The King Follett Discourse
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Joseph Smith and the Plurality of Worlds Idea
oseph Smith and the . Plurality of Worlds Idea Robert Paul JOSEPH SMITH WAS NOT THE FIRST PERSON to use the plurality of worlds concept. In the early seventeenth century, natural philosophers began speculating on the idea of multiple world systems. By the eighteenth century, Protestant evangelicals absorbed the idea into their Natural Theology. For them nature contained clear and compelling evidence of God's existence, sub- stantiating their own Christian beliefs and countering religious skepticism (Westfall 1958; Hovenkamp 1978). Joseph used the concept quite differently, though never defensively. Theologically he related man, God, and the uni- verse ; religiously, his message was millenarian and directed toward eschatologi- cal issues. On careful examination, these complex issues suggest that the en- vironmental thesis — the view that one's cultural matrix is entirely sufficient to account for the emergence of a coherent set of ideas or conventions — does not provide a wholly adequate explanation of the style and structure of restora- tionist pluralism. In addition to examining the astronomical pluralism in Joseph's writings, this essay will assess the merits of the environmental thesis without suggesting that Joseph Smith as a religious leader must always be seen either as a prophet or as a charlatan, a dichotomy which has prevented useful and productive understanding of an enigmatic character. For purposes of this study, it is per- fectly consistent with Joseph's own experiences and writings to see him as an emerging prophet, as one who was as much a part of the process of religious ROBERT PAUL is an associate professor of the history of science and of computer science at Dickinson College, Carlisle, Pa. -
Elohim and Jehovah in Mormonism and the Bible
Elohim and Jehovah in Mormonism and the Bible Boyd Kirkland urrently, the Church of Jesus Christ of Latter-day Saints defines the CGodhead as consisting of three separate and distinct personages or Gods: Elohim, or God the Father; Jehovah, or Jesus Christ, the Son of God both in the spirit and in the flesh; and the Holy Ghost. The Father and the Son have physical, resurrected bodies of flesh and bone, but the Holy Ghost is a spirit personage. Jesus' title of Jehovah reflects his pre-existent role as God of the Old Testament. These definitions took official form in "The Father and the Son: A Doctrinal Exposition by the First Presidency and the Twelve" (1916) as the culmination of five major stages of theological development in Church history (Kirkland 1984): 1. Joseph Smith, Mormonism's founder, originally spoke and wrote about God in terms practically indistinguishable from then-current protestant the- ology. He used the roles, personalities, and titles of the Father and the Son interchangeably in a manner implying that he believed in only one God who manifested himself as three persons. The Book of Mormon, revelations in the Doctrine and Covenants prior to 1835, and Smith's 1832 account of his First Vision all reflect "trinitarian" perceptions. He did not use the title Elohim at all in this early stage and used Jehovah only rarely as the name of the "one" God. 2. The 1835 Lectures on Faith and Smith's official 1838 account of his First Vision both emphasized the complete separateness of the Father and the Son. -
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. -
Through the Lens of A
How well does the depiction of God and humanity inJoseph SmithS King Follett Discourse and Lorenzo SnowSfamous "coupletnfit with traditional Christian views of Christ and the Atonement- or even with thosefound in the Book of Mormon? Must Latter-day Saints choose between them? THEOLOGY AND CHRISTOLOGY THROUGHTHE LENS OF A By L. Rex Sears HEN BYU RELIGION PROFESSOR STEPHEN E. and may be responding by moving the Church away from its Robinson collaborated with an evangelical King Follett heritage. Christian to write How Wide the Divide?, he de- voted his contributions to minimizing Mormon departures "THE FIRST PRINCIPLE OF TRUTH from more orthodox forms of ~hristianit~.'Judging from AND OF THE GOSPEL" Robinson's position and influence, we have come a long way from our nineteenth-century heritage of glorylng in alienation N THE KING Follett Discourse he delivered shortly before from mainstream Christianity For my part, I suspect that we his death, Joseph Smith taught the Saints, as "the first have never fully appreciated how wide the divide really is-or I principle of truth and of the Gospel," that God "once was might be, if we took our founding prophet at his word. If ac- a man like one of us and that God Himself, the Father of us all, cepted, Joseph Smith's later teachings have implications, unap- once dwelled on an earth the same as Jesus Christ himself did preciated perhaps by the Prophet himself, which could place in the flesh and like "God Himself who sits enthroned in us even further from the biblical Christian tradition than the yonder heavens is a Man like unto one of yourselves-that is Mormon firebrands of the nineteenth century recognized. -
