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What Has Athens to Do with Mormonism?
Utah State University DigitalCommons@USU Arrington Student Writing Award Winners Leonard J. Arrington Mormon History Lectures 12-2012 What has Athens to do with Mormonism? Benjamin Wade Harman Follow this and additional works at: https://digitalcommons.usu.edu/arrington_stwriting Part of the Religion Commons Recommended Citation Harman, Benjamin Wade, "What has Athens to do with Mormonism?" (2012). Arrington Student Writing Award Winners. Paper 9. https://digitalcommons.usu.edu/arrington_stwriting/9 This Essay is brought to you for free and open access by the Leonard J. Arrington Mormon History Lectures at DigitalCommons@USU. It has been accepted for inclusion in Arrington Student Writing Award Winners by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. What has Athens to do with Mormonism? Benjamin Wade Harman In his lecture, Terryl Givens presents one with a new way to approach the prophecy of Enoch that was received by Joseph Smith. Contained in this short narrative is a new, innovative conception about God that differs greatly from traditional Christianity. This notion is that of a passible deity, a God that is susceptible to feeling and emotion. It is a God who weeps, a God who is vulnerable and suffers emotional pain. God, as defined by the Christian creeds, is one who lacks passions.1 Givens, in drawing attention to the passible deity, is illuminating just a small portion of a much larger tension that exists between Mormonism and traditional Christianity. The God of Mormonism is not just a slight modification of the God of the creeds. Traditionally Christians, who now will be referred to as orthodox, have endorsed a view of deity that is more or less in line with the God of Classical Theism, or the God of the philosophers. -
The Secret Mormon Meetings of 1922
University of Nevada, Reno THE SECRET MORMON MEETINGS OF 1922 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History By Shannon Caldwell Montez C. Elizabeth Raymond, Ph.D. / Thesis Advisor December 2019 Copyright by Shannon Caldwell Montez 2019 All Rights Reserved UNIVERSITY OF NEVADA RENO THE GRADUATE SCHOOL We recommend that the thesis prepared under our supervision by SHANNON CALDWELL MONTEZ entitled The Secret Mormon Meetings of 1922 be accepted in partial fulfillment of the requirements for the degree of MASTER OF ARTS C. Elizabeth Raymond, Ph.D., Advisor Cameron B. Strang, Ph.D., Committee Member Greta E. de Jong, Ph.D., Committee Member Erin E. Stiles, Ph.D., Graduate School Representative David W. Zeh, Ph.D., Dean, Graduate School December 2019 i Abstract B. H. Roberts presented information to the leadership of the Church of Jesus Christ of Latter-day Saints in January of 1922 that fundamentally challenged the entire premise of their religious beliefs. New research shows that in addition to church leadership, this information was also presented during the neXt few months to a select group of highly educated Mormon men and women outside of church hierarchy. This group represented many aspects of Mormon belief, different areas of eXpertise, and varying approaches to dealing with challenging information. Their stories create a beautiful tapestry of Mormon life in the transition years from polygamy, frontier life, and resistance to statehood, assimilation, and respectability. A study of the people involved illuminates an important, overlooked, underappreciated, and eXciting period of Mormon history. -
Westminster Confession of Faith with Scripture Proofs
THE CONFESSION OF FAITH Chapter 1 Of the Holy Scripture 1. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable;a yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation.b Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his a. Rom. 2:14–15. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another. Rom. 1:19–20. Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. Ps. 19:1–4. The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. -
Seventies Quorums" 1835-1986
ARTICLE DIGEST Reformation. From then until i[876, about one quorum a year was organized, with seventies constituting about two-thirds of the missionary force. In the 1877 priesthood refbrmation many seventies were ordained high priests. A halt was ordered to any new ordinations and for the SEVENTIES QUORUMS" next seven years the percentage of missionaries who were seventies dropped to fifty-three. 1835-1986 Theoretically, seventies quorums were to train future missionaries, so they were encour- aged to study all areas of knowledge to under- stand foreign cultures and ideas. Study classes, lectures, and schools were held. However, men by Richard D. Ouellette usually were ordained seventies only after receiving a mission call. The 1880’s brought needed reorganization IN THE 4 October 1986 priesthood session of work. Seventies constituted one-third of the to the seventies and some limitations on their General Conference, President Ezra Taft Benson Mormon Battalion and one-half of the original independent status. In 1880, seventies were announced that "the seventies quorums in the stakes pioneer company that entered the Salt Lake temporarily reorganized along stake lines in of the Church are to be discontinued..." Yet at one Valley. 1880 with ward and stake seventies presidents time, seventies were the largest body of priesthood in called. However the original quorums were not the Church. The following historical overview may The seventies were also productive as mis- sionaries. They aided the Twelve Apostles on dissolved. Beginning in 1881, prospective mis- help to put the changing status of the seventies in sionaries who were previously chosen soldy by perspective. -
Narrating Jane: Telling the Story of an Early African American Mormon Woman
Utah State University DigitalCommons@USU Arrington Annual Lecture Leonard J. Arrington Mormon History Lectures 9-24-2015 Narrating Jane: Telling the Story of an Early African American Mormon Woman Quincy D. Newell Hamilton College Follow this and additional works at: https://digitalcommons.usu.edu/arrington_lecture Part of the History Commons, and the Religion Commons Recommended Citation Newell, Quincy D., "Narrating Jane: Telling the Story of an Early African American Mormon Woman" (2015). 21st annual Arrington Lecture. This Lecture is brought to you for free and open access by the Leonard J. Arrington Mormon History Lectures at DigitalCommons@USU. It has been accepted for inclusion in Arrington Annual Lecture by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. LEONARD J. ARRINGTON MORMON HISTORY LECTURE SERIES No. 21 Narrating Jane Telling the Story of an Early African American Mormon Woman by Quincy D. Newell September 24, 2015 Sponsored by Special Collections & Archives Merrill-Cazier Library Utah State University Logan, Utah Newell_NarratingJane_INT.indd 1 4/13/16 2:56 PM Arrington Lecture Series Board of Directors F. Ross Peterson, Chair Gary Anderson Philip Barlow Jonathan Bullen Richard A. Christenson Bradford Cole Wayne Dymock Kenneth W. Godfrey Sarah Barringer Gordon Susan Madsen This work is licensed under the Creative Commons Attribution- NonCommercial-NoDerivatives 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-1-60732-561-1 (paper) ISBN 978-1-60732-562-8 (ebook) Published by Merrill-Cazier Library Distributed by Utah State University Press Logan, UT 84322 Newell_NarratingJane_INT.indd 2 4/13/16 2:56 PM Foreword F. -
The Church of Jesus Christ of Latter-Day Saints Australia
The Church of Jesus Christ of Latter-day Saints Australia QUEENSLAND AUSTRALIA RISK MANAGEMENT STRATEGY March 2019 This Risk Management Strategy has been prepared by The Church of Jesus Christ of Latter-day Saints Australia (the “Church”) to comply with the provisions of the Child Protection Act 1999 and the Working with Children (Risk Management and Screening) Act 2000 and Regulations 2011. 1. Commitment to the Safety and Wellbeing of Children and Protection from Harm. The Church is committed to ensuring that all children participating in the Church are treated with kindness, respect and understanding, and that they suffer no harm in connection with Church activities. The Church officially declares: The Church’s position is that abuse cannot be tolerated in any form. Those who abuse or are cruel to their spouses, children, other family members or anyone else violate the laws of God and man. All members, especially parents and leaders, are encouraged to be alert and diligent and do all they can to protect children and others against abuse and neglect. To that end, the Church has adopted policies for safeguarding children in the Church which are published on the Church’s Child Protection webpage at https://www.lds.org/get- help/abuse and referenced or published on the Church’s Australia Child Protection webpage at https://www.pacific.lds/aus/child-protection. Queensland-specific policies are described in training documents entitled Memorandum from the Area Presidency (Child Protection Instructions for Queensland Priesthood Leaders) and Queensland—CHILD PROTECTION INSTRUCTIONS FOR MEMBERS (together the “Queensland Instructions”), and the Church’s National Child Safety Code of Conduct (the “Code of Conduct”). -
The Role and Function of the Seventies in LDS Church History
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1960 The Role and Function of the Seventies in LDS Church History James N. Baumgarten 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 Baumgarten, James N., "The Role and Function of the Seventies in LDS Church History" (1960). Theses and Dissertations. 4513. https://scholarsarchive.byu.edu/etd/4513 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]. 3 e F tebeebTHB ROLEROLB ardaindANDAIRD FUNCTION OF tebeebTHB SEVKMTIBS IN LJSlasLDS chweceweCHMECHURCH HISTORYWIRY A thesis presentedsenteddented to the dedepartmentA nt of history brigham youngyouyom university in partial ftlfillmeutrulfilliaent of the requirements for the degree master of arts by jalejamsjamejames N baumgartenbelbexbaxaartgart9arten august 1960 TABLE CFOF CcontentsCOBTEHTS part I1 introductionductionreductionroductionro and theology chapter bagragpag ieI1 introduction explanationN ionlon of priesthood and revrevelationlation Sutsukstatementement of problem position of the writer dedelimitationitationcitation of thesis method of procedure and sources II11 church doctrine on the seventies 8 ancient origins the revelation -
President's Message
AMCAP Fall 2004 RESIDENT S ESSAGE expertise based on professional, clinical practice that can be P ’ M specialized for Latter-day Saints, please send a proposal for a convention presentation. Dear AMCAP Members, I have been delighted by the increase in research It has been nearly two years since I began my term both by and about Latter-day Saints. This gives us the of service as your President. As this privilege draws to a opportunity to speak truth to the professional world in a close, I frequently reflect on my experience and what it has language it respects. A large and growing body of research meant to me. AMCAP is alive and thriving because of the now exists that shows the mental health benefits of having a dedication and commitment of its members. Nearly all rich, inner spiritual life. AMCAP has been a leader in AMCAP activities are made possible by volunteers who share presenting and publishing research that disputes myths and their time and expertise. One of the great joys in serving as misconceptions about Latter-day Saints and mental health. your President has been being able to have closer association We received press coverage across the US following Sherrie with members and those who serve in leading, organizing and Johnson’s presentation of research on LDS women and directing AMCAP activities. I feel deeply honored to belong depression. I hope that AMCAP can continue to promote and to such a group . AMCAP is alive and thriving because of the support research and scholarly works of interest to Latter-day members’ commitments to professionalism, gospel standards Saints. -
May 2011 Ensign
THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS • MAY 2011 General Conference Addresses 75th Anniversary of Church Welfare Program Three New Temples Announced COURTESY OF CHURCH HISTORY MUSEUM OF CHURCH HISTORY COURTESY Such as I Have Give I Thee, by Walter Rane “A certain man lame from his mother’s womb was . laid daily at the gate of the temple . ; “Who seeing Peter and John about to go into the temple asked an alms. “Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. “And [Peter] took [the lame man] by the right hand, and lifted him up: and immediately his feet and ankle bones received strength” (Acts 3:2–3, 6–7). Contents May 2011 Volume 35 • Number 5 2 Summary for the 181st Annual 58 Your Potential, Your Privilege GENERAL YOUNG WOMEN MEETING General Conference President Dieter F. Uchtdorf 115 I Believe in Being Honest and True 62 Learning in the Priesthood Ann M. Dibb SATURDAY MORNING SESSION President Henry B. Eyring 118 “Remember This: Kindness Begins 4 It’s Conference Once Again 66 Priesthood Power with Me” President Thomas S. Monson President Thomas S. Monson Mary N. Cook 6 The Sabbath and the Sacrament 121 Guardians of Virtue Elder L. Tom Perry SUNDAY MORNING SESSION Elaine S. Dalton 10 Become as a Little Child 70 Waiting on the Road to Damascus 125 A Living Testimony Jean A. Stevens President Dieter F. Uchtdorf President Henry B. Eyring 13 Followers of Christ 78 More Than Conquerors through Him Elder Walter F. -
Representations of Mormonism in American Culture Jeremy R
