Articles That Favored Mormonism
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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. -
“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. -
The Sting of the <Em>Wasp</Em>: Early Nauvoo Newspaper—April
BYU Studies Quarterly Volume 22 Issue 4 Article 7 10-1-1982 The Sting of the Wasp: Early Nauvoo Newspaper—April 1842 to April 1843 Jerry C. Jolley Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Jolley, Jerry C. (1982) "The Sting of the Wasp: Early Nauvoo Newspaper—April 1842 to April 1843," BYU Studies Quarterly: Vol. 22 : Iss. 4 , Article 7. Available at: https://scholarsarchive.byu.edu/byusq/vol22/iss4/7 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]. Jolley: The Sting of the <em>Wasp</em>: Early Nauvoo Newspaper—April 1842 the sting of the rasapasawasp early nauvoo newspaper april 1842 to april 1843 jerry C jolley the wasp an early mormon periodical was one of many small newspapers striving to make a place and a name in an era called by many the golden age of american journalism newspapers were the most popular of american reading materials in the 1840s almost all growing frontier communities sought to establish a small press and more populous areas often had a dozen or more the boom of newspaper publishing throughout the country caused a jump from 800 such papers in 1830 to 1400 in 1840 1 the motives behind the eager interest shown by the common man for newspapers in the 1840s were social political religious and literary one author has suggested -
“Prophet, Seer and Revelator”In Mormonism
Midwestern Journal of Theology 9.2 (Fall 2010):145-172 The Role of “Prophet, Seer and Revelator”in Mormonism SANDRA TANNER Utah Lighthouse Ministries Salt Lake City, Utah, [email protected] For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. (Matthew 24:24 NKJ) Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. (I John 4:1 NKJ) At the April, 2009 annual conference of the Church of Jesus Christ of Latter-day Saints, Thomas Monson was formally set apart as the “Prophet, Seer and Revelator” of the church.1 Sandra Tanner and her late husband Jerald Tanner (both ex- Mormons) are founders of Utah Lighthouse Ministries, an Evangelical ministry to Mormons. Together and separately they have written numerous books on Mormon history and Doctrine. 1 Dieter F. Uchtdorf, “The Sustaining of Church Officers,” Ensign (May 2009): 27. TANNER: Prophet, Seer, Revelator 146 Fig. 1: LDS President Thomas Monson But what does this title mean and how does it function in Mormonism? Do the LDS leaders claim their revelatory process is distinct from the spiritual guidance received by a minister in answer to his prayers? Joseph Smith founded his church on April 6, 1830. However, at that time it was called the Church of Christ, not receiving its current name until 1838. On that spring day in 1830 Smith announced that through revelation he had been designated as God’s prophet, seer, translator, revelator, and apostle.2 Today Mormon literature usually shortens those titles to simply “prophet, seer and revelator.” Verse five of that early revelation instructed Smith’s followers to accept his words as if from God’s “own mouth.” Today I want to focus on each of the three designations given to the president of the LDS Church. -
Sources of Mormon History in Illinois, 1839-48: an Annotated Catalog of the Microfilm Collection at Southern Illinois University
BIBLIOGRAPHIC CONTRIBUTIONS NO. Sources of Mormon History in Illinois, 1839-48: An Annotated Catalog of the Microfilm Collection at Southern Illinois University Compiled by STANLEY B. KIMBALL 2nd edition, revised and enlarged, 1966 The Library SOUTHERN ILLINOIS UNIVERSITY Carbondale—Edwardsville Bibliographic Contributions No. 1 SOURCES OF MORMON HISTORY IN ILLINOIS, 1839-48 An Annotated Catalog of the Microfilm Collection at Southern Illinois University 2nd edition, revised and enlarged, 1966 Compiled by Stanley B. Kimball Central Publications Southern Illinois University Carbondale, Illinois ©2014 Southern Illinois University Edwardsville 2nd edition, revised and enlarged, May, 1966 FOREWORD In the course of developing a book and manuscript collection and in providing reference