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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. -
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. -
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. -
Leaving Mormonism
Chapter 16 Leaving Mormonism Amorette Hinderaker 1 Introduction In March 2017, a counter-organisational website made national headlines after its release of internal documents belonging to the Church of Jesus Christ of Latter-day Saints (henceforth lds) drew legal threats from the Church. Mor- monLeaks, a WikiLeaks inspired website launched in December 2016, released internal Church documents including financial records and memos that were largely ignored by Church officials. It was the March posting of a Power Point presentation detailing “issues and concerns leading people away from the gospel” (www.mormonleaks.io), however, that raised Church ire. Following a take-down order, the document was removed for a few days before being re- stored with an attorney’s letter. In the meanwhile, several media outlets had al- ready captured and published the content. Both the content and the Church’s protection of the document suggest an organisational concern over member retention. With 16.1 million members worldwide (Statistical Report 2017), the lds, whose followers are commonly referred to as Mormons, is a rapidly growing faith and the only uniquely American religion to gain global acceptance. Like many faiths, the Church is concerned with new member conversion. In addi- tion to children born into the faith each year, the church baptises nearly 250,000 new converts through their active missionary system (Statistical Report 2017). But, as new converts join, a number of the formerly faithful leave. The Pew Forum (2015) reports that Americans, particularly young adults, are leaving churches in record numbers, with a third of millennials reporting that they are religiously unaffiliated. -
Integrating Textual Criticism in the Study of Early Mormon Texts and History
Intermountain West Journal of Religious Studies Volume 10 Number 1 Fall 2019 Article 6 2019 Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History Colby Townsend Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Townsend, Colby "Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History." Intermountain West Journal of Religious Studies 10, no. 1 (2019): 58-85. https://digitalcommons.usu.edu/imwjournal/vol10/iss1/6 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. TOWNSEND: RETURNING TO THE SOURCES 1 Colby Townsend {[email protected]} is currently applying to PhD programs in early American literature and religion. He completed an MA in History at Utah State University under the direction of Dr. Philip Barlow. He previously received two HBA degrees at the University of Utah in 2016, one in compartibe Literary and Culture Studies with an emphasis in religion and culture, and the other in Religious Studies—of the latter, his thesis was awarded the marriot Library Honors Thesis Award and is being revised for publication, Eden in the Book of Mormon: Appropriation and Retelling of Genesis 2-4 (Kofford, forthcoming). 59 INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES Colby Townsend† Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History As historians engage with literary texts, they should ask a few important questions. -
Where Did Joseph Smith Get His Teachings on the Family?
KnoWhy # 285 March 10 , 2017 Mongolian Family via lds.org Where Did Joseph Smith Get His Teachings on the Family? “Pray in your families unto the Father, always in my name, that your wives and your children may be blessed.” 3 Nephi 18:21 The Know of the gospel. In it men are commanded, “Thou shalt In the early years of the Restoration and on several occa- love thy wife with all thy heart, and shalt cleave unto her sions, the Prophet Joseph Smith received tutorials from and none else” (Doctrine and Covenants 42:22). Seven the Lord regarding the eternal importance of families years later, the Prophet likewise taught men, “It is the and how Latter-day Saints should act in regard to their duty of a husband to love, cherish, and nourish his wife, families. Beliefs about family responsibilities became and cleave unto her and none else; he ought to honor an important part of the faith of the Latter-day Saints, her as himself, and he ought to regard her feelings with based largely on the teachings of Joseph Smith. tenderness.”3 As early as July 1830, the Lord revealed to Emma Smith, In November 1831, Joseph Smith received Doctrine through Joseph the Prophet, that she had been called to and Covenants 68, which includes instructions regard- “be for a comfort unto my servant, Joseph Smith, Jun., ing the responsibilities of parents to their children.4 This thy husband, in his afflictions, with consoling words, in 1 revelation admonishes parents who “have children in the spirit of meekness” (Doctrine and Covenants 25:5). -
