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Doctrine and Covenants Section 110: from Vision to Canonization
Brigham Young University BYU ScholarsArchive Theses and Dissertations 2010-07-07 Doctrine and Covenants Section 110: From Vision to Canonization Trever Anderson Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History of Christianity Commons BYU ScholarsArchive Citation Anderson, Trever, "Doctrine and Covenants Section 110: From Vision to Canonization" (2010). Theses and Dissertations. 2120. https://scholarsarchive.byu.edu/etd/2120 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]. Doctrine and Covenants Section 110: From Vision to Canonization Trever R. Anderson A Thesis submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Master of Religious Education Richard E. Bennett, Chair Robert C. Freeman Kip Sperry Religious Education Brigham Young University August 2010 Copyright © 2010 Trever R. Anderson All Rights Reserved ABSTRACT Doctrine and Covenants Section 110, From Vision to Canonization Trever R. Anderson Religious Education Master of Religious Education This thesis answers the question of how a vision recorded in Joseph Smith’s journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation. -
Levi Ward Hancock (Pioneer) Mentioned in D&C 52:29 & 124:138
Levi Ward Hancock (Pioneer) mentioned in D&C 52:29 & 124:138 The Posterity of Nathaniel Hancock Nathaniel Hancock Nathaniel Hancock Thomas Hancock John Hancock John Hancock John Hancock Thomas Hancock John Hancock Thomas Hancock (The signer) Levi Ward Hancock (The pioneer) Our immigrant ancestor, Nathaniel Hancock, was the second great-grandfather of John Hancock, President of the Continental Congress and the first Signer of the Declaration of Independence. Nathaniel was also the second great-grandfather of Thomas Hancock, third cousin of President John Thomas had two brothers killed in the War of Independence. He then tried to enlist as a youth, but the officers thought three sons taken from one family was too much. A LOVER OF FREEDOM: Thomas Hancock had a son, Levi Ward Hancock. He was one of the Presidents of the First Council of Seventy, and a faithful Utah pioneer. He, too, was lover of freedom, and also suffered at the hands of the enemies. In the face of violence in Missouri, he wrote a patriotic song one Fourth of July, which his brother, Solomon Hancock, sang at the celebration. In it, there were appealing lines. Then God armed our fathers with power, They told the brave tale to their children, And Washington came to our aid, And told them the same to hand down And in wisdom conducted the battle To their children’s children forever, And soon made the Tories afraid. Until the great trumpet shall sound. Hark, hear how the great battle rages, Exalt then the standard of freedom, Behold him undauntedly stand. -
December 1979
PRESIDENT'S MESSAGE We need your help. For years now, the Milo Andrus Family Organization has operated, for the most part, on money submitted by sub- scribers to the Recorder. A subscription to the Recorder for one year amounts to $6.00. This is not enough to finance such a lication and pay the expenses of the genealogical research. We need more money. Surely we have Andrus's with extra "bucs" who could supplement our financial resources with some generous contributions. We know we can't "take it with us." And what better way to spend it than to ferret out the names of our ancestors who are undoubtedly waiting for their temple work to be done. We plead with any of you who have money you could contribute to the Organization to do so. We assure you, it will be well spent. If any of you have ideas about how to generate additional funds, we would appreciate hearing from you. Pooling our resources and working together will be the key to success in our research program. Write to: Alyn B. Andrus, President 64 S. 3rd E. Rexburg, Idaho 83440 Sharon Long, Treasurer Route #1 Box 77 Shelley, Idaho 83274 Let us hear from you. And thanks for your support. Sincerely yours, Alyn B. Andrus MILO ANDRUS, MISSIONARY, PIONEER AND COLONIZER (PART II) by Hyrum L. Andrus Part I of this history of Milo Andrus concludes with his appointment to lead the last immigrant company from Mormon Grove to Salt Lake City, beginning in August, 1855. Since its publication the compiler of this history has found four additional documents which pertain to Milo's life to this point that should be included here before continuing the general history of his life. -
Young Heber J. Grant's Years of Passage
