Fundamentalist History of Plural Marriage
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“To Every Nation, Kindred, Tongue, and People”
12 “To Every Nation, Kindred, Tongue, and People” Po Nien (Felipe) Chou and Petra Chou Po Nien (Felipe) Chou is a religious educator and manager of the Offi ce of Research for the Seminaries and Institutes (S&I) of Th e Church of Jesus Christ of Latter-day Saints. Petra Chou is a homemaker and teaches in the Chinese Immersion program for the Alpine School District. he Book of Mormon was fi rst translated into the English language by Tthe Prophet Joseph Smith in 1829. Th e goal is now to make it avail- able “to every nation, kindred, tongue, and people” (Mosiah 15:28). Th is chapter explores the eff orts of Th e Church of Jesus Christ of Latter-day Saints to bring forth the Book of Mormon in other languages and to make it accessible to all the world. Although it will not provide an exhaustive review of all 110 translations (87 full book and 23 selections)1 distributed by the Church by spring 2015, it will examine a number of translations, versions, and editions, along with the eff orts to bring forth this sacred volume to “all nations, kindreds, tongues and people” (D&C 42:58). Ancient prophets declared that in the latter days the Lord would “com- mence his work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the earth” (2 Nephi 30:8). Th e Book of Mormon was to “be kept and preserved” so that the knowledge of the Savior and his gospel would go forth and be taught unto “every nation, kindred, tongue, and people” in preparation for the Second Coming of the 228 Po Nien (Felipe) Chou and Petra Chou Lord (see 1 Nephi 13:40; Mosiah 3:20; Alma 37:4; D&C 42:48; D&C 133:37). -
WILLIAM M. MAJOR: Brigham Young, Mary Ann Angel Young and Family HASELTINE: Mormons and the Visual Arts/25
JOHN HAFEN: Pasture WILLIAM M. MAJOR: Brigham Young, Mary Ann Angel Young and Family HASELTINE: Mormons and the Visual Arts/25 Fine Arts Center at Brigham Young University. Art thrives by its separate dignity, not by being made part of an open lobby. When art is finally liberated from the society and entertainment sections of newspapers, and when it comes off the walls of converted tearooms, top floors, or basements of other structures and is installed in a properly designed, humidity-controlled, air-conditioned, properly lighted modern museum, then shall we have come of age in the arts. And then, we can hope, the rich collections of Brigham Young University will have the professional attention — documentation, interpretation, exhibition, and conservation — they deserve. It is all very well to say that art should be integrated with life. That it should. But the scholarly responsibilities must be met if the culture is to be more than a superficial or transitory one. The quixotic remark of the contemporary American painter, Ad Reinhardt, "Art is art and everything else is everything else," has much relevance. Another hinderance to the full development of art in Utah, one which has most likely been influenced by Mormon attitudes, is the denial of the use of the nude model in all but one of the art depart- ments of our institutions of higher learning, although other educa- tional institutions have sporadically employed nude models, for instance, Brigham Young University, for a brief period in the late 1930's. How preposterous such proscription can be is best illustrated by a recent student exhibition of figure drawings, arranged by an art professor in one of Utah's universities. -
Mormon List 76
RICK GRUNDER — BOOKS Box 500, Lafayette, New York 13084‐0500 – (315) 677‐5218 www.rickgrunder.com (email: [email protected]) OCTOBER 2016 Mormon List Seventy‐Six Like MORMON LISTS 66‐75, this catalog is issued as a digital file only, which allows more illustrations than a printed catalog. Browse like usual, or click on the linked ITEM NUMBERS below to go to pages containing these SUBJECTS. Enjoy! FREE SHIPPING AND INSURANCE ON ALL ITEMS NOT IN FLAKE Martyrdom, 4, 12 5, 10, 13, 15 Military, 9 1830s items Missouri, 4, 12 3, 6, 11 Mor. parallels, 11 Nauvoo, 4, 12 Items $1,000 or Polygamy, 5 higher 1, 6, 11 Pratt, Parley P., 1 Revivals, 18 Signed or Manu‐ script items Rigdon, Sid., 4, 12 1, [2], 3, 6, 7, [8], SLC, 13, 15 16, 18, 19, 20 Smith, Emma, 6 Broadsides/hand‐ Smith, Joseph, 2, 4, bills, 10, 13 12, 14, 16, 18 Animals, stray, 6 Spiritualism, 5 California, 10 Temple ceremony, 11 Canals, 7 United Order, 13 Carthage, 12, 20 Watt, George D., 13 Danites, 10 First Vision, 18 Wentworth letter, 14 Freemasonry, 11 Illinois, 3, 7, 9, 12, Western fiction, 8 19, 20 Women, 4, 10, 17, 19 A Mother in Heaven see item 17 Manchester, NY, 6 Young, Brigham, 13 the redoubtable Origen Bachelor – Givens & Grow 1 BACHELER, Origen. Excellent AUTOGRAPH LETTER SIGNED AND INITIALED, to Rev. Orange SCOTT (in New York City). Providence, R[hode]. I[sland]., January 5, 1846. 25 X 19½ cm. 3 pages on two conjugate leaves. Folded stamp‐ less letter with address portion and recipientʹs docket on the outside page. -
