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The 217Th Annual Council Including Proceedings of the January 27-28, 2012 Meeting of the 217Th Annual Council
Journal of The 217th Annual Council including Proceedings of the January 27-28, 2012 meeting of the 217th Annual Council Parochial Statistics Annual Reports Audits The Constitution and Canons of the Diocese of Virginia Proceedings of the Special Electing Council, April 21, 2012 Current Directories Journal of The 217th Annual Council including Proceedings of the January 27-28, 2012 meeting of the 217th Annual Council Parochial Statistics Annual Reports Audits The Constitution and Canons of the Diocese of Virginia Proceedings of the Special Electing Council, April 21, 2012 Current Directories The Diocese of Virginia t Journal of the the 217th annual council 1 2 The Diocese of Virginia t Journal of the the 217th annual council Table of Contents 5 Next Meeting of Council 6 Diocesan Officers 7 Members of the 217th Annual Council 27 Clergy of the Diocese in Order of Reception 39 Alphabetical Listing of Churches & Missions 49 Rules of Order 55 Program of the 217th Council 59 Necrology 71 Proceedings 133 Resolutions 145 Amendments to the Constitution and Canons 149 Annual Reports 191 Properties Held in the Diocese of Virginia 197 Report of Pledges 205 Report of Audits 211 Official Acts 219 Report of Confirmations & Receptions 229 Summary of Annual Parochial Reports 233 Communicants and Services Held 241 Income & Expenditures 249 Diocese of Virginia Financial Report 281 Trustees of the Funds Financial Report 301 Diocesan Missionary Society Financial Report 325 Diocesan Program Budget 331 Legal Titles for Making Bequests 335 Constitution & Canons -
851 © the Author(S) 2020 R. G. Shepherd Et Al. (Eds.), the Palgrave Handbook of Global Mormonism
INDEX1 A Alcohol, 148, 185, 220, 307, 310, 315, Aaronic Priesthood, 38, 59, 825 382, 445, 524, 542, 548, 549, 566, Abraham, 9, 678, 695, 696 576, 685, 821 Abuse, 50–51, 183, 249, 283n47, 352, Allred, Marvin, 682, 700n31 373, 445, 512, 525, 610–613, Allred, Owen, 682, 690, 691, 700n31 687–691, 697, 698, 800, 818, 826 Allred, Rulon, 682, 690, 691, 694, 696, Activity rate, 166, 169, 181, 325, 329, 699n25, 700n31 330, 332, 335, 338, 448, 478, American business model, 478 565, 642, 643, 652n9, 755, American Indian, 753–766, 768 796, 803n22 Anderson, Neil L., 563 Adam-God doctrine, 684, 686, 699n17 Anderson, Wallace "Mad Bear", 756, Adams, George J., 560 763, 764 Adolescents, 387, 447, 708, 799 Anti-Mormon, 8, 66, 466, 476, 479, Africa, 5, 8, 9, 13, 21, 80, 81, 100, 536, 712 105–107, 144, 151, 159n15, Anti-religious laws, 380 166, 169–170, 299, 316, Aotearoa, New Zealand, 455–468 323–338, 354, 442, 452n28, Apartheid, 607–609, 613, 521, 586–588, 592, 594, 615–618, 626n2 596–598, 600, 602n14, 619, Apostasy, 62, 66, 178, 189, 194n102, 622, 652n8, 662, 747n39, 789, 215, 220, 273 803n22, 824, 832 Apostate, 270, 272, 364n99, 517, Christianization, 589–590 677, 684 diaspora, 717 Apostles, 5, 36, 38, 42, 43, 68, 101, African Initiated Christianities 179, 180, 191, 217, 235, 243, 275, (AIC), 586 279, 280, 346, 398, 402, 404, Agency, 4, 82, 93, 148, 252, 347, 399, 409–411, 416, 511, 534, 563, 425, 443, 549, 592, 601, 623, 685, 659–661, 665, 666, 686, 747n39, 712, 767, 768 819, 820, 824, 825 1 Note: Page numbers followed by ‘n’ refer to notes. -
The Restoration's Shattered Promises and Great Hope1 © Denver C
The Restoration's Shattered Promises and Great Hope1 © Denver C. Snuffer, Jr. 2018 Presented at the Sunstone Symposium This year’s Symposium addresses the theme: “Threads in the Mormon Tapestry.” In June, I participated in a conference at Boise, Idaho that invited various religious groups claiming Joseph Smith as their founder to meet and share ideas. That conference was the first Joseph Smith Restoration Conference, which is hoped to become an annual event. The theme of that conference was, “What Unites Us is Greater Than What Divides Us.” Both last month’s Boise conference and this month’s Symposium, reflect an undisputable fact about the restoration through Joseph Smith: It