Martin Harris in the Mormon Movement
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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. -
4 Martin Harris
4 Martin Harris: The Kirtland Years, 1831-1870 Published in Dialogue: A Journal of Mormon Thought 35 (Fall 2002):1-40. Martin Harris is known for being a Book of Mormon scribe, witness, and financier. However, little is known about his activities while living in Kirtland, Ohio, for over thirty-five years. This article will present what is known about Harris during the Kirtland years. Included will be his relationship to other Restoration churches under the leadership of James J. Strang (including Harris's mission to England), William E. McLellin, and so forth. A brief background of Harris's life in New York will also be given to help understand his place in the early life of the church. New York Seeker Martin Harris was born on 18 May 1783 at Eastown, New York. He was a well- established farmer of Palmyra, Ontario (later Wayne) County, New York. Harris at the age of twenty-six, Harris married his cousin Lucy; he was nine years her senior. They had a family of four known children. He became a close associate of Joseph Smith, Jr., whom he assisting financially, and he acted as a scribe to Smith.1 He also financed the publication of the Book of Mormon by mortgaging his farm. As an early convert of Mormonism, he was received into fellowship by baptism on the day the church was organized. Due to the time and resources spent on his new religion, Harris became partially separated from his wife, Lucy. Orsamus Turner, a printer in New York, described Harris thusly: Martin Harris, was a farmer of Palmyra, the owner of a good farm, and an honest worthy citizen; but especially given to religious enthusiasm, new creeds, the more extravagant the better; a monomaniac, in fact.2 Harris resided on Palmyra Road, District 9, from 1808-1822. -
Editor's Introduction: in the Land of the Lotus-Eaters
Review of Books on the Book of Mormon 1989–2011 Volume 10 Number 1 Article 2 1998 Editor's Introduction: In the Land of the Lotus-Eaters Daniel C. Peterson Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Peterson, Daniel C. (1998) "Editor's Introduction: In the Land of the Lotus-Eaters," Review of Books on the Book of Mormon 1989–2011: Vol. 10 : No. 1 , Article 2. Available at: https://scholarsarchive.byu.edu/msr/vol10/iss1/2 This Front Matter is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Editor’s Introduction: In the Land of the Lotus-Eaters Author(s) Daniel C. Peterson Reference FARMS Review of Books 10/1 (1998): v–xxvi. ISSN 1099-9450 (print), 2168-3123 (online) Abstract Introduction to the current issue, including editor’s picks. Peterson explores the world of anti-Mormon writing and fiction. Editor's Introduction: In the Land of the Lotus-Eaters Daniel C. Peterson We are the persecuted children of God-the chosen of the Angel Merona .... We are of those who believe in those sacred writings, drawn in Egyptian letters on plates of beaten gold, which were handed unto the holy Joseph Smith at Palmyra. - Sir Arthur Conan Doyle, A Study in Scarletl For years, I have marveled at the luxuriant, even rank, growth that is anti-Mormonism. -
THE STEPHEN POST Collection
100 original of an interesting letter which throws important light on the background of anti mormon sentiment in the 1850s THE STEPHEN POST collection max J evans the historical department of the church has received a collection of the papers of stephen post an early member of the church and a member and leader of a variety of schis- matic groups post was born in new york state in 1810 he joined the church in 1835 and moved to kirtland where he became a member of the second quorum of seventy begin- ning almost immediately to engage in missionary work hebe de- fended the church and answered its critics in 1837 it was said that his defence sic of normanismMormormanismmanism sic we suppose is the best which can be made 1 his first mission for the church sent him to michigan in 1839 his second call be- ginning in 1844 was to pennsylvania and new york included in the collection are twelve volumes of journals kept from the day of his baptism until his death in 1879 most of the journal entries give an account of post s missionary trav- els and his religious activities post was in pennsylvania when the prophet joseph smith was killed the following is his ac- count of learning of the maryrmaryrdommartyrdomdom july sun ath7th 1844 the country is now filled with reports about the mormon war the general belief is that joseph smith is killed the reports are rather contradictory & so I1 do not make up my mind on them one thing is cer- tain there has been a great excitement at nauvoo july 28 I1 have now relievedrecievedrecieved confirmatory news by the -
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 -
Jehovah's Witness and Mormons
Jehovah’s Witness and Mormons How to reach them for Christ Jehovah’s Witnesses Today Jehovah’s Witnesses Today Charles Taze Russel Founder of the Jehovah’s Witnesses Russel’s Founding of JW’s . Raised Presbyterian, Eastern Religions, old SDA teachings. 1870’s: Started Bible studies. 1881: Formed Zion’s Watch Tower Tracts Society. 1906: Divorced. Sold mysterious “Miracle Wheat.” Declared and proven a fraud. Lost libel case against opponents. Claimed to know Greek, but didn’t. Failed Predictions . 1914: End of human rulership . 1918: God’s vengeance against Christianity. 1925: Resurrection of the patriarchs . 1975: The worldwide jubilee “True” church in possession of JS’ original temple site. 2000: Battle of Armageddon before end of 20th century. “I said it from the platform! We told everyone the end was near. When I became a Witness I gave up my insurance policies, I cancelled all my insurance endowments, I never bought a house because I knew I wouldn't need one, we didn't even want to put the kids' names down for school.” 1976: 5,000 JW’s leave the movement in Netherlands. JW government since then demands greater loyalty and discipline from members. JW Doctrine .Denies Trinity, divinity of Jesus Christ, and divinity of the Holy Spirit. God’s name is Jehovah (though proper pronunciation is Yahweh). .Christ: Jehovah created Jesus. Jesus is really archangel Michael. Jesus died on a stake, not on a cross. He was spiritually, not physically, resurrected. .No hell, no punishment for sin. Sharing With JW’s .Establish Christ’s divinity: Heb. 1:8-12; Isaiah 9:6; Matthew 14:33; 28:9; John 1:1 (w/Luke 3:2); 8:58; Acts 7:59. -
Igdon Post Nauvoo
sidney ffigdonrigdon post nauvoo thomas J gregory although sidney rigdon was a prominent and well known figure in early mormon history his life and thought after his excommunica- tion from the church ofjesus christ of latter day saints are almost completely unknown to latter day saints today for this reason his activities during this period shall be given in brief summary thereafter four aspects of rigdonsRigdons life after his excommunication will be considered in some detail 1 his views on joseph and emma smith 2 his supposed attempt to return to the church s doctrine and organization as practiced in kirtland 3 his beliefs about and involvement with polygamy and 4 his relationship to and feelings concerning individual apostates and factions feelings resulting directly or indirectly from joseph and hyrum smiths deaths pittsburgh on 8 september 1844 sidney rigdon was excommunicated in nauvoo he did not remain there in fact by the eleventh he reached st louis and on the tweith or thirteenth he left that city for pittsburgh within a month he had persuaded the church members there to follow him and had begun publishing a newspaper to sup- port his claims to leadership 1 while pittsburgh remained his stronghold through may of 1846 2manyamany2 many branches of the mormon church also felt his influence thomas J gregory a bank officer in american fork utah is a former masters candidate in history at brigham young university he isis preparing a larger study of sidney rigdonsRigdons life and work orson hyde to dear brethren 12 september 1844 box -
Journal of Mormon History Vol. 25, No. 2, 1999
Journal of Mormon History Volume 25 Issue 2 Article 1 1999 Journal of Mormon History Vol. 25, No. 2, 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. 2, 1999," Journal of Mormon History: Vol. 25 : Iss. 2 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol25/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. 25, No. 2, 1999 Table of Contents CONTENTS LETTERS viii ARTICLES • --David Eccles: A Man for His Time Leonard J. Arrington, 1 • --Leonard James Arrington (1917-1999): A Bibliography David J. Whittaker, 11 • --"Remember Me in My Affliction": Louisa Beaman Young and Eliza R. Snow Letters, 1849 Todd Compton, 46 • --"Joseph's Measures": The Continuation of Esoterica by Schismatic Members of the Council of Fifty Matthew S. Moore, 70 • -A LDS International Trio, 1974-97 Kahlile Mehr, 101 VISUAL IMAGES • --Setting the Record Straight Richard Neitzel Holzapfel, 121 ENCOUNTER ESSAY • --What Is Patty Sessions to Me? Donna Toland Smart, 132 REVIEW ESSAY • --A Legacy of the Sesquicentennial: A Selection of Twelve Books Craig S. Smith, 152 REVIEWS 164 --Leonard J. Arrington, Adventures of a Church Historian Paul M. Edwards, 166 --Leonard J. Arrington, Madelyn Cannon Stewart Silver: Poet, Teacher, Homemaker Lavina Fielding Anderson, 169 --Terryl L. -
JOHN FARNHAM BOYNTON Susan Easton Black
