Doctrine and Covenants Section 110: from Vision to Canonization
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The Sealing Keys Restored
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven (Matthew 16:19). The Sealing Keys Restored lijah was a courageous prophet who lived chair at the table during their Feast of the Passover E about seven hundred years before Jesus to show that they are still waiting for his return. Christ. We know from modern-day revela- Malachi’s prophecy came true when Elijah ap- tion that Elijah was the last prophet to hold the peared in the Kirtland Temple. He restored the sealing keys on earth before the Savior lived on the sealing keys to Joseph Smith and Oliver Cowdery earth. Keys are rights of the holy priesthood to ad- on April 3, 1836*––the second day of the Passover minister certain spiritual blessings or ordinances. Feast, when many Jews throughout the world sym- The First Presiden- bolically opened cy and the Quo- their doors to rum of the Twelve invite Elijah in. Apostles hold all Because Elijah of the priesthood restored the keys on earth, and sealing keys, we those keys can be can be sealed transferred only together as fami- by the proper au- lies throughout thority. Since Eli- eternity. We jah was the last show our grati- prophet to hold tude for this the sealing keys, sealing power he had the au- by living worthy thority to restore to enter the them. temple and by Malachi, an- submitting our other prophet of ancestors’ the Old Testament, names to have prophesied that temple ordi- Elijah would come nances done back to earth be- for them. -
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. -
Latter-Day Saint Liturgy: the Administration of the Body and Blood of Jesus
religions Article Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus James E. Faulconer Maxwell Institute for Religious Scholarship, Brigham Young University, Provo, UT 84602, USA; [email protected] Abstract: Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God. Keywords: Mormon; Latter-day Saint; liturgy; rites; sacrament; endowment; temple; memory Citation: Faulconer, James E. 2021. Latter-Day Saint Liturgy: The In 1839, in contrast to most other early nineteenth-century American religious leaders, Administration of the Body and Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints1 said, “Being Blood of Jesus. -
Rhetoric in Mormon Female Healing Rituals During the Nineteenth Century
Utah State University DigitalCommons@USU All Graduate Plan B and other Reports Graduate Studies 5-2016 Rhetoric in mormon Female Healing Rituals during the Nineteenth Century Carrie Ann King Johnson Follow this and additional works at: https://digitalcommons.usu.edu/gradreports Part of the American Studies Commons, and the English Language and Literature Commons Recommended Citation King Johnson, Carrie Ann, "Rhetoric in mormon Female Healing Rituals during the Nineteenth Century" (2016). All Graduate Plan B and other Reports. 865. https://digitalcommons.usu.edu/gradreports/865 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 Plan B and other Reports by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. UTAH STATE UNIVERSITY Rhetoric in Mormon Female Healing Rituals during the Nineteenth Century A Thesis By Carrie Ann King Johnson Department of English Submitted in partial fulfillment of the requirements for the degree of Master of Science, American Studies July 2016 ABSTRACT Using the minutes of the Female Relief Society of Nauvoo, journals and diaries kept by early Mormon women, and letters written about healing blessings, this thesis looks at how nineteenth-century Mormon women used rhetoric in healing rituals to build community, claim power, and comfort one another thorough illness, death, and birth. Claudia L. Bushman points out that “Mormon women were much like other American women of their day, but their allegiance to the faith led them in some new directions.” Instead of retreating to acceptable standards of femininity, Mormon women claimed and used godly power and authority. -
Who Will I Be Sealed to in Eternity?
DOCTRINAL MASTERY DOCTRINE AND COVENANTS AND CHURCH HISTORY TEACHER MATERIAL—MARRIAGE AND FAMILY, PART 2 Who Will I Be Sealed to in Eternity? Robert is struggling. His parents were married in the temple, but now they have decided to get a divorce. Robert has always had a testimony of eternal families, but he wonders, “Who will I be sealed to in eternity?” As Robert seeks answers to his question, he finds a statement in an article by President Henry B. Eyring that helps bring him peace: “The Savior sent the Prophet Elijah to Joseph Smith to restore the keys of the priesthood (see D&C 110). With those keys came the sealing power, offering God’s greatest gift to His children—eternal life in families bound to- gether forever. “For some, that eternal joy may seem a faint or even a fading hope. Parents, children, brothers, and sisters may have made choices that seem to disqualify them from eternal life. You may even wonder whether you have yet been qualified through the Atonement of Jesus Christ. “A prophet of God once offered me counsel that gives me peace. I was worried that the choices of others might make it impossible for our family to be together forever. He said, ‘You are worrying about the wrong problem. You just live worthy of the celestial kingdom, and the family arrangements will be more wonderful than you can imagine.’ “To all of those whose personal experience or whose marriage and children—or absence thereof—cast a shadow over their hopes, I offer my witness: Heavenly Father knows and loves you as His spirit child. -
Leaving Mormonism
Chapter 16 Leaving Mormonism Amorette Hinderaker 1 Introduction In March 2017, a counter-organisational website made national headlines after its release of internal documents belonging to the Church of Jesus Christ of Latter-day Saints (henceforth lds) drew legal threats from the Church. Mor- monLeaks, a WikiLeaks inspired website launched in December 2016, released internal Church documents including financial records and memos that were largely ignored by Church officials. It was the March posting of a Power Point presentation detailing “issues and concerns leading people away from the gospel” (www.mormonleaks.io), however, that raised Church ire. Following a take-down order, the document was removed for a few days before being re- stored with an attorney’s letter. In the meanwhile, several media outlets had al- ready captured and published the content. Both the content and the Church’s protection of the document suggest an organisational concern over member retention. With 16.1 million members worldwide (Statistical Report 2017), the lds, whose followers are commonly referred to as Mormons, is a rapidly growing faith and the only uniquely American religion to gain global acceptance. Like many faiths, the Church is concerned with new member conversion. In addi- tion to children born into the faith each year, the church baptises nearly 250,000 new converts through their active missionary system (Statistical Report 2017). But, as new converts join, a number of the formerly faithful leave. The Pew Forum (2015) reports that Americans, particularly young adults, are leaving churches in record numbers, with a third of millennials reporting that they are religiously unaffiliated. -
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 -
Journal of Mormon History Vol. 20, No. 1, 1994
Journal of Mormon History Volume 20 Issue 1 Article 1 1994 Journal of Mormon History Vol. 20, No. 1, 1994 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (1994) "Journal of Mormon History Vol. 20, No. 1, 1994," Journal of Mormon History: Vol. 20 : Iss. 1 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol20/iss1/1 This Full Issue is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Journal of Mormon History by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Journal of Mormon History Vol. 20, No. 1, 1994 Table of Contents LETTERS vi ARTICLES PRESIDENTIAL ADDRESS • --Positivism or Subjectivism? Some Reflections on a Mormon Historical Dilemma Marvin S. Hill, 1 TANNER LECTURE • --Mormon and Methodist: Popular Religion in the Crucible of the Free Market Nathan O. Hatch, 24 • --The Windows of Heaven Revisited: The 1899 Tithing Reformation E. Jay Bell, 45 • --Plurality, Patriarchy, and the Priestess: Zina D. H. Young's Nauvoo Marriages Martha Sonntag Bradley and Mary Brown Firmage Woodward, 84 • --Lords of Creation: Polygamy, the Abrahamic Household, and Mormon Patriarchy B. Cannon Hardy, 119 REVIEWS 153 --The Story of the Latter-day Saints by James B. Allen and Glen M. Leonard Richard E. Bennett --Hero or Traitor: A Biographical Story of Charles Wesley Wandell by Marjorie Newton Richard L. Saunders --Mormon Redress Petition: Documents of the 1833-1838 Missouri Conflict edited by Clark V. Johnson Stephen C. -
Integrating Textual Criticism in the Study of Early Mormon Texts and History
Intermountain West Journal of Religious Studies Volume 10 Number 1 Fall 2019 Article 6 2019 Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History Colby Townsend Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Townsend, Colby "Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History." Intermountain West Journal of Religious Studies 10, no. 1 (2019): 58-85. https://digitalcommons.usu.edu/imwjournal/vol10/iss1/6 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]. TOWNSEND: RETURNING TO THE SOURCES 1 Colby Townsend {[email protected]} is currently applying to PhD programs in early American literature and religion. He completed an MA in History at Utah State University under the direction of Dr. Philip Barlow. He previously received two HBA degrees at the University of Utah in 2016, one in compartibe Literary and Culture Studies with an emphasis in religion and culture, and the other in Religious Studies—of the latter, his thesis was awarded the marriot Library Honors Thesis Award and is being revised for publication, Eden in the Book of Mormon: Appropriation and Retelling of Genesis 2-4 (Kofford, forthcoming). 59 INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES Colby Townsend† Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History As historians engage with literary texts, they should ask a few important questions. -
Student Manual Religion 261
Introduction to Family History Student Manual Introduction to Family Religion 261 Introduction to Family History Student Manual Religion 261 Introduction to Family History Student Manual Religion 261 Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Comments and corrections are appreciated. Please send them to: Seminaries and Institutes of Religion Curriculum 50 E North Temple Street Salt Lake City, UT 84150-0008 USA E-mail: ces-manuals@ ldschurch .org Please list your complete name, address, ward, and stake. Be sure to give the title of the manual. Then offer your comments. FamilySearch is a trademark of Intellectual Reserve, Inc., and is registered in the United States of America and other countries. © 2012 by Intellectual Reserve, Inc. All rights reserved Printed in the United States of America English approval: 1/11 Contents Introduction .......................................................................................1 1. The Family Is Central to the Plan of Salvation .......................................................3 2. The Mission of Elijah ...........................................................................13 3. Getting Started with Family History Research .......................................................21 4. Gathering and Recording Family History Information ................................................29 5. Personal Revelation and Family History ............................................................39 6. Computers and Family History Research ...........................................................49 -
Where Did Joseph Smith Get His Teachings on the Family?
