David Whitmer, a Witness to the Divine Authenticity of the Book of Mormon
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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. -
MEMBERS of the CHURCH of JESUS CHRIST of LATTER-DAY SAINTS Bmby S-ER 26,1830 Ly Mmd
MEMBERS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS BmBY S-ER 26,1830 Ly mmD. Platt On September 26,1830 at the second conference By her I had one son and two daughters. The Church of the Church of Jesus Christ of Latter-day Saints it was was not organized but soon after, April 6, 1830. A few days stated that there were sixty-two members, and that thrrty- afterwards] I was baptized in the waters of Seneca Lake by five of them had joined the church since the fist conference Joseph Smith." (0PH2599)It is possible that Solomon was on June 9th. This means that fiom April 6,1830 to June 9, baptized between April 8th and April 10th. As nearly all of 1830 there were twenty-seven people who joined the the baptisms talk place on Sunday during these initial Church, each of whom has been identified for many years, months, the fact that he was not part of the group baptized except fur two. The complete number of sixty-two members on Sunday, April 1 Ith, points to a date of the 8th, 9th or by September 26th has never been identifled prior to this 10th to quai@ for the "few days" noted in his article. autobiography. He had had to iraveI from his home in the vicinity of Lyons, Wayne. New York, just north of Fayette, Joseph Smith, Jr., Oliver Cowdery, and Samuel H. to be baptized, so it was not far. Smith were all initially baptized on May 15, 1829 (LMS:337). -
Zion in Paradise
Utah State University DigitalCommons@USU Faculty Honor Lectures Lectures 5-1-1959 Zion in Paradise S. George Ellsworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/honor_lectures Part of the History Commons Recommended Citation Ellsworth, S. George, "Zion in Paradise" (1959). Faculty Honor Lectures. Paper 24. https://digitalcommons.usu.edu/honor_lectures/24 This Presentation is brought to you for free and open access by the Lectures at DigitalCommons@USU. It has been accepted for inclusion in Faculty Honor Lectures by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. TWENTY-FIRST FACULTY HONOR LECTURE Zion • Paradise EARLY MORMONS IN THE SOUTH SEAS by S. GEORGE ELLSWORTH Associate Professor of History THE FACULTY ASSOCIATION UTAH STATE UNIVERSITY LOGAN UTAH 1959 CONTENTS page THE IDEA OF CONVERSION ............................................................ 3 THE EARLY EXPANSION OF MORMONISM ................................ 4 EARLY MORMONS IN THE SOUTH SEAS .................................... 6 From Nauvoo to Tubuai, 1843-1844 ................................................ 6 The English and the French in Tahiti ................. .. ....................... 7 The Mormons at Tahiti, 1844 ........................................................ 9 First stronghold on Tubuai, 1844-1845 ........................................ 10 From Tahiti . ....... .. ........ ..... ........ ........................................................ -
“THE MOVEMENT of COERCION” Justice David J. Brewer
“THE MOVEMENT OF COERCION” BY Justice David J. Brewer _______ FOREWORD BY DOUGLAS A. HEDIN Editor, MLHP David Josiah Brewer served on the Supreme Court from December 18, 1889 to March 27, 1910. Off the court, he continued to express his views on a wide range of subjects, legal and otherwise, through articles in journals, books and numerous public addresses, including the following to the New York State Bar Association in January 1893. 1 His topic was “The Movement of Coercion” which, he explained, referred to the demands of the “multitudes” to share the wealth earned and accumulated by a few: I wish rather to notice that movement which may be denominated the movement of "coercion," and which by the mere force of numbers seeks to diminish protection to private property. It is a movement which in spirit, if not in letter, violates both the Eighth and Tenth Command- ments; a moment, which, seeing that which a man has, attempts to wrest it from him and transfer it to those who have not. It is the unvarying law, that the wealth of a community will not be in the hands of a few, and the greater the general wealth, the greater the individual accumulations. 1 In his biography of the justice, Michael J. Brodhead devotes an entire chapter to his “off-the- bench activities.” David J. Brewer: The Life of a Supreme Court Justice, 1837-1919 116-138 (Southern Illinois Univ. Press, 1994)(“In fact, he was the most visible and widely known member of the Fuller Court.”). 1 He argued that the “coercion movement” against private property expressed itself through, first, unions and, second, excessive regulation, though neither was evil per se : First, in the improper use of labor organizations to destroy the freedom of the laborer, and control the uses of capital. -
Joseph Smith Ill's 1844 Blessing Ana the Mormons of Utah
Q). MicAael' J2umw Joseph Smith Ill's 1844 Blessing Ana The Mormons of Utah JVlembers of the Mormon Church headquartered in Salt Lake City may have reacted anywhere along the spectrum from sublime indifference to temporary discomfiture to cold terror at the recently discovered blessing by Joseph Smith, Jr., to young Joseph on 17 January 1844, to "be my successor to the Presidency of the High Priesthood: a Seer, and a Revelator, and a Prophet, unto the Church; which appointment belongeth to him by blessing, and also by right."1 The Mormon Church follows a line of succession from Joseph Smith, Jr., completely different from that provided in this document. To understand the significance of the 1844 document in relation to the LDS Church and Mormon claims of presidential succession from Joseph Smith, Jr., one must recognize the authenticity and provenance of the document itself, the statements and actions by Joseph Smith about succession before 1844, the succession de- velopments at Nauvoo after January 1844, and the nature of apostolic succes- sion begun by Brigham Young and continued in the LDS Church today. All internal evidences concerning the manuscript blessing of Joseph Smith III, dated 17 January 1844, give conclusive support to its authenticity. Anyone at all familiar with the thousands of official manuscript documents of early Mormonism will immediately recognize that the document is written on paper contemporary with the 1840s, that the text of the blessing is in the extraordinar- ily distinctive handwriting of Joseph Smith's personal clerk, Thomas Bullock, that the words on the back of the document ("Joseph Smith 3 blessing") bear striking similarity to the handwriting of Joseph Smith, Jr., and that the docu- ment was folded and labeled in precisely the manner all one-page documents were filed by the church historian's office in the 1844 period. -
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. -
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). -
Professionalization of the Church Historian's Office
“There Shall Be A Record Kept Among You:” Professionalization of the Church Historian’s Office J. Gordon Daines III University Archivist Brigham Young University Slide 1: The archival profession came into its own in the 20th century. This trend is reflected nationally with the development of the National Archives and the establishment of the Society of American Archivists. The National Archives provided evidence of the value of trained staff and the Society of American Archivists reached out to records custodians across the country to help them professionalize their skills. National trends were reflected locally across the country. This presentation examines what it means to be a profession and how the characteristics of a profession began to manifest themselves in the Church Historian’s Office of The Church of Jesus Christ of Latter-day Saints. It also examines how the recordkeeping practices of the Church influenced acceptance of professionalization. Professionalization and American archives Slide 2: It is not easy to define what differentiates an occupation from a profession. Sociologists who study the professions have described a variety of characteristics of professions but have generated very little consensus on which of these characteristics are the fundamental criteria for defining a profession.1 As Stan Lester has noted “the notion of a ‘profession’ as distinct from a ‘non-professional’ occupation is far from clear."2 In spite of this lack of clarity about what defines a profession, it is still useful to attempt to distill a set of criteria for defining what a profession is. This is particularly true when studying occupations that are attempting to gain status as a profession. -
CURRICULUM VITAE Royal Skousen Royal Skousen
1 CURRICULUM VITAE Royal Skousen Fundamental Scholarly Discoveries and Academic Accomplishments listed in an addendum first placed online in 2014 plus an additional statement regarding the Book of Mormon Critical Text Project from November 2014 through December 2018 13 May 2020 O in 2017-2020 in progress Royal Skousen Professor of Linguistics and English Language 4037 JFSB Brigham Young University Provo, Utah 84602 [email protected] 801-422-3482 (office, with phone mail) 801-422-0906 (fax) personal born 5 August 1945 in Cleveland, Ohio married to Sirkku Unelma Härkönen, 24 June 1968 7 children 2 education 1963 graduated from Sunset High School, Beaverton, Oregon 1969 BA (major in English, minor in mathematics), Brigham Young University, Provo, Utah 1971 MA (linguistics), University of Illinois, Urbana-Champaign, Illinois 1972 PhD (linguistics), University of Illinois, Urbana-Champaign, Illinois teaching positions 1970-1972 instructor of the introductory and advanced graduate courses in mathematical linguistics, University of Illinois, Urbana-Champaign, Illinois 1972-1979 assistant professor of linguistics, University of Texas, Austin, Texas 1979-1981 assistant professor of English and linguistics, Brigham Young University, Provo, Utah 1981-1986 associate professor of English and linguistics, Brigham Young University, Provo, Utah 1986-2001 professor of English and linguistics, Brigham Young University, Provo, Utah O 2001-2018 professor of linguistics and English language, Brigham Young University, Provo, Utah 2007-2010 associate chair, -
Trail Marker
Trail Marker PIONEERING YESTERDAY, TODAY AND TOMORROW Official Newsletter of the National Society of the Sons of Utah Pioneers™ April 2015, Volume 11, Number 4, Issue 117 PRESIDENT’S MESSAGE CONTENTS Congratulations and thanks to those who President’s Message 1 participated in and attended the Chapter Presidents National Calendar 2 Conference on February 28. It was a great conference with an excellent attendance. We have National News an exceptionally capable group of officers and Office Staff Updates 3 members in the area vice presidents and chapter Membership Report 3 presidents and presidents elect in the Sons of Utah Chapter News Pioneers. I appreciate all of the work that each of Centerville Chapter 4 you do to make this organization a success. Cotton Mission Chapter 4 A number of chapter presidents and others gave Eagle Rock Chapter 5 presentations. Let me particularly thank, Kirk Jordan River Temple Chapter 5 Gunderson, David-John Stosich, Steve Roll, Jay Lehi Chapter 6 Smith, John Elggren, Don Lee, Glen Stringham, Maple Mountain Chapter 7 Bob Folkman, Harold Shirley, Denton Beecher, Mary Ellen Elggren, David Hinton, and Jon Clark Mills Chapter 7 for taking part on the program. Murray Chapter 8 Ogden Pioneer Chapter 9 Thanks also to those in attendance who participated in the discussion. So many Ogden Valley Chapter 9 participated that I could not keep track of all who Salt Lake City Chapter 10 did so. I would be the last to insist that I had all the Sanpete County Chapter 11 answers. I probably don’t know all of the Sevier Valley Chapter 11 questions. -
The Precepts of Zion and Joseph Smith's City of Zion Plan: Major Influences Orf the Planning of Nauvoo
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1999 The Precepts of Zion and Joseph Smith's City of Zion Plan: Major Influences orF the Planning of Nauvoo Marjorie E. Eddy Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Mormon Studies Commons, and the Urban, Community and Regional Planning Commons BYU ScholarsArchive Citation Eddy, Marjorie E., "The Precepts of Zion and Joseph Smith's City of Zion Plan: Major Influences For the Planning of Nauvoo" (1999). Theses and Dissertations. 4661. https://scholarsarchive.byu.edu/etd/4661 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]. THE PRECEPTS OF ZION AND JOSEPH SMITHS CITY OF ZION PLAN MAJOR influences FOR THE PLANNING OF NAUVOO by marjorie E eddy A thesis submitted to the faculty of brigham young university in partial fulfillment of the requirements for the degree of masters of art department of anthropology brigham young university august 1999 copyright C 1999 marjorie E eddy all rights reserved BRIGHAM YOUNG university GRADUATE COMMITTEE APPROVAL of a thesis submitted by marjorie E eddy this thesis has been read by each member of the following graduate committee and by majority vote has been found to be satisfactory W 3 IW X X date dale L berge chaichalchairr zo3 -
109.1 Comments on Doctrine & Covenants 109 This Section Is the Kirtland Temple Dedication Prayer. the Text Draws Heavily On
Comments on Doctrine & Covenants 109 This section is the Kirtland Temple dedication prayer. The text draws heavily on the rhetorical style of Psalms and also employs the theme of Mosaic intercession. In the preceding sections, there are numerous rebukes by the Lord aimed at the Missouri ecclesia for failing to be zealous in keeping the commandments in general, and for failing to build the Missouri Temple in specific (cf. D&C 101, 103). Here in the prayer, Smith is importuning the Lord using a style that draws on the classical Psalmist’s appeal. The Psalmist’s appeal characterizes the one doing the appealing as being unworthy of the Lord’s mercy, yet still pleading for it. The Psalmist then gives the Lord justification for his appeal. Relatively common among the Psalms, good examples of this are Ps. 6:4-5, and Ps. 30:8-9, as follows: Return, O LORD, deliver my soul: oh save me for thy mercies’ sake. For in death there is no remembrance of thee: in the grave who shall give thee thanks? I cried to thee, O LORD; and unto the LORD I made supplication. What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth? In both examples, the Psalmist makes an appeal on his own behalf and justifies the appeal by saying if the Lord lets him perish then he cannot praise Him from hell. Psalm 30:10-12 goes on to state: Hear, O LORD, and have mercy upon me: LORD, be thou my helper.