Who Took the D out of the D&C.Pdf
“The Father being a personage of spirit, glory and power: possessing all perfection and fullness: The Son, who was in the bosom of the Father, a personage of tabernacle, made, or fashioned like unto man, or being in the form and likeness of man.” In direct conflict with this statement, the LDS Church teaches, “The Father has a body of flesh and bones as tangible as man’s; the Son also” (D&C 130:22). AND, What about the Holy Ghost? Is He not also a member of the LDS Godhead and worthy of mention here? Who took the ALSO, found in the question and answers at the end of LECTURE SECOND. Of Faith. SECTION II. (pg. 26) it says, Q. How do you prove that God has faith in himself independently? A. Because he is omnipotent, omnipresent, and omniscient… ‘D’ This statement also conflicts with the LDS belief that “The Father has a body of flesh and bones as tangible as man’s” and as such is not omnipresent in His person. out of the Brigham Young said, "Some would have us believe that God is present everywhere. It is not so" (Journal of Discourses 6:345). In agreement with Brigham Young, Apostle James Talmage D&C ? stated, “It has been said, therefore, that God is everywhere present; but this does not mean that the actual person of any one member of the Godhead can be physically present in more than one place at one time… plainly, His person cannot be in more than one place at any one time.” (The Articles of Faith, chapter 2, Some of the Divine Attributes—God is Omnipresent). -
Doctrine and Covenants Student Manual Religion 324 and 325
Doctrine and Covenants Student Manual Religion 324 and 325 Prepared by the Church Educational System Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Send comments and corrections, including typographic errors, to CES Editing, 50 E. North Temple Street, Floor 8, Salt Lake City, UT 84150-2722 USA. E-mail: <[email protected]> Second edition © 1981, 2001 by Intellectual Reserve, Inc. All rights reserved Printed in the United States of America English approval: 4/02 Table of Contents Preface . vii Section 21 Maps . viii “His Word Ye Shall Receive, As If from Mine Own Mouth” . 43 Introduction The Doctrine and Covenants: Section 22 The Voice of the Lord to All Men . 1 Baptism: A New and Everlasting Covenant . 46 Section 1 The Lord’s Preface: “The Voice Section 23 of Warning”. 3 “Strengthen the Church Continually”. 47 Section 2 Section 24 “The Promises Made to the Fathers” . 6 “Declare My Gospel As with the Voice of a Trump” . 48 Section 3 “The Works and the Designs . of Section 25 God Cannot Be Frustrated” . 9 “An Elect Lady” . 50 Section 4 Section 26 “O Ye That Embark in the Service The Law of Common Consent . 54 of God” . 11 Section 27 Section 5 “When Ye Partake of the Sacrament” . 55 The Testimony of Three Witnesses . 12 Section 28 Section 6 “Thou Shalt Not Command Him Who The Arrival of Oliver Cowdery . 14 Is at Thy Head”. 57 Section 7 Section 29 John the Revelator . 17 Prepare against the Day of Tribulation . 59 Section 8 Section 30 The Spirit of Revelation . -
Joseph Smith's Letter from Liberty Jail As an Epistolary Rhetoric
Joseph Smith’s Letter from Liberty Jail as an Epistolary Rhetoric David Charles Gore Joseph Smith may not have ever spoken the word “rhetoric,” but his participation in juvenile debating societies probably brought him some contact with rhetoric’s long tradition.1 Regardless of his knowledge of this tradition, it is obvious that Smith knew how to persuade people through speech and writing. In addition, his writ- ings instruct readers about how to persuade in a manner consis- tent with the restored gospel of Mormonism. Whether Smith intended to introduce a new theory of rhetoric, this article argues that his theology implies one. While it is probably true that one can be a good communicator without