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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. -
Heber C. Kimball and Family, the Nauvoo Years
BYU Studies Quarterly Volume 15 Issue 4 Article 7 10-1-1975 Heber C. Kimball and Family, The Nauvoo Years Stanley B. Kimball Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Kimball, Stanley B. (1975) "Heber C. Kimball and Family, The Nauvoo Years," BYU Studies Quarterly: Vol. 15 : Iss. 4 , Article 7. Available at: https://scholarsarchive.byu.edu/byusq/vol15/iss4/7 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]. Kimball: Heber C. Kimball and Family, The Nauvoo Years heber C kimball and family the nauvoo years stanley B kimball As one of the triumviritriumvirsof early mormon history heber C kimball led an adventuresome if not heroic life by the time he settled in nauvoo during may of 1839 he had been a black- smith and a potter had married and had five children two of whom had died he had lived in vermont new york ohio and missouri and had left or been driven out of homes in each state he had served fourteen years in a horse company of the new york militia had joined and left the close com- munion baptist church accepted mormonism had gone on four missions including one to england had become an apostle hadbad helped build the temple at kirtland had ded- icated the temple site at -
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. -
NEW HAVEN. CONN.. WEDNESDAY MARCH Il, 1904 the CARRINGTON PUBLISHING 00, HIMSELF of HIO MILITIA
VOL. LXX NO. 58. PRICE THREE CENTS. NEW HAVEN. CONN.. WEDNESDAY MARCH il, 1904 THE CARRINGTON PUBLISHING 00, HIMSELF OF HIO MILITIA. CALLED OUT hundreds of families are leaving their PERJURY OPENS LAPIDES SURRENDERS 1T0 GOES QUESTION NEUTRAL PORTS. homes. TRIAL FOR MARQUIS APOSTLE LYMAN TESTIFIES The Lehigh and Wilikesbarre Coal Kew Haven Jonk Dealer Accused of Britain Considering It a One of Great company collieries, as well as the Del- Released Under Bond. ED TO SPRINGFIELD TO WAT ERBURY TROLLEY Conspiracy SENT AS SPECIAL AMBASSADOR lmportauce. MAN iKDE aware and Hudson and several individ- FORMER ' WHO WILL BE NEXT HEAD March 8. Harris Lapides, London, March 8 Two interest- 1 coal comDanies Hartford, very PRETEXT RACE RIOT. ual suspended opera- STRIKER AGAIN FACES JURY. a of New Haven, came here TO THE EMPEROR. OF MORMON CHURCH. tions at It not junk dealer ing questions were answered by Pre- Plymouth, being possible to-d- in with for of them to be company Judge Tyner, mier Balfour in any operated again of New Haven, and surrendered him- parliamentary until the water recedes. to In London a to tier Feeling Owing to Monday Night' Willi Tandemark Decline to Plead self to the authorities for conspiracy in Regarded Very Signifi papers, giving replies questions. Question of Prosecuting Fsrioni & At 1:30 the river rose to the ot White. Barn Plea of the case of the three men who were cant Whereabout of Vladivostok The first referred to fiscal matters, Lynching (be Negro mark, the stage of the present the Charge and Court Enter a to gaged In Polygamous Cohabitation highest last week sentenced terms in state and Mr. -
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 -
Teachings of Presidents of the Church: Heber J.Grant
TEACHINGS OF PRESIDENTS OF THE CHURCH HEBER J. GRANT TEACHINGS OF PRESIDENTS OF THE CHURCH HEBER J.GRANT Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Your comments and suggestions about this book would be appreciated. Please submit them to Curriculum Planning, 50 East North Temple Street, Floor 24, Salt Lake City, UT 84150-3200 USA. E-mail: [email protected] Please list your name, address, ward, and stake. Be sure to give the title of the book. Then offer your comments and suggestions about the book’s strengths and areas of potential improvement. © 2002 by Intellectual Reserve, Inc. All rights reserved Printed in the United States of America English approval: 1/00 Contents Title Page Introduction . v Historical Summary . viii The Life and Ministry of Heber J. Grant . x 1 Learning and Teaching the Gospel . 1 2 The Mission of the Prophet Joseph Smith . 11 3 Walking in the Path That Leads to Life Eternal . 23 4 Persistence . 33 5 Comfort in the Hour of Death . 43 6 Uniting Families through Temple and Family History Work . 51 7 Personal, Abiding Testimony . 63 8 Following Those Whom God Has Chosen to Preside . 71 9 The Joy of Missionary Work . 83 10 The Power of Example . 92 11 Priesthood, “the Power of the Living God” . 101 12 Work and Self-Reliance . 109 13 Principles of Financial Security . 119 14 “Come, Come, Ye Saints” . 129 15 Labor for the Happiness of Others . 139 16 Forgiving Others . 147 17 Being Loyal Citizens . 157 18 The Song of the Heart . -
Journal of Mormon History Vol. 20, No. 1, 1994
Journal of Mormon History Volume 20 Issue 1 Article 1 1994 Journal of Mormon History Vol. 20, No. 1, 1994 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (1994) "Journal of Mormon History Vol. 20, No. 1, 1994," Journal of Mormon History: Vol. 20 : Iss. 1 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol20/iss1/1 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. 20, No. 1, 1994 Table of Contents LETTERS vi ARTICLES PRESIDENTIAL ADDRESS • --Positivism or Subjectivism? Some Reflections on a Mormon Historical Dilemma Marvin S. Hill, 1 TANNER LECTURE • --Mormon and Methodist: Popular Religion in the Crucible of the Free Market Nathan O. Hatch, 24 • --The Windows of Heaven Revisited: The 1899 Tithing Reformation E. Jay Bell, 45 • --Plurality, Patriarchy, and the Priestess: Zina D. H. Young's Nauvoo Marriages Martha Sonntag Bradley and Mary Brown Firmage Woodward, 84 • --Lords of Creation: Polygamy, the Abrahamic Household, and Mormon Patriarchy B. Cannon Hardy, 119 REVIEWS 153 --The Story of the Latter-day Saints by James B. Allen and Glen M. Leonard Richard E. Bennett --Hero or Traitor: A Biographical Story of Charles Wesley Wandell by Marjorie Newton Richard L. Saunders --Mormon Redress Petition: Documents of the 1833-1838 Missouri Conflict edited by Clark V. Johnson Stephen C. -
Young Heber J, Grant's Years Oi Passage
Young Heber J, Grant's Years oi Passage s Heber J. Grant came of age, Mormonism was as much a part Aof the Utah landscape as the territory's dusty valleys and vaulting mountain walls. Young Heber met religion everywhere—in his Salt Lake City home and neighborhood, at the Tabernacle on Temple Square, in the offices of Church and civic leaders where he some times ventured, and certainly in his native Thirteenth Ward, one of the most innovative and organizationally developed Latter-day Saint congregations of the time. Slowly young Heber internalized his reli gious culture, but not before encountering the usual perils of adoles cence and coming of age. The process tells not only a great deal about Heber himself, but also about the beliefs, rituals, and worship patterns of early Utah Mormons. Heber J. Grant was a second-generation Mormon, born Novem ber 22, 1856, at Jedediah Grant's imposing Main Street home. His father, Brigham's counselor and Salt Lake City mayor, died nine days later. In Jedediah's stead, the boy was christened by Thirteenth Ward Bishop Edwin D. Woolley, who found the spirit of the occasion to be unusual. "I was only an instrument in the hands of his dead father ... in blessing him," the bishop later remarked. That boy "is entitled [someday] to be one of the Apostles, and I know it"1 (illus. 3-1). There were other harbingers of the child's future. Once Rachel, his mother, took the boy to a formal dinner at the Heber C. Kimballs'. After the adults had finished dining, the children were invited to eat what remained. -
Testimonies of Joseph Smith from Latter-Day Prophets
34591_000_20_PlnHpPix.qxd 09-17-2008 2:05 PM Page 307 TESTIMONIES OF JOSEPH SMITH FROM LATTER-DAY PROPHETS Brigham Young Lorenzo Snow “I can truly say, that I invariably found him to be all that any “Joseph Smith, the Prophet, with whom I was intimately people could require a true prophet to be, and that a better acquainted for years, as well as I was with my brother, I man could not be, though he had his weaknesses; and what know . to have been a man of integrity, a man devoted to man has ever lived upon this earth who had none?” (Brigham the interests of humanity and to the requirements of God all Young to David B. Smith, June 1, 1853, in Susan Easton Black the days in which he was permitted to live. There never was and Charles D. Tate Jr., ed., Joseph Smith: The Prophet, the a man that possessed a higher degree of integrity and more Man [1993], 266; spelling standardized). devotedness to the interest of mankind than the Prophet Joseph Smith. I can say this from a personal acquaintance “I am bold to say that, Jesus Christ excepted, no better man with him” (in Conference Report, Apr. 1898, 64). ever lived or does live upon this earth” (Discourses of Brigham Young, sel. John A. Widtsoe [1941], 459). “Perhaps there are very few men now living who were so well acquainted with Joseph Smith the Prophet as I was. I was “I feel like shouting Hallelujah, all the time, when I think that with him oftentimes. -
The Coming of the Manifesto
D01OOUE A JOURNAL OF MORMON "mOUGHT THE COMING OF THE MANIFESTO Kenneth W. Godfrey An investigation of the factors which brought about the Manifesto which in turn officially terminated the practice of, if not the belief in, plural mar- riage helps to illuminate at least one process by which revelation comes. Polit- ical and social pressure was brought to bear upon Church leaders, financial sanctions seemed on the verge of destroying the Kingdom of God, and men sustained as prophets, seers and revelators reasoned, sometimes even argued, and sought the Lord in prayer for an answer to their difficulties. That God responded by confirming the rightness of what they had already concluded becomes apparent from the writings of Apostle Abraham H. Cannon, whose diaries bring additional insight to bear upon some very difficult problems. These diaries prompt and perhaps justify another article that has to do with the most publicized of all Mormon practices, plural marriage. Kenneth W. Godfrey is Director of L.D.S. Institutes and Seminaries for Arizona and New Mexico. He lives in Tempe, Arizona, with his wife and family, and holds the Ph.D. in History from Brigham Young University. Our story probably begins as early as 1831. The place is not Utah but New York, yet the setting is somewhat the same because a Mormon prophet was involved in initiating plural marriage, just as one was responsible for its cessation. Another common factor was communication with God, first from man to God and then from God to man. Though the questions were different they were at least the same in that plural marriage was the subject of both prayers. -
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. -
Wilford Woodruff on Doing Temple Work for the Founding Fathers And
1 Wilford Woodruff on doing temple work for the Founding Fathers and other great men. 2 Discourse by Elder Wilford Woodruff, Sunday, September 16, 1877 Journal of Discourses, 19:229 I will here say, before closing, that two weeks before I left St. George, the spirits of the dead gathered around me, wanting to know why we did not redeem them. Said they, "You have had the use of the Endowment House for a number of years, and yet nothing has ever done for us. We laid the foundation of the government you now enjoy, and we never apostatized from it, - but we remained true to it and were faithful to God." These were the signers of the Declaration of Independence, and they waited on me for two days and two nights. I thought it very singular, that notwithstanding so much work had been done, and yet nothing had been done for them. The thought never entered my heart, form the fact, I suppose, that heretofore our minds were reaching after our more immediate friends and relatives. I straightway went into the baptismal font and called upon brother McCallister to baptize me for the signers of the Declaration of Independence, and fifty other eminent men, making one hundred in all, including John Wesley, Columbus, and others; I then baptized him for every President of the United States, except three; and when their cause is just, somebody will do the work for them. I have felt to rejoice exceedingly in this work of redeeming the dead. I do not wonder at President Young saying he felt moved upon to call upon the Latter-day Saints to hurry up the building of these Temples.