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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. -
Appendix 1 Andrew Jenson, Mormon Encyclopedist Davis Bitton and Leonard J
Appendix 1 Andrew Jenson, Mormon Encyclopedist Davis Bitton and Leonard J. Arrington In November 1876, shortly after the appearance of Edward Tullidge’s zealous collector of historical records, faithful diarist, and author of Life of Brigham Young; Or, Utah and Her Founders, a twenty-six-year- more than five thousand published biographical sketches. Jenson may old Danish settler in Pleasant Grove, Utah, wrote to Daniel H. Wells, have contributed more to preserving the factual details of Latter-day a close adviser to Brigham Young. Hopeful that he would not have to Saint history than any other person; at least for sheer quantity, his spend the rest of his life as a manual laborer, the young man asked if projects will likely remain unsurpassed. Jenson’s industry, persistence, he might have permission to prepare and publish a history of Joseph and dogged determination in the face of rebuffs and disappointments Smith in the Danish language. Wells replied that he had “no hesi- have caused every subsequent Mormon historian to be indebted to him. tancy” in approving the proposal but doubted that the project, although Andreas Jensen was born in 1850 in the country village of Damgren, worthwhile, would be financially remunerative. The young immigrant in Torslev Parish, Hjørring County, Jutland, Denmark, the second son arranged his affairs at home, began the work of translating and writing, of Danish peasants.1 When Andreas was four, his parents were visited and canvassed for subscribers. by Mormon missionaries in Denmark and converted. Andreas and his Thus began the historical labors of Andrew Jenson, who for the older brother, Jens, who were subjected to harassment at school because next sixty-five years worked prodigiously in the cause of Mormon his- 1. -
“For This Ordinance Belongeth to My House”: the Practice of Baptism for the Dead Outside the Nauvoo Temple
Alexander L. Baugh: Baptism for the Dead Outside Temples 47 “For This Ordinance Belongeth to My House”: The Practice of Baptism for the Dead Outside the Nauvoo Temple Alexander L. Baugh The Elders’ Journal of July 1838, published in Far West, Missouri, includ- ed a series of twenty questions related to Mormonism. The answers to the questions bear the editorial pen of Joseph Smith. Question number sixteen posed the following query: “If the Mormon doctrine is true, what has become of all those who have died since the days of the apostles?” The Prophet answered, “All those who have not had an opportunity of hearing the gospel, and being administered to by an inspired man in the flesh, must have it hereafter before they can be finally judged.”1 The Prophet’s thought is clear—the dead must have someone in mortality administer the saving ordinances for them to be saved in the kingdom of God. Significantly, the answer given by the Prophet marks his first known statement concerning the doctrine of vicari- ous work for the dead. However, it was not until more than two years later that the principle was put into practice.2 On 15 August 1840, Joseph Smith preached the funeral sermon of Seymour Brunson during which time he declared for the first time the doc- trine of baptism for the dead.3 Unfortunately, there are no contemporary accounts of the Prophet’s discourse. However, Simon Baker was present at the funeral services and later stated that during the meeting the Prophet read extensively from 1 Corinthians 15, then noted a particular widow in the congregation whose son had died without baptism. -
Fear in the Church of Jesus Christ of Latter-Day Saints and a Pathway to Reconciliation
Fear in The Church of Jesus Christ of Latter-day Saints and a Pathway to Reconciliation Meandering Philosophy and Musings Mingled with Scripture Revision B By Tom Irvine Email: [email protected] July 4, 2020 To fear God is to have absolute reverence and awe for an Almighty God, the Creator of all things. But the fear discussed in this paper is worry and dread over potential loss or calamity. This fear can include angst regarding a pending change, even though that change may be a needed growth opportunity, or otherwise bring blessings. The fear may be deeply rooted in a person’s subconscious due to genetic predispositions or past traumatic experiences. Furthermore, fear can exist on an individual or an institutional basis. The Church of Jesus Christ of Latter-day Saints has accomplished an immeasurable amount of good for innumerable souls by providing a faith community for like-minded people, offering disaster relief to those in distress and in so many other ways. In addition, the LDS Church provides excellent education opportunities through its BYU campuses and the BYU Pathway program. 1 But the Church has traumatized others via certain fear-based policies and unrighteous dominion. Some trauma victims leave the Church and may never return. Others are the “walking wounded” who still participate in Church for social or altruistic reasons even though their bubbles have burst, or their “shelves” have broken. This paper is neither a vindication of the Church nor an expose. Rather it is a paper that wrestles with some real and messy issues with the hopes that some mutual understanding and peaceful reconciliation can be achieved. -
The Sacrifice of a Mother 33
