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Doctrine and Covenants Section 110: from Vision to Canonization
Brigham Young University BYU ScholarsArchive Theses and Dissertations 2010-07-07 Doctrine and Covenants Section 110: From Vision to Canonization Trever Anderson Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History of Christianity Commons BYU ScholarsArchive Citation Anderson, Trever, "Doctrine and Covenants Section 110: From Vision to Canonization" (2010). Theses and Dissertations. 2120. https://scholarsarchive.byu.edu/etd/2120 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]. Doctrine and Covenants Section 110: From Vision to Canonization Trever R. Anderson A Thesis submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Master of Religious Education Richard E. Bennett, Chair Robert C. Freeman Kip Sperry Religious Education Brigham Young University August 2010 Copyright © 2010 Trever R. Anderson All Rights Reserved ABSTRACT Doctrine and Covenants Section 110, From Vision to Canonization Trever R. Anderson Religious Education Master of Religious Education This thesis answers the question of how a vision recorded in Joseph Smith’s journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation. -
INTERPRETER§ a Journal of Mormon Scripture
INTERPRETER§ A Journal of Mormon Scripture Volume 21 • 2016 The Interpreter Foundation Orem, Utah The Interpreter Foundation Chairman and President Contributing Editors Daniel C. Peterson Robert S. Boylan John M. Butler Vice Presidents James E. Faulconer Jeffrey M. Bradshaw Kristine Wardle Frederickson Daniel Oswald Benjamin I. Huff Allen Wyatt Jennifer C. Lane David J. Larsen Executive Board Donald W. Parry Kevin Christensen Ugo A. Perego Steven T. Densley, Jr. Stephen D. Ricks Brant A. Gardner William J. Hamblin G. Bruce Schaalje Jeff Lindsay Andrew C. Smith Louis C. Midgley John A. Tvedtnes George L. Mitton Sidney B. Unrau Gregory L. Smith Stephen T. Whitlock Tanya Spackman Lynne Hilton Wilson Ted Vaggalis Mark Alan Wright Board of Editors Donor Relations Matthew L. Bowen Jann E. Campbell David M. Calabro Alison V. P. Coutts Treasurer Craig L. Foster Kent Flack Taylor Halverson Ralph C. Hancock Production Editor & Designers Cassandra S. Hedelius Kelsey Fairbanks Avery Benjamin L. McGuire Tyler R. Moulton Timothy Guymon Mike Parker Bryce M. Haymond Martin S. Tanner Bryan J. Thomas Gordon C. Thomasson A. Keith Thompson John S. Thompson Bruce F. Webster The Interpreter Foundation Editorial Consultants Media & Technology Talia A. K. Abbott Sean Canny † Linda Hunter Adams Scott Dunaway Merrie Kay Ames Richard Flygare Jill Bartholomew Brad Haymond Tyson Briggs Tyler R. Moulton Starla Butler Tom Pittman Joshua Chandler Russell D. Richins Kasen Christensen S. Hales Swift Ryan Daley Victor Worth Marcia Gibbs Jolie Griffin Laura Hales Hannah Morgan Jordan Nate Eric Naylor Don Norton Neal Rappleye Jared Riddick William Shryver Stephen Owen Smoot Kaitlin Cooper Swift Jennifer Tonks Austin Tracy Kyle Tuttle Scott Wilkins © 2016 The Interpreter Foundation. -
MEMBERS of the CHURCH of JESUS CHRIST of LATTER-DAY SAINTS Bmby S-ER 26,1830 Ly Mmd
MEMBERS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS BmBY S-ER 26,1830 Ly mmD. Platt On September 26,1830 at the second conference By her I had one son and two daughters. The Church of the Church of Jesus Christ of Latter-day Saints it was was not organized but soon after, April 6, 1830. A few days stated that there were sixty-two members, and that thrrty- afterwards] I was baptized in the waters of Seneca Lake by five of them had joined the church since the fist conference Joseph Smith." (0PH2599)It is possible that Solomon was on June 9th. This means that fiom April 6,1830 to June 9, baptized between April 8th and April 10th. As nearly all of 1830 there were twenty-seven people who joined the the baptisms talk place on Sunday during these initial Church, each of whom has been identified for many years, months, the fact that he was not part of the group baptized except fur two. The complete number of sixty-two members on Sunday, April 1 Ith, points to a date of the 8th, 9th or by September 26th has never been identifled prior to this 10th to quai@ for the "few days" noted in his article. autobiography. He had had to iraveI from his home in the vicinity of Lyons, Wayne. New York, just north of Fayette, Joseph Smith, Jr., Oliver Cowdery, and Samuel H. to be baptized, so it was not far. Smith were all initially baptized on May 15, 1829 (LMS:337). -
Plural Marriage, Singular Lives
