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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 Secret Mormon Meetings of 1922
University of Nevada, Reno THE SECRET MORMON MEETINGS OF 1922 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History By Shannon Caldwell Montez C. Elizabeth Raymond, Ph.D. / Thesis Advisor December 2019 Copyright by Shannon Caldwell Montez 2019 All Rights Reserved UNIVERSITY OF NEVADA RENO THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by SHANNON CALDWELL MONTEZ entitled The Secret Mormon Meetings of 1922 be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS C. Elizabeth Raymond, Ph.D., Advisor Cameron B. Strang, Ph.D., Committee Member Greta E. de Jong, Ph.D., Committee Member Erin E. Stiles, Ph.D., Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School December 2019 i Abstract B. H. Roberts presented information to the leadership of the Church of Jesus Christ of Latter-day Saints in January of 1922 that fundamentally challenged the entire premise of their religious beliefs. New research shows that in addition to church leadership, this information was also presented during the neXt few months to a select group of highly educated Mormon men and women outside of church hierarchy. This group represented many aspects of Mormon belief, different areas of eXpertise, and varying approaches to dealing with challenging information. Their stories create a beautiful tapestry of Mormon life in the transition years from polygamy, frontier life, and resistance to statehood, assimilation, and respectability. A study of the people involved illuminates an important, overlooked, underappreciated, and eXciting period of Mormon history. -
J. Kirk Richards
mormonartist Issue 1 September 2008 inthisissue Margaret Blair Young & Darius Gray J. Kirk Richards Aaron Martin New Play Project editor.in.chief mormonartist Benjamin Crowder covering the Latter-day Saint arts world proofreaders Katherine Morris Bethany Deardeuff Mormon Artist is a bimonthly magazine Haley Hegstrom published online at mormonartist.net and in print through MagCloud.com. Copyright © 2008 Benjamin Crowder. want to help? All rights reserved. Send us an email saying what you’d be Front cover paper texture by bittbox interested in helping with and what at flickr.com/photos/31124107@N00. experience you have. Keep in mind that Mormon Artist is primarily a Photographs pages 4–9 courtesy labor of love at this point, so we don’t Margaret Blair Young and Darius Gray. (yet) have any money to pay those who help. We hope that’ll change Paintings on pages 12, 14, 17–19, and back cover reprinted soon, though. with permission from J. Kirk Richards. Back cover is “Pearl of Great Price.” Photographs on pages 2, 28, and 39 courtesy New Play Project. Photograph on pages 1 and 26 courtesy Vilo Elisabeth Photography, 2005. Photograph on page 34 courtesy Melissa Leilani Larson. Photograph on page 35 courtesy Gary Elmore. Photograph on page 37 courtesy Katherine Gee. contact us Web: mormonartist.net Email: [email protected] tableof contents Editor’s Note v essay Towards a Mormon Renaissance 1 by James Goldberg interviews Margaret Blair Young & Darius Gray 3 interviewed by Benjamin Crowder J. Kirk Richards 11 interviewed by Benjamin Crowder Aaron Martin 21 interviewed by Benjamin Crowder New Play Project 27 interviewed by Benjamin Crowder editor’snote elcome to the pilot issue of what will hope- fully become a longstanding love affair with the Mormon arts world. -
Age of Homespun, the (Ulrich), Leonard Arrington, 9–10 542–43 Graduate Studies at Berkeley, 5 Airplane Crash, Robert J