is fractured into over an hundred parts. All claiming Joseph Smith as their founder, these factions disagree with one another so strongly they refuse to fellowship with one another. Last month’s Boise conference was an attempt to replace division with dialogue. The two largest bodies refused to accept an invitation to send representatives to speak at the conference, but several others were represented. Perhaps the history of the two largest bodies accounts for their reluctance to participate. The largest Mormon group is the one headquartered in Salt Lake City and controlled by the Corporation of the President of the Church of Jesus Christ of Latter-day Saints. But there is only one person who actually belongs to that corporation sole. Yet he claims to lead some 16 million followers at present, of which about 4 million are nominally active enough to self- identify as Latter-day Saints. I refer to this group of Mormons as “Latter-day Saints” in keeping with the directive from one of their presidents, Gordon B. -
Daymon Smith's Dissertation
THE LAST SHALL BE FIRST AND THE FIRST SHALL BE LAST: DISCOURSE AND MORMON HISTORY Daymon Mickel Smith A DISSERTATION in Anthropology Presented to the Faculties of the University of Pennsylvania in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy 2007 _________________________________ Dr. Asif Agha, Supervisor of Dissertation _________________________________ Dr. Melvyn Hammarberg, Supervisor of Dissertation _________________________________ Dr. Robert L. Schuyler, Graduate Group Chairperson 172 Copyright 2007 Daymon Mickel Smith ii For the gem, the philosopher, the muse, and the unnamed iii Acknowledgements Research and writing were funded by the following institutions: The Wenner-Gren Foundation; The University of Pennsylvania Department of Anthropology and School of Arts and Sciences; and The Charles Redd Center for Western Studies. Their generosity made this quite enjoyable effort possible, and they have my gratitude. People acknowledged here contributed in various ways to this dissertation. Not all thanked here may agree with my argument, however, and for it I alone bear responsibility. I wish to thank Asif Agha, Mel Hammarberg, Greg Urban, Stanton Wortham, and David Knowlton, who all taught me anthropology, and whose acumen is matched only by their goodwill. Also, the graduate students at the University of Pennsylvania; their more advanced understanding in culture, semiotics, linguistics, and history provided constant reminders of how broad one can stake down the tent of knowledge. I also wish to thank two Mormons who out of kindness provided historical resources without which the following work would not be. And I wish to thank Jon Moyer, a true friend and scholar whose understanding of Mormonism is without comparison. -
Plural Wife: the Life Story of Mabel Finlayson Allred (Vol
Review ======= Title: Plural Wife: The Life Story of Mabel Finlayson Allred (Vol. 13 in Utah State University Press Life Writings of Frontier Women series) Editor: Martha Bradley-Evans Publisher: Utah State University Press (Logan, Utah) Genre: Mormon Fundamentalism; Contemporary Mormon Polygamy; LDS Women’s Autobiography Year Published: 2012 Number of Pages: 193 Binding: Hardback ISBN: 978-0-87421-874-9 Price: $34.95 Reviewed by Kris Wray for The Association for Mormon Letters ©2012 She [Mabel], one of the Twins, the second to marry Rulon, got her testimony of [the] Principle by reading Section 132 of D&C, and Book of Mormon 28 Chapter 2nd Nephi.1 Mabel Allred thanked the Lord for blessings of past year and the opportunity to meet once again with the Saints. Praised her husband Rulon for his faith and love of the work of the Lord in pulling himself out of a sickness nigh unto death. Miracles do exist in our day and age.2 ith the publication of Plural Wife, USU has expanded their perspective of what it W means to be a "frontier" woman, and with good reason. Mabel Finlayson Allred, one of several wives married to "Fundamentalist" Mormon leader Rulon Allred, experienced a life of challenges reminiscent to pioneer women of an earlier period, while living amongst Twentieth-century members of the Church of Jesus Christ of Latter-day Saints [LDS]. Ostracized by the LDS leadership, and most members of the "Mother Church" based in Salt Lake City, Utah, she and her fellow sister wives struggled to find peace and happiness adhering to what they believed was the fullness of the Gospel of Jesus Christ, restored by Joseph Smith. -