184 Dialogue: A Journal of Mormon Thought journalists of the exodus would have reading and relishing this work. One strengthened this work. can only hope that the remaining offer- These are, however, quibbles and ings in this series of original documents should not distract or dissuade the will measure up to the standard set here scholar, student, or history buff from by Bagley. Plural Marriage, Singular Lives In Sacred Loneliness: The Plural Wives of breaking, 788-page study In Sacred Lone- Joseph Smith. By Todd Compton (Salt liness provides the most comprehensive Lake City, Utah: Signature Books, 1997), assessment yet available of the lives 824 pp. of thirty-three women whom he consid- ers "well-documented wives of Joseph Reviewed by Lawrence Foster, Pro- Smith" (1). Compton begins with a fessor of American History, Georgia In- twenty-three page introduction that dis- stitute of Technology, Atlanta, Georgia. cusses some of the complex issues that must be addressed if Joseph Smith's JOSEPH SMITH'S POLYGAMOUS RELA- plural marriages are to be understood, TIONSHIPS have been a topic of great in- and then he briefly summarizes the evi- terest and controversy among Mormons dence on each of the wives in chart and non-Mormons alike. The reactions form. The 596-page core of the book of the women whom Joseph Smith took consists of thirty well-written and thor- as plural wives and the way in which oughly documented chapters that sym- their relationships with the Mormon pathetically reconstruct, using detailed prophet were part of their own larger quotations from a wide range of pri- life experiences, however, have seldom mary sources, the lives of the thirty- been studied systematically. -
Witnesses of the Book of Mormon
Witnesses of the Book of Mormon Richard Lloyd Anderson Witnesses of the Book of Mormon Beginning with the rst edition of 1830, the Book of Mormon has generally contained two sets of testimonies— the “Testimony of Three Witnesses” and the “Testimony of Eight Witnesses.” When Joseph Smith rst obtained the gold plates, he was told to show them to no one. As translation progressed, he and those assisting him learned, both in the pages of the Book and by additional revelation, that three special witnesses would know, by the power of God, “that these things are true” and that several besides himself would see the plates and testify to their existence (Ether 5:2—4; 2 Ne. 27:12—13; D&C 5:11—13). The testimonies of the witnesses afrm that these things occurred. The witnesses were men known for truthfulness and sobriety. Though each of the Three Witnesses was eventually excommunicated from the Church (two returned), none ever denied or retracted his published testimony. Each reafrmed at every opportunity the veracity of his testimony and the reality of what he had seen and experienced. A June 1829 revelation conrmed that Oliver Cowdery, David Whitmer, and Martin Harris would be the Three Witnesses (D&C 17). Soon thereafter, they, with Joseph Smith, retired to the woods near Fayette, New York, and prayed for the promised divine manifestation. The “Testimony of Three Witnesses” summarizes the supernatural event that followed, when an angel appeared and showed them the plates and engravings and they heard the Lord declare that the Book of Mormon was “translated by the gift and power of God.” They said that the same divine voice “commanded us that we should bear record of it.” Joseph Smith’s mother later recounted Joseph’s great relief at no longer being the sole witness of the divine experiences of the restoration (see witnesses, law of). -
The Sealing Keys Restored
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven (Matthew 16:19). The Sealing Keys Restored lijah was a courageous prophet who lived chair at the table during their Feast of the Passover E about seven hundred years before Jesus to show that they are still waiting for his return. Christ. We know from modern-day revela- Malachi’s prophecy came true when Elijah ap- tion that Elijah was the last prophet to hold the peared in the Kirtland Temple. He restored the sealing keys on earth before the Savior lived on the sealing keys to Joseph Smith and Oliver Cowdery earth. Keys are rights of the holy priesthood to ad- on April 3, 1836*––the second day of the Passover minister certain spiritual blessings or ordinances. Feast, when many Jews throughout the world sym- The First Presiden- bolically opened cy and the Quo- their doors to rum of the Twelve invite Elijah in. Apostles hold all Because Elijah of the priesthood restored the keys on earth, and sealing keys, we those keys can be can be sealed transferred only together as fami- by the proper au- lies throughout thority. Since Eli- eternity. We jah was the last show our grati- prophet to hold tude for this the sealing keys, sealing power he had the au- by living worthy thority to restore to enter the them. temple and by Malachi, an- submitting our other prophet of ancestors’ the Old Testament, names to have prophesied that temple ordi- Elijah would come nances done back to earth be- for them. -
