DOCSLIB.ORG

Of Your Own Selves Shall Men Arise

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Review of Books on the Book of Mormon 1989–2011 Volume 10 Number 1 Article 5 1998 Of Your Own Selves Shall Men Arise Matthew B. Brown Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Brown, Matthew B. (1998) "Of Your Own Selves Shall Men Arise," Review of Books on the Book of Mormon 1989–2011: Vol. 10 : No. 1 , Article 5. Available at: https://scholarsarchive.byu.edu/msr/vol10/iss1/5 This Temples is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Of Your Own Selves Shall Men Arise Author(s) Matthew B. Brown Reference FARMS Review of Books 10/1 (1998): 97–131. ISSN 1099-9450 (print), 2168-3123 (online) Abstract Review of The Mysteries of Godliness: A History of Mormon Temple Worship (1994), by David John Buerger. David John Buerger. The Mysteries of Godliness: A History of Mormon Temple Worship. San Francisco: Smith Research Associates, 1994. ix + 234 pp., with appendixes and subject index. $24.95. Reviewed by Matthew B. Brown Of Your Own Selves Shall Men Arise On 20 April 1974 members of the Mormon History Associa­ tion gathered in Nauvoo. Illinois. to hear Reed C. Durham Jr. deliver a paper entitled "Is There No Help for the Widow's Son1" In this lecture Dr. Durham. the association's president at the time, agreed with the anti-Mormon allegation that Joseph Smith plagiarized ritual elements from Freemasonry I and used them to create the endowment ceremony for the Nauvoo Temple. The anti-Mormon community was overjoyed at this presentation, while Dr. Durham's LDS colleagues were stunned and called his faith and good sense into question. Dr. Durham felt that perhaps his lecture had been misunderstood. so he sent a candid letter to each of the meeting's participants attempting to clarify his posi­ tion on this issue. His memorandum is insightful because it out­ lines how an otherwise careful scholar carne to accept a very problematic point of view. From his letter we learn that (I) Dr. Durham had spent only a few months in researching his subject. (2) he was "not skillful" in handling his material, and (3) he was not sufficiently "erudite" in the matter.2 Freemasonry is a fratemal organization that conveys its ideas through [he use of drama. allegory. and symbolism. A general overview of the Masonic institution can be found in Mircea Eliade, ed., The Encyclopedia of Religion (New York : Macmillan, 1987), 5:416-18; a more historical treatment is pro­ vided in John Hamill, The Craft: A HislOry of English Freemasonry (Welling­ borough, England: Crucible, 1986). 2 ''To Whom It May Concern," signed by Reed C. Durham Jr., no date, one page. copy in reviewer's possession. Erudilion is defined as "knowledge acquired by study or research," in Random House Websfu 's Dicfionary, 1996 ed. , 221. 98 FARMS REVIEW OF BOOKS 1011 (1998) For a long time it seemed that the Reed Durham incidenl was just a singu lar aberration by a sincere researcher who was trying to understand one of the puzzles of the past. Bul in recent years a number of publications have sprung up on the fringes of Mor­ monism that champion the very same anti-Mormon theory aban­ doned by Dr. Durham.3 The Mysteries of Godliness. by David John Buerger, is just one of the latest attempts by the "folk of the fr inge" to discredit the message of the restoration by questioning the divine authenticity of Latter-day Saint temple rites.4 The subtitle of Buerger's book declares that it is "A History of Mormon Temple Worship," and a quick glance at the table of contents seems to justify such a claim. But one only has to read the author's preface in order to see that he has a rather large ax to gri nd. He has been offended by "enthusiastic apologists" who 3 See, for example, Allen D. Roberts. "Where Are the All-Seeing Eyes?" Suns/one (May/June 1979): 22-37; Armand L. Mauss. "Cu[ture. Charisma, and Change: ReOections on Mormon Temple Worship." Dia/ogue 2014 (1987): 77-83; Scott Abbott. review of Mormonism's Temple of Doom. by William J . Schnoebelen and James R. Spencer. Dialogue 2212 (1989): 151-53; Margaret and Paul Toscano, Strangers in Paradox: Explora/ions in Mormon Theology (Salt Lake City; Signature Books. 1990).279,287; Keith E, Norman. "A Kinder. Gentler Mormonism: Moving Beyond the Violence of Our Past." Suns lone (August [990): 10--14; George D. Smith Jr.. review of Evolution of Ihe Mormon Temple Ceremony: /920-1990. by Jerald and Sandra Tanner. Suns/one (J une 1991): 56; George D. Smith lr.. cd .. An Intimale Chronicle: The Journals of William Clayton (Salt Lake City: Signature Books in association with Smith Research Associates. 1991). xxxvii-xxxviii; Robert N. Hullinger, Joseph Smith's Response to Skepticism (Salt Lake Cit y: Signature Books. 