AFFIDAVIT of WILLARD CHASE, CIRCA DECEMBER 11, 1833 Printed in E[Ber]
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Moroni: Angel Or Treasure Guardian? 39
Mark Ashurst-McGee: Moroni: Angel or Treasure Guardian? 39 Moroni: Angel or Treasure Guardian? Mark Ashurst-McGee Over the last two decades, historians have reconsidered the origins of The Church of Jesus Christ of Latter-day Saints in the context of the early American tradition of treasure hunting. Well into the nineteenth century there were European Americans hunting for buried wealth. Some believed in treasures that were protected by magic spells or guarded by preternatural beings. Joseph Smith, founding prophet of the Church, had participated in several treasure-hunting expeditions in his youth. The church that he later founded rested to a great degree on his claim that an angel named Moroni had appeared to him in 1823 and showed him the location of an ancient scriptural record akin to the Bible, which was inscribed on metal tablets that looked like gold. After four years, Moroni allowed Smith to recover these “golden plates” and translate their characters into English. It was from Smith’s published translation—the Book of Mormon—that members of the fledgling church became known as “Mormons.” For historians of Mormonism who have treated the golden plates as treasure, Moroni has become a treasure guardian. In this essay, I argue for the historical validity of the traditional understanding of Moroni as an angel. In May of 1985, a letter to the editor of the Salt Lake Tribune posed this question: “In keeping with the true spirit (no pun intended) of historical facts, should not the angel Moroni atop the Mormon Temple be replaced with a white salamander?”1 Of course, the pun was intended. -
Hefted and Handled
3 Heft ed and Handled Tangible Interactions with Book of Mormon Objects Anthony Sweat Anthony Sweat is an assistant professor of Church history and doctrine at Brigham Young University. n his 1839 history, Joseph Smith said that he found the Book of IMormon plates “under a stound stone of considerable size.” Th e plates were “deposited in a stone box” along with “the Urim and Th ummin and the Breastplate as stated by the messenger.”1 Th ese plates would be unearthed by Joseph Smith on September 22, 1827, and be carried from Manchester, New York, to Harmony, Pennsylvania, where Joseph would begin to translate the plates in the winter of 1828 and produce the sacred text called the Book of Mormon. Although Joseph begins his narrative of the Book of Mormon’s origin by telling us of actual physical relics, some dismiss the physical reality and factual historicity of the Book of Mormon record by consigning the text to the status of an extraordinary work of mystical mythology.2 Th ey claim the Book of Mormon could be inspired truth—a supernatural, magical work of revealed religious fi ction—yet still not be factual, historical truth. However, this position overlooks Joseph Smith’s foundation story of the physical origins of the Book of Mormon: actual relics heft ed and handled, touched and transported, from one place 44 Anthony Sweat to another and by one person to another. Joseph Smith did not describe the coming forth of the Book of Mormon the way he described many of his revelations found in the Doctrine and Covenants: as inspired words of the Lord that came to his mind and that he then dictated to a scribe.3 No, Joseph said the Book of Mormon came forth from a nearby hill, by remov- ing dirt, using a lever to lift a large stone, and removing actual engraved plates and sacred interpreters for the translation of its inscriptions. -
RICK GRUNDER — BOOKS Mormon List Sixty-Six