“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. -
Early Mormon Exploration and Missionary Activities in Mexico
BYU Studies Quarterly Volume 22 Issue 3 Article 4 7-1-1982 Early Mormon Exploration and Missionary Activities in Mexico F. LaMond Tullis Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Tullis, F. LaMond (1982) "Early Mormon Exploration and Missionary Activities in Mexico," BYU Studies Quarterly: Vol. 22 : Iss. 3 , Article 4. Available at: https://scholarsarchive.byu.edu/byusq/vol22/iss3/4 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]. Tullis: Early Mormon Exploration and Missionary Activities in Mexico early mormon exploration and missionary activities in mexico F lamond tullis in 1875 a few days before the first missionaries to mexico were to depart brigham young changed his mind rather than have them travel to california where they would take a steamer down the coast and then go by foot or horseback inland to mexico city brigham asked if they would mind making the trip by horseback going neither to california nor mexico city but through arizona to the northern mexican state of sonora a round trip of 3000 miles he instructed them to look along the way for places to settle and to deter- mine whether the lamanitesLamanites were ready to receive the gospel but brigham young had other things in mind the saints might need another place of refuge and advanced -
NAUVOO's TEMPLE It Was Announced August 31, 1840, That A
NAUVOO’S TEMPLE Dean E. Garner—Institute Director, Denton, Texas t was announced August 31, 1840, that a temple would be built, and Iarchitectural plans began to come in. Joseph Smith “advertised for plans for the temple,” William Weeks said, “and several architects presented their plans. But none seemed to suit Smith. When [William] presented his plans, Joseph Smith grabbed him, hugged him and said, ‘You are the man I want.’”1 Thus William was made superintendent of temple construction. All his work was cleared by the temple building committee. Those on the committee were Reynolds Cahoon, Elias Higbee, and Alpheus Cutler.2 Joseph Smith had the final say pertaining to the details of the temple, for he had seen the temple in vision, which enabled him to make decisions on the temple’s appearance.3 During the October Conference of 1840, the building of the Nauvoo During the temple was voted on and accepted by the saints. The temple was to be October Conference constructed of stone. Many weeks preceding the conference, a survey of Nauvoo’s main street verified that the entire route was underlain with a of 1840, the building massive layer of limestone many feet thick, particularly so in the northern of the Nauvoo part of the community. That site was selected for the quarry, where quality white-gray Illinois limestone could be extracted for the construction of temple was voted the temple. The principal quarry from which the temple stone would on and accepted by come was opened within ten days of the conference. Work in the quarry began October 12, 1840, with Elisha Everett striking the first blow.4 the saints. -
Elder Massimo De Feo: ‘Welcome to the Lord’S Temple in Rome’
Elder Massimo De Feo: ‘Welcome to the Lord’s Temple in Rome’ Elder Massimo De Feo and his wife, Loredana Galeandro, pose for photos at the Church Office Building in Salt Lake City Monday, April 4, 2016. April 3, 2016, will forever be a historic day for members of The Church of Jesus Christ of Latter- day Saints in Italy. For the first time, one of their own was called to be a senior Church leader. While Elder Massimo De Feo’s recent assignment as a General Authority Seventy signaled a key moment in Church history, his own introduction to the Church was far more commonplace. When missionaries knocked on the De Feo family’s door in Taranto in 1970, 9-year-old Massimo and his older brother Alberto were taught the gospel and were later baptized. While Massimo and Alberto’s parents never joined the Church, they were supportive of their sons as they became active in their new faith. “Our parents never accepted the gospel, but they felt it was good and they felt good about their two children growing up in the gospel with good principles,” Elder De Feo said. Alberto and Massimo’s beliefs were challenged outside the home. They were the only members in their school in a community with deep Catholic roots and centuries-old traditions. The brothers made it a point to avoid contention and looked for opportunities to explain The Church of Jesus Christ of Latter-day Saints with others. Although the Church in Taranto was small, Massimo said leaders, teachers and youth advisers always made him feel he belonged. -
