Ap:Pendixa Statements, by Date, Relevant to the Geography of Book of Rv1ormon Events, by LDS Leaders Or Others Reflecting Viev'rs Current in the Church Jiii>
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Periodical Literature of the Latter Day Saints
Journal of His tory VOL. XIV, No. 3 INDEPENDENCE, MISSOURI JULY, 1921 THE PERIODICAL LITERATURE OF THE LATTER DAY SAINTS BY WALTER W. SMITH The Church of Jesus Christ of Latter Day Saints was little more than a year old when by conference action a monthly periodical was provided for, as indicated by the fol lowing item from the minutes of a conference held at Hiram, Ohio, September, 1831. THE EVENING AND MORNING STAR A conference was held, in which Brother W. W. Phelps was in structed to stop at Cincinnati on his way to Missouri, and purchase a press and type, for the purpose of establishing and publishing a monthly paper at Independence, Jackson County, Missouri, to be called the "Eve ning and Morning Star."-Times and Seasons, vol. 5, p. 481. ·w. W. Phelps, ifl }larmony with the instructions, went to Cincinnati, Ohio, secured the press and type and proceeded to Independence, Jack son County, Missouri, where he issued a prospectus setting forth his in tentions; extracts from which indicate the attitude of Saints relative to the publication of the message of the Restored. Gospel. The Evening and the Morning Star will be published at Independence, Jackson County, State of Missouri. As the forerunner of the night of the end, and the messenger of the day of redemption, the Star will borrow its light from sacred sources, and be devoted to the revelations of God as made known to his servants by the Holy Ghost, at sundry times since the creation of man, but more especially in these last days, for restoration of the house of Israel. -
THE BOOK of MORMON in the ANTEBELLUM POPULAR IMAGINATION by Jared Michael Halverson Thesis Submitted
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ETD - Electronic Theses & Dissertations “EXTRAVAGANT FICTIONS”: THE BOOK OF MORMON IN THE ANTEBELLUM POPULAR IMAGINATION By Jared Michael Halverson Thesis Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of MASTER OF ARTS in Religion August, 2012 Nashville, Tennessee Approved: Professor Kathleen Flake Professor James P. Byrd TABLE OF CONTENTS Chapter I. “A BURLESQUE ON THE BIBLE” . 1 II. “THE ASSAULT OF LAUGHTER” . 9 III. “MUCH SPECULATION”: FIRST IMPRESSIONS OF THE BOOK OF MORMON . 18 IV. ABNER COLE AND THE PALMYRA REFLECTOR . 27 MORE SERIOUS “REFLECTIONS” . 38 V. “BAREFACED FABLING”: THE GOLD BIBLE AS (UN)POPULAR FICTION . 43 “THE YANKEE PEDDLER” . 49 “THE BACKWOODSMAN” . 52 “THE BLACK MINSTREL” . 55 THE “NOVEL” BOOK OF MORMON . 59 VI. A RHETORIC OF RIDICULE . 64 ALEXANDER CAMPBELL . 67 EBER HOWE . 70 ORIGEN BACHELER . 74 POPULAR POLEMICS . 78 VII. CONCLUSION: THE LAST LAUGH . 84 BIBLIOGRAPHY . 92 ii CHAPTER 1 “A BURLESQUE ON THE BIBLE” Sometime in late August or early September, 1831, Robert Dale Owen, son of the Scottish utopian reformer Robert Owen, received a letter from his brother William, who had hurriedly written from an Erie Canal boat somewhere near Syracuse, New York. Just as hastily Robert published the correspondence in his New York City newspaper, the Free Enquirer, not knowing that he would receive another, longer letter from William within days, just in time to be included in his weekly’s next run. What proved to be so pressing was what William had discovered onboard the canal boat: “I have met,” he announced dramatically, “with the famous ‘Book of Mormon.’”1 Published in 1830, the Book of Mormon claimed to be nothing short of scripture, an account of America’s ancient inhabitants (themselves a scattered Hebrew remnant) and God’s dealings with them over a long and bloody history. -
William Smith, 1811-93: Problematic Patriarch Irene M
ARTICLES AND ESSAYS William Smith, 1811-93: Problematic Patriarch Irene M. Bates WILLIAM SMITH, YOUNGER BROTHER of the prophet Joseph Smith, has been easy to dismiss but difficult to deal with. More often than not, he has been described with adjectives like violent, wicked, unstable, and licentious. Yet intriguing references suggest that a more balanced view of this complex man might be appropriate. The Prophet described his brother in a blessing 18 December 1833 this way: "Brother William is as the fierce lion which divideth not the spoil because of his strength." x Then on 9 December 1842, William defended the Nauvoo Charter with uncommon eloquence as representative for Hancock County in the Illinois legislature.2 In August 1845, W. W. Phelps designated William "the Patriarchal Jacob's Staff." 3 And B. H. Roberts, impressed with the seventy-year-old William in 1881, said he had "so vindicated the claims and the character of his brother that ever afterward whenever the question of Joseph Smith came up, people would say 'He had just as good a right to be a prophet as any man mentioned in the Bible.' " 4 William Smith was born at Royal t o n , Vermont, 13 March 1811, the fifth son of Joseph, Sr., and Lucy Mack Smith. He was baptized by David Whitmer 9 June 1830 and was ordained an apostle 15 February 1835, before he was twenty-four years old. He married Caroline Amanda Grant, the sister of IRENE M. Bates, who joined the Church in England in 1955 and moved to the United States with her husband, William, and four children in 1967, is a 1975 graduate of UCLA. -
NAUVOO's TEMPLE It Was Announced August 31, 1840, That A
NAUVOO’S TEMPLE Dean E. Garner—Institute Director, Denton, Texas t was announced August 31, 1840, that a temple would be built, and Iarchitectural plans began to come in. Joseph Smith “advertised for plans for the temple,” William Weeks said, “and several architects presented their plans. But none seemed to suit Smith. When [William] presented his plans, Joseph Smith grabbed him, hugged him and said, ‘You are the man I want.’”1 Thus William was made superintendent of temple construction. All his work was cleared by the temple building committee. Those on the committee were Reynolds Cahoon, Elias Higbee, and Alpheus Cutler.2 Joseph Smith had the final say pertaining to the details of the temple, for he had seen the temple in vision, which enabled him to make decisions on the temple’s appearance.3 During the October Conference of 1840, the building of the Nauvoo During the temple was voted on and accepted by the saints. The temple was to be October Conference constructed of stone. Many weeks preceding the conference, a survey of Nauvoo’s main street verified that the entire route was underlain with a of 1840, the building massive layer of limestone many feet thick, particularly so in the northern of the Nauvoo part of the community. That site was selected for the quarry, where quality white-gray Illinois limestone could be extracted for the construction of temple was voted the temple. The principal quarry from which the temple stone would on and accepted by come was opened within ten days of the conference. Work in the quarry began October 12, 1840, with Elisha Everett striking the first blow.4 the saints. -
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 -
Mormons and the Ecological Geography Of
Changes in the West : Mormons and the ecological geography of nationalism by Willard John McArthur A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History Montana State University © Copyright by Willard John McArthur (1999) Abstract: Environmental historians have made fruitful endeavors in exploring the ways in which human communities modify the landscapes in which they live. However, nationalism is one area that has exhibited a tremendous influence on the course of modem history, yet has been little studied in its relationship to the environment. This thesis looks at the ways in which nationalism-a sense of connection to the larger nation— has influenced those modifications, and how those modifications have influenced and affected those making changes. This thesis looks to the early Mormon migrants to the West as a case study on how nationalism has influenced environmental change. Using an interdisciplinary approach, this argument relies on the work of intellectual historians of nationalism, environmental historians, geographers, and ecologists\biologists. Using these studies as a framework, this thesis posits a method for identifying nationalized landscapes: recognizing circumscribed landscapes, simplified environments, and lands that are connected spatial and temporally to the larger nation identifies a nationalized landscape. In particular, this thesis looks at fish, trees, and riparian zones as areas of change. Using the identifying markers of circumscription, simplification, and connection has uncovered that Mormons did indeed make changes in the landscape that were influenced by nationalism. These changes made to the land, influenced by nationalism, created a redesigned nature, that in turn influenced human relationships. -
The Story of Early Mormonism in Philadelphia
Stephen J. Fleming: Discord in Early Philadelphia 3 Discord in the City of Brotherly Love: The Story of Early Mormonism in Philadelphia Stephen J. Fleming Although a handful of visits to Philadelphia were made throughout the 1830s, Mormon proselyting began there in earnest in 1839. This endeavor was part of a larger proselyting effort that had begun a year earlier through- out the counties surrounding Philadelphia. Lorenzo Barnes and Elisha Davis had met with great success in nearby Chester County, Pennsylvania, and Benjamin Winchester had also made numerous converts in central New Jersey.1 The next summer, Winchester began proselytizing in Philadelphia. At first, he “was ridiculed on almost ev[e]ry occasion when I enquired for a house” to preach in, yet he persevered. Winchester finally found a hall and “a crowded congregation attended the meeting.” After Winchester preached there about a dozen times, he debated with a Presbyterian minister, “which was the means of doing much good. By this time there was quite an excite- ment, and the former prejudices of the people seemed in part removed.” Winchester baptized several in Philadelphia, “and I feel myself authorized to say that the work of the Lord is gaining ground, in this city: and I trust that it will still roll on.”2 Joseph Smith’s visit to the area on his way to Washington, D.C., in the winter of 1839–40 spurred further growth of Mormonism in the area. A local newspaper reported that the Prophet “visited New Egypt, Hornerstown, and Toms River [New Jersey] and sealed a large number to the church.”3 Joseph also established branches in Philadelphia and Chester County, STEPHEN J. -
Representations of Mormonism in American Culture Jeremy R
University of New Mexico UNM Digital Repository American Studies ETDs Electronic Theses and Dissertations 8-19-2011 Imagining the Saints: Representations of Mormonism in American Culture Jeremy R. Ricketts Follow this and additional works at: https://digitalrepository.unm.edu/amst_etds Part of the American Studies Commons Recommended Citation Ricketts, eJ remy R.. "Imagining the Saints: Representations of Mormonism in American Culture." (2011). https://digitalrepository.unm.edu/amst_etds/37 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in American Studies ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Jeremy R. Ricketts Candidate American Studies Departmelll This dissertation is approved, and it is acceptable in quality and form for publication: Approved by the Dissertation Commillee: , Chairperson Alex Lubin, PhD &/I ;Se, tJ_ ,1-t C- 02-s,) Lori Beaman, PhD ii IMAGINING THE SAINTS: REPRESENTATIONS OF MORMONISM IN AMERICAN CULTURE BY JEREMY R. RICKETTS B. A., English and History, University of Memphis, 1997 M.A., University of Alabama, 2000 M.Ed., College Student Affairs, 2004 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy American Studies The University of New Mexico Albuquerque, New Mexico May 2011 iii ©2011, Jeremy R. Ricketts iv DEDICATION To my family, in the broadest sense of the word v ACKNOWLEDGMENTS This dissertation has been many years in the making, and would not have been possible without the assistance of many people. My dissertation committee has provided invaluable guidance during my time at the University of New Mexico (UNM). -
Is Mormonism Christian? an Investigation of De Nitions, Part 3
