The Canes of the Martyrdom
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Placing the Cardston Temple in Early Mormon Temple Architectural History
PLACING THE CARDSTON TEMPLE IN EARLY MORMON TEMPLE ARCHITECTURAL HISTORY By Amanda Buessecker A Thesis Presented in Partial Fulfillment of the Requirements for the Master of Arts Degree in Art History Carleton University May 2020 Supervisor: Peter Coffman, Ph.D. Carleton University ii Abstract: The Cardston temple of the Church of Jesus Christ of Latter-day Saints represents a drastic shift in temple architecture of the early Mormon faith. The modern granite structure was designed not to show a mere difference of aesthetic taste, but as an embodiment of the evolving relationship between the Mormon pioneers and the American government. Earlier temples, erected in the nineteenth century throughout the valleys of Utah, were constructed by Mormon pioneers at a time when the religious group desired to separate themselves from the United States physically, politically, and architecturally. When the temple was built in Cardston, Alberta (1913-1923), it was a radical departure from its medievalist predecessors in Utah. The selected proposal was a modern Prairie-school style building, a manifestation of Utah’s recent interest in integrating into American society shortly after being admitted to the Union as a state in 1896. iii Contents Introduction ................................................................................................................................ 1 Part I: A Literature Review ........................................................................................................ 5 A Background for Semiotics ................................................................................................. -
Mormon Baptismal Site in Chatburn, England
Carol Wilkinson: Baptismal Site in Chatburn, England 83 Mormon Baptismal Site in Chatburn, England Carol Wilkinson The location of a baptismal site in the village of Chatburn, England, used by Mormon missionaries in the 1830s and 1840s has been identified. This village, along with the neighboring community of Downham, was the location of a large number of Mormon conversions when the message of the restored gospel was first preached to the inhabitants during this time period. The first Mormon missionaries to England arrived in Liverpool in July 1837. These seven men (Heber C. Kimball, Orson Hyde, Willard Richards, Joseph Fielding, Isaac Russell, John Goodson, and John Snyder), quickly moved to Preston where they were successful in receiving converts and orga- nized a branch of the Church in that city. After organizing the Preston Branch they decided to separate and carry their message to other parts of the surround- ing country. Heber C. Kimball, Orson Hyde, and Joseph Fielding stayed in the Preston area and continued to proselytize and organize branches. Kimball and Fielding also began to venture into the upper reaches of the river Ribble Val- ley, teaching in Walkerford and Ribchester, where they experienced further success and organized additional branches of the Church.1 Further upstream from these villages lay the small communities of Chat- burn and Downham, just south of the river Ribble and north of towering Pen- dle Hill. Some of the most spiritual experiences of the missionary effort in the upper Ribble Valley occurred in these two villages. When Heber expressed a desire to visit the villages he noted receiving a negative response from some of his companions: “Having mentioned my determination of going to Chat- burn to several of my brethren, they endeavored to dissuade me from going, CAROL WILKINSON ([email protected]) is an Associate Professor in the Department of Exercise Sciences, Brigham Young University, and an adjunct faculty member in the Department of Church History and Doctrine, BYU. -
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. -
Joseph F. Smith