Maurine C. Ward: The Sacrifice of a Mother 33 The Sacrifice of a Mother Maurine Carr Ward It has been said that a sacrifice without a price is meaningless. Today, I wish to speak of a mother’s sacrifice. It was in 1836 when the Richards family1 in Richmond, Massachusetts, heard about the restored Church of Christ. Newly converted Brigham Young had introduced the Church to his first cousins. Phinehas, Willard, and Levi Richards, along with their sisters Rhoda, Nancy, and Hepzibah, immediately embraced the new teachings. Their parents and brothers Joseph and William rejected their supposed radical ideas, as did Nancy’s husband and Phinehas’s wife, Wealthy Dewey Richards. Wealthy watched in horror and sorrow as her husband, Phinehas, and her children all became increasingly interested in Mormonism. In an attempt to investigate the Church more fully, Phinehas, Levi, Willard, Hepsy, and Wealthy’s fourteen-year-old son, George Spencer, departed for Kirtland. There, in 1837, Phinehas and George were baptized. That fall, Phinehas returned to the East, carrying the gospel message back to his extended and immediate families, leaving George with Levi and Hepsy. Although Phinehas was able to baptize his three older children and other fami- ly members, his dear wife was still not converted. When the Saints in Kirtland left for Far West, Missouri, young George accompanied Levi and Hepsy, who settled on Shoal Creek. They were part of the thirty or forty LDS families living in covered wagons and tents and a few MAURINE CARR WARD is the editor of the Nauvoo Journal. She also edited the prizewinning biography, Winter Quarters: The 1846-1848 Life Writings of Mary Haskin Parker Richards, the first in a series of writings by frontier women, published by Utah State University Press. -
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. -
The Vox Populi Is the Vox Dei: American Localism and the Mormon Expulsion from Jackson County, Missouri
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2012 The Vox Populi Is the Vox Dei: American Localism and the Mormon Expulsion from Jackson County, Missouri Matthew Lund Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History Commons Recommended Citation Lund, Matthew, "The Vox Populi Is the Vox Dei: American Localism and the Mormon Expulsion from Jackson County, Missouri" (2012). All Graduate Theses and Dissertations. 1240. https://digitalcommons.usu.edu/etd/1240 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]. THE VOX POPULI IS THE VOX DEI : AMERICAN LOCALISM AND THE MORMON EXPULSION FROM JACKSON COUNTY, MISSOURI by Matthew Lund A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: __________________________ __________________________ Philip Barlow Daniel J. McInerney Major Professor Committee Member __________________________ __________________________ Anthony A. Peacock Mark R. McLellan Committee Member Vice President for Research and Dean of the School of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2012 ii Copyright © Matthew Lund 2012 All Rights Reserved iii ABSTRACT The Vox Populi Is the Vox Dei : American Localism and the Mormon Expulsion from Jackson County, Missouri by Matthew Lund, Master of Arts Utah State University, 2012 Major Professor: Philip Barlow Department: History In 1833, enraged vigilantes expelled 1,200 Mormons from Jackson County, Missouri, setting a precedent for a later expulsion of Mormons from the state, changing the course of Mormon history, and enacting in microcosm a battle over the ultimate source of authority in America’s early democratic society. -
“We Took Our Change of Venue to the State of Illinois”: the Gallatin Hearing and the Escape of Joseph Smith and the Mormon Prisoners from Missouri, April 1839
Alexander L. Baugh: Escape of Joseph Smith from Missouri 59 “We Took Our Change of Venue to the State of Illinois”: The Gallatin Hearing and the Escape of Joseph Smith and the Mormon Prisoners from Missouri, April 1839 Alexander L. Baugh On 6 April 1839, Joseph Smith, his brother Hyrum, Caleb Baldwin, Alexander McRae, and Lyman Wight were taken from the jail in Liberty, Missouri, and placed in the custody of a strong guard assigned to transport them to Gallatin in Daviess County for what was expected to be a formal hearing on the charge of treason against the state. The Smiths and Wight had been in state custody for more than five months, Baldwin and McRae slightly less. For over four months, the five men had languished in the loath- some Liberty dungeon. However, unbeknown to them at the time, in less than three weeks, they would be free men and would be reunited with their families and friends in Illinois. The Gallatin hearing, the release of Joseph Smith and his companions, and their flight across northern Missouri com- prise one of the concluding chapters of the Mormon experience in Missouri. The Arrest and Incarceration of the Mormon Prisoners Following nearly three months of civil conflict between the Mormons and their Missouri neighbors, Joseph Smith, Sidney Rigdon, George W. Robinson, Lyman Wight, and Parley P. Pratt were arrested at Far West, Caldwell County, Missouri, on 31 October 1838. The following day, Hyrum Smith and Amasa Lyman were taken into custody. The arresting officers were actually part of the state militia called out by Missouri Governor Lilburn W. -
Lds Apologetics and the Battle for Mormon History
