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Uses of the Judeo-Christian Bible in the Anti-Abolitionist
THIS FIERCE GEOMETRY: USES OF THE JUDEO-CHRISTIAN BIBLE IN THE ANTI-ABOLITIONIST AND ANTI-GAY RHETORIC OF THE UNITED STATES by Michael J. Mazza B. A., State University of New York at Buffalo, 1990 M. A., University of Pittsburgh, 1996 Submitted to the Graduate Faculty of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2009 UNIVERSITY OF PITTSBURGH FACULTY OF ARTS AND SCIENCES This dissertation was presented by Michael J. Mazza It was defended on April 15, 2009 and approved by Nancy Glazener, University of Pittsburgh Moni McIntyre, Duquesne University William Scott, University of Pittsburgh Committee Chair: Jean Ferguson Carr, University of Pittsburgh ii THIS FIERCE GEOMETRY: USES OF THE JUDEO-CHRISTIAN BIBLE IN THE ANTI-ABOLITIONIST AND ANTI-GAY RHETORIC OF THE UNITED STATES Michael J. Mazza, PhD University of Pittsburgh, 2009 Copyright © by Michael J. Mazza 2009 iii Jean Ferguson Carr_______ THIS FIERCE GEOMETRY: USES OF THE JUDEO-CHRISTIAN BIBLE IN THE ANTI-ABOLITIONIST AND ANTI-GAY RHETORIC OF THE UNITED STATES Michael J. Mazza, Ph.D. University of Pittsburgh, 2009 This dissertation examines the citational use of the Judeo-Christian Bible in two sociopolitical debates within the United States: first, the debate over the abolition of slavery in the nineteenth century, and second, the contemporary debate over gay rights. This study incorporates two core theses. First, I argue that the contemporary religious right, in its anti-gay use of the Bible, is replicating the hermeneutical practices used by opponents of the abolitionist movement. My second thesis parallels the first: I argue that the contemporary activists who reclaim the Bible as a pro-gay instrument are standing in the same hermeneutical tradition as nineteenth-century Christian abolitionists. -
Mormon Millennialism: the Literalist Legacy and Implications for the Year 2000
ARTICLES AND ESSAYS Mormon Millennialism: The Literalist Legacy and Implications for the Year 2000 Dan Erickson ONE'S SEARCH FOR MEANING usually leads to eschatological inquiry. More than mere theology, millennialism is a way of looking at world history and the destiny of humankind.1 Beginning with Joseph Smith's initial re- ligious experience, the idea of an imminent millennium preoccupied Mormon aspirations and set the tone for the new movement. Smith, blessed by his father that he would continue in his ecclesiastical office un- til Jesus Christ should come again, described the mood of his age when in 1832 he wrote, "It is a day of strange appearances. Everything indicates something more than meets the eye. ... The end is nigh."2 Smith's account of the angel Moroni's visit records Moroni's citing of prophecies from the Old and New Testaments which emphasized the last days and Second Coming.3 The texts quoted by Moroni validated the view that Christ's re- turn was near and his millennial announcement was clear: "the day had not yet come 'when they who would not hear his voice should be cut off from among the people,' but soon would come."4 Prophecy was shortly to be fulfilled. A great work "was speedily to [be] commenced ... that a people might be prepared with faith and righteousness, for the Millennial 1. J[ohn]. F. C. Harrison, The Second Coming: Popular Millenarianism, 1780-1850 (New Brunswick, NJ: Rutgers University Press, 1979), 228. 2. Joseph Smith et al., History of the Church of Jesus Christ of Latter-day Saints, 7 vols., 2d ed. -
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. -
"That Jesus Is the Christ" - Typology
"That Jesus Is the Christ" - Typology Essentially every event or person in the Book of Mormon may well remind us of another event or person; the book is like a beautifully composed symphony with repeated themes and motifs. Reference to the deliverance of Lehi and his family from Jerusalem evokes the deliverance of Israel from Egypt. We are reminded of Noah by Lehi, of Joseph the Patriarch by Joseph the son of Lehi, and of Captain Moroni by Moroni the son of Mormon. Most signicantly, all God-given events or God-directed persons in the Book of Mormon are reminders of Jesus Christ or his gospel. This is Nephi’s point in saying, “Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of Moses been given; and all things which have been given of God from the beginning of the world, unto man, are the typifying of him” (2 Nephi 11:4).1 Abinadi says that all performances and ordinances of the law of Moses “were types of things to come” (Mosiah 13:31). Through their being types, the “things which have been given of God” in the Book of Mormon testify that Jesus is the Christ. By “typifying” or “types,” Nephi and Abinadi mean a likeness of Christ or something pertaining to him. That which is represented (for example, Christ) is the antitype. We might think of a type being the printed impression left on a sheet of paper and the antitype being the solid piece of metal or wood with a raised character on it used in making the impression. -
