A Study of the Book of Abraham
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Jacob and Sarah Scott Family History
TTHHEE JJAACCOOBB AANNDD SSAARRAAHH WWAARRNNOOCCKK SSCCOOTTTT FFAAMMIILLYY 11777799--11991100 BY JAMES WESLEY SCOTT Fourth Great -Grandson of Jacob Scott Written June 2002 CONTENTS 3 INTRODUCTION 4 ABBREVIATIONS, INDEX TO PHOTOGRAPHS P. JACOB SCOTT & SARAH WARNOCK 5 History 5 Origins of the Scott Family 6 Conversion to Mormonism 8 Rebellion and Apostasy Under Isaac Russell at Far West 10 Nauvoo: Tragedy, Disappointment, and Division 11 Jacob Scott Ordained a Teacher 11 Isaac Russell: The Far West Letter 12 Letter from James Mulholland to Isaac Russell 13 Letter from Jacob Scott, Sen. to Joseph Smith, Jun. 13 Jacob Scott, Sen.: Nauvoo Letters 25 “Hiram Smith” Poem by Jacob Scott, Sen. ANN SCOTT & CHARLES DAVIS 1. 26 History 27 Property Sale Record 28 Note from Joseph Smith III to Ann Scott Davis 28 “Spiritual Reminiscenses in the Life of Sister Ann Davis” 33 Obituary for Ann Scott Davis 33 Obituary for Charles Davis JANE SCOTT & ISAAC ASKIN 2. 34 History 35 Obituary for Jane Scott Askin MARY SCOTT & WILLIAM WARNOCK 3. 36 History 37 Mary Jane Warnock Letter 38 William and Mary Scott Warnock Affidavit 39 Obituary for William Warnock 39 Obituary for Mary Warnock Scott JOHN SCOTT & ELIZABETH MENEARY 4. 40 History 47 Patriarchal Blessing given by Joseph Smith, Sen. to John Scott 47 Journal Excerpts, 1847-1848 (States Mission) 49 Journal Excerpts, 1855-1856 (Irish Mission) 52 Documents registering John Scott as a United States Citizen 53 Confrontation between John Scott and Stephen Markham 54 Photograph: Sons of John Scott and Elizabeth Meneary 1 ISAAC FRANKLIN SCOTT & SARAH SOPHIA HALL 5. -
A Study of the Criticisms of the Book of Abraham
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1960 A Study of the Criticisms of the Book of Abraham Calvin D. McOmber Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Cultural History Commons, Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons BYU ScholarsArchive Citation McOmber, Calvin D., "A Study of the Criticisms of the Book of Abraham" (1960). Theses and Dissertations. 4933. https://scholarsarchive.byu.edu/etd/4933 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. A STUDY UF THE CRITICISECRITICISW OF THETHL6 hakh3k OPOFABRAHAM A TNCSC PMKNTCQ TO THETH departmentDEPARTUCHT or blocblxc88l68816 AND MOMODERNdernVCRN BORIPTURCkak5 or BitIbitighanbitlqnmftahanahamGHAN YOUYOUNG university IN PARTIAL fulrllaactfulriluent or THE r qyplnt&requirementsfequirements rorronFORFON THE DECiFouelearuelegrueareeGREEgrue OPOF masterRASTER ofor ATSARTS byT CALVIN 0 mootockasomletotocnastoComsetoNas drejredrw duntjuntduneljunkt 960 ackwuledoncnts tnttotthetoe writerTC IsIB deeplyDECPLYDCCPLV aterulqaatcrvl TOYO DOdn dauesdamusJAWESAC rero clarkclarnCLAIM dot SONCYstoneysomcy soB pciwrr5pcrfty doDR PEROYperny eeE borrupbykiwpf DBDRdanieldantelDANICL H tylolrluciowluloluqiowtyLO lr DRON -
Premortal Spirits: Implications for Cloning, Abortion, Evolution, and Extinction
Premortal Spirits: Implications for Cloning, Abortion, Evolution, and Extinction Kent C. Condie /~\ny organism (animal or plant) living on Earth today or any organism that lived on Earth in the geologic past is largely the product of its genes, which in turn are inherited from two parents—or, in the case of asexual re- production, one parent. No other parents can produce this organism. Hence, if each organism is patterned precisely after a spiritual precursor, as we are commonly led to believe by some interpretations of Moses 3:5, only one set of parents can produce this organism in the temporal world. Car- ried further, this scenario means that all of our spouses and children are predestined from the spirit world and that we really have not exercised free agency in selecting a mate or in having children in this life. It also means that each plant and animal that has ever lived on Earth was predestined to come from one or two specific parents. This would also seem to require that events in Earth history are predestined, because specific events are necessary to bring predestined individuals into contact with each other in the right time frame. But how can a predestined or deterministic temporal world be consis- tent with traditional LDS belief in free agency? From the very onset of the restoration of the LDS Church, Joseph Smith taught that God "did not elect or predestinate." As Bruce R. McConkie states, "Predestination is the false doctrine that from all eternity God has ordered whatever comes to pass." Determinism advocates that all earthly events are controlled by prior events (usually in the premortal existence), but not necessarily by God. -
