“For the Sum of Three Thousand Dollars”
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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. -
The Book of Mormon Keystone of My Life!
The Book of Mormon Keystone of my life! ¾ Keystone of Our Religion We all know the Book of Mormon is the keystone of our religion. As the Prophet Joseph Smith stated on the introduction page, “…. I told the brethren that the Book of Mormon was the most correct of any book on the earth, and the keystone of our religion, and a man (or woman) would get nearer to God by abiding by its precepts, than by any other book.” In October Conference 1986, Elder Boyd K. Packer stated, “…true doctrine understood, changes attitudes and behavior. The study of the doctrines of the Gospel will improve behavior quicker than a study of behavior will improve behavior.” ¾ A Remarkable Difference As I have grown in the gospel and also watched my children grow in the gospel I have noticed a remarkable difference as we have studied the Book of Mormon. Any study of Christ and his life will bring you closer to the Lord, but there is a power in the Book of Mormon like no other book. In 1980, when we were young parents Marion G. Romney in his April conference address said, “....I believe that if, in our homes, parents will read from the Book of Mormon prayerfully and regularly, both by themselves and with their children, the spirit of that great book will come to permeate our homes and all who dwell therein. The spirit of reverence will increase; mutual respect and consideration for each other will grow. The spirit of contention will depart. Parents will counsel their children in greater love and wisdom. -
MEMBERS of the CHURCH of JESUS CHRIST of LATTER-DAY SAINTS Bmby S-ER 26,1830 Ly Mmd
MEMBERS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS BmBY S-ER 26,1830 Ly mmD. Platt On September 26,1830 at the second conference By her I had one son and two daughters. The Church of the Church of Jesus Christ of Latter-day Saints it was was not organized but soon after, April 6, 1830. A few days stated that there were sixty-two members, and that thrrty- afterwards] I was baptized in the waters of Seneca Lake by five of them had joined the church since the fist conference Joseph Smith." (0PH2599)It is possible that Solomon was on June 9th. This means that fiom April 6,1830 to June 9, baptized between April 8th and April 10th. As nearly all of 1830 there were twenty-seven people who joined the the baptisms talk place on Sunday during these initial Church, each of whom has been identified for many years, months, the fact that he was not part of the group baptized except fur two. The complete number of sixty-two members on Sunday, April 1 Ith, points to a date of the 8th, 9th or by September 26th has never been identifled prior to this 10th to quai@ for the "few days" noted in his article. autobiography. He had had to iraveI from his home in the vicinity of Lyons, Wayne. New York, just north of Fayette, Joseph Smith, Jr., Oliver Cowdery, and Samuel H. to be baptized, so it was not far. Smith were all initially baptized on May 15, 1829 (LMS:337). -
MARY JANE WOODGER 275 E Joseph Smith Building Brigham Young University Provo, Utah 84602 (801) 422-9029 Work
MARY JANE WOODGER 275 E Joseph Smith Building Brigham Young University Provo, Utah 84602 (801) 422-9029 Work PROFESSIONAL TRACK 2009-present Professor of Church History and Doctrine, BYU 2003-2009 Associate Professor of Church History and Doctrine, BYU 1997-2003 Assistant Professor of Church History and Doctrine, BYU 1994-99 Faculty, Department of Ancient Scripture, BYU Salt Lake Center 1980-97 Department Chair of Home Economics, Jordan School District, Midvale Middle School, Sandy, Utah EDUCATION 1997 Ed.D. Brigham Young University, Educational Leadership, Minor: Church History and Doctrine 1992 M.Ed. Utah State University, Secondary Education, Emphasis: American History 1980 B.S. Brigham Young University, Home Economics Education HONORS 2012 The Harvey B. Black and Susan Easton Black Outstanding Publication Award: Presented in recognition of an outstanding published scholarly article or academic book in Church history, doctrine or related areas for Against the Odds: The Life of George Albert Smith (Covenant Communications, Inc., 2011). 