PLURAL MARRIAGES AFTER the 1890 MANIFESTO by D. Michael Quinn Bluffdale, Utah -11 August 1991 I’M Glad to Be with You
Plural Marriages After The 1890 Manifesto PLURAL MARRIAGES AFTER THE 1890 MANIFESTO By D. Michael Quinn Bluffdale, Utah -11 August 1991 I’m glad to be with you. I attended your general meeting about two years ago, and I was very pleased to have that opportunity and pleased for the fellowship here. Brother Woodward told me that you are planning on a two hour meeting, and you’ve already been in two or three hours of meeting. I admire your courage and physical endurance. Because of the length of the meetings you’ve already been through and the one that is now going to start, after about an hour at whatever point I am after about an hour I’ll just interrupt myself where it seems to work at a convenient stopping point, and give you an opportunity to stretch and stand up and walk around for a few minutes before we continue for the next hour of the meeting. In the relations of the L.D.S. Church and plural marriage from the 1890 Manifesto onward, there were basically two dimensions. There was what was happening publicly, and then there was what was happening privately. The private directions of the L.D.S. Church were mixed. Some of those were consistent with the 1890 Manifesto. others were not consistent. And I will be focusing primarily on what was not consistent among the General Authorities of the L.D.S. Church with the 1890 Manifesto. But before that, I’ll summarize the public position of the L.D.S. Church from 1890 to 1907. -
“Brighamite” Church from 1844 to Present (Toneyite)
Holy Church Church of Jesus Christ Church of the Messiah of Jesus Christ (Drewite) True Church of Jesus Christ Restored) Church of the Firstborn Lamb of God ? Reorganized CoJC Primitive CoJC Church of the Firstborn ? Sons Ahman Israel (Bickertonite) (Bickertonite) 1970’s of the Fulness of Times Church of the New CoJCoLDS(Strangite) CoJC Covenant in Christ Latter Day Church of Christ (Bickertonite) Church of the Firstborn (Kingston) Righteous Branch of the Apostolic CoJCoLDS United Brethren Short-lived Churches Formed in 1848 Church of Jesus Christ 1. Church of Christ (Brewsterite) Council of Friends Church of Jesus Christ (Original Doctrine) Inc. 2. The Bride, the Lamb’s Wife In Solemn Assembly 3. Congregation of Jehovah’s Presbytery of Zion Fundamentalist CoJCoLDS Centennial Park (FLDS) CoJCoLDS and the Church of Jesus Christ Kingdom of God (Cutlerite) True Church of Jesus Christ (Cutlerite) Restored Church of Jesus CoJC of Saints Kingdom of Heaven Christ True and Living Church of Christ ofChrist Church (AaronSmith) of the Most High Zion’s CoJC of Saints of Church of the Firstborn Order, Inc School of the the Last Days Third Convention CoJC (Morrisite) House of United Order Prophets CoJC of the Order of Enoch In Zion Aaron Family Church of Jesus Christ, The Jesus ofChurchChrist, the Bride, Wife Lamb’s Children of Church of Jesus Christ ofJesusChurchChrist (CoJCoLDS) ofLDS PureChurch ofChrist Independent Church ofChrist Church (Booth) Christ ofChurch (Parrish) Alston Church Christ ofChurch (Page) TrueCoJCoLDS Perfected CoJC of Of Christ -
Polygamy Leadership Tree: Religious Ideal Grows, Branches Out
