Charting the Book of Mormon: Visual Aids for Personal Study and Teaching John W
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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. -
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 Book of Mormon and DNA Research: Essays from the Af Rms Review and the Journal of Book of Mormon Studies Daniel C
Brigham Young University BYU ScholarsArchive Maxwell Institute Publications 2008 The Book of Mormon and DNA Research: Essays from The aF rms Review and the Journal of Book of Mormon Studies Daniel C. Peterson Follow this and additional works at: https://scholarsarchive.byu.edu/mi Part of the Religious Education Commons Recommended Citation Peterson, Daniel C., "The Book of Mormon and DNA Research: Essays from The aF rms Review and the Journal of Book of Mormon Studies" (2008). Maxwell Institute Publications. 81. https://scholarsarchive.byu.edu/mi/81 This Book is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Maxwell Institute Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. H\Y6cc_cZAcfacbUbX8B5FYgYUfW\, the best of the maxwell, institute h\Y 6cc_ AcfacbcZ ½UbX½ 8B5FYgYUfW\ 9ggUmgZfcaBVS4/@;A@SdWSe UbXh\Y8]c`\OZ]T0]]Y]T;]`[]\AbcRWSa 9X]hYXVm8Ub]Y`7"DYhYfgcb The Neal A. Maxwell Institute for Religious Scholarship Brigham Young University Provo, Utah Cover design by Jacob D. Rawlins The Neal A. Maxwell Institute for Religious Scholarship Brigham Young University 200 WAIH Provo, UT 84602 © 2008 The Neal A. Maxwell Institute for Religious Scholarship All rights reserved Printed in the United States of America 10 9 8 7 6 5 4 3 2 1 Library of Congress Cataloging-in-Publication Data The Book of Mormon and DNA research : essays from the Farms review and the Journal of Book of Mormon studies / edited by Daniel C. Peterson. p. cm. Includes bibliographical references and index. -
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. -
Across Arabia with Lehi and Sariah: “Truth Shall Spring out of the Earth”
Journal of Book of Mormon Studies Volume 15 Number 2 Article 4 7-31-2006 Across Arabia with Lehi and Sariah: “Truth Shall Spring out of the Earth” Warren P. Aston Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Aston, Warren P. (2006) "Across Arabia with Lehi and Sariah: “Truth Shall Spring out of the Earth”," Journal of Book of Mormon Studies: Vol. 15 : No. 2 , Article 4. Available at: https://scholarsarchive.byu.edu/jbms/vol15/iss2/4 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected]. Title Across Arabia with Lehi and Sariah: “Truth Shall Spring out of the Earth” Author(s) Warren P. Aston Reference Journal of Book of Mormon Studies 15/2 (2006): 8–25, 110–13. ISSN 1065-9366 (print), 2168-3158 (online) Abstract Aston draws on his own research in Yemen and Oman as well as on the work of other scholars and research- ers to explore two locations in the Book of Mormon account of Lehi’s journey through Arabia: Nahom and Bountiful. Preliminarily, Aston highlights Nephi’s own directional indications for each leg of the jour- ney, considers the relevance of existing trade routes, and suggests relative durations of stops along the way. He reviews the research on the tribal area associ- ated with Nahom, including the discovery of an altar dating to roughly 600 bc that bears the tribal name NHM—possibly the first archaeological evidence of the Book of Mormon’s authenticity. -
Lehi's Dream As a Template for Understanding Each Act of Nephi's
10 Lehi’s Dream as a Template for Understanding Each Act of Nephi’s Vision Amy Easton-Flake lder Jeffrey R . Holland, in his work Christ and the New Covenant, sug- Egests an important way to study the scriptures when he writes, “The Spirit made explicit that the Tree of Life and its precious fruit are symbols of Christ’s redemption ”. 1 Because neither the Spirit nor Nephi ever vocalizes this connection between the tree and Christ (Nephi gives two direct interpre- tations of the tree and its fruit: to the angel he identifies it as “the love of God” [1 Nephi 11:22], and to his brethren he identifies it as “a representation of the tree of life” [1 Nephi 15:22]), Elder Holland teaches us through his read- ing how to uncover doctrine and messages within the scriptures that are not explicitly stated . He explains how the Spirit first links the tree to Christ when he tells Nephi he will show him the tree and then the Son of God descending out of heaven . After this occurs and Nephi asks to know the interpretation of the tree, the Spirit immediately shows him Christ’s nativity—the virgin Mary with an infant in her arms . Then the angel, who replaces the Spirit of the Lord and becomes Nephi’s guide for the duration of the vision, con- cludes this image by declaring, “Behold the Lamb of God, yea, even the Son Amy Easton-Flake has a PhD in American literature from Brandeis University and specializes in nineteenth-century women writers and narrative theory. -
Egypt and Mormonism: Oriental Traits of the Latter-Day Saints
Utah State University DigitalCommons@USU Arrington Student Writing Award Winners Leonard J. Arrington Mormon History Lectures 12-7-2011 Egypt and Mormonism: Oriental Traits of the Latter-Day Saints Alexander Fronk Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/arrington_stwriting Part of the History of Religion Commons Recommended Citation Fronk, Alexander, "Egypt and Mormonism: Oriental Traits of the Latter-Day Saints" (2011). Arrington Student Writing Award Winners. Paper 7. https://digitalcommons.usu.edu/arrington_stwriting/7 This Essay is brought to you for free and open access by the Leonard J. Arrington Mormon History Lectures at DigitalCommons@USU. It has been accepted for inclusion in Arrington Student Writing Award Winners by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. 1 Egypt and Mormonism: Oriental Traits of the Latter-Day Saints Introduction In his lecture, Dr. Francaviglia presents a fascinating framework in which to understand American history and culture, as well as Mormons specifically. Orientalism was defined for the lecture as the assimilation or imitation of that which is oriental in religious or philosophical thought, or in art. Through various mediums, including architectural examples, quotes from Mormons and their detractors, and travel literature, Dr. Francaviglia demonstrates that not only Mormons were compared to Oriental peoples and assigned Oriental traits, but they also actively attributed such traits -
The Mormon Culture of Community and Recruitment
The Mormon Culture of Community and Recruitment Source:http://www.allaboutmormons.com/IMG/MormonImages/mormon-scriptures/book-of-mormon-many-languages.jpg Thesis by Tofani Grava Wheaton College, Department of Anthropology Spring, 2011 1 Table of Contents Page Chapter I: Introduction 4 Chapter II: Methodology 8 1. Research Phases 8 2. My Informants and Fieldsites 11 3. Ethical Considerations 12 4. Challenges Encountered 13 Chapter III: Literature Review 15 I. Historical Framework 15 II. Theoretical Framework 17 A. Metatheoretical Framework 17 1. Theories of religion and community 17 2. Religious rituals and rites of passage 19 3. Millenarian movements 21 4. Fundamentalism 22 5. Charisma 24 B. The logic of Faith in Christianity in 21st Century America 25 1. The function of American Churches in contemporary 25 American society 28 2. Modern Techniques of membership recruitment 29 3. Religious conversion III. Analyses of Mormonism 31 A. Processes of socialization and the Mormon subculture 31 1. A Family-oriented theology 31 2. Official Mormon religious rhetoric 32 3. The prophetic figure 34 B. Mormon Conversion 35 1. Missionary work and volunteer labor force 35 2. Mormonism as millenarian 37 IV. Online Communities: Theoretical Overview 38 A. Virtual Culture 38 1. The Interaction logic of virtual communities 38 2. The Virtual Self 40 3. The Interpenetration of public and private spheres 42 4. Virtual Communities as instruments for change 43 43 2 Page B. Religion and Technology in Modern America 46 1. A New Religious Landscape 46 2. Religious representation online 49 3. Praising Technology 51 IV. Twenty-First Century Mormonism and the Internet 54 A. -
Mosiah the Lack of a Preface for the Book of Mosiah in the Present Book
Book of Mormon Commentary Mosiah 1 Mosiah The lack of a preface for the book of Mosiah in the present Book of Mormon is probably because the text takes 1 up the Mosiah account some time after its original beginning. The original manuscript of the Book of Mormon, written in Oliver Cowdery’s hand, has no title for the Book of Mosiah. It was inked in later, prior to sending it to the printer for typesetting. The first part of Mormon’s abridgment of Mosiah’s record…was evidently on the 116 pages lost by Martin Harris. John A. Tvedtnes, Rediscovering the Book of Mormon, ed. By John L. Sorenson and Melvin J. Thorne [Salt Lake City: 1991], 33 Note that the main story in the book of Mosiah is told in the third person rather than in the first person as was the 2 custom in the earlier books of the Book of Mormon. The reason for this is that someone else is now telling the story and that “someone else” is Mormon. With the beginning of the book of Mosiah we start our study of Mormon’s abridgment of various books that had been written on the large plates of Nephi (3 Nephi 5:8-12). The book of Mosiah and the five books that follow—Alma, Helaman, 3 Nephi, 4 Nephi, and Mormon—were all abridged or condensed by Mormon from the large plates of Nephi, and these abridged versions were written by Mormon on the plates that bear his name, the plates of Mormon. These are the same plates that were given to Joseph Smith by the angel Moroni on September 22, 1827. -
