Writings of Joseph Bates Noble
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The Mormon Trail
Utah State University DigitalCommons@USU All USU Press Publications USU Press 2006 The Mormon Trail William E. Hill Follow this and additional works at: https://digitalcommons.usu.edu/usupress_pubs Part of the United States History Commons Recommended Citation Hill, W. E. (1996). The Mormon Trail: Yesterday and today. Logan, Utah: Utah State University Press. This Book is brought to you for free and open access by the USU Press at DigitalCommons@USU. It has been accepted for inclusion in All USU Press Publications by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. THE MORMON TRAIL Yesterday and Today Number: 223 Orig: 26.5 x 38.5 Crop: 26.5 x 36 Scale: 100% Final: 26.5 x 36 BRIGHAM YOUNG—From Piercy’s Route from Liverpool to Great Salt Lake Valley Brigham Young was one of the early converts to helped to organize the exodus from Nauvoo in Mormonism who joined in 1832. He moved to 1846, led the first Mormon pioneers from Win- Kirtland, was a member of Zion’s Camp in ter Quarters to Salt Lake in 1847, and again led 1834, and became a member of the first Quo- the 1848 migration. He was sustained as the sec- rum of Twelve Apostles in 1835. He served as a ond president of the Mormon Church in 1847, missionary to England. After the death of became the territorial governor of Utah in 1850, Joseph Smith in 1844, he was the senior apostle and continued to lead the Mormon Church and became leader of the Mormon Church. -
“For This Ordinance Belongeth to My House”: the Practice of Baptism for the Dead Outside the Nauvoo Temple
Alexander L. Baugh: Baptism for the Dead Outside Temples 47 “For This Ordinance Belongeth to My House”: The Practice of Baptism for the Dead Outside the Nauvoo Temple Alexander L. Baugh The Elders’ Journal of July 1838, published in Far West, Missouri, includ- ed a series of twenty questions related to Mormonism. The answers to the questions bear the editorial pen of Joseph Smith. Question number sixteen posed the following query: “If the Mormon doctrine is true, what has become of all those who have died since the days of the apostles?” The Prophet answered, “All those who have not had an opportunity of hearing the gospel, and being administered to by an inspired man in the flesh, must have it hereafter before they can be finally judged.”1 The Prophet’s thought is clear—the dead must have someone in mortality administer the saving ordinances for them to be saved in the kingdom of God. Significantly, the answer given by the Prophet marks his first known statement concerning the doctrine of vicari- ous work for the dead. However, it was not until more than two years later that the principle was put into practice.2 On 15 August 1840, Joseph Smith preached the funeral sermon of Seymour Brunson during which time he declared for the first time the doc- trine of baptism for the dead.3 Unfortunately, there are no contemporary accounts of the Prophet’s discourse. However, Simon Baker was present at the funeral services and later stated that during the meeting the Prophet read extensively from 1 Corinthians 15, then noted a particular widow in the congregation whose son had died without baptism. -
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 -
The Restoration's Original Apostles
The Calling of the Restoration’s Original Apostles n February 8, 1835, Joseph Orson Hyde, 30; David W. Patten, 35; that they could testify of His existence OSmith asked brothers Brigham Luke Johnson, 27; William E. McLellin, with surety: “Never cease striving until and Joseph Young to sing to him. 29; John F. Boynton, 23; Orson Pratt, you have seen God, face to face.” 8 The Prophet then received a revela- 23; William Smith, 23; Thomas B. Beginning in May 1835, the tion that it was time for the Twelve Marsh, 34; and Parley P. Pratt, 27. Apostles undertook several proselyt- Apostles to be called.1 All had previously served missions. ing missions for the Church, and their Joseph Smith asked Brigham to Eight had accompanied Joseph Smith general leadership also blessed many send out a notice that a conference on the Zion’s Camp expedition the individuals. ◼ would be held the following Saturday. previous summer.5 NOTES 1. See “History, 1838–1856 (Manuscript History He told Brigham that he would be After their designation, each of the of the Church), volume B1 [1 September 2 6 1834–2 November 1838],” addenda, note A, one of the Twelve. Apostles was ordained. Their ordina- page 1, josephsmithpapers.org/paper Six days later, the Saints gathered. tion blessings were filled with prom- -summary/history-1838-1856-volume-b-1-1 -september-1834-2-november-1838/304. Joseph Smith said that one of the ises of missionary success. Heber C. 2. See Joseph Young, History of the Organization of the Seventies (1878), 1. -