Becoming Like God? What Does the Bible Say About Humans' Divine
Becoming Like God? One of the most common images in Western and Eastern religions alike is of God as a parent and of human beings as God’s children. Billions pray to God as their parent, invoke the brotherhood and sisterhood of all people to promote peace, and reach out to the weary and troubled out of deep conviction that each of God’s children has great worth. But people of different faiths understand the parent-child relationship between God and humans in significantly different ways. Some understand the phrase “child of God” as an honorary title reserved only for those who believe in God and accept His guidance as they might accept a father’s. Many see parent-child descriptions of God’s relationship to humanity as metaphors to express His love for His creations and their dependence on His sustenance and protection. Latter-day Saints see all people as children of God in a full and complete sense; they consider every person divine in origin, nature, and potential. Each has an eternal core and is “a beloved spirit son or daughter of heavenly parents.”1 Each possesses seeds of divinity and must choose whether to live in harmony or tension with that divinity. Through the Atonement of Jesus Christ, all people may “progress toward perfection and ultimately realize their divine destiny.”2 Just as a child can develop the attributes of his or her parents over time, the divine nature that humans inherit can be developed to become like their Heavenly Father's. The desire to nurture the divinity in His children is one of God’s attributes that most inspires, motivates, and humbles members of the Church. -
The Source of God's Authority: One Argument
THE SOURCE OF GOD’S AUTHORITY: ONE ARGUMENT FOR AN UNAMBIGUOUS DOCTRINE OF PREEXISTENCE Roger Terry The famous couplet coined by Lorenzo Snow in 1840, “As man now is, God once was: As God now is, man may be,”1 rears its head every now and then, inspiring both awe and some confusion among rank-and-file Latter-day Saints while causing at least a degree of discomfort for Church leaders and spokespeople who are trying to make Mormonism more palatable for our mainstream Christian friends and critics. Some observers have even suggested that the Church is intentionally downplaying this doctrine.2 Nevertheless, the couplet found its way into the 2013 Melchizedek Priest- hood/Relief Society manual Teaching of Presidents of the Church: Lorenzo Snow, and this distinctive doctrine also appeared prominently in previous manuals containing the teachings of Brigham Young and Joseph Smith.3 1. In Eliza R. Snow Smith, Biography and Family Record of Lorenzo Snow (Salt Lake City: Deseret News, 1884), 46; see also “The Grand Destiny of Man,” Deseret Evening News, Jul. 20, 1901, 22. 2. See, for instance, Armand Mauss, “Rethinking Retrenchment: Course Cor- rections in the Ongoing Campaign for Respectability,” Dialogue: A Journal of Mormon Thought 44, no. 4 (2011): 6–7. 3. See Teachings of the Presidents of the Church: Lorenzo Snow (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2012), 83; Teachings of the Presidents of the Church: Brigham Young (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1997), 30; Teachings of the Presidents of the Church: Joseph Smith (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2007), 40. -
The King Follett Discourse: a Newly Amalgamated Text