BYU Studies Quarterly Volume 43 Issue 1 Article 6 1-1-2004 Young Heber J. Grant's Years of Passage Ronald W. Walker Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Walker, Ronald W. (2004) "Young Heber J. Grant's Years of Passage," BYU Studies Quarterly: Vol. 43 : Iss. 1 , Article 6. Available at: https://scholarsarchive.byu.edu/byusq/vol43/iss1/6 This Family Life is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Walker: Young Heber J. Grant's Years of Passage Young Heber J, Grant's Years oi Passage s Heber J. Grant came of age, Mormonism was as much a part Aof the Utah landscape as the territory's dusty valleys and vaulting mountain walls. Young Heber met religion everywhere—in his Salt Lake City home and neighborhood, at the Tabernacle on Temple Square, in the offices of Church and civic leaders where he some times ventured, and certainly in his native Thirteenth Ward, one of the most innovative and organizationally developed Latter-day Saint congregations of the time. Slowly young Heber internalized his reli gious culture, but not before encountering the usual perils of adoles cence and coming of age. The process tells not only a great deal about Heber himself, but also about the beliefs, rituals, and worship patterns of early Utah Mormons. Heber J. Grant was a second-generation Mormon, born Novem ber 22, 1856, at Jedediah Grant's imposing Main Street home. -
Joseph Smith Retouched Photograph of a Dagurreotype
07 the joseph smith retouched photograph0 of a dagurreotypedaguerreotype of a painting or copy of daguerrotypedaguerreotype from the carter collection LDS church archives parting the veil the visions of joseph smith alexander L baugh godgrantedgod granted to the prophetjosephprophet joseph thegiftthe gift of visions joseph received so many that they became almost commonplacecommonplacefor for him the strength and knowledge joseph received through these visions helped him establish the church joseph smith the seer ushered in the dispensation of the fullness of times his role was known and prophesied of anciently the lord promised joseph of egypt that in the last days a choice seer would come through his lineage and would bring his seed to a knowledge of the covenants made to abraham isaac and jacob 2 nephi 37 JST gen 5027 28 that seer will the lord bless joseph prophesied specifically indicating that his name shall be called after me 2 nephi 314 15 see also JST gen 5033 significantly in the revelation received during the organizational meeting of the church on april 61830 the first title given to the first elder was that of seer behold there shall be a record kept and in it thou joseph smith shalt be called a seer a translator a prophet an apostle of jesus christ dacd&c 211 in the book of mormon ammon defined a seer as one who possessed a gift from god to translate ancient records mosiah 813 see also 2811 16 however the feericseeric gift is not limited to translation hence ammon s addi- tional statement that a seer is a revelator and a -
“For This Ordinance Belongeth to My House”: the Practice of Baptism for the Dead Outside the Nauvoo Temple
Alexander L. Baugh: Baptism for the Dead Outside Temples 47 “For This Ordinance Belongeth to My House”: The Practice of Baptism for the Dead Outside the Nauvoo Temple Alexander L. Baugh The Elders’ Journal of July 1838, published in Far West, Missouri, includ- ed a series of twenty questions related to Mormonism. The answers to the questions bear the editorial pen of Joseph Smith. Question number sixteen posed the following query: “If the Mormon doctrine is true, what has become of all those who have died since the days of the apostles?” The Prophet answered, “All those who have not had an opportunity of hearing the gospel, and being administered to by an inspired man in the flesh, must have it hereafter before they can be finally judged.”1 The Prophet’s thought is clear—the dead must have someone in mortality administer the saving ordinances for them to be saved in the kingdom of God. Significantly, the answer given by the Prophet marks his first known statement concerning the doctrine of vicari- ous work for the dead. However, it was not until more than two years later that the principle was put into practice.2 On 15 August 1840, Joseph Smith preached the funeral sermon of Seymour Brunson during which time he declared for the first time the doc- trine of baptism for the dead.3 Unfortunately, there are no contemporary accounts of the Prophet’s discourse. However, Simon Baker was present at the funeral services and later stated that during the meeting the Prophet read extensively from 1 Corinthians 15, then noted a particular widow in the congregation whose son had died without baptism. -
Thoroughfare 0.Qxp
Thoroughfare 3.qxp 11/20/2006 11:14 AM Page 42 Thoroughfare 4.qxp 11/20/2006 11:15 AM Page 43 Chapter 4 Zion’s Camp 1834 uring June of 1834, a group called Zion’s Camp1 commenced a march of over a thousand miles from both Kirtland, Ohio, and Pontiac, Michigan, toward Jackson County, Missouri. The formation of Zion’s Camp was commanded by the Lord in a revelation (see D&C 103) and consisted of volunteers recruited by the Prophet Joseph Smith, Hyrum Smith,D and others to work with the Missouri state militia to restore property taken by a mob in Jackson County the previous year. When Zion’s Camp was at full strength, it included over two hundred men and several women and children. The average age of the camp’s recruits was twenty-nine, with the youngest being sixteen and the oldest seventy-nine. They marched an average of thirty-five miles per day in poor conditions due to humidity, heavy spring rains, and inadequate supplies. There were two divisions of Zion’s Camp. Hyrum Smith led a group that departed from Michigan and traveled through northern Illinois, and Joseph Smith led another group that left from Ohio and journeyed through central Illinois. The two divisions were to meet at a set rendezvous—the Allred Settlement on the Salt River in Missouri.2 A date was not predetermined, but each leader agreed that the first to arrive would wait for the other division. Both divisions encountered obstacles in their travels across Illinois. It is not one of the Plains States, but much of its landscape is flat. -
Melvin L. Bashore and Linda L. Haslam Historical Department The
t} MORMONS ON THE HIGH SEAS OCEAN VOYAGE NARRATIVES TO AMERICA (1840-1890) GUIDE TO SOURCES IN THE HISTORICAL DEPARTMENT OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS AND OTHER UTAH REPOSITORIES by Melvin L. Bashore and Linda L. Haslam Historical Department The Church of Jesus Christ of Latter-day Saints 1990 3rd Revised Edition Copyright 1990 by The Church of Jesus Christ of Latter-day Saints All Rights Reserved rt.e.HUUJ B ~ !: L: Li HHid-!, • GniCfl/\!1;1 YULH'-JC UNlVERSiT'l PHC'"_~\/(). U I ,·\H INTRODUCTION During the nineteenth-century, almost 85,000 Mormon emigrants crossed the oceans to America. Motivated by the doctrine of gathering, they were drawn to the Great Basin in droves. The missionaries who converted them also accompanied them on their ocean voyages and across the continent. While compiling a source guide to Mormon pioneer companies crossing the plains, we realized that a source guide to ocean narratives might also be valued by family researchers and historians. Past experience in providing reference assistance to researchers and historians di eta ted the focus of this source guide. Na r ra ti ves of ocean travel and shipboard life of Mormon emigrants and missionaries found in published and unpublished letters, reports, and journals were included. These were further limited to primary accounts of voyages across the Pacific and Atlantic Ocean to America. Accounts of voyages in large organized companies, small groups, or single Mormon individuals were included. Accounts of the ocean travels of Mormons departing from American ports to other countries were not included in this guide. -
The Return of Oliver Cowdery
The Return of Oliver Cowdery Scott H. Faulring On Sunday, 12 November 1848, apostle Orson Hyde, president of the Quorum of the Twelve and the church’s presiding ofcial at Kanesville-Council Bluffs, stepped into the cool waters of Mosquito Creek1 near Council Bluffs, Iowa, and took Mormonism’s estranged Second Elder by the hand to rebaptize him. Sometime shortly after that, Elder Hyde laid hands on Oliver’s head, conrming him back into church membership and reordaining him an elder in the Melchizedek Priesthood.2 Cowdery’s rebaptism culminated six years of desire on his part and protracted efforts encouraged by the Mormon leadership to bring about his sought-after, eagerly anticipated reconciliation. Cowdery, renowned as one of the Three Witnesses to the Book of Mormon, corecipient of restored priesthood power, and a founding member of the Church of Jesus Christ of Latter-day Saints, had spent ten and a half years outside the church after his April 1838 excommunication. Oliver Cowdery wanted reafliation with the church he helped organize. His penitent yearnings to reassociate with the Saints were evident from his personal letters and actions as early as 1842. Oliver understood the necessity of rebaptism. By subjecting himself to rebaptism by Elder Hyde, Cowdery acknowledged the priesthood keys and authority held by the First Presidency under Brigham Young and the Twelve. Oliver Cowdery’s tenure as Second Elder and Associate President ended abruptly when he decided not to appear and defend himself against misconduct charges at the 12 April -
Young Heber J, Grant's Years Oi Passage