FD Supp 04 Bednar the Spirit and Purposes of Gathering Oct 31 2006
The Spirit and Purposes of Gathering Elder David A. Bednar Brigham Young University–Idaho Devotional October 31, 2006 Sister Bednar and I are grateful to be back on campus with you this afternoon. We love you. My general authority colleagues who are assigned to speak at BYU–Idaho devotionals often ask me if I have any advice for them as they prepare their messages. My answer is always the same. Do not underestimate the students at Brigham Young University– Idaho. Those young people will come to the devotional eager to worship and to learn the basic doctrines of the restored gospel. Those young men and women will come to the devotional with their scriptures in hand and ready to use them. They will come to the devotional prepared to seek learning by study and also by faith. Treat and teach those young men and women as who they really are. This afternoon I will take my own advice. During the time Sister Bednar and I served here in Rexburg, I often said from this pulpit that the greatest compliment I could give you as students is to treat you and to teach you as who you are spirit sons and daughters of our Heavenly Father with a particular and important purpose to fulfill in these latter days. I now plead and pray for the Holy Ghost to assist me and you as together we discuss the spirit and purposes of gathering. We are met together today to participate in the groundbreaking for two buildings on this campus—the addition to the Manwaring Center and the new auditorium. -
Pres. Russell M. Nelson Elder David A. Bednar Elder Scott D. Whiting President of the Church Quorum of the Twelve Apostles General Authority Seventy
SAT SATURDAY MORNING SESSION 190TH SEMIANNUAL GENERAL CONFERENCE Pres. Russell M. Nelson Elder David A. Bednar Elder Scott D. Whiting President of the Church Quorum of the Twelve Apostles General Authority Seventy The world has been overturned Tests in “the school of mortality” are Latter-day Saints are commanded by in recent months by a global a vital element in eternal progression. the Savior to become “even as [He is].” pandemic, raging wildfires and Scriptural words such as “prove,” “ex- “Consider asking a trusted family mem- other natural disasters. amine” and “try” are used to describe ber, spouse, friend, or spiritual leader “I grieve with each of you who knowledge about, understanding of what attribute of Jesus Christ we are in has lost a loved one during this and devotion to the plan of happiness need of.” It is vital to also ask Heavenly time. And I pray for all who are and the Savior’s Atonement. Father where to focus efforts. “He has a currently suffering.” “The year 2020 has been marked, perfect view of us and will lovingly show Yet the work of the Lord moves in part, by a global pandemic that has us our weakness.” steadily forward. “Amid social proved, examined and tried us in many President Russell M. Nelson taught: distancing, face masks and Zoom meetings, we have ways. I pray that we as individuals and families are learning the “When we choose to repent, we choose to change!” learned to do some things differently, and some even more valuable lessons that only challenging experiences can teach us.” After committing to change and repent, the next step is to choose effectively. -
EDUCATION in ZION We Move Forward Faithfully Into the Future Only by Understanding Our Past
EDUCATION IN ZION We move forward faithfully into the future only by understanding our past. Our founding stories reveal to us the higher purposes for which our forebears strove, and help us know the path that we should follow. Come unto me … and learn of me. —Matthew 11:28–29 I am the light, and the life, and the truth of the world. —Ether 4:12 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit. —John 15:5 I am the good shepherd: the good shepherd giveth his life for the sheep. —John 10:11 Feed my lambs. … Feed my sheep. —John 21:15–17 As Latter-day Saints, we believe Christ to be the Source of all light and truth, speaking through His prophets and enlightening and inspiring people everywhere. Therefore, we seek truth wherever it might be found and strive to shape our lives by it. In the Zion tradition, we share the truth freely so that every person might learn and grow and in turn strengthen others. From our faith in Christ and our love for one another, our commitment to education flows. Feed My Lambs, Feed My Sheep, by a BYU student, after a sculpture in the Vatican Library Hand-tufted wool rug, designed by a BYU student Circular skylight, Joseph F. Smith Building gallery [L] “Feed My Lambs … Feed My Sheep,” by a BYU student, after a sculpture in the Vatican Library [L] Hand-tufted wool rug, designed by a BYU student [L] Circular skylight, Joseph F. -
Human Anatomy in the LDS Standard Works
Religious Educator: Perspectives on the Restored Gospel Volume 16 Number 3 Article 12 10-2015 Human Anatomy in the LDS Standard Works Heather M. Seferovich Follow this and additional works at: https://scholarsarchive.byu.edu/re BYU ScholarsArchive Citation Seferovich, Heather M. "Human Anatomy in the LDS Standard Works." Religious Educator: Perspectives on the Restored Gospel 16, no. 3 (2015): 184-191. https://scholarsarchive.byu.edu/re/vol16/iss3/12 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Religious Educator: Perspectives on the Restored Gospel by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Human Anatomy in the LDS Standard Works heather m. seferovich Heather M. Seferovich ([email protected]) is curator of the Education in Zion Gallery at Brigham Young University and co-curator, with Jonathan J. Wisco, of the Bodies Filled with Light exhibition. onsidering that the discipline of human anatomy was quite rudimen- Ctary when the scriptures were written and compiled, it is surprising that there are 9,123 references to the subject in the LDS standard works, which results statistically in a reference every 4.6 verses.1 In comparison, the King James Version of the Bible alone contains 6,525 references, yielding a refer- ence every 4.7 verses. In the standard works, the top five anatomical parts mentioned are the hand, heart, eyes, mouth, and flesh; in the King James Version they are hand, heart, eyes, mouth, and feet.2 Why are there so many references to human anatomy in holy writ? What does this number of references say about the human body? And what can we learn from these references? Here are eight reasons for the frequent anatomy references: 1. -
"Lamanites" and the Spirit of the Lord
"Lamanites" and the Spirit of the Lord Eugene England EDITORS' NOTE: This issue of DIALOGUE, which was funded by Dora Hartvigsen England and Eugene England Sr., and their children and guest-edited by David J. Whittaker, has been planned as an effort to increase understanding of the history of Mor- mon responses to the "Lamanites" — native peoples of the Americas and Poly- nesia. We have invited Eugene England, Jr., professor of English at BYU, to document his parents' efforts, over a period of forty years, to respond to what he names "the spirit of Lehi" — a focused interest in and effort to help those who are called Lamanites. His essay also reviews the sources and proper present use of that term (too often used with misunderstanding and offense) and the origins and prophesied future of those to whom it has been applied. y parents grew up conditioned toward racial prejudice — as did most Americans, including Mormons, through their generation and into part of mine. But something touched my father in his early life and grew con- stantly in him until he and my mother were moved at mid-life gradually to consecrate most of their life's earnings from then on to help Lamanites. I wish to call what touched them "the spirit of Lehi." It came in its earliest, somewhat vague, form to my father when he left home as a seventeen-year-old, took a job as an apprentice Union Pacific coach painter in Pocatello, Idaho, and — because he was still a farmboy in habits and woke up each morning at five — read the Book of Mormon and The Discourses of Brigham Young in his lonely boarding room. -
Race Equity and Belonging Report
