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Automatic Writing and the Book of Mormon: an Update
ARTICLES AND ESSAYS AUTOMATIC WRITING AND THE BOOK OF MORMON: AN UPDATE Brian C. Hales At a Church conference in 1831, Hyrum Smith invited his brother to explain how the Book of Mormon originated. Joseph declined, saying: “It was not intended to tell the world all the particulars of the coming forth of the Book of Mormon.”1 His pat answer—which he repeated on several occasions—was simply that it came “by the gift and power of God.”2 Attributing the Book of Mormon’s origin to supernatural forces has worked well for Joseph Smith’s believers, then as well as now, but not so well for critics who seem certain natural abilities were responsible. For over 180 years, several secular theories have been advanced as explanations.3 The more popular hypotheses include plagiarism (of the Solomon Spaulding manuscript),4 collaboration (with Oliver Cowdery, Sidney Rigdon, etc.),5 1. Donald Q. Cannon and Lyndon W. Cook, eds., Far West Record: Minutes of the Church of Jesus Christ of Latter-day Saints, 1830–1844 (Salt Lake City: Deseret Book, 1983), 23. 2. “Journal, 1835–1836,” in Journals, Volume. 1: 1832–1839, edited by Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, vol. 1 of the Journals series of The Joseph Smith Papers, edited by Dean C. Jessee, Ronald K. Esplin, and Richard Lyman Bushman (Salt Lake City: Church Historian’s Press, 2008), 89; “History of Joseph Smith,” Times and Seasons 5, Mar. 1, 1842, 707. 3. See Brian C. Hales, “Naturalistic Explanations of the Origin of the Book of Mormon: A Longitudinal Study,” BYU Studies 58, no. -
BYU Studies Quarterly Volume 56 Number 3 (2017)
Laurel Thatcher Ulrich. A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, 1835–1870. New York: Alfred A. Knopf, 2017. Reviewed by Lowell C. “Ben” Bennion aurel Thatcher Ulrich, a distinguished history professor emerita Lfrom Harvard University, has recently released a long-awaited and widely acclaimed work on women and plural marriage in early Mor- monism, titled A House Full of Females. She has previously published four books related to Colonial and Revolutionary America, one of which, A Midwife’s Tale, won both a Bancroft and a Pulitzer Prize the year after its publication in 1990. She describes A House Full of Females, which she began a decade ago, as “my first attempt to approach early Mormonism as a work of scholarship” (389). Given her relatively late entry into Mormon Studies, readers of BYU Studies Quarterly may not be familiar with Ulrich’s work, unless they have already read the three very favorable reviews of her new book published in BYU’s 2018 issue of Mormon Studies Review and her response to them.1 Mine is another favorable review, which aims to highlight aspects of the book that BYU Studies readers will find most interesting and adds to the growing praise Ulrich is receiving for this masterful work. Ulrich begins and ends her latest book with “An Indignation Meet- ing” held in the Old Tabernacle of Salt Lake City on January 13, 1870. Despite wintry weather, at least five thousand ladies gathered there to protest the Cullom Bill, which had been passed in the U.S. -
Mormon Studies Review Volume 4 Mormon Studies Review
Mormon Studies Review Volume 4 | Number 1 Article 25 1-1-2017 Mormon Studies Review Volume 4 Mormon Studies Review Follow this and additional works at: https://scholarsarchive.byu.edu/msr2 Part of the Mormon Studies Commons BYU ScholarsArchive Citation Review, Mormon Studies (2017) "Mormon Studies Review Volume 4," Mormon Studies Review: Vol. 4 : No. 1 , Article 25. Available at: https://scholarsarchive.byu.edu/msr2/vol4/iss1/25 This Full Issue is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in Mormon Studies Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Review: <em>Mormon Studies Review</em> Volume 4 2017 MORMON Volume 4 STUDIES Neal A. Maxwell Institute for Religious Scholarship REVIEW Brigham Young University Editor-in-chief J. Spencer Fluhman, Brigham Young University MANAGING EDITOR D. Morgan Davis, Brigham Young University ASSOCIATE EDITORS Melissa Wei-Tsing Inouye, University of Auckland Benjamin E. Park, Sam Houston State University