PREPARING to ENTER the HOLY TEMPLE PREPARING to ENTER the HOLY TEMPLE This Booklet Adapted from the Holy Temple, by Boyd K
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Understanding Handwriting, Abbreviations, Dates and More Dan Poffenberger, AG® British Research Specialist ~ Family History Library [email protected]
Understanding Handwriting, Abbreviations, Dates and More Dan Poffenberger, AG® British Research Specialist ~ Family History Library [email protected] Introduction Searching English records can be daunting enough when you are simply worrying about the time period, content and availability of records. A dive into a variety of records may leave you perplexed when you consider the handwriting styles, Latin, numbering systems, calendar changes, and variety of jurisdictions, record formats and abbreviations that may be found in the records. Objectives The objective of this course is to help you better understand: • Handwriting and Abbreviations • Latin • Numbers and Money • Calendars, Dates, Days, Years • Church of England Church Records Organization and Jurisdictions • Relationships Handwriting and Abbreviations Understanding the handwriting is the most important aspect to understanding older English records. If you can’t read it, you’re going to have a very hard time understanding it. While the term ‘modern English’ applies to any writing style after medieval times (late 1400’s), it won’t seem like it when you try reading some of it. More than 90% of your research will involve one of two primary English writing scripts or ‘hands’. These are ‘Secretary hand’ which was primarily in use from about 1525 to the mid-1600’s. Another handwriting style in use during that time was ‘Humanistic hand’ which more resembles our more modern English script. As secretary and humanistic hand came together in the mid-1600’s, English ‘round hand’ or ‘mixed hand’ became the common style and is very similar to handwriting styles in the 1900’s. But of course, who writes anymore? Round or Mixed Hand Starting with the more recent handwriting styles, a few of the notable differences in our modern hand are noted here: ‘d’ – “Eden” ‘f’ - “of” ‘p’ - “Baptized’ ss’ – “Edward Hussey” ‘u’ and ‘v’ – become like the ‘u’ and ‘v’ we know today. -
Doctrine and Covenants Section 110: from Vision to Canonization
Brigham Young University BYU ScholarsArchive Theses and Dissertations 2010-07-07 Doctrine and Covenants Section 110: From Vision to Canonization Trever Anderson Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History of Christianity Commons BYU ScholarsArchive Citation Anderson, Trever, "Doctrine and Covenants Section 110: From Vision to Canonization" (2010). Theses and Dissertations. 2120. https://scholarsarchive.byu.edu/etd/2120 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]. Doctrine and Covenants Section 110: From Vision to Canonization Trever R. Anderson A Thesis submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Master of Religious Education Richard E. Bennett, Chair Robert C. Freeman Kip Sperry Religious Education Brigham Young University August 2010 Copyright © 2010 Trever R. Anderson All Rights Reserved ABSTRACT Doctrine and Covenants Section 110, From Vision to Canonization Trever R. Anderson Religious Education Master of Religious Education This thesis answers the question of how a vision recorded in Joseph Smith’s journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation. -
SACRED SPACES and OBJECTS: the VISUAL, MATERIAL, and TANGIBLE George Pati
SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati BRAUER MUSEUM OF ART | APRIL 13 — MAY 8, 2016 WE AT THE BRAUER MUSEUM are grateful for the opportunity to present this exhibition curated by George Pati, Ph.D., Surjit S. Patheja Chair in World Religions and Ethics and Valparaiso University associate professor of theology and international studies. Through this exhibition, Professor Pati shares the fruits of his research conducted during his recent sabbatical and in addition provides valuable insights into sacred objects, sites, and practices in India. Professor Pati’s photographs document specific places but also reflect a creative eye at work; as an artist, his documents are also celebrations of the particular spaces that inspire him and capture his imagination. Accompanying the images in the exhibition are beautiful textiles and objects of metalware that transform the gallery into its own sacred space, with respectful and reverent viewing becoming its own ritual that could lead to a fuller understanding of the concepts Pati brings to our attention. Professor Pati and the Brauer staff wish to thank the Surjit S. Patheja Chair in World Religions and Ethics and the Partners for the Brauer Museum of Art for support of this exhibition. In addition, we wish to thank Gretchen Buggeln and David Morgan for the insights and perspectives they provide in their responses to Pati's essay and photographs. Gregg Hertzlieb, Director/Curator Brauer Museum of Art 2 | BRAUER MUSEUM OF ART SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati George Pati, Ph.D., Valparaiso University Śvetāśvatara Upaniṣad 6:23 Only in a man who has utmost devotion for God, and who shows the same devotion for teacher as for God, These teachings by the noble one will be illuminating. -
