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The Mormon Trail
Utah State University DigitalCommons@USU All USU Press Publications USU Press 2006 The Mormon Trail William E. Hill Follow this and additional works at: https://digitalcommons.usu.edu/usupress_pubs Part of the United States History Commons Recommended Citation Hill, W. E. (1996). The Mormon Trail: Yesterday and today. Logan, Utah: Utah State University Press. This Book is brought to you for free and open access by the USU Press at DigitalCommons@USU. It has been accepted for inclusion in All USU Press Publications by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. THE MORMON TRAIL Yesterday and Today Number: 223 Orig: 26.5 x 38.5 Crop: 26.5 x 36 Scale: 100% Final: 26.5 x 36 BRIGHAM YOUNG—From Piercy’s Route from Liverpool to Great Salt Lake Valley Brigham Young was one of the early converts to helped to organize the exodus from Nauvoo in Mormonism who joined in 1832. He moved to 1846, led the first Mormon pioneers from Win- Kirtland, was a member of Zion’s Camp in ter Quarters to Salt Lake in 1847, and again led 1834, and became a member of the first Quo- the 1848 migration. He was sustained as the sec- rum of Twelve Apostles in 1835. He served as a ond president of the Mormon Church in 1847, missionary to England. After the death of became the territorial governor of Utah in 1850, Joseph Smith in 1844, he was the senior apostle and continued to lead the Mormon Church and became leader of the Mormon Church. -
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 -
The Restoration's Original Apostles
The Calling of the Restoration’s Original Apostles n February 8, 1835, Joseph Orson Hyde, 30; David W. Patten, 35; that they could testify of His existence OSmith asked brothers Brigham Luke Johnson, 27; William E. McLellin, with surety: “Never cease striving until and Joseph Young to sing to him. 29; John F. Boynton, 23; Orson Pratt, you have seen God, face to face.” 8 The Prophet then received a revela- 23; William Smith, 23; Thomas B. Beginning in May 1835, the tion that it was time for the Twelve Marsh, 34; and Parley P. Pratt, 27. Apostles undertook several proselyt- Apostles to be called.1 All had previously served missions. ing missions for the Church, and their Joseph Smith asked Brigham to Eight had accompanied Joseph Smith general leadership also blessed many send out a notice that a conference on the Zion’s Camp expedition the individuals. ◼ would be held the following Saturday. previous summer.5 NOTES 1. See “History, 1838–1856 (Manuscript History He told Brigham that he would be After their designation, each of the of the Church), volume B1 [1 September 2 6 1834–2 November 1838],” addenda, note A, one of the Twelve. Apostles was ordained. Their ordina- page 1, josephsmithpapers.org/paper Six days later, the Saints gathered. tion blessings were filled with prom- -summary/history-1838-1856-volume-b-1-1 -september-1834-2-november-1838/304. Joseph Smith said that one of the ises of missionary success. Heber C. 2. See Joseph Young, History of the Organization of the Seventies (1878), 1. -
The Ezra Booth Letters
IN THE ARCHIVES The Ezra Booth Letters Dennis Rowley BOTH EZRA BOOTH, a Methodist cleric from Mantua, Ohio, and the Booth letters are familiar to students of early Mormon history. Booth was the first apostate to write publicly against the new Church, and most standard histories include an account of his conversion and almost immediate apostacy.1 He joined the Church in June 1831 after seeing Joseph Smith miraculously heal the paralyzed arm of his neighbor, Mrs. John Johnson. He left on a mission to Missouri with Joseph Smith and twenty-six others later that summer. Apparently, he expected to convert many people and perform miracles similar to Joseph's through the power of the priesthood to which he had been newly ordained. When neither converts nor miracles were readily forthcoming and when he began to see frailties in Joseph Smith and other Church leaders (including seeming incon- sistencies in some of the Prophet's teachings), he became disaffected from the Church. On 6 September 1831, shortly after Booth returned to Ohio from his Mis- souri mission, a Church conference barred him from preaching as an elder.2 Shortly thereafter, he shared some of his negative feelings in a letter to the Reverend Ira Eddy, a presiding elder in the Methodist Circuit of Portage County, Ohio, and sent a second letter to Edward Partridge, attempting to dissuade him from further affiliation with the Mormons. During the months of October, November, and December 1831, Booth's initial letter to Eddy, his letter to Partridge, and an additional eight letters to Eddy, were published in a weekly newspaper, the Ohio Star, of Ravenna. -