In the Footsteps of Orson Hyde: Subsequent Dedications of the Holy Land
BYU Studies Quarterly Volume 47 Issue 1 Article 3 1-1-2008 In the Footsteps of Orson Hyde: Subsequent Dedications of the Holy Land Blair G. Van-Dyke LaMar C. Berrett Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Van-Dyke, Blair G. and Berrett, LaMar C. (2008) "In the Footsteps of Orson Hyde: Subsequent Dedications of the Holy Land," BYU Studies Quarterly: Vol. 47 : Iss. 1 , Article 3. Available at: https://scholarsarchive.byu.edu/byusq/vol47/iss1/3 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], [email protected]. Van-Dyke and Berrett: In the Footsteps of Orson Hyde: Subsequent Dedications of the Hol In the Footsteps of Orson Hyde Subsequent Dedications of the Holy Land Blair G. Van Dyke and LaMar C. Berrett† tanding atop the Mount of Olives just prior to sunrise is a singular S experience. Often there is a stillness about the spot that evokes deep thought and contemplation. Eyes are drawn across the brook-carved val- ley toward the Holy Mount where the temple stood in antiquity. Reflecting upon sacred events that unfolded in the Holy City is the natural result of standing on the Mount of Olives, particularly certain events in the life of Jesus and the ministries of Melchizedek, Abraham, Isaac, Isaiah, Lehi, Jeremiah, Peter, and Paul. And as a result of Orson Hyde’s ascent up the Mount to dedicate Palestine, Latter-day Saints include him in this select group. -
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 -
Notes on Apostolic Succession
Notes on Apostolic Succession Steven H. Heath THE RECOGNITION OF BRIGHAM YOUNG as leader of the Church in August 1844 and the reorganization of the First Presidency under his direction in December 1847 have provided the basic pattern and precedent for apostolic succession. This important event has been discussed in depth by a number of historians (Quinn 1976, 1982; Esplin 1981; Ehat 1982). Apostolic succession since Brigham Young has been treated in an important study by Durham and Heath (1970, 78-175). Succession questions, decisions, and innovations by Young's apostolic successors were considered well into the twentieth century and form a little-studied but important topic of Church history. THE JOHN TAYLOR SUCCESSION John Taylor attained his senior position in the Quorum of the Twelve in a unique series of events. In 1861, he was moved ahead of Wilford Woodruff when seniority was established by ordination date rather than age (Durham and Heath 1970, 65-66). Later in 1875, Brigham Young moved him and Woodruff ahead of Orson Hyde and Orson Pratt because they had the longest continuous ordination as apostles (Durham and Heath 1970, 73-76). Taylor, speaking at a priesthood meeting in the Assembly Hall on 7 October 1881, reports that this action took place in Sanpete County in June 1875 (Taylor 1881, 17). The evidence, however, clearly indicates that it occurred at the April 1875 general conference. When the general authorities were sustained 10 April, Woodruff recorded in his journal: "G Q Cannon presented the authorities and when he came to the Twelve, John Taylor and Wilford Wood- ruff was put before Orson Hyde and Orson Pratt, upon this principle" (Wood- ruff 7:224, 10 April 1875). -
Nauvoo Legion Officers, 1841–1843
Nauvoo Legion Officers Th e charter for the city of Nauvoo, Illinois, approved 16 December 1840, allowed for the formation of the Nauvoo Legion, a unit of the Illinois state militia. Th e city council passed an ordinance offi cially organizing the Nauvoo Legion on 3 February 1841. Th e fi rst meeting of the legion was held on 4 February 1841, when John C. Bennett, Don Carlos Smith, and other commissioned offi cers of the Illinois state militia elected the general offi - cers of the legion. Other positions were fi lled during the following months. Th e Nauvoo Legion comprised two brigades, or “cohorts,” each headed by a brigadier general. Th e fi rst cohort consisted of cavalry and the second of infantry and artillery troops. Offi cers retained their rank unless terminated by resignation, death, or cashiering out of the Nauvoo Legion. At its largest, the legion numbered between two thousand and three thousand men. Th e following chart identifi es the staff s of the lieutenant general, major general, and brigadier generals of the Nauvoo Legion, and the men who held the various offi ces between February 1841 and April 1843. Names are followed by the date of rank; dates of formal com- mission by the governor, when known, are provided in parentheses. Ending dates are not given except in cases of termination. Positions, dates of rank, and commission dates are taken from returns to the adjutant general of the state and records of the Illinois state militia. OFFICE 1841 1842 1843 Lieutenant General’s Staff Lieutenant General Joseph Smith Jr. -
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. -
146 REFERENCES Primary Historical Sources Histories and Autobiographies Andrus, M. (1814-1875). Autobiographical Sketch Of
146 REFERENCES Primary Historical Sources Histories and Autobiographies Andrus, M. (1814-1875). Autobiographical sketch of Milo Andrus. Typescript manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Call, A. (1838-1839). Autobiography of Anson Call. Typescript Manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Corrill J. (1839). A Brief History of the Church of Christ of Latter Day Saints (Commonly Called Mormons, Including an Account of their Doctrine and Discipline, with the Reasons of the Author for Leaving the Church). St. Louis: (No Publ;isher). Crosby, J. (1807-52). Autobiography of Jonathan Crosby. Typescript manuscript, Utah State Historical Society. Crosby, C. (1982). Caroline Barnes Crosby, 1807-1883 Autobiography (1807-1882). In K. W. Godfrey, A. M. Godfrey, & J. M. Derr (Eds.), Women’s Voices. Salt Lake City, UT: Deseret Book Company. Draper, W. (1807-1881). William Draper (1807-1886), Autobiography. Typescript manuscript, BYU-Special Collections, Brigham Young University, Provo, UT. Franklin, B. (1952). Benjamin Franklin: The autobiography and selections from his other writings. H. W. Schneider (Ed.) . New York: The Liberal Arts Press. History of William Smith. (1865, Jan. 7). Millennial Star, 26, pp. 7-8. Hyde, O. (1864, November 19, 26, Dec. 3, 10). History of Orson Hyde. Millennial Star, 26, pp. 742-744, 760-761, 774-776, 790-792. Hancock L. (1803-1836). Autobiography of Levi Ward Hancock. Typescript manuscript, BYU Special Collections, Brigham Young University, Provo, UT. Johnson, B. F. (1947). Benjamin F. Johnson, My life’s review. Independence, MO: Zion’s Printing and Publishing Co. Johnson, L. (1865). History of Luke Johnson (by himself). Millennial Star, 27, pp. -
PD10052298 000 C01 L15-Remain Strong.Indd
FOUNDATIONS OF THE RESTORATION—LESSON 15 Remaining Strong in Times of Opposition Apostasy in Kirtland: The Need to Faithfully Follow Conflict in Northern Missouri: Learning to Endure Church Leaders Opposition Well In 1837, the Saints in Kirtland, Ohio, experienced some finan- In 1837 and 1838, some disaffected and excommunicated cial problems. To help the Saints be more self-sufficient in their members of the Church living among the Saints in Far West finances, Joseph Smith and other Church leaders established began to bring lawsuits against the Church and its leaders and a company similar to a bank and called it the Kirtland Safety to harass the Church. In June 1838, Sidney Rigdon spoke heat- Society. Because of a widespread economic depression during edly in what has become known as the “Salt Sermon.” He ref- this time, many banks failed throughout the United States. erenced Matthew 5:13 and said that if the salt loses its savor, it The Kirtland Safety Society also failed in the fall of 1837. Two is good for nothing and should be cast out, implying that those hundred investors in the bank lost almost everything, with who had left the Church should be cast out from among the Joseph Smith sustaining the greatest losses. Even though the Saints. Two weeks later, on July 4, Sidney Rigdon gave a speech Kirtland Safety Society was not funded by the Church, some of in which he promised that the Saints would defend themselves the Saints considered it a Church bank or the Prophet’s bank even if it came to a “war of extermination.” Though both of and blamed Joseph Smith for their financial problems. -
The Mormon Reformation of 1856-1857
Brigham Young University BYU ScholarsArchive Theses and Dissertations 1956 The Mormon Reformation of 1856-1857 Howard Clair Searle Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History of Religion Commons, and the Mormon Studies Commons BYU ScholarsArchive Citation Searle, Howard Clair, "The Mormon Reformation of 1856-1857" (1956). Theses and Dissertations. 5099. https://scholarsarchive.byu.edu/etd/5099 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]. t5ta THE MORMON reformation OF 1856 1857 A thesis presented to the department of history brigham young university provo utah in partial fulfillment of the requirements for the degree mastermaster of science 251sby howard clairglair searleseariesearie june 1956 acknowledgments an espresexpresexpressionslonalonaionof gratitude is due dr Rriehardrichardehardchardpollypoliypoll thesis chairman for his many kindly suggestions to the writer during the preparation of this manuscript special thanks is also extended to dr jay hunt and dr B vestwest belnap for their valuable assistance special acknowledgment is made to the staff of the brigham young university library and to A william lund assistant church historian and his helpful colleagues at the church historianhistorians office deep appreciation