REPORT AND RECOMMENDATIONS OF THE BYU COMMITTEE ON Race, Equity, and Belonging FEBRUARY 2021 Report and Recommendations of the BYU Committee on Race, Equity, and Belonging Presented to President Kevin J Worthen FEBRUARY 2021 Cover photos (clockwise from top left): Andrea C., communications major; Batchlor J., communications graduate student; Kyoo K., BYU employee; Lita G., BYU employee. Dear President Worthen, In June 2020, you directed the formation of the BYU Committee on Race, Equity, and Belonging. We are grateful to have been appointed by you to serve on this important committee at this crucial time. You charged us to review processes, policies, and organizational attitudes at BYU and to “root out 1 racism,” as advised by Church President Russell M. Nelson in his joint statement with the NAACP. In setting the vision and mandate for our work, you urged us to seek strategies for historic, transformative change at BYU in order to more fully realize the unity, love, equity, and belonging that should characterize our campus culture and permeate our interactions as disciples of Jesus Christ. As a committee, we have endeavored to carry out that charge with an aspiration to build such a future at BYU. Our work has included numerous meetings with students, alumni, faculty, staff, and administrators as well as more than 500 online submissions of experiences and perspectives from members of the campus community. This effort has been revealing and has illustrated many opportunities for improvement and growth at the university. We anticipate that realizing our aspiration to bring about historic, transformative change will require a longstanding institutional commitment, searching internal reviews, and innovative thinking from each sector of the university community. -
Family History Sunday School Course
FAMILY HISTORY SUNDAY SCHOOL COURSE BYU – IDAHO 2002-2003 Edition 1 FAMILY HISTORY SUNDAY SCHOOL CLASS Contents Ecclesiastical Organization 3 Implementation of the Program 4 Overview of the Course 5 Guidelines for the Pioneer Heritage Class and Recent Member Class 8 Course Materials 9 Ward Family History Survey (Master) 10 Lessons: 1 Course Introduction and Overview 11 2 The Doctrine of Temple and Family History Work, Part I 15 3The Doctrine of Temple and Family History Work, Part II 24 4 Steps Towards Success in Family History Work 27 5 Temple Worship and Worthiness 30 6 The Blessing of the Sealing Ordinances 34 7 A Variety of Opportunities for Service in Family History Work 38 8 Looking Back, Looking Forward 43 Visits to the Family History Center*: 1 A Visit to the Family History Center 45 2 Follow up Visit To the Family History Center 48 Appendix A: Talks By The General Authorities 49 Appendix B. Inspirational Stories 72 Appendix C. Inspirational Quotes 85 * The first visit can be made at any time during the schedule of lessons and should be scheduled under the direction of the Stake Family History Consultant. Any extra visit must be scheduled 2 with the Family History Center Director, not all classes will be able to schedule a second visit. Ecclesiastical Organization This organizational chart indicates the ecclesiastical framework for this Family History Program on the BYU Idaho University Campus. 1) Campus-wide for all Six Stakes: a. Agent Stake President for campus family history activities. b. Director, BYU Idaho University Family History Center 2) Stake: a. -
The Folklore of Mormon Missionaries
Utah State University DigitalCommons@USU Faculty Honor Lectures Lectures 4-12-1981 On Being Human: The Folklore of Mormon Missionaries William A. Wilson Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/honor_lectures Part of the Arts and Humanities Commons Recommended Citation Wilson, William A., "On Being Human: The Folklore of Mormon Missionaries" (1981). Faculty Honor Lectures. Paper 60. https://digitalcommons.usu.edu/honor_lectures/60 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]. On Being Human: The Folklore of Mormon Missionaries by William A. Wilson 64th Faculty Honor Lecture Utah State University Logan, Utah SIXTY. FOURTH HONOR LECTURE DELIVERED AT THE UNIVERSITY A basic objective of the Faculty Association of Utah State Uni- versity, in the words of its constitution, is: to encourage intellectual growth and development of its members by sponsoring and arranging for the publication of two annual faculty research lectures in the fields of (1) the biological and exact sciences, including engineering, called the Annual Faculty Honor Lecture in the Natural Sciences; and (2) the humanities and social sciences, including education and business administra tion, called the Annual Faculty Honor Lecture in the Humanities. The administration of the University is sympathetic with these aims and shares, through the Scholarly Publications Committee, the costs of publishing and distributing these lectures. Lecturers are chosen by a standing committee of the Faculty Association.