The Colesville Branch and the Coming Forth of the Book of Mormon
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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). -
The Colesville Branch and the Coming Forth of the Book of Mormon
The Colesville Branch and the Coming Forth of the Book of Mormon BYU Studies copyright 1970 BYU Studies copyright 1970 The Colesville Branch and the Coming Forth of the Book of Mormon Larry C. Porter With the many branch, ward and stake organizations which currently bedeck the international scene of Mormonism, it is understandable that the activities of a small branch of Saints at Colesville, Broome County, New York, could have been virtually forgotten with the passage of time. Yet, at the close of 1830, it was one of some five principal branches serving as focal points for the gathering of the faithful in the new Church. Fayette, Seneca County, New York, served as the headquarters of the Church, while other branches existed at Colesville; Kirtland and Mentor, Geauga County, Ohio; and Warrensville, Cayahoga County, Ohio.1 The Colesville Branch was personally inaugurated by the Prophet Joseph Smith and its membership played a significant role in the initial years of the new dispensation. Drawn by Joseph’s affirmation of communication with the heavens and the sup- portive evidences contained in the Book of Mormon, the Colesville Saints gave impetus to the missionary zeal of the Restoration and provided ele- ments of needed leadership for the rapidly expanding faith. A local account places Joseph Smith in the New York-Pennsylvania border region “shortly after 1818,” as a participant in a lumbering enter- prise.2 However, Joseph’s own narrative first places him in the area in Octo- ber 1825, employed by one Josiah “Stoal.”3 Mr. Stowell’s farm bordered the Susquehanna River some two miles south of the village of South Bain- bridge (now Afton), Chenango County, New York. -
The Peter Whitmer Log Home: Cradle of Mormonism
Religious Educator: Perspectives on the Restored Gospel Volume 12 Number 3 Article 12 9-1-2011 The Peter Whitmer Log Home: Cradle of Mormonism Larry C. Porter Follow this and additional works at: https://scholarsarchive.byu.edu/re BYU ScholarsArchive Citation Porter, Larry C. "The Peter Whitmer Log Home: Cradle of Mormonism." Religious Educator: Perspectives on the Restored Gospel 12, no. 3 (2011). https://scholarsarchive.byu.edu/re/vol12/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]. © Intellectual Reserve, Inc. © Intellectual Reserve, The Whitmer log home was a house of refuge for Joseph Smith and Oliver Cowdery in troubled times. The Peter Whitmer Log Home: Cradle of Mormonism larry c. porter Larry C. Porter ([email protected]) is a professor emeritus of Church history and doc- trine, BYU. rson Pratt joined the Church on his birthday, September 19, 1830. He Owas baptized by his brother, Parley P. Pratt, in Old Canaan, Columbia County, New York. Orson came to see the Prophet Joseph Smith at the Peter Whitmer log home in western New York the following month of October and later reflected: “It was a very interesting period of my life, when but nine- teen years of age, to visit the place where this Church was organized—the room of old father Whitmer—where the Lord spoke to His servant Joseph and others, as printed in the Book of Doctrine and Covenants. -
David Whitmer, a Witness to the Divine Authenticity of the Book of Mormon
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1952 David Whitmer, a Witness to the Divine Authenticity of the Book of Mormon Ebbie L.V. Richardson Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Richardson, Ebbie L.V., "David Whitmer, a Witness to the Divine Authenticity of the Book of Mormon" (1952). Theses and Dissertations. 5072. https://scholarsarchive.byu.edu/etd/5072 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]. DAVID tanwirIMMEIRWHITMER A WITNESS TO tretiieTHE DIVINEDIVMTE AWHENTICITYauthenticity OF THE BOOK OF moronUQRONMORIMN A thethesissis presented to the faculty of the division of religion Brigbrighamharn young university in partial fulfillment of the requirement for the degree master of arts tal1l11M v 40 JJ by ebbie lvrichardsonLVL V jlichardsonRichardson august 1921952 this thesis by ebbie L V richardson is accep- ted in its present fornform birby the division of religion younyoung of brigham university as satisfyingJ C the thesis requirements for the decreedemreedegree of lasterraster of arts date yllmelmenjorajor profprofessoressorassor thesis committee PREFACE this thesis DAVID WHITMER A wlWITNESSrn TO THE DIVINE authenticity -