1992), 99- 120: Sterling M. McMurrin. review of Encyclopedia of Mormonism, cd . Daniel H. Ludlow, Dialogue 2612 (1993): 210; Michael W. Homer, "'Similarity of Priesthood in Masonry' : The Relationship between Freemasonry and Mor­ monism," Dialogue 27/3 (1994): 1-113; Lance S. Owens, "Joseph Smith and Kabbalah: The Occult Connection," Dialogue 27/3 (1994): 166-73; Michael T. Griffith. A Ready Reply: Answering Challenging Queslions about Ihe Gospel (Bountiful. Utah: Horizon, 1994), 13-2 [; Edward H. Ashment. "The illS Temple Ceremony: HiSlorical Origins and Religious Value," Dialogue 27/3 (1994): 289-98; Gregory A. Prince, Power from on High: The Developmem of Mormon Priesthood (Salt Lake City: Signature Books, 1995). 146-48. 4 As a prelude to The Mysleries of Godliness, David Bucrger presented a paper entitled '"'The Evolution of the Mormon Endowment Ceremony" at the Salt Lake City SunstOne Symposium in August 1986. An expanded version of this talk was subsequently published as David 1. Buerger, '1lle Development of the Mormon Temple Endowment Ceremony," Dialogue 2014 (1987): 33-76. BUERGER, MYSTERIES OF GODUN£SS (BROWN) 99 have, in his opinion, made "exaggerated claims about the temple and its origins" (p. viii). He has therefore taken it upon himself to correct these unnamed enthusiasts by "providing a history of the endowment, its origins and development" (p. ix). It is not until chapter 3, however, that Buerger reveals that his position on temple "origins" is the same as that long held by anti-Mormons. Buerger seems to realize that he is going to have a difficult time converting the LDS populace to this particular point of view. In an attempt to make his argument sound more credible, he reassures readers that his book will employ a "balance of scholarly objectivity, reverence for the sacred, regard for the sen­ sibilities of others, and adequate documentation" (p. viii).5 This review will compare these promises with the actual content of the book. Regard for the Sensibilities of Others Buerger correctly notes in his preface that "some readers may feel that any discussion of [temple] ceremonies is inappropriate given their sacred nature [and also because] certain aspects of the ritual are guarded by vows of secrecy" (p. viii). Even though he acknowledges that "those who enter the temple agree to treat the ceremony with respect" (p. vii) and claims that he does not want to "offend readers," he has nevertheless decided that his own per­ sonal "understanding about what is appropriate" will simply override these barriers (p. viii). He also believes that in order to successfully convert others to his point of view he must engage in the "unavoidable" task of discussing the temple ordinances in specific detail (p. viii). I will venture to say that most Latter-day Saints will be greatly offended by The Mysteries of Godliness, and they will feel that the author has little or no regard for their sensi­ bilities. My personal feeling was that David Buerger was openly 5 Other reviewers of Buerger's book have noted that even though it con- tains valuable primary source material, it falls far short of its proclaimed inten­ tions. They also warn that "those who desire to understand the spiritual aspects of temple worship and the impact of temple ceremonies on individual Latter-day Saints" will find this book disappoinling. Danel W. Bachman and Kenneth W. Godfrey, review of Th~ My$t~rie$ of Godline$$, by Buerger, BYU Studies 3612 (1996--97): 249. 100 FARMS REVIEW OF BQOKS 1011 (1998) challenging and degrading the most sacred part of my religion. Other people with whom J have spoken about this book have ex­ pressed similar feelings. I wondered why Buerger would profess a desire to be nonoffensive to hi s audience and then produce a text that was certain to do just (he opposite. I decided to learn more about the author and his book in a search for understanding. Buerger became disaffected from the LDS Church many years ago and subsequently sold his personal library to a Salt Lake City bookstore. Buerger also donated a large collection of research materials to the Special Collections library at the University of Utah in 1983. 1986, and 1990. A register was produced for the collection that includes a biography of Buerger and a brief chro­ nology of his life up through 1992. The following information is digested from those sources so that readers of this review will be better able to understand the man and the message behind The Mysteries of Godliness.6 David John Buerger became involved in southern California's counterculture and antiestablishment movements as a teenager.
Recommended publications
  • 298598Filings of Complainant 6.Txt