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 . -
Martin Harris: the Kirtland Years, 18314870
Martin Harris: The Kirtland Years, 18314870 H. Michael Marquardt MARTIN HARRIS IS KNOWN for being a Book of Mormon scribe, witness, and financier. However, little is known about his activities while living in Kirtland, Ohio, for over thirty-five years. This article will present what is known about Harris during the Kirtland years. Included will be his re- lationship to other Restoration churches under the leadership of James J. Strang (including Harris's mission to England), William E. McLellin, and so forth. A brief background of Harris's life in New York will also be given to help understand his place in the early life of the church. NEW YORK SEEKER Martin Harris was born on 18 May 1783 at Eastown, New York. He was a well-established farmer of Palmyra, Ontario (later Wayne) County, New York. At the age of twenty-six, Harris married his cousin Lucy; he was nine years her senior. They had a family of four known children. He became a close associate of Joseph Smith, Jr., whom he assisted finan- cially, and he acted as a scribe to Smith.1 He also financed the publication of the Book of Mormon by mortgaging his farm. As an early convert of Mormonism, he was received into fellowship by baptism on the day the church was organized. Due to the time and resources spent on his new re- ligion, Harris became partially separated from his wife, Lucy. Orsamus Turner, a printer in New York, described Harris thusly: Martin Harris, was a farmer of Palmyra, the owner of a good farm, and an honest worthy citizen; but especially given to religious enthusiasm, new creeds, the more extravagant the better; a monomaniac, in fact.2 1. -
146 REFERENCES Primary Historical Sources Histories and Autobiographies Andrus, M. (1814-1875). Autobiographical Sketch Of
146 REFERENCES Primary Historical Sources Histories and Autobiographies Andrus, M. (1814-1875). Autobiographical sketch of Milo Andrus. Typescript manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Call, A. (1838-1839). Autobiography of Anson Call. Typescript Manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Corrill J. (1839). A Brief History of the Church of Christ of Latter Day Saints (Commonly Called Mormons, Including an Account of their Doctrine and Discipline, with the Reasons of the Author for Leaving the Church). St. Louis: (No Publ;isher). Crosby, J. (1807-52). Autobiography of Jonathan Crosby. Typescript manuscript, Utah State Historical Society. Crosby, C. (1982). Caroline Barnes Crosby, 1807-1883 Autobiography (1807-1882). In K. W. Godfrey, A. M. Godfrey, & J. M. Derr (Eds.), Women’s Voices. Salt Lake City, UT: Deseret Book Company. Draper, W. (1807-1881). William Draper (1807-1886), Autobiography. Typescript manuscript, BYU-Special Collections, Brigham Young University, Provo, UT. Franklin, B. (1952). Benjamin Franklin: The autobiography and selections from his other writings. H. W. Schneider (Ed.) . New York: The Liberal Arts Press. History of William Smith. (1865, Jan. 7). Millennial Star, 26, pp. 7-8. Hyde, O. (1864, November 19, 26, Dec. 3, 10). History of Orson Hyde. Millennial Star, 26, pp. 742-744, 760-761, 774-776, 790-792. Hancock L. (1803-1836). Autobiography of Levi Ward Hancock. Typescript manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Johnson, B. F. (1947). Benjamin F. Johnson, My life’s review. Independence, MO: Zion’s Printing and Publishing Co. Johnson, L. (1865). History of Luke Johnson (by himself). Millennial Star, 27, pp. -
PD10052298 000 C01 L15-Remain Strong.Indd
