
dispersion from Babel to the overthrow of the Nephite nation;
covering about twenty-six centuries. This is divided into five
periods :
1. The Jaredite Period. 2. The Period of the Migra-
tion. 3. The Period of Nephite Unity. 4. The Period of
the Reign of the Judges. 5. Period of Nephite Chris-
tianity.
3. The history of the first period relates to God's dealings
with Jared, ^is brother, and twenty-two of their friends, who
settled in Central America, and with their descendants; hence
it is called the Jaredite period. It begins with the dispersion,
about 2200 B. C, when they left the land of Shinar, and
closes with the battle of Ramah, about B. C. 600, when the
whole nation was destroyed.
4. We subdivide this period into six epochs:
a. The separation, from the departure from Babel to the
death of Jared and his brother. The brother of Jared suppli-
cated the Lord that their language, and the language of their
friends be not confounded, but that they be directed where to
dwell. The Lord heard their petition, and led them out of the
land, by way of the north. After traveling through a quarter
not inhabited, they came to the sea, where, at the direction
of the Lord they made boats and crosed the sea, probably the
26 RELIGMO-SUNDAY SCHOOL
Atlantic Ocean, and landed in Central America. They began
to till the land, and soon grew strong, being a righteous
people.
b. The kingdom established, from the coronation of Orihah,
to the rebellion of Jared. Prior to the death of Jared and
his brother, the people, who by that time had become quite
numerous, demanded a king to rule over them. They were
advised against having kings, but persisted in their demands,
and Orihah, son of Jared, was anointed king. He ruled right-
eously and the people prospered but, after him, rebellion
showed the wisdom of the advice against kings.
c. Secret combinations introduced, from the Rebellion of
Jared to the death of Riplakish. During the reign of Omer,
in the fifth generation, his son Jared rebelled against hijn,
but was subdued; however, by the assistance of his daughter
and Akish, a secret combination, bound together by an oath
to do what they were asked, was organized, after the order
of Cain, which restored Jared to power, and anointed him king,
Akish slew him and reigned in his stead; civil war broke out,
and the nation was very nearly destroyed. The secret order
was revived again later, and provided the overthrow of the
reigning house, and the death of Riplakish.
d. The golden age of the nation, from the accession of
Morianton to the dethronement of Hearthom. After several
years of confusion, Morianton, a descendant of Riplakish,
gained the kingdom, and the people began to prosper, right-
eous men reigned and the nation grew. But the great era
of prosperity was realized in the reign of Lib. During, his
good reign the people developed the country's resources, cul-
tivated the land, manufactured articles of commerce, etc., and
mined the ores. Peace and plenty were enjoyed.
e. The age of usurpation and rebellion, from the dethrone-
ment of Hearthom until the captivity of Moron. For five
generations following the dethronement of Hearthom, the
royal house served in bondage, while usurping kings reigned.
In the days of Shiblon great wickedness prevailed, the old
secret combinations were again employed, terrible destruction
resulted, and for three generations troublous times prevailed.
NORMAL LESSONS 27
In the days of Moron the secret combination was established,
a great rebellion arose, and Moron was dethroned and shut
up in prison, about 675 B. C. The royal house did not gain
the throne any more.
/. The end of the nation, from the captivity of Moron to
the battle of Ramah. Coriantor, the son of Moron, dwelt in
captivity all his life, and his son, Ether, was born in captivity.
The reigning king an usurper, was Coriantumr, who fought
the increasing power of the secret combination, which was
sapping the life of the nation. The nation was pretty well
divided for and against Coriantumr. The struggle was con-
tinued for some years, ahd resulted in the total overthrow of
the nation at the battle of Ramah, about B. C. 600, Corian-
tumr being the sole survivor of the conflict.
5. The great men of this period were Jared the leader,
Jared's brother the prophet, Akish the wicked king and intro-
ducer of secret combinations, Lib the good king. Ether the
prophet and historian, and Coriantumr the last king and sole
survivor of the nation.
BLACKBOARD OUTLINE.
Jaredite
Separation.
Jared.
Period. Dispersion.
Kingdom Established.
Jared's Brother.
B. C. 2200.
Secret Combinations.
Akish.
Battle of
Golden Age.
Lib.
Ramah.
Usurpation and Rebellion.
Ether.
B. C. 600.
End of the Nation.
Coriantumr.
QUESTIONS.
What is the theme of the Book of Mormon history? How
is it treated? ^Jnto how many periods is it divided? Of
whom does the first period treat? What events begin and
close the Jaredite period? Give the probable dates. Into
how many epochs is this period divided? What transpired
in the first epoch? What did the people demand,, when they
had grown numerous? What advice was given by the brother
28 RELIGIO-SUNDAY SCHOOL
of Jared? What did subsequent events prove relative to this
advice? What evil order was introduced in the third epoch?
Who were instrumental in introducing this order? What
was the result of it? Why was the fourth epoch known as
the golden age? During whose reign was the greatest pros-
perity enjoyed? What age followed this age of prosperity?
What evil prevailed during this epoch? Who reigned during
this epoch? Who was the last of the royal house to rule the
nation? What is the last epoch called? Who is mentioned
as the reigning king? Who was the last member of the royal
family? What service did he do his nation? Where and
when was the decisive battle fought? Name six great men
of this period and tell for what they were noted. * i
Lesson 8.
the period of migration.
The second period of Book of Mormon history includes the
time from the warning of Lehi, B. C, 600, to the union of the
Nephites with the people of Zarahemla, about B. C. 200.
During this time two colonies of Israelites, one led by Lehi,
the other led by Mulek, son of Zedekiah, left Jerusalem and
emigrated to America, most likely by way of the Pacific
Ocean. The former landed southward and the latter north-
ward, from the "narrow neck of land" — ^the Isthmus of
Panama. These colonies, by a series of emigrations, were
united in one nation, already mentioned, about B. C. 200.
The principal events of this period cluster around four great
migrations, hence the period is called the period of migration.
1. The emigration of Lehi. Lehi, a righteous man, of the
tribe of Manasseh, being warned of God, 0;f the impending
destruction of Jerusalem, left that city, B. C. 600, taking his
family and others. They were led by the hand of God, in
many ways, to the promised land, the land of Joseph. They
occupied something more than eight years in the journey and
voyage. They landed in South America, probably in Chili,
NORMAL LESSONS 29
where they found a fruitful land, rich in minerals and soil,
and occupied by many useful beasts. Here they resided for a
time, a prosperous colony.
2. The emigration of Nephi. Nephi, a younger, but more
righteous son of Lehi, was chosen to preside over the colony
after the death of Lehi; whereupon the older members of the
colony rebelled, and Nephi was warned of God to separate
from the colony, with all who would go with him, and serve
God. Under Nephi, they journeyed — probably northward —
for a considerable distance, and occupied the land and called
it after Nephi. This migration occurred about B. C. 565.
Here in the new home the colony built a temple, after the
•pattern of the one at Jerusalem, and the worship of God
was perpetuated. The colony dwelt here for many years, and
grew rich in agriculture, mining, and the arts.
3. The emigration of Mulek. Mulek, the only surviving son
of Zedekiah, king of Judah, with others, was driven out of
Jerusalem at the time that Zedekiah was carried captive into
Babylon, B. C. 589, 588. They were led by the hand of the
Lord, and brought to America, landing in that part of the
country now called Central America. From there they proba-
bly moved gradually into the northern part of South America,
occupying what is now the United States of Colombia, and
by them called Zarahemla. They grew to be a large nation,
but dwindled into unbelief in the God of their fathers. They
were ruled over by one Zarahemla, a descendant of Mulek,
at the time of the union with the Nephites.
4. The emigration of Mosiah. Mosiah, king of the Nephites,
living in the land of Nephi, was warned by the Lord; and by
preaching and prophesying led the godly element of the Ne-
phite nation northward from the land of Nephi, about B. C.
200. Here they discovered the people of Zarahemla, mentioned
before. The language of the people of Zarahemla had become
so corrupted in the time which had elapsed since their emigra-
tion from Jerusalem, that they could not converse with the
Nephites; but they were taught by Mosiah, the language of
the Nephites, and gave a traditional history of their nation,
down to Zarahemla. The two peoples were united under the
30
RELIGIO-SUNDAY SCHOOL
name of Nephites, with Mosiah as their king. They were
soon converted to the religion of their forefathers, and be-
came a prosperous people.
The principal men of this period were:
Lehi, the patriarch and prophet.
Laman, the rebellious son of Lehi.
Nephi, the leader and historian of the nation.
Mulek, the leader of the second colony.
Mosiah, the leader and king of the united people.
The following dates should be remembered:
B. C. 600, Lehi left Jerusalem.
B. C. 589, 588, the departure of the colony under Mulek.
About B. C. 565, the first division of the Nephites and La^
manites.
About B. C. 200, the union of the Nephites with the people
of Zarahemla.
BLACKBOARD OUTLINE.
Period
Warn. Lehi.
Emigration of Lehi.
Lehi.
of
B. C. 600.
Emigration of Nephi.
Nephi.
Migration.
Un. Nep. Zar.
Emigration of Mulek.
Mulek.
B. C. 200.
Emigration of Mosiah
Mosiah L
QUESTIONS.
What is the name, of the second period? What are the open-
ing and closing events? How much time does the period
cover? How many colonies of Israelites emigrated to America?
What are the epochs of this period? Why it is called the
period of migration? Of what tribe was Lehi? How were
they induced to leave Jerusalem? ' About how long did it
take them to make the journey? What was the cause of the
second emigration? By whom was it led? Who participated
in this emigration? What did they build in the land of Nephi?
Who was the leader of the second colony? What event led to
their emigration? Where did this people dwell? Who was
Mosiah? Who participated in the emigration led by him?
NORMAL LESSONS 31
Whom did they find in Zarahemla? What was done as a
result of this emigration? Name the principal men of this
period? What are the principal dates of this period?
Lesson 9.
the period of nephite unity.
This period begins with union of the Nephites and the peo-
ple of Zarahemla, about B. C. 200, and closes with the death
of Mosiah II, the last Nephite king, B. C. 91. It covers three
generations, the last of which witnessed the union of all the
godly people in one nation; hence it is called the period of
Nephite unity.
The period is divided into three epochs as follows:
1. The first generation, comprised the days of Mosiah I,
who was chosen the ruler of the Nephite-Zarahemlan con-
federacy. Shortly after the occupancy of the land of Zara-
hemla by the Nephites, some of the people became anxious to
reoccupy the land of Nephi. A colony under the leadership
of Zeniff (the supposed brother of Amaleki, son of Abinadom,)
returned to the land of Nephi and occupied the city of Lehi-
Nephi, by permission of the king of the Lamanites.
2. a. The second generation comprised the days of King Ben-
jamin, who ruled over the Nephites after his father, Mosiah
I. Some contention between the Nephites and Lamanites is
recorded. The last of the prophetic line, Amaleki, dying with-
out issue, the sacred records and things were conferred upon
King Benjamin.
b. Zeniff having passed away, his son Noah reigned as
king in the city of Lehi-Nephi. Being a wicked man he de-
based the nation, he and his friends going into polygamy, and
much evil ensued. Abinadi, a prophet, came prophesying of
the destruction of the people. He was put to death. Alma,
one of Noah's priests, was converted, and, having received
authority from God. organized the church, in the Land of
32 RELIGIO-SUNDAY SCHOOL
Mormon; but, being pursued, they fled out of the land into the
wilderness.