theorizing about what he or she is doing, this paper is on the lookout for a Restoration theory of persuasion.2 The first section of this article compares the communication theories of three prominent LDS intellectuals with a focus on cen- tral disagreements within communication theory and thereby on finding a way into the writings of Joseph Smith. The second sec- tion, divided into sub-sections, analyzes Smith’s “Letter to the Church at Quincy, 20 March 1839” as an epistolary rhetoric, a let- ter that instructs its reader in the art of persuasion. Smith’s letter instructs readers in their communion with God, their ordinary conversations with one another and with those “that are not of our faith,” the persuasions appropriate to leaders of the Church, and the Church’s interactions with the world’s political powers, particularly when the Church is in deep distress. -
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.. -
Book of Mormon Gospel Doctrine Teacher's Manual
Book of Mormon Gospel Doctrine Teacher’s Manual Book of Mormon Gospel Doctrine Teacher’s Manual Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Comments and Suggestions Your comments and suggestions about this manual would be appreciated. Please submit them to: Curriculum Planning 50 E. North Temple St., Rm. 2420 Salt Lake City, UT 84150-3220 USA E-mail: [email protected] Please list your name, address, ward, and stake. Be sure to give the title of the manual. Then offer your comments and suggestions about the manual’s strengths and areas of potential improvement. Cover: Christ with Three Nephite Disciples, by Gary L. Kapp © 1999 by Intellectual Reserve, Inc. All rights reserved Updated 2003 Printed in the United States of America English approval: 4/03 Contents Lesson Number and Title Page Helps for the Teacher v 1 “The Keystone of Our Religion” 1 2 “All Things According to His Will” (1 Nephi 1–7) 6 3 The Vision of the Tree of Life (1 Nephi 8–11; 12:16–18; 15) 11 4 “The Things Which I Saw While I Was Carried Away in the Spirit” (1 Nephi 12–14) 16 5 “Hearken to the Truth, and Give Heed unto It” (1 Nephi 16–22) 20 6 “Free to Choose Liberty and Eternal Life” (2 Nephi 1–2) 25 7 “I Know in Whom I Have Trusted” (2 Nephi 3–5) 29 8 “O How Great the Goodness of Our God” (2 Nephi 6–10) 33 9 “My Soul Delighteth in the Words of Isaiah” (2 Nephi 11–25) 37 10 “He Inviteth All to Come unto Him” (2 Nephi 26–30) 42 11 “Press Forward with a Steadfastness in Christ” (2 Nephi 31–33) 47 12 “Seek Ye for the Kingdom of God” (Jacob 1–4) 51 13 The Allegory of the Olive Trees (Jacob 5–7) 56 14 “For a Wise Purpose” (Enos, Jarom, Omni, Words of Mormon) 61 15 “Eternally Indebted to Your Heavenly Father” (Mosiah 1–3) 66 16 “Ye Shall Be Called the Children of Christ” (Mosiah 4–6) 71 17 “A Seer . -
Restoring Lost Scriptures
Restoring Lost Scriptures Come unto me, O ye Gentiles, and I will show unto you the greater things, the knowledge which is hid up because of unbelief. Come unto me, O ye house of Israel, and it shall be made manifest unto you how great things the Father hath laid up for you, from the foundation of the world; and it hath not come unto you, because of unbelief. Behold, when ye shall rend that veil of unbelief which doth cause you to remain in your awful state of wickedness, and hardness of heart, and blindness of mind, then shall the great and marvelous things which have been hid up from the foundation of the world from you. And then shall my revelations which I have caused to be written by my servant John be unfolded in the eyes of all the people. Remember, when ye see these things, ye shall know that the time is at hand that they shall be made manifest in very deed. Therefore, when ye shall receive this record ye may know that the work of the Father has commenced upon all the face of the land. (Ether 4:13–17) In translating the Book of Mormon, Joseph Smith restored a corpus of scripture lost to the world for fourteen centuries. But his work did not stop there. In connection with his revision of the King James Bible, the prophet restored information missing from either the Bible or ancient texts that were never part of the Bible despite their antiquity. Among the latter is the chapter he added to the beginning of the book of Genesis, known to us from the Pearl of Great Price as Moses 1, a revelation given to Moses on the mount but not included in the Bible (see Moses 1:1, 42).