REVIEWS Not Enough Trouble
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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. -
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. -
View of the Hebrews; Or the Tribes of Israel in America
View of the Hebrews; or the Tribes of Israel in America EXH IBITING CHAP. I. THE DESTRUCTION OF JERUSALEM. CHAP. II. THE CERTAIN RESTORATION OF JUDAH AND ISRAEL. CHAP. III. THE PRESENT STATE OF JUDAH AND ISRAEL. CHAP. IV. AN ADDRESS O F T HE PR OPH ET ISA IAH TO THE UNITED STATES RELATIVE TO THEIR RESTORATION. SECOND EDITION, IMPROVED AND ENLARGED. By Ethan Smith, PASTOR OF A CHURCH IN POULTNEY (VT.) “These be the days of vengeance.” “Yet a remnant shall return.” “He shall assemble the outcasts of Israel; and gather together the dispersed of Judah.” PU BLISHED A ND PRINTED BY SMITH & SH UTE, POULTNEY, (VT.) 1825. p.ii District of Vermont, To wit: BE IT REMEMBERED, That on the sixteenth day of April, in the forty-ninth year of the Independence of the United States of America, SMITH & SHUTE, of the said District, have deposited in thin office the title of a book, the right thereof they claim as proprietors, in the w ords fol lowing, t o w hi t: “View of the Hebrews: or the Tribes of Israel in America. Exhibiting Chap. I. The Destruction of Jerusalem. Chap. II. The certain Restoration of Judah and Israel. Chap. III. The Present State of Judah and Israel. Chap. IV. An A ddress of the Prophet Isaiah to the United States relative to their restoration. Second edition, improved and enlarged. By ETHAN SMITH , pastor of a church in Poultney , (Vt.) These be the days of vengeance.’ Yet a remnant shall return.’ He shall assemble the outcasts of Israel; and gather t ogether the di spersed of Ju dah. -
Joseph Smith and the Kinderhook Plates (From “A REASON for FAITH: NAVIGATING LDS DOCTRINE & CHURCH HISTORY”, Laura Harris Hales, Editor)
Joseph Smith and the Kinderhook Plates (From “A REASON FOR FAITH: NAVIGATING LDS DOCTRINE & CHURCH HISTORY”, Laura Harris Hales, Editor) Don Bradley and Mark Ashurst-McGee IN THE SPRING OF 1843, A GROUP of MEN DUG INTO AN INDIAN MOUND near Kinderhook, Illinois—about seventy-five miles downriver from Nauvoo. Several feet into the mound, they found human bones and a set of six brass plates covered with inscriptions. These “Kinderhook plates” were soon brought to Nauvoo. The official History of the Church records that Joseph Smith examined the plates and translated from them. Many years later, two of the men present when the plates were uncovered revealed that the plates had been a hoax. The leader of the excavation had made the plates with some help from the village blacksmith and planted them in the mound just prior to their discovery. In 1980, the one surviving plate was examined and determined to be a modern forgery. This finding has been used to impugn Joseph’s credibility as a prophet and translator of ancient scripture. The argument, however, ignores the historical context of Joseph Smith’s personal interest in languages. A close investigation of the episode indicates that his “translation” from the Kinderhook plates was an attempt at traditional translation. He had not attempted a translation with diving aid, as he had with the Book of Mormon and the Book of Abraham, and he did not lead others to believe he had. His incorrect translation of the Kinderhook plates was simply a mistake—something he had never thought himself above. -
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. -
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. -
THE BOOK of MORMON in the ANTEBELLUM POPULAR IMAGINATION by Jared Michael Halverson Thesis Submitted
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ETD - Electronic Theses & Dissertations “EXTRAVAGANT FICTIONS”: THE BOOK OF MORMON IN THE ANTEBELLUM POPULAR IMAGINATION By Jared Michael Halverson Thesis Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of MASTER OF ARTS in Religion August, 2012 Nashville, Tennessee Approved: Professor Kathleen Flake Professor James P. Byrd TABLE OF CONTENTS Chapter I. “A BURLESQUE ON THE BIBLE” . 1 II. “THE ASSAULT OF LAUGHTER” . 9 III. “MUCH SPECULATION”: FIRST IMPRESSIONS OF THE BOOK OF MORMON . 18 IV. ABNER COLE AND THE PALMYRA REFLECTOR . 27 MORE SERIOUS “REFLECTIONS” . 38 V. “BAREFACED FABLING”: THE GOLD BIBLE AS (UN)POPULAR FICTION . 43 “THE YANKEE PEDDLER” . 49 “THE BACKWOODSMAN” . 52 “THE BLACK MINSTREL” . 55 THE “NOVEL” BOOK OF MORMON . 59 VI. A RHETORIC OF RIDICULE . 64 ALEXANDER CAMPBELL . 67 EBER HOWE . 70 ORIGEN BACHELER . 74 POPULAR POLEMICS . 78 VII. CONCLUSION: THE LAST LAUGH . 84 BIBLIOGRAPHY . 92 ii CHAPTER 1 “A BURLESQUE ON THE BIBLE” Sometime in late August or early September, 1831, Robert Dale Owen, son of the Scottish utopian reformer Robert Owen, received a letter from his brother William, who had hurriedly written from an Erie Canal boat somewhere near Syracuse, New York. Just as hastily Robert published the correspondence in his New York City newspaper, the Free Enquirer, not knowing that he would receive another, longer letter from William within days, just in time to be included in his weekly’s next run. What proved to be so pressing was what William had discovered onboard the canal boat: “I have met,” he announced dramatically, “with the famous ‘Book of Mormon.’”1 Published in 1830, the Book of Mormon claimed to be nothing short of scripture, an account of America’s ancient inhabitants (themselves a scattered Hebrew remnant) and God’s dealings with them over a long and bloody history. -