The Church and Translation
the church and translation joseph G stringham for it shall come to pass in that day that every man shall hear the fulnessfalness of the gospel in his own tongue and in his own language through those who are ordained unto this power dacd&c 9011 this verse is usually considered a missionary scripture but it has an additional meaning for those of us who work in the translation divisiondivisionsdivision11 of the church we feel that we are as important in fulfill- ing this scripture as are those who carry the books we translate though we are not ordained to our callings we are charged to translate the scriptures and manuals of the church for its members throughout the world it sobers us to see the influence of translations on those who read them and to realize the difficulty of touching peo- ples lives without them the translation of scriptures and other materials plays an increasingly important role in an expanding church WHERE WE HAVE BEEN the history of translation in the church began more than two years before the church was organized joseph smith received the gold plates from moroni in september 1827 and as early as december of that year had begun to translate some of the characters that were on them 2 joseph was a seer he had the arimurim and thummimThummim which among other things was an aid to translation a dramatic and valuable aid for a short while translation seemed to be a function of only the prophets calling this proved untrue A prophet is the first to receive revelation for the whole church but the fact that receiving joseph -
House of the Lord Sir Knights Benjamin F
House of the Lord Sir Knights Benjamin F. Hill, Knight Templar Cross of Honor Grand Commander, Grand Commandery Knights Templar of Virginia 2020 The accounts of the construction of the House of the Lord is perhaps one of the most interesting events to Freemasons on their journey to Masonic Light. It starts with the Hiram Legend in the Second Section of the Master Mason Degree; followed by Albert Mackey’s Lectures of the Destruction of Temple, Captivity of the Jews at Babylon, and the Return to Jerusalem and subsequent rebuilding of the House of the Lord in the Royal Arch Degrees; and finally, the Historical Lecture of the Grand Encampment Knights Templar in the Illustrious Order of the Red Cross, a prelude to the solemnities of the Order of the Templar. Since the earliest times, man has built temples or shrines where he could worship his own god. The Tower of Babel is the first such structure mentioned in the Bible and was probably constructed prior to 4000 BC. After receiving a Divine call to build an Israelite nation free from idolatry, Abram took possession of the land southwest of the Euphrates River and erected an altar the Lord in 2090 BC. During the second month of the Exodus, Moses made intercessions on behalf of his people, spend two forty-day periods on Mount Sinai, received a new Covenant, and directed the people to erect a Tabernacle or "tent of congregation." The early patriarchies of Israel were semi-nomadic, so their Tabernacles were temporary structures. Around 1002 BC, after consolidating his power, David became King of Judah and decided to build a permanent residence and shrine to the Lord. -
Policing the Borders of Identity At
POLICING THE BORDERS OF IDENTITY AT THE MORMON MIRACLE PAGEANT Kent R. Bean A dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy December 2005 Jack Santino, Advisor Richard C. Gebhardt, Graduate Faculty Representative John Warren Nathan Richardson William A. Wilson ii ABSTRACT Jack Santino, Advisor While Mormons were once the “black sheep” of Christianity, engaging in communal economic arrangements, polygamy, and other practices, they have, since the turn of the twentieth century, modernized, Americanized, and “Christianized.” While many of their doctrines still cause mainstream Christians to deny them entrance into the Christian fold, Mormons’ performance of Christianity marks them as not only Christian, but as perhaps the best Christians. At the annual Mormon Miracle Pageant in Manti, Utah, held to celebrate the origins of the Mormon founding, Evangelical counter- Mormons gather to distribute literature and attempt to dissuade pageant-goers from their Mormonism. The hugeness of the pageant and the smallness of the town displace Christianity as de facto center and make Mormonism the central religion. Cast to the periphery, counter-Mormons must attempt to reassert the centrality of Christianity. Counter-Mormons and Mormons also wrangle over control of terms. These “turf wars” over issues of doctrine are much more about power than doctrinal “purity”: who gets to authoritatively speak for Mormonism. Meanwhile, as Mormonism moves Christianward, this creates room for Mormon fundamentalism, as small groups of dissidents lay claim to Joseph Smith’s “original” Mormonism. Manti is home of the True and Living Church of Jesus Christ of Saints of the Last Days, a group that broke away from the Mormon Church in 1994 and considers the mainstream church apostate, offering a challenge to its dominance in this time and place. -
“With God's Assistance I Will Someday Be an Artist”
“With God’s Assistance I Will Someday Be an Artist” John B. Fairbanks’s Account of the Paris Art Mission Rachel Cope n the late nineteenth century, Paris was the unchallenged capital of West- I ern art; as a result, budding artists aspired to study there. Included in this group was John B. Fairbanks of Payson, Utah, who, through the sponsorship of The Church of Jesus Christ of Latter-day Saints, fulfilled his goal by serving as an art missionary from 1890 to 1892. While studying with other LDS art missionaries at the Académie Julian in Paris, Fairbanks corresponded regu- larly with his wife, Lillie, and their then-seven children. Many of Fairbanks’s letters have been preserved in the Church History Library in Salt Lake City, Utah;1 this article presents an important selection of them below. Fairbanks never received a prize or honor for his artwork in Paris, but the account he left behind is valuable not only as a record of the art mission, but also because it is raw and real; his story is meaningful because it is so human. His letters describe his surroundings and detail his experiences as an artist in training, but, more poignantly, they depict his reactions to foreign places and events, express the tender love and concern (financial, spiritual, and emotional) he felt for his young family, note his longing to be reunited with his wife and children, discuss events then taking place in Utah (including the Manifesto issued by Wilford Woodruff in 1890), share the depths of his frustration as he failed to attain his goals in the 1. -
Utah History Encyclopedia
PAINTING AND SCULPTURE IN UTAH Avard Fairbanks with models for "Pony Express" William W. Major (1804-1854) was the first Mormon painter to arrive in Utah (in 1848). From Great Britain, he spent five years headquartered in Great Salt Lake City painting portraits and making visits to various locations in the surrounding area in order to paint both landscapes and the faces of other settlers as well as of leaders among the indigenous Native American tribes. Meanwhile, virtually everything in the city of Salt Lake that could be in any way called sculpture was created by either the British woodcarver Ralph Ramsay (1824-1905) or the British stonecarver William Ward (1827-93). The three most significant pioneer painters were Danquart Weggeland (1827-1918), a Norwegian; C.C.A. Christensen (1831-1912), a Dane; and George M. Ottinger (1833-1917), originally from Pennsylvania. Christensen′s greatest achievement was the painting of numerous somewhat awkward but charming scenes showing episodes either from early Mormon history or from the Book of Mormon. Like Christensen, neither Ottinger nor Weggeland had much formal artistic training, but each produced a few somewhat more sophisticated figure and landscape paintings and advised their students to go east where they could study in Paris. Certainly, that is what Deseret′s young sculpture students would do; Parisian training played a major role in the artistic evolution of famed romantic realist bronze sculptor Cyrus E. Dallin (1861-1944), of Springville, Utah, as well as in that of Mt. Rushmore′s sculptor, Gutzun Borglum (1867-1941) and his talented brother, Solon Borglum (1868 1922), both of Ogden, Utah.