Essays on the Persecution of Religious Minorities by David Thomas Smith
Essays on the Persecution of Religious Minorities by David Thomas Smith A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Political Science) in the University of Michigan 2011 Doctoral Committee: Professor William R. Clark, co-chair Professor Anna M. Grzymala-Busse, co-chair Professor Robert J. Franzese, Jr. Professor Andrei S. Markovits Professor Robert W. Mickey i Acknowledgements Throughout the last six and a half years I have benefited enormously from the mentorship and friendship of my wonderful dissertation committee members: Bill Clark, Anna Grzymala-Busse, Andy Markovits, Rob Mickey and Rob Franzese. I assembled this committee before I even knew what I wanted to write about, and I made the right choices—I cannot imagine a more supportive, patient and insightful group of advisers. They gave me badly-needed discipline when I needed it (which was all the time) and oversaw numerous episodes of Schumpeterian “creative destruction.” They also gave me more ideas than I could ever hope to assimilate, ideas which will be providing me with directions for future research for many years to come. But these huge contributions are minor in comparison to the fact that they taught me how to think like a political scientist. I couldn’t ask for anything more. All of these papers had trial runs in various internal workshops and seminars at the University of Michigan, and I profited greatly from the structured feedback that I received from the Michigan political science community, faculty and grad students alike. Thanks to everyone who was a discussant for one of these papers—Zvi Gitelman, Chuck Shipan, Sana Jaffrey, Cassie Grafstrom (twice!), Ron Inglehart, Ken Kollman, Allison Dale, Pam Brandwein, Andrea Jones-Rooy, Rob Salmond and Jenna Bednar. -
William Smith, Isaach Sheen, and the Melchisedek & Aaronic Herald
William Smith, Isaach Sheen, and the Melchisedek & Aaronic Herald by Connell O'Donovan William Smith (1811-1893), the youngest brother of Mormon prophet, Joseph Smith, was formally excommunicated in absentia from the Church of Jesus Christ of Latter-day Saints on October 19, 1845.1 The charges brought against him as one of the twelve apostles and Patriarch to the church, which led to his excommunication and loss of position in the church founded by his brother, included his claiming the “right to have one-twelfth part of the tithing set off to him, to be appropriated to his own individual use,” for “publishing false and slanderous statements concerning the Church” (and in particular, Brigham Young, along with the rest of the Twelve), “and for a general looseness and recklessness of character which is ill comported with the dignity of his high calling.”2 Over the next 15 years, William founded some seven schismatic LDS churches, as well as joined the Strangite LDS Church and even was surreptitiously rebaptized into the Utah LDS church in 1860.3 What led William to believe he had the right, as an apostle and Patriarch to the Church, to succeed his brother Joseph, claiming authority to preside over the Quorum of the Twelve, and indeed the whole church? The answer proves to be incredibly, voluminously complex. In the research for my forthcoming book, tentatively titled Strange Fire: William Smith, Spiritual Wifery, and the Mormon “Clerical Delinquency” Crises of the 1840s, I theorize that William may have begun setting up his own church in the eastern states (far from his brother’s oversight) as early as 1842. -
Cowdery, Oliver
Cowdery, Oliver Richard Lloyd Anderson Oliver Cowdery (1806—1850) was next in authority to Joseph Smith in 1830 (D&C 21:10—12), and was a second witness of many critical events in the restoration of the gospel. As one of the three Book of Mormon witnesses, Oliver Cowdery testied that an angel displayed the gold plates and that the voice of God proclaimed them correctly translated. He was with Joseph Smith when John the Baptist restored to them the Aaronic Priesthood and when Peter, James, and John ordained them to the Melchizedek Priesthood and the apostleship, and again during the momentous Kirtland Temple visions (D&C 110). Oliver came from a New England family with strong traditions of patriotism, individuality, learning, and religion. He was born at Wells, Vermont, on October 3, 1806. His younger sister gave