BYU Studies Quarterly Volume 18 Issue 2 Article 7 4-1-1978 The King Follett Discourse: A Newly Amalgamated Text Stan Larson Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Larson, Stan (1978) "The King Follett Discourse: A Newly Amalgamated Text," BYU Studies Quarterly: Vol. 18 : Iss. 2 , Article 7. Available at: https://scholarsarchive.byu.edu/byusq/vol18/iss2/7 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]. Larson: The King Follett Discourse: A Newly Amalgamated Text the king follett discourse A newly amalgamated text stan larson the king follett discourse of 7 april 1844 perhaps the most significant sermon delivered by the prophet joseph smith was pre- served in manuscript form by thomas bullock william clayton willard richards and wilford woodruff 1 thomas bullocks account is the longest and there are in- dications that it was written down at the very time that joseph smith was speaking bullock was able to keep up as well as he did because he used a personal kind of shorthand with many ab- breviated words there are a few places where his pen ran out of ink and because he had to dip his pen he lost a few words as jo- seph continued speaking but picked up again a few phrases later for example in one place bullock recorded when we find to know how -
The Eternal Progression Argument Against Mormonism
Eleutheria Volume 3 Issue 1 Volume 3, Issue 1 Article 3 December 2014 The Eternal Progression Argument against Mormonism Jonathan R. Pruitt Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/eleu Part of the Biblical Studies Commons, Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Pruitt, Jonathan R.. 2014. "The Eternal Progression Argument against Mormonism." Eleutheria 3, (1). https://digitalcommons.liberty.edu/eleu/vol3/iss1/3 This Article is brought to you for free and open access by the School of Divinity at Scholars Crossing. It has been accepted for inclusion in Eleutheria by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. The Eternal Progression Argument against Mormonism Abstract This paper argues that Mormon cosmology plus the Mormon view of the origin of human persons results in an undercutting defeater for Mormonism. The approach is modeled after Plantinga’s evolutionary argument against naturalism. The first step is ot show that Mormon cosmology is relevantly like naturalism. The second step is to show that the origin of human persons ins relevantly similar to naturalistic evolution so that it faces the same kind of defeaters as the conjunction of naturalism and naturalistic evolution. Keywords Epistemology, Mormonism, Apologetics Cover Page Footnote Pursing PhD in Theology from LUBTS This article is available in Eleutheria: https://digitalcommons.liberty.edu/eleu/vol3/iss1/3 Eleutheria 3:1 Fall (2014) 20-34 INTRODUCTION Alvin Plantinga has argued that “the conjunction of naturalism with the belief that we human beings have evolved in conformity with current evolutionary doctrine.. -
Lorenzo Snow's Couplet
JETS 49/3 (September 2006) 549–68 LORENZO SNOW’S COUPLET: “AS MAN NOW IS, GOD ONCE WAS; AS GOD NOW IS, MAN MAY BE”: “NO FUNCTIONING PLACE IN PRESENT-DAY MORMON DOCTRINE?” A RESPONSE TO RICHARD MOUW ronald v. huggins* Man may become as God himself! Let those who disagree howl as they may! Robert L. Millet and Joseph Fielding McConkie1 i. richard mouw’s tabernacle apology During his appearance with Ravi Zacharias in the Mormon Tabernacle on November 14, 2004, Fuller Seminary President Richard Mouw apologized on behalf of evangelicals for “bearing false witness” against Mormons. When challenged about his remarks, Mouw sent out an e-mail identifying places where he felt evangelicals had misrepresented Mormon teaching. Among these was the claim that “Mormonism teaches that God was once a human being like us, and we can become gods just like God is now,”2 a belief, Mouw goes on to assure us, that has “no functioning place in present-day Mormon doctrine.” As anyone familiar with Mormonism will immediately recognize, Mouw’s words allude to the famous couplet coined by the fifth LDS Church President Lorenzo Snow: As man now is, God once was; as God now is, man may be.3 Is Mouw correct in saying that the teaching contained in this couplet no longer has any functioning place in present-day Mormonism? In trying to answer this question, we must begin by looking at where Snow’s couplet came from and why it caught on as an important summary of the Mormon doctrinal system. * Ronald Huggins is associate professor of historical and theological studies at Salt Lake Theo- logical Seminary, P.O. -
Mormonism: a Very Short Introduction John G
BYU Studies Quarterly Volume 48 | Issue 3 Article 18 7-2009 Mormonism: A Very Short Introduction John G. Turner Richard L. Bushman Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Turner, John G. and Bushman, Richard L. (2009) "Mormonism: A Very Short Introduction," BYU Studies Quarterly: Vol. 48 : Iss. 3 , Article 18. Available at: https://scholarsarchive.byu.edu/byusq/vol48/iss3/18 This Book Review is brought to you for free and open access by the All 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]. Turner and Bushman: Mormonism: A Very Short Introduction Richard Lyman Bushman. Mormonism: A Very Short Introduction. New York: Oxford University Press, !""# Reviewed by John G. Turner ombining history, theology, and contemporary observations, C Richard L. Bushman has cra$ed an engaging introduction to Mor- monism, aimed primarily at outsiders to Latter-day Saint traditions and related movements. Anticipating skeptical non-Mormon readers, Bushman centers his book on several fundamental questions, including “How can twenty-%rst-century Americans believe in a prophet who translated golden plates and claimed constant revelations?” and “How can a religion that runs against the grain of modern secularism evoke such strong loyalties?” (xiii). Bushman’s latest work may indeed be “very short,” but it simultane- ously provides eloquent and sophisticated answers to such questions. Although he discusses post-Manifesto polygamists and the movement that became the Community of Christ, he brings to the foreground the “church headquartered in Salt Lake City” (&'). -
JOSEPH SMITH and the FIRST VERSE of the BIBLE . . . Ronald V. Huggins
JETS 46/1 (March 2003) 29–52 JOSEPH SMITH AND THE FIRST VERSE OF THE BIBLE ronald v. huggins* i. introduction Joseph Smith as the great prophet of the latter-day restoration of origi- nal Christianity often used his prophetic gift to correct or clarify the Bible. One of the most interesting texts that we find him returning to again and again during the course of his prophetic career is Genesis 1. In the present article we will be examining Joseph Smith’s differing treatments of one of the key verses in that chapter, the very first verse of the Bible. ii. genesis 1:1 in the joseph smith translation/book of moses On 26 March 1830, scarcely two months after the Book of Mormon arrived at Egbert B. Grandin’s bookstore, Joseph Smith was in hot pursuit of his second great revelational project, the “Inspired Version,” also called the Jo- seph Smith Translation (= jst). In many ways this second project was even more ambitious than the first. According to the Book of Mormon, the Bible had gone forth, “from the Jews in purity, unto the Gentiles,” but had after- ward been corrupted, so that “many plain and precious things” were taken from it (1 Nephi 13:25 and 28). So it now fell to Joseph as latter-day prophet to put things right again by restoring the Bible to its original purity. In a prophesy given in June 1830, which now appears in a part of Mormon Scrip- ture called the Pearl of Great Price Book of Moses (= Moses) God is presented as speaking directly to Moses about the future coming of one who would re- store the Scriptures. -
Mormon Theology1
Philosophical Christian Apology Meets "Rational" Mormon Theology1 L. Rex Sears As JOSEPH SMITH MATURED in his prophetic calling, he came to regard what he saw as the rational appeal of his developing theology as one of its chief virtues.2 Throughout the latter half of the nineteenth century and well into the twentieth, this attitude continued to animate authorita- tive interpretations and defenses of Mormon doctrine offered by leading Mormon churchmen and intellectuals.3 By way of example, early Mor- mon apostle Orson Pratt, perhaps better known as Professor Pratt than Elder Pratt to his Mormon contemporaries, employed Aquinean logic to guide and defend his theological innovations,4 while unfavorably con- trasting what he characterized as the logical absurdities of immaterialist Christian teachings about God and souls with the clear sensibility of the thoroughgoing materialism taught by Joseph Smith in the later years of 1. This paper is adapted from chaps. 1 and 4 of my dissertation, 'An Essay in Philo- sophical Mormon Theology" (Harvard University, 1996). I thank my advisors, Professors Christine Korsgaard and Warren Goldfarb of the Harvard philosophy department, and Professor David Paulsen, of Brigham Young University, who read and reported on the dis- sertation to my committee. While in common usage the connotation of "apology" has come to include sheepish admission of some sort of failing, the venerable use to which I put the term in this essay signifies nothing of the sort: According to this older usage, apology is just defense of faith, whether sheepish or not. 2. See, e.g., Joseph Smith, Teachings of the Prophet Joseph Smith (Salt Lake City: Deseret Book Company, 1976), 192; Stan Larson, "The King Follett Discourse: A Newly Amalga- mated Text," Brigham Young University Studies 18 (Winter 1978): 204.