BYU Studies Quarterly Volume 52 | Issue 3 Article 1 10-1-2013 Full Issue BYU Studies Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Studies, BYU (2013) "Full Issue," BYU Studies Quarterly: Vol. 52 : Iss. 3 , Article 1. Available at: https://scholarsarchive.byu.edu/byusq/vol52/iss3/1 This Full Issue 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]. Advisory Board Alan L. Wilkins, Studies:chair Full Issue James P. Bell Donna Lee Bowen Douglas M. Chabries Doris R. Dant Randall L. Hall Editor in Chief John W. Welch Church History Board Richard Bennett, chair 19th-century history Brian Q. Cannon 20th-century history Kathryn Daynes 19th-century history Gerrit J. Dirkmaat Joseph Smith, 19th-century Mormonism Steven C. Harper documents Frederick G. Williams cultural history Involving Readers in the Latter-day Saint Liberal Arts and Sciences Board Academic Experience Eric Eliason, chair English, folklore Barry R. Bickmore geochemistry David C. Dollahite faith and family life Susan Howe English, poetry, drama Neal Kramer early British literature, Mormon studies Steven C. Walker Christian literature Reviews Board Eric Eliason co-chair John M. Murphy co-chair Angela Hallstrom literature Greg Hansen music Emily Jensen new media Megan Sanborn Jones theater and media arts Herman du Toit art, museums Specialists Casualene Meyer poetry editor Thomas R. Wells Published by BYU ScholarsArchive, 2013photography editor 1 BYU Studies Quarterly, Vol. 52, Iss. 3 [2013], Art. 1 STUDIES Quarterly BYU Vol. 52 • No. 3 • 2013 ARTICLES 4 The Textual Development of D&C 130:22 and the Embodiment of the Holy Ghost Ronald E. Bartholomew 25 Certification and Signaling: The Importance of Markets and What Makes Them Work J. Michael Pinegar 39 Joseph F. Smith and the Reshaping of Church Education Scott C. Esplin 63 The Closedown of LDS Iowa Settlements in 1852 That Completed the Nauvoo Exodus and Jampacked the Mormon Trail William G. Hartley 127 Enticing the Sacred with Words John Bennion 143 Design and Construction of the Great Tabernacle Arches Elwin C. Robison with W. Randall Dixon DOCUMENTARY NOTE 102 Latter-day Saint Missionaries Encounter the London Missionary Society in the South Pacific, 1844–1852 Fred E. Woods POETRY 100 Just Being There Dixie Partridge 126 For the Man in the Red Jacket Tyler Chadwick https://scholarsarchive.byu.edu/byusq/vol52/iss3/1 2 Studies: Full Issue BOOK REVIEWS 160 Talking with Mormons: An Invitation to Evangelicals by Richard J. Mouw Reviewed by David Dominguez 163 The Mormon People: The Making of an American Faith by Matthew Bowman Reviewed by Armand L. Mauss 169 Monsters and Mormons: Thirty Tales of Adventure and Terror edited by Wm Morris and Theric Jepson Reviewed by Scott R. Parkin 174 Henry Burkhardt and LDS Realpolitik in Communist East Germany by Raymond Kuehne Reviewed by James H. Backman 181 Gathering to La‘ie by Riley M. Moffat, Fred E. Woods, and Jeffrey N. Walker Reviewed by Steven C. Walker 186 Home Waters: A Year of Recompenses on the Provo River by George B. Handley Reviewed by Dennis Cutchins BOOK NOTICES 190 The Savior in Kirtland Fire in the Pasture: Twenty-First Century Mormon Poets Bountiful Harvest: Essays in Honor of S. Kent Brown Published by BYU ScholarsArchive, 2013 3 BYU Studies Quarterly, Vol. 52, Iss. 3 [2013], Art. 1 The Father has a body of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us. (D&C 130:22) https://scholarsarchive.byu.edu/byusq/vol52/iss3/1 4 Studies: Full Issue The Textual Development of D&C 130:22 and the Embodiment of the Holy Ghost Ronald E. Bartholomew he Christian debate over the nature of Christ’s body began in the Tfirst century ad. Although the focus of this debate was the issue of monotheism versus polytheism, it also included the corporeal versus incorporeal nature of God. An example that epitomizes this portion of the debate can be found in the statement of Cerinthus, a man trained in Egypt who propounded that the man Jesus and the divine Christ were two separate entities. He taught that the Christ, or the divine spirit, descended upon Jesus in “bodily shape” (Luke 3:22) after he was bap- tized. The spirit of the divine Christ thus gave the mortal Jesus the power of God to perform miracles and to declare the will of the Father. In regard to the sufferings of the Atonement, Cerinthus taught that the Christ left the mortal Jesus before the Passion. Therefore, it was the mortal Jesus who suffered and died. Meanwhile, the Christ remained untouched by the mortal suffering recorded