aders’ ForumStimulating CombinationUntil the December, ’79 issue ofSUNSTONE, I have regarded yourpublication with the curiosity andannoyance I reserve for the usuallyuneven writing quality of the so-called"Dialogue-Exponent II-Sunstone"crowd. I have found publicationsfeaturing Mormon writers consistentlylacking an excellent standard of prose, inspite of the real worth of what is oftenwritten. The medium is too often themessage, and not a particularly articulateone. No wonder the Church has publicrelations problems.

But after reading "December, 1979" I amcompelled to ask who is the geniusresponsible for such a stimulatingcombination of articles. I frequentlywonder, "Can any good thing come outof a committee?" But if the Roberts,Fletcher, Oman combination is in factresponsible, I may have to alter a basicprejudice.

Sterling McMurrin’s "Problems inUniversalizing Mormonism" wasinteresting, thought provoking, andsprinkled with a certain wry humour.His approach was refreshing, a welcomerelief from the usual "us vs. them"quality of discussion about Mormonism.

"Knowing, Doing, and Being" by ArthurBassett is a fine combination of religiousintensity and good sense, an excellentsermon. Lowell Bennion is right; theEnsign should print it. That it has notreflects clearly what Richard Cummingsdiscussed in his "Identity Crisis"speech. The consolidated meetingschedule notwithstanding,multitudinous church programs andtheir required meetings have soquantified the religious experience thatone can spend one’s life being active andnever give thought to the nature ofGodliness, of charity, or the Christlikelife. Bassett asks an important question,"... What is happening internally as theresult of all our doing?"

The issue raised so ably by RichardCummings in his speech to theAssociation for Mormon Letters is notone of thinkers vs. doers. It is one ofcreative use of agency. What he says isreadable, interesting, and extremelyencouraging. "Reflections on the

Mormon Identity Crisis" wastremendously reaffirming, and charmedthe intellectual socks right off me, orperhaps put them back on. I would liketo read everything Cummings haswritten and meet him as well.I thank you for the excellent December,’79 issue. With it Sunstone has made aworthy contribution to the life of mymind.

Sharon PedersenWheat Ridge, Colorado

Gospel and ChurchLinda Sillitoe’s investigative reporting ofthe ERA-Sonia Johnson situation (Vol.Five Number One) and Scott Kenney’streatment of "Reinhold Niebuhr and theMormon Experience" (Vol. Five NumberTwo) are commendable pieces ofobjective thinking coupled withattitudes of faith.

Having always felt a strong commitmentto the gospel (only partially owing tofour sets of convert great grandparents),I have never had an occasion to beashamed of it. But I have learned to makecareful distinctions between theGOSPEL and the CHURCH.

There is corroboration within my ownexperience (as in Southern California notlong ago when there was a strongchurch-initiated movement to help passthe released-time religious educationinitiative in the public schools) tosupport certain contentions presented inthe two Sunstone articles cited.

Without ANY inclination towardapostasy, I am now pondering thepragmatism and situational ethics whichseem to be a part of the church’s currentpolitical postures.

In the welfare session of the Aprilconference the members were warnedthat they should make their ownprovisions against hard economic timesand not expect the church to do it all. Alogical extension of that philosophywould be that we are stewards, on a veryindividual basis, of our spiritualwell-being, too.

Evalyn M. SandbergSalt Lake City, Utah

Christocentricity DefendedI have read with interest the reaction ofGerry Ensley to my article, "Knowing,Doing and Being..." He has laboredstrenuously, and I trust ineffectively, inattempting to make it say something itsimply was not saying. The point I wasmaking in my reference to the person ofChrist, the issue that appears to havebeen most disturbing to him, was onesuggested long ago in the statement,"Whom can I teach but my friends?" i.e.that the teachings of Christ become moremeaningful as Christ becomes our modelfor activity/works--as I thought wasmade clear in the "doing" aspect of thetriad. In no way can my article beconstrued as a pitch for "cheap grace." Itis simply a suggestion that one works outone’s salvation "with fear andtrembling" better with someone to turnto in times of discouragement.

