An Exegesis of the Priesthood
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Joseph Smith Ill's 1844 Blessing Ana the Mormons of Utah
Q). MicAael' J2umw Joseph Smith Ill's 1844 Blessing Ana The Mormons of Utah JVlembers of the Mormon Church headquartered in Salt Lake City may have reacted anywhere along the spectrum from sublime indifference to temporary discomfiture to cold terror at the recently discovered blessing by Joseph Smith, Jr., to young Joseph on 17 January 1844, to "be my successor to the Presidency of the High Priesthood: a Seer, and a Revelator, and a Prophet, unto the Church; which appointment belongeth to him by blessing, and also by right."1 The Mormon Church follows a line of succession from Joseph Smith, Jr., completely different from that provided in this document. To understand the significance of the 1844 document in relation to the LDS Church and Mormon claims of presidential succession from Joseph Smith, Jr., one must recognize the authenticity and provenance of the document itself, the statements and actions by Joseph Smith about succession before 1844, the succession de- velopments at Nauvoo after January 1844, and the nature of apostolic succes- sion begun by Brigham Young and continued in the LDS Church today. All internal evidences concerning the manuscript blessing of Joseph Smith III, dated 17 January 1844, give conclusive support to its authenticity. Anyone at all familiar with the thousands of official manuscript documents of early Mormonism will immediately recognize that the document is written on paper contemporary with the 1840s, that the text of the blessing is in the extraordinar- ily distinctive handwriting of Joseph Smith's personal clerk, Thomas Bullock, that the words on the back of the document ("Joseph Smith 3 blessing") bear striking similarity to the handwriting of Joseph Smith, Jr., and that the docu- ment was folded and labeled in precisely the manner all one-page documents were filed by the church historian's office in the 1844 period. -
Ecclesiastical Polity and the Challenge of Homosexuality: Two Cases of Divergence Within the Mormon Tradition
Ecclesiastical Polity and the Challenge of Homosexuality: Two Cases of Divergence within the Mormon Tradition O. Kendall White Jr. and Daryl White 1 HE RESPECTIVE WEBSITES of the Church of Jesus Christ of Latter-day Saints (LDS) and the Community of Christ, provide explicit access to the public images both churches wish to project. Upon these websites, each de- 0. KENDALL WHITE JR. is the William P. Ames Jr. Professor in Sociol- ogy and Anthropology at Washington and Lee University in Lexington, Virginia. He is the author of Mormon Neo-Orthodoxy: A Crisis Theology (Salt Lake City: Sig- nature Books, 1987), coeditor, with Daryl, of Religion in the Contemporary South: Diversity, Community, and Identity (Athens: University of Georgia Press, 1995), and author of numerous articles on Mormonism and in the sociology of religion. DARYL WHITE is professor of anthropology and chair of the Department of Sociology and Anthropology at Spelman College in Atlanta, Georgia, coeditor of Religion in the Contemporary South, and, with George Armelagos, coeditor of Globalization and the Evolution of Emerging Disease (Athens: University of Georgia Press, forthcoming). He has published numerous articles in the anthropology and sociology of religion. Ken and Daryl wish to thank Marnie Leavitt, Arlene Burraston-White, and two anonymous reviewers for very helpful criticisms and comments, and William D. Russell for so graciously sharing his work and knowledge. Their research was supported by a Glenn Grant from Washington and Lee University. They pre- sented an earlier version of this paper, "Institutional Responses of LDS and RLDS Churches to Gay and Lesbian Challenges," to the Society for the Scientific Study of Religion, November 1-3, 2002, Salt Lake City. -
Priesthood Journal, The, Vol. 6, 1940 (PDF)
THE PRIESTHOOD JOURNAL Volume 6 January, 1940 Number 1 A quarterly publication devoted to the interests and activities of the ministry of· the Reorganized Church of Jesus Christ of Latter Day Saints, with headquarters at Independence, Missouri. Published by the Herald Publishing House, Independence, Mis souri. Subscription prices: 75c per year ( 4 quarters) ; 20c per single copy. Editors: The First Presidency. Entered as second class matter September 24, 1937, at the post 1ffice at Independence, Mo., under the Act of March 3, 1879. CONTENTS The Work of the Evangelical Order By F. M. Smith ............................................................. 2 . Calling and Duties of Evangelists and Patriarchs From the Scriptures .................. .............................. 3 History of Presiding Patriarchs By S. A. Burgess ...... .............................................................. 