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 Sealing Keys Restored
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven (Matthew 16:19). The Sealing Keys Restored lijah was a courageous prophet who lived chair at the table during their Feast of the Passover E about seven hundred years before Jesus to show that they are still waiting for his return. Christ. We know from modern-day revela- Malachi’s prophecy came true when Elijah ap- tion that Elijah was the last prophet to hold the peared in the Kirtland Temple. He restored the sealing keys on earth before the Savior lived on the sealing keys to Joseph Smith and Oliver Cowdery earth. Keys are rights of the holy priesthood to ad- on April 3, 1836*––the second day of the Passover minister certain spiritual blessings or ordinances. Feast, when many Jews throughout the world sym- The First Presiden- bolically opened cy and the Quo- their doors to rum of the Twelve invite Elijah in. Apostles hold all Because Elijah of the priesthood restored the keys on earth, and sealing keys, we those keys can be can be sealed transferred only together as fami- by the proper au- lies throughout thority. Since Eli- eternity. We jah was the last show our grati- prophet to hold tude for this the sealing keys, sealing power he had the au- by living worthy thority to restore to enter the them. temple and by Malachi, an- submitting our other prophet of ancestors’ the Old Testament, names to have prophesied that temple ordi- Elijah would come nances done back to earth be- for them. -
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. -
Hartford Connecticut Temple Fact Sheet
Temple Facts | The Church of Jesus Christ of Latter-day Saints Hartford Connecticut Temple Fact Sheet The Hartford Connecticut Temple will be the 155th operating temple of The Church of Jesus Christ of Latter-day Saints worldwide and the first in Con- necticut. It will serve nearly 27,000 Church mem- bers in Connecticut, western Rhode Island, western Massachusetts and eastern New York. Exterior Features LOCATION: 2 Central Way, Farmington, CT 06032 BUILDING: The design of the temple reflects PLANS ANNOUNCED: the building style of New England and traditional October 2, 2010 American Georgian architecture. The exterior GROUNDBREAKING: August 17, 2013 is overlaid with approximately 9,500 separate PUBLIC OPEN HOUSE: pieces of granite cladding quarried in China. September 30–October 22, 2016 (except The roof materials on sloping surfaces are slate October 1, 2, 9 and 16) with stainless steel flashings and copper rain CULTURAL CELEBRATION: gutter systems. November 19, 2016 STEEPLE AND SPIRE: The graceful steeple is DEDICATION: November 20, 2016 evocative of Farmington’s First Church of Christ PROPERTY SIZE: 11.3 acres Congregational, a landmark designed in 1772 by master builder Judah Woodruff, who was the BUILDING SIZE: 32,246 square feet great-uncle of LDS Church president Wilford BUILDING HEIGHT: 117 feet, 2 inches, Woodruff. President Woodruff was born in including the statue of the Book of Farmington (now Avon) in 1807. Mormon prophet Moroni ARCHITECT: EXTERIOR ART GLASS: The art glass’s understat- David Rees from FFKR ed design incorporates the look of historic di- Architects of Salt Lake City, Utah vided light fixtures. -
Latter-Day Saint Liturgy: the Administration of the Body and Blood of Jesus
religions Article Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus James E. Faulconer Maxwell Institute for Religious Scholarship, Brigham Young University, Provo, UT 84602, USA; [email protected] Abstract: Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God. Keywords: Mormon; Latter-day Saint; liturgy; rites; sacrament; endowment; temple; memory Citation: Faulconer, James E. 2021. Latter-Day Saint Liturgy: The In 1839, in contrast to most other early nineteenth-century American religious leaders, Administration of the Body and Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints1 said, “Being Blood of Jesus. -
Architecture of Light of the Orthodox Temple