3. The third generation, a. Mosiah II succeeded his father,
Benjamin, as king of the Nephites. He was a righteous man
and ruled with equity all his days, and the people prospered.
His sons refused to succeed him, but went upon a mission to
reclaim the Lamanites from the error of their wickedness.
Mosiah, prior to his death, proclaimed a liberal law of the
land, and Alma II, son of the founder of the church, was
chosen chief judge of the republic. Alma I and Mosiah II
died B. C. 91.
6. Limhi, son of King Noah, was chosen to succeed his fa/ther,
who had been put to death by his people. The men he sent to
locate Zarahemla, returned with the twenty-four gold plates
of Ether. Limhi was oppressed by the Lamanites so greatly
that he and his people fled out of the land of Nephi, and
joined the Nephite nation under King Mosiah II, B. C. 121.
c. Alma I, the founder of the church, after fleeing into the
wilderness, was subjugated by the Lamanites, for a time, but
by the direction of the Lord they came into the land of Zara-
hemla, and were united with the Nephites B. C. 121. Alma
was permitted by Mosiah to establish the church in Zarahemla,
and was made high priest of the church, by the Lord. Prior
to his death, he consecrated his son Alma, high priest, and
Mosiah conferred upon him the sacred records and things.
Thus were all the people who remembered God united. All
became one nation, and for thirty years the kingdom of the
Nephites was ruled in unity by Mosiah II. Then the monarchy
was exchanged for a republic.
The principal occurrences which materially affected the
future of the Nephites, were: The return of the colony under
Zeniff to Nephi; the transfer of the sacred records to the
family of Benjamin; the establishment of the church by Alma
in the Land of Mormon; the discovery of the twenty-four gold
plates of Ether by the me7i of Limhi; the refusal of the sons of
Mosiah II to be king; and the union of all the godly people in
Zarahemla.
NORMAL LESSONS 33
The great men of this period were: Benjamin, Alma I, and
Mosiah II.
BLACKBOARD OUTLINE.
Period. Union Nep. Zar. B. C. 200. 2d Generation Benjamin.
Nephite Death Mosiah B. C. 91. 1st Generation Alma I.
Unity. Bd Generation Mosiah II.
QUESTIONS.
What is the third period of Book of Mormon history called?
With what event does it begin and end? How long did it last?
Why is it called the period of unity? How many epochs are
there in this period? Who was the first king of the new con-
federacy? What desire was manifest among some of the peo-
ple, shortly after the union? Who led the colony? Where did
they locate? Who succeeded King Mosiah? What sacred trust
was reposed in him? Who succeeded Zeniff in Lehi-Nephi?
Who prophesied in his reign? What great thing occurred in
this generation? Where was the church organized? How could
Alma organize the church? Who succeeded Benjamin in the
land of Zarahemla? What unusual thing occurred in regard to
his sons? Who reigned after the death of Noah? What oc-
curred to the colony? Where did they remove to? What
became of the church organized in Mormon? What did
Mosiah do in regard to the church? Who was consecrated
to succeed Alma, the founder? What great change was made
in the government of the Nephite nation? Mention some great
events of this period.
34 RELIGIO-SUNDAY SCHOOL
Lesson 10.
the period of the reign of the judges.
1. This period extends from the seatirig of Alma II, the
first chief judge, B. C. 91, to the birth of Christ. During
this time the Nephites had a republican form of government,
the executive being called chief judge, hence, the period is
called the period of the reign of the judges.
2. This period is divided into six epochs as follows :
a. The reign of Alma II, the high priest, v^rho was chosen
according to the laws of Mosiah, to govern the nation. Under
his righteous rule the nation grew, and the people prospered,
for a time. The good reign was marred by the wickedness of
Nehor, the rebellion of Amlici, and war with the Lamanites.
The increase of pride in the church caused Alma to resign
the judgment seat, B. C. 83, to devote his entire time to the
ministry.
b. The reign of the house of Nephihah. From this family
were chosen four judges who ruled the people from B. C.
83 to 50. The church grew, and for a time peace and plenty
were enjoyed by the Nephites. Some desired to return tor a
monarchial form of government, and rebellion marred the
peace in the land. A large emigration to the north country
occurred. A secret combination like that of old, was estab-
lished, bringing strife and murder.
c. The reign of the house of Helaman II, grandson of Alma
II. In the midst of the strife and confusion, the people chose
Helaman II, the high priest, to judge the nation. He and his
son, Nephi I, judged them twenty years. Order was restored,
righteousness increased, and the people prospered. Then
division arose, and the Lamanites overran the land, driving
the Nephites to the land northward. Nephi I resigned B. C.
30, to care for the church.
d. The reign of the house of Cezoram. He and his son
ruled the people for four years. An era of great prosperity
prevailed. The Nephites were restored to their land, and the
NORMAL LESSONS 35
Nephites and Lamanites were at peace. The Gadianton
robbers again appeared among the people and both judges
were slain by them.
e. The reign of Seezoram. The Gadianton robbers be-
came so strong that they placed one of their own number
upon the judgment seat, who reigned two years. Terrible
strife followed. He was assassinated by his brother. A
season of civil war ensued, succeeded by three years of famine.
Later, Samuel, the Lamanite prophet appeared, and warned
the people.
/. The reign of the house of Lachoneus. He was chosen
to judge the nation some time subsequent to the confusion of
the latter reign, but the time of his choosing is not known.
(There may have been another judge not named, between
these judges.) This family furnished two judges, one of
whom reigned after the birth of Christ. The nation was
much disturbed during this reign. Lachoneus I was judge
when the promised sign of the birth of Christ was given, two
whole days of light, without a night and the appearance of
a new star. Lachoneus II was the last judge. (The Ne-
phites divided into separate tribes thirty years after the
birth of Christ.)
3. During this period, eleven judges ruled the land, {one
after the birth of Christ, twelve in all.) Seven high priests
presided over the church, three of whom sat in the judgment-
seat.
4. Prominent among the great men of this age, were:
Alma II, the first chief judge and great high priest.
Ammon, son of Mosiah II, the great missionary.
Moroni, the great chief captain of the Nephite armies.
Helaman II, chief judge and high priest, the publisher of
the records.
Kishkumen, the founder of the Gadianton robbers.
Samuel, the Lamanite prophet.
36
RELIGIO-SUNDAY SCHOOL
BLACKBOARD OUTLINE.
Period
Seating
Reign of Alma
Alma II.
of Alma
Reign of House of Nephihah
Ammon.
Reign
B. C. 91
Reign of House of Helaman
Moroni.
Birth of
Reign of House of Cezoram
Helaman.
Judges
Christ
Reign of House of Seezoram
Kishkumen.
A. D. 1.
Reign of House of Lachoneus
Samuel.
QUESTIONS.
How much time is covered by the period of the reign of the
judges? What form of government had the Nephites during
this time? How many epochs are there in this period? Who
was the first chief judge? How many judges were chosen
from the family of Nephihah? What were the principal
events of the epoch? What happened during the reign of the
house of Helaman II? What house ruled next? Name the
principal events of this epoch. To what order did Seezoram
belong? What followed his reign? What is said of the time
of the election of Lachoneus? How many judges came from
this family? When did the last one rule? How many
judges were there in all? How many high priests? Name
the most prominent men of this age.
Lesson 11.
THE period of NEPHITE CHRISTIANITY.
1. The fifth period of Book of Mormon history begins with
the birth of Christ, and ends with the hiding up of the recordi>
by Moroni, A. D. U21.
2. In this period Jesus Christ visited the Nephites. He
revealed to them the gospel, fulfilled the law of Moses, and
established his church among them; hence, we call it the
period of Nephite Christianity.
3. The period is divided into five epochs, as follows:
NORMAL LESSONS 37
a. The last of the judges, from the birth of Christ to the
assassination of Lachoneus IL The sign promised by the
prophets announcing the birth of Christ, two days of light
without any night, and a new star, appeared during the reign
of Lachoneus I. The Gadianton robbers spread confusion,
until their overthrow, A. D. 21, followed by peace and pros-
perity. The secret order was again revived, and Lachoneus
II, the last chief judge, was assassinated A. D. 30, and the
people divided.
b. The Nephites visited by Christ, from the division into
tribes, A. D. 30, to the conversion of the whole nation A. D. 36.
At the time of the crucifixion occurred the great storm.
Jesus Christ appeared to the Nephites and ministered unto
them. Preached the gospel, and chose twelve disciples (find
the names of the twelve disciples, a. e., Nephi 9:4, s. e.
Nephi 9:2), and established his church.
The preaching was received everywhere, the whole nation
converted to Christ, and the church was universal in the land,
A. D. 36.
c. The era of peace and righteousness, from the conversion
of the nation, A. D. 36, to the separation of the people into
Nephites and Lamanites, A. D. 231. Following the universal
conversion, a reign of peace and unequaled prosperity and
righteousness was enjoyed. All the people were one. This was
the golden age of Book of Mormon history. About A. D. 201
there was a decline in righteousness, and division followed.
The people were separated, their righteous assuming the name
Nephites, and the wicked, Lamanites, A. D. 231.
d. The division, from the assuming of the names Nephites
and Lamanites, A. D. 231, to the breaking out of the war
between Nephites and Lamanites, A. D. 321. The wickedness
of the people increased. Many churches arose among those
professing Christ, and idolatry was introduced. War broke
out between the Nephites and Lamanites, A. D. 321.
e. The end, from the breaking out of war, A. D. 321, to the
hiding of the records by Moroni, A. D. 421. The nation was
so steeped in iniquity, and the hatred of one people for the
other so great, that the war was one of extermination. The
38 RELIGIO-SUNDAY SCHOOL
Lord, having forsaken the wicked Nephites, the Lamanites,
who outnumbered them, soon gained the mastery, the final
battle was fought at Cumorah, A. D. 384. Mormon com-
mitted to the earth all the records and sacred things, except
the abridged history of the Nephites, which he gave to Moroni,
his son; these Moroni finished and deposited in the earth in
the manner found by Joseph Smith, in ou-r generation.
4. The following dates ^ should be remembered:
The siffn of the Crucifixion, Uh day of First Month, A. D.
Breaking out of last war, A. D. 321.
Armistice before last battle, A. D. 380.
Battle of Cumorah, A. D. 38 Jf.
Records hid up by Moroni, A. D. ^21.
5. The following persons belonging to this age should be
remembered :
Lachoneus II, the last chief judge.
Nephi, the disciple of Christ.
Mormon, the compiler of the Nephite history.
Moroni, the last historian, the one who hid up the records.
BLACKBOARD OUTLINE.
Period
Birth of Christ Last of the judges.
Lachoneus IL
Nephite
A. D. 1. Visit of Christ.
Nephi.
Christianity
Hiding of Records Era of Peace
Mormon.
A. D. 421. The Division.
Moroni.
The end of nation.
' To harmonize these dates with the common New Testa-
ment chronology, four years are deducted.
