The Design, Construction, and Role of the Salt Lake Temple
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The LDS Church and Public Engagement
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Asbury Theological Seminary The LDS Church and Public Engagement: Polemics, Marginalization, Accomodation, and Transformation Dr. Roland E. Bartholomew DOI: 10.7252/Paper. 0000 44 | The LDS Church and Public Engagement: Te history of the public engagement of Te Church of Jesus Christ of Latter-day Saints (also known as the “Mormons”) is a study of their political, social, and theological shift from polemics, with the associated religious persecution and marginalization, to adjustments and accommodations that have rendered periods of dramatically favorable results. In two generations Mormonism went from being the “ultimate outcast”—its members being literally driven from the borders of the U.S. and persecuted abroad—to becoming the “embodiment of the mainstream” with members fguring prominently in government and business circles nationally and internationally; what one noted journalist has deemed “a breathtaking transformation.”1 I will argue that necessary accommodations made in Church orthodoxy and orthopraxy were not only behind the political, social, and theological “mainstream,” but also consistently outlasted their “acceptability,” as the rapidly changing world’s values outpaced these changes in Mormonism. 1830-1889: MARGINALIZATION Te frst known public engagement regarding Mormonism was when the young Joseph Smith related details regarding what has become known as his 1820 “First Vision” of the Father and the Son. He would later report that “my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution.”2 It may seem strange that Joseph Smith should be so criticized when, in the intense revivalistic atmosphere of the time, many people claimed to have received personal spiritual manifestations, including visions. -
LDS (Mormon) Temples World Map
LDS (Mormon) Temples World Map 155 operating temples · 14 temples under construction · 8 announced temples TEMPLES GOOGLE EARTH (KML) TEMPLES GOOGLE MAP TEMPLES HANDOUT (PDF) HIGH-RES TEMPLES MAP (GIF) Africa: 7 temples United States: 81 temples Alabama: 1 temple Aba Nigeria Temple Birmingham Alabama Temple † Abidjan Ivory Coast Temple Alaska: 1 temple Accra Ghana Temple Anchorage Alaska Temple † Durban South Africa Temple Arizona: 6 temples † Harare Zimbabwe Temple Gila Valley Arizona Temple, The Johannesburg South Africa Temple Gilbert Arizona Temple Kinshasa Democratic Republic of the Congo Mesa Arizona Temple † Temple Phoenix Arizona Temple Snowflake Arizona Temple Asia: 10 temples Tucson Arizona Temple† Bangkok Thailand Temple† California: 7 temples Cebu City Philippines Temple Fresno California Temple Fukuoka Japan Temple Los Angeles California Temple Hong Kong China Temple Newport Beach California Temple Manila Philippines Temple Oakland California Temple Sapporo Japan Temple Redlands California Temple Seoul Korea Temple Sacramento California Temple Taipei Taiwan Temple San Diego California Temple Tokyo Japan Temple Colorado: 2 temples http://www.ldschurchtemples.com/maps/ LDS (Mormon) Temples World Map Urdaneta Philippines Temple† Denver Colorado Temple Fort Collins Colorado Temple Europe: 14 temples Connecticut: 1 temple Hartford Connecticut Temple Bern Switzerland Temple Florida: 2 temples Copenhagen Denmark Temple Fort Lauderdale Florida Temple ‡ Frankfurt Germany Temple Orlando Florida Temple Freiberg Germany Temple Georgia: -
Placing the Cardston Temple in Early Mormon Temple Architectural History
PLACING THE CARDSTON TEMPLE IN EARLY MORMON TEMPLE ARCHITECTURAL HISTORY By Amanda Buessecker A Thesis Presented in Partial Fulfillment of the Requirements for the Master of Arts Degree in Art History Carleton University May 2020 Supervisor: Peter Coffman, Ph.D. Carleton University ii Abstract: The Cardston temple of the Church of Jesus Christ of Latter-day Saints represents a drastic shift in temple architecture of the early Mormon faith. The modern granite structure was designed not to show a mere difference of aesthetic taste, but as an embodiment of the evolving relationship between the Mormon pioneers and the American government. Earlier temples, erected in the nineteenth century throughout the valleys of Utah, were constructed by Mormon pioneers at a time when the religious group desired to separate themselves from the United States physically, politically, and architecturally. When the temple was built in Cardston, Alberta (1913-1923), it was a radical departure from its medievalist predecessors in Utah. The selected proposal was a modern Prairie-school style building, a manifestation of Utah’s recent interest in integrating into American society shortly after being admitted to the Union as a state in 1896. iii Contents Introduction ................................................................................................................................ 