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Cumorah and the Limited Mesoamerican Theory
Religious Educator: Perspectives on the Restored Gospel Volume 10 Number 2 Article 13 7-1-2009 Cumorah and the Limited Mesoamerican Theory Andrew H. Hedges [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/re BYU ScholarsArchive Citation Hedges, Andrew H. "Cumorah and the Limited Mesoamerican Theory." Religious Educator: Perspectives on the Restored Gospel 10, no. 2 (2009). https://scholarsarchive.byu.edu/re/vol10/iss2/13 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Religious Educator: Perspectives on the Restored Gospel by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Cumorah and the Limited Mesoamerican Theory Andrew H. Hedges Andrew H. Hedges ([email protected]) is an associate professor of Church history and doctrine at BYU. From the time the Book of Mormon was published, its readers have wondered about its geographical setting. Following is a lively debate between two thoughtful scholars. To motivate study of this topic, the Religious Educator offers their different viewpoints. In recent years, many scholars interested in Book of Mormon geography have argued that the events of the Book of Mormon played themselves out in a Mesoamerican setting. Repudiating earlier and widespread assumptions that the “narrow neck of land” that figures so prominently in the book’s geography was the Isthmus of Panama and that the Nephites’ -
Critique of a Limited Geography for Book of Mormon Events
Critique of a Limited Geography for Book of Mormon Events Earl M. Wunderli DURING THE PAST FEW DECADES, a number of LDS scholars have developed various "limited geography" models of where the events of the Book of Mormon occurred. These models contrast with the traditional western hemisphere model, which is still the most familiar to Book of Mormon readers. Of the various models, the only one to have gained a following is that of John Sorenson, now emeritus professor of anthropology at Brigham Young University. His model puts all the events of the Book of Mormon essentially into southern Mexico and southern Guatemala with the Isthmus of Tehuantepec as the "narrow neck" described in the LDS scripture.1 Under this model, the Jaredites and Nephites/Lamanites were relatively small colonies living concurrently with other peoples in- habiting the rest of the hemisphere. Scholars have challenged Sorenson's model based on archaeological and other external evidence, but lay people like me are caught in the crossfire between the experts.2 We, however, can examine Sorenson's model based on what the Book of Mormon itself says. One advantage of 1. John L. Sorenson, "Digging into the Book of Mormon," Ensign, September 1984, 26- 37; October 1984, 12-23, reprinted by the Foundation for Ancient Research and Mormon Studies (FARMS); An Ancient American Setting for the Book of Mormon (Salt Lake City: De- seret Book Company, and Provo, Utah: FARMS, 1985); The Geography of Book of Mormon Events: A Source Book (Provo, Utah: FARMS, 1990); "The Book of Mormon as a Mesoameri- can Record," in Book of Mormon Authorship Revisited, ed. -
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. -
MARY JANE WOODGER 275 E Joseph Smith Building Brigham Young University Provo, Utah 84602 (801) 422-9029 Work
MARY JANE WOODGER 275 E Joseph Smith Building Brigham Young University Provo, Utah 84602 (801) 422-9029 Work PROFESSIONAL TRACK 2009-present Professor of Church History and Doctrine, BYU 2003-2009 Associate Professor of Church History and Doctrine, BYU 1997-2003 Assistant Professor of Church History and Doctrine, BYU 1994-99 Faculty, Department of Ancient Scripture, BYU Salt Lake Center 1980-97 Department Chair of Home Economics, Jordan School District, Midvale Middle School, Sandy, Utah EDUCATION 1997 Ed.D. Brigham Young University, Educational Leadership, Minor: Church History and Doctrine 1992 M.Ed. Utah State University, Secondary Education, Emphasis: American History 1980 B.S. Brigham Young University, Home Economics Education HONORS 2012 The Harvey B. Black and Susan Easton Black Outstanding Publication Award: Presented in recognition of an outstanding published scholarly article or academic book in Church history, doctrine or related areas for Against the Odds: The Life of George Albert Smith (Covenant Communications, Inc., 2011). 2012 Alice Louise Reynolds Women-in-Scholarship Lecture 2006 Brigham Young University Faculty Women’s Association Teaching Award 2005 Utah State Historical Society’s Best Article Award “Non Utah Historical Quarterly,” for “David O. McKay’s Progressive Educational Ideas and Practices, 1899-1922.” 1998 Kappa Omicron Nu, Alpha Tau Chapter Award of Excellence for research on David O. McKay 1997 The Crystal Communicator Award of Excellence (An International Competition honoring excellence in print media, 2,900 entries in 1997. Two hundred recipients awarded.) Research consultant for David O. McKay: Prophet and Educator Video 1994 Midvale Middle School Applied Science Teacher of the Year 1987 Jordan School District Vocational Teacher of the Year PUBLICATIONS Authored Books (18) Casey Griffiths and Mary Jane Woodger, 50 Relics of the Restoration (Springville, Utah: Cedar Fort Press, 2020). -