Journal of Mormon History Vol. 23, No. 2, 1997
Journal of Mormon History Volume 23 Issue 2 Article 1 1997 Journal of Mormon History Vol. 23, No. 2, 1997 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (1997) "Journal of Mormon History Vol. 23, No. 2, 1997," Journal of Mormon History: Vol. 23 : Iss. 2 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol23/iss2/1 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. 23, No. 2, 1997 Table of Contents CONTENTS LETTERS viii ARTICLES • --Mormon Sugar in Alberta: E. P. Ellison and the Knight Sugar Factory, 1901-17 William G. Hartley, 1 • --Ellison Milling and Elevator Company: Alberta Wheat with Utah Roots Gregory P. Christofferson, 30 • --Friends Again: Canadian Grain and the German Saints Richard Neitzel Holzapfel, 46 • --"The Grand, Fundamental Principle:" Joseph Smith and the Virtue of Friendship Steven Epperson, 77 • --Zina Presendia Young Williams Card: Brigham's Daughter, Cardston's First Lady Donald G. Godfrey, 107 • --Ernest L. Wilkinson's Appointment as Seventh President of Brigham Young University Gary James Bergera, 128 • --The Mechanics' Dramatic Association: London and Salt Lake City Lynne Watkins Jorgensen, 155 • --"Every Thing Is Favourable! And God Is On Our Side": Samuel Brannan and the Conquest of California Will Bagley, 185 ENCOUNTER ESSAY • --Keeping Company with Wilford Woodruff Thomas G Alexander, 210 REVIEWS --Martha Sonntag Bradley, Kidnapped from That Land: The Government Raids on the Short Creek Polygamists Becky Johns, 221 --Frederick S. -
Lds Church History Tour Book
LDS CHURCH HISTORY TOUR BOOK Compiled By: Ginger Ewell 11230 Tribiani Ave. Las Vegas, Nevada 89138 702-259-0341 [email protected] 1 TABLE OF CONTENTS NIAGARA FALLS 16 Horseshoe Falls 16 Statistics About the Falls 16 Rainbow Bridge 17 Poem About Rainbow Bridge by David O. McKay 17 PALMYRA, NEW YORK 18 Only Known Photograph of Joseph Smith 19 Moves of the Smith Family After Marriage 19 Smith's Move to Palmyra (Caleb Howard) 19 Palmyra, New York 19 Church Directive Regarding Sacred Grove 20 Joseph Smith Farm 20 Trees in the Sacred Grove 20 Palmyra Facts 21 Stained Glass Windows in Palmyra Temple 21 Facts about Windows 21 How the Smith Family Made A Living 22 Joseph Smith Senior Home Chronological Events 22 First Vision 23 Moroni's Visit 23 Hill Cumorah 24 Picture-Hill Cumorah Without Trees 25 Joseph Chastised by Moroni 26 Severe Chastisement 26 Joseph Allowed to See Satan 26 Joseph Sees Plates For The First Time 27 Obtaining the Plates 27 Joseph Goes to get the Plates 29 Joseph Gets The Plates 29 Bringing The Plates Home 30 Further Problems Keeping the Plates Safe 31 Enemies Eyes Blinded So They Could Not See Joseph 33 Orrin Porter Rockwell 33 Picture-Orrin Porter Rockwell 34 They Lose their Home in Palmyra and the Farm 35 Facts About The Hill Cumorah 35 Angel Moroni Monument 35 Angel Moroni on the Top of Temples 36 Arrow Heads on Hill Cumorah 36 Hill Cumorah Pageant 37 Hill Cumorah Opens When Plates Are Returned 38 Book of Mormon Quote About Hill Cumorah 38 Sacred Records To Be Deposited In Great Temple 39 Golden Plates 39 2 Joseph's -
Original Members of the 1830 Church of Christ
