The Anthon Transcript: People, Primary Sources, and Problems
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24 Salt Lake City Messenger: Moonmen and Nephites
The Salt Lake City Messenger MODERN MICROFILM COMPANY Issue No. 24 PO BOX 1884, SALT LAKE CITY, UTAH 84110 August 1969 MOONMEN and NEPHITES At the time Joseph Smith established the Mormon Church, many people America are lineally descended from the ancient Hebrews” (The Wonders of believed that the moon was a habitable globe. Adam Clark, a Protestant writer, Nature and Providence Displayed, Albany, N.Y., 1825, page 297). The Book stated: “There is scarcely any doubt now remaining in the philosophical world of Mormon also teaches that the Indians are the descendants of a group of that the moon is a habitable globe” (Clark’s Commentary, vol. 1, page 36). Hebrews who came to America. Josiah Priest made this statement: However this may be, the Mormon people accept the Book of Mormon as scripture. Some members of the Church have made some fantastic claims It is believed and asserted by astronomers as their opinion, obtained from telescopic observation, that the moon, . is a globe in ruins, or if not about archaeologists using the Book of Mormon. For instance, we are informed so, it at least is frequently much convulsed by the operations of volcanic fires. that a letter which was written to Ernest L. English on May 3, 1936, was Its surface, as seen through the glasses, is found extremely mountainous, . duplicated and “distributed to LDS church members by leaders (local) in a great number of rivers, creeks, lakes and small seas must divide the land of Cleveland, Ohio, in 1959.” We quote the following from this letter: this globe into a vast number of tracts of country, which are doubtless filled with animals,—consequently with rational beings in the form of men, as . -
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. -
Origin, Rise, and Progress of Mormonism : Biography of Its
r?^. ^ DEC 6 1917 Sectioe TT 8^ SMITH'S ACCOUNT OF TAKING THE "GOLDEN BIBLE" FROM MORMON HILL. : ORIGIN, RISE, AND PROGRESS '• ^i^^^' ( DEC 6 19 MORMONISM^%5SlCAl ^i BIOGRAPHY OF ITS FOUNDERS AND HISTORY OF ITS CHURCH. PERSONAL REMEMBRANCES AND HISTORICAL COLLECTIONS HITHERTO UNWRITTEN. By POMEROY TUCKER, PALMYRA, N. T. NEW YORK D. APPLETON AND COMPANY. 443 & 445 BROADWAY. 1867. Entered, according to Act of Cougress, in the year 1S67, by POMEEOT TUCKEE, In the Clerk's Office of the District Court of the United States for the Northern District of New Tork. PREFACE MoRMONiSM, in its progress and maturity, has attained a conspicuous page in the annals of our century. Yet a fiiU account of the remarkable sect, beginning v/ith its origin and rise, and circumstantially disclosing the earlier designs and delusions of its founders, has hitherto re- mained unwritten. The facts and reminiscences contained in this volume, based upon the author's personal knowl- edge and information, are produced to fill the blank and supply the omitted chapters in Mormon history. Chronologically tracing the Church of Latter-D^y Saints, from its singularly humble starting-point, through a wonderfully successful career of domination by crafty leaders over blind infatuation, to its assumed dignity of a newly-revealed gospel dispensation, with its extraordinary hierarchal powers and pretensions, this truthfal narrative is necessary to the completion of the history from the foundation of the institution. Events and incidents, which at their occurrence were viewed by enlightened minds as too insimiificant for serious thouo-ht, are now rescued from oblivion for record and preservation, as important illus- 4 PREFACE. -
Stray Thoughts.” Juvenile Instructor 18 (15 June 1883): 182-83