7 Personal Attitudes of the Evangelist By Elbert A. Smith ·················-······· ·················· ........ 11 The Evangelist and the Pastor By John F. Garver ........................ ····················· ......... 14 The Evangelist in the Branch Setup By E. A. Smith ............... .............. 18 "To Give Counsel" By F. M. McDowell ······················· ............... 20 Concerning Patriarchal Blessings Open Letter to the Order, by Elbert A. Smith ................ 27 The Work of the Evangelist By F. A. Smith .................................................................. 37 "Do the Work of an Evangelist" By E. A. Smith ................................................................... -
28-32 a Scherer Nauvoo from Coc Perspective.Qxd 6/21/02 7:37 AM Page 28
28-32_a_scherer_nauvoo from coc perspective.qxd 6/21/02 7:37 AM Page 28 SUNSTONE What does Nauvoo mean today to members of the Community of Christ (formerly RLDS Church)? How have their views changed through the generations? Does the way our two traditions differ in their views of Nauvoo reflect different spiritual understandings as well? ANSWERING QUESTIONS NO LONGER ASKED NAUVOO, ITS MEANING AND INTERPRETATION IN THE RLDS CHURCH/COMMUNITY OF CHRIST By Mark A. Scherer COLLEAGUE OF MINE RECENTLY OBSERVED, Today’s Community of Christ does not take “official posi- “Only one church name is more difficult to say than tions” in matters of church history. Although this has not al- A ‘The Church of Jesus Christ of Latter-day Saints,’ and ways been the case, members (and their historians) are free that is ‘The Reorganized Church of Jesus Christ of Latter Day from the strictures that confuse matters of faith with sound Saints.’”1 The similarity of the two names accurately suggests a historical methodology. Simply stated: “Our history is not our common historical origin, a similar priesthood, scriptural, and theology.” Thus, a member of the Community of Christ can administrative structure. And the Nauvoo, Illinois, experience is ask tough historical questions without fear of being considered pivotal to both movements. For the church headquartered in “weak in the faith.” Today, we believe our history informs us Salt Lake City, Utah, Nauvoo represents the crowning achieve- about our institutional and individual identity—where we ment of Latter Day Saintism; for the church headquartered in have been in the past, where we are at present, and where we Independence, Missouri, Nauvoo represents the movement’s are going in the future. -
In Addition to the Documents Themselves, Introductory Essays, Annotation, and Most Refer- Ence Material Have Been Indexed
Index In addition to the documents themselves, introductory essays, annotation, and most refer- ence material have been indexed. Most maps are not indexed; map coordinates for specific locations are given in the Geographical Directory. Spelling, punctuation, and capitalization of quotations have been standardized. Personal names are listed by their correct spellings, not by variant spellings that may be found in the documents, unless the correct spelling is unknown. Entries for married women are generally listed under the names used during the period cov- ered by the volume, with appropriate cross-references under maiden names or other married names. Unidentified individuals, such as “Mr. Bates,” are included in this index. In subentry text, Joseph Smith (JS) and Emma Smith (ES) are referred to by their initials. When found in an entry, “id.” indicates an entry in the Biographical Directory or Geographical Directory or other text that summarizes the topic, “def.” refers to a passage that defines the topic, “illus.” indicates a photograph or other illustration, and “handwriting of” identifies documents that an individual inscribed. A as remnants of house of Joseph, 28n173; rumors Aaron (biblical figure), 461n230, 493 of conflict between white settlers and, 350 Aaronic priesthood, 129, 183. See also Priesthood American Revivalist, and Rochester (N.Y.) Observer, Abbott, Lewis, 14n67, 15n72 7–10, 14 Abel (biblical figure), 383, 477–478 American Traveller (Boston), 289 Abraham (biblical figure), 227, 235, 262, 304, 305, Ames, Ira: on gathering to Zion, 58n20; on 306, 307, 389, 461, 479 Kirtland temple, 94n214; listed on Kirtland Acre, Nelson, 401 plat, 209–210, 215; reminiscent account of, 574; Adam (biblical figure), 304n688, 429n96 on revelation on Camp of Israel, 388; on revela- Adultery: of D. -
Faithful Disagreement Definition and Principles World Church Leadership Council, March 2013