Index c accountability, 101 Alexander, Thomas G. (cont ) Adair, Phillip, 515 on George Ellsworth and Age of Homespun, The (Ulrich), Leonard Arrington, 9–10 542–43 graduate studies at Berkeley, 5 airplane crash, Robert J. Matthews interest in environmental his- avoids, 385–86 tory, 24–25 Alexander, Marilyn, 4, 17 on Manchester Mormons, 20–21 Alexander, Thomas G. on Mormonism in Transition, association with Mormon 17–20 History Association, 13–17 on Mormons and Gentiles: A History association with Redd Center, of Salt Lake City, 20 25–28 publications and productivity background of, 1 of, 7–8 on BYU, 11–13 in Redd Center administra- on challenges for Mormon his- tion, 6–7 torians, 31–32 on Utah, the Right Place, 23–24 on collaboration with on Wilford Woodruff biogra- non-Mormon historians, phy, 21–23 10–11 Allen, James B. contributions of, 30–31 on access to historical docu- current projects of, 28–30 ments, 61–64 early years and education of, background of, 35 2–5 career following Historical early years at BYU, 5–6 Department, 67–68 early years of, 36–38 [ 561 ] Conversations with Mormon Historians Allen, James B. (cont ) Anderson, Richard Lloyd (cont ) education and interest in Church education of, 74–75, 80–86 history, 38–42 family and early years of, 72–74 friendship with Thomas G. favorite projects of, 89–91 Alexander, 6 future plans of, 100–102 on future of Church history, as influence on research of Larry 65–66 C. Porter, 509, 510 on Historical Department, 56–58 on Joseph Smith Papers Project, Manchester Mormons, 20–21 92–93 Mormons -
A Study of the Effect of Color in the Utah Temple Murals
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1968 A Study of the Effect of Color in the Utah Temple Murals Terry John O'Brien Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Art and Design Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation O'Brien, Terry John, "A Study of the Effect of Color in the Utah Temple Murals" (1968). Theses and Dissertations. 4990. https://scholarsarchive.byu.edu/etd/4990 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. A STUDY OF THE EFFECT OF COLOR INTHEIN THE UTAH TEMPLE MMALSMURALS 41k V A thesisthes is presented to the department of art brigham young university in partial fulfillment of the requirements for thedegreethe degree master of arts by terryjohnterry john obrien may 19196868 m TABLE OF CONTENTS page LIST OF TABLES e 0 9 0 0 0 0 0 19 0 0 0 vi chapter I1 introduction 0 0 10 0 0 0 0 0 statement of the problem questions and data inherent to the problem justificationustifaustif icationmication and signifsigniasignificance3 cance of the study sourcsourasourceses of information delimitations of thestathestuthe studydy organization oftheodtheof the material basic assumptions definition of terms II11 THE FOUR UTAH TEMPLES AND THEIR ARTISTS 0 0 11 temple beginnings -
A History of Mormon Catechisms a Firm Foundation
A Firm Foundation Kenneth L. Alford 10 A History of Mormon Catechisms hen I first heard the term catechism as a young grade-school stu- Wdent, I had no idea what it meant. I later learned that the word comes from two ancient Greek words, kata, which means “down,” and echein, which means “to sound.” Literally, catechism means “to sound down (into the ears)”; in other words, a catechism is “instruction by word of mouth.”1 Catechisms can take two different forms—either a series of questions and answers or simply a series of questions.2 Cat- echisms are most frequently associated with religion, but they have also been used for centuries in a variety of scientific, political, military, and other fields. The Encyclopedia of Mormonism observes that “conspicuously ab- sent from LDS language . are many terms of other Christian cul- tures, such as ‘abbot,’ ‘archbishop,’ ‘beatification,’ ‘cardinal,’ catechism‘ ,’ Kenneth L. Alford is an associate professor of Church history and doctrine at Brigham Young University. A Firm Foundation ‘creed,’ ‘diocese.’”3 However, the word catechism was actually used frequently by Latter-day Saints during the nineteenth and early twentieth centuries. Imagine that President Thomas S. Monson were called to Washington DC and asked to testify before a Senate committee regarding whether the Church uses catechisms. Strange as this may seem today, that situation actu- ally occurred in the first decade of the twentieth century. President Joseph F. Smith traveled to Washington DC and testified in hearings before the United States Senate Committee on Privileges and Elections to determine if Reed Smoot, one of the Twelve Apostles and the senator-elect from Utah, should be seated in the Senate. -
Wise Or Foolish: Women in Mormon Biblical Narrative Art