Joseph Smith and the United Firm: the Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834
BYU Studies Quarterly Volume 46 Issue 3 Article 1 7-1-2007 Joseph Smith and the United Firm: The Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834 Max H. Parkin Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Parkin, Max H. (2007) "Joseph Smith and the United Firm: The Growth and Decline of the Church's First Master Plan of Business and Finance, Ohio and Missouri, 1832-1834," BYU Studies Quarterly: Vol. 46 : Iss. 3 , Article 1. Available at: https://scholarsarchive.byu.edu/byusq/vol46/iss3/1 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]. Parkin: Joseph Smith and the United Firm: The Growth and Decline of the C Joseph Smith and the United Firm The Growth and Decline of the Church’s First Master Plan of Business and Finance, Ohio and Missouri, 1832–1834 Max H Parkin year after Joseph Smith organized the Church, the young prophet A began to gather about him a management team that helped direct the Church’s early business affairs. These officers assisted him before the principal quorums of Church leadership were formed or fully developed. This growing board of managers printed the first collection of Joseph Smith’s revelations; planned for the new city of Zion and its temples, as it did for Kirtland; operated the Lord’s storehouses; and fostered other com- mercial interests. -
The Current Restoration in Nauvoo, Illinois T
THE CURRENT RESTORATION IN NAUVOO, ILLINOIS T. EDGAR L\JiN THE FOUNDING OF THE CITY Approximately 250 miles southwest of Chicago and 150 miles north of St. Louis lies Nauvoo, Illinois. At this place the Mississippi River rather abruptly pushes itself into Iowa and then returns again to its generally southward course. Within the arc thus formed by the westward protrusion of the river are more than a thousand acres of land, the southwestern por- tion of which is quite level. On this "Flat" stood the city of Nauvoo as it was originally surveyed. Because of the curve of the Mississippi here, old Nauvoo's Main Street was once described by Robert Ripley in one of his "Believe it or Not" features as the only straight Main Street in the world having the same river at both ends. The modern city of Nauvoo is located to the east, upon bluffs which rise nearly seventy feet above the old city. On this land,^ encircled by the river on three sides, the Sac and Fox In- dians established a large agricultural village in the days preceding the settle- ment of Illinois by white men. To this locality the Indians gave the name Quashquema, in honor of one of their chiefs. Following the designation of much of the land between the Illinois and the Mississippi Rivers as bounty lands for the veterans of the War of 1812, the Indians were moved westward into Iowa. (It was this expulsion of the Indians from their Illinois villages which led to the Black Hawk War in the 1830's.) White settlers then established homes and farms near Quashquema. -
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. -
The Mormons Are Coming- the LDS Church's
102 Mormon Historical Studies Nauvoo, Johann Schroder, oil on tin, 1859. Esplin: The Mormons are Coming 103 The Mormons Are Coming: The LDS Church’s Twentieth Century Return to Nauvoo Scott C. Esplin Traveling along Illinois’ scenic Highway 96, the modern visitor to Nauvoo steps back in time. Horse-drawn carriages pass a bustling blacksmith shop and brick furnace. Tourists stroll through manicured gardens, venturing into open doorways where missionary guides recreate life in a religious city on a bend in the Mississippi River during the mid-1840s. The picture is one of prosper- ity, presided over by a stately temple monument on a bluff overlooking the community. Within minutes, if they didn’t know it already, visitors to the area quickly learn about the Latter-day Saint founding of the City of Joseph. While portraying an image of peace, students of the history of Nauvoo know a different tale, however. Unlike other historically recreated villages across the country, this one has a dark past. For the most part, the homes, and most important the temple itself, did not peacefully pass from builder to pres- ent occupant, patiently awaiting renovation and restoration. Rather, they lay abandoned, persisting only in the memory of a people who left them in search of safety in a high mountain desert more than thirteen hundred miles away. Firmly established in the tops of the mountains, their posterity returned more than a century later to create a monument to their ancestral roots. Much of the present-day religious, political, economic, and social power of The Church of Jesus Christ of Latter-day Saints traces its roots to Nauvoo, Illinois. -
A Spot for the Temple”: Reclaiming the Temple Site in Independence, Missouri