J. J.001 J., W. “Stray Thoughts.” Juvenile Instructor 18 (15 June 1883): 182-83. Notes the ill treatment and antagonistic attitude of the white people toward the Indians. According to the Book of Mormon the Indians have a glorious destiny and the LDS are urged to treat them with consideration. [D.M.] J.002 Jackson, Kent P. “The Beginnings of Christianity in the Book of Mormon.” In The Book of Mormon: The Keystone Scripture, edited by Paul R. Cheesman, S. Kent Brown, and Charles D. Tate Jr., 91-99. Provo, UT: Brigham Young University Religious Studies Center, 1988. Gives scriptural reasons why the Book of Mormon prophets who lived before Jesus’ birth possessed and taught Christian teachings. Christological understanding was new to Lehi and Nephi and their knowledge unfolded at intervals. The sermons and reections about Christ by Lehi, Nephi, and Jacob inuenced subsequent Lehite prophets. [D.M.] J.003 Jackson, Kent P. “Christ and the Jaredites.” In Studies in Scripture: Alma 30 to Moroni, edited by Kent P. Jackson, 245-58. Salt Lake City: Deseret Book, 1988. Comments on how the Nephites and Mulekites became aware of the Jaredites. Focuses on Ether 1-4 and the supreme role played by the brother of Jared (Mahonri Moriancumer). Discusses Ether 3:15, the appearance of Jesus to the brother of Jared. [D.M.] J.004 Jackson, Kent P. “The Lamanite Converts Firm in the Faith of Christ.” In Studies in Scripture Vol. 7: 1 Nephi to Alma 29, edited by Kent P. Jackson, 335-45. Salt Lake City: Deseret Book, 1987. -
Joseph Smith's Interpretation of Isaiah in the Book of Mormon
SCRIPTURAL STUDIES Joseph Smith's Interpretation of Isaiah in the Book of Mormon David P. Wright THE BOOK OF MORMON (hereafter BM), which Joseph Smith published in 1830, is mainly an account of the descendants of an Israelite family who left Jerusalem around 600 B.C.E. to come to the New World. According to the book's story, this family not only kept a record of their history, which, added upon by their descendants, was to become the BM, but also brought with them to the Americas a copy of Isaiah's prophecies, from which the BM prophets cite Isaiah (1 Ne. 5:13; 19:22-23). Several chapters or sections of Isaiah are quoted in the BM: Isaiah 2-14 are cited in 2 Nephi 12-24; Isaiah 48-49 in 1 Nephi 20-21; Isaiah 49:22-52:2 in 2 Nephi 6:6-7,16- 8:25; Isaiah 52:7-10 in Mosiah 12:21-24; Isaiah 53 in Mosiah 14; and Isaiah 54 in 3 Nephi 22. Other shorter citations, paraphrases, and allusions are also found.1 The text of Isaiah in the BM for the most part follows the King James Version (hereafter KJV). There are some variants, but these are often in- significant or of minor note and therefore do not contribute greatly to clarifying the meaning of the text. The BM, however, does provide inter- pretation of or reflections on the meaning of Isaiah. This exegesis is usu- ally placed in chapters following citation of the text (compare 1 Ne. 22; 2 Ne. -
WHY WE STAY Samoan Temple Burns Down; Book Stirs Controversy; FIVE PERSPECTIVES New LDS Films; More! (P.74) J
Cover_129.qxd 10/15/2003 10:05 AM Page 2 MORMON EXPERIENCE SCHOLARSHIP ISSUES & ART THE MAKING OF IMMANUEL: SUNSTONESUNSTONE Brian David Mitchell and the Mormon Fringe by John-Charles Duffy (p.34) NEBULA an England essay contest winner by Mari Jorgensen (p.46) Experience the YEAR OF THE CICADA a story by Joe Peterson (p.52) Surviving BYU and Berkeley by Joanna Gardiner (p.57) IN MEMORIAM: Dean L. May and Stanley B. Kimball (p.6) 2003 Salt Lake Sunstone Symposium Report (p.68) UPDATE Conference news: Church members arrested after confrontations with street preachers; LDS leaders speak out on same-sex marriage legislation; WHY WE STAY Samoan temple burns down; Book stirs controversy; FIVE PERSPECTIVES New LDS films; More! (p.74) J. Frederick “Toby” Pingree, October 2003—$5.95 MaryAnne Hunter, Bill Bradshaw, Grethe Peterson, & Thomas F. Rogers ifc.qxd 10/15/2003 10:08 AM Page 1 Washington MOLLY BENNION—ORGANIZER ROY BENNION LEVI S. PETERSON RICHARD DUTCHER MARNI CAMPBELL ARMAND L. MAUSS THERESA ROTH CHARLOTTE ENGLAND TOM MUMFORD SUSAN PALMER JULIE MUMFORD DAVID HUNTER DAN PINGREE SAGE JOHNS LEAH SMITH pecial thanks to this year’s fall regional symposium volunteers! S Tape order form, page 73 Texas STEVE ECCLES—ORGANIZER MARGARET BLAIR YOUNG ROBERT H. BRIGGS DARIUS GRAY DAVID FEATHERSTONE ARMAND L. MAUSS CLIFTON JOLLEY VICKIE STEWART EASTMAN PAUL H. SMITH DARRELL FLETCHER LAEL LITTKE 01_toc.qxd 10/15/2003 11:19 AM Page 1 MORMON EXPERIENCE, SCHOLARSHIP, ISSUES, & ART OCTOBER 2003 Issue 129 FEATURES 22 J. Frederick “Toby” Pingree, . WHY WE STAY MaryAnne Hunter, Bill Bradshaw Grethe Peterson, Thomas F. -
C.001 C., JE “Dr. Duncan and the Book of Mormon.”