BYU Studies Quarterly Volume 57 Issue 2 Article 4 2018 Wise or Foolish: Women in Mormon Biblical Narrative Art Jennifer Champoux Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Champoux, Jennifer (2018) "Wise or Foolish: Women in Mormon Biblical Narrative Art," BYU Studies Quarterly: Vol. 57 : Iss. 2 , Article 4. Available at: https://scholarsarchive.byu.edu/byusq/vol57/iss2/4 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]. Champoux: Wise or Foolish Wise or Foolish Women in Mormon Biblical Narrative Art Jennifer Champoux isual imagery is an inescapable element of religion. Even those Vgroups that generally avoid figural imagery, such as those in Juda- ism and Islam, have visual objects with religious significance.1 In fact, as David Morgan, professor of religious studies and art history at Duke University, has argued, it is often the religions that avoid figurative imag- ery that end up with the richest material culture.2 To some extent, this is true for Mormonism. Although Mormons believe art can beautify a space, visual art is not tied to actual ritual practice. Chapels, for exam- ple, where the sacrament ordinance is performed, are built with plain walls and simple lines and typically have no paintings or sculptures. Yet, outside chapels, Mormons enjoy a vast culture of art, which includes traditional visual arts, texts, music, finely constructed temples, clothing, historical sites, and even personal devotional objects. -
Chapter 2 Sports and Recreation in the Church of Jesus Christ of Latter-Day Saints
Chapter 2 Sports and Recreation in The Church of Jesus Christ of Latter-day Saints As with other religions, The Church of Jesus Christ of Latter-day Saints (Mormon or LDS) encouraged sports and recreation. While these activities were not part of religious worship, Church leaders and members felt that they served important community, fellowshipping, missionary, and character-building purposes. This chapter will examine their role in LDS culture. From the beginning of the Church in the nineteenth century, but especially from 1900 to 1971 games and other play activities were an important part of church life, especially for teenagers and young adults. History of Recreation and Sports Joseph Smith Jr., founder of the LDS Church, taught that religion involved all aspects of life. He enjoyed arm wrestling and pulling sticks (a game similar to arm wrestling except participants put the soles of their feet together, held a stick in their hands, and tried to pull over the opponent). He also promoted ball, music, and drama. Mormon scholar Rex Skidmore overstated his case when he argued, “Joseph Smith must be considered as one of the outstanding leaders in the modern recreation movement.”1 In contrast, Ruth Andrus wrote in her dissertation that Joseph Smith’s support of recreation was practical. He was involved in play, but he did not preach on the subject.2 Smith’s successor Brigham Young expanded the Church’s view of recreation. He promoted and practiced physical activities. To make that possible, he put a gymnasium in his Utah home and encouraged his children to exercise. -
Preaching the Gospel of Church and Sex: Mormon Women's Fiction in the Young Woman's Journal, 18894910
Preaching the Gospel of Church and Sex: Mormon Women's Fiction in the Young Woman's Journal, 18894910 Rebecca de Schweinitz. IN 1889, UTAH NEWSPAPERS AND PERIODICALS informed their audiences about the start of a new monthly magazine, the Young Woman's Journal (YWJ). Initiated and first edited by Susa Young Gates, the daughter of Mormonism's second prophet, this journal, directed to girls and young, unmarried women in the Latter-day Saint (LDS) church, was to contain "the most elevating ideas of the Daughters of Zion."1 The YWJ published poems, stories, and articles, written overwhelmingly by women. It ana- lyzed "great" books like Anna Karenina and discussed topics such as women's health, suffrage, and marriage. The YWJ reveals both similari- ties and differences in the experiences and attitudes of Mormon women and women nationally, and it shows that LDS women were concerned about promoting their church and