2012 Alice Louise Reynolds Women-in-Scholarship Lecture 2006 Brigham Young University Faculty Women’s Association Teaching Award 2005 Utah State Historical Society’s Best Article Award “Non Utah Historical Quarterly,” for “David O. McKay’s Progressive Educational Ideas and Practices, 1899-1922.” 1998 Kappa Omicron Nu, Alpha Tau Chapter Award of Excellence for research on David O. McKay 1997 The Crystal Communicator Award of Excellence (An International Competition honoring excellence in print media, 2,900 entries in 1997. Two hundred recipients awarded.) Research consultant for David O. McKay: Prophet and Educator Video 1994 Midvale Middle School Applied Science Teacher of the Year 1987 Jordan School District Vocational Teacher of the Year PUBLICATIONS Authored Books (18) Casey Griffiths and Mary Jane Woodger, 50 Relics of the Restoration (Springville, Utah: Cedar Fort Press, 2020). -
September 2013 Ensign
THE ENSIGN OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS • SEPTEMBER 2013 How Justice and Mercy Free Us from Bondage, p. 16 The Way God’s Grace Really Works, p. 34 Hearing the Voice of the Lord in the Doctrine and Covenants, p. 40 The Healing Balm of Hope, p. 62 “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him . springing up into everlasting life.” John 4:14 Contents September 2013 Volume 43 • Number 9 FEATURES 16 The Justice and Mercy of God Elder Jeffrey R. Holland If we can repent of our sins and be charitable with the sins of others, the living Father of us all will reach down to bear us up. 22 Take My Yoke upon You A useful tool for harnessing animals became a central image in the Savior’s invitation to come unto Him. 24 Today’s Young Men Need Righteous Role Models Hikari Loftus Having worked through his own troubled youth, Todd Sylvester strives to reach out to today’s young men. 4 28 Still a Clarion Call “The Family: A Proclamation to the World” acts as a modern title of liberty, providing clarity and MESSAGES guidance to families. FIRST PRESIDENCY MESSAGE 30 Christlike Mercy 30 Randy L. Daybell 4 Saints for All Seasons These scriptural President Dieter F. Uchtdorf accounts from the Savior’s life can teach us VISITING TEACHING MESSAGE ways to be merciful. 7 Self-Reliance 34 His Grace Is Sufficient Brad Wilcox The miracle of Christ’s grace is not just that we can return to heaven but ON THE COVER that we can change so The e nsign of T he ChurC h of Jesus ChrisT of LaTTer-day s ainT s • s epT ember 2013 Front: The Lost Lamb, we feel at home there. -
Joseph Smith: the Palmyra Seer
BYU Studies Quarterly Volume 24 Issue 4 Article 5 10-1-1984 Joseph Smith: The Palmyra Seer Ronald W. Walker Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Walker, Ronald W. (1984) "Joseph Smith: The Palmyra Seer," BYU Studies Quarterly: Vol. 24 : Iss. 4 , Article 5. Available at: https://scholarsarchive.byu.edu/byusq/vol24/iss4/5 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]. Walker: Joseph Smith: The Palmyra Seer joseph smith the palmyra seer ronald W walkerwaiker my diary tells how things began at 900 AM on 18 january 1984 I1 arrived at the home of leonard arrington director of the joseph fielding smith institute of church history and more to the point my supervisor he had telephoned the day before and asked that I1 come by As I1 entered his living room leonard showed me rather matter of bachsfactlybachy a copy of a recently found document which I1 found unsettling at face value I1 wrote that evening in my journal it is explosive it is a letter from martin harris to WW phelps written in 1830 describing the early origins of the church in spiritualistic or cabalistic terms it confirms several other docu- ments that have been recently found indicating the treasure hunt ing activity ofjosephofjoseph smith prior to the organization of the church these -
William Smith, 1811-93: Problematic Patriarch Irene M