Joseph F. Smith President of the Church, 1901–18 n 1915, when Joseph F. Smith was President of the 1852 Age 13, baptized a member of the Church I Church, the First Presidency wrote a letter encour- on May 21 in City Creek, Salt Lake City aging families to hold “home evening” activities. 1852 Age 13, becomes an orphan when his They promised blessings to families who would par- mother, Mary Fielding Smith, dies on ticipate: “If the Saints obey this counsel, we promise September 21 that great blessings will result. Love at home and obedience to parents will increase. Faith will be de- 1854–58 Ages 15–19, serves a mission to Hawaii veloped in the hearts of the youth of Israel, and they 1860–63 Ages 21–24, serves a mission to Great will gain power to combat the evil influence and Britain temptations which beset them” (in James R. Clark, 1864 Age 25–26, serves a special mission to comp., Messages of the First Presidency of The Church Hawaii of Jesus Christ of Latter-day Saints [1970], 4:338–39). 1866 Age 27, marries Julina Lambson on May 5; Just six weeks before his death, while reading and she dies in 1936 pondering the scriptures, Joseph F. Smith received a beautiful and magnificent vision. This vision 1866 Age 27, ordained an Apostle by Brigham showed Jesus Christ visiting the spirits of righteous Young on July 1 and called as a counse- people who had died. The Savior organized the lor in the First Presidency; later called as spirits into a missionary force to preach the gospel a counselor to Presidents Taylor (1880), to those who had died without a knowledge of the Woodruff (1889), and Snow (1898) gospel or who had rejected the truth. -
The Pedagogy of a Church Leader: Lessons Learned from Joseph F
The Pedagogy of a Church Leader: Lessons Learned from Joseph F. Smith’s 1854–1916 Letters to His Sister, Martha Ann Smith Harris David M. Whitchurch David M. Whitchurch was Associate Professor of Ancient Scripture at BYU when this was published. When Carole Call King lost her mother (1986) and her father (1994),1 she had no idea of the written legacy they had passed on to her. Actively involved in family history, she was given the family’s genealogical records, but it would be three years before she discovered the significance of all she inherited. Somehow, the contents of one box were overlooked. Upon closer examination, she found hundreds of letters written to her great-grandmother Martha Ann Smith Harris, the daughter of Hyrum Smith and Mary Fielding. Among the letters were nearly a hundred written to Martha Ann from her brother, Joseph F. Smith, including an 1854 letter that was written by Joseph F. from the Sandwich Isles and that contained a lock of his hair. This newly discovered treasure trove of letters provides a fresh and personal view into the lives of an early leader of The Church of Jesus Christ of Latter-day Saints and of his sister during a unique era of Church history. After the death of Mary Fielding Smith, the bond between her children was solidified and assuaged, to a small degree, through the medium of pen and paper. Seven decades of correspondence demonstrate the tremendous devotion between her children as they shared their innermost feelings, joys, heartaches, determinations, and family happenings. Their correspondence imparts a wealth of insights into the personal, caring nature of Joseph F. -
Latter Leaves in the Life of Lorenzo Snow William G
BYU Studies Quarterly Volume 53 | Issue 2 Article 17 6-1-2014 Latter Leaves in the Life of Lorenzo Snow William G. Hartley Dennis B. Horne Orson F. Whitney Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Hartley, William G.; Horne, Dennis B.; and Whitney, Orson F. (2014) "Latter Leaves in the Life of Lorenzo Snow," BYU Studies Quarterly: Vol. 53 : Iss. 2 , Article 17. Available at: https://scholarsarchive.byu.edu/byusq/vol53/iss2/17 This Book Review is brought to you for free and open access by the All 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]. Hartley et al.: Latter Leaves in the Life of Lorenzo Snow Dennis B. Horne, with material prepared in 1890 by Orson F. Whitney. Latter Leaves in the Life of Lorenzo Snow. Springville, Utah: Cedar Fort, 2012. Reviewed by William G. Hartley n this important study, Dennis B. Horne provides a biographical treat- I ment of Lorenzo Snow’s nine years as President of the Quorum of the Twelve Apostles and his three years as President of The Church of Jesus Christ of Latter-day Saints. Horne is no stranger to writing about Church history. He has authored a book about the life and teachings of Bruce R. McConkie, an edition of Abraham H. Cannon’s journals, as well as a devotional and anecdotal history entitled Faith to Heal and Be Healed. He has also worked in television broadcasting and as a technical writer for the Church’s Materials Management Department. -
Changes in Seniority to the Quorum of the Twelve Apostles of the Church of Jesus Christ of Latter-Day Saints