the only reliable information about his youth: “Oliver was brought up in Poultney, Rutland County, Vermont, and when he arrived at the age of twenty, he went to the state of New York, where his older brothers were married and settled . Oliver’s occupation was clerking in a store until 1829, when he taught the district school in the town of Manchester” (Lucy Cowdery Young to Andrew Jenson, March 7, 1887, Church Archives). While boarding with Joseph Smith’s parents, he learned of their convictions about the ancient record that their son was again translating after Martin Harris had lost the manuscript in 1828. The young teacher prayed and received answers that Joseph Smith mentioned in a revelation (D&C 6:14—24). -
University of Utah History 4795 Mormonism and the American Experience Fall Semester 2017 T, Th 2:00 – 3:20, WBB 617
University of Utah History 4795 Mormonism and the American Experience Fall Semester 2017 T, Th 2:00 – 3:20, WBB 617 W. Paul Reeve CTIHB 323 585-9231 Office hours: T, 10:30 – 11:30 a.m.; W, 2:00 p.m. – 3:00 p.m. [email protected] Course Description: This course explores the historical development of Mormonism in an American context, from its Second Great Awakening beginnings to the beginning of the twenty-first century. It situates the founding and development of Mormonism within the contexts of American cultural, economic, social, religious, racial, and political history. A central theme is the ebb and flow over time of tension between Mormonism and broader American society. How did conflicts over Mormonism during the nineteenth century, especially the conflict over polygamy and theocracy, help define the limits of religious tolerance in this country? How have LDS beliefs, practices, and culture positioned and repositioned Mormons within U.S. society? Learning Outcomes: 1. To situate the development of Mormonism within broader American historical contexts and thereby arrive at a greater understanding of religion’s place in American life. a. To understand the impact of Mormonism upon American history. b. To understand the impact of American history upon Mormonism. 2. To formulate and articulate in class discussions, exams, and through written assignments intelligent and informed arguments concerning the major developments and events that have shaped Mormonism over time. 3. To cultivate the critical mind in response to a variety of historical perspectives. Perspective: This course studies Mormonism in an academic setting. In doing so our purpose is not to debate the truth or falsehood of religious claims, but rather to examine how religious beliefs and experiences functioned in the lives of individuals and communities. -
Professionalization of the Church Historian's Office
“There Shall Be A Record Kept Among You:” Professionalization of the Church Historian’s Office J. Gordon Daines III University Archivist Brigham Young University Slide 1: The archival profession came into its own in the 20th century. This trend is reflected nationally with the development of the National Archives and the establishment of the Society of American Archivists. The National Archives provided evidence of the value of trained staff and the Society of American Archivists reached out to records custodians across the country to help them professionalize their skills. National trends were reflected locally across the country. This presentation examines what it means to be a profession and how the characteristics of a profession began to manifest themselves in the Church Historian’s Office of The Church of Jesus Christ of Latter-day Saints. It also examines how the recordkeeping practices of the Church influenced acceptance of professionalization. Professionalization and American archives Slide 2: It is not easy to define what differentiates an occupation from a profession. Sociologists who study the professions have described a variety of characteristics of professions but have generated very little consensus on which of these characteristics are the fundamental criteria for defining a profession.1 As Stan Lester has noted “the notion of a ‘profession’ as distinct from a ‘non-professional’ occupation is far from clear."2 In spite of this lack of clarity about what defines a profession, it is still useful to attempt to distill a set of criteria for defining what a profession is. This is particularly true when studying occupations that are attempting to gain status as a profession. -
Joseph Smith and Diabolism in Early Mormonism 1815-1831
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 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]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon.