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Cumorah and the Limited Mesoamerican Theory
Religious Educator: Perspectives on the Restored Gospel Volume 10 Number 2 Article 13 7-1-2009 Cumorah and the Limited Mesoamerican Theory Andrew H. Hedges [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/re BYU ScholarsArchive Citation Hedges, Andrew H. "Cumorah and the Limited Mesoamerican Theory." Religious Educator: Perspectives on the Restored Gospel 10, no. 2 (2009). https://scholarsarchive.byu.edu/re/vol10/iss2/13 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]. Cumorah and the Limited Mesoamerican Theory Andrew H. Hedges Andrew H. Hedges ([email protected]) is an associate professor of Church history and doctrine at BYU. From the time the Book of Mormon was published, its readers have wondered about its geographical setting. Following is a lively debate between two thoughtful scholars. To motivate study of this topic, the Religious Educator offers their different viewpoints. In recent years, many scholars interested in Book of Mormon geography have argued that the events of the Book of Mormon played themselves out in a Mesoamerican setting. Repudiating earlier and widespread assumptions that the “narrow neck of land” that figures so prominently in the book’s geography was the Isthmus of Panama and that the Nephites’ -
Critique of a Limited Geography for Book of Mormon Events
Critique of a Limited Geography for Book of Mormon Events Earl M. Wunderli DURING THE PAST FEW DECADES, a number of LDS scholars have developed various "limited geography" models of where the events of the Book of Mormon occurred. These models contrast with the traditional western hemisphere model, which is still the most familiar to Book of Mormon readers. Of the various models, the only one to have gained a following is that of John Sorenson, now emeritus professor of anthropology at Brigham Young University. His model puts all the events of the Book of Mormon essentially into southern Mexico and southern Guatemala with the Isthmus of Tehuantepec as the "narrow neck" described in the LDS scripture.1 Under this model, the Jaredites and Nephites/Lamanites were relatively small colonies living concurrently with other peoples in- habiting the rest of the hemisphere. Scholars have challenged Sorenson's model based on archaeological and other external evidence, but lay people like me are caught in the crossfire between the experts.2 We, however, can examine Sorenson's model based on what the Book of Mormon itself says. One advantage of 1. John L. Sorenson, "Digging into the Book of Mormon," Ensign, September 1984, 26- 37; October 1984, 12-23, reprinted by the Foundation for Ancient Research and Mormon Studies (FARMS); An Ancient American Setting for the Book of Mormon (Salt Lake City: De- seret Book Company, and Provo, Utah: FARMS, 1985); The Geography of Book of Mormon Events: A Source Book (Provo, Utah: FARMS, 1990); "The Book of Mormon as a Mesoameri- can Record," in Book of Mormon Authorship Revisited, ed. -
Moroni: Angel Or Treasure Guardian? 39
Mark Ashurst-McGee: Moroni: Angel or Treasure Guardian? 39 Moroni: Angel or Treasure Guardian? Mark Ashurst-McGee Over the last two decades, historians have reconsidered the origins of The Church of Jesus Christ of Latter-day Saints in the context of the early American tradition of treasure hunting. Well into the nineteenth century there were European Americans hunting for buried wealth. Some believed in treasures that were protected by magic spells or guarded by preternatural beings. Joseph Smith, founding prophet of the Church, had participated in several treasure-hunting expeditions in his youth. The church that he later founded rested to a great degree on his claim that an angel named Moroni had appeared to him in 1823 and showed him the location of an ancient scriptural record akin to the Bible, which was inscribed on metal tablets that looked like gold. After four years, Moroni allowed Smith to recover these “golden plates” and translate their characters into English. It was from Smith’s published translation—the Book of Mormon—that members of the fledgling church became known as “Mormons.” For historians of Mormonism who have treated the golden plates as treasure, Moroni has become a treasure guardian. In this essay, I argue for the historical validity of the traditional understanding of Moroni as an angel. In May of 1985, a letter to the editor of the Salt Lake Tribune posed this question: “In keeping with the true spirit (no pun intended) of historical facts, should not the angel Moroni atop the Mormon Temple be replaced with a white salamander?”1 Of course, the pun was intended. -
Emma Smith, Eliza R. Snow, and the Reported Incident on the Stairs
Hales: Emma Smith, Eliza R. Snow, and the Stairs Incident 63 Emma Smith, Eliza R. Snow, and the Reported Incident on the Stairs Brian C. Hales Several authors have written that during the Nauvoo period Emma Smith may have had a violent altercation with Eliza R. Snow, one of Joseph’s plural wives.1 Different narratives of varying credibility are sometimes amalgam- ated and inflated to create a flowing storyline of questionable accuracy. For example, Samuel W. Taylor penned this dramatic account in Nightfall at Nau- voo: Eliza got out of bed, feeling queasy. It was early, the house quiet. Perhaps she’d be sick this morning again. Better go out back to the privy, in case. She stepped from her room just as Joseph’s door opened. He paused a moment looking at her with affection—big, handsome, vital, her husband for time and eternity!—then they came together. She whispered, had he decided what to do? He nodded. They could meet at Sarah Cleveland’s this afternoon to talk it over. Two-thirty. A wild cry, then Emma was upon them with a broom-stick. Joseph staggered back. Emma flailed at Eliza with the heavy stick, calling her names, screaming. Eliza, trying to shield her head with her arms, dashed for the stairs, stumbled, fell headlong, and went head over heels down the steep steps as everything went black. She awakened in bed. Emma was there, and Joseph, together with Dr. Bern- hisel. “Eliza,” Emma said, “I’m sorry. .” “I understand,” Eliza said. Her voice came as a weak whisper. -
Joseph Smith Ill's 1844 Blessing Ana the Mormons of Utah
Q). MicAael' J2umw Joseph Smith Ill's 1844 Blessing Ana The Mormons of Utah JVlembers of the Mormon Church headquartered in Salt Lake City may have reacted anywhere along the spectrum from sublime indifference to temporary discomfiture to cold terror at the recently discovered blessing by Joseph Smith, Jr., to young Joseph on 17 January 1844, to "be my successor to the Presidency of the High Priesthood: a Seer, and a Revelator, and a Prophet, unto the Church; which appointment belongeth to him by blessing, and also by right."1 The Mormon Church follows a line of succession from Joseph Smith, Jr., completely different from that provided in this document. To understand the significance of the 1844 document in relation to the LDS Church and Mormon claims of presidential succession from Joseph Smith, Jr., one must recognize the authenticity and provenance of the document itself, the statements and actions by Joseph Smith about succession before 1844, the succession de- velopments at Nauvoo after January 1844, and the nature of apostolic succes- sion begun by Brigham Young and continued in the LDS Church today. All internal evidences concerning the manuscript blessing of Joseph Smith III, dated 17 January 1844, give conclusive support to its authenticity. Anyone at all familiar with the thousands of official manuscript documents of early Mormonism will immediately recognize that the document is written on paper contemporary with the 1840s, that the text of the blessing is in the extraordinar- ily distinctive handwriting of Joseph Smith's personal clerk, Thomas Bullock, that the words on the back of the document ("Joseph Smith 3 blessing") bear striking similarity to the handwriting of Joseph Smith, Jr., and that the docu- ment was folded and labeled in precisely the manner all one-page documents were filed by the church historian's office in the 1844 period. -
An Exegesis of the Priesthood
An Exegesis of the Priesthood BY GOMER T. GRIFFITHS 2 Published by: LATTER DAY TRUTH MINISTRIES www.latterdaytruth.org Independence, MO — 2005 — This book was originally published at Cleveland, Ohio, in 1902 by Savage Press. The text is in the public domain and may be reproduced without permission. This copy of the original has been altered slightly in format, and also in order to make corrections for spelling and scriptural quotations. 3 An Exegesis of the Priesthood BY GOMER T. GRIFFITHS “Wherefore, now let every man learn his duty, and to act in the office in which he is appointed, in all diligence. He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved, shall not be counted worthy to stand.” Doc. & Cov. Sec. 104:44 4 CONTENTS ________ CHAPTER I. There are two grand heads or orders of the priesthood, namely, the Melchisedec and Aaronic. Appellations by which Melchisedec priesthood is distinguished from the Aaronic priesthood: Until the days of Melchisedec it was known as “Holy Priesthood,” but was changed. It is known as High Priesthood—as the Greater and the Greatest Priesthood—The Priesthood after the holiest order of God. Historical facts concerning Melchisedec. Page 11. CHAPTER II. The origin of the Melchisedec Priesthood: Is a lineal priesthood. This priesthood was taken away with Moses. High Priesthood was restored in and through Christ. Christ conferred it upon apostles and seventy and they upon others. Priesthood was again removed from earth, because of the apostasy. The Priesthood the head of the kingdom. -
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. -
The Development of Municipal Government in the Territory of Utah
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1972 The Development of Municipal Government in the Territory of Utah Alvin Charles Koritz Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Mormon Studies Commons, and the Political Science Commons BYU ScholarsArchive Citation Koritz, Alvin Charles, "The Development of Municipal Government in the Territory of Utah" (1972). Theses and Dissertations. 4856. https://scholarsarchive.byu.edu/etd/4856 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]. Brigham Young University BYU ScholarsArchive All Theses and Dissertations 1972 The evelopmeD nt of Municipal Government in the Territory of Utah Alvin Charles Koritz Brigham Young University - Provo Follow this and additional works at: http://scholarsarchive.byu.edu/etd Part of the Mormon Studies Commons, and the Political Science Commons BYU ScholarsArchive Citation Koritz, Alvin Charles, "The eD velopment of Municipal Government in the Territory of Utah" (1972). All Theses and Dissertations. 4856. http://scholarsarchive.byu.edu/etd/4856 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in All Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected]. THE DEVELOPMENT OF MUNICIPAL GOVERNMENT IN THE TERRITORY OF UTAH A Thesis Presented to the Department of Political Science Brigham Young University In Partial Fulfillment of the Requirements for the Degree Master of Arts by Alvin Charles Koritz August 1972 ACKNOWLEDGMENTS The author sincerely wishes to acknowledge the assistance and encouragement given to him by the following people: Dr. -
Priesthood Journal, The, Vol. 6, 1940 (PDF)
THE PRIESTHOOD JOURNAL Volume 6 January, 1940 Number 1 A quarterly publication devoted to the interests and activities of the ministry of· the Reorganized Church of Jesus Christ of Latter Day Saints, with headquarters at Independence, Missouri. Published by the Herald Publishing House, Independence, Mis souri. Subscription prices: 75c per year ( 4 quarters) ; 20c per single copy. Editors: The First Presidency. Entered as second class matter September 24, 1937, at the post 1ffice at Independence, Mo., under the Act of March 3, 1879. CONTENTS The Work of the Evangelical Order By F. M. Smith ............................................................. 2 . Calling and Duties of Evangelists and Patriarchs From the Scriptures .................. .............................. 3 History of Presiding Patriarchs By S. A. Burgess ...... .............................................................. 7 Personal Attitudes of the Evangelist By Elbert A. Smith ·················-······· ·················· ........ 11 The Evangelist and the Pastor By John F. Garver ........................ ····················· ......... 14 The Evangelist in the Branch Setup By E. A. Smith ............... .............. 18 "To Give Counsel" By F. M. McDowell ······················· ............... 20 Concerning Patriarchal Blessings Open Letter to the Order, by Elbert A. Smith ................ 27 The Work of the Evangelist By F. A. Smith .................................................................. 37 "Do the Work of an Evangelist" By E. A. Smith ................................................................... -
How Welfare Farms of the Church of Jesus Christ of Latter-Day Saints Create Spiritual Communities
Utah State University DigitalCommons@USU All Graduate Plan B and other Reports Graduate Studies 5-2012 Finding the Soul in the Soil: How Welfare Farms of the Church of Jesus Christ of Latter-Day Saints Create Spiritual Communities Matthew L. Maughan Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/gradreports Recommended Citation Maughan, Matthew L., "Finding the Soul in the Soil: How Welfare Farms of the Church of Jesus Christ of Latter-Day Saints Create Spiritual Communities" (2012). All Graduate Plan B and other Reports. 116. https://digitalcommons.usu.edu/gradreports/116 This Report 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 Plan B and other Reports by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Utah State University DigitalCommons@USU All Graduate Plan B and other Reports Graduate Studies 2012 Finding the Soul in the Soil: How Welfare Farms of the Church of Jesus Christ of Latter-Day Saints Create Spiritual Communities Matthew L. Maughan Utah State University Follow this and additional works at: http://digitalcommons.usu.edu/gradreports Recommended Citation Maughan, Matthew L., "Finding the Soul in the Soil: How Welfare Farms of the Church of Jesus Christ of Latter-Day Saints Create Spiritual Communities" (2012). All Graduate Plan B and other Reports. Paper 116. This Report 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 Plan B and other Reports by an authorized administrator of DigitalCommons@USU. -
Lessons in Genealogy
— — =f=== a? ^ LESSONS IN GENEALOGY PUBLISHED BY THE GENEALOGICAL BOCIETY OF UTAH SALT LAKE CITY, UTAH 1915 ^ A Daughter of the North Nephi Anderson's splendid new story,—interest- ing, instructive, full of the gospel spirit. It is recom- mended for young and old. Beautifully printed and bound. Sent prepaid by the author, 60 East South Temple Street, Salt Lake City, Utah; price, 75 cents. OTHER BOOKS BY NEPHI ANDERSON "Added Upon", "The Castle Builder", "Piney Ridge Cottage", "Story of Chester Lawrence", 75 cents each by all booksellers, or by the author. John Stevens' Courtship BY SUSA YOUNG GATES A love story of the Echo Canyon War Times PRICE - $1.00 On sale by all Booksellers and by the Author Room 28, Bishop's Building, Salt Lake City, Utah LESSONS IN GENEALOGY PUBLISHED BY THE GENEALOGICAL SOCIETY OF UTAH THIRD EDITION SALT LAKE CITY, UTAH 1915 The Genealogical Society of Utah Organized November 13, 1894 ANTHON H. LUND, President CHARLES W. PENROSE, Vice President JOSEPH F. SMITH, JR., Secretary and Treasurer NEPHI ANDERSON, Assistant Secretary JOSEPH CHRISTENSON, Librarian LILLIAN CAMERON, Assistant Librarian DIRECTORS: Anthon H. Lund, Charles W. Penrose, Joseph Christenson, Joseph F. Smith, Jr., Anthony W. Ivins, Duncan M. McAllister, Heber J. Grant. Life Membership, $10, with two years in which to pay Annual Membership, $2 the first year, $1 yearly thereafter The Utah Genealogical and Historical Magazine Published by the Genealogical Society of Utah Quarterly, $1.50 per Annum Anthon H. Lund, Editor Nephi Anderson, Associate Editor Subscription price to life and paid-up annual members of the Gen- ealogical Society, $1.00 a year. -
Melvin L. Bashore and Linda L. Haslam Historical Department The
t} MORMONS ON THE HIGH SEAS OCEAN VOYAGE NARRATIVES TO AMERICA (1840-1890) GUIDE TO SOURCES IN THE HISTORICAL DEPARTMENT OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS AND OTHER UTAH REPOSITORIES by Melvin L. Bashore and Linda L. Haslam Historical Department The Church of Jesus Christ of Latter-day Saints 1990 3rd Revised Edition Copyright 1990 by The Church of Jesus Christ of Latter-day Saints All Rights Reserved rt.e.HUUJ B ~ !: L: Li HHid-!, • GniCfl/\!1;1 YULH'-JC UNlVERSiT'l PHC'"_~\/(). U I ,·\H INTRODUCTION During the nineteenth-century, almost 85,000 Mormon emigrants crossed the oceans to America. Motivated by the doctrine of gathering, they were drawn to the Great Basin in droves. The missionaries who converted them also accompanied them on their ocean voyages and across the continent. While compiling a source guide to Mormon pioneer companies crossing the plains, we realized that a source guide to ocean narratives might also be valued by family researchers and historians. Past experience in providing reference assistance to researchers and historians di eta ted the focus of this source guide. Na r ra ti ves of ocean travel and shipboard life of Mormon emigrants and missionaries found in published and unpublished letters, reports, and journals were included. These were further limited to primary accounts of voyages across the Pacific and Atlantic Ocean to America. Accounts of voyages in large organized companies, small groups, or single Mormon individuals were included. Accounts of the ocean travels of Mormons departing from American ports to other countries were not included in this guide.