    298598Filings of Complainant 6.Txt

    In the Matter of DOCKET NO.: 17-035-62 Darlene Schmidt Downes v. Bidwell court Demanded v. Jury Demanded Rocky Mt. Power Corp Copy of LDS Pace Memo of cult infiltrtion using the LDS church. Utah's government has many LDS employees--who are the blood thirsty cult members using gov to satisfy their sacrafical ceremony neeeds? ________________________________________________________________________________ http://www.utlm.org/newsletters/no80.htm M E M O R A N D U M Date: July 19, 1990 To: Strengthening Church Members Committee From: Bishop Glenn L. Pace Subject: Ritualistic Child Abuse Pursuant to the Committee's request, I am writing this memorandum to pass along what I have learned about ritualistic child abuse. Hopefully, it will be of some value to you as you continue to monitor the problem. You have already received the LDS Social Services report on satanism dated May 24, 1989, a report from Brent Ward, and a memorandum from myself dated October 20, 1989 in response to Brother Ward's report. Therefore, I will limit this writing to information not contained in those papers. I have met with sixty victims. That number could be twice or three times as many if I did not discipline myself to only one meeting per week. I have not wanted my involvement with this issue to become a handicap in fulfilling my assigned responsibilities. On the other hand, I felt someone needed to pay the price to obtain an intellectual and spiritual conviction as to the seriousness of this problem within the Church. Of the sixty victims with whom I have met, fifty-three are female and seven are male.
  • The Secret Mormon Meetings of 1922

    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.
  • Historical Dictionary of Sufism

    Historical Dictionary of Sufism

    04-655 (1) FM.qxd 4/18/05 12:39 PM Page i HISTORICAL DICTIONARIES OF RELIGIONS, PHILOSOPHIES, AND MOVEMENTS Jon Woronoff, Series Editor 1. Buddhism, by Charles S. Prebish, 1993 2. Mormonism, by Davis Bitton, 1994. Out of print. See No. 32. 3. Ecumenical Christianity, by Ans Joachim van der Bent, 1994 4. Terrorism, by Sean Anderson and Stephen Sloan, 1995. Out of print. See No. 41. 5. Sikhism, by W. H. McLeod, 1995 6. Feminism, by Janet K. Boles and Diane Long Hoeveler, 1995. Out of print. See No. 52. 7. Olympic Movement, by Ian Buchanan and Bill Mallon, 1995. Out of print. See No. 39. 8. Methodism, by Charles Yrigoyen Jr. and Susan E. Warrick, 1996. Out of Print. See No. 57. 9. Orthodox Church, by Michael Prokurat, Alexander Golitzin, and Michael D. Peterson, 1996 10. Organized Labor, by James C. Docherty, 1996. Out of print. See No. 50. 11. Civil Rights Movement, by Ralph E. Luker, 1997 12. Catholicism, by William J. Collinge, 1997 13. Hinduism, by Bruce M. Sullivan, 1997 14. North American Environmentalism, by Edward R. Wells and Alan M. Schwartz, 1997 15. Welfare State, by Bent Greve, 1998 16. Socialism, by James C. Docherty, 1997 17. Bahá’í Faith, by Hugh C. Adamson and Philip Hainsworth, 1998 18. Taoism, by Julian F. Pas in cooperation with Man Kam Leung, 1998 19. Judaism, by Norman Solomon, 1998 20. Green Movement, by Elim Papadakis, 1998 21. Nietzscheanism, by Carol Diethe, 1999 22. Gay Liberation Movement, by Ronald J. Hunt, 1999 23. Islamic Fundamentalist Movements in the Arab World, Iran, and Turkey, by Ahmad S.
  • The Mormon Culture of Community and Recruitment

    The Mormon Culture of Community and Recruitment

    The Mormon Culture of Community and Recruitment Source:http://www.allaboutmormons.com/IMG/MormonImages/mormon-scriptures/book-of-mormon-many-languages.jpg Thesis by Tofani Grava Wheaton College, Department of Anthropology Spring, 2011 1 Table of Contents Page Chapter I: Introduction 4 Chapter II: Methodology 8 1. Research Phases 8 2. My Informants and Fieldsites 11 3. Ethical Considerations 12 4. Challenges Encountered 13 Chapter III: Literature Review 15 I. Historical Framework 15 II. Theoretical Framework 17 A. Metatheoretical Framework 17 1. Theories of religion and community 17 2. Religious rituals and rites of passage 19 3. Millenarian movements 21 4. Fundamentalism 22 5. Charisma 24 B. The logic of Faith in Christianity in 21st Century America 25 1. The function of American Churches in contemporary 25 American society 28 2. Modern Techniques of membership recruitment 29 3. Religious conversion III. Analyses of Mormonism 31 A. Processes of socialization and the Mormon subculture 31 1. A Family-oriented theology 31 2. Official Mormon religious rhetoric 32 3. The prophetic figure 34 B. Mormon Conversion 35 1. Missionary work and volunteer labor force 35 2. Mormonism as millenarian 37 IV. Online Communities: Theoretical Overview 38 A. Virtual Culture 38 1. The Interaction logic of virtual communities 38 2. The Virtual Self 40 3. The Interpenetration of public and private spheres 42 4. Virtual Communities as instruments for change 43 43 2 Page B. Religion and Technology in Modern America 46 1. A New Religious Landscape 46 2. Religious representation online 49 3. Praising Technology 51 IV. Twenty-First Century Mormonism and the Internet 54 A.
  • “For This Ordinance Belongeth to My House”: the Practice of Baptism for the Dead Outside the Nauvoo Temple

    “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 Term “Endowment” Where Do We Get It?

    The Term “Endowment” Where Do We Get It?

    1 The Term “Endowment” where do we get it? Question of the week: “I was wondering if you could do a study on what has been called by some as ‘the endowment’. What is the endowment? Will we be endowed with ‘powers’ after Christ returns? If so, what powers? Did the endowment already occur? Is the endowment only mentioned in various latter-day revelation (that may or may not be inspired)? If so, which revelations?” As alluded to, the English term “Endow” is not a very common word in the scriptures. It’s only found once in the Old Testament and it means to “obtain in exchange” “give a dowry”. “Endued” is found an additional 5 times in the scriptures and is used to convey that the Holy Spirit is given as a gift from God. As the questioner points out, purported revelations of Joseph Smith do mention they were to be endowed. To the point of one of the questions, during the time period when the Book of Mormon came forth the word “endowment” was used outside the church to reflect a gift or blessing by God. Key verse: Luke 24 : 49 And, behold, I send the promise of my Father upon you : but tarry ye in the city of Jerusalem, until ye be endued* with power from on high . Strong's G1746 - endyō Endued: array, clothe (with), endue, have (put) on. Endue definition , to invest or endow with some gift, quality, or faculty. https://www.dictionary.com/browse/endue Endowment: That which is given or bestowed on the person or mind by the creator ; Webster's American Dictionary of the English Language, 1828 .
  • TEMPLE RITUAL ALTERED Mormon Leaders Delete Some of the “Most Sacred” Parts of Ceremony