Original Members of the 1830 Church of Christ 3/3/2019 Bryan Westover source file Introduction Confusion has existed around the organization of the Church since the mid 1830's. Questions include: “Who were the original six members?” and “Where did the first meeting take place?” Early published sources such as the B ook of Commandments and T he Evening and the Morning Star place the meeting of April 6, 1830 at the Smith residence in Manchester; however, the traditional setting of the organization has long been established as the Whitmer farm in Fayette. The meaning of “six original members” is also clouded by enduring assumptions, and names of the original six have been offered in conflicting statements. i Just as the image of a jigsaw puzzle comes into view as the pieces are placed in their proper position, the story of the organization of the Church is unveiled as the body of evidence is harmonized to render a clear picture of founding activities. A deep delve into the historical record reveals t wo distinct days in 1830 that were known to early saints as “April 6th.” The traditional narrative presents the organization of April 6, 1830 as a meeting of thirty or more believers, gathering from multiple locations, to initiate a formal and legal church structure that would act as an umbrella over individual branches. Logic follows that individual branches would then be organized within this established structure. Upon closer inspection however, it appears the process that actually played out in 1830 was the reverse. David Whitmer explained that branches existed before the Church was organized at his family farm, and the body of evidence does support his order of events. -
Journal of Mormon History Vol. 35, No. 4, Fall 2009
Journal of Mormon History Volume 35 Issue 4 Fall 2009 Article 1 2009 Journal of Mormon History Vol. 35, No. 4, Fall 2009 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (2009) "Journal of Mormon History Vol. 35, No. 4, Fall 2009," Journal of Mormon History: Vol. 35 : Iss. 4 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol35/iss4/1 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. 35, No. 4, Fall 2009 Table of Contents ARTICLES --The Mormon Pavilion: Mainstreaming the Saints at the New York World’s Fair, 1964–65 Nathaniel Smith Kogan, 1 --Preaching through Playing: Using Sports and Recreation in Missionary Work, 1911–64 Jessie L. Embry and John H. Brambaugh, 53 --Ezra Taft Benson’s 1921–23 Mission to England Gary James Bergera, 85 --Fanny Alger and Joseph Smith’s Pre-Nauvoo Reputation Brian C. Hales, 112 --Educating the Lamanites: A Brief History of the LDS Indian Student Placement Program Brandon Morgan, 191 --The Church Enters the Media Age: Joseph F. Merrill and Gordon B. Hinckley Rob Taber, 218 REVIEWS --Dean C. Jessee, Mark Ashurst-McGee, and Richard L. Jensen, eds., Journals, Volume 1: 1832–1839. Vol. 1 of the Journals series of The Joseph Smith Papers. Series editors: Dean C. Jessee, Ronald K. -
7 John Whitmer and the Revelations of Joseph Smith
7 John Whitmer and the Revelations of Joseph Smith Published in The John Whitmer Historical Association Journal 21 (2001):39-49. Born in Pennsylvania on 27 August 1802, John Whitmer was the third son of four brothers and three sisters born to Peter Whitmer and Mary Whitmer. His family moved to Fayette Township, Seneca County, New York. John attended Zion’s Church at the age of nineteen as did his brothers, Christian, Jacob, and Peter. John Whitmer’s life would change in a few years with a newfound friend, a religious prophet named Joseph Smith Jr. Smith was twenty- three years old when he arrived in early June 1829 at the Peter Whitmer Sr. home. Joseph Smith had been dictating a religious work for nearly two months and came to Fayette with Oliver Cowdery and David Whitmer, John’s brother, to complete the Book of Mormon manuscript. John, at the age of twenty-six, became a scribe to Joseph Smith writing about sixty pages of the original manuscript.1 It was reported that Whitmer said that he helped “as the words fell from Joseph’s lips, by supernatural or almighty power.”2 It is probable that John was baptized in Seneca Lake when his brothers David and Peter received that ordinance. These three brothers received revelations for themselves through Joseph Smith. In the latter part of June John gave his name, along with his brothers, Christian, Jacob, and Peter, to a religious testimony as having “seen and hefted [lifted]” the plates of the Book of Mormon, becoming one of the Eight Witnesses. -
Mormon Polyandry in Nauvoo
Mormon Polyandry in Nauvoo Richard S. Van Wagoner oseph Smith emerged from the ferment of Jacksonian America during I a time when religion was regaining its hold over American life, when abolitionist groups, temperance movements, and benevolent societies were thriving. Utopian experiments testified to the exuberance of a nation advanc- ing from infancy to childhood. Innocent vitality, limitless resources, a boom- ing economy, and westward expansion nurtured a profound belief in America as the land of destiny, a light to the world. God could not have chosen a better place, a better time, or a better people than the people of early nineteenth-century America for the "restitution of all things." After a decade of religious revivalism, the booming economy of the 1830s had ripened millennial expectations. Word of angelic visitations was greeted with enthusiasm. The heavens were being rolled back. Old men were dreaming dreams, young men saw visions. Women spoke in tongues, and chil- dren conversed with angels. New faiths mushroomed. Western New York, where the Prophet grew up, was so frequently swept by the fires of religious enthusiasm that it came to be known as the "burned- over district." It was in this milieu, on 6 April 1830, that Joseph Smith orga- nized the Church of Christ, later renamed the Church of Jesus Christ of Latter- day Saints. Like other dynamic movements of the day, the fledgling church was influenced not only by restoration Protestant sectarianism but by flourish- ing contemporary social experiments. Joseph Smith's unique ability to blend current ideas with his own visionary experiences is evident in the growth of his communal vision. -
Uncle Jesse: the Story of Jesse Knight, Miner, Industrialist, Philanthropist
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1961 Uncle Jesse: the Story of Jesse Knight, Miner, Industrialist, Philanthropist Gary Fuller Reese Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Cultural History Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Reese, Gary Fuller, "Uncle Jesse: the Story of Jesse Knight, Miner, Industrialist, Philanthropist" (1961). Theses and Dissertations. 5064. https://scholarsarchive.byu.edu/etd/5064 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]. U 37 NCLEUNCLE JESSE THE STORY OF JESSE KNIGHT MINER industrialist philanthropist A thesis submitted to the department of history brigham young university proveprovo utah in partial fulfillment of the requirements for the degree of master of science by gary fuller reese june 1961 TABLE OF CONTENTS pagepa ge acknowledgments iv LIST OF illustrations VIvi chapter I1 JESSE KNIGHTS EARLY LIFE to 1896 1 II11 THE MINING VENTURES 19 iliIII111 A FRIEND OF THE BRIGHAM YOUNG university 36 IV RAYMOND ALBERTA 54 V KNIGHT industries AND philanthropies 65 VI THE JESSE KNIGHT LEGACY 82 bibliography 94 acknowledgments the writer wishes to express his sincere appreciation to the following persons and organizations for their assistance -
Newel and Lydia Bailey Knight's Kirtland Love Story and Historic Wedding
BYU Studies Quarterly Volume 39 Issue 4 Article 2 10-1-2000 Newel and Lydia Bailey Knight's Kirtland Love Story and Historic Wedding William G. Hartley Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Hartley, William G. (2000) "Newel and Lydia Bailey Knight's Kirtland Love Story and Historic Wedding," BYU Studies Quarterly: Vol. 39 : Iss. 4 , Article 2. Available at: https://scholarsarchive.byu.edu/byusq/vol39/iss4/2 This Article is brought to you for free and open access by the 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]. Hartley: Newel and Lydia Bailey Knight's Kirtland Love Story and Historic hyrum and jerusha smiths home in kirtland ohio ca 19001900this nonextant home is tradi- tionallytionally identified as the site of the newel knight and lydia bailey wedding courtesy reorga- nized church of jesus christ of latter day saints library archives independence missouri reference d765076540765.44 Published by BYU ScholarsArchive, 2000 1 BYU Studies Quarterly, Vol. 39, Iss. 4 [2000], Art. 2 newel and lydia bailey knights kirtland love story and historic wedding william G hartley in october 1835 newel knight and lydia bailey two spouseless adults still in the prime ofoffifeofficelifeilfefound themselves living in the same boardinghouse and eating at the same dining