in the Gospels. Another school of thought was that of the Docetists. They believed that physical matter was inherently evil and that Christ was a divine being; therefore, Jesus only “appeared” to have a mortal body, for it was an illusion. As historian Craig Ostler has noted, “These explanations were not made by apostles but by theologians who used the philoso- phies of Greece, mingled with apostolic teachings.”1 To resolve the dis- pute over the nature of the Godhead, Constantine was instrumental in 1. Craig J. Ostler, “What Is a Mortal Messiah,” in The Apostle Paul: His Life and His Testimony, Proceedings from the 23rd Annual Sidney B. Sperry Symposium (Provo, Utah: Brigham Young University, 1994), 163 n. 23. BYU Studies Quarterly 52, no. 3 (213) 5 Published by BYU ScholarsArchive, 2013 5 BYU Studies Quarterly, Vol. 52, Iss. 3 [2013], Art. 1 Ronald E. Bartholomew Several years ago, while poring over The Words of Joseph Smith by Ehat and Cook, I discovered discrepancies between the text of what eventually became D&C 130:22, as recorded by William Clayton and transmitted by Willard Richards, and the canonized text in the Doctrine and Covenants. Since this pertained to something as foundational to our doctrine as the way the nature of one member of the Godhead was understood, I couldn’t help but wonder how the transformation had occurred. After I asked members of the Joseph Smith Papers Project who were working on these texts about these changes, I still had questions about the processes involved in these revisions, and so I presented my inquiry to one of the editors of Words of Joseph Smith, Andrew F. Ehat. He assured me that he knew from a personal communication between himself and Elder Bruce R. McConkie that members of the Scripture Committee responsible for the 1981 edition of the scriptures were aware of these discrepancies, but there had been a decision to leave the text as it had been canonized in the D&C (obviously). While I accepted these various responses to my inquiries, my mind still raced to understand the complexities of the transformation of the text from its original recording to its pres- ent state. In response to a call for papers for the 2011 Mormon Schol- ars in the Humanities Conference regarding “embodiment,” I decided to research and write a paper on the LDS conception of the embodi- ment of the Holy Ghost as it related to the original and revised text of D&C 130:22. The result was the forerunner to this paper. When Pro- fessor John W. Welch heard my paper, he invited me to submit it for publication to BYU Studies Quarterly. The project involved two years of trips to the archives in the LDS Church History Library, much research, and multiple revisions. I hope the reader will enjoy travel- ing along this path of discovery with me. https://scholarsarchive.byu.edu/byusq/vol52/iss3/1 6 Studies: Full Issue Textual Development of D&C 130:22 V 7 calling the Council of Nicaea, the first of the great ecumenical councils, in ad 325. The creeds that emerged from this and subsequent coun- cils resulted in the ecumenical doctrine of the Trinity. These creeds attempted to establish monotheism and the incorporeal nature of the Godhead as standardized Christian doctrine, which they have been from the fourth century to present. Most interestingly, despite the many differences between various Christian denominations, the doctrine of the Trinity is the point upon which many of them agree. In contrast, one of the most distinguishing characteristics of The Church of Jesus Christ of Latter-day Saints has been its rejection of this ideology of Christianity. In fact, on June 16, 1844, just eleven days before his martyrdom, Joseph Smith pointedly declared, “I have always and in all congregations when I have preached it has been the plurality of Gods. It has been preached for 15 years. I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and the Holy Ghost was a distinct personage and a Spirit: and these three constitute three distinct personages and three Gods.”2 Despite the fact the Joseph Smith boldly asserted that this concept of the Godhead was what he had “always and in all congregations . preached for 15 years,” the debate among LDS scholars regarding when and how this doctrine was known and accepted by early Latter-day Saints has gone on for decades.3 Rather than continue that debate, this paper will 2. Joseph Smith, Address, June 16, 1844, Thomas Bullock report, in The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph, comp.