RICK GRUNDER — BOOKS Box 500, Lafayette, New York 13084-0500 – (315) 677-5218 www.rickgrunder.com ( email: [email protected] ) JANUARY 2010 Mormon List Sixty-Six NO-PICTURES VERSION, for dial-up Internet Connections This is my first page-format catalog in nearly ten years (Mormon List 65 was sent by post during August 2000). While only a .pdf document, this new form allows more illustrations, as well as links for easy internal navigation. Everything here is new (titles or at least copies not listed in my offerings before). Browse like usual, or click on the links below to find particular subjects. Enjoy! ________________________________________ LINKS WILL NOT WORK IN THIS NO-PICTURES VERSION OF THE LIST. Linked References below are to PAGE NUMBERS in this Catalog. 1830s publications, 10, 21 Liberty Jail, 8 polygamy, 31, 50 Babbitt, Almon W., 18 MANUSCRIPT ITEMS, 5, 23, 27, re-baptism for health, 31 Book of Mormon review, 13 31, 40, 57, 59 Roberts, B. H., 32 California, 3 map, 16 Sessions family, 50 Carrington, Albert, 6 McRae, Alexander, 7 Smith, Joseph, 3, 7, 14, 25, 31 castration, 55 Millennial Star, 61 Smoot Hearings, 31 children, death of, 3, 22, 43 Missouri, 7, 21 Snow, Eliza R., 57 Clark, Ezra T., 58 Mormon parallels, 33 Susquehanna County, crime and violence, 2, 3, 10 Native Americans, 9, 19 Pennsylvania, 35 16, 21, 29, 36, 37, 55 Nauvoo Mansion, 46 Tanner, Annie C., 58 D&C Section 27; 34 Nauvoo, 23, 39, 40, 45 Taylor, John, 40, Deseret Alphabet, 9, 61 New York, 10, 24 Temple, Nauvoo, 47 Forgeus, John A., 40 Nickerson, Freeman, 49 Temple, Salt Lake, 52 Gunnison, J. -
Collection Inventory Box 1: Adam-God Theory (1852-1978) Folder 1: Adam-God Folder 2: Adam-God Doctrine and LDS Endowment Folder 3: Fred C
Collection Overview Title: H. Michael Marquardt papers Dates: 1800-2017 Collection Accn0900 Number: The H. Michael Marquardt papers (1800-2017) contains correspondence, clippings, Summary: diary copies, scholarly articles, miscellaneous research materials on topics in Mormon history and theology. Marquardt is a historian and author. Repository: J. Willard Marriott Library, University of Utah Special Collections 295 South 1500 East Address: Salt Lake City, Utah 84112-0860 801-581-8864 http://www.lib.utah.edu/collections/manuscripts.php Gifts of H. Michael Marquardt, 1986-2017 The inventory of the H. Michael Marquardt Papers contains 449 archival boxes. Note: Box and/or File numbers and headings may vary slightly from this preliminary list. Lists of books, pamphlets, photographs, and cassette tapes are not included. Collection Inventory box 1: Adam-God Theory (1852-1978) folder 1: Adam-God folder 2: Adam-God Doctrine and LDS Endowment folder 3: Fred C. Collier, "The Adam-God Doctrine and the Scriptures" folder 4: Dennis Doddridge, "The Adam-God Revelation Journal of Reference" folder 5: Mark E. Peterson, Adam: Who is He? (1976) 1 folder 6: Adam-God Doctrine folder 7: Elwood G. Norris, Be Not Deceived, refutation of the Adam-God theory (1978) folder 8-16: Brigham Young (1852-1877) box 2: Adam-God Theory (1953-1976) folder 1: Bruce R. McConkie folder 2: George Q. Cannon on Adam-God folder 3: Fred C. Collier, "Gospel of the Father" folder 4: James R. Clark on Adam folder 5: Joseph F. Smith folder 6: Joseph Fielding Smith folder 7: Millennial Star (1853) folder 8: Fred C. Collier, "The Mormon God" folder 9: Adam-God Doctrine folder 10: Rodney Turner, "The Position of Adam in Latter-day Saint Scripture" (1953) folder 11: Chris Vlachos, "Brigham Young's False Teaching: Adam is God" (1979) folder 12: Adam-God and Plurality of Gods folder 13: Spencer W. -
Opening the Heavens: Seventy-Six Accounts of Joseph Smith's
Desk in the room of the restored John Johnson home, Hiram, Ohio, in which “The Vision,” now known as Doctrine and Covenants 76, was received con- currently by Joseph Smith and Sidney Rigdon. Courtesy John W. Welch. Seventy-six Accounts of Joseph Smith’s Visionary Experiences Alexander L. Baugh oseph Smith the seer ushered in the dispensation of the fullness of Jtimes. 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 Ne. 3:7; jst Gen. 50:27–28). “That seer will the Lord bless,” Joseph prophesied, specifi- cally indicating that “his name shall be called after me” (2 Ne. 3:14–15; see also jst Gen. 50:33). Significantly, in the revelation received dur- ing the organizational meeting of the Church on April 6, 1830, 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” (D&C 21:1). In the Book of Mormon, Ammon defined a seer as one who pos- sessed “a gift from God” to translate ancient records (Mosiah 8:13; see also 28:11–16). However, the seeric gift is not limited to translation, hence Ammon’s additional statement that “a seer is a revelator and a prophet also; and a gift which is greater can no man have” (Mosiah 8:16). -