1 Part I: A Literature Review ........................................................................................................ 5 A Background for Semiotics ................................................................................................. -
The Mormons Are Coming- the LDS Church's
102 Mormon Historical Studies Nauvoo, Johann Schroder, oil on tin, 1859. Esplin: The Mormons are Coming 103 The Mormons Are Coming: The LDS Church’s Twentieth Century Return to Nauvoo Scott C. Esplin Traveling along Illinois’ scenic Highway 96, the modern visitor to Nauvoo steps back in time. Horse-drawn carriages pass a bustling blacksmith shop and brick furnace. Tourists stroll through manicured gardens, venturing into open doorways where missionary guides recreate life in a religious city on a bend in the Mississippi River during the mid-1840s. The picture is one of prosper- ity, presided over by a stately temple monument on a bluff overlooking the community. Within minutes, if they didn’t know it already, visitors to the area quickly learn about the Latter-day Saint founding of the City of Joseph. While portraying an image of peace, students of the history of Nauvoo know a different tale, however. Unlike other historically recreated villages across the country, this one has a dark past. For the most part, the homes, and most important the temple itself, did not peacefully pass from builder to pres- ent occupant, patiently awaiting renovation and restoration. Rather, they lay abandoned, persisting only in the memory of a people who left them in search of safety in a high mountain desert more than thirteen hundred miles away. Firmly established in the tops of the mountains, their posterity returned more than a century later to create a monument to their ancestral roots. Much of the present-day religious, political, economic, and social power of The Church of Jesus Christ of Latter-day Saints traces its roots to Nauvoo, Illinois. -
The Mormon Trail
Utah State University DigitalCommons@USU All USU Press Publications USU Press 2006 The Mormon Trail William E. Hill Follow this and additional works at: https://digitalcommons.usu.edu/usupress_pubs Part of the United States History Commons Recommended Citation Hill, W. E. (1996). The Mormon Trail: Yesterday and today. Logan, Utah: Utah State University Press. This Book is brought to you for free and open access by the USU Press at DigitalCommons@USU. It has been accepted for inclusion in All USU Press Publications by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. THE MORMON TRAIL Yesterday and Today Number: 223 Orig: 26.5 x 38.5 Crop: 26.5 x 36 Scale: 100% Final: 26.5 x 36 BRIGHAM YOUNG—From Piercy’s Route from Liverpool to Great Salt Lake Valley Brigham Young was one of the early converts to helped to organize the exodus from Nauvoo in Mormonism who joined in 1832. He moved to 1846, led the first Mormon pioneers from Win- Kirtland, was a member of Zion’s Camp in ter Quarters to Salt Lake in 1847, and again led 1834, and became a member of the first Quo- the 1848 migration. He was sustained as the sec- rum of Twelve Apostles in 1835. He served as a ond president of the Mormon Church in 1847, missionary to England. After the death of became the territorial governor of Utah in 1850, Joseph Smith in 1844, he was the senior apostle and continued to lead the Mormon Church and became leader of the Mormon Church. -
“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. -
June 2009 Ensign