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2009 Changes in Seniority to the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints Travis Q. Mecham Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History Commons Recommended Citation Mecham, Travis Q., "Changes in Seniority to the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints" (2009). All Graduate Theses and Dissertations. 376. https://digitalcommons.usu.edu/etd/376 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. CHANGES IN SENIORITY TO THE QUORUM OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS by Travis Q. Mecham A thesis submitted in partial fulfillment of requirements for the degree of MASTER OF ARTS in History Approved: _______________________ _______________________ Philip Barlow Robert Parson Major Professor Committee Member _______________________ _______________________ David Lewis Byron Burnham Committee Member Dean of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2009 ii © 2009 Travis Mecham. All rights reserved. iii ABSTRACT Changes in Seniority to the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints by Travis Mecham, Master of Arts Utah State University, 2009 Major Professor: Dr. Philip Barlow Department: History A charismatically created organization works to tear down the routine and the norm of everyday society, replacing them with new institutions. -
The Return of Oliver Cowdery
The Return of Oliver Cowdery Scott H. Faulring On Sunday, 12 November 1848, apostle Orson Hyde, president of the Quorum of the Twelve and the church’s presiding ofcial at Kanesville-Council Bluffs, stepped into the cool waters of Mosquito Creek1 near Council Bluffs, Iowa, and took Mormonism’s estranged Second Elder by the hand to rebaptize him. Sometime shortly after that, Elder Hyde laid hands on Oliver’s head, conrming him back into church membership and reordaining him an elder in the Melchizedek Priesthood.2 Cowdery’s rebaptism culminated six years of desire on his part and protracted efforts encouraged by the Mormon leadership to bring about his sought-after, eagerly anticipated reconciliation. Cowdery, renowned as one of the Three Witnesses to the Book of Mormon, corecipient of restored priesthood power, and a founding member of the Church of Jesus Christ of Latter-day Saints, had spent ten and a half years outside the church after his April 1838 excommunication. Oliver Cowdery wanted reafliation with the church he helped organize. His penitent yearnings to reassociate with the Saints were evident from his personal letters and actions as early as 1842. Oliver understood the necessity of rebaptism. By subjecting himself to rebaptism by Elder Hyde, Cowdery acknowledged the priesthood keys and authority held by the First Presidency under Brigham Young and the Twelve. Oliver Cowdery’s tenure as Second Elder and Associate President ended abruptly when he decided not to appear and defend himself against misconduct charges at the 12 April -
Teachings of Presidents of the Church: Heber J.Grant
TEACHINGS OF PRESIDENTS OF THE CHURCH HEBER J. GRANT TEACHINGS OF PRESIDENTS OF THE CHURCH HEBER J.GRANT Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Your comments and suggestions about this book would be appreciated. Please submit them to Curriculum Planning, 50 East North Temple Street, Floor 24, Salt Lake City, UT 84150-3200 USA. E-mail: [email protected] Please list your name, address, ward, and stake. Be sure to give the title of the book. Then offer your comments and suggestions about the book’s strengths and areas of potential improvement. © 2002 by Intellectual Reserve, Inc. All rights reserved Printed in the United States of America English approval: 1/00 Contents Title Page Introduction . v Historical Summary . viii The Life and Ministry of Heber J. Grant . x 1 Learning and Teaching the Gospel . 1 2 The Mission of the Prophet Joseph Smith . 11 3 Walking in the Path That Leads to Life Eternal . 23 4 Persistence . 33 5 Comfort in the Hour of Death . 43 6 Uniting Families through Temple and Family History Work . 51 7 Personal, Abiding Testimony . 63 8 Following Those Whom God Has Chosen to Preside . 71 9 The Joy of Missionary Work . 83 10 The Power of Example . 92 11 Priesthood, “the Power of the Living God” . 101 12 Work and Self-Reliance . 109 13 Principles of Financial Security . 119 14 “Come, Come, Ye Saints” . 129 15 Labor for the Happiness of Others . 139 16 Forgiving Others . 147 17 Being Loyal Citizens . 157 18 The Song of the Heart . -
Correspondence Between William R. Hamilton and Samuel H. B. Smith Regarding the Martyrdom of Joseph and Hyrum Smith