service to students and faculty, a univeristy library frequently prepares special bibliographies, some of which may prove to be of more than local interest. The Bibliographic Contributions series, of which this is the first number, has been created as a means of sharing the results of such biblio graphic efforts with our colleagues in other universities. The contribu tions to this series will appear at irregular intervals, will vary widely in subject matter and in comprehensiveness, and will not necessarily follow a uniform bibliographic format. Because many of the contributions will be by-products of more extensive research or will be of a tentative nature, the series is presented in this format. Comments, additions, and corrections will be welcomed by the compilers. The author of the initial contribution in the series is Associate Professor of History of Southern Illinois University, Edwardsville, Illinois. He has been engaged in research on the Nauvoo period of the Mormon Church since he came to the university in 1959 and has published numerous articles on this subject. -
The Prophet Puzzle" Revisited
"The Prophet Puzzle" Revisited Dan Vogel IN HER 1974 ESSAY, "THE PROPHET PUZZLE: Suggestions Leading Toward a More Comprehensive Interpretation of Joseph Smith," Jan Shipps con- fronted the anomalies in the historical record concerning Smith, noting: "What we have in Mormon historiography is two Josephs: the one who started out digging for money and when he was unsuccessful, turned to propheteering, and the one who had visions and dreamed dreams, re- stored the church, and revealed the will of the Lord to a sinful world."1 To resolve this "schizophrenic state of Mormon history, with its double interpretive strand of Joseph Smith as a man of God and Joseph Smith as a kind of fraud who exploited his followers for his own purposes," Shipps called for a more fully integrated view of Smith, one that allows for the complexities of human personality. More than twenty years later, Smith remains an enigma for historians, believer and skeptic alike. My intent is not to rehash evidence on both sides of the prophet/ fraud issue, but to suggest a possible solution to Shipps's "prophet puz- zle." Unraveling the complexities of Smith's character and motives is dif- ficult, but before the puzzle can be solved, all the pieces, or at least the most significant ones, must be gathered and correctly interpreted. Some of these, in my opinion, have been overlooked, ignored, or mishandled— pieces which I believe reveal previously hidden features of Smith's com- plex, conflicted, and gifted personality. Throughout, however, one would do well to bear in mind Marvin S. -
Critical Analysis of Certain Apocryphal Reports in the Church of Jesus Christ of Latter-Day Saints As Related by Members of the Church
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1971 Critical Analysis of Certain Apocryphal Reports in the Church of Jesus Christ of Latter-Day Saints As Related By Members of the Church Don L. Penrod Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons BYU ScholarsArchive Citation Penrod, Don L., "Critical Analysis of Certain Apocryphal Reports in the Church of Jesus Christ of Latter- Day Saints As Related By Members of the Church" (1971). Theses and Dissertations. 5028. https://scholarsarchive.byu.edu/etd/5028 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]. CRITICAL ANALYSIS OPOFCERTAIN apocryphal REPORTS IN THE CHURCH OF JESUS CHRIST OF LATTERDAYLATTER DAY SAINTS AS RELATED BY MEMBERS OF THE CHURCH L 2 A thesis presented to the department of church history and doctrine brigham young university in partialpart1 a1 fulfbulffulfillmenti 1lmentament of the requirements fforor the degree master of arts by don L penrodpenrod august 1971 TABLE OF CONTENTS chapter page 1 introduction 0 0 0 0 0 9 0 0 0 0 0 0 0 1 statement of the problem 0 0 0 0 1 purpose of the study 0 Is 0 a 0 0 a 0 0 0 0 2 method of procedure 3 delimitation of -
Nauvoo Neighbor the Latter-Day Saint Experience at the Mississippi River, 1843–1845
NEW BOOK EXCERPT Nauvoo Neighbor The Latter-day Saint Experience at the Mississippi River, 1843–1845 Susan Easton Black he Nauvoo Neighbor is a significant key to understanding the Latter-day TSaint experience at the Mississippi River from 1843 to 1845. Although only three volumes were published, the newspaper contains 127 issues, each spanning four pages in length, with each page divided into six columns. This translates into approximately 4,000 single-spaced pages on 8½" x 11" paper. From the first issue on Wednesday, May 3, 1843, to the last issue on Wednesday, October 29, 1845, its masthead proudly proclaims, “our motto—the saints’ singularity—is unity, liberty, charity.” The new bookThe Best of the Nauvoo Neighborand the accompanying searchable DVD-ROM of all 127 issues surpass on many fronts local news printed in the official Nauvoo LDS paper, the Times and Seasons. The Neighbor played a significant role in the national discussion of Mormonism, the presidential election of 1844, and perceptions of the martyrdom of Joseph Smith. The paper printed an unrelenting defense of Mormonism against a backdrop of exaggerated reports and sensational claims that stemmed from Hancock County to newspapers in the East. Senior editor John Taylor did not hesitate to confront politician, newspaper columnist, or the governor of Illinois on issues of the day that distorted the Mormon faith. His words were written in defense of Joseph Smith and thousands of Mormons, who had gathered on the banks of the Mississippi River and built Zion in Nauvoo. Among those who had come were Latter- day Saint exiles seeking refuge from unchecked persecution in the state of Missouri and English converts pushed westward by black clouds of war, poverty, and promises of a glorious new day in an American Zion. -
Joseph Smith and the Doctrine of Sealing
The University of Notre Dame Australia ResearchOnline@ND Law Papers and Journal Articles School of Law 2016 Joseph Smith and the Doctrine of Sealing Anthony K. Thompson University of Notre Dame Australia, [email protected] Follow this and additional works at: https://researchonline.nd.edu.au/law_article Part of the Law Commons This article was originally published as: Thompson, A. K. (2016). Joseph Smith and the Doctrine of Sealing. Interpreter: A journal of Mormon scripture, 21, 1-21. Original article available here: http://www.mormoninterpreter.com/joseph-smith-and-the-doctrine-of-sealing/ This article is posted on ResearchOnline@ND at https://researchonline.nd.edu.au/law_article/65. For more information, please contact [email protected]. This article was originally published Thompson, Keith A. (2016). Interpreter: A journal of Mormon scripture. The Interpreter Foundation, 21, p. 1-21. Retrieved from http://www.mormoninterpreter.com/joseph-smith-and-the-doctrine-of- sealing/ No changes have been made to the original article. This is an Open Access article distributed in accordance with the Creative Commons Attribution- NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0) license (https://creativecommons.org/licenses/by-nc-nd/4.0/) This license allows users to: - • Copy and redistribute the material in any medium or format Under the following terms: • Attribution — you must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use. INTERPRETER§ A Journal of Mormon Scripture Volume 21 · 2016 · Pages 1-21 Joseph Smith and the Doctrine of Sealing A. -
The Making of a Mormon Myth: the 1844 Transfiguration of Brigham Young*
The Making of a Mormon Myth: The 1844 Transfiguration of Brigham Young* Richard S. Van Wagoner The brethren testify that brother Brigham Young is brother Joseph's legal successor. You never heard me say so. I say that I am a good hand to keep the dogs and wolves out of the flock. —Brigham Young (I860)1 MORMONISM, AMERICA'S UNIQUE RELIGIOUS MANIFESTATION, has a remark- able past. Nourished on the spectacular, the faith can count heroic mar- tyrs, epic treks, and seemingly supernatural manifestations. Deep in the Mormon psyche is an attraction to prophetic posturing and swagger. In particular, Joseph Smith, Jr., and Brigham Young are icons who have come to dominate the Mormon world like mythical colossuses. After Smith's untimely 1844 murder, Brigham Young and an ailing Sidney Rigdon, the only surviving member of the First Presidency, be- came entangled in an ecclesiastical dogfight for primacy. Young, a mas- terful strategist with a political adroitness and physical vitality lacking in Rigdon, easily won the mantle.2 However, as time passed, the rather prosaic events surrounding this tussle for church leadership metamor- phosed into a mythical marvel. The legend is now unsurpassed in Mor- mon lore, second only to Joseph Smith's own account of angelic minis- trations and his "first vision." *This article first appeared in Vol. 28, No. 4 (Winter 1995): 1-24. 