The Signature of Single-Degenerate Accretion Induced Collapse

The accretion induced collapse (AIC) of a white dwarf to a neutron star has long been suggested as a natural theoretical outcome in stellar evolution, but there has never been a direct detection of such an event. This is not surprising since the small amount of radioactive nickel synthesized ($\sim10^{-3}\,M_\odot$) implies a relatively dim optical transient. Here we argue that a particularly strong signature of an AIC would occur for an oxygen-neon-magnesium (ONeMg) white dwarf accreting from a star that is experiencing Roche-lobe overflow as it becomes a red giant. In such cases, the $\sim10^{50}\,{\rm erg}$ explosion from the AIC collides with and shock-heats the surface of the extended companion, creating an X-ray flash lasting $\sim1\,{\rm hr}$ followed by an optical signature that peaks at an absolute magnitude of $\sim -16$ to $-18$ and lasts for a few days to a week. These events would be especially striking in old stellar environments where hydrogen-rich supernova-like, transients would not normally be expected. Although the rate of such events is not currently known, we describe observing strategies that could be utilized with high cadence surveys that should either detect these events or place strong constraints on their rates.Comment: Revised version accepted for publication in The Astrophysical Journal, 5 pages, 2 figure

Joseph Smith and the Doctrine of Sealing

Brian Hales has observed that we cannot understand Joseph Smith’s marriage practices in Nauvoo without understanding the related theology. However, he implies that we are hampered in coming to a complete understanding of that theology because the only primary evidence we have of that theology is the revelation now recorded as Section 132 of the Doctrine and Covenants and a few entries in William Clayton’s journal. This paper argues that we have more primary evidence about Joseph Smith’s sealing theology than we realize. The accounts we have of the First Vision and of Moroni’s first visits in 1823 have references to the sealing power embedded in them, ready for Joseph to unpack when he was spiritually educated enough to ask the right questions

The Liberties of the Church and the City of London in Magna Carta

This article identifies the liberties of the Church and the City of London which were intended to be protected by Magna Carta from 1215. The liberties intended were a recognition of a form of autonomy for the Church and the City and have no connection with the individual freedoms that are identified for protection by modern human rights instruments. The clauses in Magna Carta conferring that autonomy are among the very few that have not been repealed, but they have not been asserted for hundreds of years. While the idea of church autonomy has resonance with the ideas of subsidiarity and sphere-sovereignty developed in Catholic and Calvinist social teaching from the late nineteenth century, recent American jurisprudence suggests that religious autonomy may be the best way to defend religious liberty in the future. This article suggests that, just as English kings were persuaded to provide towns, colonial endeavours and eventually corporate free enterprise with limited autonomy for a fee, so charters conferring limited autonomy on religious communities may provide a philosophical and practical basis from which to defend religious liberty in the future, even if the assertion of individual religious liberty becomes politically incorrect

Were we foreordained to the priesthood, or was the standard of worthiness foreordained? Alma 13 reconsidered

Alma 13:3–4 is often interpreted as Book of Mormon confirmation of the doctrine that all those who are ordained to the Priesthood on the earth were foreordained to receive that Priesthood in the pre-existence as a result of their exceeding faith and good works. That interpretation is inconsistent with the 1978 revelation on Priesthood. A contextual reading of the account of Alma2’s ministry to the people of Ammonihah also suggests that Alma2 was not telling the men of Ammonihah that they (or anyone else) had been foreordained to receive the Priesthood. Rather, Alma2 was teaching that what we now call worthiness was ordained as the standard for ordination to the Priesthood before the foundations of this earth were laid. If the people of Ammonihah demonstrated their worthiness by repenting of their sins, they could qualify to receive the ordinances of the Melchizedek Priesthood and enter into the rest of the Lord as many of the ancients had done. The manner in which men were ordained to the Priesthood and in which its ordinances were administered was intended to show the people how they should look to Christ for redemption

Navigating The Hidden Obstacles to Ex-Offender Reentry

As federal and state correctional institutions steadily release record numbers of ex-offenders each year, the communities into which prisoners are released are unprepared to sustain the economic and social burden of the massive reentry movement. As a result, reentering exoffenders lack the support needed to reintegrate themselves into society and to lead productive, law-abiding lives. This Article first explores political trends that account for the increase in incarceration rates over the last two decades and the resulting social, legal, and economic challenges of reentry both ex-offenders and their communities face. Only recently has the government begun to respond to these problems by establishing reentry courts that specialize in ex-offender transition, support, and supervision. After questioning the efficiency and institutional competence of reentry courts, the Article suggests two alternative ways in which the legal community might help to manage ex-offender reentry. First, public defender offices could evolve into a less specialized and more integrated role through which they could represent ex- offenders in a variety of matters related to reentry. Second, law schools could provide students with clinical opportunities through which to explore creative, non-traditional solutions to representation of ex-offenders. Ultimately, collaboration between lawyers and communities will be necessary to provide ex-offenders with the resources they need for successful reintegration