Papers by Noel B. Reynolds
Religious Educator: Perspectives on the Restored Gospel, 2017
Anuario de Filosofía del Derecho, Dec 18, 1973
Could it be possible that there really is no single essence of the law and that, consequently, th... more Could it be possible that there really is no single essence of the law and that, consequently, there is no universal function of law? In an important sense, this is exactly the jurisprudential position that we can deduce from the new psychology that we see emerging through the genius of men like jean Piaget, George Kelly, and many others. The impressive theoretical advances being made in empirical psychology should be examined for the important implications they may have for the persistent problems of traditional jurisprudence. Most traditional views of the law, however they might differ, agree in defining the law as some kind-of entity wit recognizable characteristics , . The law has always been taken to be something about which meaningful statements can be made and meaningful arguments pursued . According to, the radical nominalism of the new psychology each mail constructs his own world, one element at a time. True, he acquires many of his ideas and hypotheses about this world from his social environment. However, cognitive psychologists insist that cultural concepts are accepted voluntarily for reasons of personal advantage to the individual and are not forced on the individual. Conceived as an element in each individual's world, the law mky very well be a different entity for each individual. It will be a composite belief ; and depending on the nature and comprehensivenes of that belief, it will serve different ftinctions in the life of that individual. For purposes of illi.stration we can take the theory of George Kelly who argues rather pe2,suasively that human behavior generally follows the paradigm of scientists' behavior. He sees men as protoscientists trying to make sense of the world of sensory information that they encounter day by day and organizing that world in such a way that they can make it yield to their needs and desires. In other words, he is saying that each <<man creates his own ways of seeing the world in which he lives-, the IV2
Thomas Hobbes : three discourses : a critical modern edition of newly identified work of the young Hobbes
University of Chicago Press eBooks, 1995
BYU Studies Quarterly, Jul 1, 1991
World-Wide
Dialogue, Jul 1, 1979
Interpreter: A journal of Mormon scripture, 2018
The goal of the Interpreter Foundation is to increase understanding of scripture through careful ... more The goal of the Interpreter Foundation is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines, including language, history, archaeology, literature, culture, ethnohistory, art, geography, law, politics, philosophy, etc. Interpreter will also publish articles advocating the authenticity and historicity of LDS scripture and the Restoration, along with scholarly responses to critics of the LDS faith. We hope to illuminate, by study and faith, the eternal spiritual message of the scriptures-that Jesus is the Christ. Although the Board fully supports the goals and teachings of the Church, Interpreter Foundation is an independent entity and is neither owned, controlled by nor affiliated with The Church of Jesus Christ of Latter-day Saints, or with Brigham Young University. All research and opinions provided on this site are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board, nor as official statements of LDS doctrine, belief or practice.
BYU Studies Quarterly, 2012
L atter-day Saint discourse has long featured and benefited from two different New Testament meta... more L atter-day Saint discourse has long featured and benefited from two different New Testament metaphors in explaining and understanding water baptism. The first is the near universal insight used widely by Christians and pagans alike that washing in water can signify spiritual purification, a washing away of sin or contamination (see Acts 22:15-16, "For thou shalt be his witness unto all men of what thou has seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord"). The second is the more specifically Christian insight of Paul that immersion in water can represent the burial and resurrection of Jesus Christ (see Rom. 6:4, "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life"). What seems to have gone largely unnoticed in LDS discourse is that discussions of baptism in the Book of Mormon offer instead a third understanding of baptism: that baptism is a witnessing to God of one's repentance and commitment to follow Jesus Christ. All three of these distinct portrayals can be seen as consistent with each other, and together they invite faithful followers to think more deeply about Christian baptism. The claim that the Book of Mormon provides a well-developed and distinctive understanding of water baptism may be surprising to some of its readers. Nevertheless, the Nephite writers consistently explain baptism as a convert's witness to the Father and to the people that the convert covenants to always remember Christ and to keep his commandments, with the understanding that the remission of sins then comes by fire and the Holy Ghost. In this article, I will analyze Book of Mormon teachings about baptism, explore possible connections to covenant traditions in ancient Israel 2
Review of Books on the Book of Mormon 1989–2011, 1990
BYU Studies Quarterly, Oct 1, 1987
the political dimension in nephis small plates noel B reynolds every people needs to know that it... more the political dimension in nephis small plates noel B reynolds every people needs to know that its laws and rulers are legitimate and authoritative this is why stories of national origins and city foundings soundings foundings are so important to human societies throughout the world such stories provide explanations of the legitimate origins of their laws and their rulers not untypically such traditions also deal with ambiguous elements of the founding explaining away possibly competing accounts when nephi undertook late in his life to write a third account of the founding events of the lehite lehine colony it appears that he wanted to provide his descendants with a document that would serve this function his small plates systematically defend the nephite tradition concerning origins and refute the competing account advanced by the lamanites Lamanites several factors indicate that nephi carefully structured his writings to convince his own and later generations that the lord had selected him over his elder brothers to be lenis lents political and spiritual successor thus the writings of nephi can be read in part as a political tract or a lineage history written to document the legitimacy of nephis rule and religious teachings THE traditions OF THE LAMANITES AND NEPHITES soon after lenis lents death his colony split into two groups the lamanites Lamanites and the nephites Nephites each of these factions developed its own explanation for nephis acquisition of authority As it was later reported in nephite records the oral traditions of the lamanites Lamanites included claims that noel B reynolds is a professor of political science at brigham young university he writes 1 I am greatly indebted to a number of readers whohavehelped who have helped me editorially through numerous drafts ofthis orthis of this paper johnwelch johnwelsh john welch weich who first set me thinking about the political implications of the rift between nephi and his brothers has provided invaluable encouragement and has added a large number of important substantive contributions to the text I 1 also received helpful comments from several who attended an informal faculty seminar at brigham young university and listened to the argument of the paper
The Lectures on Faith in Historical Perspective Larry E. Dahl and Charles D. Tate, Jr., eds
BYU Studies Quarterly, 1992
The Israelite Background of Moses Typology in the Book of Mormon
BYU Studies Quarterly, Apr 1, 2005
... Building sanctuaries Ex. 2527; 369 2 Ne. 5:16 Moses built the tabernacle, which was the pat... more ... Building sanctuaries Ex. 2527; 369 2 Ne. 5:16 Moses built the tabernacle, which was the pattern for Solomon's temple, which was in turn the pattern for Nephi's temple. Consecrating priests Ex. 2829; Lev. 8; Num. 8 2 Ne. 5:26 ...
Persona y derecho, 1970
Mi análisis ha recibido influencias de varios autores, de los cuales los más importantes son: F. ... more Mi análisis ha recibido influencias de varios autores, de los cuales los más importantes son: F. A. HAYEK, The Constitution of Liberty, Chicago, Uni
Journal of Book of Mormon studies, Oct 1, 2001
The two spellings strait and straight are often considered synonymous; however, they come from di... more The two spellings strait and straight are often considered synonymous; however, they come from different Middle English words and have different meanings. Strait means "narrow" or "tight," whereas straight means "not crooked." The difference in these meanings affects the interpretation of the scriptural phrase "strait/straight and narrow path" and others like it. Reynolds and Skousen explore possible meanings that the original Book of Mormon authors may have intended in their use of the two words.
The Book of Mormon: Second Nephi, The Doctrinal Structure
Mormon studies review, 1990
Literary and Linguistic Computing, Jul 31, 2012
BYU Studies Quarterly, 1998
University of Pennsylvania Law Review, 1975
I would like to express my gratitude to Mr. James L. Rasmussen, whose assistance was invaluable.
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Papers by Noel B. Reynolds