C. C.001 C., J. E. “Dr. Duncan and the Book of Mormon.” MS 52 (1 September 1890): 552-56. A defense of the Book of Mormon against the criticism of Dr. Duncan in the Islington Gazette of August 18th. Dr. Duncan, evidently a literary critic, concluded that the Book of Mormon was either a clumsy or barefaced forgery or a pious fraud. The author writes that the Book of Mormon makes clear many doctrines that are difcult to understand in the Bible. Also, the history and gospel taught by the Bible and the Book of Mormon are similar because both were inspired of God. [B. D.] C.002 C., M. J. “Mormonism.” Plainsville Telegraph (March 3, 1831): 4. Tells of the conversion of Sidney Rigdon who read the Book of Mormon and “partly condemned it” but after two days accepted it as truthful. He asked for a sign though he knew it was wrong and saw the devil appearing as an angel of light. The author of this article warns against the Book of Mormon and against the deception of the Mormons. [J.W.M.] C.003 Cadman, Sadie B., and Sara Cadman Vancik. A Concordance of the Book of Mormon. Monongahela, PA: Church of Jesus Christ, 1986. A complete but not exhaustive concordance, listing words alphabetically. Contains also a historical chronology of the events in the Book of Mormon. [D.W.P.] C.004 Caine, Frederick Augustus. Morumon Kei To Wa Nanzo Ya? Tokyo: Church of Jesus Christ of Latter-day Saints, 1909. A two-page tract. English title is “What is the Book of Mormon?” [D.W.P.] C.005 Cake, Lu B. -
“Prophet, Seer and Revelator”In Mormonism
Midwestern Journal of Theology 9.2 (Fall 2010):145-172 The Role of “Prophet, Seer and Revelator”in Mormonism SANDRA TANNER Utah Lighthouse Ministries Salt Lake City, Utah, [email protected] For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. (Matthew 24:24 NKJ) Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. (I John 4:1 NKJ) At the April, 2009 annual conference of the Church of Jesus Christ of Latter-day Saints, Thomas Monson was formally set apart as the “Prophet, Seer and Revelator” of the church.1 Sandra Tanner and her late husband Jerald Tanner (both ex- Mormons) are founders of Utah Lighthouse Ministries, an Evangelical ministry to Mormons. Together and separately they have written numerous books on Mormon history and Doctrine. 1 Dieter F. Uchtdorf, “The Sustaining of Church Officers,” Ensign (May 2009): 27. TANNER: Prophet, Seer, Revelator 146 Fig. 1: LDS President Thomas Monson But what does this title mean and how does it function in Mormonism? Do the LDS leaders claim their revelatory process is distinct from the spiritual guidance received by a minister in answer to his prayers? Joseph Smith founded his church on April 6, 1830. However, at that time it was called the Church of Christ, not receiving its current name until 1838. On that spring day in 1830 Smith announced that through revelation he had been designated as God’s prophet, seer, translator, revelator, and apostle.2 Today Mormon literature usually shortens those titles to simply “prophet, seer and revelator.” Verse five of that early revelation instructed Smith’s followers to accept his words as if from God’s “own mouth.” Today I want to focus on each of the three designations given to the president of the LDS Church. -
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. -
Unveiling Mormonism
Unveiling Mormonism: Speaking of that new religious phenomenon known as Mormonism, Charles Dickens gave his opinion in 1851 that “What the Mormons do seems to be excellent; what they say is mostly nonsense.” With those two lines, Dickens managed to succinctly capture the contemporary perception of Mormonism— but he also provided a cogent key to understanding the public’s engagement with this religion that continues to the present day. I want to illustrate the ways in which his observation has proven relevant through three fairly distinct phases of public perception that Mormonism has passed through, which we could roughly demarcate as Fraud, Philandery, and Football. I will then conclude my remarks by considering how