EDITORIAL ADVISORY BOARD Michael Austin, Executive Vice President for Academic Affairs, University of Evansville Philip L. Barlow, Leonard J. Arrington Chair of Mormon History and Culture, Utah State University Eric A. Eliason, Professor of English, Brigham Young University Kathleen Flake, Richard L. Bushman Chair of Mormon Studies, University of Virginia Terryl L. Givens, James A. Bostwick Chair of English and Professor of Literature and Religion, University of Richmond Matthew J. Grow, Director of Publications, Church History Department, The Church of Jesus Christ of Latter-day Saints Grant Hardy, Professor of History and Religious Studies, University of North Carolina–Asheville David F. -
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 -
Analogical Modeling: an Exemplar-Based Approach to Language"
<DOCINFO AUTHOR "" TITLE "Analogical Modeling: An exemplar-based approach to language" SUBJECT "HCP, Volume 10" KEYWORDS "" SIZE HEIGHT "220" WIDTH "150" VOFFSET "4"> Analogical Modeling human cognitive processing is a forum for interdisciplinary research on the nature and organization of the cognitive systems and processes involved in speaking and understanding natural language (including sign language), and their relationship to other domains of human cognition, including general conceptual or knowledge systems and processes (the language and thought issue), and other perceptual or behavioral systems such as vision and non- verbal behavior (e.g. gesture). ‘Cognition’ should be taken broadly, not only including the domain of rationality, but also dimensions such as emotion and the unconscious. The series is open to any type of approach to the above questions (methodologically and theoretically) and to research from any discipline, including (but not restricted to) different branches of psychology, artificial intelligence and computer science, cognitive anthropology, linguistics, philosophy and neuroscience. It takes a special interest in research crossing the boundaries of these disciplines. Editors Marcelo Dascal, Tel Aviv University Raymond W. Gibbs, University of California at Santa Cruz Jan Nuyts, University of Antwerp Editorial address Jan Nuyts, University of Antwerp, Dept. of Linguistics (GER), Universiteitsplein 1, B 2610 Wilrijk, Belgium. E-mail: [email protected] Editorial Advisory Board Melissa Bowerman, Nijmegen; Wallace Chafe, Santa Barbara, CA; Philip R. Cohen, Portland, OR; Antonio Damasio, Iowa City, IA; Morton Ann Gernsbacher, Madison, WI; David McNeill, Chicago, IL; Eric Pederson, Eugene, OR; François Recanati, Paris; Sally Rice, Edmonton, Alberta; Benny Shanon, Jerusalem; Lokendra Shastri, Berkeley, CA; Dan Slobin, Berkeley, CA; Paul Thagard, Waterloo, Ontario Volume 10 Analogical Modeling: An exemplar-based approach to language Edited by Royal Skousen, Deryle Lonsdale and Dilworth B. -
“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. -
CURRICULUM VITAE Royal Skousen Royal Skousen
1 CURRICULUM VITAE Royal Skousen Fundamental Scholarly Discoveries and Academic Accomplishments listed in an addendum first placed online in 2014 plus an additional statement regarding the Book of Mormon Critical Text Project from November 2014 through December 2018 13 May 2020 O in 2017-2020 in progress Royal Skousen Professor of Linguistics and English Language 4037 JFSB Brigham Young University Provo, Utah 84602 [email protected] 801-422-3482 (office, with phone mail) 801-422-0906 (fax) personal born 5 August 1945 in Cleveland, Ohio married to Sirkku Unelma Härkönen, 24 June 1968 7 children 2 education 1963 graduated from Sunset High School, Beaverton, Oregon 1969 BA (major in English, minor in mathematics), Brigham Young University, Provo, Utah 1971 MA (linguistics), University of Illinois, Urbana-Champaign, Illinois 1972 PhD (linguistics), University of Illinois, Urbana-Champaign, Illinois teaching positions 1970-1972 instructor of the introductory and advanced graduate courses in mathematical linguistics, University of Illinois, Urbana-Champaign, Illinois 1972-1979 assistant professor of linguistics, University of Texas, Austin, Texas 1979-1981 assistant professor of English and linguistics, Brigham Young University, Provo, Utah 1981-1986 associate professor of English and linguistics, Brigham Young University, Provo, Utah 1986-2001 professor of English and linguistics, Brigham Young University, Provo, Utah O 2001-2018 professor of linguistics and English language, Brigham Young University, Provo, Utah 2007-2010 associate chair, -