Polygamy leadership tree: Religious ideal grows, branches out ooted in the early ministry of LDS Church Church of Jesus Christ of Latter Day Saints. The Rfounder Joseph Smith (shown right), polygamy ranks of the Apostolic United Brethren number was later denounced by the church but embraced by about 7,500. The Kingston family has fundamentalists, who now number in the thousands. approximately 1,200 members, and about 2,000 About 10,000 claim membership in the Fundamentalist belong to the Centennial Park, Ariz., group. Benjamin T. Johnson The Church of the CHART KEY Left for Mexico, was Alma First Born Joseph Smith Dayer LeBaron's great uncle 1929-1934 Alma Dayer LeBaron LDS Church founder Dates indicate 1886-1951 (died in ’51). length of leadership The Early LDS Church He established or practice Galeana settlement near Galeana, Mexico, that Although a part of early became Colonia LDS doctrine and LeBaron Indicates practiced by leaders Chihuahua leadership split such as Brigham Young, John Taylor Joel LeBaron M E X I C O and new group's polygamy fell from Proclaimed he had a vision in 1886 1955-1972 formation favor in the mainline church — though it was Verlan LeBaron continued by 1972-1981 Indicates fundamentalists such Church of the Lamb alignment with of God as John W. Woolley and Now organized as a the FLDS church his son, Ervil LeBaron* brotherhood with no John W. Woolley single leader Lorin C. Woolley 1971-1981 He said Taylor gave him the authority to perform pural marriage Independent Fundamentalists Indicates new There are thousands of descendants of the John Singer polygamous group Council of Friends. -
RSCAS 2014/38 the Meanings of Marriage in the West: Law, Religion and “Nature”
RSCAS 2014/38 Robert Schuman Centre for Advanced Studies RELIGIOWEST The meanings of marriage in the West: law, religion and “nature” Danièle Hervieu-Léger and Janet Bennion European University Institute Robert Schuman Centre for Advanced Studies RELIGIOWEST The meanings of marriage in the West: law, religion and “nature” Danièle Hervieu-Léger and Janet Bennion EUI Working Paper RSCAS 2014/38 This text may be downloaded only for personal research purposes. Additional reproduction for other purposes, whether in hard copies or electronically, requires the consent of the author(s), editor(s). If cited or quoted, reference should be made to the full name of the author(s), editor(s), the title, the working paper, or other series, the year and the publisher. ISSN 1028-3625 © Danièle Hervieu-Léger and Janet Bennion, 2014 Printed in Italy, April 2014 European University Institute Badia Fiesolana I – 50014 San Domenico di Fiesole (FI) Italy www.eui.eu/RSCAS/Publications/ www.eui.eu cadmus.eui.eu Robert Schuman Centre for Advanced Studies The Robert Schuman Centre for Advanced Studies (RSCAS), created in 1992 and directed by Brigid Laffan since September 2013, aims to develop inter-disciplinary and comparative research and to promote work on the major issues facing the process of integration and European society. The Centre is home to a large post-doctoral programme and hosts major research programmes and projects, and a range of working groups and ad hoc initiatives. The research agenda is organised around a set of core themes and is continuously evolving, reflecting the changing agenda of European integration and the expanding membership of the European Union. -
Pathways of Fundamentalization Doctrine
Pathways of fundamentalisation; the peculiar case of Mormonism Beek, W.E.A. van; Haar G. ter, Busuttil J.J. Citation Beek, W. E. A. van. (2002). Pathways of fundamentalisation; the peculiar case of Mormonism. In B. J. J. Haar G. ter (Ed.), The freedom to do God's will: religious fundamentalism and social change (pp. 111-143). London: Routledge. Retrieved from https://hdl.handle.net/1887/9690 Version: Not Applicable (or Unknown) License: Leiden University Non-exclusive license Downloaded from: https://hdl.handle.net/1887/9690 Note: To cite this publication please use the final published version (if applicable). NANCY T. AMMERMAN 42 See especially Tod D. Swanson, 'Refusing to drink with the mountains: tradi- tional Indian meanings in evangelical testimonies', and Stoll, 'Jésus is Lord of Guatemala', both in Marty and Appleby, Accounting for Fundamentalisms. 