NORMAL LESSONS 39
QUESTIONS.
What is the fifth period of Book of Mormon history called?
Why? Into how many epochs is this period divided? Name the
epochs. What principal events transpired during the first
epoch? Who was the last chief judge? What great event
took place in the second epoch? How was the gospel re-
ceived by the people on the American Continent? What was
the result of this conversion? How long did the era of peace
last? What names were assumed by the people after they
divided? What was the result of this division? What can be
said of the war that broke out A. D. 321? When was the last
battle fought? Where? What was the result of this battle?
What records did Mormon bury? What records did he give
to Moroni? When and where did Moroni hide up the records?
Give the principal dates of this period. Name the prominent
men of this age.
Lesson 12.
review of part ii, book of mormon history.
1. What is the beginning and end of Book of Mormon his-
tory, and what land was the field?
2. Tell what nationality the people were of, whose history
is narrated.
3. Name the five periods of Book of Mormon history.
4. Tell from what events each period derives its name.
5. State the events and dates with which each period be-
gins and ends.
6. Give the subdivisions of each period.
7. State the most important events and dates of Book of
Mormon history. "
8. Name the great men of Book of Mormon history and
tell to which period they belong.
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NORMAL LESSONS 41
OUTLINE OF BOOK OF MORMON HISTORY.
The dispersion — Jared and colony leave Shinar.
B. C. 2200.
Akish.
B. C. 1975.
Heth
B. C. 1760.
Morianton
B. C. 1590.
Lib
B. C. 1315.
Hearthom
B. C. 1260.
Great destruction and famine
B. C. 930.
Battle of Ramah — Lehi leaves Jerusalem
B. C. 600.
Mulek leaves Jerusalem
B. C. 588.
Colony Divided
B. C. 565.
Union of Nephites and people of Zarahemla
B. C. 200.
Alma founds the church
B. C. 147.
Beginning of reign of judges
B. C. 91.
Birth of Christ
A. D. 1.
Christ appears
A. D. 34.
Division of the people
A. D. 231.
Battle of Cumorah
A. D. 384.
Records hidden up by Moroni
A. D. 421.
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PART 3.
FIVE LESSONS ON THE GEOGRAPHY OF THE BOOK
OF MORMON.
Lesson 13.
the lands of the book of mormon.
1. The history of the Book of Mormon was enacted on the
Western Hemisphere. The major portion of both the North
and South American Continents was known to the ancient in-
habitants. All three colonies were more or less acquainted
with North and South America. (A. e., Ether 4: 36; Omni
1:26; Alma 13:68-79; Helaman 2:8, 124, 128, 129; Nephi
3:3; s. e.. Ether 4:4; Omni 1:7; Alma 13:11; Helaman
2:2, 26, 27; Nephi 3: 1.)
2. The Nephites, during the century prior to the birth of
Christ, divided the land into tiuo "general divisions," the land
of Mulek and the land of Lehi. The portion of the continent
north of the Isthmus of Panama (called by them "the nar-
row neck of land") was called Mulek because the colony of
Mulek first landed there; that portion south of the narrow
neck of land was called Lehi, because the colony of Lehi first
landed there. (A, e., Helaman 2: 128, 129; s. e., Helaman
2:27.)
3. The Nephites also divided the inhabited portion of the
land at the narrow neck of land, where it was only a day and
a half journey from sea to sea, and called the portion north-
ward the Land Desolation and the portion southward the Land
Bountiful. (A. e.. Alma 13: 68-79; s. e., Alma 13: 11.)
4. There were Three Great Centers where a high state
of cultivation was developed:
a. Central America, Southern Mexico and adjacent territory
was occupied by the Jaredite nations, the central country and
capital was called Moron. (A. e., Ether 3:42; s. e.. Ether
3: 7.) And at a later time it was occupied by the Nephites.
b. Peru, Ecuador and adjacent territory was settled by the
46 RELIGIO-SUNDAY SCHOOL
Nephites and called the Land of Nephi. It was subsequently
occupied by the Lamanites. (A. e., 2 Nephi 4: 8-12; Mosiah
6: 1, 8-9; s. e., 2 Nephi 4:2; Mosiah 6: 1, 2.)
c. United States of Colombia and adjacent territory was
settled by the colony of Mulek, who were afterwards joined by
the Nephites. The country was called the Land of Zarahemla.
(A. e., Alma 13:68-79; s. e., Alma 13:11.)
5. These regions are subject to earthquakes and volcanic
changes, and may have been much altered in appearance,
especially in the mountain regions and on the seacoast, since
they were occupied by the Nephites, the last historians.
6. Both the land northward and the land southward are
surrounded by the waters of two oceans. They were desig-
nated by the Nephites as the sea east and sea west, respect-
ively, including the Gulf of Mexico, Caribbean Sea, and other
landlocked arms of the ocean. Where a portion of these
waters lay north or south of a locality, it was designated as
the sea north or the sea south, as the case might be. (A. e.,
Alma 13: 68-79; s. e.. Alma 13: 11, 12.)
7. The land southward, called the Land of Lehi, is traversed
from north to south by parallel ranges of mountains, some
of great magnitude, and the land northward, called the Land
of Mulek, is traversed from, northwest to southeast by several
ranges of mountains. These divided both lands into valleys
and plateaus, and served as boundaries between the smaller
political divisions of the land, but are mentioned only in a
general way.
8. There were several uninhabitable places or regions, and
some undesirable localities, which were called wildernesses,
which divided the different lands and countries. Of these we
notice the narrow strip of wilderness, which was the boundary
between Nephi and Zarahemla (a. e.. Alma 13: 68-79; 16: 80;
s. e.. Alma 13: 11; 16: 12;) the east wilderness (a. e., Alma
13: 68-79; 14: 63; s. e., Alma 13: 11; 14: 11;) the west wil-
derness (a. e.. Alma 1:94; 13:68-79; s. e.. Alma 1:15;
13: 11) ; and the wilderness which was west and north (a. e.,
Alma 1: 94; s. e., Alma 1: 15).
NORMAL LESSONS 47
QUESTIONS.
Where was the field of the Book of Mormon history? How
much of America was known to the ancient inhabitants? Into
what two general divisions was the land divided? Why was
each division named as it was? What other division of the
inhabited lands was made? Where was the dividing line?
Where were the centers of civilization? Give the name of
each great center and who inhabited it. What is said of the
possible changes in the appearance of these countries? What
seas are mentioned in the Book of Mormon? What is said
of the mountains of the Book of Mormon? What wildernesses
are mentioned?
Lesson 14.
THE LAND NORTHWARD.
1. The land northward, otherwise the land of Mulek, (a)
extended northward from the Isthmus of Panama about
thirty-five hundred miles, and varied in width from fifty to
Trior e than two thousand miles, (6) including what is now
Central America, Mexico, and part of the United States of
America, (c) It was occupied in turn by the Jaredite and
Nephite nations.
2. The land was known by different names at different times.
We notice the following: The "promised land" (a. e., Ether
3: 10, ,13; s. e., Ether 3:3); the Land Desolation (a. e., Alma
13:68-79; s. e., Alma 13:11); the land northward (a. e.,
Alma 30: 7; s. e., Alma 30: 3) ; and the land of Mulek (a. e.,
Helaman 2: 128, 129; s. e., Helaman 2: 27).
3. The land is bounded on its entire eastern coast by the
Atlantic Ocean and its arms, the Gulf of Mexico and Carib-
bean Sea, and on the western coast by the Pacific Ocean, the
Gulf of California and the Bay of Panama.
4. The following lakes are worthy of mention : Lake Nica-
ragua and Lake Leon in the extreme south (see a. e., Mosiah
48 RELIGIO-SUNDAY SCHOOL
5: 61; Alma 22: 30; s. e., Mosiah 5:9; Alma 22: 5) ; Lake
Chapella, and others northwest of the City of Mexico, may
have been Ripliancum of a. e., Ether 6: 80; s. e., Ether 6: 6,
and a. e., Mormon 3 : 3-5 ; s. e., Mormon 3:1; Lake Tlahualila
and many others in the northern part of Mexico, may have
been the large bodies of waters mentioned in a. e., Helaman
2 : 4 ; s. e., Helaman 2 : 1. The Great Lakes north of the United
States may have been the Ripliancum of a. e., Ether 6: 80;
Mormon 3:3-5; s. e.. Ether 6: 6; Mormon 3: 1.
5. The whole land was traversed by many rivers, the most
important were the San Juan, Blewfield, Cape, Malagtta,
Usamacinta, De Blass, Santiago, Rio Grande, Colorado, Mis-
sissippi and its tributaries.
6. The land is traversed throughout its entire length by
parallel ranges of mountains which serve to divide the coun-
try into THREE NATURAL DIVISIONS:
a. The eastern slope, from the mountains to the Atlantic
coast and widening into the Mississippi Valley in the north.
6. The central table-land, a high plateau between the
mountain ranges, widening into the plains in the north.
c. The western slope, from the mountains to the Pacific
coast.
7. During the Jaredite occupancy, the land was divided into
THREE STATES OR PROVINCES:
a. Moron, the land of their first inheritance.
b. Nehor, a rival kingdom.
c. Heth, in the northern part.
8. We notice the following important places:
a. Three cities: Moron, the Great City and Heth.
b. Two hills: Ephraim and Shim.
c. Two plains: Heshlon and Agosh.
d. The valley of Gilgal and the wilderness of Akish. (Lo-
cate on the map.)
9. The land was divided into the following provinces, under
the Nephite rule; David, Joshua, Jashon, Antum and Shem.
NORMAL LESSONS 49
10. The following important cities are mentioned: Deso-
lation, Teanc^im, Angola, Boaz, David, Joshua, Jashon, Jordan,
and Shem.
11. Two important hills are mentioned: Shim, where Ama-
ron hid the sacred records; and Cumorah, where Mormon hid
all the sacred records, except the abridgment. (Locate these
places on the map.)
12. Considerable discussion has been indulged in as to the
location of Ramah or Cumorah, the places of the two great
battles. Some think it was in western Mexico, near Lake
Chapella, while others think it was in western New York,
near Lake Ontario. The location of several places of interest
depends upon the location of the last battleground.
QUESTIONS.
What is the extent of the land northward? Give the dif-
ferent names by which this land was known? Name the
principal oceans and seas? What are the principal lakes of
the land? Locate Lake Nicaragua. Locate Lake Chapella.
What other lake regions are mentioned? Mention the most
important rivers. What are the natural divisions of the land?
Name the provinces under the Jaredite occupancy. Name the
three great cities. W^hat hills are mentioned? Name the
plains. What other places are given? Mention the provinces
under the Nephite rule. What cities of the Nephites are
mentioned? What two important hills are mentioned? What
were they each noted for? What is said of the location of
the place of the last battles of the Jaredites and Nephites?
Lesson 15.
THE LAND OF NEPHI.
1. The Land of Nephi proper (as occupied by the Nephites) ,
extended from north to south about eleven hundred miles, and
varied in width from one hundred and fifty to three hundred
miles from east to west.