THE ENSIGN OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS • JUNE 2009 Creating Heavenly Homes, p. 54 Getting to Know Hope, p. 8 Managing Your Resources, pp. 28–43 The Sweet Fruit of Agency, p. 46 Here, the rays of the sun burst through a tree in front of the restored home at the original site of the Smith farm farm Smith the of site original the at home restored the of front in tree a through burst sun the of rays the Here, The artist says of his photograph taken in Palmyra, New York: “Through perfect the NewYork: devotion ofayouthnamed taken inPalmyra, artist ofhisphotograph The says Joseph Smith Jr. came the brilliant camethe lightoftruth restored Christ. ofJesus andthe gospel SmithJr. Joseph on an early September morning. They remind us of that lightoftruth.” September morning. remind usofthat They on anearly Daybreak ontheSmithFarm, byBoydJensen COURTESY OF CHURCH HISTORY MUSEUM, SIXTH ANNUAL ARTS COMPETITION, © BOYD JENSEN CONTENTS JUNE 2009 Contents VOLUME 39 • NUMBER 6 12 4 8 ON THE COVER Front: Photo illustration by Jerry Garns. MESSAGES FEATURE ARTICLES Back: Photograph of butter y © Photospin; FIRST PRESIDENCY Hope: The Misunderstood Sister MESSAGE LARRY HILLER background © Nova Development. 8 Hope is more than wishful thinking. It is strong and bright Prayer and the with promise. It is expectation based on experience. 4 Blue Horizon PRESIDENT DIETER F. UCHTDORF Granola Crumbs and Paint Cans Daily, simple, sincere, and BARBARA JACOBSON 1 0 mighty prayers lift our lives The crumbs my husband spilled bothered me, but I to a higher spiritual altitude. determined that I could overlook such a little thing. -
Editor's Introduction: in the Land of the Lotus-Eaters
Review of Books on the Book of Mormon 1989–2011 Volume 10 Number 1 Article 2 1998 Editor's Introduction: In the Land of the Lotus-Eaters Daniel C. Peterson Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Peterson, Daniel C. (1998) "Editor's Introduction: In the Land of the Lotus-Eaters," Review of Books on the Book of Mormon 1989–2011: Vol. 10 : No. 1 , Article 2. Available at: https://scholarsarchive.byu.edu/msr/vol10/iss1/2 This Front Matter 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 Editor’s Introduction: In the Land of the Lotus-Eaters Author(s) Daniel C. Peterson Reference FARMS Review of Books 10/1 (1998): v–xxvi. ISSN 1099-9450 (print), 2168-3123 (online) Abstract Introduction to the current issue, including editor’s picks. Peterson explores the world of anti-Mormon writing and fiction. Editor's Introduction: In the Land of the Lotus-Eaters Daniel C. Peterson We are the persecuted children of God-the chosen of the Angel Merona .... We are of those who believe in those sacred writings, drawn in Egyptian letters on plates of beaten gold, which were handed unto the holy Joseph Smith at Palmyra. - Sir Arthur Conan Doyle, A Study in Scarletl For years, I have marveled at the luxuriant, even rank, growth that is anti-Mormonism. -
02Walk.Tour.Guts
North Downtown Heritage Tour The early history of Salt Lake City is dominated by the story of its Mormon settlers. These settlers came to Utah as a centrally-organized group dedicated to establishing their vision of a perfect society—the Kingdom of God on earth. Accordingly, there was no distinction between religious and secular life in early Salt Lake City. Leaders of the Church of Jesus Christ of Latter-day Saints directed the community’s economic life, shaped its social life, and even molded its family life. The north end of Salt Lake City’s downtown is a good place to view buildings and sites that reflect the city’s early Mormon heritage. Church leaders, cultural institutions, business enter- prises, and church offices tended to cluster near Temple Square, the geographic heart of the Mormon utopia. Within 20 years of Salt Lake City’s founding, the commu- nity began to diversify. The completion of the transcontinental railroad in 1869 made it much easier for immigrants from around the world to reach Utah. Not all the people who settled in Salt Lake City fit the Mormon vision of members of a perfect society. Nor did these new immigrants always share the Mormon community’s goals. This tour also highlights some of the buildings and sites that represent Salt Lake City’s growth and diversification after its settlement period. Your walk through north downtown’s history will take about one hour. The tour ends on Main Street just one half block south of the starting point at the Joseph Smith Memorial Building. -
President's Message