their sex. 1. Woman's Exponent 18 (1 September 1889): 55. On Susa Young Gates, see Estelle Neff Caldwell, "Susa Young Gates/' in The History of the Young Ladies' Mutual Improvement Asso- ciation of the Church of Jesus Christ of Latter-Day Saints From November 1869 to June 1910, Susa Young Gates, ed. (Salt Lake City: General Board of the YLMIA, 1911): 121-126; Paul Cracroft, "Susa Young Gates: Her Life and Literary Work" (M.A. thesis, University of Utah, 1951); Kenneth W. Godfrey, Audrey M. Godfrey, and Jill Mulvey Derr, Women's Voices: An Untold History of the Latter-day Saints 1830-1900 (Salt Lake City: Deseret Book Company, 1982): 325-337; Carolyn W. -
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. -
Journal of Mormon History Vol. 20, No. 1, 1994
Journal of Mormon History Volume 20 Issue 1 Article 1 1994 Journal of Mormon History Vol. 20, No. 1, 1994 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (1994) "Journal of Mormon History Vol. 20, No. 1, 1994," Journal of Mormon History: Vol. 20 : Iss. 1 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol20/iss1/1 This Full Issue is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Journal of Mormon History by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Journal of Mormon History Vol. 20, No. 1, 1994 Table of Contents LETTERS vi ARTICLES PRESIDENTIAL ADDRESS • --Positivism or Subjectivism? Some Reflections on a Mormon Historical Dilemma Marvin S. Hill, 1 TANNER LECTURE • --Mormon and Methodist: Popular Religion in the Crucible of the Free Market Nathan O. Hatch, 24 • --The Windows of Heaven Revisited: The 1899 Tithing Reformation E. Jay Bell, 45 • --Plurality, Patriarchy, and the Priestess: Zina D. H. Young's Nauvoo Marriages Martha Sonntag Bradley and Mary Brown Firmage Woodward, 84 • --Lords of Creation: Polygamy, the Abrahamic Household, and Mormon Patriarchy B. Cannon Hardy, 119 REVIEWS 153 --The Story of the Latter-day Saints by James B. Allen and Glen M. Leonard Richard E. Bennett --Hero or Traitor: A Biographical Story of Charles Wesley Wandell by Marjorie Newton Richard L. Saunders --Mormon Redress Petition: Documents of the 1833-1838 Missouri Conflict edited by Clark V. Johnson Stephen C. -
THESIS a REASON to BELIEVE: a RHETORICAL ANALYSIS of MORMON MISSIONARY FILMS Submitted by Sky L. Anderson Department of Communic
THESIS A REASON TO BELIEVE: A RHETORICAL ANALYSIS OF MORMON MISSIONARY FILMS Submitted by Sky L. Anderson Department of Communication Studies In partial fulfillment of the requirements For the Degree of Master of Arts Colorado State University Fort Collins, Colorado Spring 2012 Master’s Committee Advisor: Carl Burgchardt Eric Aoki Kathleen Kiefer ABSTRACT A REASON TO BELIEVE: A RHETORICAL ANALYSIS OF MORMON MISSIONARY FILMS In this analysis, I examine Mormon cinema and how it functions on a rhetorical level. I specifically focus on missionary films, or movies that are framed by LDS missionary narratives. Through an analysis of two LDS missionary films, namely Richard Dutcher’s God’s Army (2000) and Mitch Davis’ The Other Side of Heaven (2001), I uncover two rhetorical approaches to fostering spirituality. In my first analysis, I argue that God’s Army presents two pathways to spirituality: one which produces positive consequences for the characters, and the other which produces negative consequences. I call these pathways, respectively, ascending and descending spirituality, and I explore the rhetorical implications of this framing. In my second analysis, I contend that The Other Side of Heaven creates a rhetorical space wherein the audience may transform. Specifically, the film constructs a “Zion,” or a heaven on earth, with three necessary components, which coincide perfectly with established LDS teachings: God, people, and place. These three elements invite the audience to accept that they are imperfect, yet they can improve if they so desire. Ultimately, by comparing my findings from both films, I argue that the films’ rhetorical strategies are well constructed to potentially reinforce beliefs for Mormon audiences, and they also may invite non-Mormons to think more positively about LDS teachings.