Growing up in a country torn apart by political and religious upheaval, Sahar struggled with feelings of hopelessness and anger as she watched schoolmates, friends, and loved ones be persecuted, tormented, and even killed.As a young adult, Sahar received a scholarship to a university in a place called Utah and, acting on an incredible desire to further her education, traveled to the United States. While attending Brigham Young University, Sahar was introduced to The Church of Jesus Christ of Latter-day Saints and, with no previous intentions of changing religions, she was baptized months later.But staying faithful and true to her new relationship with the Savior was immediately put to the test when Sahar returned home to Palestine. Attending the branch in Jerusalem, where she served as Relief Society president, meant hours of travel, risk of being arrested, and enduring harassment from Israeli soldiers at checkpoints, often only to be denied entrance to the city.In Peace for a Palestinian, Sahar Qumsiyeh shares her experience as a Christian Palestinian who desperately searched for peace for her and her family, only to find that her true peace lies not in external resolution but in her personal willingness to follow the Savior. As she explains, "We may still live in a place with barriers, checkpoints, and restrictions, but we can feel liberated by His Atonement."

    Dean Byrd and Mark D. Chamberlain address the topic of self-control, exploring it in the framework of doctrine and counsel from Church leaders and their own professional experiences. The authors have discovered that people who are successful in maintaining self-control rely less on willpower than on what might be called heart-power. Willpower Is Not Enough provides encouragement and guidance to all who wish to harness the motivating power of the heart, express themselves from the heart, and successfully deal with setbacks and overcome obstacles to change.

    The men on the ground after the bloody deed took an oath that they would never mention the event again, either in public or in private. The leaders of the Mormon church also counseled silence. The first report, soon after the massacre, described it as an Indian onslaught at which a few white men were present, only one of whom, John D. Lee, was actually named.With admirable scholarship, Mrs. Brooks has traced the background of conflict, analyzed the emotional climate at the time, pointed up the social and military organization in Utah, and revealed the forces which culminated in the great tragedy at Mountain Meadows. The result is a near-classic treatment which neither smears nor clears the participants as individuals. It portrays an atmosphere of war hysteria, whipped up by recitals of past persecutions and the vision of an approaching "army" coming to drive the Mormons from their homes.

    But what if we understood faith crisis as part of the natural cycle of spiritual growth; a breaking open to make room for new life and new faith? Join Thomas McConkie in a soul-expanding exploration, where the latest research in developmental psychology meets the Mormon doctrine of eternal progression.

    Taken from events throughout his life, these accounts are organized into sections: Service to others, Faith Precedes Blessings, Prayer Availeth Much, Missionary Moments, Testimony Teaches Truth, Example of the Believers, and On the LIghter Side. One experience tells of an elderly man in oppressed Hungary. He had collected his tithing for forty years until he met a patriarch who could deposit it for him. Also, the man had tried unsuccessfully for many years to get permission to leave Hungary to attend the temple. Following a special blessing, his passport was finally approved and this faithful man received the temple ordinances. This example and many others depict the happiness that comes from obedience to the teachings and commandments of Jesus Christ. Readers can find renewed strength in their testimonies through these faith-promoting experiences.

    LDS Relief Society co-founder Sarah Kimball referred to herself as "a woman's rights woman, " while Bathsheba Smith was called on Relief Society mission in 1870 to preach equal rights for women.The society editorialized that females belonged not only "in the nursery" but also "in the library, the laboratory, the observatory." Sisters sent east to study medicine were assured that "when men see that women can exist without them, it will perhaps take a little of the conceit out of some of them." Temple officiators were called "priestesses, " Eliza R. Snow the "prophetess, " and women were discouraged from confessing to bishops on grounds that personal matters "should be referred to the Relief Society president and her counselors." Women were set apart as healers "with power to rebuke diseases."In addition, Mormon theology spoke reassuringly of a Mother God of the divinity of Mary, Mary Magdalene, and Eve. No wonder Relief Society president Emmeline B. Wells could write with confidence: "Let woman speak for herself; she has the right of freedom of speech. Women are too slow in moving forward, afraid of criticism, of being called unwomanly, of being thought masculine."