Changing Explanations for the Book of Mormon
Review of Books on the Book of Mormon 1989–2011 Volume 16 Number 2 Article 2 6-1-2004 Editor's Introduction: “In the Hope That Something Will Stick”: Changing Explanations for the Book of Mormon Daniel C. Peterson Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Peterson, Daniel C. (2004) "Editor's Introduction: “In the Hope That Something Will Stick”: Changing Explanations for the Book of Mormon," Review of Books on the Book of Mormon 1989–2011: Vol. 16 : No. 2 , Article 2. Available at: https://scholarsarchive.byu.edu/msr/vol16/iss2/2 This Front Matter is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Editor’s Introduction: “In the Hope That Something Will Stick”: Changing Explanations for the Book of Mormon Author(s) Daniel C. Peterson Reference FARMS Review 16/2 (2004): xi–xxxv. ISSN 1550-3194 (print), 2156-8049 (online) Abstract Introduction to the current issue, including editor’s picks. Peterson argues that just as there is not suffi- cient evidence to prove the authenticity of the Book of Mormon, neither is there sufficient evidence to prove the falsity of it. He discusses common theories explaining Joseph Smith’s fraud and then explains the invalidity of such theories. Editor’s Introduction “IN THE HOPE THAT SOMETHING WILL STICK”: CHANGING EXPLANATIONS FOR THE BOOK OF MORMON Daniel C. -
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. -
Solomon Spalding
MormonLeaks.com –Episode 2 –Has “Old Come to Pass”come to life again? Episode 2 Has “Old Come to Pass” come to life again? ! Slide 1 MormonLeaks.com 1 MormonLeaks.com –Episode 2 –Has “Old Come to Pass”come to life again? Alternative accounts! Has “Old Come to Pass” come to life again?! The Gold Bible He called himsef “A Company Dangerous Man”! revelation! “Necessity is the mother of invention”! Advent of The Last Smith and Rigdon Dispensation! Institutional Response Slide 2 MormonLeaks.com 2 MormonLeaks.com –Episode 2 –Has “Old Come to Pass”come to life again? So far, we have two Vermont likely candidate authors, both in Lake Ontario upstate New York. NEW YORK Cowdery Smith Lake Erie Named as candidate authors in November, 1830 PENNSYLVANIA OHIO Slide 3 Expected interactions based on geography: (1) Rigdon, Spalding, Pratt and (2) Cowdery and Smith. Authorship allegations: 1. Joseph Smith –– Joseph Smith, Jr. was published as the "author" of the 1830 Book of Mormon. 2. Joseph Smith, Jr. and Oliver Cowdery The Cleveland Herald (Nov. 25, 1830) stated: “Mr. Cowdry and Mr. Smith the reputed author, have taken the old Bible to keep up a train of circumstances, and by altering names and language have produced the string of Jargon called the "Book of Mormon"... http://www.sidneyrigdon.com/dbroadhu/OH/miscohio.htm#112530 .Painesville Telegraph Nov. 16, 1830: “About two weeks since some persons came along here with the book, one of whom pretends to have seen Angels, and assisted in translating the plates... The name of the person here, who pretends to have a divine mission, and to have seen and conversed with Angels, is Cowdray...” “ Mr. -
Joseph Smith's Interpretation of Isaiah in the Book of Mormon
SCRIPTURAL STUDIES Joseph Smith's Interpretation of Isaiah in the Book of Mormon David P. Wright THE BOOK OF MORMON (hereafter BM), which Joseph Smith published in 1830, is mainly an account of the descendants of an Israelite family who left Jerusalem around 600 B.C.E. to come to the New World. According to the book's story, this family not only kept a record of their history, which, added upon by their descendants, was to become the BM, but also brought with them to the Americas a copy of Isaiah's prophecies, from which the BM prophets cite Isaiah (1 Ne. 5:13; 19:22-23). Several chapters or sections of Isaiah are quoted in the BM: Isaiah 2-14 are cited in 2 Nephi 12-24; Isaiah 48-49 in 1 Nephi 20-21; Isaiah 49:22-52:2 in 2 Nephi 6:6-7,16- 8:25; Isaiah 52:7-10 in Mosiah 12:21-24; Isaiah 53 in Mosiah 14; and Isaiah 54 in 3 Nephi 22. Other shorter citations, paraphrases, and allusions are also found.1 The text of Isaiah in the BM for the most part follows the King James Version (hereafter KJV). There are some variants, but these are often in- significant or of minor note and therefore do not contribute greatly to clarifying the meaning of the text. The BM, however, does provide inter- pretation of or reflections on the meaning of Isaiah. This exegesis is usu- ally placed in chapters following citation of the text (compare 1 Ne. 22; 2 Ne. -
Joseph Smith and Diabolism in Early Mormonism 1815-1831
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon.