January 2010 Ensign
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The LDS Church and the Problem of Race: Mormonism in Nigeria, 1946–1978* by D. Dmitri Hurlbut
International Journal of African Historical Studies Vol. 51, No. 1 (2018) 1 The LDS Church and the Problem of Race: Mormonism in Nigeria, 1946–1978* By D. Dmitri Hurlbut Boston University ([email protected]) Introduction On 24 October 1946, the Office of the First Presidency, the executive triumvirate of the Church of Jesus Christ of Latter-day Saints (LDS Church), received a letter from an unlikely place: Nigeria, a British colony that would gain its independence in 1960.1 Written by O.J. Umondak, an Ibibio man who lived in a village outside of Uyo in the Eastern region, the letter requested missionaries and literature about teachings of the LDS Church. After discussing its obligations to preach the gospel to the world, the Quorum of the Twelve Apostles, the second highest governing body within the church’s hierarchy, decided to delay responding to this letter, because the church had actively avoided proselytizing among “Africans of the black race” since around 1830.2 This long-standing policy was based on two assumptions. First, Mormons conceived of Africa as a gloomy * I presented an earlier version of this article at the 6th Biennial Conference on the History of Religion, Boston College, 1–2 April 2016. I thank the participants of this conference, especially Priya Lal, for their thoughtful questions. I would also like to express my gratitude to James Allen, Michael DiBlasi, Dana Bronson, Barbara Diefendorf, Lynne Hansen, Victor Manfredi, James McCann, Eugenio Menegon, Susanna Morrill, Jeffrey Nichols, David Northrup, Dylan Proctor, and the two anonymous reviewers for the journal. Their comments and conversation greatly improved this piece. -
The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018
The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018 John Hilton III, Emily K. Hyde, and McKenna Grace Trussel rom the beginnings of The Church of Jesus Christ of Latter-day FSaints (herein referred to as “the Church”), the Crucifixion of Jesus Christ has been at the heart of its theology. In numerous revelations received by Joseph Smith, the Savior is identified as having been “cru- cified for the sins of the world” (D&C 53:2; see also 21:9, 35:2, 46:13, 54:1, 76:41). President Brigham Young taught that salvation was only “through the name and ministry of Jesus Christ, and the atonement he made on Mount Calvary.”1 President John Taylor said that Christ “was crucified and put to death to atone for the sins of the world.”2 President Wilford Woodruff stated, “The Lord Jesus was crucified on Mount Cal- vary for the sins of the world.”3 And President Lorenzo Snow taught that Christ “sacrificed his life on Mount Calvary for the salvation of the human family.”4 In 1918, President Joseph F. Smith wrote “that redemp- tion had been wrought through the sacrifice of the Son of God upon the cross” (D&C 138:35), and in 1941, President Heber J. Grant testified that Christ “came to this earth with a divine mission to die upon the cross as the Redeemer of mankind, atoning for the sins of the world.”5 In brief, 1. Brigham Young, in Journal of Discourses, 26 vols. (Liverpool: F. D. Rich- ards, 1855–86), 9:365 (August 31, 1862). -
Journal of Mormon History Vol. 25, No. 1, 1999
Journal of Mormon History Volume 25 Issue 1 Article 1 1999 Journal of Mormon History Vol. 25, No. 1, 1999 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (1999) "Journal of Mormon History Vol. 25, No. 1, 1999," Journal of Mormon History: Vol. 25 : Iss. 1 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol25/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. 25, No. 1, 1999 Table of Contents CONTENTS --In Memoriam: Leonard J. Arrington, 5 --Remembering Leonard: Memorial Service, 10 --15 February, 1999 --The Voices of Memory, 33 --Documents and Dusty Tomes: The Adventure of Arrington, Esplin, and Young Ronald K. Esplin, 103 --Mormonism's "Happy Warrior": Appreciating Leonard J. Arrington Ronald W.Walker, 113 PRESIDENTIAL ADDRESS • --In Search of Ephraim: Traditional Mormon Conceptions of Lineage and Race Armand L. Mauss, 131 TANNER LECTURE • --Extracting Social Scientific Models from Mormon History Rodney Stark, 174 • --Gathering and Election: Israelite Descent and Universalism in Mormon Discourse Arnold H. Green, 195 • --Writing "Mormonism's Negro Doctrine: An Historical Overview" (1973): Context and Reflections, 1998 Lester Bush, 229 • --"Do Not Lecture the Brethren": Stewart L. Udall's Pro-Civil Rights Stance, 1967 F. Ross Peterson, 272 This full issue is available in Journal of Mormon History: https://digitalcommons.usu.edu/mormonhistory/vol25/iss1/ 1 JOURNAL OF MORMON HISTORY SPRING 1999 JOURNAL OF MORMON HISTORY SPRING 1999 Staff of the Journal of Mormon History Editorial Staff Editor: Lavina Fielding Anderson Executive Committee: Lavina Fielding Anderson, Will Bagley, William G. -
History of the Church of Jesus Christ of Latter-Day Saints in Ireland Since 1840
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1968 History of The Church of Jesus Christ of Latter-Day Saints in Ireland Since 1840 Brent A. Barlow Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the European History Commons, History of Christianity Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Barlow, Brent A., "History of The Church of Jesus Christ of Latter-Day Saints in Ireland Since 1840" (1968). Theses and Dissertations. 4503. https://scholarsarchive.byu.edu/etd/4503 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]. 4119 HISTORY OF THE CHURCH OF JESUS CHRIST OF UTTERUTTERDAYLATTERDAYLATTER DAY SAINTS IN IRELANDD SINCE 18101840 A thesis presented to the department of graduate studies in religious instruction brigham young university provo utah in partial fulfillment of the requirements for the degree master of arts by brent aaAa& barlow may 1968 acknowledgments I1 would like to express ravmyraysincere appreciation to the following people for thetheirir valuable assistance and help dr richard 0 cofanocowanocowan chairman of the advisory colitcomitcommitteetee fforroror his many timely suggestions and genuine interest in this research pro- ject dr rodney turner member of the advisory committee -
Table of General Authorities
General Authorities’ Ages and Length of Service Here are a number of historical compilations based on data from Deseret News Church Almanacs, compiled and arranged by Louis Epstein. Oldest Members of 1st Presidency and Twelve (from 1833) (not counting assistant counselors Joseph Smith, Sr., and John Smith) Frederick G. Williams (b. Oct 28 1787) Mar 18 1833 Nov 7 1837 Sidney Rigdon (b. Feb 19 1793) Nov 7 1837 June 27 1844 Lyman Wight (b. May 9 1796) June 27 1844 Dec 3 1848 Brigham Young (b. June 1 1801) Dec 3 1848 Aug 29 1877 Wilford Woodruff (b. Mar 1 1807) Aug 29 1877 Sept 2 1898 Lorenzo Snow (b. Apr 3 1814) Sept 2 1898 Oct 10 1901 George Teasdale (b. Dec 8 1831) Oct 10 1901 Oct 17 1901 John R. Winder (b. Dec 11 1821) Oct 17 1901 Mar 27 1910 Charles W. Penrose (b. Feb 4 1832) Mar 27 1910 May 16 1925 Anthony Woodward Ivins (b. Sept 16 1852) May 16 1925 May 28 1925 Charles Wilson Nibley (b. Feb 5 1849) May 28 1925 Dec 11 1931 Anthony Woodward Ivins Dec 11 1931 Sept 23 1934 Heber J. Grant (b. Nov 22 1856) Sept 23 1934 May 14 1945 George Franklin Richards (b. Feb 23 1861) May 14 1945 Aug 8 1950 Joseph F. Merrill (b. Aug 24 1868) Aug 8 1950 Feb 3 1952 J. Reuben Clark (b. Sept 1 1871) Feb 3 1952 Oct 6 1961 David O. McKay (b. Sept 8 1873) Oct 6 1961 Jan 18 1970 Joseph Fielding Smith (b. -
An Interview with Leonard Arrington
Coming to Terms with Mormon History: An Interview with Leonard Arrington DIALOGUE : Leonard, would you tell us something of your family background and childhood, please? Arrington: I grew up on a farm in Twin Falls County, Idaho. My father served on the high council of Twin Falls stake when I was a child and youth. In 1924, when I was seven, he was called on a two-year, full-time mission to the Southern States. He left behind my mother and four children (I was the second son). We rented our twenty-acre farm to a neighbor and moved to a small frame house near my grandparents and two uncles on the south side of Twin Falls. Five months after my father left, my mother gave birth to a fifth child. When Dad returned he resumed farming, and I was happy to work closely with him because I was interested in animals and poultry just as he was. With his encouragement I became a teamster on the farm and also initiated a poultry enterprise that I continued until I went to college. DIALOGUE : What sparked your interest in Mormon history? Arrington: I was first introduced to Mormon history in 1929 when I was twelve years old. Our Twin Falls ward started a junior genealogical society in lieu of our regular Sunday School class, and I became fascinated with family history and genealogy. For this class I wrote an eleven-page autobiography and histories of both my father's and my mother's families. I completed pedi- gree charts and family group sheets, corresponded with my mother's oldest sister to get the history of their family, recorded a number of faith-promoting incidents, and gave several talks about our family history projects in Sunday School. -
Tesis Doctoral
UNIVERSIDAD COMPLUTENSE DE MADRID FACULTAD DE FILOLOGÍA TESIS DOCTORAL La Iglesia de Jesucristo de los Santos de los Últimos Días: implantación, desarrollo en España y estudio comparativo con otros países europeos MEMORIA PARA OPTAR AL GRADO DE DOCTOR PRESENTADA POR Faustino López Requena Madrid, 2014 ©Faustino López Requena, 2014 “La Iglesia de Jesucristo de los Santos de los Últimos Días: Implantación, desarrollo en España y estudio comparativo con otros países europeos” Tesis doctoral de Faustino López Requena 1 Prólogo ........................................................................................................................................ 7 Capítulo 1: Una iglesia con un nombre largo y una historia relativamente corta .......................... 10 1.1 El nombre de la iglesia y de sus feligreses ........................................................................ 10 1.2 El profeta José Smith y la Restauración de un evangelio perdido ...................................... 12 1.3 El Libro de Mormón: su papel en la Restauración ............................................................. 13 1.4 La búsqueda del establecimiento de Sión, una “sociedad utópica” .................................... 15 1.5 Emigrar a los Estados Unidos: El Fondo Perpetuo para la Emigración .............................. 16 Capítulo 2: Estudios sobre el Mormonismo ................................................................................ 17 2.1 La pretensión del mormonismo de ser “la verdad” ........................................................... -
The Spirit World ______
Teachings Concerning The Spirit World ___________________ Spirit World - The Next Phase of Existence Joseph Smith returns to the earth or the elements from which it was The righteous and the wicked [upon death] all go to created, and the spirit goes into the world of spirits -- the same world of spirits until the resurrection. there to wait the day of resurrection. (Teachings of Ezra (Teachings of the Prophet Joseph Smith, p.310) Taft Benson, p.30) Brigham Young Orson F. Whitney • When you lay down this tabernacle, where are you • That there is a Spirit World, and that it is closely going? Into the spiritual world. Are you going into connected with the material world—the one we now Abraham’s bosom. No, not any where nigh there, but inhabit—has been a tenet in the religious philosophy into the spirit world. Where is the spirit world? It is of wise and good men all down the ages. In the minds right here. Do the good and evil spirits go together? of many people, the Spirit World and Heaven are Yes, they do. Do they both inhabit one kingdom? synonymous terms, indicating one and the same Yes, they do. Do they go to the sun? No. Do they go place. But in reality there is a wide difference beyond the boundaries of this organized earth? No, between them. A State of rest, such as the spirit life is they do not. They are brought forth upon this earth, understood to be for the righteous—though “rest” for the express purpose of inhabiting it to all eternity. -
Transplanted Utah: Mormon Communities in Alberta Jessie L
Transplanted Utah: Mormon Communities in Alberta Jessie L. Embry In 1962 Canadian Prime Minister John C. Diefenbaker attended the Seventy-fifth Anniversary Jubilee of Cardston and praised the Mormons in Southern Alberta for their "loyalty to the crown and the country, devotion and service in war and peace." Responding to a speech by Latter-Day Saints (LDS) Church leader Hugh E. Brown who had Canadian and U.S. ties, Diefenbaker explained, "You referred to us as your fellow Canadians. I am very happy to say that in your life and its dedication to our country, and to your country, you do represent to the embodiment of the relationship between our countries (Jourrzal History, 28 July 1962 8, 9). Diefenbaker raised but did not answer some interesting questions with this statement. What were the loyalties of the Mormons of Southern Alberta? Were they Mormons, Americans, or Canadians or an interesting combination of all three? While they were patriotic to all three, first of all they were Mormons. Their allegiance to their Church transcended their commitment to any government. This conclusion matched the expectations of many nineteenth and even twentieth century members of the Church of Jesus Christ of Latter- day Saints. Mormons believed that they were part of the Kingdom of God on earth. While they believed in "being subject to kings, rulers . and obeying, honoring, and sustaining the law (Articles of Faith), they also waited for a millennium and a better life when governments would be replaced. Therefore, Canadian Mormons did not recognize the dilemma that their split loyalties presented. -
Conference Reports of the Church of Jesus Christ of Latter-Day Saints
ELDER JAMES E. FAUST 23 Genealogical Data Man-days of labor donated to Names cleared in 1985 for temple Welfare Services 244,766 endowments 10,552,130 Bishop's orders from storehouses 344,562 Temples Number of endowments performed Prominent Members Who Have during 1985: Passed Away Since Last April For the living 54,554 For the dead 4,857,052 President Spencer W. Kimball, at age Temples in operation 37 twelfth President of the Church, Temples planned or under ninety, on November 5, 1985; Elder construction 10 Bruce R. McConkie, a member of the Temples closed during the year Council of the Twelve Apostles; P. wife of Elder for renovation 1 Norma Anderson, Five temples were dedicated and one Joseph Anderson; Dorothy C. Stone, rededicated in 1985. wife of Elder O. Leslie Stone; and Richard P. Condie, director of the Salt Lake Tabernacle Choir for seventeen Church Educational System years. Total enrollment during 1984-85 school year: Seminaries and Institutes, including President Monson special programs 349,827 Thank you, Brother Edling and Church schools and Brother Watson. colleges 45,558 It will now be our opportunity to Continuing education 366,257 hear from Elder James E. Faust, a member of the Council of the Twelve Welfare Services Apostles. He will be our first speaker, Persons assisted Social by LDS and he will be followed by Bishop Services 82,804 Glenn L. Pace, Second Counselor in Persons placed in gainful the Presiding Bishopric. employment 34,552 Elder James E. Faust Care for poor and needy, and help themselves" (in Conference Re- become self-reliant port, Oct. -
The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018
Brigham Young University BYU ScholarsArchive Faculty Publications 2020 The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018 John Hilton III Brigham Young University - Provo, [email protected] Emily K. Hyde McKenna Grace Trussel Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Biblical Studies Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Hilton, John III; Hyde, Emily K.; and Trussel, McKenna Grace, "The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018" (2020). Faculty Publications. 3786. https://scholarsarchive.byu.edu/facpub/3786 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. The Teachings of Church Leaders Regarding the Crucifixion of Jesus Christ: 1852–2018 John Hilton III, Emily K. Hyde, and McKenna Grace Trussel rom the beginnings of The Church of Jesus Christ of Latter-day FSaints (herein referred to as “the Church”), the Crucifixion of Jesus Christ has been at the heart of its theology. In numerous revelations received by Joseph Smith, the Savior is identified as having been “cru- cified for the sins of the world” (D&C 53:2; see also 21:9, 35:2, 46:13, 54:1, 76:41). President Brigham Young taught that salvation was only “through the name and ministry of Jesus Christ, and the atonement he made on Mount Calvary.”1 President John Taylor said that Christ “was crucified and put to death to atone for the sins of the world.”2 President Wilford Woodruff stated, “The Lord Jesus was crucified on Mount Cal- vary for the sins of the world.”3 And President Lorenzo Snow taught that Christ “sacrificed his life on Mount Calvary for the salvation of the human family.”4 In 1918, President Joseph F. -
These Enthusiastic Latter-Day Saint Youth, with the Canadian Parliament Building in the Background, Are Symbolic of the Church in Canada
These enthusiastic Latter-day Saint youth, with the Canadian Parliament Building in the background, are symbolic of the Church in Canada. Canadian Mormons are loyal and responsible citizens who contribute to making Canada a better place for all. The rising generation is key to the continued growth and future development of the Church in Canada. (Intellectual Reserve, Inc.) 566 CANADIAN MORMONS Conclusions and Reflections 20 ROY A. PRETE A conclusion is essentially a conversation about a piece of What are the insights to be garnered and the lessons written work and a reflection on its meaning. As editor, if learned from the history of The Church of Jesus Christ of I had a conversation with someone who had just finished Latter-day Saints in Canada? How can awareness of this reading a book such as this, my first question would proba- faith heritage contribute to the reinforcement of our imme- bly be, “How did you like the book?” After some discussion diate faith journey and that of those whom we love and for on the highlights (and perhaps deficiencies) of the book, whom we have a stewardship? And finally, how can this the reader—in this case assumed to be a Latter-day Saint— book help us prepare for the future, which will undoubt- would probably want to know, “What does it all mean?” edly be fraught with challenges both on an individual and This could lead to a discussion on the relationship between collective level? past, present, and future and what the book might contrib- ute to a better understanding of who we are as Canadian LEARN FROM THE PAST Latter-day Saints and how we can better communicate a There are several insights to be garnered from the book that cherished heritage to the rising generation.