Significant Textual Changes in the Book of Mormon: the First Printed Edition Compared to the Manuscripts and to the Subsequent Major LDS English Printed Editions
BYU Studies Quarterly Volume 53 | Issue 1 Article 17 1-1-2014 Significant Textual Changes in the Book of Mormon: The irsF t Printed Edition Compared to the Manuscripts and to the Subsequent Major LDS English Printed Editions John S. Dinger Royal Skousen Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Dinger, John S. and Skousen, Royal (2014) "Significant Textual Changes in the Book of Mormon: The irF st Printed Edition Compared to the Manuscripts and to the Subsequent Major LDS English Printed Editions," BYU Studies Quarterly: Vol. 53 : Iss. 1 , Article 17. Available at: https://scholarsarchive.byu.edu/byusq/vol53/iss1/17 This Book Review 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]. Dinger and Skousen: Significant Textual Changes in the Book of Mormon: The First Prin John S. Dinger, ed. Significant Textual Changes in the Book of Mormon: The First Printed Edition Compared to the Manuscripts and to the Subsequent Major LDS English Printed Editions. Salt Lake City: Smith-Pettit Foundation, 2013. Reviewed by Royal Skousen John Dinger’s Critical Text Publication On July 11, 2013, I was surprised to get an email from a Community of Christ colleague informing me that the Smith-Pettit Foundation was publishing John S. Dinger’s Significant Textual Changes in the Book of Mormon: The First Printed Edition Compared to the Manuscripts and to the Subsequent Major LDS English Printed Editions and that there was to be a book signing on July 18, 2013, at Benchmark Books in Salt Lake City. -
Joseph Knight's Recollection of Early Mormon History
Joseph Knight’s Recollection of Early Mormon History Dean Jessee n 22 August 1842, while reflecting upon the “faithful few” who had Ostood by him “in every hour of peril,” Joseph Smith recorded the following sentiments about Joseph Knight: [He] was among the number of the first to administer to my necessi- ties, while I was laboring in the commencement of the bringing forth of the work of the Lord, and of laying the foundation of the Church of Jesus Christ of Latter-day Saints. For fifteen years he has been faith- ful and true, and even-handed and exemplary, and virtuous and kind, never deviating to the right hand or to the left. Behold he is a righteous man, may God Almighty lengthen out the old man’s days; and may his trembling, tortured, and broken body be renewed, and in the vigor of health turn upon him if it be Thy will, consistently, O God; and it shall be said of him, by the sons of Zion, while there is one of them remain- ing, that this was a faithful man in Israel; therefore his name shall never be forgotten.1 Joseph Knight, Sr., was born 3 November 1772 at Oakham, Worces- ter, Massachusetts. In 1809 he moved to Bainbridge, Chenango County, New York and two years later to Colesville, Broome County, New York where he remained for nineteen years. He owned a farm, a gristmill and carding machine, and according to his son, Newel, “was not rich, yet possessed enough of this world’s goods to secure to himself and family the necessaries and comforts of life.” His family consisted of three sons and four daughters.2 While Joseph Smith was living in Harmony, Pennsylvania he was occasionally employed by Joseph Knight. -
BYU Studies Quarterly Volume 60 Number 1 (2021)