From Captain Kidd's Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism
From Captain Kidd's Treasure Ghost to the Angel Moroni: Changing Dramatis Personae in Early Mormonism Ronald V. Huggins ONE DAY IN LATE MARCH 1697, a ship named the Adventure Galley arrived at the Island of Mohilla, one of the Comoro Islands. Its fever-stricken crew careened the vessel for cleaning and then proceeded to die off one by one, fifty men dead in about a week. The Adventure Galley had come to the Comoros the previous month, after stopping first at the neighboring Island of Johanna. It would not de- part again until April 18. Its captain, William (a.k.a. Robert) Kidd, did not know he would soon become one of history's most famous, and notorious, pirates. In those days pirates, even famous ones, were no oddity in the Comoros. Anyone who read, for example, the popular two-volume A General History of the Robberies and Murders of the Most Notorious Pyrates (1724 and 1728) by Daniel Defoe (a.k.a. Captain Charles Johnson), would find the Comoro Islands figuring into the accounts of Captains England, Misson, Tew, Kidd, Bowen, White, Condent, Cornelius, Howard, Williams, Burgess, North,1 and la Bouche.2 The pirate to whom Defoe dedicated his first chapter, Henry Avery (Every), also had a connection with the Comoros, which the author fails to men- 1. The edition used here is Daniel Defoe, A General History of the Pyrates, ed. Manuel Schon- horn, (Columbia, S.C.: University of South Carolina, 1972). Johanna is mentioned in the accounts of Captains England, 118, 130, 132; Misson, 407-16; Tew, 424-26; Kidd, 443; Bowen, 461; White, 478; Condent, 584; Cornelius, 605; Williams, 503; Burgess, 510; and North, 516. -
Joseph Smith and the Creation of the Book of Mormon A
UNIVERSITY OF CALIFORNIA Los Angeles Performing Revelation: Joseph Smith and the Creation of The Book of Mormon A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Theater and Performance Studies by William Davis 2016 © Copyright by William Davis 2016 ABSTRACT OF THE DISSERTATION Performing Revelation: Joseph Smith’s Oral Performance of The Book of Mormon by William Davis Doctor of Philosophy in Theater and Performance Studies University of California, Los Angeles, 2016 Professor Michael Colacurcio, Co-Chair Professor Michael Hackett, Co-Chair In 1830, Joseph Smith Jr. published The Book of Mormon and subsequently founded a new American religion. According to Smith, The Book of Mormon represented the English translation of an authentic record, written in “Reformed Egyptian,” concerning ancient Israelites who migrated to the Americas in approximately 600 B.C.E. Smith’s purported translation of this sacred history, however, did not occur by traditional means. Rather than directly consulting the record and providing an English rendition, Smith employed a method of divination by placing a “seer stone” into the bottom of his hat, holding the hat to his face to shut out all light, and then he proceeded to dictate the entire text of The Book of Mormon in an extended oral performance, without the aid of notes or manuscripts. By his side, Smith’s scribes wrote down the entire text verbatim in the moment Smith uttered them. As a result, at over 500 printed pages, The Book of Mormon stands as one of the longest recorded oral performances in the history of the United States. -