Initially I thought I would not respond,feeling that a careful reading of theoriginal article was sufficient to refuteMr. Ensley’s contentions. However, onsecond thought, I think his commentsraise at least two important points that Ifeel are worthy of further scholarlyattention.

One deals with the relationship betweenfaith and knowledge. Is knowledgeper se"’clearly more valuable than faith" per se?Is faith simply a "necessary evilsupporting life’s enterprise during themany states thereof wherein knowledgeis imperfect?" Or is this type of jargonrather a symptom of a hangover from theheady wine of the eighteenth centuryenlightenment? The logical conclusion ofMr. Ensley’s statements--echoed widelythroughout the church and the secularworld as well-- is that omnisciencedestroys the need for faith/trust.Is God therefore devoid of faith--inmankind, in eternal law, etc.? Isknowledge of error what keeps one fromsin, or is it faith in the worth of thatknowledge? Certainly faith is often aprelude to knowledge, but is notknowledge also a prelude to faith? I forone would like us to explore this problemwith greater care, avoiding the easycliches of the enlightenment. I have thefeeling that we will find that faith is aseternal as knowledge, and often, in itswidest ramifications, at least as essential.I feel uncomfortable about our tendencyto label anyone who wishes to give theprinciple of faith any intellectualrespectability as a mystic.

Secondly, I would like to see a careful,in-depth study of the Christocentricity ofthe teachings of the Church. Ensley’sconspiratory theory of the canonizationof the scriptures has some major

May-June 1980/3

problems so far as the Book of Mormon isconcerned. This volume has much incommon with the central thrust of"Christ-praising" found in the works ofJohn and Paul, et al. Thisvolume--which incidentally contains,according to the Lord, the "fulness ofmine everlasting gospel" (D&C 27:5;20:9-10), sans information on premortalexistence, polytheism, etc.--is ratherclearly a record of people who "talk ofChrist... rejoice in Christ .... preach ofChrist .... prophesy of Christ, and¯.. write according to [their]prophecies, that [their] children mayknow to what source they may look for aremission of their sins." (2 Nephi 25:25)

The Christocentricity of the Doctrine andCovenants is perhaps not so evident,except in the fact that every revelationadmonishes the listener to hear hisword. I would like to see the Christologyof the Doctrine and Covenants, as well asthat of the Presidents of the Church,explored in depth with the concept ofChristocentricity as a focal point.

Arthur R. BassettProvo, Utah

Letter on a LetterI pity those who, like Gerry Ensley("Christ at the Periphery", ReadersForum, V:2) deny or at least minimizethe central place of Christ’s personalityand the love that properly eminates fromHim to us and should from us to Him.We cannot experience enough of suchlove, and those who have sufficientlyexperienced it would have it no otherway. Though doctrine is important andconsonant with it, our intimaterelationship with the Savior transcendsall abstract or theoretical constructsabout the purpose of life. When DietrichBonhoeffer said that "Without Christ wewould not know God. Without Christwe would not know one another"--and Iwould add, "Without Christ we wouldnot know ourselves"--he surely had inmind, along with principles and sublimeteachings, that very personal revelationin another man’s life of the divine virtuewhich alone can lead to perfection. Howcan we even begin to feel gratitude for allDeity has afforded us, except--as withour earthly fathers--in the mostintimate, personal terms? Consider therecent message a missionary penned tohis branch president at the MTC in theweek he received his special witness:"Now I know he’s there, and realize thatit’s just a matter of treating my Father inHeaven as a person." Like Father, likeSon.

Thomas F. RogersProvo, Utah

Peaceful Agreement with LeadersWith regard to Linda Sillitoe’s article onChurch politics and Sonia Johnson(Volume 5, Number 1), a fewobservations.

The piece gave a great deal of insight intoMrs. Johnson’s personal motivationsand clarification of certain of herstatements and actions. What it did notaddress was the Church’s reasoning fortaking an official stand in opposition ofthe "ERA." Bringing this to the fore doesmuch toward solving the dilemma SisterSillitoe so articulately expressed in thelast few paragraphs.It is central to the issue at hand that thevery reason the Church refuses to takean official stand on political matters is toavoid putting members in just such aquandary. The only issues that may be inthe political forum that they will take astand on are those which have profoundmoral implications. In these cases itshould not be difficult for all members tounderstand the wisdom of the Church’sstand, and align their own personalcommitment--not just blindobedience--with the position taken bythe First Presidency and Council of theTwelve.Suppose, for instance, a situation wherethe government was attempting to enacta law providing workshops in sexeducation as part of the high schoolcurriculum to make sure that studentshad complete knowledge and personalexperience with the full range of thesubject matter, including as well asseveral variants, of course, approvedbirth control measures. Though I literallytremble at such a thought, there aresurely some people in the country whowould favor adoption of such acurriculum. According to a Gallup pollquoted on page 6 of the same issue ofSunstone, 59% of American teenagersfeel that premarital sex is not wrong,compared with only 30% who believe it

is wrong. When these teenagers come tocomprise the voting majority, how canwe not expect them to favor just suchlegislation. (Also, to anyone who feelsthat such a problem lies in the future andhas no relationship to present realities, Iwould ask who taught today’s teens theattitudes the poll reports? Is it not thenation’s opinion leaders? Aren’t thesame opinion leaders promoting theERA?)My intention in proposing thishypothetical legislation is to present asituation in which no Latter-day Saintcould disagree as to the great moraldangers involved and that it would bevery bad legislation¯ How would we feeltoward a Church-organized lobbyingeffort against this?If the cautions our Church leaders havegiven us about the potential effects ofERA are valid, the implications of itspassage are possibly just as serious as myfor-instance. I am sure that ERAproponents within the Church simplydon’t believe that ERA holds the dangersthat our leaders say it does.

We all have the right and responsibilityto form our own conclusions and beliefs,but should realize that they are formedthrough synthesis of the information wereceive or perceive. In matters such asthe ERA issue we cannot form ourconclusions independently, because wehave received both positive and negativeinput on the matter. As we are faced withthe choice of accepting the view that itshould be ratified or the view that itshould be opposed we thereby discountthe opposite point of view. To do so we¯ must reason that its advocates aren’t asinformed as we are, or don’t understandas well as we do, or that their objectivesrun counter to our own.

In the case of ERA the Federalgovernment has lobbied for itsratification, the Church against it. I thinkit all boils down to whom do we trust?

Sunston~4

The government or those whom wesustain as Prophets, Seers, andRevelators? Who do we consider thewisest--the President of the UnitedStates or the President of the Church?Whose motives, goals and objectives dowe align ourselves with?

While it’s true that members of theChurch have a right to be pro-ERA, it isclear to me that this is the same as ourright to smoke, drink, be inactive, orwithhold any contributions to theChurch. It is not similar to our right to bea Republican, Democrat, independent orwhatever.

The Church says it is a moral issue, theworld says it’s political. Who do webelieve?

Sonia Johnson, and others apparentlyfeel that the Church’s opposition to ERAis a "patriarchal panic" based on achauvinistic desire to keep womenunder the thumb of men in the Church.The First Presidency and Council of theTwelve have stated their reasons foropposition and we do them a terribledisservice in discounting theirstatements and suspecting insteadvarious unholy ulterior motives.

Besides having the right to be wrong,Church members have the right toinspiration from the Holy Ghost(assuming personal worthiness). Isubmit that we should exercise thatprivilege rather than the former, andfind ourselves in peaceful agreementwith those whom the Lord has chargedwith the great responsibility of leadingus aright.

Douglas W. BuhlerWest Jordan, Utah

Public Instruction of LeadersI wanted to comment on Dr. McMurrin’sarticle in your last issue, and afterreading Ms. Sillitoe’s article on SoniaJohnson, I find that the two seeminglyunrelated articles become verycomplementary.

When I first learned of the revelationgiving blacks the priesthood, I had onlyone negative feeling: one of anger. Thisanger had been generated years before,when I read Dr. McMurrin’s speechcalling on the "prophet" to have a"revelation" and thus remove thechurch from its difficult racist situation,which was not nearly so serious as hadbeen the church’s position at the time ofthe "revelation" repealing polygamy.

The anger I felt was not that the blackmembers could now hold thepriesthood. I wept for joy at that. It wasnow the smug self-satisfaction that I wassure Dr. McMurrin felt. After all, he hadpointed the way. He had given hisinstructions and at last the "prophet"had had a "revelation" to his order.

My great-grandfather, and myhusband’s great, great-grandfather wereboth excommunicated for variousreasons. Another great-grandfather wascalled into a bishop’s court, and leftfeeling he had been wronged, butnevertheless confessing his own sins tosave his membership.I don’t believe there is a member of thechurch that at some time or other doesn’tfeel dissatisfaction with the performanceor actions of some members of thechurch. But I feel that whenever we takeit upon ourselves to publicly instruct theleaders of the church, we are in apostasy.

Three ancestors learned this, and reactedin various ways.

I gather from the tenor of Ms. Sillitoe’sremarks, that the Eastern press will soonbe taking delight in trumpeting herinstructions to the world.

Eunice PaceAlbion, New York

Savage MisogynySonia Johnson has a gift for "startlinglyvivid language." She has an eye for it aswell. Unless it has become Movementjargon, I suspect the phrase "a savagemisogyny"--whatever its orthographicpermutations--comes from an article byAndrea Dworkin in the June 1979 issueof Ms. magazine, "Safety, Shelter,Rules, Form, Love: The Promise of theUltra-Right." Ms. Dworkin writes, withreference to Ruth Carter Stapleton,

Though fundamentalist male ministershave called her a witch, in typical femalefashion Stapleton disclaims responsibilityfor her own inventiveness and credits theHoly Ghost, clearly male, thus soothingthe savage misogyny of those who cannotbear for any woman to be both seen andheard.

Jean B. OhaiKailua, Hawaii

Church Court SystemI have just read and reread LindaSillitoe’s excellent article on SonjaJohnson, "The Central Conundrum," inthe Jan.-Feb., 1980 Sunstone. This articlestates, however, that "the Church courtsystem.., does not protect theindividual," that "women are at a truedisadvantage in Church courts," andthat women do not "have access to theGeneral Handbook and itssupplements" concerning Churchcourts.

While it is true that women may be at adisadvantage because they are nevertried by their peers, that is by otherwomen, and that they seldom have theGeneral Handbook of Ins tructions issued tothem, Sillitoe might also have pointedout,

1. that the Handbook is not distributedto most men in the Church,

2. that the Handbook is neither secretnor much restricted; the details ofChurch Courts are found on pp.71-88; although contents of theHandbook may not be reproduced,nothing in the foreword states thatan accused person may not requestpermission to read these pages,

3. that any person dissatisfied withthe judgement of a Bishop’s Courtmay appeal to a High CouncilCourt,

May-June 198015

4.that the rules for a High CouncilCourt are set forth in a placeavailable to anyone~the 102ndsection of the Doctrine andCovenants,

5. that according to the Doctrine andCovenants six members of thetwelve man High Council arechosen by lot to "stand up in behalfof the accused to prevent insult andinjustice."

Although I have never been involved inany way with a Bishop’s Court such astried Sonja Johnson, I have for seventeenyears sat on the High Council in my area.The three Stake Presidents under whomI have served have always beenextremely careful to give the accused acompletely fair hearing with no timelimits imposed before or during theproceedings. Especially have we beenconcerned with the rights and feelings ofall females it has become our unhappyduty to judge.

Stanley B. KimballFlorissant, Missouri

Water Trauma A Theme?I’ve been delighted with my subscriptionto Sunstone. I wish I’d known about itmuch sooner. The "Crisis in Zion" articlewas fascinating and informative. BruceJorgensen’s "Born of the Water" is anextraordinary piece of fiction.

There are half a dozen magazines thatcome to my desk and I find somethinggripping in one of them every now andagain. Your darn Sunstone keeps me fromgetting my work done. I sit down to reada short story and end up reading articles,essays, and all. Your advertisers shouldbe happy with Sunstone. If I am a typicalreader, the "shelf life" of each issue mustbe tremendously long--compared tothings like McCalls or even Reader’sDigest. People keep Sunstone long afterthe others are moldering in the citydump.I have a question about fiction. Iswater-related trauma asub rosa theme forthis year’s Sunstone fiction? If it is pleaselet me know because I have some fictionin progress, and I’ll work it in somehow.The reason I ask is that death by water isa central element in each piece of fictionin the last three issues--exceptJorgensen’s--and that "water trauma,"is a near death one and figures centrallyin the plot. Let me know, weMidwesterners are as afraid of water asUtahns.

Mary Jane HeatheringtonLawrence, Kansas

dateFlorida ERA CampaignFlorida Secretary of State GeorgeFirestone has begun an investigation todetermine whether any state electionlaws were violated by a 1978 fundraisingcampaign organized by leaders of theLDS Church. This campaign funneledthousands of dollars to state senatecandidates in Florida who said theywould vote against the Equal RightsAmendment.

After dividing the state according toChurch district lines, Mormon leaderssolicited contributions from members oftheir congregations. Hundreds of smallchecks that sources say totalled at least$60,000 were sent to the candidates andto a political action group (FACT)working against ERA.

State election laws require any groupthat solicits or spends more than $100 forpolitical purposes to register as a politicalaction committee and disclose howmuch money is raised, who contributesit, and how it is spent.

Sources say the Florida campaign wasorganized by Jay N. Lybbert, a regionalrepresentative of the Church. Lybbertsaid that he had "just talked to a few ofhis friends" but records show that thepolitical action group FACT (FamiliesAre Concerned Today) paid $414.80worth of phone bills for Lybbert, andMormon leaders above and belowLybbert said they discussed fundraisingwith him. Richard Chapple, president ofthe Tallahassee district, confirms thatLybbert contacted him and that he, inturn, contacted the bishops of individualwards to raise money for FACT. Themajority of the money for FACT,however, was raised by out-of-stateMormons in California, Georgia, andAlabama. (Of the total FACT funding forthe Florida election, 5.5 percent camefrom Alabama and Georgia Mormons, 27percent from North Florida Mormons,and 53 percent came from CaliforniaMormons, mostly from the Sacramentoarea.) "It is our hope that nothing wasdone illegally,,: says Jerry Cahill,spokesman for the Church in Salt LakeCity (Miami Herald, 20 and 22 April 1980).

Mormon "Front" OrganizationsMedia attention in California was alsodevoted to the Mormon-backed

fundraising campaign which helpedback anti-ERA candidates in the 1978Florida elections (Diane Divoky,Sacramento Bee, 19 April and 4 May 1980.)According to the articles, Jerry Cahill,director of press relations for the LDSChurch, confirmed that Churchauthorities in Salt Lake received a call forhelp in raising Florida campaign funds.A letter (dated 12 October 1978) signedby President Kimball and his twocounselors was sent to all 9000 Churchofficers in the United States authorizingcollection of anti-ERA funds fromMormons. Jerry L. Gardner, publiccommunications director for the Churchin the Sacramento area, denied that therequest for funds had come from Churchauthorities, said the Bee article, and themajority of Sacramento area contributorsdenied contributions had been madethrough Church auspices.Bee staff writer Diane Divoky alsooutlined further anti-ERA politicalactivities sponsored by Mormons.The following groups or individualswere identified:

Standard of Liberty Political Action Group(SOLPAC). This group was organized asa result of efforts in 1977 by prominentMormons living in California includingDr. Stephen Van Wagenen, realtorHenry Moss, and former California Lt.Governor John L. Harmer. SenatorOrrin Hatch, R-Utah, wrote afundraising letter for SOLPAC in 1979(See Update in Sunstone, Vol. 4, No. 3,May-June, 1979), which quotedPresident Spencer W. Kimball, and hasspoken on behalf of the group. Allmembers of the executive committee aswell as all trustees are Mormons.Regional representative Jay N. Lybbert,who organized the last-minute,anti-ERA campaign in Florida in 1978, isan executive committee member.

Pro Family Unity. This organization wasincorporated in Charleston, N.C., but,according to the Bee, had a Sacramentobase in 1978. Mormon Jan Clark,president of the group, described herselfas "a one-issue person" dedicated "tobombing the ERA." According to thearticle, when Clark and her husbandwere transferred from North Carolina toIllinois, she received "a letter from

Sunstone~6

general authorities in Salt Lake, fromElder Dunn, saying it was heaven sentfor me to be here, that I had been senthere to fight the ERA."

United Families of America (UFA). Thisorganization, based in Salt Lake City,evolved from Pro Family Unity. JanClark, who now sits on the board ofUFA, is quoted as saying the group plansto do research in conjunction with BYUand works closely with Barbara Smith,general president of the Relief Society.National vice-president of UFA is SusanRoylance, an anti-ERA leader inWashington State until her recent moveto Salt Lake where her husband nowworks for the Church. Gordon S. Jones,a Mormon who works for the U.S.Senate Republican Policy Committee,edits the newsletter, The National FamilyReporter, which goes to 15,000 members.President of UFA is Mormon V. DallasMerrell, who is challenging a two-termincumbent for a U.S. Senate seat fromMaryland. Merrell is running a heavy TVand radio campaign and has afundraising group called Mormons forMerrell. Three-fourths of contributionslisted on his first campaign report camefrom residents of Western states,including prominent Church leaders inCalifornia, Washington, and Oregon.

American Association of Women. Modeledafter the Utah Association of Women,which formed three years ago (afterUtah’s IWY conference), this newnational umbrella group was formed thisspring. Georgia Peterson--Utah statetax commissioner, Mormon, andanti-ERA activist--is president. The neworganization is overwhelminglyMormon in membership, according tothe Bee article.

ERA PollUtah voters oppose passage of the"Equal Rights Amendment, yet theystrongly support what the amendmentstands for." This contradiction emergedin a statewide poll sponsored by the SaltLake Tribune and conducted by Bardsleyand Haslacher, an impartial researchfirm.

The results of the poll showed thatoverall only 29 percent of thosequestioned support passage of the EqualRights Amendment. However, whenasked how they would vote on thestatement "Equality of rights under thelaw shall not be abridged by the UnitedStates or by any state on account ofsex"--the exact wording of the ERA--58percent of those polled said they wouldsupport the measure.

The poll indicated that religion played aprominent role in rejection of the Equal

Rights Amendment. Only 18 percent ofthe LDS polled favored passage of theamendment (76 percent opposed) while57 percent of the non-LDS polledfavored ratification (37 percentopposed). All denominations supportedthe actual wording of the amendment,however: LDS who approved 51 percent(38 percent opposed); otherdenominations, 76 percent (16 percentopposed). (Salt Lake Tribune, 15 May1980.)

Freemen InstituteThe Freemen Institute, "a non-profiteducational foundation" teaching"constitutional principles in the traditionof America’s Founding Fathers" hasbeen at the vanguard of a resurgence ofconservatism in Utah, according to aseries of articles in the Ogden StandardExaminer.

The copyrighted series by JohnHarrington and Vaughn Roche portraysthe Institute founded by W. CleonSkousen as a progeny of the John BirchSociety. "I think a lot of what used to beJohn Birch Society strength in Utah hasflowed toward Cleon Skousen," stateRepresentative Lorin Pace, R-Salt Lake,is quoted as saying. Utah Public UtilitiesCommissioner David Irvine told theStandard Examiner that Skousen and hisinstitute "are, without a doubt, the mostsignificant influence within the UtahRepublican Party today."

The Freemen Institute counts among itsmembers and supporters a sizable bloc ofstate senators and representatives,comprising what House Minority leaderC. DeMond Judd, Jr., D-Ogden,described as Utah’s "shadowlegislature."

In addition to forums and educationalcourses, the Institute has been directlyinvolved in western political campaignsand legislative lobbying. The Institutehas garnered enough backing to becomecapable of tilting the outcome ofelections in favor of Institute-favoredcandidates, according to numerouselected officials. They agree that in 1976the increasingly influential FreemenInstitute, aided by other "New Right"groups, helped lift the then unknownattorney Orrin Hatch to RepublicanParty candidacy and eventual victoryover three-term U.S. Senator FrankMoss. To recruit LDS supporters,Skousen repeatedly maintains that hisinstitute is carrying out a mission givento him in 1960 by the late Churchpresident, David O. McKay, a claimdisputed by McKay’s son Robert.

Skousen has a close relationship withEzra Taft Benson, president of the

Council of the Twelve Apostles.President Benson, supporter of the JohnBirch Society in the 1960s, now appearsfrequently at Freemen Institutefunctio ,ns in the company of Skousen.Benson s son Mark was recentlyinstalled as executive vice president ofthe Institute.

Institute members have in the past usedLDS buildings to forward Institute goals.To end the practice of announcingInstitute meetings at Church functions,the First Presidency issued a 15 February1979 directive stating that "noannouncements should be made inChurch meetings of these or othersimilar lectures or events that are notunder sponsorship of the Church."The Institute, headquartered in Salt LakeCity, has grown into a nationwideorganization and claims to have givenconstitutional seminars to more than600,000 people in all fifty states andCanada. At the recent opening of thenew headquarters building, speakersincluded Senator Orrin Hatch,Representative George V. Hansen ofIdaho, Weber State College PresidentRodney Brady, and Church-sponsoredanti-ERA activist Beverly Campbell.

ErrataEdward H. Ashment, "The Facsimiles ofthe Book of Abraham: A Reappraisal,"Volume 4, Numbers 5 and 6. Footnote 14(page 46) should read: Nibley, Message ofthe Papryi, p. 2 (instead of Ibid.) Footnote52 should read: Summer 1971 instead ofSummer 1961.

Edward H. Ashment, "The Book ofMormon--A Literal Translation?"Volume 5, Number 2. Footnote 26 (page14) should cite JD 9 instead of JD 4.Footnote 32 should read: "Unfortunatelymost critical studies..."

Lorin K. Hansen, "Some Concepts ofDivine Revelation," Volume 5, Number1. The quotation from Karl Rahner in thesecond column of page 12 should read:"the question to which the Church atthat time (during the ModernistMovement) had no clear [not clean]answer... "The quotation fromBultmann in the first column of page 17should read: "or for mysteries thatbecome known [delete no man could have]once and for all... "

May-June 1980/7

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Sunstone/8

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Emmamby Keith Terry $6.95--Dramatic Biography of Emma Smith--Judge Me Dear Readermby ErwinWirkus $3.95 ( $2. 95 paper) Emma Smithtells her own story, as seen by the author.

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Golden Legacy of J. Golden Kimball~byThomas E. Cheney $4.95 (paper)--The study of a person---a folk hero--J. GoldenKimballmMormons & Women~by Terry, Griffin, &Terry $3.95 (paper)"With honesty and sensitivity, the subject ofMormons and the Equal Rights Amendment isexplored... "Drawing on the Powers of Heaven~by GrantVan Harrison $3.95 (paper)"To realize your ultimate potential in this mortallife, you must learn to draw upon the powers ofHeaven."

David O. McKay--by Keith Terry $7.95

The Mormon Experience.--by Leonard Arringtonand Davis Bitron $15.00uWinner of the Mormon History Association’saward for best Mormon history book of 1979.

The Mormon Role in the Settlement of theWest~edited by Richard H. Jackson $6.95(paper)--Winner of the Mormon History Association’saward for best Mormon history book of 1978.

Can Mormonism Be Proved Experimentally?nbyAurrhus Wallace $3.95 ($2.95 paper)

The Dead Sea Scrolls and Other ImportantDiscoveries--by Vernon W. Matrson, Jr. $4.95(paper)"Here was a community of people that hadbeen lost to the knowledge of mankind."

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Templeview Book & Supply[formerly Mesa Mormon Book]409 East Ist AvenueMesa, AZ 85202

Deseret Book Company- all locations --

House of Books11761 Fair Oaks BoulevardFair Oaks, CA 95628

LDS Bookstore, Inc.5046 Woodminster LaneOakland, CA 94602

Pioneer Book Store360 A StreetIdaho Falls, ID 83401

Tri-Manna Mormon Book3234 Sepulveda BoulevardTorrance, CA 90505

Dri-Harvest Foods8901 East Valley BoulevardRosemead, CA 94602

House of Books1618 Morse AvenueSacramento, CA 95825

LDS Pavillion10714 Santa Monica BoulevardLos Angeles, CA 90025

R & K’s Bookstore116 East City CenterSt, George, UT 84770

Z.C.M.I.-- all locations --

May-June 1980/9