DOI: 10.4467/25438700ŚM.17.058.7679 MYROSLAV YATSIV* Architecture of Light of the Orthodox Temple Abstract Main tendencies, appropriateness and features of the embodiment of the architectural and theological essence of the light are defined in architecturally spatial organization of the Orthodox Church; the value of the natural and artificial light is set in forming of symbolic structure of sacral space and architectonics of the church building. Keywords: the Orthodox Church, sacral space, the light, architectonics, functions of the light, a system of illumination, principles of illumination 1. Introduction. The problem raising in such aspect it’s necessary to examine es- As the experience of new-built churches testifies, a process sence and value of the light in space of the of re-conceiving of national traditions and searches of com- Orthodox Church. bination of modern constructions and building technologies In religion and spiritual life of believing peo- last with the traditional architectonic forms of the church bu- ple the light is an important and meaningful ilding in modern church architecture of Ukraine. Some archi- symbol of combination in their imagination tects go by borrowing forms of the Old Russian church archi- of the celestial and earthly worlds. Through tecture, other consider it’s better to inherit the best traditions this it occupies a central place among reli- of wooden and stone churches of the Ukrainian baroque or gious characters which are used in the Saint- realize the ideas of church architecture of the beginning of ed Letter. From the first book of Old Testa- XX. In the east areas the volume-spatial composition of the ment, where the fact of creation of the light Russian “synod-empire” of the church style is renovated as by God is specified: “And God said: “Let it be the “national sign of church architecture” and interpreted as light!”(Genesis 1.3-4), to the last New Testa- the new “Ukrainian Renaissance” [1]. -
Hawaii Major Religions Resources Referral Manual
RELIGIONS OF THE WORLD RESOURCES REFERRAL MANUAL Original by: Heather Faustin (Summer 2013) Revision by: Steve Wong (Summer 2014) Chaminade University of Honolulu Current Revision By: Umeka Ning (Summer 2015) Editor: Ronnie Mulford, Ph.D. 1 TABLE OF CONTENTS Atheism _____ 3-4 Baha'i _ 5-9 Buddhism 10-14 Christianity 15-22 Eckankar______________________________________________________________________ 23 Hari Krishna 24 Hinduism 25-26 Islam _ 27-29 Jehovah's Witnesses 30-32 Judaism 33-36 Mormonism 37-38 Paganism 39 Shintoism 40-41 Spiritualism 42-43 Sufism _ 44 Taoism 45-46 Unitarianism 47-48 ** The listings in this community referral resource manual are for reference only, and are not intended to be an endorsement, nor offer or replace medical advice. 2 ATHEISM Type of Organization: Interest Organization Synopsis: We invite all Atheists, Agnostics, Freethinkers, Humanists, Brights, Naturalists, Skeptics, members of the Church of the Flying Spaghetti Monster, followers of the Invisible Pink Unicorn, and anyone else who may be interested in joining our growing local community of open-minded people for support, encouragement, activities, intellectual conversation, and fellowship. Services Offered: We have hundreds of members statewide, and currently meet monthly on Oahu and Maui in addition to many other social gatherings throughout the year. Visitor or nonresident? No problem. Come to any meet up or join us in online discussions. Student or military? We have local chapters of the Secular Student Alliance and the Military Atheists and Secular Humanists. Political activist? Join us in the new Secular Coalition for Hawaii! Fees: There are no membership dues, approval processes, or commitments. -
John D. Barton Principal Lecturer, History
John D. Barton Principal Lecturer, History Vita: 2018 Contact Information: Office: Home: 987 E. Lagoon St. 124-9 726 N. 3000 W. Roosevelt, UT. 84066 Roosevelt, UT. 84066 435-722-1734 435-722-0856 E-mail: [email protected]. cell: 801-200-4300 Education: M.A. in U.S. and Western History from Brigham Young University, 1989. Thesis: Antoine Robidoux and the Fur Trade of the Uintah Basin, 1824-1844. B.A. in history from Brigham Young University, 1987. A.S. Dixie College, St. George, Utah, 1986. Present Role: Principal Lecturer of History. I was promoted to this rank spring 2012. Teaching role (80%): I teach History courses that are delivered via face to face instruction at the Uintah Basin Campus, On-line, Interactive Video Conference. My teaching load is three/four, and comes from the following courses that I am approved by the Utah State Department of History. All courses are prepared for face-to-face and IVC delivery. Those that are also prepared for on-line delivery are indicated. I am the only lecturer at the University that has a research role. § USU 1300 (American Institutions), § USU 1320 (Civilization Humanities), § History 2700 (U.S. History Part I), On-Line § History 2710 (U.S. History Part II), § History 3000 (History Research Methods), IVC. § History 3850 (Utah’s History), On-Line § History 3720 (Colonial History), § History 4600 (American West), On-Line § History 4640 (Studies in the American West), § History 4710 (American Indian History), On-Line § History 4011 Ute History, § History 4880/6880 (summer field trip course), § History 4930 (Directed Readings), § History 4940 (Historical Internship), § History 4990 (Senior Seminar Capstone).