New Details About Joseph and Emma Smith, the Hale Family, and the Book of Mormon Robin S
BYU Studies Quarterly Volume 53 | Issue 3 Article 6 9-1-2014 David Hale's Store Ledger: New Details about Joseph and Emma Smith, the Hale Family, and the Book of Mormon Robin S. Jensen Mark L. Staker Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Jensen, Robin S. and Staker, Mark L. (2014) "David Hale's Store Ledger: New Details about Joseph and Emma Smith, the Hale Family, and the Book of Mormon," BYU Studies Quarterly: Vol. 53 : Iss. 3 , Article 6. Available at: https://scholarsarchive.byu.edu/byusq/vol53/iss3/6 This Document is brought to you for free and open access by the All 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]. Jensen and Staker: David Hale's Store Ledger: New Details about Joseph and Emma Smit DOCUMENT David Hale’s Store Ledger New Details about Joseph and Emma Smith, the Hale Family, and the Book of Mormon Mark Lyman Staker and Robin Scott Jensen s gossip filtered from one Wayne County, New York, farm to another A that Joseph Smith Jr. claimed to have a collection of ancient artifacts, including an impressively heavy set of golden plates, it became increas- ingly difficult in October 1827 for him to keep the plates safe. But even before he had them in hand, Joseph and his wife, Emma Hale Smith, had arranged with Emma’s brother Alva Hale to help the couple move with the plates to northeastern Pennsylvania. -
All My Endeavors to Preserve Them: Protecting the Plates in Palmyra, 22 September-December 1827
Journal of Book of Mormon Studies Volume 8 Number 2 Article 4 7-31-1999 All My Endeavors to Preserve Them: Protecting the Plates in Palmyra, 22 September-December 1827 Andrew H. Hedges Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Hedges, Andrew H. (1999) "All My Endeavors to Preserve Them: Protecting the Plates in Palmyra, 22 September-December 1827," Journal of Book of Mormon Studies: Vol. 8 : No. 2 , Article 4. Available at: https://scholarsarchive.byu.edu/jbms/vol8/iss2/4 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title “All My Endeavors to Preserve Them”: Protecting the Plates in Palmyra, 22 September–December 1827 Author(s) Andrew H. Hedges Reference Journal of Book of Mormon Studies 8/2 (1999): 14–23, 84–85. ISSN 1065-9366 (print), 2168-3158 (online) Abstract After Joseph Smith received the gold plates from the angel Moroni, he had to take great measures to pro- tect them from people who wanted to steal them for their monetary value. Although Joseph did not leave much documentation of such experiences, the people who were closely associated with him at the time did. Using what records still exist, Hedges pieces together some of the stories of Joseph’s challenges in obtaining and protecting the gold plates. “That I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off . -
The Entheogenic Origins of Mormonism: a Working Hypothesis*
ORIGINAL ARTICLE Journal of Psychedelic Studies 3(2), pp. 212–260 (2019) DOI: 10.1556/2054.2019.020 The entheogenic origins of Mormonism: A working hypothesis* ROBERT BECKSTEAD1, BRYCE BLANKENAGEL2, CODY NOCONI3 and MICHAEL WINKELMAN4** 1Retired, Department of Emergency Medicine, Pocatello, ID, USA 2Naked Mormonism Podcast, Seattle, WA, USA 3Independent Researcher, Portland, OR, USA 4Retired, School of Human Evolution and Social Change, Arizona State University, Tempe, AZ, USA (Received: March 19, 2019; accepted: June 8, 2019) Historical documents relating to early Mormonism suggest that Joseph Smith (1805–1844) employed entheogen- infused sacraments to fulfill his promise that every Mormon convert would experience visions of God and spiritual ecstasies. Early Mormon scriptures and Smith’s teachings contain descriptions consistent with using entheogenic material. Compiled descriptions of Joseph Smith’s earliest visions and early Mormon convert visions reveal the internal symptomology and outward bodily manifestations consistent with using an anticholinergic entheogen. Due to