Kenneth W. Godfrey: Correspondence between Hamilton and Smith 83 Correspondence between William R. Hamilton and Samuel H. B. Smith Regarding the Martyrdom of Joseph and Hyrum Smith Kenneth W. Godfrey On 10 March 1898, Samuel H. B. Smith1 wrote a letter to William R. Hamilton, who resided in Carthage, Illinois. Samuel H. B. Smith is the son of Samuel H. Smith, the brother of Joseph Smith Jr. and Hyrum Smith. Hamilton, the only surviving witness in 1898 of the martyrdom of Joseph and Hyrum Smith, is the son of Ortois Hamilton, owner of the Hamilton House Hotel in Carthage, Illinois. Both Joseph and Hyrum spent the night of 24 June 1844 in the Hamilton House, where Illinois Governor Thomas Ford and his entourage were also housed. Following the murders of the Smith brothers, their bodies were taken from the Carthage Jail to the Hamilton Hotel where they were washed and prepared for their journey back to Nauvoo and burial. Samuel’s team and wagon were used to convey the body of Joseph to the mourning saints in the City Beautiful. Samuel H. B. Smith wanted Hamilton to tell him what he knew about the martyrdom, especially the activities of his father, Samuel H. Smith. Apparently, some people were asserting that Samuel ran away from the mob; and Samuel H. B. desired to vindicate his father’s good name, validate his courage, and prove that “he did run into Carthage on a race horse in order to give assistance to his brothers, at the iminent [sic] risk of his own life.” On 18 March 1898, William R. -
Testimonies of Joseph Smith from Latter-Day Prophets
34591_000_20_PlnHpPix.qxd 09-17-2008 2:05 PM Page 307 TESTIMONIES OF JOSEPH SMITH FROM LATTER-DAY PROPHETS Brigham Young Lorenzo Snow “I can truly say, that I invariably found him to be all that any “Joseph Smith, the Prophet, with whom I was intimately people could require a true prophet to be, and that a better acquainted for years, as well as I was with my brother, I man could not be, though he had his weaknesses; and what know . to have been a man of integrity, a man devoted to man has ever lived upon this earth who had none?” (Brigham the interests of humanity and to the requirements of God all Young to David B. Smith, June 1, 1853, in Susan Easton Black the days in which he was permitted to live. There never was and Charles D. Tate Jr., ed., Joseph Smith: The Prophet, the a man that possessed a higher degree of integrity and more Man [1993], 266; spelling standardized). devotedness to the interest of mankind than the Prophet Joseph Smith. I can say this from a personal acquaintance “I am bold to say that, Jesus Christ excepted, no better man with him” (in Conference Report, Apr. 1898, 64). ever lived or does live upon this earth” (Discourses of Brigham Young, sel. John A. Widtsoe [1941], 459). “Perhaps there are very few men now living who were so well acquainted with Joseph Smith the Prophet as I was. I was “I feel like shouting Hallelujah, all the time, when I think that with him oftentimes. -
The Mountain Meadows Massacre of 1857: a Civilizational Encounter with Lessons for Us All
Comparative Civilizations Review Volume 64 Number 64 Spring 2011 Article 5 3-1-2011 The Mountain Meadows Massacre of 1857: A Civilizational Encounter With Lessons for Us All Michael Andregg [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/ccr Recommended Citation Andregg, Michael (2011) "The Mountain Meadows Massacre of 1857: A Civilizational Encounter With Lessons for Us All," Comparative Civilizations Review: Vol. 64 : No. 64 , Article 5. Available at: https://scholarsarchive.byu.edu/ccr/vol64/iss64/5 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Comparative Civilizations Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Andregg: The Mountain Meadows Massacre of 1857: A Civilizational Encounter 38 Number 64, Spring 2011 The Mountain Meadows Massacre of 1857: A Civilizational Encounter With Lessons for Us All Michael Andregg mmandregg @ stthomas.edu Abstract Between September 7 and 11 of 1857, an emigrant (pioneer) wagon train was attacked while traveling through southern Utah toward California. At the end of the attack, 120 were killed, sparing only 17 or perhaps 18 children considered too young to talk about it. In the annals of war and slaughter, this could be considered a tiny event. But for the history of the Great Basin of North America, it was quite exceptional. More white pioneers died on the Mountain Meadows than during any other violent event in the history of the American west. For civilizationalists, this is important as a case study of civilizational encounter, because while complex, it has been studied in rare detail.