50 RELIGIO-SUNDAY SCHOOL
2. This land covered the west central part of South America.
It was bounded on the west by the Pacific Ocean, called the
west sea, on the north by the narrow strip of wilderness, on
the east by the Eastern Cordillera and on the south by the
real Cordillera. During the Lamanite occupancy, the bound-
aries were much extended, covering most of the central and
southern part of South America. (A. e., Alma 13: 68-79;
s. e., Alma 13: 5, 11.)
3. Nephi proper was divided into two natural divisions.
a. The western slope from the mountains to the Pacific coast,
a strip of country varying from twenty to fifty miles in width ;
6. the high lands between the Eastern and Western Cordil-
leras.
4. The land was first occupied by the Nephites, who settled
at Nephi (Cuzco) in the south, but the "course of ehipire"
was northward and the capital was removed in later time to
Lehi-Nephi (Cuelap) in the north. The second occupants
were the Lamanites, a people less civilized. (A. e., 2 Nephi
4: 7-12; Mosiah 6: 1, 8, 9; s. e., 2 Nephi 4:2; Mosiah 6: 1, 2.)
5. The principal lakes of the land are: Alagas and Titi-
caca in the extreme south; Jurin and Lauricocha in the cen-
ter of the land. Lauricocha was known as the waters of
Sebus, (a. e., Alma 12: 38; s. e.. Alma 12: 6) ; Rima^hura and
Metuncocha in the north. Metuncocha was known as the
waters of Mormon (a. e., Mosiah 9: 38; s. e., Mosiah 9:6).
6. The important rivers are: Die Aguadero in the south,
Apurmimac and Urbamba in the center of the land, the Ama-
zon, Paute, and Morona in the north.
7. We notice ten of the most important cities and places
mentioned :
a. Nephi, in the south, the early capital of the land. (A. e.,
2 Nephi 4: 7; s. e., 2 Nephi 4: 2.)
b. Ishmuel, near the waters of Sebus in the center, capital
of King Lamoni. (A. e., 12: 29; s. e.. Alma 12: 5.)
c. Middoni, on the sea west, where Aaron and his brethren
were imprisoned. (A. e., Alma 12: 183; s. e., Alma 12: 23, 24.)
d. Lehi-Nephi in the north, and later capital of the land.
(A. e., Mosiah 6: 11; s. e., Mosiah 6: 2.)
NORMAL LESSONS 51
e. Mormon, north of Lehi-Nephi, where Alma established
the church. (A. e., Mosiah 9: 47, 65; s. e., Mosiah 9: 6.)
/. Helam, in the extreme north, built by Alma and his peo-
ple. (A. e., Mosiah 11: 21; s. e., Mosiah 11: 3.)
g. Mount Antipas-Onidah, near the city of Nephi, the place
of Arms. (A. e.. Alma 21: 84-86; s. e.. Alma 21: 18, 19.)
h. Waters of Sebus, near the City of Ishmael, where Am-
mon protected the flocks. (A. e.. Alma 12: 38; s. e., Alma
12:6.)
i. Waters of Mormon, northeast of Lehi-Nephi, where Alma
baptized. (A. e., Mosiah 9: 38, 65; s. e., Mosiah 9: 7.)
j. The Valley of Alma, north of Helam, where the Lord
spoke to Alma and the people in their flight. (A. e., Mosiah
11: 69; s. e., Mosiah 11: 7.)
QUESTIONS.
What was the extent of the land of Nephi? What do we
mean by Nephi proper? Where was the land located? By
what is it bounded? What is said of its extent under La-
manite occupancy? What were the natural division of the
land? What people occupied the land? What two places were
capitals of the land? What lakes are in the south? What
lakes are in the center? By what name was one of these
known? What lakes are in the north, and what were they
called? Name the important rivers? Name and locate the
principal places. For what was each one noted?
Lesson 16.
the land of zarahemla.
1. The Land of Zarahem,la, of all the Book of Mormon
lands, was by far the most important. About two thiTds of
the Book of Mormon was produced in this territory. It was
here that the people rose to the highest civilization, developed
and enjoyed the most perfect government, and enjoyed the
greatest religious awakening. At Bountiful, in the northern
52 RELIGIO-SUNDAY SCHOOL
part, the Savior, made his appearance and established his
church. (A. e., Alma 13:68-82; Nephi 5:1-8; s. e., Alma
13: 11, 12; Nephi 5: 1, 2.)
2. The land was a triangular country occupying the north-
western part of South America. It was bounded on the north
and east by the Caribbean Sea, called the sea east, on the
west by the Pacific Ocean, called the west sea, and on the south
and east by the Eastern Cordillera and the Cordillera Merida.
This mountain boundary was called the narrow strip of wil-
derness and the south wilderness.
3. Construct a map of Zarahemla, by drawing a line from
a point one hundred miles north of the Gulf of San Miguel
east six hundred and fifty miles; draw a line from the same
point south six hundred miles ; and a third from the south end
of the west line to the east end of the north line, inclosing a
territory of about one hundred and ninety-five thousand
square miles, and including roughly the whole of the land.
4. The land is mountainous in the central and southern
portions, with low, level coast region on the north and east.
It is traversed the whole length from south to north, by the
Western and Central Cordillera. The land is divided into
four natural divisions, the western slope, the western valley,
the valley of the Sidon, and the eastern coast plains.
5. The three principal rivers are: The Magdalena, called
by the Nephites the River Sidon, (a. e., Alma 1:84; s. e.,
Alma 1: 10), which drained the Sidon Valley, emptying
northward into the Caribbean Sea; The Cauca River, which
drains the western valley, emptying into the Magdalena; and
the Atrato River, on the western slope, flowing north into the
Gulf of Darien.
6. There is only one lake of importance, Lake Maracaibo,
and it is a landlocked arm of salt water, on the north coast,
which in all probabilities was formed by the sinking of the
land at the crucifixion of the Savior. (A. e., Nephi 4: 29-35;
s. e., Nephi 4: 6.)
7. The land was first occupied by the colony of Mulek, and
bears the name of the last ruler, and by the confederate na-
tions of the Nephites and people of Zarahemla, B. C. 200.
NORMAL LESSONS 53
(A. e., Helaman 2: 129; Omni 1: 19-24; s. e., Helaman 2: 27;
Omni 1: 6-9.)
8. Under Nephite rule it was divided into the following
provinces: Manti and Minon in the south; Zarahemla, Mulek,
and Gideon in the center; Siron, Antionum, Moroni, Nephihah,
and Aaron on the east coast; and Sidom, Noah, Lehi, Morian-
ton and Bountiful in the north. These were called the land
of Jershon.
9. We notice some of the most irmportant places:
a. Manti, at the head of the Sidon, in the south. (A. e.,
Alma 20: 25; s. e., Alma 20: 5.)
6. Zarahemla, the capital city in the center of the land.
(A. e., Helaman 1: 19-23; s. e., Helaman 1:5.)
c. Ammonihah, scene of Alma's and Amulek's preaching in
the west valley. (A. e., Alma 6: 23-28; s. e., Alma 6: 6.)
d. Moroni, a great city on the east coast. (A. e., Alma
22: 14; s. e., Alma 22: 3.)
e. Nephihah, the scene of great military strategy, on the
east coast. (A. e., Alma 29: 21-30; s. e., Alma 29: 8-11.)
/. Lehi, on the north coast. (A. e., Alma 27: 5; s. e., Alma
27:3.)
g. Bountiful, the scene of the Savior's appearing in the
north. (A. e., Nephi 5: 1-10; s. e. Nephi 5: 1-3.)
10. Find on the map the following places mentioned: The
hills Riplah, Amnihu and Onidah, and the Valley of Gideon.
QUESTIONS.
What land was the most important of the Book of Mormon
lands? Why? Describe the land of Zarahemla. Where was it
located? How large was it? Give the natural divisions of the
land. Name and describe the principal rivers. What lake is
found in the territory now? What is the probable origin of
it? Who occupied the land? Name the provinces into which
it was divided under Nephite rule. Name the most important
cities. What other places are mentioned?
54 RELIGIO-SUNDAY SCHOOL
Lesson 17.
review of the lessons on geography.
The lands of the Book of Mormon.
What lands were known to the writers of the Book of Mor-
mon?
State the general divisions of the lands.
Name the great centers of civilization.
The Land Northward.
Give l^he names and general outlines of the land northward.
By whom was the land occupied and when?
Mention the principal places in the land.
The Land of Nephi.
Describe and locate the land of Nephi.
By whom was the land occupied?
Mention the principal lakes, rivers, and cities.
The Land of Zarahemla.
Locate and bound the land of Zarahemla. What of its im-
portance?
Give the natural divisions, and the waters in each.
Mention the principal provinces, cities, and places.
PART 4.
FOUR LESSONS ON BOOK OF MORMON INSTITU-
TIONS AND WORSHIP.
Lesson 18.
the religion and places of worship.
1. Very little is known of the religion of the Jaredites, only
that they worshiped the true God, and were visited and min-
istered to by many prophets. They prospered during the times
of their faithfulness, and were punished for their apostasy,
which was the cause of their final extermination. (A. e.. Ether
1:8-11; 39; 3:61-64; 6:92; s. e., Ether 1:1, 5; 3:9, 10;
6:8.)
2. The religion of the Nephites, like that of their ancestors,
the Israelites, consisted of the worship of the true God ac-
cording to the law of Moses, which they strictly observed until
the coming of Christ, with some possible modifications in
the ritual of worship, such as the circumstances of location
would compel. (A. e., 2 Nephi 11: 45-51; Omni 1:8, 17; Mo-
siah 1: 30; Alma 14: 7, 8; 16: 3, 4; Helaman 5: 1, 93; Nephi
1: 28; s.'e., 2 Nephi 11: 7; Omni 1:3, 5; Mosiah 1:5; Alma
14: 2; 16: 1, 13; Helaman 5: 1, 8; Nephi 1: 5.)
3. There being none of the tribe of Levi, in the colony, to
bear the ministry of the public service, certain of the sons of
Lehi of the tribe of Manasseh were consecrated to act in the
priesthood, to offer the sacrifices, and administer the law and
its ordinances. (A. e., 2 Nephi 4:42; Jacob 1:18; Mosiah
4: 4; 11:17-19; s. e., 2 Nephi 4: 5; Jacob 1: 4; Mosiah 4: 1;
11:2.)
4. The higher priesthood was conferred by the Lord upon
Alma I, about 121 B. C. He organized the church in the land
of Mormon, and shortly afterwards removed to Zarahemla.
This high priesthood continued in the family of Alma, and a
high priest of his descent presided over the church until the
56 REUGIO-SUNDAY SCHOOL
time of Christ's appearing. (A. e., Mosiah 11: 17-19; 13: 63;
Helaman 2: 66; s. e., Mosiah 11: 2; 13: 6; Helaman 2: 14.)
5. After the resurrection and ascension of Jesus, in Pal-
estine, he appeared to the Nephites, declared the law of Moses
fulfilled in him, instructed them in righteousness, established
his church, and chose from their number twelve disciples whom
he ordained to preach the gospel and administer the ordinances
thereof. The church prospered for more than two centuries,
but division arose and the church declined, and by the end of
the fourth century was apostate. (A. e., Nephi 4: 44-47; 5:1;
7: 1-12; 9:4-8; Nephi the Son 1: 27, 28; Mormon 2: 27; s. e.,
Nephi 4:8; 5:1; 7:1; 9:2; Nephi the Son 1:7; Mormon
2:4.)
6. At different times men arose teaching false doctrines,
and leading some away from the true worship of God. The
most serious defection was in the first year of the reign of the
Judges, (B. C. 91,) and was caused by the teachings of one
Nehor, whose doctrines remained the prevailing religion in
some provinces for many years. (A. e.. Alma 1: 3-28; 13: 4, 5;
14:56; s. e.. Alma 1:2-5; 13:2; 14:10.)
7. Various forms of idolatry were indulged in at different
times by both Nephites and Lamanites, and also by the Jared-
ites. Little in detail is, however, to be obtained concerning
it, except through archaeological research. (A. e., Enos 1: 31
Mosiah 6: 15; 11: 159; Alma 1: 48; 12: 25; 16: 78;*Ether 3
64; s. e., Enos 1:5; Mosiah 6:3; 11:19; Alma 1:6; 12:4
16: 12; Ether 3: 10.)
8. When the Nephites located in the land of Nephi, they
built in the city of Nephi a temple, after the order of the
temple at Jerusalem, built by Solomon. The manner of its con-
struction was the same, but it was not so richly adorned with
gold. It probably contained the holy place, and the holy of
holies, inclosed in a court or sacred inclosure. (A. e., 2 Nephi
4:22-25; s. e., 2 Nephi 4:3.)
9. When the Nephites occupied Zarahemla, they built
another temple in that city. A temple is mentioned also in the
City Bountiful and in other cities, probably on the same order
as the others. (A. e., Mosiah 1: 28, 33; Alma 11: 22; 14: 113;
NORMAL LESSONS 57
Helaman 2:13; Nephi 5 : 1 ; s. e., Mosiah 1 : 5, 6 ; Alma 11:6;
14: 17; Helaman 2:4; Nephi 5: 1.)
10. The idea of the synagogue or ''meeting,^' was also
brought with them from Palestine, where the germ of the
synagogue was in process of development. No definite idea
of their development of this institution is given, but syna-
gogues are mentioned frequently, both among Nephites and
Lamanites, as places of worship. There is mention at differ-
ent times of a place of worship called the sanctuary, probably
a temporary place of worship in new communities. (A. e.,
Alma 11: 22; 14: 113; Helaman 2: 13; s. e., Alma 11: 6; 14: 7;
Helaman 2:4.)
QUESTIONS.
What is known of the worship of the Jaredites? Of what
did the religion of the Nephites consist? How was this law
observed? What is said of possible changes? Who took the
place of the Levites among the people? What priesthood was
later conferred? Unto whom was this priesthood given?
How long did this order of things continue? When did
Jesus appear to the Nephites? What was his mission among
them? What did he establish among them? How long did
this institution prevail? What particular form of departure
is mentioned? What is said of idolatry? What institution of
worship was built at Nephi? What was it like? What is
said of other temples? How was the synagogue originated
among the Nephites? What other place of worship is men-
tioned?
Lesson 19.
THE offerings AND FEASTS OF THE LAW.
1. The Nephites, as already stated, kept the law of Moses
strictly, which law provided for certain sacrificial offerings
and required the observance of certain stated feasts and sacred
times. (A. e., Mosiah 1: 30; Alma 16: 3, 4; s. e., Mosiah 1:5;
Alma 16: 1.)
58 RELIGIO-SUNDAY SCHOOL
2. The idea of the altar is as old as the promise of salva-
tion through the sacrifice of the Savior. It was commanded
of God, and originally consisted of a heap of earth or un-
hewn stones. In the tabernacle and temples, it was covered
with metal. (Genesis 4:3; 4:4, 5, 6; Exodus 20:24, 25.)
3. The Offerings required by the law, may be classified
under three heads: The expiatory, the dedicatory, and
eucharistic offerings.
4. The expiatory offerings were: a. The sin offering, which
consisted of an animal burned without the camp or city,
its blood being sprinkled upon the altar of incense, and some
poured at the base, in the holy place of the tabernacle or
temple. It regarded the worshiper as a sinner, and expressed
his means of reconciliation to God. (Leviticus 4: 3-7.) h. The
trespass offering, consisted of an animal, though the poor
might bring some flour. It was burned upon the altar, and
the blood poured upon the base of the altar. It expressed
the forgiveness of a particular transgression, whether to
God or man, differing from the general idea of a sinner, as in
the sin offering. (Leviticus 5: 1-10.)
5. The dedicatory offering was: The burnt offering, which
consisted of an animal, was slain and burned upon the altar,
as an expression of the dedication or consecration of the
worshiper's life to God. It recognized the worshiper's recon-
ciliation to God. (Leviticus 1:2-9.)
6. The eucharistic or thank offerings were: a. The peace
offering, which consisted of animal and vegetable food. The
offering was divided in three parts, one for the priest, one
for the worshiper, and one for the altar. It was thus rep-
resented that the worshiper, the priest, and God were taking
a meal together, an expression of fellowship with God.
(Leviticus 3: 1.) b. The meat offering, which consisted of
vegetable food only, was divided between the altar and the
priest, and expressed simply thanksgiving to God. (Leviticus
2: 1-3.)
7. The feasts or sacred times, and periodical observances
are naturally grouped in three groups: Those connected with
the Sabbath, the great or historical feasts, and the one fast.
NORMAL LESSONS 59
8. Those connected with the Sabbath were: a. The weekly
Sabbath, the seventh day of the week, observed as a day of
rest. (Exodus 20:8-11.) b. The new moons, the first day
of each month, observed by special sacrifices. (Numbers
10: 10.) c. The feast of trumpets or seventh new moon, the
first day of the seventh month ( September-October) , the
New Year Day of the secular year, observed by special sac-
rifices and the blowing of trumpets. (Leviticus 23:24.)
d. The Sabbatical year, every seventh year, which was ob-
served as a year of rest; the ground was not tilled, and the
natural crops were left ungathered for the poor. (Leviticus
25:2-7.)
e. The year of jubilee, every fiftieth year, observed by the
general forgiveness of debtors, release of slaves, and return
of land to original owners. (Leviticus 25: 9, 10.)
9. The great or historical feasts, were: a. The Passover
was held on the fourteenth day of the first month (March-
April) . It was observed by the slaying of the paschal lamb,
and by the eating of unleavened bread, and commemorated
the flight from Egypt. (Exodus 12: 18-42.)
b. The feast of weeks, or Pentecost, fifty days after the
Passover, observed by the offering of the first fruits of the
harvest and commemorated the giving of the law. (Exodus
19: 1-11; Leviticus 23: 15-21.)
c. The feast of tabernacles, observed from the 15th to 21st
of the seventh month (September-October), by the offering
of special sacrifices and living in tents or booths, commemo-
rating the wandering in the wilderness. (Leviticus 23: 34-43.)
10. The fast day of atonement, observed on the tenth day
of the seventh month (September-October), the only fast
prescribed by the law, observed fasting. The scapegoat was
sent out of the camp, bearing the sins of the people, and on
this day only, the high priest entered the holy of holies with
the blood of atonement, showing reconciliation to God. ( Exodus
30: 10; Leviticus 23: 27.)
6P RELIGIO-SUNDAY SCHOOL
QUESTIONS.
What was the basis of the religious observance of the Ne-
phites? What is said of the altar? Of what did it consist?
What three kinds of offerings were required? What were the
expiatory offerings? What was the sin offering? In what
respect does the trespass offering differ from the sin offering?
What offering was the dedicatory offering? How did this
offering regard the worshiper? What is meant by the
eucharistic offerings? What offerings were eucharistic? Ex-
plain the peace offering. What was the meat offering? How
mlany groups of feasts and holy times are made? What in-
stitutions are connected with the Sabbath? What was the
Sabbath? What were the new moons? Describe the feast
of trumpets? What was the Sabbatical year? What was the
year of jubilee? /What feasts are called historical? Describe
the Passover. What was the feast of weeks. Describe the
feast of tabernacles. What was the day of atonement? How
were the sins of the people borne away?
Lesson 20.
the secular institutions of the book of mormon.
1. Forms of Government and Laws.
a. The Jaredite nation had a monarchial form of govern-
ment, with the peculiarity of the younger son succeeding to
the throne.
6. The laws of the Jaredites were liberal, providing for
religious liberty and security of property, but tyranny and
usurpation were very frequent. (A. e., Ether 3: 63; s. e.,
Ether 3: 10.)
c. The Nephites were governed by kings or Nephis, from the
time of Lehi to the time of Mosiah II, a period of 509 years.
d. The laws of the Nephite kingdom were very liberal, and
underwent a gradual development until the days of Mosiah
II, who codified the laws in a sort of constitution. Thfey
provided personal freedom, religious liberty, and property
NORMAL LESSONS 61
rights. The laws punished offenders, and were executed very
strictly. (A. e., Jacob 1:11; Jarom 1:13; Mosiah 13:15;
s. e., Jacob 1:3; Jarom 1:3; Mosiah 13 : 2.)
e. After the days of Mosiah II, the Nephites were governed
by judges under the laws of Mosiah, in a republic.
/. The laws of the judges provided that the rulers should
be chosen by the voice of the people, for life, or during good
behavior. There was no congress or council to share the
government with the judges, but the right of petition of the
people was respected, touching any change in the law. Com-
plete religious liberty was granted, slavery was prohibited,
punishment for murder, treason, or sedition was by death;
and for lesser offenses, by imprisonment. The chief judge
was subject to trial or impeachment, before a number of
subordinate judges, and the subordinate judges were tried
before the chief judge. (A. e., Mosiah 13: 15; Alma 1: 51;
2:23; 8:48; 16:8; 23:3; s. e., Mosiah 13:2; Alma 1:7;
2: 5; 8: 8; 16: 2; 23: 1.)
g. The republic, under the government of the judges, fell
apart about A. D. 30, and was succeeded by a loose confed-
eracy.
h. The provisions of the confederacy guaranteed religious
liberty, prevented the establishment of a kingdom, and pro-
hibited civil war. (A. e., Nephi 3: 52-54; s. e., Nephi 3: 6.)
i. Under the law of Mosiah, weights, nmasures, and money
values were established uniform in the land. Of these we
have data relative to the money, which is as follows: The
standard of value was a measure of barley or other grain
(a. e.. Alma 8:48; s. e.. Alma 8:8), which was the value
of a gold senine, and the wages of a judge on the bench for
a day's service.
SILVER.
Lesser Coins.
2 leahs make one shiblum.
2 shiblums make one shiblon.
2 shiblons make one senum.
62 RELIGIO-SUNDAY SCHOOL
Greater Coins.
2 senums make one amnor.
2 amnors make one ezrom.
An onti the value of them all.
GOLD.
2 senines make one seon.
2 seons make one shum.
A limnah the value of them all (7 senines).
3 shiblons of silver the value of an antion of gold.
A senum of silver was equal in value to a senine of gold.
2. Chronology and the.Nephite Year.
a. The Jaredites seem to have counted their time from the
accession of each king, being so many years of the reign of
the king.
h. The Nephites reckoned their time from the "time Lehi
left Jerusalem,'' which was 600 B. C, until the beginning of
the reign of the judges, 91 B. C. (A. e., 2 Nephi 4: 44; Mosiah
4: 6; 13: 67; s. e., 2 Nephi 4: 5; Mosiah 4: 2; 13: 7.)
c. From the seating of the first chief judge, the time was
reckoned as "the first, the fifth, or the thirtieth year of the
reign of the judges" for one hundred years, or until nine
years after the birth of Christ. (A. e., Alma 1: 1; 2: 1; Nephi
1: 1, 43-45; s. e.. Alma 1:1; 2:1; Nephi 1: 1, 8.)
d. Nine years after the sign of the birth of Christ,.. the
Nephites began to count their time from the ^'sign of the
coming of Christ," and this order was continued until the
close of the record, A. D. 421. (A. e., Nephi 1: 43-45; 2:1;
4: 6; Nephi the Son 1: 1, 56, 57; s. e., Nephi 1: 8; 2: 1; 4: 2;
Nephi the Son 1: 1, 11.)
e. The Nephite year was evidently modeled after the Jewish
year, as in use before the Captivity, and was, probably, a
solar year of twelve or thirteen lunar months of twenty-nine
or thirty days. At the time of Christ, the year began in
April. No names of months are given, following the usage
of the early Jewish historians, by calling the number of the
month, as the first, third, or eleventh month. (A. e., Omni
NORMAL LESSONS 63
1:37; Alma 21:149; 24:1; Nephi 4:6; s. e., Omni 1:10;
Alma 21: 34; 24: 1; Nephi 4: 2.)
/. The Jewish year consisted of twelve or thirteen lunar
months. The beginning of the sacred year was reckoned from
the moon after the vernal equinox. The following table will
show the arrangemient :
Month Time Month Time
Isit Abib ^'arch-April 7th Ethanim September-October
2d Zif April-May 8th Bui October-November
3d May-June 9th November-December
4th June- July IQth December- January
5th July- August 11th January-February
6th A.ugust-Septemberl2th February-March
Thirteenth intercalary month, between February and
April, every third year, to complete the year.
QUESTIONS.
What is said of the Jaredite government and laws? How
were the Jaredites governed during the first part of their
history? What is said of the early laws? What form of
government was had during the reign of the judges? Men-
tion the principal provisions of the laws, under the judges.
What form of government succeeded the judges? What did
this provide against? What can you say of the weights,
measures, and money? Give the table of money values. In
what way did the Jaredites reckon the time? From what
event did the Nephites begin to count time? What change
was subsequently made? What other change was adopted
later? What is said of the Nephite year? How did the
Jews reckon their year?
64 RELIGIO-SUNDAY SCHOOL
Lesson 21.
review of part iv.
1. Tell what is said about the Jaredite religion.
2. Concerning the Nephite religion, state: (a) its origin;
(b) of what it consisted; (c) how the priesthood was pro-
vided; (d) what change was made at the coming of Christ,
(e) What of idolatry?
3. What meeting place or sacred buildings are mentioned?
How had the Nephites the synagogues? What were their
temples like?
4. What religious observance did the Nephites keep?
What can you say of the altar? What three kinds of offer-
ings are named? How many offerings were there? Describe
each one.
5. What feasts and sacred times were observed? How are
they classified? Describe each one.
6. Tell what is said of the government of the Jaredites.
7. How were the Nephites governed in different ages?
What did their laws provide?
8. Name and describe their money.
9. Give the different ways that the people reckoned the
time.
10. What is said of the Nephite year? Tell of the Jewish
year.
PART 5.
SEVEN LESSONS ON ZION'S RELIGIO-LITERARY
SOCIETY.
Lesson 22.
THE HISTORY OF ZION'S RELIGIO-LITERARY SOCIETY.
Religio-Literary Society. — Every permanent institution
is the outgrowth of actual demands. Usually the growth is
gradual. Beginning with a germ, or principle, the idea un-
folds and develops until the fullness is realized. It was so
with 2;ion's Religio-Literary Society. The principle existed,
and being made manifest, it was developed and cultivated
until to-day we have the society well along in the line of
development.
1. Preparation. — 1. Desire for Improvement. With obedi-
ence to the gospel, invariably comes the desire for knowledge,
in order to accomplish good, because the spirit of the gospel
is a spirit of active service. Therefore, one partaking of the
true spirit desires to be of the best service, and hence recog-
nizes at once necessity for preparation for that service.
2. Various Organizations. — This desire in the souls of the
youth of the church created a demand which sought supply
in various organizations of young people in a number of
places, each laboring to the same end, and yet each different
in some respects from the others. Some of these societies
turned their attention mostly to literary and musiqal study,
others to debates and parliamentary practice, and others to
religious study, and yet all were organized for mutual im-
provement and the development of the individual.
3. Desires for Unity. — As these various organizations pro-
gressed, it became more and more apparent that better and
greater results could be attained by unity of effort. It was
seen that instead of many different and independent organi-
zations each going its own way, it would be better to have
66 RELIGIO-SUNDAY SCHOOL
one organization embodying the central idea and yet making
provision for each individual society. By this means all
would come to a unity, and all would be strengthened by each
contributing to the power of the whole.
II. Organization. — 1. Temporary. The first step towards
a general organization was in 1891. A "Department of cor-
respondence" was opened in Autumn Leaves, through which
the young might discuss various questions of general interest,
and by means of which they might cultivate their literary
powers, and acquire the habit of writing for the public, and
thus qualify themselves for usefulness in this direction.
Through this department, to a greater or lesser degree, the
thought of organizing the scattered forces into a united
effort, received a strong impetus. A call was made through
this department for the various societies to send representa-
tives to meet during the General Conference of 1892 at In-
dependence, Missouri.
By arrangement with the General Conference of 1892, a
meeting was held on April 11, attended by a few interested
workers from several of the societies before mentioned. This
meeting appointed a committee of three to draft a plan of
organization and report at the following General Conference.
2. Permanent. The committee on organization reported at
the conference of 1893, at Lamoni, Iowa- An extract from
the secretary's record is as follows: "The young people of
the Reorganized Church of Latter Day Saints met at Lamoni,
Iowa, April 14, 1893, at 7 p. m., for the purpose of effecting
a general organization throughout the church."
The name "Zion's Religio-Literary Society" was adopted.
III. Development, — 1. Constitution and Plan. The con-
stitution drafted by the committee on organization provided
for four distinct depari^ments of work; viz. Religious, Mis-
sionary, Temperance, and Literary. This was in harmony
with the name, ^'Religio-Literary," and doubtless suggested
the thought, first religious, and second, literary.
2. Periodical. The executive committee decided to publish
weekly programs to be prepared by four superintendents, one
for each of the departments above mentioned. As a medium
NORMAL LESSONS 67
for this publication a small monthly periodical, The Program,
was issued, and made its first appearance in July, 1893.
3. Departments. During the year 1894 the four depart-
ments were subdivided into senior and junior, making eight
separate programs with eight superintendents.
At the convention of 1897 a continuous course of study
was adopted for each of the four departments, as follows:
for religious department, Book of Mormon and archaeology;
for literary, travels and such other matter as might be
required ; for temperance, music and temperance in all things ;
for history, church history to have special consideration.
Following the convention of 1897, the Program was dis-
continued and the programs of study were published in Au-
tumn Leaves.
In 1898 the constitution was revised, providing for one
continuous course of study, and the course chosen was Book
of Mormon and archaeology, with the first meeting of each
month devoted to prayer and testimony service.
In 1900 a home department was established for the pur-
pose of extending the work to those who for any reason can
not avail themselves of regular society work.
In 1902 the convention authorized the publication of a
Quarterly/ to contain the lessons and programs of study, and,
the first issue appeared in October.
A normal department was established in 1907 in connection
with the General Sunday School Association named the
"Religio Sunday School Normal Department."
HISTORY OF THE RELIGIO.
I. Prep.; 1. Des. Imp.; 2. Va. Or.; 3. Des. Un.
II. Or; 1. Tem.; 2. Per. 1893.
IIL Dev.; 1. Con. and PI.; 2. Per.; 3. Dep.
REVIEW QUESTIONS.
Of what is every permanent institution the outgrowth?
What prompted the organization of various young people's
societies?
What prompted the organization of a general society?
68 RELIGIO-SUNDAY SCHOOL
When and how was the first step taken towards a general
organization?
Where and when was the preliminary meeting held?
What did this first meeting do?
When and where was the permanent general society-
organized.
What plan of work was provided by the first constitution?
Tell about the first periodical.
What change in plan of work was made in 1894?
What important change was made in 1897?
In the same year what was done regarding a periodical?
What further important change was made in the course of
study in 1898?
What new department was added in 1900?
When was the Quarterly first published?
What new department was added in 1907?
Lesson 23.
THE DEFINITION OF ZION S RELIGIO-LITERARY SOCIETY.
A knowledge of what the Religio is will help to a better
understanding of its principles and plans, and an under-
standing of the principles and plans of any institution are
essential to the best service by those who are workers therein.
I. We base the following Definition upon the language of
the "preamble" to the constitution of the society:
1. Zion's Religio-Literary Society is an orgamization of the
young people of the church.
2. In a systematic and united effort to do good to others.
3. For improvement in the principles and practice of mor-
ality and Christianity.
4. To secure social and intellectual developTnent.
IL We may with profit study this definition more carefully
and obtain a better understanding of what the Religio is.
1. An organization of the young people of the church.
The term young people is used to distinguish the youth from
NORMAL LESSONS 69
the very small children upon one side and the adults upon
the other. While all are permitted to be workers in the
society, and all are encouraged to do so except very small
children, it is designed primarily for the youth, and young
manhood and young womanhood of the church.
2. That it is an organization of the young people of the
church does not exclude nonchurch members from uniting
with it. Article IV, section 1, of the constitution for local
societies, says, "Members of the church, and such persons as
may have been made acquainted with the object of the society
and the duties of members therein, and who express a desire
to become members, and a willingness to comply with such
duties, are eligible for membership."
3. A systematic and united effort. In the preceding lesson
we saw that the society was an effort to unify the efforts
that were being made in a number of localities by means of
^'students' societies," mutual improvement societies, and the
like.
4. To do good to others is a commendable object, and is
the fundamental principle of all real Christian development.
This is one of the avowed objects.
5. Improvement in the principles and practice of morality
and Christianity is sought through . the "doing" idea. By
means of numerous committees, activity upon the part of
every member is encouraged and provided for, so that the
"practice" of morality and Christianity is secured. A study
of the word of God in the lessons, as well as by means of
program work, induces improvement in a knowledge of the
"principles."
6. Provision is made for the social development in the work
of the social committee. This committee is to provide for the
social feature of the society work, seeking to promote socia-
bility at all times, and upon special occasions under the
auspices of the committee.
III. From these considerations it will be seen that the
Religio combines the ideas of study and practice. It is in
many senses a training school — ^training for the Master's
service. It seeks to combine enough of pleasure and amuse-
70 RELIGIO-SUNDAY SCHOOL
ment, or entertainment, that the work may not become irk-
some. Its special mission, or one of them, perhaps, is to
take the boy and girl at the age when, too frequently, they
get "too big" for Sunday school, and tide him over the time
of danger until his interest in the church awakens and he
is safe within its folds.
BLACKBOARD OUTLINE.
zion's religio-literary
SOCIETY.
L
Def. 1.
2.
3.
4.
Or. Yo. Pe. Ch.
Sys. Un. Ef. D. Go.
Im. Pri. Pra. Mo. Ch'y.
Se. So. In. Dev.
11.
1. Des
priv. for yo. 2. Does not
ex.
n-ch.
Me.
3. Un.
Ef. 4. Dr. go to 0th. 5.
Im.
Prin.
and
Prac. Mor. and Ch'y. 6. So.
and In. Dev.
III. Tr. sch. Mas. Ser.
1
REVIEW QUESTIONS.
Why should an understanding of the principles and plans
of the Religio be obtained by its members?
Give the definition of Zion's Religio-Literary Society.
What is comprehended by the term young people?
Who may be members?
What are the qualifications of eligibility?
What was the primary object sought in organizing the
society?
What is mentioned as being fundamental to all real Chris-
tian development?
How is the practice of Christianity provided for in the
plans of the society?
What provision is made for social development?
What two ideas are combined in the work of the Religio?
How is it a training school?
What special mission is pointed out?
NORMAL LESSONS 71
Lesson 24.
the organization of the religio.
In studying the organization of the Religio we shall con-
fine ourselves mostly to the local organizations, and those
wishing to extend their study to the organization of districts
and the general society are referred to the constitution and
by-laws.
Naturally the subject of organization in reference to the
Religio resolves itself into the three subdivisions: Officers,
teachers and classes, and committees.
I. Officers. — The constitution after enumerating certain
officers provides that "other officers may be selected when
necessary." Those enumerated whose duties are defined are
as follows:
1. President. This officer "shall be a member of the
church in good standing." He is chairman of the program
committee in addition to the duties usually belonging to the
office.
2. Vice President. He is the "associate" of the president,
and besides the usual duties of the office, he is chairman of
the social committee.
3. Secretary. In addition to the usual secretary work, he
is chairman of the lookout committee.
4. Treasurer. In addition to the duties of custodian of
funds, he is chairman of the relief committee.
5. Librarian. The constitution says : "The Librarian shall
be a member of the local library board, and as such shall
have charge of the library interests of the local, and shall
do what can be done practically in collecting and preserving
such evidence of archaeology and other data as has a bear-
ing in establishing the fact of the ancient civilization of
America."
6. Chorister and Organist. These officers are members of
music committee and preside over the musical features of
program work.
7. Home Department Superintendent. This, officer is in
charge of this department and his duty is to seek to promote
72 RELIGIO-SUNDAY SCHOOL
home study upon the part of those who do not attend the
society sessions.
II. Teachers and Classes. — There are technically but two
departments of class work, senior and junior, while prac-
tically the senior department is made up of classes of a num-
ber of different grades.
1. Senior. This includes all studying the regular lessons,
and ranges in age from about fourteen up.
2. Juniors. This includes all under fourteen; but it is not
intended that children under about ten should be encouraged
very much to attend Religio, and should do so only when
accompanied by older members of the family and when living
near the place of meeting.
III. Committees. — The committee work is much diversified,
and is so planned as to provide special duties for as nearly
every member as practicable. This is the leading feature of
"training" work, and when carefully carried out is a strong
factor in the development of the individual for service.
1. Program Committee. This committee makes out the
programs and assigns the parts to the members, and sees
that the programs are properly carried out. Much of the
life of the society depends upon the work of this committee,
and its work should be carefully done.
2. Social Committee. This committee does what it can to
promote sociability among the members and seeks to make
strangers and visitors welcome at the meetings. It may
provide social occasions as a feature of its work. An active
social committee begets warmth and cordiality to a society.
3. Lookout Committee. This is the membership committee,
and is intrusted with soliciting new members, enlivening old
members, reclaiming erring and indifferent members, and
trying transgressing members. A reading of the duties of
this committee reveals clearly the great importance of its
work being done, "carefully, prayerfully, and persistently."
There is not much more important work than reclaiming an
indifferent "member or reforming an erring one.
4. Relief Committee. This committee seeks to look after
the needy, bestowing such kindly ministrations upon the poor,
NORMAL LESSONS 73
afflicted, or unfortunate, as will gladden the hearts and cheer
the spirits, and when necessary and practicable providing
material comforts and necessities.
5. Good Literature. This committee is to encourage the
reading of good books and papers, endeavoring as much as
possible to circulate the church books and periodicals, sup-
plying them to libraries and reading rooms, and public places,
etc.
6. Executive Committee. This committee is composed of
the officers of the society, and are to have charge of all the
intejrests of the society not otherwise provided for.
BLACKBOARD OUTLINE.
ORGANIZATION OF THE
RELIGIO.
L
Officers. 1 p.
C and 0.
2.
V.
P., 3. S.
,4.
T.
,5.
L.,
6.
II.
Te. and CI.;
1.
Se
, 2. Ju.
Ill
. Com. 1. P.,
2.
s.,
3. L., 4.
R.,
5.
G.
L.
REVIEW QUESTIONS.
What are the three main subdivisions of organization?
What officers may a Religio have?
State briefly the duties of president.
Give next officer and duties.
What officer comes third? Give duties.
Which officer follows? Give duties.
What is the fifth officer? His duties.
Name other officers and state briefly their duties.
How many grades of class work? What are they?
Give the basis of classification.
What is said of the importance of committee work?
Name the five leading committees and their work.
What is the executive committee and its work?
74 RELIGIO-SUNDAY SCHOOL
Lesson 25.
the home department.
1. Definition. — "It is the branch of the Religio designed
to reach those isolated from church privileges, or who are
not permitted, for any reason, to attend the sessions of a
local society, and bring them into communication and asso-
ciation with the household of faith." The object is to extend
the privilege of a systematic course of study to all those who
do not avail themselves of the advantages of society work.
IL Organization. — 1. Superintendent. The society elects
a home department superintendent, "who should seek to enlist
all members of the church in the work, and enroll them as
members of the local society, or home classes." The duties
are:
a. To organize home classes.
6. To distribute report blanks, Quarterlies, and other sup-
plies, and collect reports and contributions.
c. To give; information on lesson to members of the classes
when necessary.
d. To encourage and assist home class members in their
work.
2. A class may be composed of one individual, a family,
or a neighborhood. The duties and privileges of home class
members are:
a. To study the lesson each week as outlined in the Religio
Quarterly.
b. To report to their home department superintendent as
required.
c. To contribute according to their ability ai\.d willingness
for carrying on the work.
d. They should prepare literary papers as outlined when
practicable.
e. They should attend meetings of the local society when
convenient.
NORMAL LESSONS 75
III. Plan of Work. — 1. How to Organize.
a. Anyone noting opportunity and wishing to organize a
class in any locality should cooperate with the district or
stake home department superintendent when in an organized
stake or district, or with the general home department super-
intendent when not in an organized district or stake.
h. Anyone residing in a locality where there is no one in
charge of home department work may join this department
by sending his name and address to the district or stake home
department superintendent if in a district or stake. Other-
wise, send to the general home department superintendent.
2. Representation. Members of the home department are
entitled to representation in conventions upon the same basis
as members of the regular department.
a. Home classes within the limits of locals, districts or
stakes, may send delegates to the district or stake conven-
tions, and in selecting them will conform to the rules govern-
ing the locals in such district or stake.
h. Classes not within a district or stake may send delegates
to the General Convention, and will be governed by the rules
of representation as given in the constitution and by-laws
for the general society.
3. Supplies. The supplies for carrying on the work are:
a. The Bible (Inspired Translation preferred).
b. The Book of Mormon.
c. The Religio Quarterly.
d. Doctrine and Covenants.
e. Autumn Leaves, as it contains the Religio's Arena, the
official publication.
/. Divinity of the Book of Mormon Proven by Archaeology.
76
RELIGIO-SUNDAY SCHOOL
BLACKBOARD OUTLINE.
THE HOME DEPARTMENT.
I. Def.
II. Org. 1. Su., Du.: a. Or. Ho. CI., b. Dis. Sup.,
c. Gi. In., d. En. Me.
2. A CI. Du.: a. Stu. Les., b. Rep., c. Com., d. Pre.
Pa., e. At. Meet.
III. PL of Wo. 1. How to Or.: a. In Or. Dis. or St.,
b. Not in Dis. or St. 2. a. With. Dis. or St.,
b. Not in Dis. or St. 3. Sup. a. B., b. B. of M., c.
Re. Qu., d. D. C, e. A. L., f. D. of B. M. P.
by Ar.
REVIEIW QUESTIONS.
What in brief is the. home department?
What officer is at the head of this department?
Give the main duties of this officer.
What is a home class?
Mention the duties of home department members.
Tell how to organize a home class within a district or
stake.
Tell how to organize outside.
How may home department members be represented in
convention?
What supplies are needed to take up Religio work?
Lesson 26.
the religio and the home.
The home is the most important institution in society. It
is the foundation of all organized government, both religious
and political. It is ordained of heaven, and perpetuated by
divine decree. It has more to do with determining the course
of future generations than any other influence. It- should,
NORMAL LESSONS 77
therefore, be held sacred by all and its sanctity guarded with
jealous care.
What, then, are the relations of the Religio and the home?
Let us examine the question briefly.
I. Religio Auxiliary to Home. — An auxiliary is a helper,
and the Religio should be a helper to the home, since the
home is the most important institution. In all its work it
should contribute to the strength and influence of the home.
This it does in the following ways:
1. It contributes religious knowledge to the home, by
engaging its members in the study of the word of God, and
also by a study of religious history, such as the religious
movements in the world in different periods, the organiza-
tion of churches, etc. It by this means arouses interest in
one's own church.
2. The object in all religious work is the development of
true character — the Christ character. No amount of religious
knowledge will accomplish this without religioiis training.
It is not enough to know how to do, but the hahit of doing
must be formed. This is a prominent phase of Religio work.
In addition to the program work, there is provided much in
the way of committee work, which brings into active Chris-
tian service every member. One acquires Christian habits
by performing Christian duties, just as one acquires domestic
habits by performing domestic duties.
3. The name Religio-Literary is indicative of the character
of the work — religious and literary, religious first, literary
second. Hence institute culture is encouraged in the home
by the study of good books in the Religio, and begetting
wholesome literary tastes and habits thereby.
4. Not the least among the many phases of Religio work
is that of social improvement. Whatever contributes to the
betterment of the members socially contributes to better
social conditions in the home. The social committee is in-
trusted with the especial duty of providing for the social
culture, aside from that which is naturally associated with
society membership.
II. Attitude of Home Toward the Religio. — 1. The home
78 RELIGIO-SUNDAY SCHOOL
training is first in order and importcmce. The home training
is more influential than any other training.
2. In the interest of home training the home should en-
courage Religio work. The principle of gospel obedience
thoroughly instilled will beget a spirit of home obedience.
Habits of study and industry encouraged in Religio work will
promote similar habits in the home. A study of the Religio
lessons in the home will lend an added interest in the home
teaching of religious truth. If, therefore, parents will en-
courage the young people to prepare themselves for their
society work by studying the lessons and making other prepa-
ration in the lines of literary numbers and music, the benefits
to the home must be apparent.