CHRISTIAN RESEARCH INSTITUTE P.O. Box 8500, Charlotte, NC 28271 Feature Article: JAM502 LDS APOLOGETICS AND THE BATTLE FOR MORMON HISTORY by Bill McKeever and Eric Johnson This article first appeared in the Christian Research Journal, volume 28, number 1 (2005). For further information or to subscribe to the Christian Research Journal go to: http://www.equip.org SYNOPSIS Apologetics, historically, has not been a high priority for the leaders of the Mormon Church, but it has become more so in recent years. Thanks especially to the Internet, several Latter-day Saint (LDS, Mormon) apologetics groups have made it their business to actively defend the historicity of the Book of Mormon and the Book of Abraham as well as uphold the integrity of early Mormon leaders. The most prominent of these organizations is the Foundation for Ancient Research and Mormon Studies (FARMS), which became an entity of the Mormon Church during the past decade. Among the many authors whose works have been criticized by FARMS researchers are fellow Mormons Grant Palmer and D. Michael Quinn, both of whom hold views on LDS scripture and history that are contrary to the position of the LDS establishment. The issue, then, centers on whether or not the history as propagated by LDS Church leaders is accurate. If it is not, then the average Mormon who wishes to keep his or her faith must spiritualize significant parts of Mormon history, from the notion that LDS founder Joseph Smith, Jr., had the ability to translate ancient texts to the very idea that there were ever Nephites and Lamanites on the American continent. -
The Return of Oliver Cowdery
The Return of Oliver Cowdery Scott H. Faulring On Sunday, 12 November 1848, apostle Orson Hyde, president of the Quorum of the Twelve and the church’s presiding ofcial at Kanesville-Council Bluffs, stepped into the cool waters of Mosquito Creek1 near Council Bluffs, Iowa, and took Mormonism’s estranged Second Elder by the hand to rebaptize him. Sometime shortly after that, Elder Hyde laid hands on Oliver’s head, conrming him back into church membership and reordaining him an elder in the Melchizedek Priesthood.2 Cowdery’s rebaptism culminated six years of desire on his part and protracted efforts encouraged by the Mormon leadership to bring about his sought-after, eagerly anticipated reconciliation. Cowdery, renowned as one of the Three Witnesses to the Book of Mormon, corecipient of restored priesthood power, and a founding member of the Church of Jesus Christ of Latter-day Saints, had spent ten and a half years outside the church after his April 1838 excommunication. Oliver Cowdery wanted reafliation with the church he helped organize. His penitent yearnings to reassociate with the Saints were evident from his personal letters and actions as early as 1842. Oliver understood the necessity of rebaptism. By subjecting himself to rebaptism by Elder Hyde, Cowdery acknowledged the priesthood keys and authority held by the First Presidency under Brigham Young and the Twelve. Oliver Cowdery’s tenure as Second Elder and Associate President ended abruptly when he decided not to appear and defend himself against misconduct charges at the 12 April -
Mormons: Who They Are, What They Believe
Digging Deeper Links from the Discussion Guide for MORMONS: WHO THEY ARE, WHAT THEY BELIEVE SESSION ONE: THE MORMONS—GENESIS The Book of Mormon according to the Latter-day Saints This Latter-day Saints article discusses the origins and purpose of the Book of Mormon. It is included here to give you an acquaintance with this Mormon scripture. Introduction to the Book of Mormon The fourth-last paragraph includes Joseph Smith, Jr.’s claim that the Book of Mormon is the world’s most perfect book. Jesus preaches in the Americas This link takes you to 3 Nephi 8-30 in the Book of Mormon which relates Jesus’ supposed visit to the Americas. Moroni’s Visitation This article lists Joseph Smith’s description of the visits of the angel Moroni and unanswered questions critics have raised about it. A Seer Stone and a Hat: Translating the Book of Mormon This article sites early testimony for how Joseph Smith, Jr. translated the Book of Mormon from the golden plates. Leaders of the LDS seem to be shrinking back from what Joseph Smith and his first scribes stated. Seer Stones- the Occult in Joseph Smith’s Day This article points out that seer stones and hats were commonly used in Joseph Smith’s time. Where Are the Ten Lost Tribes? This PBS article describes the background for the lost tribes of Israelites and traces worldwide claims for their location: including the identification of American Indians with the lost tribes centuries before Joseph Smith, Jr. Setting the Record Straight About Native Peoples: Lost Tribes of Israel This article answers linguistic claims that Native American languages match Egyptian and other hieroglyphics. -
Mormon Women and Art
Intermountain West Journal of Religious Studies Volume 10 Number 1 Fall 2019 Article 9 2019 Mormon Women and Art Christine Elyse Blythe Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Blythe, Christine Elyse "Mormon Women and Art." Intermountain West Journal of Religious Studies 10, no. 1 (2019): 102-115. https://digitalcommons.usu.edu/imwjournal/vol10/iss1/9 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]. INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES 102 Mormon Women and Art Some of the earliest artistic depictions of Latter-day saint women appear in mid to late 19th century satirical illustrations. Mormon women were commonly portrayed as oppressed by their male counterparts and pawns in Brigham Young’s sexual and political exploits. As argued by scholars Davis Bitton and Gary L. Bunker in The Mormon Graphic Image, 1834-1914, early anti-Mormon cartoons regularly featured women as battered, destitute, subservient, uncivilized, uneducated, homely, and lascivious.1 In 1872, these women sought to respond to popular stereotyping by publishing The Woman’s Exponent—the first periodical written and published by Mormon women. A concluding essay described their agenda: They [Mormon women] have been grossly misrepresented through the press, by active enemies who permit no opportunity to pass of maligning and slandering them; and with but limited opportunity of appealing to the intelligence and candor of their fellow countrymen and countrywomen in reply.