This isn’t a lesson; it is the notes from which I will prepare a lesson.
103 search results for "bmgd"
Literary BMGD #2: The Pilgrims’ Hymn
In looking for a literary work to go with the second Gospel Doctrine lesson this year, I was struck by some of the parallels between what Nephi experiences in the first few chapters in the Book of Mormon and what the early Mormons went through in traveling to Utah. Many of those we call the pioneers left comfortable homes, like Nephi and his family, and traveled to a “promised land” “into the wilderness.” And perhaps half or more of the pioneers also had to travel over an ocean to reach the promised land.
BMGD #2: 1 Nephi 1-7
Again, this isn’t a lesson. It is the notes from which I will prepare a lesson. Sorry it is so long. (The rabbit trail of the week was related to the killing of Laban, but I don’t plan on discussing that with my class.)
Literary BMGD #1: Address to the Book of Mormon
I’m pleased that Julie has begun a series of posts that cover this year’s lessons on the Book of Mormon. With this post I will begin a kind of companion series: Mormon poetry and literary texts that can accompany each week’s lessons. Since Mormon literature often gets short shrift (usually from those who haven’t actually read what they dismiss), I think that connecting this literature to a regular part of our worship may help members become more aware of and familiar with our culture.
BMGD #1: Introduction
These are the notes from which I will create my Sunday School lesson. It is not a Sunday School lesson, unless your ward has Sunday School for five hours and a high tolerance for rabbit trails that happened to catch my interest.
Reading Nephi – Series Introduction
Advice on Teaching – Preparation
(This is the second post in a series. The first post is here.)
Literary Lorenzo Snow #3: To the Latter-day Saints
The concept of enduring to the end can be somewhat vague. Much of what it requires depends on environment and circumstance — what is required for you to endure to the end is perhaps different than what will be required of me. But the underlying gospel principles are known, and the following poem by Eliza R. Snow talks about some of them.
Literary DCGD #5: A Scene in Virginia
The spirit of revelation described in D&C Gospel Doctrine lesson #5 isn’t always credited with all that it deserves. During our lives, I think, we often receive inspiration that we don’t attribute to anything but our own decisions, while that inspiration makes subtle changes, pushing us towards the better. Other times personal revelation is very clear, appearing as the kind of direct communication whose source is all but undeniable. The following poem is an example of when and how personal revelation can appear, along with a meditation on nature and how it should turn our vision o the truth.
Literary DCGD #2: Praise ye the Lord
The second Doctrine and Covenants lesson makes the point that this modern scripture talks and teaches of Christ. That focus was easy to find in many Mormon poems and hymns, but the following poem has the advantage of talking about the Lord for what He has done for the Latter-day Church. Eliza R. Snow probably needs no introduction for most members, as her poetry still appears frequently in our hymnals. And in this poem her combination of praise for the Lord with references to the latter-day work makes this a good match for the lesson.
Why Literary Gospel Doctrine Lesson Posts
For the past year each Monday afternoon my “Literary BMGD” posts have appeared each Monday — perhaps confusing some readers who have wondered exactly what these posts were all about. And those who clicked on them to read what they had may have been surprised to find that they were… poetry. What exactly is BMGD and why poetry? If I am going to continue these posts, I should probably explain:
Reading the Bibles: Why Translations Differ (Part 4)
This is the third of four categories explaining why translations differ. 3) How does the translator resolve ambiguities on the word-level? Hebrew writing did not indicate doubled letters (which are significant) or vowels until the 8th/9th century AD*, when Jews who had memorized the pronunciation of the traditional text came up with a system (three, actually) of indicating the pronunciation in the text with marks above, below, and inside the consonantal text. That, again, is a thousand-year gap. Scholars vary in how much weight to give the vowel-pointing (niqqudot, or just “pointing”), but at times, greater sense can be made of a text by repointing a word or two. If we have GDSNWHR in God’s appearance to Moses, and the tradition said “GoD iS NoWHeRe” we might consider that a bit odd for a believing Israelite to say, particularly as God was there appearing to him. A scholar might repoint or redivide as “GoD iS NoW HeRe” since it fits the context better. Just as BT in English could give us BuTT, BiT, BaT, ByTe, BuT or BeT, many words vary only in their pointing. (For an LDS example, Don Parry’s BYU Studies article “Temple Worship and a Possible Prayer Circle in Psalm 24” repoints dor “generation” as dur “circle.” He also discusses the history of pointing.) One of the more common (and complex) examples involves debating whether lo “to him” or lo’ “not” is the correct reading. There’s also…
The Book of Mormon: What has it done for you lately?
Julie is posting detailed commentary and Kent is providing literary reflection; I’m afraid all I have to offer on the Book of Mormon is general observations. This week let’s talk about situating the book as a whole, not so much in terms of content and form (which I’ll address in later posts) but in terms of function and use. How does the Church use the Book of Mormon? How do you use the Book of Mormon?