    TEMPLE RITUAL ALTERED Mormon Leaders Delete Some of the “Most Sacred” Parts of Ceremony

    Salt Lake City Messenger UTAH LIGHTHOUSE MINISTRY Issue No. 75 PO BOX 1884, SALT LAKE CITY, UTAH 84110 July 1990 TEMPLE RITUAL ALTERED Mormon Leaders Delete Some of the “Most Sacred” Parts of Ceremony In response to Fawn M. Brodie’s book, No Man Knows My History, the noted Mormon apologist Hugh Nibley declared: Yet of all churches in the world only this one has not found it necessary to readjust any part of its doctrine in the last hundred years. How does Brodie explain the fact that the doctrine which she claims was the haphazard outgrowth of complete opportunism remains the most stable on earth? (No Ma’am That’s Not History, 1946, pp. 46-47) Although most Mormons have always placed a great deal of weight in Dr. Nibley’s arguments, recent developments within the church itself will undoubtedly cause many to wonder about his claims concerning doctrinal stability. The New York Times gave this startling report in an article which begins on the first page of the issue dated May 3, 1990: The Mormon Church has changed some of its most sacred rituals, eliminating parts of the largely secret ceremonies that President Ezra Taft Benson have been viewed as offensive to women and to members of some other faiths. “Because the temple ceremony is sacred to us, we don’t Last month the church . quietly dropped from its speak about it except in the most general terms,” said Beverly temple rituals a vow in which women pledged obedience to Campbell, the East Coast director for public communications their husbands .
  • The Great Christian Doctrine: Original Sin

    The Great Christian Doctrine: Original Sin

    The Great Christian Doctrine: Original Sin By Paul Helm September 1, 2004: https://www.desiringgod.org/articles/the-great-christian-doctrine This article appears as a chapter in A God-Entranced Vision of All Things. Piper, John and Justin Taylor. A God Entranced Vision of All Things: The Legacy of Jonathan Edwards. Wheaton: Crossway, 2004. 290 pages. This book can be purchased for $25.00 on Amazon.ca Introduction Jonathan Edwards was a tense, highly focused, and very intelligent man, a person of many parts. Ambitious too, while reserved and austere, as he himself recognized. Not just a preacher and revivalist, as he has come to be known to us through evangelical tradition, but a theologian, a philosopher, and a scientist. Part of the romance — or tragedy — of Edwards’s life is that he took it upon himself to play radically different roles at one and the same time. But he seems to have played each of these roles with characteristic thoroughness and commitment. So it was at Stockbridge (where he moved in 1751) during the years in which he composed The Great Christian Doctrine of Original Sin (page references provided in the main text are to volume 3 of The Works of Jonathan Edwards, [Yale University Press, 1970]) At the same time that he was still feuding with people from the Northampton church from which he had recently (in 1750) been dismissed, he was preaching to the Indians and fearfully preparing for war with other Indians (for a time Stockbridge became a stockade), while at the same time attempting to gain their confidence.
  • 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 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. 33, No. 2, 2007

    Journal of Mormon History Vol. 33, No. 2, 2007

    Journal of Mormon History Volume 33 Issue 2 Article 1 2007 Journal of Mormon History Vol. 33, No. 2, 2007 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (2007) "Journal of Mormon History Vol. 33, No. 2, 2007," Journal of Mormon History: Vol. 33 : Iss. 2 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol33/iss2/1 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. 33, No. 2, 2007 Table of Contents CONTENTS ARTICLES • --The Reed Smoot Hearings: A Quest for Legitimacy Harvard S. Heath, 1 • --Senator George Sutherland: Reed Smoot’s Defender Michael Harold Paulos, 81 • --Daniel S. Tuttle: Utah’s Pioneer Episcopal Bishop Frederick Quinn, 119 • --Civilizing the Ragged Edge: Jacob Hamblin’s Wives Todd Compton, 155 • --Dr. George B. Sanderson: Nemesis of the Mormon Battalion Sherman L. Fleek, 199 REVIEWS --Peter Crawley, A Descriptive Bibliography of the Mormon Church. Volume Two: 1848–1852 Curt A. Bench, 224 --Sally Denton, Faith and Betrayal: A Pioneer Woman’s Passage in the American West Jeffery Ogden Johnson, 226 --Donald Q. Cannon, Arnold K. Garr, and Bruce A. Van Orden, eds., Regional Studies in Latter-day Saint History: The New England States Shannon P. Flynn, 234 --Wayne L. Cowdrey, Howard A. Davis, and Arthur Vanick, Who Really Wrote the Book of Mormon? The Spalding Enigma Robert D.
  • Handout 2: Saints Sacrificed to Help Each Other Receive the Endowment