JOHN FARNHAM BOYNTON Susan Easton Black "Joseph Smith, a fallen Prophet" was the boisterous this section, and there are more convinced of the truth, but cry of many disillusioned Mormons, among whom were are still lingering on the threshold of the church . those who once purported to be tried and true believers of Brethren, pray for me, that I may have words of wisdom." the new faith The shock wave of their shrill accusations and These prayers were answered as John, "with the stick of derision shook the core structure of Mormon society in Joseph [the Book of Mormon] in one hand, and the stick of Kirtlan& Ohio. As community and church leader Parley P. Judah [the Bible] in the other, labor[ed] diligently in this Pratt penned, "I also was overcome by the same spirit in a world" to bring the message of the Restoration to the great measure, and it seemed as if the very powers of inhabitants of New England.4 darkness which war against the Saints were let loose upon me."' Joseph Smith, seeing the spirit of apostasy afflict even Perhaps c?. - . the "elect," wondered whom he could still trust. To it was of no returning missionary Wilford Woodruff he lamented, surprise that "Brother Woodruff, I am glad to see you. I hardly know John Famham when I meet those who have been my brethren in the Lord, Boynton, of all who of them are my fiends. They have become so scarce."' the faithful ,a As the once faimturned their heels and willfully rebelled elders in the -,a= against teachings they had once embraced, some of the Church in youngest--but surely the brightest--succumbed. -
The Response to Joseph Smith's Innovations in the Second
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2011 Recreating Religion: The Response to Joseph Smith’s Innovations in the Second Prophetic Generation of Mormonism Christopher James Blythe Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the American Studies Commons, Religion Commons, and the United States History Commons Recommended Citation Blythe, Christopher James, "Recreating Religion: The Response to Joseph Smith’s Innovations in the Second Prophetic Generation of Mormonism" (2011). All Graduate Theses and Dissertations. 916. https://digitalcommons.usu.edu/etd/916 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]. RECREATING RELIGION: THE RESPONSE TO JOSEPH SMITH’S INNOVATIONS IN THE SECOND PROPHETIC GENERATION OF MORMONISM by Christopher James Blythe A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: _________________________ _________________________ Philip L. Barlow, ThD Daniel J. McInerney, PhD Major Professor Committee Member _________________________ _________________________ Richard Sherlock, PhD Byron R. Burnham, EdD Committee Member Dean of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2010 ii Copyright © Christopher James Blythe 2010 All rights reserved. iii ABSTRACT Recreating Religion: The Response to Joseph Smith’s Innovations in the Second Prophetic Generation of Mormonism by Christopher James Blythe, Master of Arts Utah State University, 2010 Major Professor: Philip Barlow Department: History On June 27, 1844, Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints, was assassinated. -
Martin Harris: the Kirtland Years, 18314870
Martin Harris: The Kirtland Years, 18314870 H. Michael Marquardt MARTIN HARRIS IS KNOWN for being a Book of Mormon scribe, witness, and financier. However, little is known about his activities while living in Kirtland, Ohio, for over thirty-five years. This article will present what is known about Harris during the Kirtland years. Included will be his re- lationship to other Restoration churches under the leadership of James J. Strang (including Harris's mission to England), William E. McLellin, and so forth. A brief background of Harris's life in New York will also be given to help understand his place in the early life of the church. NEW YORK SEEKER Martin Harris was born on 18 May 1783 at Eastown, New York. He was a well-established farmer of Palmyra, Ontario (later Wayne) County, New York. At the age of twenty-six, Harris married his cousin Lucy; he was nine years her senior. They had a family of four known children. He became a close associate of Joseph Smith, Jr., whom he assisted finan- cially, and he acted as a scribe to Smith.1 He also financed the publication of the Book of Mormon by mortgaging his farm. As an early convert of Mormonism, he was received into fellowship by baptism on the day the church was organized. Due to the time and resources spent on his new re- ligion, Harris became partially separated from his wife, Lucy. Orsamus Turner, a printer in New York, described Harris thusly: Martin Harris, was a farmer of Palmyra, the owner of a good farm, and an honest worthy citizen; but especially given to religious enthusiasm, new creeds, the more extravagant the better; a monomaniac, in fact.2 1.