    In later years, when I was an administrator and a teacher at Ricks College and then at BYU, I saw him often in Church Educational System meetings, where he was a key figure on the Church Board of Education. In 1996 I was called to the Seventy and assigned to an Area Presidency in Australia, where I remained until returning to Utah in August of 2000. Like so many other Church members, my wife, Marie, and I were stunned by the news of Elder Maxwell's leukemia in late 1996, and we worried and prayed about his health. During October conference 1999, he invited me to come by his office. As we talked, he indicated he was not certain about his condition. He said he was receiving an experimental treatment but "one of these days" the leukemia just might fully return. That was the main reason, he said, why he'd finally yielded to prodding from others that he allow the writing of his biography. I thought a book on his life story would be wonderful until he asked if I would write it. As honored as I felt, I honestly thought my doing this was not a good idea. I believed that he, his family, and the Church deserved thorough research and writing, and the work needed to be done at once to maximize the possibility of being published during his lifetime. He shared those hopes. But given the frightening uncertainty about his health; given that acceptable biographies can take years to document and write; given that he hadn't kept a personal journal, which would necessitate additional months of original research; and given that I was half a world away on a Church assignment I replied that someone who could give this project immediate and full-time attention was needed. Nonetheless, after more visits with Elder Maxwell and with others, within a few days I had agreed to begin the project and to move as quickly as possible. In the weeks that followed, I worried about having committed myself to something as unreachable as this task seemed. As I would awaken to hear the colorful birds that rule those fresh Australian mornings, I would sometimes wonder if indeed, I would hope that I had agreed to write Elder Maxwell's biography only in a dream. Then the reality would hit me again. At times I would remember Nephi's words about the Lord preparing a way for people who have a work to do.

    

    In Understanding Isaiah, the authors break down the otherwise formidable words of Isaiah into small bites that can be absorbed, pondered, and comprehended. Unlike other works on Isaiah, this book goes beyond commentary and actually includes the verses of text comprising not only the King James Version of the Bible but also the Joseph Smith Translation and the Book of Mormon, presenting the most correct translation available today. The text is presented in the same couplet format as it was likely originally written. The authors examine each unit of thought individually, likening it to our modern-day life and presenting definitions and explanations of meaning based on thorough study of the Hebrew language. The result is a comprehensive, accessible reference work that imparts readers an unprecedented understanding of Isaiah. (6' x 9', 720 pages)

    

    Welcome to New America—a place where reading the wrong book can cost you your life!Ian Roshek finally believes in something. The young history professor has studied a contraband copy of the Book of Mormon—and he knows what it says is true. But now his newfound convictions will be put to the test as he struggles to listen to the still, small voice, while society screams in his ear.Ian’s sister Jill and her influential boyfriend only see Ian as a man with religious delusions--a man who needs help. And though her facade of brutality hides it, police interrogator Alisa Kent feels a trace of compassion toward this flawed, but courageous man who stays true to his faith--despite the fact that it’s contrary to both logic and public opinion. If only for selfish reasons, she wants to know more. But soon Ian’s choices will ignite a chain of events that he, and those around him, cannot escape.

    Hunter and Gordon B. Hinckley.

    Being white equalled access to political, social, and economic power, all aspects of citizenship in which outsiders sought to limit or prevent Mormon participation. At least a part of those efforts came through persistent attacks on the collective Mormon body, ways in which outsiders suggested that Mormons were physically different, racially more similar to marginalized groups than they were white. Medical doctors went so far as to suggest that Mormon polygamy was spawning a new race. Mormons responded with aspirations toward whiteness. It was a back and forth struggle between what outsiders imagined and what Mormons believed. Mormons ultimately emerged triumphant, but not unscathed. At least a portion of the cost of their struggle came at the expense of their own black converts. Mormon leaders moved away from universalistic ideals toward segregated priesthood and temples, policies firmly in place by the early twentieth century. So successful were they at claiming whiteness for themselves, that by the time Mormon Mitt Romney sought the White House in 2012, he was labelled "the whitest white man to run for office in recent memory." Mormons once again found themselves on the wrong side of white.