“They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton's Dissent
Brigham Young University BYU ScholarsArchive Faculty Publications 2020-8 “They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton’s Dissent Dan Belnap Brigham Young University, [email protected] Daniel L. Belnap Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Mormon Studies Commons BYU ScholarsArchive Citation Belnap, Dan and Belnap, Daniel L., "“They Are of Ancient Date”: Jaredite Traditions and the Politics of Gadianton’s Dissent" (2020). Faculty Publications. 4479. https://scholarsarchive.byu.edu/facpub/4479 This Book Chapter is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. ILLUMINATING THE RECORDS Edited by Daniel L. Belnap Published by the Religious Studies Center, Brigham Young University, Provo, Utah, in cooper- ation with Deseret Book Company, Salt Lake City. Visit us at rsc.byu.edu. © 2020 by Brigham Young University. All rights reserved. Printed in the United States of America by Sheridan Books, Inc. DESERET BOOK is a registered trademark of Deseret Book Company. Visit us at DeseretBook.com. Any uses of this material beyond those allowed by the exemptions in US copyright law, such as section 107, “Fair Use,” and section 108, “Library Copying,” require the written permission of the publisher, Religious Studies Center, 185 HGB, Brigham Young University, Provo, Utah 84602. The views expressed herein are the responsibility of the authors and do not necessarily represent the position of Brigham Young University or the Religious Studies Center. -
How Important Was It to Moroni That
KnoWhy #356 August 23, 2017 Book of Mormon Stillife via Book of Mormon Central How Important Was It to Moroni that We Pray about the Book of Mormon? “And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things.” Moroni 10:4–5 space to write “but few things” at the end of his father’s Context and Content record (Mormon 8:1–5). He exhorts those who do not After his father’s death, Moroni wandered alone for believe in Christ to not deny the revelations and mir- sixteen years (385–401 AD) before beginning to finish acles of God (Mormon 9:1–20). He declares that God Mormon’s record (Mormon 8:6). By the time the final has given a promise “unto all” that those who believe in statements of Moroni 10 were written, Moroni had been 1 Christ can ask the Father about these things, or about wandering for thirty-six years (385–421 AD). During anything, and “it shall be granted him” (Mormon 9:21). this time, we may suppose, Moroni had the opportunity to learn to hear the voice of the Spirit and develop his Perhaps because he lived longer than he expected, Mo- relationship with God. -
Cowdery, Oliver
Cowdery, Oliver Richard Lloyd Anderson Oliver Cowdery (1806—1850) was next in authority to Joseph Smith in 1830 (D&C 21:10—12), and was a second witness of many critical events in the restoration of the gospel. As one of the three Book of Mormon witnesses, Oliver Cowdery testied that an angel displayed the gold plates and that the voice of God proclaimed them correctly translated. He was with Joseph Smith when John the Baptist restored to them the Aaronic Priesthood and when Peter, James, and John ordained them to the Melchizedek Priesthood and the apostleship, and again during the momentous Kirtland Temple visions (D&C 110). Oliver came from a New England family with strong traditions of patriotism, individuality, learning, and religion. He was born at Wells, Vermont, on October 3, 1806. His younger sister gave the only reliable information about his youth: “Oliver was brought up in Poultney, Rutland County, Vermont, and when he arrived at the age of twenty, he went to the state of New York, where his older brothers were married and settled . Oliver’s occupation was clerking in a store until 1829, when he taught the district school in the town of Manchester” (Lucy Cowdery Young to Andrew Jenson, March 7, 1887, Church Archives). While boarding with Joseph Smith’s parents, he learned of their convictions about the ancient record that their son was again translating after Martin Harris had lost the manuscript in 1828. The young teacher prayed and received answers that Joseph Smith mentioned in a revelation (D&C 6:14—24).