Old Testament: Gospel Doctrine Teacher\222S Manual
“Thou Wast Chosen Lesson Before Thou Wast Born ” 2 Abraham 3; Moses 4:1–4 Purpose To help class members understand the doctrine of foreordination and their own responsibility to help build up the kingdom of God and bring souls to Christ. Preparation 1. Prayerfully study the following scriptures from the Pearl of Great Price and the Doctrine and Covenants: a. Abraham 3:11 –12, 22 –23; Doctrine and Covenants 138:53 –57. Abraham talks with the Lord face to face and learns that in the premortal life many “noble and great ” spirits were foreordained to their mortal missions (Abraham 3:11 –12, 22 –23). President Joseph F. Smith learns more about the “noble and great ones ” in a vision of the Savior ’s visit to the spirit world before His Resurrection (D&C 138:53 –57). b. Abraham 3:24 –28; Moses 4:1 –4. Abraham and Moses are shown in vision that Jesus Christ was chosen in the Council in Heaven to be our Savior and that we chose to follow him. They are also shown that Lucifer (Satan) and the spirits who followed him were cast out of heaven. 2. Additional reading: Isaiah 14:12 –15; Revelation 12:7 –9; Alma 13:3 –5; Doc- trine and Covenants 29:36 –39; and the rest of Abraham 3 and Doctrine and Covenants 138. Suggested Lesson Development Attention Activity You may want to use one of the following activities (or one of your own) to begin the lesson. Select the activity that would be most appropriate for the class. -
Egypt and Mormonism: Oriental Traits of the Latter-Day Saints
Utah State University DigitalCommons@USU Arrington Student Writing Award Winners Leonard J. Arrington Mormon History Lectures 12-7-2011 Egypt and Mormonism: Oriental Traits of the Latter-Day Saints Alexander Fronk Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/arrington_stwriting Part of the History of Religion Commons Recommended Citation Fronk, Alexander, "Egypt and Mormonism: Oriental Traits of the Latter-Day Saints" (2011). Arrington Student Writing Award Winners. Paper 7. https://digitalcommons.usu.edu/arrington_stwriting/7 This Essay is brought to you for free and open access by the Leonard J. Arrington Mormon History Lectures at DigitalCommons@USU. It has been accepted for inclusion in Arrington Student Writing Award Winners by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. 1 Egypt and Mormonism: Oriental Traits of the Latter-Day Saints Introduction In his lecture, Dr. Francaviglia presents a fascinating framework in which to understand American history and culture, as well as Mormons specifically. Orientalism was defined for the lecture as the assimilation or imitation of that which is oriental in religious or philosophical thought, or in art. Through various mediums, including architectural examples, quotes from Mormons and their detractors, and travel literature, Dr. Francaviglia demonstrates that not only Mormons were compared to Oriental peoples and assigned Oriental traits, but they also actively attributed such traits -
Joseph Smith and the Plurality of Worlds Idea
oseph Smith and the . Plurality of Worlds Idea Robert Paul JOSEPH SMITH WAS NOT THE FIRST PERSON to use the plurality of worlds concept. In the early seventeenth century, natural philosophers began speculating on the idea of multiple world systems. By the eighteenth century, Protestant evangelicals absorbed the idea into their Natural Theology. For them nature contained clear and compelling evidence of God's existence, sub- stantiating their own Christian beliefs and countering religious skepticism (Westfall 1958; Hovenkamp 1978). Joseph used the concept quite differently, though never defensively. Theologically he related man, God, and the uni- verse ; religiously, his message was millenarian and directed toward eschatologi- cal issues. On careful examination, these complex issues suggest that the en- vironmental thesis — the view that one's cultural matrix is entirely sufficient to account for the emergence of a coherent set of ideas or conventions — does not provide a wholly adequate explanation of the style and structure of restora- tionist pluralism. In addition to examining the astronomical pluralism in Joseph's writings, this essay will assess the merits of the environmental thesis without suggesting that Joseph Smith as a religious leader must always be seen either as a prophet or as a charlatan, a dichotomy which has prevented useful and productive understanding of an enigmatic character. For purposes of this study, it is per- fectly consistent with Joseph's own experiences and writings to see him as an emerging prophet, as one who was as much a part of the process of religious ROBERT PAUL is an associate professor of the history of science and of computer science at Dickinson College, Carlisle, Pa. -
Mormon Baptismal Site in Chatburn, England
Carol Wilkinson: Baptismal Site in Chatburn, England 83 Mormon Baptismal Site in Chatburn, England Carol Wilkinson The location of a baptismal site in the village of Chatburn, England, used by Mormon missionaries in the 1830s and 1840s has been identified. This village, along with the neighboring community of Downham, was the location of a large number of Mormon conversions when the message of the restored gospel was first preached to the inhabitants during this time period. The first Mormon missionaries to England arrived in Liverpool in July 1837. These seven men (Heber C. Kimball, Orson Hyde, Willard Richards, Joseph Fielding, Isaac Russell, John Goodson, and John Snyder), quickly moved to Preston where they were successful in receiving converts and orga- nized a branch of the Church in that city. After organizing the Preston Branch they decided to separate and carry their message to other parts of the surround- ing country. Heber C. Kimball, Orson Hyde, and Joseph Fielding stayed in the Preston area and continued to proselytize and organize branches. Kimball and Fielding also began to venture into the upper reaches of the river Ribble Val- ley, teaching in Walkerford and Ribchester, where they experienced further success and organized additional branches of the Church.1 Further upstream from these villages lay the small communities of Chat- burn and Downham, just south of the river Ribble and north of towering Pen- dle Hill. Some of the most spiritual experiences of the missionary effort in the upper Ribble Valley occurred in these two villages. When Heber expressed a desire to visit the villages he noted receiving a negative response from some of his companions: “Having mentioned my determination of going to Chat- burn to several of my brethren, they endeavored to dissuade me from going, CAROL WILKINSON ([email protected]) is an Associate Professor in the Department of Exercise Sciences, Brigham Young University, and an adjunct faculty member in the Department of Church History and Doctrine, BYU. -
Elohim and Jehovah in Mormonism and the Bible
Elohim and Jehovah in Mormonism and the Bible Boyd Kirkland urrently, the Church of Jesus Christ of Latter-day Saints defines the CGodhead as consisting of three separate and distinct personages or Gods: Elohim, or God the Father; Jehovah, or Jesus Christ, the Son of God both in the spirit and in the flesh; and the Holy Ghost. The Father and the Son have physical, resurrected bodies of flesh and bone, but the Holy Ghost is a spirit personage. Jesus' title of Jehovah reflects his pre-existent role as God of the Old Testament. These definitions took official form in "The Father and the Son: A Doctrinal Exposition by the First Presidency and the Twelve" (1916) as the culmination of five major stages of theological development in Church history (Kirkland 1984): 1. Joseph Smith, Mormonism's founder, originally spoke and wrote about God in terms practically indistinguishable from then-current protestant the- ology. He used the roles, personalities, and titles of the Father and the Son interchangeably in a manner implying that he believed in only one God who manifested himself as three persons. The Book of Mormon, revelations in the Doctrine and Covenants prior to 1835, and Smith's 1832 account of his First Vision all reflect "trinitarian" perceptions. He did not use the title Elohim at all in this early stage and used Jehovah only rarely as the name of the "one" God. 2. The 1835 Lectures on Faith and Smith's official 1838 account of his First Vision both emphasized the complete separateness of the Father and the Son. -
4305 SBJT V9N2.4.Indd
The SBJT Forum: Speaking the Truth in Love Editor’s Note: Readers should be aware of the forum’s format. Russell D. Moore, R. Philip Robers, Robert Stewart, John Divito and Richard Abanes have been asked specific questions to which they have provided written responses. These writers are not responding to one another. The journal’s goal for the Forum is to provide significant thinkers’ views on topics of interest without requiring lengthy articles from these heavily-committed individuals. Their answers are presented in an order that hopefully makes the forum read as much like a unified presentation as possible. SBJT: How can evangelical Protestants ism, evangelicals should read the works engage Latter-day Saints with historic of Latter-day Saints who explain why they Christianity? love their religion. Some LDS intellectuals Moore: Evangelicals often wonder why who have concluded, to their regret, that Mormons believe such an incredible Joseph Smith constructed from his own system: golden tablets translated with mind the narrative of the Book of Mormon “magic glasses,” an advanced society of and the “translation” of the Book of Abra- ancient American Indian Israelites who ham are instructive here. Grant Palmer’s left behind no archaeological evidence at An Insider’s View of Mormon Origins, for all, a “revelation” of polygamy that was instance, warns that his conclusions are reversed when Utah needed to do so for not for children or new converts. Demon- statehood, a “revelation” barring black strating the roots of the Book of Mormon Mormons from the priesthood that was in the nineteenth-century world of King reversed after the triumph of the civil James Bible, freemasonry, occultism, and rights movement, an eternity of godhood frontier Americanism, Palmer nonetheless producing spirit babies, and special pro- remains a committed Mormon—because tective underwear. -
Joseph Smith and Diabolism in Early Mormonism 1815-1831
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon. -
Translation and Historicity of the Book of Abraham You from Me.”2 the Same Principle Can Be Applied to the Book of Abraham
Book of Abraham Translation and Historicity of the Book of Abraham you from me.”2 The same principle can be applied to the book of Abraham. The Lord did not require Joseph The Church of Jesus Christ of Latter-day Saints em- Smith to have knowledge of Egyptian. By the gift and braces the book of Abraham as scripture. This book, a power of God, Joseph received knowledge about the life record of the biblical prophet and patriarch Abraham, and teachings of Abraham. recounts how Abraham sought the blessings of the On many particulars, the book of Abraham is con- priesthood, rejected the idolatry of his father, covenant- sistent with historical knowledge about the ancient ed with Jehovah, married Sarai, moved to Canaan and world.3 Some of this knowledge, which is discussed lat- Egypt, and received knowledge about the Creation. The er in this essay, had not yet been discovered or was not book of Abraham largely follows the biblical narrative well known in 1842. But even this evidence of ancient but adds important information regarding Abraham’s origins, substantial though it may be, cannot prove the life and teachings. truthfulness of the book of Abraham any more than ar- The book of Abraham was first published in 1842 chaeological evidence can prove the exodus of the Isra- and was canonized as part of the Pearl of Great Price in elites from Egypt or the Resurrection of the Son of God. 1880. The book originated with Egyptian papyri that Jo- The book of Abraham’s status as scripture ultimately seph Smith translated beginning in 1835. -
The Brigham Young University Folklore of Hugh Winder Nibley: Gifted Scholar, Eccentric Professor and Latter-Day Saint Spiritual Guide
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1996 The Brigham Young University Folklore of Hugh Winder Nibley: Gifted Scholar, Eccentric Professor and Latter-Day Saint Spiritual Guide Jane D. Brady Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Folklore Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Brady, Jane D., "The Brigham Young University Folklore of Hugh Winder Nibley: Gifted Scholar, Eccentric Professor and Latter-Day Saint Spiritual Guide" (1996). Theses and Dissertations. 4548. https://scholarsarchive.byu.edu/etd/4548 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. the brigham young university folklore of hugh winder nibley gifted scholar eccentric professor and latterlatterdayday saint spiritual guide A thesis presented to the department of english brigham young university in partial fulfillment ofthe requirements for the degree master ofarts by jane D brady august 1996 this thesis by jane D brady is accepted in its present form by the department of english brighamofofbrigham young university as satisfying the thesis requirement for the degree of master of arts eq A 71i feicr f william A wilson committee chair n camCAycayalkeralker chmmioe member richad H cracroftcracrofCracrof