    Handout 2: Saints Sacrificed to Help Each Other Receive the Endowment

    LATTER-DAY SAINT HISTORY: 1815–1846 TEACHER MATERIAL—LESSON 28: THE SAINTS COMPLETE THE NAUVOO TEMPLE, AND MANY SAINTS ARE ENDOWED AND SEALED Handout 2: Saints Sacrificed to Help Each Other Receive the Endowment On November 30, 1845, Brigham Young dedicated the attic of the Nauvoo Temple, and on December 10, 1845, temple endowments began to be administered. Erastus Snow recalled: “On the twelfth of December, myself and [my] wife, Artimesia, received the first ordinance of endowments, and were called to labor and administer in the temple from that time forth; and I departed not from the temple, day or night, but continued in the labors and duties thereof—with the twelve and others selected for this purpose—about six weeks. Mrs Snow continued . about a month” (“From Nauvoo to Salt Lake in the Van of the Pioneers: The Original Diary of Erastus Snow,” ed. Moroni Snow, Improvement Era, Feb. 1911, 285). Elizabeth Ann Whitney wrote: “I gave myself, my time and attention to that mission. I worked in the Temple every day without cessation until it was closed” (“A Leaf from an Autobiography,” Woman’s Exponent, Feb. 15, 1879, 191). Mercy Fielding Thompson recorded that she “was called by President Young to take up my abode there [in the temple] to assist in the female department, which I did, laboring night and day, keeping my child with me” (in Matthew S. McBride, A House for the Most High: The Story of the Original Nauvoo Temple [2007], 285). President Brigham Young recalled: “Such was the anxiety manifested by the Saints to receive the ordinances of endowments, and no less on our part to have them [receive them], that I gave myself up entirely to the work of the Lord in the Temple.
  • The Silent Brotherhood the Chilling Inside Story of America's Violent Anti-Government Militia Movement

    The Silent Brotherhood the Chilling Inside Story of America's Violent Anti-Government Militia Movement

    The Silent Brotherhood The Chilling Inside Story of America's Violent Anti-Government Militia Movement CSSBD Kevin Flynn and Gary Gerhardt © A SIGNET BOOK Contents Preface ix List of Main Characters and Organizations xi Prologue: The Underground 15 1: Robbie, the All-American Boy 27 2: Gathering Aryans, the Covenant People 64 3: Establishing the White American Bastion 95 4: The Turn to Crime 128 5: Enter the Zionist Occupation Government 168 6: Alan Berg: The Man You Love to Hate 209 7: Brink's and the $3,800,000 War Chest 251 8: Survivalism: The Man Who Ate the Dog 291 9: Judas Arrives on American Airlines 356 10: Blood, Soil, and Honor 407 Epilogue: "Blood Will Flow" 450 Bibliography 474 Acknowledgments 476 Index 479 Preface Comfortably secure Americans are used to thinking of ter- rorism as something that carries a foreign dateline. But the bombing of the federal office building in Oklahoma City in April 1995—and the suspicion that an army veteran of the Persian Gulf War may be the perpetrator of that deadliest act of terrorism on U.S. soil—will erase forever the false notion that this threat comes from beyond our shores. Home-grown terrorists have long scarred America's landscape with guns and bombs. From our biggest metrop- olises to the heartland cities, these true believers have struck. When they surface, their acts give us a glimpse into a shadowy world of fear. Often with political aims, they target their weapons at individuals and institutions they be- lieve are conspiring against the true America and its sacred Constitution.