University of New Mexico UNM Digital Repository American Studies ETDs Electronic Theses and Dissertations 8-19-2011 Imagining the Saints: Representations of Mormonism in American Culture Jeremy R. Ricketts Follow this and additional works at: https://digitalrepository.unm.edu/amst_etds Part of the American Studies Commons Recommended Citation Ricketts, eJ remy R.. "Imagining the Saints: Representations of Mormonism in American Culture." (2011). https://digitalrepository.unm.edu/amst_etds/37 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in American Studies ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Jeremy R. Ricketts Candidate American Studies Departmelll This dissertation is approved, and it is acceptable in quality and form for publication: Approved by the Dissertation Commillee: , Chairperson Alex Lubin, PhD &/I ;Se, tJ_ ,1-t C- 02-s,) Lori Beaman, PhD ii IMAGINING THE SAINTS: REPRESENTATIONS OF MORMONISM IN AMERICAN CULTURE BY JEREMY R. RICKETTS B. A., English and History, University of Memphis, 1997 M.A., University of Alabama, 2000 M.Ed., College Student Affairs, 2004 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy American Studies The University of New Mexico Albuquerque, New Mexico May 2011 iii ©2011, Jeremy R. Ricketts iv DEDICATION To my family, in the broadest sense of the word v ACKNOWLEDGMENTS This dissertation has been many years in the making, and would not have been possible without the assistance of many people. My dissertation committee has provided invaluable guidance during my time at the University of New Mexico (UNM). -
Matthew S. Harding SEVENTY
Matthew S. Harding SEVENTY Elder Matthew S. Harding was assigned in May of 2009 by the First Presidency of the Church to coordinate the open house and dedication of the Raleigh North Carolina Temple. Elder Harding received a bachelor of science degree in business from Brigham Young University and a juris doctorate from BYU Law School. He currently works as general counsel, vice president and secretary for Trail Creek Investments. He previously worked as assistant general counsel for Bayer CropScience LP and as counsel for the Dow Chemical Company. Elder Harding has served in various Church callings, including ward mission leader, counselor in a bishopric, high councilor, stake mission president, assistant stake executive secretary, bishop and stake president. As a youth, he served full-time in the Texas San Antonio Mission. Currently Elder Harding serves as an Area Seventy. He was named a member of the Sixth Quorum of the Seventy of The Church of Jesus Christ of Latter-day Saints at the April 2018 general conference. Matthew Scott Harding was born in Salt Lake City, Utah, on September 14, 1962. He married Reneé Dawn Roy in 1985. They are the parents of two children and have four grandchildren. Elder and Sister Harding reside in Raleigh, North Carolina. © 2019 by Intellectual Reserve, Inc. All rights reserved. Version: 6/19. Noncommercial use permitted. PD60008970 000 Randall K. Bennett SEVENTY Elder Randall K. Bennett was sustained as a General Authority Seventy of The Church of Jesus Christ of Latter-day Saints on April 2, 2011. He served in the Europe East Area Presidency in Moscow, Russia, from 2011 to 2015 and as President of the Russia Samara Mission from 2007 to 2010. -
Senior Missionary Opportunities Bulletin to Get General Ideas of Recommendation Forms to Church Headquarters
January 18, 2013 SENIOR MISSIONARY Local: 801-240-6741 PPORTUNITIES ULLETIN Toll Free: 800-453-3860 ext. 2-6741 O B View weekly updates at www.lds.org/callings/missionary Called to Serve Serving as a full-time senior missionary is an opportunity to be cherished and sought after. Senior missionaries have more fl exibility and less strenuous requirements than the young missionaries. Learn more about your opportunity to serve from those who have already served. Please go to https://www.lds.org/callings/missionary/senior and click on the play button to see the video stories of some who have already served. “We need thousands of more couples serving in the missions of the Church. Every mission president pleads for them. Everywhere they serve, our couples bring a maturity to the work that no number of 19-year-olds, however good they are, can provide.” Elder Jeffrey R. Holland General Conference, October 2011 When prospective senior missionaries complete the Missionary Online Recommendation Forms, they are encouraged to indicate their interests and preferences regarding where and how they would like to serve. Please remember, assignments are made by the Lord through His ordained Apostles, and prospective missionaries should be willing to serve wherever and in whatever capacity they are called. GENERAL INFORMATION NOTE: For administrative purposes in this bulletin, the term Senior Missionary Services, Missionary Department bishop may refer also to branch president. The term stake Office hours: Mon-Fri, 8 A.M.—5 P.M. (Mountain Time) president may refer also to district president. References to wards and stakes may also apply to branches, districts, and General Questions: missions.