embarrassing symptomology associated with these manifestations, Smith sought for psychoactives with fewer associated outward manifestations. The visionary period of early Mormonism fueled by entheogens played a significant role in the spectacular rise of this American-born religion. The death of Joseph Smith marked the end of visionary Mormonism and the failure or refusal of his successor to utilize entheogens as a part of religious worship. The implications of an entheogenic origin of Mormonism may contribute to the broader discussion of the major world religions with evidence of entheogen use at their foundation and illustrate the value of entheogens in religious experience. Keywords: Joseph Smith, Mormonism, entheogen, psychedelic, spirituality INTRODUCTION early Mormon converts. -
Rodger I. Anderson, Joseph Smith's New York Reputation Reexamined
Review of Books on the Book of Mormon 1989–2011 Volume 3 Number 1 Article 4 1991 Rodger I. Anderson, Joseph Smith's New York Reputation Reexamined Richard Lloyd Anderson Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Anderson, Richard Lloyd (1991) "Rodger I. Anderson, Joseph Smith's New York Reputation Reexamined," Review of Books on the Book of Mormon 1989–2011: Vol. 3 : No. 1 , Article 4. Available at: https://scholarsarchive.byu.edu/msr/vol3/iss1/4 This Review is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Author(s) Richard Lloyd Anderson Reference Review of Books on the Book of Mormon 3/1 (1991): 52–80. ISSN 1050-7930 (print), 2168-3719 (online) Abstract Review of Joseph Smith’s New York Reputation Reexamined (1990), by Rodger I. Anderson. Rodger I. Anderson, J oseph Smith's New York Reputation Reexamined. Salt Lake City: Signature, 1990. 178 pp., with subject index. $9.95. Reviewed by Richard Lloyd Anderson This Short paperback is the latest but not the final installment in the continuing fulfillment of the Moroni-Joseph Smith prophecy: "my name ... should be both good and evil spoken of among all people" (JS-H 1 :33). Rumor and ridicule had intensified for ten years before angry ex-Mormon Philastus Hurlbut collected the worst in signed statements from Joseph Smith's former townsmen.l Negative studies of the Prophet rely heavily on these hostile declarations of 1833; but examinations of the religious integrity of Joseph Smith have minimized such statements, maintaining basically that this mcxiem prophet is the ultimate expert on his own spiritual story. -
New Light on Mormon Origins from Palmyra (Ny) Revival
NEW LIGHT ON MORMON ORIGINS FROM PALMYRA (N.Y.) REVIVAL WESLEY P. WALTERS, B.D. Since the year 1838 when Joseph Smith, Jr. set down the official account of his first vision, the story has continued to grow in importance in the eyes of Mormon leaders until it has come to be looked upon as the very foundation of their church and the greatest event in the world's history since the resurrection of the Son of God.1 The first vision story states that Joseph Smith in the year 1820, when he was but a lad of 14, was greatly stirred by a religious revival that broke out in the vicinity of Palmyra, N.Y. Uncertain as to which church he should join as a result of this excitement, Joseph retired to a near-by grove where in answer to his prayer "two glorious personages," identified as the Father and the Son, appeared to him, informing him that all the religious denominations were wrong. He was told to await further en- lightenment which came 3 years later in a second vision on September 21, 1823 when an angelic visitor to his bed room informed him of the exist- ence of the golden plates of the Book of Mormon.2 This account of Joseph's first vision has recently been given more careful study because of a number of difficulties that have been un- covered: the earliest Mormon and anti-Mormon writers know nothing of such a vision; the text of the present printed version has been altered at several points; the early leaders in Utah repeatedly speak only of 1.