Young Heber J, Grant's Years oi Passage s Heber J. Grant came of age, Mormonism was as much a part Aof the Utah landscape as the territory's dusty valleys and vaulting mountain walls. Young Heber met religion everywhere—in his Salt Lake City home and neighborhood, at the Tabernacle on Temple Square, in the offices of Church and civic leaders where he some times ventured, and certainly in his native Thirteenth Ward, one of the most innovative and organizationally developed Latter-day Saint congregations of the time. Slowly young Heber internalized his reli gious culture, but not before encountering the usual perils of adoles cence and coming of age. The process tells not only a great deal about Heber himself, but also about the beliefs, rituals, and worship patterns of early Utah Mormons. Heber J. Grant was a second-generation Mormon, born Novem ber 22, 1856, at Jedediah Grant's imposing Main Street home. His father, Brigham's counselor and Salt Lake City mayor, died nine days later. In Jedediah's stead, the boy was christened by Thirteenth Ward Bishop Edwin D. Woolley, who found the spirit of the occasion to be unusual. "I was only an instrument in the hands of his dead father ... in blessing him," the bishop later remarked. That boy "is entitled [someday] to be one of the Apostles, and I know it"1 (illus. 3-1). There were other harbingers of the child's future. Once Rachel, his mother, took the boy to a formal dinner at the Heber C. Kimballs'. After the adults had finished dining, the children were invited to eat what remained. -
Missionary Activities in New England in the Early 1830S
Missionary Activities in New England in the Early 1830s Craig K. Manscill Religion played a very important role in early American history. It was largely for religious purposes that America was founded. Many people from the New England area were descendants of deeply religious progenitors and played important roles in the found- ing of America. During the nineteenth century, the New England states had been trodden and combed for converts by various denominations. Methodist circuit riders, Presbyterian preachers, Baptist revivalists, and Reformed Baptist ministers competed for the souls of men and women—all reaping a harvest for their respective religions. 1 What New England had not heard, up to this time, was the message of the Restoration of the gospel of Jesus Christ from the Mormons. The message centered in the fact that the new and ever - lasting covenant had been reestablished and was patterned after the teachings of Jesus Christ’s meridian Church. In order for Mormonism to flourish and succeed, it had to meet certain conditions. It had to offer something new, different, and challenging and yet have a familiar gospel message. This somewhat-familiar gospel message presented new and challenging doctrine. The New England states of the early 1830s became the focus of a good deal of the early missionary labors. Because of New Englanders ’ religious background and zeal for freedom, the message of Mormon- ism flourished, and many of them became converts to The Church of Jesus Christ of Latter-day Saints. From their ranks came a great number of the early leaders of the Church, and they often gave much-needed financial assistance to the young and growing organi - zation. -
In the Footsteps of Orson Hyde: Subsequent Dedications of the Holy Land
BYU Studies Quarterly Volume 47 Issue 1 Article 3 1-1-2008 In the Footsteps of Orson Hyde: Subsequent Dedications of the Holy Land Blair G. Van-Dyke LaMar C. Berrett Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Van-Dyke, Blair G. and Berrett, LaMar C. (2008) "In the Footsteps of Orson Hyde: Subsequent Dedications of the Holy Land," BYU Studies Quarterly: Vol. 47 : Iss. 1 , Article 3. Available at: https://scholarsarchive.byu.edu/byusq/vol47/iss1/3 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Van-Dyke and Berrett: In the Footsteps of Orson Hyde: Subsequent Dedications of the Hol In the Footsteps of Orson Hyde Subsequent Dedications of the Holy Land Blair G. Van Dyke and LaMar C. Berrett† tanding atop the Mount of Olives just prior to sunrise is a singular S experience. Often there is a stillness about the spot that evokes deep thought and contemplation. Eyes are drawn across the brook-carved val- ley toward the Holy Mount where the temple stood in antiquity. Reflecting upon sacred events that unfolded in the Holy City is the natural result of standing on the Mount of Olives, particularly certain events in the life of Jesus and the ministries of Melchizedek, Abraham, Isaac, Isaiah, Lehi, Jeremiah, Peter, and Paul. And as a result of Orson Hyde’s ascent up the Mount to dedicate Palestine, Latter-day Saints include him in this select group.