There will not only be a greater disposition to study, but
there will be less tendency to spend evenings away from
home, because of the added interest in music and reading.
3. In the matter of the social side of Religio work as well
as in the literary and musical side, there is need of a guiding
influence. Young people need to be cautioned and counseled
in the selection of both. Parents being interested in the
habits of their children in these as in other respects may and
should give attention to the matter. Hence the home exer-
cises modifying influence over the work of the Religio.
BLACKBOARD OUTLINE.
THE RELIGIO
AND THE
HOME.
I.
R.
Au. to H.
1.
Re. K. 2. Re. Tr.
3. In.
Cu.
4. So. Im.
II
At. of H. to the Re.
1.
First in Or. and Imp. 2
. En
. Re. Wo. 3.
Ex.
Mo. Inf.
REVIEW QUESTIONS.
What is mentioned as the most important institution in
society?
Why is it so important?
NORMAL LESSONS 70
What about the extent of its influence?
Why is the Religio auxiliary to the home?
How does it contribute to the religious knowledge of the
home?
Why is religious training necessary?
How is it secured in the Religio?
How is intellectual culture encouraged?
What attention is given to social improvement?
What training is first in order and importance?
How may the home encourage the Religio work?
What is said of the home exercising a modifying influence
over Religio work?
Lesson 27.
relations of the religio and the sunday school.
As auxiliaries, or departments, in church work the two
organizations are closely associated. Yet there are marked
differences in some features. The Sunday school begins its
work earlier with the individual and came first as an organi-
zation. In some respects the. Sunday school is more impor-
tant, though doubtless both are, in general, equally important,
each in its place. We shall speak of their relationships under
the following heads and subdivisions:
I. The Religio an Associate of the Sunday School in
Gospel Work. — Their work is along similar lines, in many
respects parallel lines. They work side by side. In every
branch of the church of considerable size both organizations
are encouraged and maintained, receiving the sanction and
support of church authorities. The same persons are workers
in both, finding two similar, yet different lines of work.
1. This association of work is seen in tedching the word of
God. The Sunday school teaching is based upon the Bible,
using the other books — Doctrine and Covenants and Book of
Mormon — as collateral study. The Religio teaching is based
upon the Book of Mormon, using the other books — the Bible
80 RELIGIO-SUNDAY SCHOOL
and Doctrine and Covenants — as collateral study. Both aim
to give a practical knowledge of the word of God and its
application to living.
2. Their association in work is seen in the further fact that
both are striving for one end in their efforts — ^the develop-
ment of Christian character. No education, much less a
religious education, is of value, real value, further than it
contributes to the development of true character. This prin-
ciple is made prominent in both societies.
3. Association of work is further evidenced in the normal
department, being a department provided jointly by the two
organizations through their executive committees. These
committees appoint the superintendent and associate for this
department, and are responsible for the character of the
work done.
II. The Religio Supplemental to the Sunday School. —
While the two organizations work along parallel lines to
quite an extent, yet is much of the work of the Religio sup-
plemental to the Sunday school work.
1. It is supplemental in that its course of study is more
extended. Founded upon the word of God, it reaches out, in
harmony with the word of God, and includes "all good
books" reaching from current literature to the classics,
stretching over the realm of fact and fiction, sacred and
profane history, science and philosophy.
2. Also in active training the Religio reaches out much
farther than the Sunday school. Its plan is to give every
member some active duties to perform other than preparing
the lessons and keeping up with the course of study. This
is provided by the work of committees. The program com-
mittee cares for the literary and musical development and
assigns duties in this line. The social committee provides
work along lines of social culture. The relief committee finds
charity and benevolent work. The lookout committee has to
do with a phase of missionary work. And so we might go
on with the temperance committee, flower committee, Sun-
day school committee, good literature committee, etc., each
NORMAL LESSONS 81
calling for some kind of active service — doing Christianity
as well as professing Christianity.
BLACKBOARD OUTLINE.
RELATIONS OF THE RELIGIO AND
SUNDAY
SCHOOL.
I. Associates in Gospel Work.
1. In T. W. of G.
2. In D. C. C.
II. Religio Supplementary to S. S
1. M. E. S.
2. In. A. T.
REVIEW QUESTIONS.
As what are the Religio and Sunday school associated?
Which came first as an organization?
Which comes first in its work with the individual?
In what sense are they equally important?
In what are the two societies associates?
In what is this association first seen?
Upon what is the Sunday school teaching based?
Upon what is the Religio teaching based?
What is the aim of each in its teaching?
In what is their association seen second?
How are they associated in normal work?
What should be the aim of all education, especially reli-
gious education?
How is the Religio supplemental to the Sunday school?
What is included in the course of study in the Religio?
How does the plan of work in the Religio reach out further
than the Sunday school?
How is this practically carried out?
82 RELIGIO-SUNDAY SCHOOL
Lesson 28.
relations of the religio and the church.
The Religio is a separate organization from the church,
having its own officers and by-laws, and yet it is not inde-
pendent of the church. It is in a sense a creature of the
church, an outgrowth of necessity developed within the
church. Considering the mutual needs and advantages we
may say, first, the Religio is,
I. An Auxiliary to the Church. — The term auxiliary
means helper. Paul enumerates the gifts God had placed
in the church and mentions "helps" among them. The
Religio may be regarded one of the "helps." At least, it
should be a help, and is recognized as such from the fruits
produced wherever it has been organized. Its helpfulness
is manifest in many ways, some of which may be mentioned.
1. One of the leading features of Religio work and one
wherein it is helpful is in teaching the word of God. The
Religio and the Sunday school taken together constitute the
church's school for the study of the word of God. They are
the only institutions that provide regular and systematic
study of the written word. We may regard these organiza-
tions in their sessions, as has been fitly spoken by another,
as "the church at school."
2. One of the legitimate results of Religio work is in
adding to church membership. By the program work and
social features persons are frequently attracted to the society,
and their interest is aroused in the gospel, and they in time
obey the gospel. Many can testify that their interest was
first excited by their work in the Religio and they were
led into the church from this beginning.
3. An active interest in one department of church work
has a tendency to beget an interest in other departments.
This may not always be the case, but it is the tendency.
Hence the Religio helps by increasing church interest and
attendance. As a general thing one who is an active worker
in Religio is at his post elsewhere, as a logical result.
4. But in training for service is one of the strong fea-
NORMAL LESSONS 88
tures of Religio work that render it helpful to the church.
It not only qualifies for better membership by giving the
membership a better understanding of their duties under
the law, but it qualifies for official work in the church. The
Religio is developing presiding ability through its presidents,
clerical ability through its secretaries, priests and teachers
through its lookout committees, deacons through its relief
committees, choir leaders through its choristers, and a more
wholesome social spirit through its social committees. In
its literary programs it is training contributors to our church
periodicals. From these considerations the Religio has been
styled, with much fitness, a "training-school for the church."
II. The Religio being an outgrowth of conditions which
have arisen in church growth and development it is but.
reasonable that the church should be greatly interested in
the work of the Religio. And we find this to be the case,
as indicated by the active part taken in the Religio by the
large majority of the general church officers and mission-
aries. This peculiar interest of the church in the Religio is
illustrated by the interest of parents or guardian in a child.
Hence we may say the church is parent or guardian to the
Religio.
1. One of the prominent duties of the parent towards the
child is to encourage effort upon the part of the child; and
so the church should encourage the efforts of the Religio.
This encouragement can be given in many ways, by the
church officers lending the help of their presence and efforts
so far as consistent with their other duties. They also
encourage by advising the young people to take up the work,
by making public announcements of Religio meetings and
work, etc.
2. The Religio members being largely young people, the
church should counsel in the work of the society. Being
present in the meetings and offering a kindly word of advice,
or by quietly advising the officers in charge, may prevent
the introduction of objectionable features, and avoid trouble,
and materially aid in carrying forward the work.
3. The church is as much interested in the proper education
84 RELIGIO-SUNDAY SCHOOL
of its young people as in anything, and perhaps more; for
what does not depend upon this proper education? All de-
pends upon it. The redemption of Zion with all that significant
phrase contemplates depends upon it. Hence the church
should wield such an influence over the work of the Religio
that it will have the effect of directing its interests.
BLACKBOARD OUTLINE.
RELATIONS
OF THE
RELIGIO
AND THE CHURCH.
I.
Religio
1. Te.
4. Tr.
Au. to
Wo. 2.
for Se.
Ch.
Ad. to
Me.
3.
In.
at. and In.
II
. Church Pa
1. En. Ef.
or Gu.
2. Co. in
Wo.
3.
Di.
its In.
REVIEW QUESTIONS.
Show that the Religio is a separate organization from the
church.
How is it a creature of the church?
Why is the Religio an auxiliary in the church?
How does it help in teaching the word of God?
Why is this phase of its work so important?
How does the term, "the church at school," apply to the
Religio and Sunday school?
Tell how the Religio work adds to church membership.
Show that the Religio increases church attendance and in-
terest.
In what way does the Religio train for service?
Why is this feature of its work so important?
What is represented as the relationship of the church to
the Religio?
What is the duty of the church first mentioned?
How can the church encourage effort?
What is the duty mentioned second?
How may this duty be performed?
What duty is mentioned third?
What is said of the importance of this last duty?
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110 Cloth, limp, 35 cents; per dozen 3.75
111 Cloth and leather 50
112 Full leather 1.00
114 Flexible leather 1.75
ZION'S PRAISES
Printed especially for Sunday school work. This song
book has won the admiration of all music lovers. Your
Sunday school is far from complete without it. The selec-
tions are splendid.
70 Cloth, each 40 cents; per dozen $4.50
701/4 Full leather 1.00
701/^ Flexible, gilt edge 1.75
WITH THE CHURCH IN AN EARLY DAY
A story told in a very interesting manner. A tale of
affection and religious zeal, related pathetically. The latter
day message is interwoven in a way that will hold the deepest
interest of the reader. A splendid work to introduce the
angel's message.
243 Cloth $ .75
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Send all orders to
HERALD PUBLISHING HOUSE, LAMONI, IOWA
Books for Your Study Hour
THE INSTRUCTOR
This book is just the thing for the busy man, as well as
the student. Subjects arranged topically. Important his-
torical evidences cited.
126 Cloth $.75
127 Leather '. 1.00
128 Flexible, gilt edges 1.50
COMPENDIUM OF FAITH
Under topical headings this work gives quotations from
the three standard books of the church — showing their
agreement in teaching. To the busy man this work is of
inestimable value. It also contains a brief synopsis of
Ecclesiastical History, especially that part touching on the
apostasy and restoration.
141 Cloth : . .$ .75
141 y2 Leather 1.00
174 Flexible 1.50
WHAT IS MAN?
This book treats on the nature of man, his immortality and
final destiny. Its clear-cut arguments answer and refute
completely the soul sleeping theory. It is a work that
every person should thoroughly read and assimilate. We
know of no deeper work ever written on the subject.
140 Cloth 50
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Send all orders to
HERALD PUBLISHING HOUSE, LAMONI, IOWA
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