FOUNDATIONS OF THE RESTORATION—LESSON 15 Remaining Strong in Times of Opposition Apostasy in Kirtland: The Need to Faithfully Follow Conflict in Northern Missouri: Learning to Endure Church Leaders Opposition Well In 1837, the Saints in Kirtland, Ohio, experienced some finan- In 1837 and 1838, some disaffected and excommunicated cial problems. To help the Saints be more self-sufficient in their members of the Church living among the Saints in Far West finances, Joseph Smith and other Church leaders established began to bring lawsuits against the Church and its leaders and a company similar to a bank and called it the Kirtland Safety to harass the Church. In June 1838, Sidney Rigdon spoke heat- Society. Because of a widespread economic depression during edly in what has become known as the “Salt Sermon.” He ref- this time, many banks failed throughout the United States. erenced Matthew 5:13 and said that if the salt loses its savor, it The Kirtland Safety Society also failed in the fall of 1837. Two is good for nothing and should be cast out, implying that those hundred investors in the bank lost almost everything, with who had left the Church should be cast out from among the Joseph Smith sustaining the greatest losses. Even though the Saints. Two weeks later, on July 4, Sidney Rigdon gave a speech Kirtland Safety Society was not funded by the Church, some of in which he promised that the Saints would defend themselves the Saints considered it a Church bank or the Prophet’s bank even if it came to a “war of extermination.” Though both of and blamed Joseph Smith for their financial problems. -
A Cultural History of the Influence of Nineteenth-Century American Print on the Trajectory of The
CORE Metadata, citation and similar papers at core.ac.uk Provided by The University of Utah: J. Willard Marriott Digital Library THE IMPRINT OF THE PRESS: A CULTURAL HISTORY OF THE INFLUENCE OF NINETEENTH-CENTURY AMERICAN PRINT ON MORMONISM IN KIRTLAND, OHIO, 1831-1837 by Jeremy John Chatelain A dissertation submitted to the faculty of The University of Utah in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Communication The University of Utah May 2018 Copyright © Jeremy John Chatelain 2018 All Rights Reserved The University of Utah Graduate School STATEMENT OF DISSERTATION APPROVAL The dissertation of Jeremy John Chatelain has been approved by the following supervisory committee members: David J. Vergobbi , Co-chair 02/26/2018 Date Approved Kimberley Mangun , Co-chair 02/26/2018 Date Approved Glen Feighery , Member 02/26/2018 Date Approved W. Paul Reeve , Member 02/27/2018 Date Approved J. B. Haws , Member 02/22/2018 Date Approved and by Danielle Endres , Chair/Dean of the Department/College/School of Communication and by David B. Kieda, Dean of The Graduate School. ABSTRACT This cultural history of Mormonism in Kirtland, Ohio, from 1831 to 1837 uses Agenda Setting and Vilification Theories to analyze 1,617 articles from 325 newspapers published during those years. This unprecedented number of sources enabled the researcher to identify how nineteenth-century print culture and texts about and by the Mormons created, shaped, changed, and directed the trajectory of Mormonism in its formative years. The qualitative examination exposed the most recurring topics on Mormonism in papers across the country, including the phenomenon of editors’ specific efforts to create a cultural enemy of Joseph Smith; the editorial tone used while writing about such news; the number of times identical or similar texts were reprinted in the newspaper exchange; and the dispersion and geographical reach of readers throughout the United States. -
Marker at Troost Park Kansas City, Missouri, USA the Marker at Troost Park Was Erected to Commemorate the fi Rst Log Schoolhouse in Jackson County
Marker at Troost Park Kansas City, Missouri, USA The marker at Troost Park was erected to commemorate the fi rst log schoolhouse in Jackson County. On August 2, 1831, the Prophet Joseph Smith and others assisted the Colesville Saints in placing the fi rst log as a foundation for the es- tablishment of Zion. It was done at the site of the building which was to be both a school and a church. A ten-inch oak was cut and carried to the designated location by 12 men representing the Twelve Tribes of Israel.1 Among those who par- ticipated were Joseph Smith, Oliver Cowdery, Sid- ney Rigdon, Hezekiah Peck, Ezekiel Peck, Joseph Knight, Sr., Aaron Culver, Ezra Booth, Freeborn Demill, William Stringham, and Ira Willis. Oliver then laid a cornerstone and delivered an address. The