1. Journal of Discourses, 26 vols. (Liverpool: LDS Bookseller's Depot, 1855-86), 8:69 (3 June 1860); hereafter JD. 2. For five years Rigdon had been weakened by episodic bouts of malaria and depres- sion. -
The Prophet Elias Puzzle
The Prophet Elias Puzzle Samuel Brown JJ,arly Mormonism is notable for a proliferation of angels, scriptural lumi- naries who visited the Prophet Joseph Smith and his close associates. These visitations not only established prophetic authority generally but were also often associated with specific innovations, rites, and doctrines. Thus, Moroni delivered the Book of Mormon, John the Baptist bestowed the lesser priesthood, and a triumvirate of Christian apostles granted the higher priesthood. Perhaps most important in this august pantheon is Eli- jah, the biblical patriarch who ascended living to heaven (was translated) as a reward for exemplary faithfulness. For early Mormons, Elijah shouldered a burdensome mission: to oversee LDS temple rites and integrate the hu- man family into an organic whole, sealing up personal relationships against death. This seemingly pluripotent Elijah is shadowed by a doppelganger in the angelic tumult of early Mormonism named Elias, the King James ren- dering of the Greek transliteration of the prophet's Hebrew name. This Elias, according to Joseph Smith, was present at Christ's transfiguration and its Kirtland Temple reenactment and plays an important if confusing role in Restoration events. Furthermore, Elias was distinct from Elijah, as Smith confirmed in his 1844 sermon: "[I] preached on the subject of the spirit of /Elias/ Elijah, and Mesiah clearly defining the offices of the 3 personages." This paper explores the significance of this Elijah-Elias bifurcation, seen by critics as emblematic of Smith's imaginative if inaccurate appro- priation of the biblical lexicon. Writers from within Mormonism have his- torically focused, with precedent in the Prophet's teachings, on a "Spirit of Elias" borne by various angelic ministrants while positing the existence of a minor but essentially unknown prophet actually named Elias who stays away from center stage. -
Lorenzo Snow's Couplet
JETS 49/3 (September 2006) 549–68 LORENZO SNOW’S COUPLET: “AS MAN NOW IS, GOD ONCE WAS; AS GOD NOW IS, MAN MAY BE”: “NO FUNCTIONING PLACE IN PRESENT-DAY MORMON DOCTRINE?” A RESPONSE TO RICHARD MOUW ronald v. huggins* Man may become as God himself! Let those who disagree howl as they may! Robert L. Millet and Joseph Fielding McConkie1 i. richard mouw’s tabernacle apology During his appearance with Ravi Zacharias in the Mormon Tabernacle on November 14, 2004, Fuller Seminary President Richard Mouw apologized on behalf of evangelicals for “bearing false witness” against Mormons. When challenged about his remarks, Mouw sent out an e-mail identifying places where he felt evangelicals had misrepresented Mormon teaching. Among these was the claim that “Mormonism teaches that God was once a human being like us, and we can become gods just like God is now,”2 a belief, Mouw goes on to assure us, that has “no functioning place in present-day Mormon doctrine.” As anyone familiar with Mormonism will immediately recognize, Mouw’s words allude to the famous couplet coined by the fifth LDS Church President Lorenzo Snow: As man now is, God once was; as God now is, man may be.3 Is Mouw correct in saying that the teaching contained in this couplet no longer has any functioning place in present-day Mormonism? In trying to answer this question, we must begin by looking at where Snow’s couplet came from and why it caught on as an important summary of the Mormon doctrinal system. * Ronald Huggins is associate professor of historical and theological studies at Salt Lake Theo- logical Seminary, P.O.