ARTICLES AND ESSAYS William Smith, 1811-93: Problematic Patriarch Irene M. Bates WILLIAM SMITH, YOUNGER BROTHER of the prophet Joseph Smith, has been easy to dismiss but difficult to deal with. More often than not, he has been described with adjectives like violent, wicked, unstable, and licentious. Yet intriguing references suggest that a more balanced view of this complex man might be appropriate. The Prophet described his brother in a blessing 18 December 1833 this way: "Brother William is as the fierce lion which divideth not the spoil because of his strength." x Then on 9 December 1842, William defended the Nauvoo Charter with uncommon eloquence as representative for Hancock County in the Illinois legislature.2 In August 1845, W. W. Phelps designated William "the Patriarchal Jacob's Staff." 3 And B. H. Roberts, impressed with the seventy-year-old William in 1881, said he had "so vindicated the claims and the character of his brother that ever afterward whenever the question of Joseph Smith came up, people would say 'He had just as good a right to be a prophet as any man mentioned in the Bible.' " 4 William Smith was born at Royal t o n , Vermont, 13 March 1811, the fifth son of Joseph, Sr., and Lucy Mack Smith. He was baptized by David Whitmer 9 June 1830 and was ordained an apostle 15 February 1835, before he was twenty-four years old. He married Caroline Amanda Grant, the sister of IRENE M. Bates, who joined the Church in England in 1955 and moved to the United States with her husband, William, and four children in 1967, is a 1975 graduate of UCLA. -
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. -
Of the Protestant Denominations Vying for Converts in Western
John Matzko OftheProtestantdenominationsvyingforconvertsinwesternNew York during the early nineteenth century, Methodism is rightly regarded as having made the greatest religious impress on the young Joseph Smith. Oli- ver Cowdery claimed that Smith had been “awakened” during a sermon by the Methodist minister George Lane. Smith himself said that his “mind became somewhat partial to the Methodist sect” and that he even “felt some desire to be united with them.”1 At some point between 1821 and 1829, Smith served as “a very passable exhorter” at Methodist camp meet- ings “away down in the woods, on the Vienna Road.”2 His wife, Emma Hale, was a Methodist, and shortly after her first pregnancy ended in a still- birth (and Martin Harris lost Smith’s earliest dictations), Smith briefly joined a Methodist class meeting that convened at the home of Emma’s uncle, the Reverend Nathaniel Lewis.3 Two years later, when Smith orga- nized his new church, both its conferences of elders and its commissioning of minimally trained missionaries had a Methodist flavor.4 Nevertheless, if Methodism served as the most significant Protestant influence on the young Joseph Smith, Presbyterianism and its characteris- tic Calvinist theology played an important, if more negative, role in his re- ligious development. When Joseph reported his earliest vision to his mother, he did not tell her that all Christian sects were equally erroneous. He said that “Presbyterianism [was] not true.”5 In early nineteenth-century America, Presbyterians differed from most other Protestant denominations in that—at least in theory—they held to an elaborately refined theological system that stretched back to the Ref- 68 Matzko: Encounter of Joseph Smith with Presbyterianism 69 ormation. -
Letter from David Whitmer to Nathan West Concerning Caldwell County, Missouri, Property Once Owned by King Follett
Scott H. Faulring: David Whitmer Letter 127 Letter from David Whitmer to Nathan West Concerning Caldwell County, Missouri, Property Once Owned by King Follett Scott H. Faulring Filed away in the David Whitmer Collection at the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) Archives is an inconspicuous, handwritten copy of a November 1849 letter from David Whitmer to Nathan A. West.1 In this carefully worded letter, Whitmer responded to West’s inquiry about a legal title to land once owned by the late Mormon elder King Follett.2 One senses from reading the letter that although David was trying to be helpful to his friend, he wanted to distance himself legally from liability in a decade-old