43 Making this argument from very différent positions are Stephen L. Carter, The Culture ofDisbelief, New York: Basic Books, 1993, and José Casanova, Public Religions in thé Modem World, Chicago: University of Chicago Press, 1994. PATHWAYS OF 44 See Susan Harding, 'Observing the observers', in Nancy T. Ammerman (éd.) Southern Baptists Observed; Multiple Perspectives on a Changing Denomina- FUNDAMENTALIZATION tion, Knoxville, TN: University of Tennessee Press, 1993. The peculiar case of Mormonism1 Select bibliography Walter E.A. van Beek Ammerman, Nancy Tatom, Bible Believers: Fundamentatists in thé Modem World, New Brunswick, NJ: Rutgers University Press, 1987. Bendroth, Margaret Lamberts, Fundamentalism and Gender: 1875 to thé Présent, New Haven, CT: Yale University Press, 1994. Brouwer, Steve, Gifford, Paul and Rose, Susan D., Exporting the American Gospel; Global Christian Fundamentalism, New York: Routledge, 1996. -
© 2017 Michael William Hamilton
© 2017 Michael William Hamilton EDUCATIONAL VALUES AND PRACTICES OF FUNDAMENTALIST MORMONS BY MICHAEL WILLIAM HAMILTON DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Educational Policy Studies in the Graduate College of the University of Illinois at Urbana-Champaign, 2017 Urbana, Illinois Doctoral Committee: Professor Nicholas C. Burbules, Chair Professor Liora Bresler Associate Professor Jonathan H. Ebel Associate Professor Christopher Higgins ABSTRACT Fundamentalist Mormons believe in plural marriage, or polygamy. Many practice it. Polygamist groups live in insular settlements and in mainstream communities, mostly in the western United States and Canada. Polygamists often have large families, and they educate their children in a variety of settings: a public charter school within a polygamous town, private religious schools in suburban and rural areas, “priesthood schools” based on home school models, and in public schools in which polygamists’ children are invisible minorities. They trace their origin to Mormons who refused to abandon polygamy after the Church of Jesus Christ of Latter-day Saints (LDS) renounced it in 1890. Polygamists model their economies, religion, and education on the “theodemocracy” of 19th century Utah. In the scriptural world view that they embrace, polygamists are a remnant people, entrusted with continuing plural marriage. The purpose of this study is to explore the educational component of fundamentalist Mormonism. Their schools transmit the values and practices of plural communities to children. What are these values? How do schools transmit them? Do they prepare students for participation in a pluralistic society? To explore these questions, I conducted field work at several polygamist communities’ schools and developed case studies about two of them, Spring Hill School and Link Academy. -
Nathaniel Baldwin, Utah Inventor and Patron of the Fundamentalist Movement
Nathaniel Baldwin, Utah Inventor and Patron of the Fundamentalist Movement BY MERRILL SINGER MONG THE RESIDENTS OF THE foothill area southeast of Salt Lake City there is a story about a man who while traveling up Mill Creek Canyon one day was dumbstruck by a voice he heard booming clown the canyon walls. The man looked around, but he was all alone. Bewil dered by the sound, he continued his journey up the can yon until he finally came upon an em barrassed Nathaniel Baldwin testing his new compressed-air voice amplifier. This loud speaker was the first of a number of Baldwin inventions with sound. By the 1930s his innovative skills had helped Utah Mr. Singer is a graduate research fellow in the Department of Anthropology, University of Utah. Screened print of Nathaniel Baldwin from photograph in Deseret News advertise ment, December 21, 1929. *«*»%%^»*»'» «_I"« !_«_•_' Nathaniel Baldwin, Inventor 43 become a leading manufacturer of radio loudspeakers and headsets. His products were marketed worldwide, being especially sought by the United States Navy in the First World WTar. An enigmatic figure like Baldwin seems bound to attract tall tales and legends. At one time a published story claimed that in the factory Baldwin set up to produce his radio equipment he required all his em ployees to marry plural wives.1 Stories about Baldwin still circulate. A young resident of the area claims that the old Baldwin factory, still stand ing near the East Millcreek Public Library, was the site where "the first T.V. ever" was built.