42 Mormon Historical Studies City of Independence, Missouri, commemorative marker of the temple site. The inscription reads: “August 3, 1831, Joseph Smith, Jr., Prophet and Founder of the Church of Christ, with seven other Church leaders, dedicated this site for the Temple in the City of Zion, where this Church believes the Lord will come to His people in the Last Days.” Photograph by Alexander L. Baugh. Addams: Reclaiming the Temple Site in Independence, Missouri 43 “A Spot for the Temple”: Reclaiming the Temple Site in Independence, Missouri R. Jean Addams “There is not one who calls himself a Latter Day Saint that does not believe a temple is to be reared at Independence on the site of ground owned by the Church of Christ,” so stated the editor of the Church of Christ (Temple Lot) newspaper, the Evening and Morning Star, in its July 1907 issue.1 Twenty-six years later the editor of that renamed newspaper, Zion’s Advocate, proclaimed: “Now after one hundred and two years have passed by, it is still the dream of all Mormons to see the erection of a beautiful temple on the Temple Lot.”2 In February 1831, soon after Joseph Smith had relocated the headquarters of the Church to the region of Kirtland, Ohio, he received a revelation: “The time shall come when it shall be revealed unto you from on high, when the city of the New Jerusalem shall be prepared, that ye may be gathered in one” and “it shall be revealed unto you in mine own due time where the New Jerusalem shall be built” (LDS D&C 42:9, 62; RLDS D&C 42:17b).3 To the members of the rapidly growing church, this announcement carried with it consider- able excitement and a great sense of anticipation. -
Assessing the Joseph Smith Papyri: an Introduction to the Historiography of Their Acquisitions, Translations, and Interpretations
INTERPRETER§ A Journal of Mormon Scripture Volume 22 · 2016 · Pages 17-49 Assessing the Joseph Smith Papyri: An Introduction to the Historiography of their Acquisitions, Translations, and Interpretations Kerry Muhlestein Offprint Series © 2016 The Interpreter Foundation. A 501(c)(3) nonprofit organization. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/4.0/ or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA. ISSN 2372-1227 (print) ISSN 2372-126X (online) The goal of The Interpreter Foundation is to increase understanding of scripture through careful scholarly investigation and analysis of the insights provided by a wide range of ancillary disciplines, including language, history, archaeology, literature, culture, ethnohistory, art, geography, law, politics, philosophy, etc. Interpreter will also publish articles advocating the authenticity and historicity of LDS scripture and the Restoration, along with scholarly responses to critics of the LDS faith. We hope to illuminate, by study and faith, the eternal spiritual message of the scriptures—that Jesus is the Christ. Although the Board fully supports the goals and teachings of the Church, The Interpreter Foundation is an independent entity and is neither owned, controlled by nor affiliated with The Church of Jesus Christ of Latter-day Saints, or with Brigham Young University. All research and opinions provided are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board, nor as official statements of LDS doctrine, belief or practice. -
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. -
William Smith, 1811-93: Problematic Patriarch Irene M
ARTICLES AND ESSAYS William Smith, 1811-93: Problematic Patriarch Irene M. Bates WILLIAM SMITH, YOUNGER BROTHER of the prophet Joseph Smith, has been easy to dismiss but difficult to deal with. More often than not, he has been described with adjectives like violent, wicked, unstable, and licentious. Yet intriguing references suggest that a more balanced view of this complex man might be appropriate. The Prophet described his brother in a blessing 18 December 1833 this way: "Brother William is as the fierce lion which divideth not the spoil because of his strength." x Then on 9 December 1842, William defended the Nauvoo Charter with uncommon eloquence as representative for Hancock County in the Illinois legislature.2 In August 1845, W. W. Phelps designated William "the Patriarchal Jacob's Staff." 3 And B. H. Roberts, impressed with the seventy-year-old William in 1881, said he had "so vindicated the claims and the character of his brother that ever afterward whenever the question of Joseph Smith came up, people would say 'He had just as good a right to be a prophet as any man mentioned in the Bible.' " 4 William Smith was born at Royal t o n , Vermont, 13 March 1811, the fifth son of Joseph, Sr., and Lucy Mack Smith. He was baptized by David Whitmer 9 June 1830 and was ordained an apostle 15 February 1835, before he was twenty-four years old. He married Caroline Amanda Grant, the sister of IRENE M. Bates, who joined the Church in England in 1955 and moved to the United States with her husband, William, and four children in 1967, is a 1975 graduate of UCLA.