original marker read as follows: “School in Zion. On August 2, 1831, the Prophet Joseph Smith was assisted by the members of the Colesville Branch of The Church of Jesus Christ of Latter-day Saints and others in laying the log for the fi rst house as a foundation of Zion in The Troost Park Monument Kaw Township. The log was carried and placed by Photo courtesy of Alexander L. Baugh twelve men representing the twelve tribes of Is- rael. The house, a place of worship, was also used Visitor Information as a school and was the fi rst school to be erected within the boundaries of Kansas City, Missouri, as they existed in 1832. Unveiling and Dedication September 14, 1963 by President David O. -
Primary 5 Manual: Doctrine and Covenants, Church History
Lesson Joseph Smith Is 21 Tarred and Feathered Purpose To help each child desire to develop a forgiving attitude. Preparation 1. Prayerfully study Doctrine and Covenants 64:8–11, 15–16 and the historical account given in this lesson. Then study the lesson and decide how you want to teach the children the historical account. (See “Preparing Your Lessons,” pp. vi–vii, and “Teaching the Scriptural and Historical Accounts,” pp. vii–ix.) 2. Select the discussion questions and enrichment activities that will involve the children and best help them achieve the purpose of the lesson. 3. Materials needed: a. A Doctrine and Covenants for each child. b. A pencil and two pieces of paper for each child. c. Picture 5-1, The Prophet Joseph Smith (Gospel Art Picture Kit 401; 62002), or 5-2, Joseph Smith (Gospel Art Picture Kit 400; 62449); picture 5-23, Man Being Tarred and Feathered. Suggested Lesson Development Invite a child to give the opening prayer. Attention Activity Give each child two pieces of paper and a pencil. On the first piece of paper, have each child write several blessings he or she has received. On the second piece of paper, have each child write something unkind that someone has done to him or her. Have the children place the papers on which they have written their blessings on their laps and hold the papers that describe the unkind acts right in front of their eyes, touching their noses. • Can you see the paper on which you listed your blessings? Explain that sometimes when someone hurts our feelings, we think about our hurt feelings so much that we can no longer see or enjoy our blessings. -
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International Journal of Religion November 2020 Volume: 1 | Number 1 | pp. 135 – 149 ISSN: 2633-352X (Print) | ISSN: 2633-3538 (Online) journals.tplondon.com/ijor First Submitted: 31 July 2020 Accepted: 1 November 2020 DOI: https://doi.org/10.33182/ijor.v1i1.1104 Tar & Feathers: Agnotology, Dissent, and Queer Mormon History Nerida Bullock1 Abstract In 2014 the Church of Jesus Christ of Latter-day Saints (LDS Church) updated their official website to include information about the polygamy/polyandry practiced by Joseph Smith, their founder and prophet, and his many wives. The admission by the LDS Church reconciles the tension between information that had become readily available online since the 1990s and church- sanctioned narratives that obscured Smith’s polygamy while concurrently focusing on the polygyny of Brigham Young, Smith’s successor. This paper entwines queer theory with Robert Proctor’s concept of agnotology—a term used to describe the epistemology of ignorance, to consider dissent from two interrelated perspectives: 1) how dissent from feminists and historians within the LDS Church challenged (mis)constructions of Mormon history, and; 2) how the Mormon practice of polygamy in the late nineteenth century dissented from Western sexual mores that conflated monogamy with Whiteness, democracy and social progression in the newly formed American Republic. Keywords: Mormon polygamy; Agnotology; Polyandry; Queer theology; ignorance; Joseph Smith; The Church of Jesus Christ of Latter-day Saint. Introduction In 1945, acclaimed historian Fawn Brodie published a secular biography on the enigmatic founder of the Church of Jesus Christ of Latter-day Saints (LDS Church), Joseph Smith.2 To secular historians and book critics, No Man Knows My History (1945) is considered one of the best scholarly books on early Mormonism of all times (Bringhurst, 1997, 1989; Reston, 2012).