property question. This letter is historically significant and interesting for a variety of rea- sons. First, there are few surviving letters from David Whitmer written dur- ing the first ten to fifteen years after he separated himself from The Church of Jesus Christ of Latter-day Saints.3 Second, this retained copy, and most probably the dispatched original, was handwritten by Oliver Cowdery—just a little more than three months before he died. As such, it is the last-known handwriting of Mormonism’s Second Elder.4 Third, the letter’s cautious, legalistic wording is not from the mind of David Whitmer but was composed by Oliver Cowdery, the lawyer. As such, it is the only example of his legal writing from his fourteen-month stay in Richmond.5 Fourth, the items dis- cussed in the letter evidence the confused state of affairs existing in Far West, Missouri, at the time the Latter-day Saints were forced to flee the state in 1839.6 SCOTT H. -
Narrating Jane: Telling the Story of an Early African American Mormon Woman
Utah State University DigitalCommons@USU Arrington Annual Lecture Leonard J. Arrington Mormon History Lectures 9-24-2015 Narrating Jane: Telling the Story of an Early African American Mormon Woman Quincy D. Newell Hamilton College Follow this and additional works at: https://digitalcommons.usu.edu/arrington_lecture Part of the History Commons, and the Religion Commons Recommended Citation Newell, Quincy D., "Narrating Jane: Telling the Story of an Early African American Mormon Woman" (2015). 21st annual Arrington Lecture. This Lecture 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 Annual Lecture by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. LEONARD J. ARRINGTON MORMON HISTORY LECTURE SERIES No. 21 Narrating Jane Telling the Story of an Early African American Mormon Woman by Quincy D. Newell September 24, 2015 Sponsored by Special Collections & Archives Merrill-Cazier Library Utah State University Logan, Utah Newell_NarratingJane_INT.indd 1 4/13/16 2:56 PM Arrington Lecture Series Board of Directors F. Ross Peterson, Chair Gary Anderson Philip Barlow Jonathan Bullen Richard A. Christenson Bradford Cole Wayne Dymock Kenneth W. Godfrey Sarah Barringer Gordon Susan Madsen This work is licensed under the Creative Commons Attribution- NonCommercial-NoDerivatives 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-1-60732-561-1 (paper) ISBN 978-1-60732-562-8 (ebook) Published by Merrill-Cazier Library Distributed by Utah State University Press Logan, UT 84322 Newell_NarratingJane_INT.indd 2 4/13/16 2:56 PM Foreword F. -
Timeline Cards for D & C Dec. 23, 1905 Early Spring 1820 Sept 21
Timeline cards for D & C Dec. 23, 1905 Early Spring 1820 Sept 21-22, 1823 Nov 19, 1823 Sept 1823 to Sept 1827 January 18, 1827 December 1827 Sept 22, 1827 Timeline cards for D & C Joseph Smith prays in the woods near his home. Visited by God the Father and Jesus Christ. Asks which church Joseph Smith Jr born in Sharon, Windsor County, he should join. The Savior tells him that they are all Vermont, the fifth child of eleven in the family of wrong and he should join none of them Joseph Smith Sr and Lucy Mack Smith Joseph Smith's oldest brother Alvin dies Angel Moroni appears to Joseph Smith three times in his room and one time in the field. He tells him of the Lord;'s work on the earth in the last days and of the Book of Mormon. Jospeph marries Emma Hale of Harmony Pennsylvania. They are married in the Smith home at Bainbridge, New The Lord prepares Joseph Smith to obtain the golden York plates Joseph begins translating the gold plates Emma Smith was the first to help as scribe. Martin Harris, John Joseph obtains the golden plates from Angel Moroni Whitmer and Oliver Cowdery served as scribes as well. Timeline cards for D & C May-June 1829 May 15, 1829 June 1829 Summer 1829 March 26, 1830 April 6, 1830 June 1830 July 20, 1831 Timeline cards for D & C John the Baptist restores the Aaronic Priesthood. Joseph Apostles Peter, James and John restore the Melchezedck Smith and Oliver Codery baptize on another in the Priesthood Susquehanna River and ordained each other to the Aaronic Priesthood.