The Book of Mormon for Young Readers presents key scripture stories in a creative and engaging format, designed just for children, to make it easy for them to understand and love the scriptures! Young readers (ages 7-12) can enjoy the scriptures on their own and establish the habit of personal scripture study, which will strengthen their faith and their resolve to live the gospel. Fifty-two exciting chapters are full of features that help make it clear that Jesus is our Savior and that happiness comes from obedience to His teachings.

Focusing on the guidance function in scripture and in language generally, this book evaluates scriptural religion in global perspective.

Argues that Confucianism can be important to the contemporary, global conversation of philosophy and should not be confined to an East Asian context.

Nathanael Vette proposes that the Gospel of Mark, like other narrative works in the Second Temple period, uses the Jewish scriptures as a model to compose episodes and tell a new story. Vette compares Mark's use of scripture with roughly contemporary works like Pseudo-Philo, the Genesis Apocryphon, 1 Maccabees, Judith, and the Testament of Abraham; diverse texts which, combined, support the existence of shared compositional techniques. This volume identifies five scripturalized narratives in the Gospel: Jesus' forty-day sojourn in the wilderness and call of the disciples; the feeding of the multitudes; the execution of John the Baptist; and the Crucifixion of Jesus. This fresh understanding of how the Jewish scriptures were used to compose new narratives across diverse genres in the Second Temple period holds important lessons for how scholars read the Gospel of Mark. Instead of treating scriptural allusions and echoes as keys which unlock the hidden meaning of the Gospel, Vette argues that Mark often uses the Jewish scriptures simply for their ability to tell a story.

No one is likely to dispute that religions profoundly affect our lives in innumerable ways, . Disagreements emerge, however, when we attempt to evaluate those effects, and when we attempt to determine religion's proper place in our lives, in our society, and in our troubled world. As we all know, responsible judgments in regard to these complicated matters, though fundamentally important, are difficult to formulate and defend. In fact, even purely personal decisions about religion are not always easy. So, during normal times, many of us choose to live our lives without ever seriously considering some of religion's more complex issues. This limited outlook, however, is beginning to seem less appropriate given today's world ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? some aspects of religion's role in current events truly are disturbing. How should we respond to this situation? Wouldn't it be worthwhile for everyone to think through our religious traditions one more time, fromthe beginning? Isn't it possible to resolv