Is Mormonism Christian? An Investigation of Denitions, part 3 Back to part 2 of “Is Mormonism Christian?” Claim 12. “The Christian position,” asserts “Dr.” Walter Martin, “has always been based upon a literal acceptance” of the virgin birth.436 Certain early Mormon leaders speculated about the mode of Jesus’ conception along quite non-traditional lines. Therefore, Mormonism is not Christian.437 Response. We will ignore the fact that these scattered nineteenth-century speculations were never canonized by the Mormon Church, and that no comparable statements occur in Latter-day Saint scripture. We will pass over the unfairness of holding Mormons to statements that they and their own leaders have never deemed authoritative or binding (and we will deprive ourselves of the great entertainment that would ensue were we to call our Protestant critics to account for every speculation advanced by their pastors and reformers of the past ve centuries).438 We will ignore the fact that the New Testament is not specic about the mechanism of Jesus’ conception. We will decline to notice the fact that some denunciations of Mormonism seem to betray a Neoplatonic and gnosticizing disdain for the material cosmos, a discomfort with the body and with sexuality that is utterly foreign to the Bible.439 Is it not relevant that Mormonism resolutely proclaims the divine Sonship of Jesus? The speculations that most incense the critics are simply literalistic interpretations of the divine paternity alluded to in the title, “Son of God.” While certain early Mormon leaders may occasionally have reinterpreted the concept of “virgin birth,” they never for a moment suggested that Jesus was begotten by a mortal man, nor that his father was any other personage than God. -
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. -
Sidney Rigdon: Post Nauvoo
BYU Studies Quarterly Volume 21 Issue 1 Article 4 1-1-1981 Sidney Rigdon: Post Nauvoo Thomas J. Gregory Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Gregory, Thomas J. (1981) "Sidney Rigdon: Post Nauvoo," BYU Studies Quarterly: Vol. 21 : Iss. 1 , Article 4. Available at: https://scholarsarchive.byu.edu/byusq/vol21/iss1/4 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]. Gregory: Sidney Rigdon: Post Nauvoo sidney ffigdonrigdon post nauvoo thomas J gregory although sidney rigdon was a prominent and well known figure in early mormon history his life and thought after his excommunica- tion from the church ofjesus christ of latter day saints are almost completely unknown to latter day saints today for this reason his activities during this period shall be given in brief summary thereafter four aspects of rigdonsRigdons life after his excommunication will be considered in some detail 1 his views on joseph and emma smith 2 his supposed attempt to return to the church s doctrine and organization as practiced in kirtland 3 his beliefs about and involvement with polygamy and 4 his relationship to and feelings concerning individual apostates and factions feelings resulting directly or indirectly from joseph and hyrum smiths deaths pittsburgh on 8 september 1844 -
Messenger and Advocate
Messenger and Advocate The Latter Day Saints’ Messenger and Advocate (of- 3 Namesake ten shortened to Messenger and Advocate) was an early Latter Day Saint monthly newspaper published in The name “Messenger and Advocate,” or variations Kirtland, Ohio, from October 1834 to September 1837. thereof, has been used many times since the Kirtland It was the successor to The Evening and Morning Star and and Rigdonite newspapers. In 1977, a short-lived maga- the predecessor to the Elders’ Journal. zine, entitled The New Messenger and Advocate, was pub- lished. It was printed by the Guild of Mormon Writers as a means of disseminating their fiction, non-fiction, and 1 History poetical writings. The preliminary issue was released in June 1977. Discussions soon began of joining The New The Messenger and Advocate was established after a mob Messenger and Advocate with Sunstone Magazine. The had destroyed the printing press of the The Evening and merger became official with the release of the Novem- [7] the Morning Star in Independence, Missouri, on July 20, ber/December 1977 issue of Sunstone Magazine. 1833, causing the Star to relocate to Kirtland. After a From 1984 to 1989, Art Bulla published a newsletter for brief run, the Star was discontinued in favor of a uniquely his newly organized Church of Jesus Christ, a splinter sect Ohio newspaper, the Latter Day Saints’ Messenger and of The Church of Jesus Christ of Latter-day Saints. The Advocate. Oliver Cowdery served as editor and the first newsletter carried the name of Zion’s Messenger and Ad- issue was printed in October 1834.[1] vocate.