Mormonism might conceivably break free of the stage it has been stuck in for one hundred years, and forge a new relationship to the public eye. 1. Fraud (E. B. Howe/Spaulding Theory) 1830-1850s 2. Coercion (white slavery/brainwashing) 1850s-1890s 3. Triumph of Culture 1890s I. In 1834 Eber D. Howe published Mormonism Unvailed: A Faithful Account of that Singular Imposition and Delusion. It was the first—and one of the most widely circulated and influential of all 19th c books published on the Church of Jesus Christ of Latter-day Saints. This was the book that laid out two related theories that would dominate discourse about Mormonism for the 1 first few decades: Joseph was a Fraud, and the Book of Mormon was a theft from Solomon Spaulding. His book chronicles “the fooleries, and forgeries, and lies of Jo Smith,” in order to “expose in a becoming manner, the falsehoods which have been interwoven for the purposes of fraud and deception” (93, 54). -
The First Vision Controversy: a Critique and Reconciliation*
The First Vision Controversy: A Critique and Reconciliation* Marvin S. Hill EVER SINCE FAWN BRODIE WROTE NO Man Knows My History in 1946, em- phatically denying there was any valid evidence that Joseph Smith expe- rienced a visitation from the Father and the Son in 1820, an enormous amount of energy has been expended by both scoffers and Latter-day Saints to disprove or prove the first vision story. Until recently, both sides have agreed that the truth or untruth of Mormonism was at stake, and neither side has conceded merit to the opposing point of view.1 It is my purpose here to review the issues and arguments, and offer a critique and a tentative interpretation based on available evidence, hopefully rec- onciling some of the disagreements while also giving fair consideration to the various accounts written by Joseph Smith. Brodie argues that Joseph Smith fabricated his vision in 1838 when he began dictating his history, in order to provide a starting point for his prophetic career and to counter the charge that he was a money digger and charlatan-turned-prophet. She quotes part of the vision, noting that after a revival, at the age of fourteen, Joseph Smith said he sought divine guidance in a wooded grove: I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me. .Thick darkness gathered around me. .at this moment of great alarm, I saw a pillar of light exactly over my head.. -
Joseph Smith and the Creation of the Book of Mormon A
UNIVERSITY OF CALIFORNIA Los Angeles Performing Revelation: Joseph Smith and the Creation of The Book of Mormon A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Theater and Performance Studies by William Davis 2016 © Copyright by William Davis 2016 ABSTRACT OF THE DISSERTATION Performing Revelation: Joseph Smith’s Oral Performance of The Book of Mormon by William Davis Doctor of Philosophy in Theater and Performance Studies University of California, Los Angeles, 2016 Professor Michael Colacurcio, Co-Chair Professor Michael Hackett, Co-Chair In 1830, Joseph Smith Jr. published The Book of Mormon and subsequently founded a new American religion. According to Smith, The Book of Mormon represented the English translation of an authentic record, written in “Reformed Egyptian,” concerning ancient Israelites who migrated to the Americas in approximately 600 B.C.E. Smith’s purported translation of this sacred history, however, did not occur by traditional means. Rather than directly consulting the record and providing an English rendition, Smith employed a method of divination by placing a “seer stone” into the bottom of his hat, holding the hat to his face to shut out all light, and then he proceeded to dictate the entire text of The Book of Mormon in an extended oral performance, without the aid of notes or manuscripts. By his side, Smith’s scribes wrote down the entire text verbatim in the moment Smith uttered them. As a result, at over 500 printed pages, The Book of Mormon stands as one of the longest recorded oral performances in the history of the United States.