12 10 number ISSUE 134 PRESIDENT’S MESSAGE TABLE OF CONTENTS KUDOS TO THE HURRICANE VALLEY CHAPTER FOR HOSTING A SUPERB CONVENTION! From the moment we arrived at the Stake Center in Hurricane we were warmly greeted and pointed in the direction of a registration area organized according to alphabet sections for “no wait” efficiency. A look into the cultural hall revealed walls that had been adorned with pictorial histories of the communities in Hurricane Valley. Tables were set and beautifully decorated for the evening meal. The food throughout the convention was tasty, especially the delicious prime rib served at the concluding banquet on Saturday. Rave reviews were received from patrons of all three tours that were offered with the transportation organized to function in perfect sequence. Hosts on the buses entertained with stories of pioneering development in the local communities. Evening entertainment was of Broadway quality and had us as the audience clapping hands and tapping feet in rhythm with the music. The talent displayed on both nights was jaw dropping! Elder Gerald Lund’s concluding address was masterfully tailored to the Convention theme: “Moving Our Heritage Forward.” Conclusion: The folks in Hurricane really know how to host a memorable National Convention! Congratulations Hurricane - You do us PROUD!! (Continued On Following Page) 1 OCTOBER 2016 (Continued From Previous Page) 2016 PRESIDENTIAL AWARD FOR MERITORIOUS SERVICE PRESENTED TO JAY SMITH. This new recognition was inaugurated this year and will be presented annually at the National Convention to an SUP member who has distinguished himself with a lifetime of dedicated service and leadership at the chapter and national levels. -
VF and CF MN MIA See Mormon Church
VF AND CF M-N M. I. A. see Mormon Church--M.I.A. MIA (Missing in Action) see Prisoners of War, American. MX Missiles see Missiles--Utah. VF MX Information Center. see also Missiles--Utah. VF Mabey, Charles Rendell, 1877-1959. CF Mabey, Rendell N. VF McCann, Lester. VF McCarran, Patrick Anthony, 1876-1954. McCarthy, Paul see Artists, American--Utah. VF McCarthy, Wilson. McCarty, Henry, 1859-1881 see Benney, William H., 1859-1881. VF McCleary, Lloyd E. 1 VF & CF McConkie, Bruce R., 1915-1985. VF McConnell, William J. VF McCool, Stephen F. VF McCorison, Marcus A. CF McCornick, William Sylvester, 1837-1921. VF McCulloch, Frank. CF McCune Mansion. VF McCune School of Music and Art. VF McCutchen, Duval T. VF McDermott, Don. VF McDermott, Walsh. VF MacDonald, Douglas A. CF McDonnell Douglas Corporation. CF McDonnell Douglas Corporation. 1992- VF & CF McDonough, Roger J. 2 VF McEnally, Richard W. VF McGaw, William. CF McGill, William. VF & CF McGinley, Phyllis, 1905- McIntire, P. R. see Inventors. VF & CF McIntosh, Ladd. see also Utah. University. Department of Music. Jazz Program. VF Mack, Richard N. VF & CF McKay, David Oman, 1873-1970. VF McKay, David Oman, 1873-1970. 1960-1969. VF McKay, David Oman, 1873-1970. 1970- CF McKay, David Oman, 1873-1970. 1988- MacKay, Ellen Kirtland Mills see Mills, Ellen Kirtland. VF & CF McKay, Emma Ray Riggs, 1877-1970. VF & CF McKay, Gunn. 3 CF McKay, Gunn. 1989- VF & CF McKay, Llewellyn R. CF McKay, Monroe G. VF McKee, Edwin D. VF McKey, Blanche Kendall Thomas. VF Mackey, R. Bruce. VF McKnight, Joseph E. -
President Wilford Woodruff's Manifesto Ending the Sanction of Plural Marriage
President Wilford Woodruff's Manifesto ending the sanction of plural marriage. To Whom It May Concern: Press dispatches having been sent for political purposes, from Salt Lake City, which have been widely published, to the effect that the Utah Commission, in their recent report to the Secretary of the Interior, allege that plural marriages are still being solemnized and that forty or more such marriages have been contracted in Utah since last June or during the past year, also that in public discourses the leaders of the Church have taught, encouraged and urged the continuance of the practice of polygamy— I, therefore, as President of The Church of Jesus Christ of Latter-day Saints, do hereby, in the most solemn manner, declare that these charges are false. We are not teaching polygamy or plural marriage, nor permitting any person to enter into its practice, and I deny that either forty or any other number of plural marriages have during that period been solemnized in our Temples or in any other place in the Territory. One case has been reported, in which the parties allege that the marriage was performed in the Endowment House, in Salt Lake City, in the Spring of 1889, but I have not been able to learn who performed the ceremony; whatever was done in this matter was without my knowledge. In consequence of this alleged occurrence the Endowment House was, by my instructions, taken down without delay. Inasmuch as laws have been enacted by Congress forbidding plural marriages, which laws have been pronounced constitutional by the court of last resort, I hereby declare my intention to submit to those laws, and to use my influence with the members of the Church over which I preside to have them do likewise.