Faithful Disagreement Definition and Principles World Church Leadership Council, March 2013 Definition member or priesthood member publicly criticize the Faithful disagreement is defined as actions and/or Community of Christ stance on the particular posi- responses by a person holding a different view about tion with which the person disagrees. Public ministry a specific policy, belief, principle, or other position of must focus on proclaiming the good news of Jesus Community of Christ. This disagreement with a Commu- Christ in ways that align with Community of Christ nity of Christ position or direction is helpful, responsible, identity, mission, message, and beliefs. faithful, and bounded by loyalty and commitment to the 7. Agreeing with Community of Christ positions, identity, mission, message, and beliefs of Community of official and unofficial, is not a test of faith for priest- Christ. A person who faithfully disagrees is welcome to hood, members, and friends. share about the church position with which she or he 8. A person cannot ignore policies because he or she disagrees. The intent of the sharing is to improve the disagrees with a particular policy. Ethically, admin- overall faithful response of the church to God’s intended istrators must consistently apply the official policies direction without classifying others as unfaithful. and procedures of the church. 9. At no time is any action that harms the body of the Principles church considered in harmony with the principles in 1. Community of Christ’s Enduring Principles—Bless- this document. ings of Community, Worth of All Persons, Responsi- 10. In seeking to create genuine signal communities, ble Choices, and Unity in Diversity—allow for faithful we listen respectfully to one another’s viewpoints. -
Burials Sorted by Location the Tool Shed Divides Rose Hill Between West (Old Cemetery) and East Halves
Lamoni Rose Hill Cemetery - Burials Sorted by Location The tool shed divides Rose Hill between west (Old Cemetery) and east halves. The old cemetery had 6 sections but has 9 now after 3 were split into N and S parts. The east side has 11 sections, called Blocks, but only B3, B7, B8, B9, and B10 are for burials. Each lot has an X,Y coordinate relative to the section it is in. The X value cooresponds with a row of headstones from W to E. The Y value counts which lot from N to S in a given row. The Y coordinate is only useful as a guide since lots vary in size and in number of grave spaces, and Y counts lots, not spaces. Multiple burial spaces per lot are numbered from S to N starting with 1. This report lists all burials, grouped section by section, and orders the burials as one would encounter them by walking N to S starting with the first row (X=1) to the last. A gap with a section title is displayed to separate one Section from the next. A horizontal line is displayed to separate one row Thursday, July 15, 2021 Page 1 of 142 Section 1N In this section lots span X=1-18 (rows from W to E) and Y=1-10 (lots from N to S) Code: C=Cremains Cx2=Crem. 2-in-1 urn CP=Crem. Burial Pending NB=No Burial (monument only) NS=No Stone A=Ashes partially scattered at grav X Y Lot ID Space Vet Name Birth Death Code Spouse Start of section 1N 6 1 1027 4 LaRosa, Andrea Cristina 19760500 19970200 7 1 1037 1 Roberts, G. -
Discovery of a Rare Daguerreotype of Frederick Granger Williams Smith, Second Surviving Son of Joseph and Emma Hale Smith
Robert D. Talbot: Daguerreotype of Frederick G. W. Smith 91 Discovery of a Rare Daguerreotype of Frederick Granger Williams Smith, Second Surviving Son of Joseph and Emma Hale Smith Robert D. Talbot In June 1994, following the death of my grandmother, Lola Hazel Johnson Howard, my mother, Janice Howard Talbot, received as part of her inheritance, a small, peculiar-looking case containing a beautifully pre- served image of a young man seated in a chair next to a table. Part of the pic- ture had been tinted or “colorized.” My mother knew the case and the image was a treasured family heirloom. Not knowing who the young man in the image was, but thinking that it might possibly be her great-great-great grand- father, Hyrum Smith, she decided to send it to the LDS Church Archives in Salt Lake City to see if someone in the department could make a positive identification. She sent it to William (Bill) W. Slaughter, an expert in early Mormon photographs. Sometime later, Bill sent a letter back indicating that the image in the small case was not Hyrum. However, he thought the per- son might possibly be one of Hyrum or Joseph’s sons, or perhaps some other Smith family member. After receiving the somewhat disappointing news that the person in the image was not that of Hyrum, she placed it in her dresser drawer among her personal things. In October 2000, my parents moved from Missouri to Arizona to be near our family. A few days after moving them into their new home, I asked my mother what happened to the old photograph that grandmother had left her and that she had xeroxed for me several years earlier. -
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. -
Praising the Prophet
Praising the Prophet Joseph Smith and the Restoration in History and Verse Sharon Price Anderson PraisingtheProphet_wpicts 1 4/6/05 22:37:54 The author’s cover drawing is based on a C. R. Savage print of Joseph Smith. The print and photographs of the other Church Presidents (also part of the C. R. Savage collection) belonged to the author’s great-grandfather, Brigham Young Hampton, and are used courtesy of�the Church Archives of the Church of Jesus Christ of Latter-day Saints. The poem Fourteen Is Young first appeared in the February 2005 Ensign. ©2005 by Time Lines Etc. All Rights Reserved. No part of this book may be reproduced in any form or by any means without permission in writing from the publisher, Time Lines Etc., 1615 S. Carterville Rd., Orem, UT 84097 ISBN 0-9765754-9-3 Library of Congress Control Number: 2005924786 Typesetting by Marco A. SantaMaría V. Printed in the United States of America PraisingtheProphet_wpicts 2 4/6/05 22:37:55 Preface The prophet Joseph Smith was an extraordinary man who performed a singular role in the Restoration of the gospel. This volume is not intended to be a comprehensive review of his life nor of the history of The Church of Jesus Christ of Latter-day Saints which he founded. Instead, it gives glimps- es into many well-known and some not-so-familiar events that took place before and during Joseph Smith’s lifetime. It includes a brief look into the lives of Joseph’s grandfather Asael; his parents, Joseph Senior and Lucy Mack; and his wife, Emma. -
The Church in Northern Missouri, 1836–38
The Church in Northern Missouri, 1836–38 Time Line Date Significant Event Summer 1836 Saints began settling Far West 26 December 1836 Caldwell County was created November 1837 Joseph Smith briefly visited Far West 14 March 1838 Prophet arrived to settle in Far West May 1838 Adam-ondi-Ahman was founded June 1838 Town of DeWitt was settled 19 June 1838 Sidney Rigdon gave his “Salt Sermon” 4 July 1838 Sidney Rigdon gave his Independence Day speech 8 July 1838 Four new Apostles were called, and the law of tithing was revealed The Prophet and other leaders of the Church left only along the streams and rivers. At that time only for- Kirtland in January 1838. Most other members followed ested land was considered good for settlement. W. W. later in the year. There was no decision to abandon Phelps reported that “nearly every skirt of timber to the Kirtland, but clearly the focal point of the Church was state line on the north … has some one in it.” But the switching to northern Missouri. Perhaps a few mem- brethren found an uninhabited area in northern Ray bers recalled the revelation given in 1831: “I, the Lord, County along Shoal Creek, although they feared there will to retain a strong hold in the land of Kirtland, for was not enough timber available to support a large pop- the space of five years” (D&C 64:21). By early 1838 the ulation.1 Nevertheless, the brethren began purchasing years of Kirtland’s glory had passed. The members in land in the Shoal Creek area on 3 May. -
The Remnant Church: an RLDS Schismatic Group Finds a Prophet of Joseph's Seed
The Remnant Church: An RLDS Schismatic Group Finds a Prophet of Joseph's Seed William D. Russell AT T H E APRIL 1970 WORLD CONFERENCE of the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) in Independence, Missouri, one of the delegates, A. H. ("Bud") Edwards, rose to offer a substitute to a mo- tion on the floor which called for the First Presidency to appoint women to Church committees more in proportion to their numbers in the Church. Edwards's substitute went further than the main motion and called for an end to "discrimination on the basis of sex in the life of the Church," clearly suggesting that women should be ordained. As Edwards read his substitute motion, a loud, collective gasp re- sounded through the conference chamber, foreshadowing the negative re- WILLIAM D. RUSSELL is Professor of American History and Govern- ment and Chair of the Division of Social Sciences at Graceland University in Lamoni, Iowa. He has published widely in Mormon studies and is a past presi- dent of the Mormon History Association and the John Whitmer Historical Asso- ciation. He is writing a book on the schism in the RLDS Church that occurred after the 1984 decision to ordain women. He presented a shorter version of this paper at the John Whitmer Historical Association annual meeting in September 2001 at St. Louis, Missouri. 1. The RLDS Church formally changed its name to "Community of Christ" on April 6, 2001. 2. 1970 World Conference Bulletin, 329; "A Transcript of the Business Ses- sions: The 1970 World Conference," 404-8.