Event or Process? How “the Chamber of Old Father Whitmer” Helps Us Understand Priesthood Restoration Michael Hubbard MacKay ecent studies describing the restoration of the priesthood have Rnoted and demonstrated that we have been anachronistically shap- ing our 1829 restoration narrative around twentieth-century notions that the Melchizedek Priesthood represents a separate “authority” or “power” that is distinctly independent from the body of ordained men (it has become something we hold rather than something we join). Jona- than Stapley argues that by the early twentieth century General Authori- ties explicitly defined priesthood as “the exclusive authority and power of God,” whereas before then it was used more ecclesiastically.1 Though Joseph Smith was certainly a restorationist, like many antebellum Ameri- cans, scholars have tended to frame his restorationism in terms of how the power or authority of God was restored (emphasizing priesthood as something you hold). For example, we focus on how John the Baptist restored an independent entity called the Aaronic Priesthood and how Peter, James, and John restored the higher companion priesthood called 1. Stapley describes the priesthood within three categories developing across time. First is ecclesiastical, which describes priesthood as a body of leaders called the priest- hood who would “channel the power of God.” Second, he associates the temple theolo- gies developed in Nauvoo with the priesthood that “constituted the very structure of the cosmos.” Finally, at the turn of the twentieth century, “instead of viewing priesthood as channeling the power of God, church leaders began to describe the priesthood as the power of God.” Jonathan Stapley, The Power of Godliness: Mormon Liturgy and Cosmol- ogy (New York: Oxford University Press, 2018), 11, 12. -
Joseph Smith's Lessons on Leadership
Education Week 2015 Prepare for “Joseph Smith’s Lessons on Leadership” Taught by Robert Spiel Retrieved from: http://josephsmith.net/article/leading-with-love?lang=eng Introduction Joseph Smith was a remarkable leader. He served as President of The Church of Jesus Christ of Latter-day Saints; mayor of Nauvoo, one of the largest cities in Illinois; lieutenant-general of the Nauvoo Legion; and in 1844 he was a candidate for President of the United States. What set Joseph Smith apart from other dynamic leaders was the source of his teachings: the God of Heaven. "The best way to obtain truth 1 and wisdom," he taught, "is not to ask it from books, but to go to God in prayer, and obtain divine teaching." 2 Joseph led with love. He recognized the worth of every soul as a child of God. When asked why so many followed him, he replied: "It is because I possess the principle of love. All I can offer the world is a good heart and a good hand." 3 The Prophet refused to place himself above others. Rather, as he humbly said, "I love to wait upon the Saints, and be a servant to all, hoping that I may be exalted in the due time of the Lord." 4 Bereft of pride, 5 Joseph personified the Lord's counsel: "Whosoever will be great among you, . shall be servant of all." 6 Joseph Smith Quotes Nothing is so much calculated to lead people to forsake sin as to take them by the hand, and watch over them with tenderness. -
The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018
The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018 John Hilton III, Emily K. Hyde, and McKenna Grace Trussel rom the beginnings of The Church of Jesus Christ of Latter-day FSaints (herein referred to as “the Church”), the Crucifixion of Jesus Christ has been at the heart of its theology. In numerous revelations received by Joseph Smith, the Savior is identified as having been “cru- cified for the sins of the world” (D&C 53:2; see also 21:9, 35:2, 46:13, 54:1, 76:41). President Brigham Young taught that salvation was only “through the name and ministry of Jesus Christ, and the atonement he made on Mount Calvary.”1 President John Taylor said that Christ “was crucified and put to death to atone for the sins of the world.”2 President Wilford Woodruff stated, “The Lord Jesus was crucified on Mount Cal- vary for the sins of the world.”3 And President Lorenzo Snow taught that Christ “sacrificed his life on Mount Calvary for the salvation of the human family.”4 In 1918, President Joseph F. Smith wrote “that redemp- tion had been wrought through the sacrifice of the Son of God upon the cross” (D&C 138:35), and in 1941, President Heber J. Grant testified that Christ “came to this earth with a divine mission to die upon the cross as the Redeemer of mankind, atoning for the sins of the world.”5 In brief, 1. Brigham Young, in Journal of Discourses, 26 vols. (Liverpool: F. D. Rich- ards, 1855–86), 9:365 (August 31, 1862).