KnoWhy # 285 March 10 , 2017 Mongolian Family via lds.org Where Did Joseph Smith Get His Teachings on the Family? “Pray in your families unto the Father, always in my name, that your wives and your children may be blessed.” 3 Nephi 18:21 The Know of the gospel. In it men are commanded, “Thou shalt In the early years of the Restoration and on several occa- love thy wife with all thy heart, and shalt cleave unto her sions, the Prophet Joseph Smith received tutorials from and none else” (Doctrine and Covenants 42:22). Seven the Lord regarding the eternal importance of families years later, the Prophet likewise taught men, “It is the and how Latter-day Saints should act in regard to their duty of a husband to love, cherish, and nourish his wife, families. Beliefs about family responsibilities became and cleave unto her and none else; he ought to honor an important part of the faith of the Latter-day Saints, her as himself, and he ought to regard her feelings with based largely on the teachings of Joseph Smith. tenderness.”3 As early as July 1830, the Lord revealed to Emma Smith, In November 1831, Joseph Smith received Doctrine through Joseph the Prophet, that she had been called to and Covenants 68, which includes instructions regard- “be for a comfort unto my servant, Joseph Smith, Jun., ing the responsibilities of parents to their children.4 This thy husband, in his afflictions, with consoling words, in 1 revelation admonishes parents who “have children in the spirit of meekness” (Doctrine and Covenants 25:5). -
James and Isabelle Dayley
B EAUTIFUL UPON THE MOUNTAINS Pioneer Journals, Letters, and Discourses Testimonies of Obedience and Sacrifice Compiled and Edited by HEATH & MELISSA PARKER Copyright © 2010 by Heath Parker Beautiful upon the Mountains Publications Seattle, Washington All Rights Reserved First Edition Printing Family Heritage Publishers Salt Lake City, Utah Title Page Illustration: Wagon Tracks on the Prairie PIONEERS OF THE GOOSE CREEK VALLEY 671 JAMES DAYLEY & ISABELLE MCBRIDE Jacob Dayley 1787 – Feb. 11, 1811 James Dayley B: Bedford, Pennsylvania March 26, 1811 – July 23, 1905 D: Little Pigeon Roost, Ohio B: Little Pigeon Roost, Ohio D: Basin, Idaho Elizabeth Baker Dec. 12, 1791 – 1834 Enoch Rhodes Dayley B: Bedford, Pennsylvania Sept. 19, 1837 – Nov. 13, 1892 D: Licking County, Ohio B: Grand River, Missouri D: Basin, Idaho Thomas White McBride March 12, 1776 – Oct. 30, 1838 Isabelle McBride B: Loudon County, Virginia March 28, 1816 – Jan. 18, 1861 D: Hauns Mill, Missouri B: Lancaster, Ohio D: Grantsville, Utah Catherine John 1778 – July 27, 1841 B: Frederick County, Maryland D: Nauvoo, Illinois JAMES DAYLEY Eleven children were born to this union: Elizabeth, 1835; Enoch Rhodes, 1837; Isaac Morley, 1840; Sarah Ann, 1841; George, 1844; Heber Chase, 1845; Thomas John, 1847; James Carlos, 1850; Jacob, 1852; Isabelle Rebecca, 1853; and Nancy Vilate, 1856. Born March 26, 1811, at Little Pigeon Roost, Belmont County, Ohio, James was the only child of Jacob and Elizabeth Baker Dayley.675 His father tragically drowned shortly before James was born while the former was en route to Ohio. Elizabeth and her son remained in Ohio, leaving behind their ancestral lands in Pennsylvania where the Dayleys had held residence since colonial times.